BR 1700 .HB3T:8^5 v.l
Hook, Walter Farquhar, 1798
1875.
An ecclesiastical biograph3i
NOTICE to Purchasers of the Work, in Parts and
single Volumes.
• DIRECTIONS TO THE BINDER.
The Title, Dedication and Preface given herewith, (dated
May 15th, 1852,) are to be placed at the commence-
ment of Vol. I., and the Binder is requested to
cancel the Dedication and the Prefaces and Tables
which have already appeared in that and the rest of
the Volumes.
The "Table" to be placed at the End of Vol. VIII.
AN
ECCLESIASTICAL BIOGRAPHY,
CONTAINING THE
ILibes of ^MCient ^at^ers anK Plotrern MUmn,
INTERSPERSED WITH NOTICES OF
HERETICS AND SCHISMATICS,
A BRIEF HISTORY OF THE CHURCH IN EVERY AGK
BY jf
WALTER FAEQUHAR HOOK, D.D.
VICAR OP LEEDS.
VOL. VIII.
LONDON :
F. AND J. RIVINGTON;
PARKER, OXFORD ; J. AND J. DEIGHTON, CAMBRIDGE
T. HARRISON, LEEDS.
1852.
T. HARRISON, PRINTER, BRIC4aATi;, LIEDiS.
ECCLESIASTICAL BIOGRAPHY,
CONTAINING THE
l^tbes of ^nctent J^iatjers anir l^otKmt Htbtnes,
INTEESPERSED WITH NOTICES OF
HERETICS AND SCHISMATICS
A BRIEF HISTORY OB' THE CHURCH IN EVERY AGE
WALTER FAEQUHAE HOOK, D.B,
TICAR OF LEEDS.
Vol. I.
LONDON :
F. AND J . RIVINGTON ;
PARKER, OXFORD ; J. AND J. DEIGHTON, CAMBRIDGE
T. HARRISON, LEEDS.
LEEDS :
T. HAREISON, PRINTER,
BRIGGATE.
TO SIK WILLIAM PAGE WOOD, M.P.
My DEAR Friend,
Having brought to a conclusion The Ecclesiastical
Biography, in the compilation of which I have found,
for several years, a pleasing occupation for my few
leisure hours, I dedico.te these Volumes to you. From
our boyhood we have been accustomed to take sweet
counsel together in all that relates to religious prin-
ciple and sentiment ; you have walked with me in the
House of God as my Friend ; you have stood true to
the Church of England through evil report and good
report ; and you have been charitably opposed to
religious extremes whether on the side of Romanism
or on the side of Puritanism ; treading ever in that
via media in which we are instructed that the Truth
must always be found. To such a one it is a
pleasure to be able to say that, at the termination of
this Work, I find myself more than ever confirmed
A3
DEDICATION.
in those Principles which we thought out together
in early life, and long before the controversies arose
which now unfortunately disturb the Church; and,
with an increased feeling of deep gratitude to the
merciful Providence which, amidst the excitements
of the Keformation, over-ruled the passions of our
ancestors and directed their minds, while removing
the corruptions of Medievalism and the various
errors which grew up in the dark ages, to "stand
in the ways and see and ask for the old paths," so
that we, their descendants, find rest to our souls in
walking in that good way, — the straight and narrow
path, — which they marked out for us ; and possess a
Church, both Catholic and Protestant, which, not-
withstanding many defects in the administration of
it, is the glory of our native land, the terror of the
Papist, the monitor of the Puritan, and the bulwark
of the truth as it is in Jesus.
Let me add that it is impossible to approach
Ecclesiastical History or Biography without being
impressed with the fact, that the holiest of men,
whether Fathers, Eeformers, or Modern Divines were
not only fallible but sinful men ; and never let us
forget that Scriptural truth so firmly held in tlie
DEDICATION. V.
Primitive Church, obscured in the Medieval Church,
and re-asserted at the Keformation, but repudiated
by the Tridentines, that we must rely for justification
not on our own righteousness, for sin cleaves to
our holiest things, — but on the alone merits and
righteousness of our Lord and Saviour Jesus Christ,
the Head of the Church, and the King of Saints.
I am, my dear Friend,
Your's most truly,
W. F. HOOK.
LEEDS VICARAGE,
15th May, 1852.
PREFACE.
The following compilation is one of very humble
pretensions on the part of the author, although he
may be permitted to hope that its usefulness will
be considerable to those for whose service it was
composed.
It was commenced in 1844, and has been con-
tinued in monthly parts till its completion in 1852.
It was designed for those among the author's
parishioners, who, engaged in commercial pursuits,
and without much time for study, take an interest
in Ecclesiastical affairs, and desire to become ac-
quainted with the History of the Church and her
divines. If it shall be found useful by masters of
National Schools and their pupil teachers, or even
by those of the clergy who, labouring in remote
parishes, have no extensive library at hand, the
author will be more than repaid for the trouble
he has taken and the labour he has expended upon
the Work.
Although the form is biographical, yet the object
is historical. The reader must not expect to find
Vlll. PREFACE.
in the articles of a Dictionary necessarily brief,
the anecdotes which render Biography one of the
most interesting branches of study ; the object of
a Biographical narrative devoted to one subject is
to throw light upon character ; whereas, a Bio-
graphical dictionary can only be expected to state
the circumstances under which a distinguished cha-
racter has been placed.
The Biographies in these volumes have been
written on the following plan : All points of minor
interest or importance, such as those which relate
to a person's family, have been either omitted or
slightly noticed : for these, and for all minuter facts,
the reader must have recourse to those works, which
are devoted exclusively to the history of the person
whose life can, in this place, be only briefly noticed,
and to which reference is made at the foot of each
article.
There have been in most men's lives one or
two important events to which a peculiar interest
is attached; and, by omitting points of minor
importance, an opportunity has been afforded of
dwelling upon these at considerable length. His-
torical events of Ecclesiastical interest have been
narrated with some minuteness of detail, when
the subject of a Biography has been instrumental
in their accomplishment; when, on the contrary,
he has been chiefly distinguished by his literary
labours, the chief dates have been given, which
are followed by extracts from his works.
PREFACE.
On doubtful points, relating either to dates, or to
other matters of detail, the author has adopted the
conclusion which he thinks most probable, without
entering into a discussion of the reasons by which he
has been influenced in his decision ; to have done
this would have been to occupy more space than
could, in such a work as this, be allotted to one
subject.
The authorities on which each Biography of im-
portance is composed, are given at the end of the
article : the very words of a biographer or historian
have been adopted, when the fact he relates is briefly
or happily expressed.
Besides the authorities quoted at the end of each
article, use has been made of Moreri, Bayle, and
Chalmers, the Biographia Britannica, the Biographie
Universelle, and other similar works.
The author does not make the slightest preten-
sions to impartiality; and he never gives credit to
the sincerity of an author who professes to be
impartial. The compiler of these Biographies has
seen every event with the eye of one nurtured in the
Church of England, and, he hopes, thoroughly im-
bued with her spirit and principles. At the same
time he trusts that he has done justice to every one,
whether Papist or Puritan, when sincerity, even in
error, and real piety have been displayed. The
author believes that he proves his real love of fair
dealing by making this admission; as the reader, now
knowing the bias of the author's mind, will be
X. PREFACE.
prepared to make due allowance for those prejudices,
the existence of which, the author does not attempt
to conceal.
The names of divines who have flourished in the
present century are not included in these volumes ;
a rule which it was found expedient to adopt after
the publication of the first parts of the work.
The reader is indebted to Sir William Page Wood,
M.P., late solicitor-general to her Majesty, for the
Life of Bishop Berkeley ; to the Rev. G. A. Poole,
for the Lives of B^de, Cyprian and Wiclifi'; to the
Rev. Dr. Maitland, for the Life of Foxe, the Mar-
tyrologist ; and to the Rev. G. Wyatt, for the Life of
Heylin.
At the end of the work a chronological arrange-
ment is given of the chief characters in each century,
for the use of those who desire to employ these
volumes as an Ecclesiastical History.
ECCLESIASTICAL BIOGEAPHY.
PEARCE, ZACHARY.
Of this learned and amiable man, we have an auto-
biography, but it contains little more than an account
of his publications, and of the manner in which high
preferments in the Church came to him without his
seeking them. He was born in 1690, in Holborn,
where his father was a distiller. He received his primary
education at a school at Ealing, from whence he was re-
moved to Westminster, and from Westminster he was
elected to Trinity College, Cambridge. In 1716, he
published an edition of Cicero de Oratore, with notes
and emendations, which he dedicated to Chief Justice
Parker.
When Parker became lord-chancellor, he appointed
Pearce to be his domestic chaplain, and by his lord-
ship's influence with Dr. Bentley, Pearce had been pre-
viously elected a fellow of his college. He was ordained
deacon in 1717, and priest in 1718. In 1719, he was
presented to the living of Stapleton Abbots, in Essex,
to which was added the next year, the Rectory of St.
Bartholomew, by the Royal Exchange, London, and he
was, not long after, appointed chaplain in ordinary to
his majesty. In 17*23, he was presented to St. Mar-
tin's-in-the-Fields, and received a Lambeth degree of
D.D. In 17^24, he published his edition of Longinus
on the Sublime, with a new Latin version and notes.
VOL. VIII. B
2 PEARCE.
In 1739, he was appointed Dean of Winchester, and in
1744, he was prolocutor of the House of Convocation.
In 1748, he was consecrated Bishop of Bangor, and in
1756, was translated to the See of Rochester, to which,
the Deanery of Westminster was annexed.
What follows is given in his own words : — " In the
year 1763, the Bishop of Rochester being then seventy-
three years old, and finding himself less fit for the
business of his station, as bishop and dean, informed
his friend Lord Bath of his intention to resign both,
and live in a retired manner upon his own private for-
tune. And after much discourse upon that subject, at
different times, he prevailed upon his lordship at last
to acquaint his majesty with his intention, and to
desire, in the bishop's name, the honour of a private
audience from his majesty for that purpose. Lord Bath
did so, and his majesty named a day and hour, when
the bishop went and was admitted alone into his closet.
He there made known his request to his majesty, and
acquainted him with the grounds of it, telling him, that
he had no motive for resigning his bishopric and deanery
from dislikes which he had to any thing in the Church
or State ; that being of the age before mentioned he
found the business belonging to those two stations
too much for him, and that he was afraid, that it would
still grow much more so, as he advanced in years ; that
he was desirous to retire for the opportunity of spend-
iiog more time in his devotions and studies, and that
he was in the same way of thinking with a general
officer of the Emperor Charles the Fifth, who, when
he desired a dismission from that monarch's ser\dce,
and the emperor asking the reason of it, answered,
' Sir, every wise man would, at the latter end of life,
wish to have ain interval between the fatigues of busi-
ness and eternity. ' The bishop then shewed him, in
a written piaper, instances of its having been done at
several times ; and concluded with telling his majesty
PEARCE. S
that he did not expect or desire an immediate answet
to his request ; but rather that his majesty would first
consult some proper persons among his servants about
the propriety and legality of it. This the king consented
to do, and told the bishop, that he would send for
him again, when he was come to a determination.
" About two months afterwards he sent for the bishop
and told him, that he had consulted about it with two
of his lawyers; that one of them, Lord Mansfield, saw
no objection to the resignation of the bishopric and
deanery ; but that the other said, he was doubtful about
the practicability of resigning a bishopric ; but that
however the same law7er. Lord Northington, soon after-
wards had told him, that upon further considering
the matter, he thought the request might be complied
with. ' Am I then. Sir,' said the bishop, ' to suppose
that I have your majesty's consent ?' ' Yes,' said the
king. 'May I then, Sir,' said the bishop, 'have the
honour of kissing your hand as a token of your con-
sent ?' Upon that the king held out his hand, and
the bishop kissed it.
" So far all went agreeably to the Bishop's inclination.
Consent was given, and in such a manner as is seldom
recalled ; it being, as Lord -Bath expressed it, a sort
of engagement.
" But unfortunately for the bishop. Lord Bath, as soon
as he heard of the king's consent being given, requested
him to give the bishopric and deanery, which were
to be resigned, to Dr. Newton, then Bishop of Bristol.
This alarmed the ministry, who thought, as other
ministers had done before them, that no dignities in
the Church should be obtained from the crown ; but
through their hands. They therefore resolved to oppose
the resignation, as the shortest way of keeping the
bishopric from being disposed of otherwise than they
liked : and the lawyer, who had been doubtful, and who
soon after had been clear, was employed to inform his
4 PEARCE.
majesty that he was then again douhtful, and thai the
bishops generally disliked the design. His majesty
upon this sent again, but at some distance of time, to
the Bishop of Rochester, and at a third audience in
his closet told him, that he must think no more about
resigning the bishopric ; but that he would have all the
merit of having done it. The bishop replied, ' Sir, I
am all duty and submission,' and then withdrew."
The affair of the resignation was again mooted, — " In
the year 1768, the Bishop of Rochester, having first
obtained his majesty's consent, resigned his Deanery of
Westminster upon Midsummer-day, which he had held
for twelve years, and wtiich was nearly double in point
of income to his bishopric, which he was obliged to re-
tain. As dean of that Church, he had installed twelve
knights of the Bath in 1761 : he had the honour of
assisting in the ceremonies of crowning his present
majesty, and the melancholy office of performing the
funeral service over King George the Second, and six
others of the royal family. He had always given more
attention to the interests of that society, where he was
the dean, than to his own ; and when he quitted it,
which was without any conditions attending it, he was
succeeded in the deanery, by Dr. Thomas, who had
been for many years his sub-dean there, and whom
he favoured no farther towards his getting it, than by
acquainting him some months before with his intention
of resigning it."
He died at Little Ealing, in 1774. In addition to the
works already mentioned. Bishop Pearce published : —
An Account of Trinity-College, Cambridge, 1720, 8vo;
Epistolae duae ad celeberrimum doctissimumque virum,
F. V. Professorem Amstelodamemsem scriptae; quarum
in altera agitur de editione Novi Testamenti a clarissimo
Bentleio suscepta, &c, 1721, 8vo ; A Letter to the Clergy
of the Church of England, on occasion of the Bishop of
Rochester's commitment to the Tower, 1722, 8vo; Th©
PEARSON. 5
Miracles of Jesus vindicated, in 4 parts, 1727, and 1728,
8vo ; in answer to some of the principal parts of Mr.
Woolston's Six Discourses on the Miracles of Our Saviour,
&c. ; Two Letters, in controversy with Dr. Middleton, on
the subject of his attack upon Dr. Waterland, 1730, and
1731, 8vo ; Two Letters to the Rev. Dr. Waterland, upon
the Eucharist ; Nine occasional Sermons ; A Discourse
against Self-murder ; and a Concio ad Clerum. The hu-
morous pieces sent by the author to the Guardian, and
Spectator, are No. 121 in the former work, and No. 572
in vol. viii of the latter. To the same volume he com-
municated the Essay on the Eloquence of the Pulpit, in
No. G33. By his will he bequeathed his library to the
Dean and Chapter of Westminster, excepting such books
as they already possessed ; which books, together with
his manuscripts, he gave to his chaplain, the Rev. John
Derb3^ To that gentleman was bequeathed the care of
publishing the author's great work, the result of many
years studious application. It made its appearance in
the year 1777, under the title of " A Commentary, with
Notes, on the Four Evangelists, and the Acts of the
Apostles ; together with a new translation of St. Paul's
first Epistle to the Corinthians, with a Paraphrase and
Notes. " &c., in 2 vols. 4to. To the Commentary, &c.
are added some of the author's earlier theological pieces.
Mr. Derby has also given to the public, from the author's
manuscripts, " Sermons on several Subjects," 1778, in
4 vols. 8vo. — Life i^'^fi^^f-l to Commentary, and Auto-
biography,
PEAESON, JOHN.
This great divine was born at Great Snoring, of which
place his father was rector, on the 28th of February,
1612-13. In 1623, he went to Eton, where he con-
tinued till 1631. He was then admitted, on the 10th
B 3
6 PEARSON.
of June, at Queen's College, Cambridge ; but within
a year, in April, 1632, he was elected scholar of King's,
of which he became fellow, in 1634. He proceeded
B.A. in 1635, and M.A. in 1639, in which year he
entered into holy orders.
There are many stories of him in this college,
says Cole, who was himself a fellow of King's ; one
of which is, that some one of his acquaintance, seeing
him still at Eton a long while after he had left it,
spoke to him in this manner, "So, John! what here
still? To my knowledge you have been the best
scholar in the school these ten years." Certain it is,
that such was his propensity to books and knowledge
while a school-boy, that all the money he could get
went for the first, and all the time out of school to
the improvement of the last: nay, he hardly allowed
himself time for natural rest: for when the prepositor
at ten o'clock at night, saw that all the candles,
according to rule, were put out in the long chamber
or dormitory, he would contrive to light up his within
an hour or two after, when all the boys were asleep ;
and by this means, I have heard it affirmed that
before he left Eton to come here, he had read most
of the Greek and Latin fathers of the Church.
It is not,, perhaps, very probable, that a boy at
school should have done quite so much as is here
affirmed : but it is easily supposed that the vigor-
ous and deep mind of Pearson grew early accustomed
to lore beyond the ordinary study of school-boys.
And the perfect training of his memory in the writings
of the fathers, guiding him in his Exposition of the
Creed, and other works, not only to apposite quotations
on every doctrinal point, but perhaps to the most
apposite which his authors contain, is in itself an
evidence of the zeal his youth had shewn in acquiring
that perfect skill. His grateful remembrance of Eton
is expressed in a passage of the Vindiciaelgnatianae,
PEARSON. r
with something of the tone of a man who is conscious
that he had not wasted the years of boyhood. Sir
Henry Savile, whom he mentions in the same sen-
tence, was dead before he went to school ; but Savile 's
Chrysostom was perhaps accessible ; and there was a
link in after-years to connect him with Savile's me-
mory, when he became acquainted with the memorable
John Hales.
Our famous Dr. Pearson, says Allen, was a
yery hard student at college ; and finding that the
fireside diverted the intention of his thoughts, and
dulled his spirits, he avoided coming near it as much
as possible, contented to sit close to his books, with a
blanket thrown over his shoulder. This is very
characteristic : the discipline of a cold room to quicken
the attention is still not unknown to hardy students ;
though the modern luxuries of stoves and warm air
have somewhat rebated the keen edge of such literary
enterprise.
On the death of his father, in 1639, Pearson in-
herited certain lands, mentioned in his will, situated at
Snoring and Downham ; and the income derived from
this source may have preserved him, during the troubled
period now impending, from those extreme privations
suffered by many of the loyal clergy. About the same
time, he was collated by Dr. John Davenant, Bishop
of Salisbury, to the Prebend of Netherhaven, in that
cathedral; a preferment which, no doubt, he owed to
that prelate's regard for his father; Davenant having
been with him a fellow of Queen's, over which college
he presided as master before his elevation to the See of
Salisbury. Within a few months after he had obtained
this preferment, he resigned his fellowship, but con-
tinued to reside at King's, as a fellow-commoner.
In June, 1640, he was appointed chaplain to Lord
Keeper Finch. He was about the same time presented
to the hving of Thorington, in Suffolk, but not, as Arch-
8 PEARSON.
deacon Churton shews, by Lord Keeper Finch, but pro-
bably by Mr. Henry Coke, son of the great lawyer, Sir
Edward Coke.
In the troublous times which now came on, Pearson
took his side manfully and devotedly as a royalist. He
preached strongly on the subject at Cambridge, and we
find him, in 1645, acting as chaplain to the forces under
the command of Lord Goring, at Exeter, After the dis-
persion of this last hope, he appears to have resigned his
living and to have taken up his abode in London, where
he is said for a time to have been chaplain to Sir Piobert
Coke, and, subsequently to George, Lord Berkeley.
Pearson's first controversial work was a notice of a
book called Exomologesis, or a faithful narration of his
conversion, written by Hugh Paulin de Cressy, an
apostate from the Church of England, and a proselyte
of the Church of Rome. Pearson attacks him in a
short argumentative preface which he prefixed to Lord
Falkland's Discourse on the Infallibility of the Church
of Rome : in which he takes notice of some singular
admissions of Cressy 's on the subject of this infalli-
bility, made in sec. ii., c. 21. of his Exomologesis.
Cressy replied to him in a second edition of his book,
printed at Paris, 1653, by an appendix of great length,
in which he professes to clear " the misconstructions"
of J. P., — a term often employed by a controversialist,
when he finds he has allowed his opponent too much
advantage by his former statements. And it appears
from his own confessions in this Appendix, that his
book had met with some severe censure on this ground
from his new friends abroad. The point of infallibility
is indeed one that is maintained with great latitude,
and in many discordant ways, by the advocates of the
Church of Rome ; as is admitted by Cressy in his
reply, and was afterwards forcibly urged by Charles
Leslie, and allowed by one who undertook to answer
him with more learning than logic.
PEARSON. 9
In 1649, he published an answer to a minor as-
sailant of Catholic practice from among the sectaries,
in a short tract entitled " Christ's Birth not Mistimed";
in refutation of an attempt which had just been made
to throw discredit on the calculation by which the
Church keeps the day of our Lord's Nativity on the
25th of December. The argument of the opponent
was founded on the courses of the Jewish priests with
reference to St. Luke, and, as Hammond says of it,
"was evidently demonstrated to be a mere deceit" by
Pearson, from the testimony of Josephus and other
Jewish writers.
The next memorable circumstance in Pearson's life is
the engagement which he made with the parishioners
of St. Clement's, Eastcheap, to undertake the office
of preacher in their parish Church. It has been made,
says Archdeacon Churton, a question whether, to hold
this appointment, he complied in any way with the
times. The supposition that he did so seems to have
arisen from a mistake as to the office itself. He was
not rector of St. Clement's, or minister, as the style
then ran, but preacher or lecturer. The lawful rector
of St. Clement's during the whole period of the usurpa-
tion >vas Benjamin Stone, a chaplain of Bishop Juxon's,
who was also prebendary of St. Paul's, and rector of
St. Mary, Abchurch ; a man who incurred a bitter
persecution at the hands of the parliament, was very
early voted unfit to hold any eccleisastical benefice,
and suffered a long imprisonment at Crosby House,
and afterwards at Plymouth, without being brought to
trial. He lived to be restored after the return of the
royal family. The intruder in his room at St. Mary
Abchurch was one John Kitchin, whose name appears
with that of Beynolds, Matthew Poole, Manton, Bates,
and about sixty other presbyterian ministers of London
and the suburbs, subscribed to the *' Seasonable Exhor-
tation" of 1660. But at St. Clement's we find no record
10 PEARSON.
of any rector occupying his place ; one Walter Taylor
is called pastor in the parochial vestry-book from 1649
to 1040, but no appointment has been discovered in
the episcopal registers : after his departure the church-
wardens seem to have managed the temporalities, and
the entries in the vestry- book make it probable that the
services of the Church were during this time entirely
discharged by ditierent voluntary lecturers.
Fortune teaches the conquered the art of war. It
was one of the ordinances of the long parliament,
which had now the force of law, " That it should be
lawful for the parishioners of any parish in England
or Wales, to set up a lecture, and to maintain an
orthodox minister, at their own charge, to preach
every Lord's day, where there was no preaching, and
to preach one day in every week, where there was no
weekly lecture." This ordinance, passed in September,
1641, was designed only to open the door, which Laud
and Wrenn had closed in their efforts for conformity ;
but it was left so widly ajar, that tliere w;is room for
Rutulian as well as Trojan to enter in. By degrees
several Churches, left without their lawful pastors, were
supplied with preachers or lecturers who were known to be
friends of the exiled family and the deprived episcopate.
It does not appear that the Triers, Presbyterian or
Independent, had any jurisdiction beyond the admission
to benefices : nor is it easy to see how lectures could
fall under their province, without rescinding the liberty
so impetuously demanded and so eagerly established
at the commencement of the struggle. Thus Dr.
Thomas Warmestry was lecttirer at St. Margaret's
Westminster, till one of Cromwell's parliaments peti-
tioned the protector to remove him. Thus a friend
of Pearson's, a man of gi'eat learning and eloquence
as a preacher, Antony Faringdon, was sometime
preacher at St. Mary Magdalen's, Milk-street : imited,
as Wood savs, by Sir John Robinson, a kinsman of
PEARSON. It
Laud's, (afterwards lieutenant of the Tower under
Charles II.) " and others of the good jDarishioners."
That he was only preacher, and not incumbent, is
evident from his own beautiful and touching sermon
on Gal, iv. 12, preached on his recall to the lecture-
ship, from which a temporary misunderstanding with
tlie parishioners had caused his temporary removal.
In 1655, Pearson published his Prolegomena in
Hieroclem, prefixed to the Oj)uscula of that author
edited by Meric Casaubon. It was two years after
this, that we find him engaged, with his friend Peter
Gunning, in a conference with two Roman Catholics
whom he met in London, on the question whether
the Church of England or that of Rome at the period
of the Reformation was guilty of schism. The con-
ference was prolonged by several adjournments during
the months of May, June, and July, 1657; and then
virtually abandoned : though some negotiations for a
renewal of it were kept up for some time afterwards
with Gunning. In the course of the next year, one
of the Roman Catholic disputants published his state-
ment of the controversy in a volume, said to have
been printed in France, under the title, " Schism Un-
masked; or, a late Conference between Mr. Peter
Gunning and Mr. John Pierson, Ministers, on the
one part, and two Disputants of the Romish Profession
on the other; wherein is defined both what Schism
is, and to whom it belongs." A volume so drawn up,
and printed without the consent or knowledge of one
of the tv^^o parties, has no claim to be considered as a fair
report of the debate. The Romanist, w^ho pubhshed
it, is stated by Baxter, on the information of Tillotson,
to have been a person of the naiue of Tyrwhitt ; with
whom he also had a controversy on paper without
knowing his opponent, and from whom he attempted,
without success, to recover a young Presbyterian maiden,
the Lady Anne Lindsey, daughter of the Countess of
13 PEARSON.
Balcarras, whom Tyrwhitt had persuaded to become
a convert at the mature age of seventeen, and after-
wards conveyed her away to a nunnery in France.
Tyrwhitt's book contains some scattered extracts of
the papers that were offered in the conference by Gun-
ning and Pearson, but arranged in an order of his
own; and he confesses that he does not print all that
they offered, and particularly speaks of a long letter
of six folio pages from Gunning, with which the treaty
appears to have closed, as " too long to be inserted."
No notice was taken of the publication by either
Pearson or Gunning ; and indeed, notwithstanding
all the advantage taken of arrangement and additions
of his own, the book does not present a favourable
aspect of the controversy as conducted by Tyrwhitt
and his ally. It was complained of, as an unfair
relation of the dispute, in the following year, by
Thomas Smith, of Christ's Coll., Cambridge, in a
book called " A Gag for the Quaker ; " and again,
thirty years afterwards, by Dr. William Saywell, mas-
ter of Jesus Coll., in an able pamphlet entitled " The
Reformation of the Church of England justified ac-
cording to the Canons of the Council of Nice, and other
General Councils," in answer to another pamphlet pub-
lished by a Romanist at Oxford, which was an extract
from Tyrwhitt's book, with the title " The Schism of
the Church of England demonstrated in four Argu-
ments formerly proposed to Dr. Peter Gunning, and
Dr. John Pearson, the late Bishops of Ely and Chester,
by two Catholic Disputants in a celebrated Conference
on that point."
In 1659, he published the first edition of his Expo-
sition of the Creed, being the substance of a series
of sermons or lectures preached at St. Clement's, " the
most perfect theological work," as Alexander Knox
well characterises it, "that has ever come from an
English pen." To say more of it than to repeat
PEARSON. 13
this, which is indeed the common sentence of approval
it has received from the Church ever since it first
appeared, is altogether unnecessary. It has remained
without an effort made to amend or supersede it. It
has been continually reprinted as the storehouse and
armoury of the well-furnished theological student ;
repeatedly abridged by judicious and learned clergy-
men, to extend its use as a manual of Christian
education ; and it was at an early period translated
into Latin by a German scholar, Simon J. Arnold,
whose version has been once or oftener reprinted
abroad. Among the abridgments may be mentioned
those of Basil Kennett, and Dr. Burney ; but the
best without comparison is that excellent Analysis
lately published at Calcutta, for the use of his Indian
pupils, by Dr. W. H. Mill, and since re-published in
London.
In this same year, Pearson wrote a preface to Dr.
David Stokes's " Paraphrastical Explication of the Minor
Prophets," an unpretending work of considerable merit,
and one which may be profitably consulted now by
those who desire a modest and safe guide to the mean-
ing of those often obscure Scriptures. Stokes was
one of Brian Walton's fellow-labourers in the Poly-
glott ; he had lost a canonry at Windsor and a living
in Berkshire by the rebellion, but lived to be restored
to both.
He wrote also a Preface to the " Remains of the
learned and ever-memorable John Hales," for whom
he had a strong personal regard.
The noble collection of the " Critici Sacri " alone re-
mains to be mentioned as forming a portion of Pearson's
literary labours at this period. The date of the publi-
cation is 1660 ; but as it was for several years previously
in preparation, it naturally belongs to the period before
the restoration of the royal family. It appears by the
preface, which bears very decisive marks of the hand
VOL. VI u. c
n PEARSON.
of Pearson, that the bookseller, Mr. Cornelius Bee, was
the chief patron and promoter of the work. His name
has been honourably mentioned as an encourager of
works relating to English history and antiquities; but
the great publisher of the theology of the Church at
this period is well known to have been the loyal Richard
Royston. It is probable that Royston, and the other
booksellers whose names are on the title-page, including
Morden and Robinson, the booksellers of Cambridge
and Oxford, had a share in the undertaking; but it
deserves to be remembered to the honour of Cornelius
Bee, that such a monument of sacred literature was
erected by the laudable zeal and enterprise of one
who was by profession only a trader in the service of
learning. The Polyglott was carried on by the help of
many liberal subscriptions from the loyal nobility and
gentry, who, after suffering a second decimation under
Cromwell, had still something to spare for learning,
and the learned sufferers by whom that task was ac-
complished. But the Critici Sacri was a bookseller's
speculation, requiring a very great outlay, before any
return could possibly be made ; it is not easy to say
how many thousands of pounds it would now cost to
reprint it. It is however to be reasonably hoped, that
the event corresponded to his wishes ; the change of
dynasty coming in, just as the nine volumes were ready
to be issued, must no doubt have had a favourable effect
upon the sale ; and there would not be many libraries
to which the Polyglott had found admittance, to which
the Commentators did not follow.
Pearson was engaged in some controversies in defence
of the Church of England, which cannot be more
particularly noticed here ; but an account of which
may be found in Archdeacon C burton's Life of this
great divine.
At length, the Restoration of the Church, together
with that of the monarchy, was effected ; and, at the
PEARSON. 15
close of 1660, Pearson was collated by Juxon, Bishop
of London, to the Rectory of St. Christopher's, in the
city: he was created D.D. by royal mandate: he was
installed as a Prebendary of Ely: nominated Arch-
deacon of Surrey : and appointed Master of Jesus
College, Cambridge.
In 1661, he was selected, with Earle, Heylin, Hacket,
Barwick, Gunning, Thomas Pierce, Sparrow, and Thorn-
dike, to act as one of the representatives, in the Savoy
Conference, of such of the bishops as should be hindered
by age or infirmity, or charge of other duties, from
constantly attending at the meetings. In this confe-
rence he seems to have taken some part from the
commencement of the proceedings ; but we have no
account of his individual share in them, except during
the written disputation of the last few days.
On one of these days, as Baxter relates, Pearson
having offered to answer the objections of the Presby-
terians, it was determined that three on each side
should take by turns the part of opponents and respon-
dents. Upon which Baxter and his friends commenced
by offering to the episcopal disputants the following
unpromising syllogism : —
" To enjoin all ministers to deny the communion
to all that dare not kneel in the reception of the
sacrament on the Lord's day, is sinful : but the Com-
mon Prayer-book and Canons enjoin all ministers to
deny the communion to all that dare not kneel in
such reception : ergo, the Common Prayer-book and
Canons do, or contain, that which is sinful."
To prove the major, Baxter argued that it was con-
trary to the custom of the primitive Church to commu-
nicate on Sundays in a kneeling posture ; because
the twentieth Nicene canon and other ancient autho-
rities shew that the established usage was not to
worship by genuflection on any Lord's day, or any
day between Easter and Whitsuntide, There is a
16 PEARSON. •
remarkable silence in Baxter's statement on the point
which he was more concerned to prove ; namely, that
there was any primitive sanction for the custom of
sitting, as prescribed by the Directory, at the Lord's
table : and an equally remarkable assumption, that
by excluding kneeling at certain times, the primitive
Church intended to exclude all posture of worship.
Of this it is not possible to suppose that Pearson
and his brother disputants could be ignorant. Baxter,
however, states that the answer in which they rested
was, that the Nicene canon and other authorities
spoke only of prayer, and not of the posture at the
communion ; an answer which, though it did not
satisfy him, was known by his better informed oppo-
nents to be sufficient, since it is clear, from testimony
bearing directly on the question, that the ancient
custom was to approach the altar, either kneeling, or
bowing low, which was equally a token of humble
reverence.
And this will perhaps help to explain what Baxter
appears not to have understood in Pearson's way of
dealing with his minor. The Presbyterians were
desired to prove the minor; and Pearson would not
allow their mode of proof, by which they joined the
Prayer-book and Canons of 1603 together. "Dr.
Pierson confessed," says Baxter, "that the Canons
did reject them that kneel not ; but the words of the
Common Prayer-book do not : they only include kneel-
ers, but exclude not others." It is certain that there
is nothing in the Rubric amounting to a prohibition
of administering it to others. It may therefore have
been Pearson's meaning, that before the canon had
fixed it, the minister would not violate the order of
the Praper-book, who should give the sacred elements
to one who stood and bowed himself, though he did
not kneel. This mode of argument, however, was
interrupted by Bishop Morley, whose business it
PEARSON. 17
was, says Baxter, to offend the Non-Conformists ; and
the bishop having given his judgment for the exclu-
sive sense, there was no opportunity for further expla-
nation.
It is not for a moment to be supposed, that Pearson
would have shewn any indulgence to the sitters in the
pews, to whom Tillotson was anxious to grant every
accommodation. In his " Articles for the Primary
Visitation of his Diocese," this point of inquiry was
strictly attended to ; that " all who received this sacred
mystery," should do it " with that outward gesture
of humility and reverence, as became them, lur^^ekly
kneeling upon their knees." But it is now in our
power to refer to a still more decisive testimony from
one of his Cambridge speeches, delivered not long
after the Savoy Conference, and before, or near upon
the time of the secession of Baxter and his eighteen
hundred followers ; a time at which, evidently, he had
some fears lest their example should spread insubor-
dination in the university.
At the conference, it is possible that Baxter mny
have misunderstood him, because he strictly confined
himself to the logical rules of conducting a disputa-
tion,— rules somewhat too rigid for the erratic genius
of his opponent. Accordingly, after many attempts
to re- mod el the syllogism, being closely pressed
with the formal and material errors pointed out by
Pearson and Gunning, Baxter took his papers home
again, and was prepared with a new dissertation instead
of a syllogism, the following morning. Gunning re-
plied to this, and Baxter rejoined at the length of
seven folio pages, but not without a further paper from
Gunning, who seems to have been unwilling that the
Presbyterian leader should occupy the whole time of
the meetings.
In the mean time, the opponents and respondents
having changed places, that none of the space left for
c3
18 PEARSON.
debate might be unemployed, the same argument was
debated in another form, Of this an attested account
was afterwards given by Gunning and Pearson to
Bishop Morley, who pubUshed it in defence of himself
in the following year, when he had silenced Baxter.
The account was also published, where it has been
more generally read, in good Izaak Walton's Life of
Sanderson, with a little postscript of information which
he had received from Pearson. Baxter has left us
a more diffuse report in his Autobiography, but nei-
ther his statement nor comment add any circumstance
which is materially different. The account of Gunning
and Pearson is as follows : —
" This proposition being brought by us, viz., That
command which commands an act in itself lawful, and
no other act or circumstance unlawful, is not sinful :
*'Mr. Baxter denied it for two reasons, which he
gave in with his own hand in writing thus : one is,
Because that may be a sin per accidens, which is not
80 by itself, and may be unlawfully commanded,
though that accident be not in the command. The
other is, that it may he commanded under an unjust
penalty.
" Again, this proposition being brought by us, That
command which commandeth an act in itself lawful,
and no other act whereby an unjust penalty is enjoined,
nor any circumstance whence j:»er accidens any sin is
consequent, which the comramander ought to provide
against, is not sinful :
"Mr. Baxter denied it for this reason, given in
with his own hand in writing thus : Because the first
act commanded may be per accidens unlawful, and
be commanded by an unjust penalty, though no other
act or circumstance commanded be such.
" Again this proposition being brought by us, That
command, which commandeth an act in itself lawful,
and no other act whereby any unjust penalty is en-
PEARSON. 19
joined, nor any circumstance, whence directly or
per accidens any sin is consequent, which the com-
mander ought to provide against, hath in it all things
requisite to the lawfulness of a command, and particu-
larly cannot be guilty of commanding an act per accidens
unlawful, nor of commanding an act under an unjust
penalty :
" Mr. Baxter denied it upon the same reasons.
" Peter Gunning.
"John Pearson."
** Baxter's talent," says Collier, in reference to this
passage, "lay in retiring to foreign distinctions, and
misapplications of the rules of logic. Whether this
involving the argument in mist, was art, or infirmity,
is hard to determine : however, let the most charitable
construction pass." It is a good judgment on the case :
but meantime it is not surprising if Bishop Morley
a man of some spirit, but sincere and benevolent,
charged Baxter with holding principles destructive of
all authority, human and divine ; nor if Bishop
Sanderson, whose mildness and patience are well
attested, thought the genius of logic, to whom in his
youth he had paid great honour, somewhat ill-used
by treatment much more sophistical than subtle.
It seems also that Pearson himself, when he related
to Izaak Walton the incident of which Baxter rather
bitterly complains, did not feel quite so much respect
for his opponent in the disputation, as Baxter pro-
fesses towards Pearson.
" The Bishop of Chester," says Walton, " told me,
that one of the dissenters, whom I could, but forbear
to name," — no question, Baxter is meant, — " appeared
to Dr. Sanderson to be so bold, so troublesome, so
illogical in the dispute, as forced patient Dr. Sander-
son to say with an unusual earnestness, that he had
never met a man of more pertinacious confidence, and
less abilities, in all his conversation."
20 PEARSON.
On the contrary, it is somewhat remarkable that, of
all the phalanx of episcopal divines, Pearson is the
only one, of whom Baxter speaks with entire respect ;
and his testimony would be very honourable to him,
were it not for the groundless insinuations with w^hich
it is accompanied, that the equanimity with which he
commends was a proof of his indifference to the cause
in which he was engaged : —
•' Dr. Pierson and Dr. Gunning," says Baxter, "did
all their work, but with great difference in manner.
Dr. Pierson was their true logician and disputant ;
without whom, as far as I could discern, we should
have had nothing from them but Dr. Gunning's pas-
sionate invectives, mixed with some argumentations.
He disputed accurately, soberly, and calmly, being but
once in any passion, breeding in us a great respect for
him, and a persuasion that if he had been independent,
he would have been for peace, and that if all were in
his power, it would have gone well. He was the
strength and honour of that cause, which we doubted
whether he heartily maintained."
Baxter probably penned this before the appearance
of the " VindicifB Ignatianre;" and perhaps it shews no
more than a wish to persuade himself that his most
learned opponent, was one who desired more liberty
than the Church allowed, a wish to grace his own
cause as far as possible with such a name ; but the
surmise is contradicted by the whole tenor of Pearson's
life, by the character of bis friends, by all his writings,
and not least, by some of those which are now first made
public, by Archdeacon Churton.
In the Convocation which first met during this Con-
ference, on the eighth of May, 1661, there were, as
Pearson said of it, while it was in prospect, " divers
particular concessions to be made for the satisfaction of
all sober minds;" and it appears from the imperfect
journals which remain of their meetings, that he took
PEAKSON. SI
a prominent part in them. For some of the duties
imposed on him, his excellent Latin style was likely to
have pointed out his fitness ; as when he was chosen
to present the prolocutor of the Lower House to the
Upper House, and afterwards, with Dr. John Earle,
the Latin translator of the " Eikon Basilike," to superin-
tend a version into Latin of the amended book of
Common Prayer. But, though something has been
claimed for different distinguished names which are
found 'among the members of this synod, there is
very little evidence, beyond the public records, to shew
what part of the amendments and additions was executed
by individual divines.
Dr. D'Oyly, in his Life of Archbishop Sancroft, has
published an important extract made by that prelate
from the Journal of the Lower House, which is now
lost ; from which we learn that Pearson was one of eight
members of that house who were employed in drawing
up the service for the twenty-ninth of May, and one of
six who were to prepare the prayer for the high court of
parliament ; and when they met again in the winter, he
was one of three, to whom the revision of all the additions
and amendments was committed, in order to its being
received and subscribed by the members of both
houses ; which was done on the twentieth of December,
1661. Thus far we learn from the journals ; and the
absence of all private memoirs is only a proof of the
happy unanimity which now governed their proceedings.
Pearson's name appears again in the journals of the
Upper House in reference to a subject comparatively of
minor importance, but of some concern to the interests
of learning, — a proposal to prepare one general Latin and
Greek grammar to be used in all the schools of England ;
which proposal was occasionally under discussion in the
sessions of 1663 and 1664. Pearson presented such a
grammar to the Upper House on the fourth of May, 1664,
when it was referred to a committee of seven bishops ;
n PEARSON.
but from that time no further notice of it occurs, and
after that date very little sjnodical business was done.
In 1661, Pearson was appointed Margaret Professor
of Divinity, where he delivered those lectures which
are published among his Minor Theological works. In
the same volumes is published his "Theological Deter-
minations." The first of which contains an admirable
argument on the apostolic ordinance of episcopacy, the
dignity of which, as a perpetual distinct order in the
Christian ministry, he vindicates alike from the errors
which have had their rise in the Papal and in the
Presbyterian consistory. " For nothing is more cer-
tain," says Pearson, " than that all diminution of
the rights of episcopacy had its source in the papal
usurpation : and the Pope of Rome appears to me in
no other light, than as an individual who claims to
himself all the authority given to bishops throughout
the whole w^orld, and from the assumption of that
authority to himself, threatens the independence of
Christian princes, states, and churches. Whatever else
relating to ceremonies or opinions you may choose with
the multitude to call popish, it is easy to shew that
it prevails as much, where there is no Pope, or where
all are the Pope's enemies." He then shews how some of
the schoolmen, considering the essence of the Christian
priesthood to reside in the power of consecrating the
holy eucharist, first taught the identity of orders in
bishops and presbyters.
In 166:2, Pearson was appointed Master of Trinity,
resigning both his prebends and his rectory. In 1667,
he became F.R.S. In 1672, he was consecrated Bishop
of Chester. In the same year The Vindicise Epistolarum
S. Ignatii were published. The Introductory Discourse,
says Archbishop Churton, divided into six short chap-
ters, furnishes an account of the rise, progress, and state
of the controversy up to the time at which he wrote, the
different editions both of the interpolated and spurious
PEARSON. 23
Epistles, and the doubts and perplexities of critics, be-
fore Ussher in 1664 discovered the existence of two
English copies of the shorter Epistles in the old Latin
version, and Isaac Yossius in 1646, followed up his
discovery by publishing the Greek text from the Floren-
tine manuscript, which so remarkably agreed with it.
This event had changed the aspect of the dispute.
Andrew Rivet, a respected name for learning among
the Dutch Protestants, and the eminent Jesuit critic,
Petavius, at once recognised the genuine ancient in the
Ignatius of Vossius and Ussher. Salmasius and David
Blondel stood on their old ground ; but with this differ-
ence, that while Salmasius allowed the supposed impos-
tor to have written the Epistles under the reign of the
Antonines, Blondel assigned him a date after the death of
Clement of Alexander, about the beginning of the third
century. These critics were answered briefly by Ussher,
and more fully by Hammond ; and a short pause was
made in the controversy, till Daille in 1666, published
his treatise, *' De Scriptis, quae sub nominibus Dionysii
Areopagitae et Ignatii circumferuntur," in which he under-
took to prove, that, though the shorter Epistles and the
longer were the work of different hands, neither were
written by^Ignatius.
The great celebrity, which the name of this remark,
able man had attained both in England and on the
continent, his diligence in theological research, his
shrewdness of remark and pointed way of exposing
and exaggerating fallacies, his success in argument with
Baronius and Perron and other champions on the Roman
side, and on the other hand his freedom from the ex-
treme Genevan doctrines of the preceding age, which
liad brought him into disputes with Des Marets and
other zealous contra-remonstrants, — all combined to
make his appearance in the controversy an important
incident to both parties. Besides which, he was now a
veteran in the service of literature, having entered on
91 PEARSON.
his seventy-second year when he made his formal assault
on the remains of Ignatius ; though he had before
expressed his doubts in his early work on the Use of
the Fathers, and in his essay " De Jejuniis et Quadra-
gesima," had declared his sentiments to be unaltered
by Ussher's discovery. It was now nearly forty years
since he had written that first and most famous of his
treatises, " De I'Emploi des Peres," — a treatise, which,
with all its faults, was too bold and striking not to have
had a powerful effect on some of the most inquiring
spirits of the time. Its actual influence in England
may have been over-rated, but was not inconsiderable.
No doubt it was still remembered and admired. When
Daille therefore came forward in his old age with this
elaborate attempt to disprove the genuineness of all
that bore the name of the apostolic martyr, it was a
strong proof that he was an earnest disbeliever in these
writings, and a plain challenge to all who saw cause
to trust their authenticity, to be bold in their defence.
Daille's view differed materially from that of Elondel
and Salmasius. He saw the improbability or inutility
of supposing the impostor to have been of so primitive a
date as the middle of the second or the beginning of the
third century. Forgeries are usually the work of an age
of literary ease and leisure, and do not so easily spring
up in the midst of persecution. And if the writer had
been so ancient, under whatever name, his evidence would
have been of some weight in reference to the doctrines
and practices of his own period. He therefore resolved
to assign him a date near the time of Constantine, to
assert that Eusebius was first taken in by the imposi-
tion, and that his error was followed by St. Athanasius
and all subsequent writers. There was however a serious
difficulty in the way of this hypothesis, since it had been
commonly supposed that St. Polycarp and St. Irenseus
had referred to these Epistles, and, besides other testi-
monies less express, there were two treatises of Origen,
PEARSON. J26
which quoted two sentences from the Epistles to the
Ephesians and Romans severally, as they were yet extant.
Hence it became necessary to extend the licence of scep-
ticism, to suspect the Epistle of Polycarp of a partial
interpolation, to question whether Irenaeus did not speak
of some traditional saying of Ignatius rather than of his
writings, and to throw doubts on the genuineness of those
works of Origen, in which the w^ords of the Epistles were
contained. Such was the venturous theory, by which it
was attempted to set aside the external evidence for these
primitive records ; to whose genuineness, as Pearson
proved by a long array of authorities, there was an un-
broken line of witnesses in every age, from the contem-
poraries of Ignatius to the fifteenth century.
As to the internal evidence, it was the plan of Daille
to heap together objections against the interpolated and
spurious Epistle with those that concerned the genuine ;
calculating probably, that a greater impression would be
made on the reader, who was not always likely to ask
whether the critical flail was employed upon the chaff
or upon the pure grain, and that it would give more
trouble to an answerer to be obliged to use the winnowing
fan. His arguments were directed chiefly to four distinct
points : first, to prove that there were allusions to facts
or persons of later date than Ignatius ; secondly, that the
doctrine of certain passages, especially in the Epistle
to the Romans, was unsound and unfit to be ascribed
to the apostolic martyr : thirdly, that there were indica-
tions of a subsequent age in the style and phraseology ;
fourthly, that which has probably been at the root of all
critical suspicions on this subject, that there was much
too distinct an enumeration of the three holy orders of
the Christian ministry for a writer so immediately follow-
ing the Apostles.
Against both these classes of objection the body of
Pearson's work was now directed. It was divided into
two parts of nearly equal length, the first embracing
VOL. VIII. D
26 PEARSON.
the defence of the external, the latter of the internal
evidence. Not only the principal arguments of Daille,
as they directly affect Ignatius, but many discursive
critical inquiries illustrating the main question, of the
greatest interest to the student of Christian antiquity,
are discussed in either part of the Vindicise ; and few
have risen from the perusal without a conviction, that
the learned vindicator, after a most patient sifting of
separate objections, has left his opponent without one
position which is any longer defensible.
Indeed the main difficulty had been in a great degree
removed, when the text of the shorter Epistles was
recovered. The previous doubts had chiefly arisen from
the want of a test to distinguish between what had the
appearance of interpolation and the true antiquity ; for
that there were portions from the very hand of St.
Ignatius, the general assent of candid critics had allowed.
It was no unusual or unprecedented case, that a later
writer should have undertaken to accommodate the style
of an ancient author to his own time, to paraphrase
what seemed to him brief and obscure, and otherwise
to enlarge and adapt the old record to his own purposes.
But there was this peculiarity about the interpolator of
Ignatius, that no principle could be traced in his altera-
tions, no design was avowed, none appeared to be fol-
lowed ; it was nothing but a sophistical display of his
powers of amplification, or some poor conceit that he
could improve upon the matter and form of the original.
But when a copy was found closely agreeing with the
extracts furnished by Eusebius, Theodoret, and other
Greek fathers, with whom the interpolator's portions
were at plain variance, the fact itself was sufficient to
decide the question. There have indeed been a few
persons before and since Pearson wrote, who singularly
enough have shown an inclination to defend the inte-
grity of the interpolated Epistles ; such as the learned
ritualist, Morinus, and our countryman, the wrong-
PEARSON. 27
headed Whiston; and it is not much to the credit of
Mosheim that, after saying what he can to perplex the
question, he ends by leaning to the same side. But the
common sense of all good critics since the appearance
of the Vindiciae, is well expressed by a late worthy
Oxford scholar, whose later performances did not equal
his earlier promise : " The encomium which Pearson
has given to Eusebius may with the utmost propriety
be applied to himself: Ego Eusebium tanta diligentia
tantoque judicio in examinandis ChristianoiTim pri-
maevae antiquitatis scriptis, fuisse contendo, ut nemo
unquam de ejus fide, aut de scriptis, quae ille pro indu-
bitatis habuerit, postea dubitaverit."
Dr. Pearson held the Bishopric of Chester for thirteen
years, but was disqualified from all public ser^^ice by
his infirmities, and especially by a total loss of memory,
for some years before his death, which took place at
Chester, on the IGth July, 1686, in the seventy-fifth
year of his age. He was the author of a Preface to
The Golden Remains of the ever-memorable Mr. John
Hales, of Eton College, 1660, 8vo; No Necessity of
Reformation of the public Doctrine of the Church of
England, &c., a Sermon ; a Sermon preached before the
king, on Eccles. vii. 14, and published by his majesty's
command; the learned Preface, (Praefatio Paraenetica,)
to Field's edition of The Septuagint, 1665, l^mo; and
of Annales Cyprianici, sive tredecim Annomm, quibus
S. Cyprianus inter Christianos versatus est, Historia
Chronologica, printed with Bishop Fell's edition of the
works of that father, 1 682, fol. He was also one of the
editors of the Critici Sacri ; and from his MSS. were
published, after his death, V. CI. Joannis Pearsonii,
S. T. P. Cestriensis nuper Episcopi, Opera Posthuma
Chronologica, &c. Singula praelo tradidit ; edenda curavit
et Dissertationis novis Additionibus auxit H. Dodwellus,
&c„ 1668, 4to.
In 1844, the minor Theological Works of Bishop Pear-
28 PECKHAM.
son, first collected, with a Memoir of the author, notes,
and index, were pubUshed at the Universitj-press at
Oxford, by the venerable Archdeacon Churton, from
which memoir this article is an abbreviation.
PECKHAM, JOHN.
John Peckham was born in the county of Sussex, about
1Q40, and was educated in the monastery of Lewes.
Thence he was sent to Oxford and became a Minorite
friar. He was first professor of Divinity, and afterwards
provincial of his order in England. He twice visited
Paris, and there delivered lectures in theology. From
thence he went to Lyons, where he obtained a canonry
in the cathedral which, according to Carr and Godwin,
was held with the Archbishopric of Canterbury for two
centuries after. It was convenient as a resting-place
between Canterbury and Rome, and the popes were
glad to facilitate the intercourse by which they enslaved
our Church. On going to Rome, he was appointed by
the pope auditor or chief-judge of the palace, or as some
say, palatine-lecturer or reader.
On the vacancy of the See of Canterbury, in 1278,
the Chapter of Canterbury elected Thomas Burnell,
Bishop of Bath, to the vacant see. Nevertheless, though
this was a unanimous election, the Pope of Rome, in
the plenitude of his assumed power, set the election
aside and gave the see to Peckham. The pope claimed
the power because the See of Canterbury was vacated
by his advancing Kilwardby to the cardinalate, making
him Bishop of Porto. To the disgrace of England, it
submitted to this act of aggression on the part of a
foreign prelate. The worst heresies of medievalism were
now prevalent, and Friar Peckham came to England
destined to carry to the extreme the superstitions in
fashion at Rome. To shew the spirit of the fiiar, with
PECKHAM. 29[-
reference to certain wise regulations which had been
made to stay the progress of Popery, we will present
the reader with the substance of a letter, written by
him to the king, Edward I., in 1281 : — "He professes
obedience, and owns his great obligations to the king,
but declares that he could not be bound to disobey laws
which subsisted by a divine authority by any human
laws or oaths : he observes an old rivalry between the
ecclesiastical and secular powers; and speaks of the
Churches being oppressed contrary to the decrees of the
popes, the statutes of the councils, and the sanctions
of orthodox fathers, in which there, says he, is the
supreme authority, the supreme truth, the supreme
sanctity (he forgot the Holy Scriptures,) and no end can
be put to disputes, unless we can submit our sublimity
to these three great laws : for out of these the canons
(as he adds, meaning the canon law) are collected.
He undertakes to prove the authority of these from
Matt. xvi. 18; Deut. xvii. 9—11, 18, 19; Matt. x. SO;
xviii, 19, 20, and then goes on in this manner. Con-
stantine. King of England, and emperor of the world,
granted all that we ask, and particularly, that clerks
should be judged by their prelates only. Wihtred,
King of Kent, granted the same, as is plain from the
council held by Archbishop Brithwald, a.d. 794. This
Knute declared in his laws. King Edward promised to
keep the laws of Knute ; and King William, to whom
St. Edward gave the kingdom, granted that the same"
should be observed. He intimates, that these oppressions
began under King Henry I., but proceeded to a still
greater height under King Henry II. He gives the
epithet damnable to the Articles [of Clarendon] because
Archbishop Thomas suffered banishment and death for
not subscribing them. He tells the king, he was awed
by his conscience to write this letter, that no oath could
bind against the liberties of the Church; and further
says he, we absolve you from any oath, that can any
D 3
30 PECKHAM.
ways incite you against the Church. He begs of the
king to learn this lesson, for which so many of the holy
fathers, and the last but one [of my predecessors] the
Lord Boniface, your mother's uncle, did so earnestly
labour, and to which we believe you inclined, unless
evil counsellors deceive you. Dated from Lambeth,
4 Nones of November, 1281."
The archbishop was consecrated in 1278, upon his
agreeing to pay the pope 4000 marks, which bribe he
was so slow to pay after consecration, that the pope excom-
municated him. Such was medieval corruption. The
archbishop took the University of Oxford under his
patronage, and the following constitution will be read
with interest.
"A Protection of the Liberties of the Scholars at Ox-
ford," by the Archbishop of Canterbury: — Friar John, by
divine miseration Archbishop of Canterbury, primate of
all England, to his beloved in Christ the chancellor, and
university of masters and scholars at Oxford in the
diocese of Lincoln, health, grace, and benediction. We
show all possible favour to them who are seeking the
pearl of knowledge in the field of scholastic discipline,
and willingly grant them what may advance their tran-
quillity by taking away the occasion of their grievances.
Therefore moved by devout prayers, we receive under our
protection your persons, together with all the goods
belonging to you all, which you at present do by fair
means possess, or which ye shall hereafter by God's
help justly get. But especially we with the unanimous
express consent of our brethren, do by the authority of
these presents, and by the patronage of this present
writing confirm to you, and to your successors by you,
the liberties and immunities duly granted you by bishops,
kings, great men, and other faithful people of Christ,
according as ye do now justly and fairly enjoy them.
Further, because we are given to understand, that some
men regardless of their own salvation, when they have
PECKHAM. 31
been laid under a sentence of suspension, or excommuni-
cation for their offences committed in the University of
Oxford, by the chancellor of the university, or by inferior
judges deputed by him, or by the said chancellor together
with the whole university of regents only, and sometimes
both of regents and non-regents, they withdraw from
you and your jurisdiction in contempt of the keys of
the Church ; now to the intent that the said sentences
may have their full force and strength, we with the
express unanimous consent of our brethren, do grant
to you by the tenour of these presents, that the said
sentences, be put in full execution within our province
by ourselves, our brethren, and their officials, as often
as we, or our brethren are lawfully required by you in
this respect. And being willing further to make a more
plentiful provision for your tranquillity, that your com-
munity for the future may be conducted in prosperity
and peace, we grant to you, and with the express unani-
mous consent of our brethren, we ordain and enact,
that if any clerks beneficed in our province be found in
arms by night or by day, to the disturbance of your
peace, or by any other means interrupting the tran-
quillity of the university, and are lawfully and duly
convicted hereof, or do presumptively confess it by their
running away, that their benefices be sequestered in the
hands of their prelates for three years upon an informa-
tion made to the bishops by the chancellor under the
common seal of the university; and that lawful satis-
faction be made to him, or them that have been hurt
by the party so convicted, confessing, or running away,
out of the fruits of such benefices in the meantime to
be received. But if they are unbeneficed, let them for
five years be esteemed incapable of accepting any eccle-
siastical benefice ; unless in the meantime they make
competent satisfaction to them whom they have hurt,
and have by merit recovered the grace of the university,
with a saving to their reputation after satisfaction made.
52 PECKHAM.
In testimony of all which our seal, together with the
seals of our brethren here present, is appendant to this
writing dated in our council at Reading, the day before
the Calends of August, in the year of Grace, 1279, —
Cantuar. Lincoln. Sarum. Winton. Exon. Cicestern.
Wygorn. Bathon. Landaven. Herefordens. Norwycen.
Bangoren. Rofiens."
In July, 1279, the archbishop held a synod at Read-
ing, to force upon the Church of England popish super-
stitions and papal abuses. The constitutions of Othobon,
made in the council of London, 1268, having been read,
the twelve following constitutions were published : —
1. Renews the twenty-ninth constitution of Othobon
against pluralities ; and directs bishops to cause a re-
gister to be kept of all incumbents in their dioceses,
with all particulars relating to them and their livings.
2. Relates to commendaries, and declares that such
as are held otherwise than the constitution of Gregory,
made in the council of Lyons, 1273, permits, to be
vacant.
B. Orders all priests, on the Sunday after every rural
chapter, to explain to the people the sentences of excom-
munication decreed by the council of Oxford in 1222;
and to publish four times in each year the constitutions
of Othobon concerning Baptism at Easter and Pentecost,
and that concerning concubinaries at the four principal
rural chapters, the laity being first dismissed.
4. Orders that children born within eight days of
Pentecost and Easter shall be reserved to be baptised
at these times ; but that children born at other times
shall be baptised at once, for fear of sudden death.
5. Orders the eighth constitution of Othobon (1268)
against concubinary priests to be read openly in the four
principal rural chapters, and declares that such reading
shall be taken as a monition. If the dean or his deputy
neglect this, he is directed to fast every Friday on bread
and water until the next chapter.
PECKHAM. 33
6. Relates to the chrism : orders that what remains of
the old chrism shall be burnt when the new is consecra-
ted : directs that priests shall be bound to fetch the
chrism for their Churches every year from their bishops
before Easter : forbids to use any other than the new
chrism, under the heaviest penalties.
7. Orders that the consecrated host be kept in a fair
pyx, within a tabernacle : that a fresh host be consecrated
every Lord's day; that it be carried to the sick by a priest
in surplice and stole, a lanthorn being carried before, and
a bell sounded, that the people may " make humble
adoration wheresoever the King of Glory is carried
under the cover of bread."
8. Declares the custom of praying for the dead to be
" holy and wholesome ;" and ordains that upon the death
of any bishop of the province of Canterbury, his survi-
ving brethren shall perform a solemn office for the dead,
both singly in their chapels, and together, when called to
assemble in council or otherwise, after the death of the
said bishop ; orders further, every priest to say one mass
for the soul of his deceased diocesan, and intreats all
exempt religious priests and seculars to do likewise.
9. Relates to the preaching of indulgences, and orders
caution in so doing, "lest the keys of the Church be
despised."
10. Forbids to set free, or admit to purgation, on slight
grounds, clerks who having been put into prison for their
crimes, are delivered to the Church as convicts.
11. Enjoins that care be taken to preserve the chastity
of friars and nuns : forbids them to sojourn long in the
houses of their parents and friends.
12. Forbids parishioners to dispose of the grass, trees,
or roots, growing in consecrated ground ; leaves such pro-
duce at the disposal of the rectors : forbids the latter,
without sufficient cause, to spoil or grub up such trees
as are an ornament to the churchyards and places there-
abouts.
U PECKHAM.
Then follows (in some copies) an injunction that the
clergy of each diocese should send at least two deputies
to the next congregation, to treat with the bishops for
the common interests of the Church of England. This
injunction, however, is by some persons said to be not
genuine.
But the most important council in Peckham's episco-
pate was held on the llth of October, 1281, at Lambeth,
the Canons of which throw much light on the very
depressed state of religion in the middle ages. In this
council the acts of the council of Lyons, 1274, the
constitutions of the council of London, 1268, and those
of the preceding council of Lambeth, 1261, were con-
firmed and twenty-seven fresh Canons were published.
The first Canon runs thus : — " The Most High hath
created a medicine for the body of man, which was taken
out of the earth, reposited in seven vessels, that is, in
the seven sacraments of the Church which are handled
and dispensed with little reverence and diligence, as our
own eyes inform us. Here then let us begin our correc-
tion, and especially in the sacrament of our Lord's
Body, which is a sacrament, and a sacrifice of a sacra-
ment, sanctifying those who eat it; and a sacrifice,
which by its oblation is profitable for all in whose behalf
it is made, as well the living as the dead. By daily
scandals we find, that there are many priests of the
Lord in number, few in merit. We chiefly lament this
among their damnable neglects, that they are irreverent
in respect to this sacrament; that they consecrate it
with accursed tongues, reposit, and keep it with con-
tempt ; and neglect to change it so long, that the con-
taining species is corrupted ; so that the Author of our
salvation, Who gave Himself for a viaticum to His Church,
is justly offended with such irreverence ; we ordain as a
remedy to this mischief, that every priest that hath not
a canonical excuse, do consecrate once every week at
least, and that a tabernacle, &c., as in the seventh of
PECKHAM. 35
this archbishop's constitutions at Reading, to the word
Lord's day. Let the bells be tolled at the elevation of
the body of Christ, that the people who have not leisure
daily to be present at mass, may, wherever they are,
in houses, or fields, bow their knees in order to the
having the indulgences granted by many bishops. And
let priests who are negligent in keeping the Eucharist,
&c., as in constitution the seventh at Reading, to the
end. Let priests also take care when they give the
holy communion at Easter, or at any other time to
the simple, diligently to instruct them that the Body
and Blood of our Lord is given them at once under
the species of bread; nay the whole living and true
Christ, Who is entirely under the species of the Sacra-
ment: and let them at the same time instruct them,
that what at the same time is given them to drink is
not the Sacrament, but mere wine, to be drunk for the
more easy swallowing of the Sacrament which they
have taken. For it is allowed in such small churches
to none but them that celebrate, to receive the Blood
under the species of consecrated wine. Let them also
direct them not overmuch to grind the Sacrament with
their teeth, but to swallow it entirely after they have
a little chewed it ; lest it happen that some small par-
ticle stick between their teeth, or somewhere else. Let
parish priests beware that they give not the body of the
Lord to any that have not evidence of their having
confessed by testimonial, or other credible assurance :
and we lay the stress of the proof upon the oath of
him that is to receive the Sacrament, who is to take
care of what concerns his salvation. Let no priest
give the Communion to the parishioners of another
priest without his manifest licence. We extend not
this ordinance to travellers, or persons in danger, or in
case of necessity.
Transubstantiation was now generally received, though
in fact a novelty, (see Paschasim Radbert,) and according
36 PECKHAM.
to the theory of Transubstantiation, communion in one
kind would naturally be deemed complete. But the
withdrawal of the cup was too serious an innovation to
be otherwise that cautiously approached ; hence the cau-
tion of the Canon : —
2. Relates to masses for the dead.
3. Runs thus : We find some have transgressed as
to the sacrament of Baptism. For whereas it is allowed
to laymen, or women to baptize children in case of
inevitable necessity, and such baptism is evidently suffi-
cient to salvation, if the due form be observed; and
they who have been so baptized ought not to be baptized
again ; and yet some foolish priests re-baptize them ;
which is an indignity to the sacrament ; now we firmly
forbid this for the future. But let the Exorcisms, and
Catechisms be used over children so baptized, in re-
verence to the ordinances of the Church. But the
form of the sacrament in the vulgar tongue consists
not only in the signs, but in the series of the words,
as it was instituted by God ; inasmuch as Christ the
Lord hath conferred a regenerative power to those words
80 arranged as they are in the Latin tongue : Let then the
baptizers say thus : — " I christen thee in the Name of the
Father, and of the Son, and of the Holy Ghost." And if
the priest doubt whether the child was baptized in due
form, let him observe the manner in the Decretal, to-
gether with the Exorcisms, and Catechism, saying, " If
thou art baptized, I do not rebaptize thee, if thou art
not baptized, I baptize thee in the name of, &c." Let
priests take care that names, which carry a lascivious
sound be not given to children at their baptism, espe-
cially to those of the female sex. If they be, let them be
altered by the bishops at confirmation.
4. Denies communion to persons not confirmed.
5. Forbids to confer on any, holy orders, i.e., those of
sub-deacon, deacon, and priest, at the same time with
the four lesser orders, i.e., the ostiary, the lector, the
PECKHAM. 37
exorcist, and the acolyth ; and desires that, when it
may be, the lesser orders shall not be received at one
and the same time.
6. Denies absolution to hardened sinners, while they
continue in sin. Forbids under pain of excommunica-
tion any one to hear confessions without licence from
the bishop.
7. Orders public penance for notorious sins, reserves
the absolution of wilful murder to the bishop only. In
both of these canons complaint is made of the general
ignorance or profligacy of the clergy.
8. Directs that in each deanery there shall be a
general confessor for the clergy.
9. Observing that the ignorance of the priests plunges
the people into error, and that the stupidness of clerks
who are commanded to instruct the faithful in the Catho-
lic faith, does rather mislead than teach them, directs
the clergy to explain four times in the year, in the
vulgar tongue, the creed, the ten commandments, the
two evangelical precepts, the seven works of mercy,
the seven deadly sins, the seven cardinal virtues, and
the seven sacraments. Then follows a brief explanation
of them all.
10. Orders the publication of Archbishop Peckham's
sentences of excommunication.
IL Orders rectors to exercise hospitality.
12. Ptelates to certificates given by rural deans.
13. Is directed against the fraudulent methods too
prevalent, which were employed to get possession of
benefices during the absence of their possessors.
14. Prelates to the same, shewing the extreme corrup-
tion of the clergy.
15. Renew^s the 16th canon of Langton at Oxford,
1222, against farming churches.
16. Orders all houses of Augustines to assemble toge-
ther in the general chapter.
17. Enormous lust is so prevailing, that some without
VOL. VIII. E
38 PECKHAM.
any regard to the laws and canons published to excite
the chastity of nuns, commit incest, and sacrilege with
them ; for remedy whereof we lay all clergymen and
laymen who practise such filthiness under sentence of
the greater excommunication ; resersang the power of
absolving them to the persons of the bishops only,
except at the point of deaih, at which time any priest
may absolve them ; uj)on condition that if they recover,
they do within three months make confession to their
proper bishops, or in the vacancy of the see, to the
guardian of the spiritualities, or the Dean of the Cathe-
dral Church, under pain of anathema.
18. Many nuns, like Dinah, delighting in an ill habit
of wandering, frequently fall into a like, or greater
scandal. Now we consulting their salvation rather than
their pleasure, to provide against this danger, forbid
any one of them under pain of excommunication, to
stay even in company wdth a sister nun, much less
without it, in the house of her parents, or relations,
much less of others, of how great estate, dignity, or
sanctity soever they be, above three natural days for the
sake of diversion ; nor above six days upon any occasion
whatsoever, except sickness ; unless the bishops for some
necessary cause shall sometimes please to have it other-
wise, whose consciences we onerate in this point in
respect to the tremendous judgment. We extend not
this to the nuns who are forced to beg for their neces-
sities : and some nuns are so far deceived, as that
though they are of lawful age, and of years capable of
craft, after they have lived, above a year, a monastic
life among the nuns, they think they are not professed,
and that they may return to a secular life, because they
have not received the bishop's benediction, nor made
their solemn vow. We to remove such mistakes, declare
by authority of the present council, that such as have
voluntarily led a regular life in a college for above a
year be deemed ^/>so facto professed; so as not to be
PECKHAM. 39
permitted to return to a secular life ; though they are
solemnly to be consecrated, or veiled by the bishop.
We give the same judgment as to monks, and all other
religious where there is no canonical impediment ; that
if they have for above a year willingly worn the religious
habit in a monastery, and then rejecting it return to
a secular life, they be repelled as apostates from eccle-
siastical benefices ; and be compelled, as the law requires,
to return to their monasteries. Let archdeacons make
diligent inquiry concerning these ; because we know-
many who have the heart of a wolf under the fleece
of a sheep.
19. Provides for the reclamation of relapsed monks.
20. Forbids monks to become executors to wdlls.
21. Though the name of religion be by use appro-
priated to the monastic life, [yet] the good behaviour of
clergymen has a remarkable degree of religious life in
it, if those things be observed which the canons have
decreed. But, alas, very many clergymen of this famous
country, imitate the madness of the Jews, who preferred
the fashions of the Grecians to those of their fathers.
They are ashamed to appear as clergymen, and take the
military dress to please fools, and provoke wise men.
And whereas the crown is the distinguishing mark of
a soldier of the Church, and of a heart enlarged and
open to the celestial rays, they hide their crowns with
hairlaces, and like the Jews have a veil upon their
hearts, whereby those rays are repelled. But we sticking
to the statute of the Lord Othobon do strictly order and
charge, that every clerk in holy orders have his outward
garment unlike to soldiers and laymen, for shape and
comeliness. And because the said legate against clerks
that wore coifs and hairlaces before their prelates, or
people, ordained, that if they did not reform upon a
monition, they should ipso facto incur a suspension
from office, in which if they continued for three months
they should then be suspended from benefice, and not
40 PECKHAM.
be absolved till they have given the sixth part of their
ecclesiastical goods to be distributed to the poor by the
hands of the Bishops, and yet be otherwise punished
at the bishop's discretion: we observing how little
effect this statute hath had, because lesser prelates dare
not admonish such monstrous clergymen, on which ac-
count they seem to have fallen into the punishments
ordained by the said legate as their pusillanimity de-
serves, and such clerks seldom come into the presence
of bishops ; we ordain, that (since ignorance of the law
does not excuse clergymen) such clergymen, as often as
they w^ore such coifs, or hairlaces before their prelates, or
people, do without any monition fall under the punish-
ments aforesaid ; unless it be in a journey. And we
command that special enquiry be made after such for
the future in every deanery, and that whatever their de-
gree or dignity be, they be proceeded against in form
of canon.
22. Forbids the sons of rectors to succeed immediately
to their fathers in churches where they ministered. This
shews that though celibacy was enforced, concubinage
w^as common.
23. Orders bishops to give to every clerk upon his
admission to a benefice letters patent testifying his
admission.
24. Forbids pluralities.
25. Relates to the office of advocate.
26. Orders that when an archbishop or bishop dies,
one mass for his soul shall be said in every parish and
monastery.
In 1282 he went in person to the prince of Wales, then
at Snowdon, in order to bring about a reconciliation be-
tween him and the king (Edward I.) but was unsuccess-
ful ; and, therefore, when, on his return, he passed
through Oxford, he excommunicated the prince and his
followers. He died at Mortlake in 1292, and was buried
in Canterbury Cathedral, near the remains of Thomas a
PELAGIUS. 41
Becket. He founded a college at Wingliam, in Kent.
Wood, in liis Annals, makes frequent mention of Peck-
ham's attention to the interests of the University
of Oxford ; and Tanner enumerates a great number of
his works on divinity, which show him accomplished in
all the learning of his age. These remain, however, in
manuscript, in our different libraries, except some of his
letters published by Wharton, and his statutes, institu-
tions, &c., in the Concil, Mag. Brit, et Hib. vol. ii. Two
only of his works were published separately, and often
reprinted ; viz., his Collectanea Bibliorum, libri quinque;
and his Perspectiva Communis. — Collier. Johnson.
Landon. Tanner.
PELAGIUS, — (See the Life oj Augustine. J
This heresiarch of the 5th century, was born in Wales.
His vernacular name was Morgan, or Marigena, signify-
ing Sea-born, which he changed into Pelagius, a word of
Greek derivation, and of the same meaning. He em-
braced the monastic life, probably in the celebrated
monastery of Bangor. About the year 400, accompanied
by his intimate friend Coelestius, an Irish monk, he went
to Rome, and there began to disseminate his peculiar
notions.
Pelagius was a man of irreproachable morals, and in
his zeal for morality it was that he started his heresy.
He saw the truth abused and leading, in its abuse, to a
laxity of morals, and therefore he tried to introduce a
stricter code. Such a man found it easy to gain a crowd
of followers ; and the heresy spread so much, that it
became neccesary for him to quit Rome, in the year 400,
going to Sicily, and accompanied by Coelestius. They
continued in Sicily, till the report of a conference, held
at Carthage between the Orthodox and the Donatists,
induced them to go to Africa ; but Pelagius did not stay
long there ; and after his departure, Coelestius being
42 PELAGIUS.
accused of denying original sin by Paulinus, was con-
demned by a council held at Carthage in the year 412,
under Aurelius, primate of Africa. Upon this he re-
paired to his friend Pelagius, who had retired to
Palestine. Here they were well received by John,
Bishop of Jerusalem, the enemy of St. Jerome. In
Palestine his doctrine was approved in a council held
at Diospolis, in 415, consisting of fourteen bishops. On
the other hand, the African bishops held a council, accor-
ding to custom, in 416, at Carthage, and decided that
Pelagius and Coelestius ought to be anathematized ; and
they communicated their judgment to Innocent I. in
order to join the authority of the see of Rome to their
own; and, prompted by St. Augustine, they refuted in
a summary way the chief errors imputed to Pelagius,
concluding thus : " Though Pelagius and Coelestius dis-
own this doctrine, and the writings produced against
them, without its being possible to convict them of false-
hood ; nevertheless, we must anathematize in general
whoever teacheth that human nature is capable of
avoiding sin, and of fulfilling the commands of God;
as he show^s himself an enemy to His grace."
Pelagius, who certainly was guilty of such prevarica-
tions at this time as to induce us to suppose that he had
now forfeited the character he once sustained as a moral
man and a lover of truth, resorted to the artifice often
employed by the crafty, and sent declarations of his
orthodoxy and his obedience to Rome. The wicked
policy of the see of Rome has always been to encourage
every act by which the authority of its bishop can be
advanced. Coelestius came to Rome at the time
when Zosimus had just been elected bishop. In an
evil hour for himself and his see, Zosimus, flattered
by the personal appeal to his justice on the part of
the heretics and the acknowledged submission to the
chair of St. Peter, pronounced the innocence of the
Pelaoian doctrine.
PELAGIUS. 43
The Pope of Rome was an avowed Pelagian heretic.
But the African Bishops, though they pitied the heresy
of their brother, were firm in their orthodoxy. They
assembled in 417, to the number of two hundred and
fourteen, and determined, in spite of the heretical Pope
of Rome, to adhere to their decrees against Pelagius,
and before excommunicating Zosimus remonstrated with
and instructed him. In 418, a plenary synod of Africa
was convened at Carthage, and in eight canons it con-
demned the principal of the Pelagian errors.
The Roman Bishop now perceived his mistake, and
pretending that he had been deceived, although he had
but just before accepted the heresy, joined with the
African bishops in condemning the heretic.
Pelagius was banished from Italy by an edict of the
emperor Honorius, in 418. It is supposed that he after-
wards retired to his own country.
The following is a brief statement of his doctrines as
given by Dollinger.
The first man was created mortal, and must conse-
quently have died, whether he had sinned or not. As
death is not therefore the effect of sin, sin has no in-
fluence generally on human nature ; and being a thing
unsubstantial, it cannot affect or change our nature.
Children are born, therefore, in the same state in which
Adam was before his fall, and men are as free now as
he was in Paradise. The words of the apostle, " that
in Adam all have sinned," are to be understood to signify
only that all imitate the first man in the sin which he
committed, for that which is unavoidable is no sin, and
concupiscence, even in its present state, is not evil. All
men can consequently exist free from sin, and observe all
the Divine commandments. That man can desire and
perform what is good, is a power which he has received
from God ; and it is in the bestowing of this power, —
that is, free-will or the power not to sin, — that Divine
grace chiefly consists : grace, therefore, is an assistance
44 PELAGIUS.
which God grants to us, that we more easily perform
those things which He has commanded us to perform by
virtue of our free will ; this grace is no other than the
law, the doctrine and the example of Christ, then the
remission or non-imputation of sin, referring only to the
past, not connected with an interior sanctification or
strength for the avoiding of future offences. In addition
to these external, Pelagius, during the contest, allowed
there were other interior and supernatural graces, such
as the in-dwelling of the Holy Ghost; which, however,
produced no more than an enlightening of the under-
standing, not that sanctifying grace which immediately
affects and guides the will, and which infuses charity into
the soul of man. Of this doctrine the consequence was,
that we are not to pray to God that He would grant us
His grace to love and do what is good, but only the grace
to know it. When, therefore, Pelagius spoke of the neces-
sity of grace, he thereby understood no more than the
first, the grant of free will ; and this he defined to be a
state of indiff'erence, or equipoise of the will between
good and evil : the assisting or helping grace, which he
admitted was not necessary to man for overcoming
temptation or for fulfilling the commandments, but
with it man was enabled to perform good more easily :
it is not a free gift of God, but merited by man by the
good use of his free will : for God gives it to every one,
who, by the sole, proper, due employment of his natural
faculties, disposes himself to receive it. By the power of
his free will alone, man can attain to the true faith, can
merit the second (the assisting) grace, can resist every
temptation, and comply with all the commandments.
Baptism is necessary to adults for the forgiveness of
sins ; but to children, who are born without sin and
without guilt, it is necessary only that they may obtain
the adoption of children of God, and the inheritance of
the kingdom of Heaven ; for children who die unbap-
tized, and Pagans who have lived unstained by crime,
PELLICAN. 45
enjoy eternal life ; not, indeed, in the kingdom of
Heaven, which is open only to those who have been
baptized, and who have been made partakers of the
grace of Christ.
Very few of his writings remain. He was confuted by
Augustine, Jerome, Prosper, and Fulgentius, his con-
temporaries. The history of the Pelagian schism has
been written by Archbishoj) Usher, in his Antiq. Eccles.
Britan, ; Laet ; Gerard Vossius ; Le Clerc ; Cardinal
Noris; Father Garnier, in his Supplem. Oper. Theo-
doreti ; Jansenius, in his Augustine ; and by the Jesuits,
Longueval and Patouillet. — Usher. Mosheim. Dollinger.
PELLICAN, CONRAD.
CoNEAD Pellican, was born at Euffach, in Alsace, Jan.
8, 1478. We have his autobiography in Melchior Adam
at some length. He was educated first at Ptuffach, and
then at Heidelberg. In 1492, he returned to his parents,
who were too poor to support him, and he earned his
livelihood by keeping a school. His desire of improve-
ment was, however, unabated, and he was enabled to
borrow what books he wanted from the neighbouring
monastery of the Cordeliers. His frequent intercourse
with the monks rendered him open to their persuasions,
and, contrary to the wish of his relations, he entered
into their community and took the habit in the sixteenth
year of his age. In 1494, he was ordained a sub-deacon.
In 1496, at the request of an uncle who had befriended
him and who was in better circumstances than his parents,
he went for further improvement first to Basle and then
to Tubingen, where he was instructed and protected by
Paul Scuptor, one of the professors. In 1499, he began
to study Hebrew under the instruction of a converted
Jew. In 1500, Reuchlin came to Tubingen, and under
him PeUican pursued his studies witli such success that,
next to Reuchlin, he was considered the best Hebrew
40 PELLICAN.
scholar in Germany. In ]501,hewas ordained priest
and in the following year he was appointed professor of
Divinity, in the convent of his order at Basle, and edited
the works of St. Augustine and St. Chrysostom. He also
superintended an edition of the Psalter in four languages.
In 1508, he was appointed to a similar professorship at
his native place, and having held other high offices in his
order, he was appointed, in 1519, guardian of the convent
of Basle.
By the study of Scripture he had for some time heen
convinced of the unscriptural state of the existing Church,
and on reading the writings of Luther now brought to
Basle, his convictions were strengthened and his doubts
confirmed. He became by degrees a convert to the re-
former. Pellican fearlessly propounded his opinions, and
in 1522, was accused of Lutheranism in a chapter of his
order. We are not told how he defended himself, but it
was with such success that he obtained permission for
the ablest of the students and preachers to read the works
of Luther. In 1523, Gaspar Sazgar, the provincial,
visited the convent, and hearing complaints of Pellican
and other members of the fraternity, of their being
Lutherans, prepared to remove the accused from their
situations. But he was prevented from taking that step
by the interference of the senate, who confirmed Pellican
in his place, and appointed him fellow-professor of
divinity with Oi^colampadius. Sometime afterwards he
was removed from the office of guardian ; but he still
retained his post at the university, and filled the theo-
logical chair alternately with his learned colleague. In
1526, on the invitation of Zuinglius, he withdrew to
Zurich, where he was appointed professor of divinity
and of Hebrew. He now, in his forty-eighth year, to
show that he finally renounced the papal communion,
took to himself a wife. He doubtless did this as a
protest against the demoralizing celibacy enforced upon
the clergy by the Church of Rome, but he had the vow
PELLICAN. 47
upon him, and by breaking the vow he disgusted those
members of the Church of Rome who were beginning to
see the evil of their system. He should have vindicated
the liberty of others without availing himself of it
on his own account. But the reformers generally took
a different view of the matter. This step lost him the
friendship of Erasmus, with whom he had been inti-
mately connected.
In the same year he edited a second impression of
the Biblia Hebraica, cum Comment. R. Abraam Abe-
neara, et R. Salomonis in Prophetas ; and also of the Se-
pher Michlol, first printed at Constantinople. In 1528,
he took part in the celebrated disputation at Bern, on the
subject of the Eucharist, and published a volume of the
debates and speeches on that occasion. In the follow-
ing year he commenced his public exposition of the books
of the Old Testament. This work, entitled, Commentarii
Bibliorum cum Vulgata Editione, sed ad Hebraicam
lectionem accurate emendata, Zurich, 1531 — 1536, 4
vols., fol , is highly commended by Richard Simon.
He next devoted his labours to an illustration of the
New Testament, which he published in 2 vols., fol. He
had, besides, a considerable share in editing the commen-
taries of Sebastian Meyer upon the Apocryphal books.
He also translated into Latin the Chaldee paraphrases,
including the Targums of Onkelos, Jonathan, and Jeru-
salem, various small Talmudical treatises, and Elias
Levita's edition of the Massora. He published, in Ger-
man, An Exposition of the Pentateuch, Joshua, Ruth,
Samuel, and the Books of Kings. He also published,
Psalterium Davidis ad Hebraicam veritatem interpreta-
tum, cum Scholis brevissimis ; and he bestowed great
labour in editing various commentaries, dictionaries,
&c., of which an enumeration may be seen in Melchior
Adam. He died in 1556. His works have been col-
lected together, and published in 7 vols, fol. — Melchior
Adam.
48 PEPJON.
PEMBLE, WILLIAM.
William Pemble, was bom in 1591, and was educated
at Magdalen College, Oxford. He was a learned man,
though a Calvinist ; he died in April, 1623.
His works, all of which were separately printed after
his death, were collected in 1635, fol., and reprinted four
or five times ; but this volume does not include his Latin
works, De Formarum Origine; De Sensibus internis;
and Enchiridion Oratorium. — Wood. Fuller.
PEEION, JOACHIM.
Joachim Perton was born at Cormeri, in the Touraine,
about 1500, and at the age of seventeen entered the
Benedictine abbey at his native place, and afterwards
studied at Paris, where for twenty years he applied
himself to the reading of the authors of antiquity,
especially Cicero. He was admitted to the degree of
doctor by the faculty of theology at Paris, and during
several years explained the Scriptures in that city with
great applause. By a decree of the university he was ap-
pointed to defend Aristotle and Cicero against Ramus ;
and he discharged that task with great success. He
died in 1559.
His printed works are ; — De Dialectica Lib. III. ;
Historia Abdise Eabylonii ; Topicorum Theologicorum
Lib. II. ; De Origine Linguae Gallicse, et ejus cum
Greca Cognatione ; Liber de sanctorum Virorum qui
Patriarchae ab Ecclesia appellantur Ptebus gestis, ac
Vitis ; De Vita Rebusque Jesu Christi ; and, De Vita
Virginis et Apostolorom; in both of these the Scrip-
ture history is debased by the intermixture of absurd
fabulous legends ; De Romanorum et Graecorum Ma-
gistratibus Lib. III. ; Notes on the Harangues in Livy ;
and, a Latin Version of the Commentary of Origen
upon Job, &c. — Biog. Universelle.
PETAVIUS. 49
PETAVIUS, (PETAU) DAVIS.
Davis (Petau) Petavius was born at Orleans in 1583.
He was educated at Paris, and in his nineteenth year
was appointed to the chair of philosophy at Bourges.
In his twenty-third year he entered into the society of
the Jesuits, and a veritable Jesuit he became. He
studied divinity at Pont a Mousson, and afterwards
taught Rhetoric and Theology at Rheims, La Pleche,
and Pans.
In 1621, he succeeded Fronton du Due in the chair
of theology, which he filled with distinguished repu-
tation for twenty-two years. He Vv'as perfectly versed in
the learned languages, and was well acquainted with the
sciences ; but his particular study was chronology, and
it is upon his writings on that topic that his literary
fame is chiefly founded. Declining an invitation to
Madrid from Philip IV., and to Rome from Urban VIlL,
he continued to live in his cell in the college of Clermont,
where he died in 1652, in the seventieth year of his age.
He had been a great sufferer from the stone, so that he
regarded death as a desirable release. The writings of
Petavius are numerous and various. He appeared as a
translator and critical editor in his Latin versions and
editions of several pieces of St. Epiphanius, of Synesius,
Themistius, the emperor Julian, and the historical
abridgment of the Patriarch Nicephorus. He exercised
himself in poetry both in the Greek and Latin languages,
in the former of which he gave a paraphrase of all the
Psalms and Canticles.
The first of his more important works is, De Doctrina
Temporum, 2 vols, folio, 1627; it was republished with
considerable additions by himself, as well as by Har-
douin and others, in 8 vols, folio, Antwerp, 1703; it is
generally accompanied by his Uranologia, in quo Graeci
Auctores varii de Sphsera ac Sideribus commentati sunt,
VOL. VIII. F
50 PETAVIUS.
&c. folio, 1630. He also published : — Rationarium Tem-
porum, 2 vols. 8vo., 1652 ; this is an abridgment of his
De Doctrina Temporum, with an abstract of general
history; of the various editions of this useful work, the
best is reckoned to be that of J. Conrad Rungius, 2 vols.
-Svo. Lugd. B. 1710; Perizonius published an edition of
it, with a continuation down to 1715 ; and, Dogmata
Theologica, 3 vols, folio, 1644 — 1650; the best edition
is that of Venice, 1758, 7 vols, folio, superintended by
Zaccaria, with dissertations, notes, and a life of the
author.
This is the work for which he is " damned to fame" in
the theological world, and which has been demolished by
our own Bishop Bull. His object was to prove that the
Ante-Nicene fathers were not orthodox or Homoousians
on the doctrine of the Trinity. Hence, the Arians
have claimed him as their own, and " Unitarians"
in their own unfairness praise him for the "fairness
of his statements." Anything but fairness of state-
ment appears to have been the design of Petavius.
Bishop Bull acquits him of any intention of advancing
the cause of Arianism, and suggests that he had in view
the support of the pope rather that Arius, and of the
Church of Rome than of any other sect. His course
was truly Jesuitical, and such as other writers of his
communion have not feared to pursue. Truth and
Christianity itself they would sacrifice to promote the
interests of the Roman see. Petavius perceived that if
the Catholic writers of the first three centuries were
almost all of the same opinion, which was afterwards
condemned in Arius for heresy, by the Council of
Nice ; or that they wrote in such a manner as they
m.ight at least be thought to hold such an opinion, by
their loose way of expressing themselves ; it will thence
follow, as he (Prooem. 88,) has himself observed, first,
that there is very little regard to be had to the fathers
of the first three centuries, to whom the reformed Catho-
PETER. 61
lies generally appealed, and secondly, that general councils
have a power of making new articles of faith, or of
manifesting and declaring them, as he preferred to ex-
press it : the inference from all which he designed to
be that all the additions to the primitive faith, voted at
the pretended Council of Trent, ought to be received
without examination. With this view, Petavius set to
work to prove the heterodoxy of the Ante-Nicene fathers.
How completely and miserably he has failed may be seen
in the incomparable works of Bishop Bull. The more
honest or less crafty of his own communion became
alarmed at his boldness, and the Sorbonne compelled
him to qualify his statements in an orthodox preface,
which, however, has only made him appear inconsistent
with himself. In like manner his representations of the
opinions of St. Augustine having given offence to his
brethren of the society, he was forced to retract, and
adopt the Molinist sense of those doctrines. It is re-
ported that he said to a friend, as a reason for this altera-
tion, " I am too old to change my lodgings," intimating
that he must otherwise have quitted the society : such
was its tyranny in matter of opinion! The style of
Petavius, when writing upon these abstruse and thorny
subjects, is much admired for its purity and clearness.
His life is written at length by Father Oudin, in the
"Memoires du Niceron." — Oudin. Bull. Bayle.
PETER.
Peter, Bishop of Alexander, one of the most illustrious
prelates of the fourth century, was educated at Alexan-
dria, of which city he was probably a native. He was a
pupil of Thomas, the bishop of that see, whose successor
he became in the year 300. " He was," says Eusebius,
" a most excellent teacher of the Christian doctrine— an
ornament to the episcopal character, both for the holiness
53 PETEK, BLESSENSIS.
of his life, and his laborious application in studying and
explaining the sacred Scriptures. He governed the
Church three years before the persecution. The rest
of his time he passed in a more strict and mortified
course of life, but without neglecting the common good
of the Churches." "Without any crime of any kind
laid to his charge," adds the same writer, " beyond all
expectation, on a sudden, for no other reason but the
will of Maximin, he was taken into custody and be-
headed." His martyrdom took place in 311. He had a
quarrel with Meletius, Bishop of Lycopolis, which pro-
duced a long schism in the Egyptian Church. He is the
reputed author of: — A Book on Penance, thirteen canons
of which are inserted in Greek and Latin, in the first
volume of the Collect. ConciL ; Some fragments also
of another treatise attributed to him. Concerning the
Divinity, may be met with in the third and fourth vols,
of the same collection. — Eusehius. Dupin.
PETER, BLESSENSIS.
Blessensis Peter, or Peter of Blois, who flourished
in the 12th century, was educated at Paris and Bologna.
He was a pupil of John of Salisbury, so frequently
mentioned in the life of Thomas a Becket.
In 1167, he travelled into Sicily with Stephen, son of
the Count of Perche, and cousin to the queen of that
island, where he was appointed tutor, and afterwards
secretary, to William II. of Sicily. When, however,
Stephen, who had been made chancellor of the king-
dom, and Archbishop of Palermo, was sent into banish-
ment, Peter was involved in his disgrace, and found it
necessary to take refuge in his native country. Hence
he was invited into England by Henry II., at whose
court he continued for some time, and was nominated
Archdeacon of Bath. He next entered into the service
of Richard, Archbishop of Canterbury, (the successor of
PETER, CHRYSOLOGUS. 53
Thomas a Becket,) who appointed him his chancellor,
and deputed him to negotiate business of importance
relating to his metropolitan see, with Henry IT. and
Alexander III. and Urban III. After the death of
Henry he resided for a time at the court of Queen
Eleanor. Late in life he was deprived of his Arch-
deaconry of Bath ; though he was was afterwards in
some degree compensated for his loss by obtaining that
of London. He died in 1200. The word Transubstan-
tiation is said to have been first of all made use of by
him to express the doctrine of the Romish Church on
the subject of the Eucharist. The most considerable of
his remains consist of Letters, one hundred and eighty-
three in number, which he formed into a collection by
order of Henry II. They abound in quotations from
the Scriptures, as well as from ecclesiastical and profane
writers. There are also still extant several sermons of
this author, and various treatises which he wrote on
doctrinal and moral topics. Peter de Goussainville
published a new edition of all his works, 1677, fol.,
with notes and various readings, which is inserted in
the twenty-fourth volume of the Bibl. Patr. A work of
his on Canon Law and Process has lately been discovered,
of which an account is given in the Zeitschrift fiir
Geschichtliche Rechtswissenschaft, vol. vii. p. 207. —
Cave. Lyttelton. Moreri.
PETER, CHRYSOLOGUS.
Peter, surnamed Chrysologus, a celebrated Italian pre-
late of the fifth century, was born at Forum Cornelii,
(Imola) ; and also educated at his native place, where
he became deacon to Cornelius the Bishop. Without
noticing the legendary tales which are related concerning
him, we have only to state, that he was elected Bishop of
Ravenna in the year 483, and died before 451. His
F 3
54 PETER THE HERMIT.
eloquence was greatly admired ; whence he had the sur-
name of Chrysologus, meaning golden speaker. What
remains of his productions consists chiefly of Sermons,
or Homilies, containing short explanations of portions
of the sacred Scriptures, accompanied with moral reflec-
tions. They are drawn up in a perspicuous and pleasing
style ; and are distinguished by a happy union of con-
sciousness and elegance. They were collected together
two hundred and fifty years after his death, by Felix,
one of his successors in the see of Ravenna, and were
first printed, to the number of 176, at Cologne, in the
year 1541. Afterwards they underwent repeated impres-
sions at the same place, Antwerp, Paris, Lyons, Venice,
and Bologna, and were inserted in the seventh volume
of the Bibl. Patr. Six others, on the Lord's Prayer,
are given by Father D'Achery in his " Spicilegium."
There is also still extant " A Letter to Eutyches the
Archimandrite," in which Peter declares against the
sentiments of that monk, and expresses his approbation
of the conduct of Flaireneus. It was first published
by Gerard Vossius at the end of his edition of Gregory
Thaumaturgus. — Moreri. Cave.
PETER THE HERMIT.
Peter the Hermit was born in the eleventh century,
at Amiens, in Picardy. He was a soldier in early life,
and then retired to a hermitage in the South of France,
where he devoted himself to austerities ; abstaining
from flesh meat and bread, but permitting to himself
the use of wine. The fanaticism of the age evinced
itself in the love of pilgrimages to Jerusalem, and to
Jerusalem, in 1093, Peter bent his steps. He viewed
with horror the barbarity of the Turks and the sufferings
of the faithful. The desire and the hope of effecting
the deliverance of the daughter of Zion rose in his
PETER THE HERMIT. 56
bosom ; he sought the patriarch, the venerable Simeon,
and they mingled their tears as they bemoaned the com-
mon calamity. " The sins of the oriental Christians,"
said Simeon, "have made nought their power; the
Greeks have, within these few years, lost half their
empire ; our own hope lies in the strength and piety
of the nations of the West." The enthusiasm of the
hermit broke forth, and he offered his aid. " I send thee
then," said the patriarch, "as the envoy of the Church
of Jerusalem to her daughter in the West, to entreat of
her pity and aid for her unhappy parent." The anchorite
accepted the commission, and received letters for the pope
and potentates of the W^est.
Even Heaven itself seemed to the heated imagina-
tion of the hermit to interpose in his mission. As in
the evening he poured forth his soul in prayer, in the
Church of the Resurrection, to God and the saints, to pros-
per his undertaking, sleep came over his weary frame, and
in a dream Christ appeared to him, and said, " Arise,
Peter, haste, and do boldly what thou hast undertaken.
I will be with thee, for the time is come that the sanc-
tuary should be cleansed, and my people holpen." He
awoke full of vigour, went and told his dream to the
patriarch, and hasted to Antioch to embark for Italy.
This dream of the hermit has been by many regarded
as a pious fraud ; for our part we are disposed to view
it as a reality. There is nothing in the character of
Peter which should lead us to look on him as a hypocrite,
but he was a man constitutionally timid, with a very
excitable imagination. To such a man, when, over-
whelmed with the magnitude of the task he had
assumed, and exhausted by fasting and the fervour of
devotion, he sunk in sleep, nothing was more natural
than the appearance of such a dream as we have related.
Ill is he qualified to enter into the spirit of the crusades
who discerns falsehood and imposture at every step !
Peter landed at Bari in ApuHa. Without loss of tima
56 PETER THE HERMIT.
he hasted to Rome, and placed in the hands of Pope
Urban 11. the letter of the patriarch. Urban approved
of his project, and gave him letters from himself to all
Christian princes. The hermit, thus furnished with cre-
dentials, traversed Italy ; he crossed the Alps, and visited
all parts of France. Mounted on a mule, his head and
feet bare, his coarse pilgrim's garment bound round
him with a cord, and a crucifix in his hand, he went
from province to province, and from town to town.
He confined his addresses not to the great alone; he
harangued the assembled people, he set before them with
all the fire of his eloquence the sufferings of pious
pilgrims, the profanation of the holy places; he told
them how the Saviour had deigned to appear to him
personally ; he read to them the letters of the patriarchs,
and other Christians ; he even, it is said, shewed them
one which had fallen from heaven. The benevolence of
the pious loaded the hermit with gifts, these he bestowed
on the poor, or employed in providing husbands for
women who renounced a sinful course of life. Where-
ever he came he preached peace and concord, and his
words found obedience as coming from God. Wherever
he went he was regarded as a saint, and the very hairs
that fell from his mule were preserved as relics.
A council was meantime assembled by the pope at
Piacenza, which was so numerously attended that it
could not as usual be holden in a church, and a field was
the scene of deliberation. Ambassadors appeared from
the Greek emperor, who pourtrayed the power and ferocity
of the Turks, and the peril of the empire, and implored
the aid of the Latin Christians. The pope supported
their prayer, and a large number of those present
swore to march to the aid of Alexius against the Infidels.
But Italy was not the place where a spirit of holy enthu-
siasm could be best excited. The feudal principle was
not strong in that country, the imperial party was
numerous, and commerce with the East had taught the
PETER THE HERMIT. ST
people to view the Moslems with less abhorrence than
was felt by those who only knew them by fame. Urban
therefore resolved to make France, of which country he
was a native, the scene of his greatest efforts.
In the year 1095, the pope crossed the Alps. Having
holden councils in Puy and other places to prepare the
clergy, he appointed the eighth day after the festival of
St. Martin (the 11th Nov.) for the meeting of a general
council of Clermont, in Auvergne, whither the clergy were
commanded to repair under penalty of the loss of their
benefices. More than three hundred prelates and abbots
obeyed the summons of the pontiff, and the number of
the inferior clergy was proportionably great ; the atten-
dance of the laity was immense. The town of Clermont
sufficed not to contain within its wall the prelates,
princes, ambassadors, and nobles who crowded thither,
" so that," says an old chronicler, "towards the middle
of the month of November, the towns and villages
around were all filled with people, and many were
obliged to pitch their tents in the meads and fields,
though the season and the country were full of extreme
cold." When the ordinary business of the council had
been gone through, and the Truce of God had been
again enjoined, the pontiff assembled the people in an
open square, where he ascended a stage, and took his
seat on a throne surrounded by his cardinals, with the
Hermit standing at his side, then arose and addressed
the people in a very animated discourse, at the con-
clusion of which, as well as in the course of its delivery,
the people, melted to tears and glowing with enthusaism,
shouted "God wills it." Ademar, Archbishop of Puy,
ran forward with a joyful countenance, and falling at the
feet of the pontiff craved permission to share in the holy
war. His example was followed by William, Bishop of
Orange. Clergy and laity pressed forward to enter on
the way of the Lord. They all cast themselves on the
ground, and one of the cardinals read a general confes-
58 PETER THE HERMIT.
sion in their names, and the pope bestowed on them the
absolution of their sins. Each pilgrim affixed a red
cross to the right shoulder of his garment, hence they
were called the Crossed (Croises) and the Holy War
named a Crusade (Croisade). The pope charged the
clergy, on their return home, to stimulate the warlike
portion of the people to the holy expedition, and to
prohibit all others from sharing in it. The prelates
besought him to be their leader, but he excused himself,
as there was an anti-pope, and he was still on ill terms
with the emperor of Germany and the King of France,
but he promised to join them as soon as peace was
restored to the Church. Meantime he appointed the
Bishop of Puy to be his legate in the camp of the
faithful.
The crusaders of the better sort were led by Godfrey
of Bouillon. A promiscuous horde of men and women
to the number of 60,000, was led by Peter from the
borders of France, along the banks of the Rhine and
the Danube. Their progress was marked by pillage and
disorders of all kinds, and by the massacre of all the
Jews who fell in their way. As they approached the
confines of Hungary and Bulgaria the fierce natives of
those countries rose upon them, and cut them off in such
numbers, that only a third part, with Peter himself,
having taken refuge in the Thracian mountains, at
length escaped to Constantinople. Almost all these
were afterwards slain by the Turks in the plain of Nice,
while Peter had prudently withdrawn from the camp,
and remained in the Greek capital. He, however,
accompanied the better disciplined army of Godfrey,
and v^as present at the siege of Antioch in 1097. But
his fanatical ardour seems now to have deserted him ;
for during the hardships attending that enterprise he
attempted to make his escape. He was, however,
brought back by Tancred, who obliged him to swear
that he would never desert an expedition of which he
PETER THE VENERABLE. 59
was the first mover. He afterwards distinguished him-
seK at the siege of Jerusalem, on which account he has
obtained immortal renown from the muse of Tasso.
After the capture of that city he was appointed by the
patriarch, during his absence in Godfrey's army, to act
as his yicar-general. Peter died the 7th of July, 1115,
at the Abbey of Neu-Moutier, near Huy, of which he
was the founder. — Keightley.
PETER THE VENERABLE.
Maurice Peter, generally known as Peter the Venerable,
was born in the year 1093, being the descendant of a
noble house in Arragon. He was dedicated by his
parents to a monastic life, and received his education
in the Monastery of Clugni, a house of a so-called
reformed branch of the Benedictine order. In his
twenty-eighth year he was made prior of Vezelay, and
soon after prior of Domnus. He was called to fill the
vacant place of abbot of Clugni, in the year 1123, and
was at the same time chosen general of his order.
The circumstances of his appointment are remarkable
and illustrate the spirit of the middle ages. The order
of Clugni originated in a project of conventual refor-
mation, and had at first the tendency to restore the
precise and literal observance of the Benedictine rule,
in all its primitive austerity. The convent was at first
only distinguished for the severity of its discipline, and
the frequency of its devotional exercises. The fame of
this attracted the reverence and the gifts of the people :
a succession of eminent men had presided over the order,
whose advice and participation had been solicited by
popes and sovereigns in affairs of moment. The
benevolent purposes to which they applied their wealth
excited general esteem and affection. But the wealth
^nd power of the order produced their usual results, the
60 PETER THE VENERABLE.
relaxation of their original severity of discipline, and the
abandonment of that mechanical system of monkish
devotion, so wearying to the spirit. The convent richly
adorned, had now become the seat of arts and learning,
but with these came also their accustomed and pernicious
followers — luxury and sensuality. Under the sway of
Pontius, a young and worldly man, who, in the year
1109, was chosen abbot of Clugni, the revenues of the
monastery were squandered, and many disorders and
abuses inimical to its interests and authority suffered to
prevail. The case at last became so notorious, as to
reach the ears of Pope Calixtus the second, who ad-
monished Pontius of the impropriety of his conduct.
In consequence of this, the abbot abdicated his post, and
resolved on undertaking the pilgrimage to Jerusalem.
It was to his place, declared vacant, that Peter the
Venerable was appointed. The repentance of Pontius,
however, seems to have been transient. At the end of
two years he endeavoured to reinstate himself in the
supremacy of the order ; and as his character was far
more suitable to the general inclinations of the monks,
than that of Peter, who, though far more gentle, was at
the same time stricter in moral and religious require-
ments, he found many partizans, and having forced his
way into the convent during the absence of Peter, he
seized on the treasures belonging to the monastery, even
to the splendid ornaments of the church, the costly cruci-
fixes, and the golden reliquaries, in order to gain the means
of strengthening his party. These proceedings led to
the greatest confusion in the order, till at length Pope
Honorius the second interfered, and by his authority put
an end to the strife, and in the year 1125 reinstated and
confirmed the abbot Peter, in his office. But these
disorders had left many pernicious results in the con-
dition of the order, which had tended greatly to the
prejudice of his authority. At this era the Cistercian
order was extending itself widely, and to its extension
PETER THE VENERABLE. 61
Bernard contributed far more than the presiding abbot.
By their rigid ascetic austerity, and their hteral adhe-
rence to the Benedictine rule, the Cistercian monks were
pecuHarly distinguished from the luxurious Clugniacs,
and obtained in consequence the greater veneration.
The character of humihty and poverty, conveyed by the
unadorned plainness of their convent and churches,
presented a remarkable contrast to those of Clugni with
their manifold decorations and paintings, and this
diversity of character led to a spirit of rivalry between
the orders, and which their frequent collisions in their
efforts for extension had a further tendency to promote.
The men who had sought the seclusion of the cloister,
in order that, escaping from the passions and the
tumults of earth, and dead to the attractions of the
world, they might live to the Spirit, here gave proof that
the change of place and external modes of life, were
insufficient of themselves to change the heart of man,
(Naturam expellas furca, tamen usque recurret) and that
it must be something above nature, and therefore unat-
tainable by external forms, and unconnected with any
peculiar localities, which can alone have power to over-
come nature. The same vain pride and petty jealousies
which agitate the world, were seen to actuate those who
had withdrawn from it, and their operation was but the
more sensibly felt, from the limited sphere on which
they were now exhibited, and from the restraint which
had been put on the passions inherent in human
nature.
Even in their external appearence the Cistercians were
distinguished from their brethren, having exchanged the
original black garment of the monks for one of white.
This widened the brea^^h, for the rivals could not now
meet without immediately recognizing each other. But
the superiors of the two orders, Bernard of Clairvaux,
and Peter of Clugni, possessed too much elevation of
mind, and had formed too just an estimate of the vital
VOL VIII. G
62 PETER THE VENERABLE.
character of religion, to suffer themselves to be swayed
by these passions, or to become enemies on account of
external differences.. When at any time they were
alienated by contending interests, the gentle and amiable
Peter was always ready to make the first advances
towards reconciliation, and thus their original friendship
was soon restored. They were united in the bonds of
mutual esteem and affection, and Peter rejoiced in the
universal veneration which Bernard attracted ; in affairs
of moment they were always found to co-operate. They
had both expressed their views of the reciprocal relation
of the two orders, in several papers drawn up for the
purpose of exposing the defects of each, and of clearing
the way for a just estimate of existing differences ; and
in the hope of promoting mutual love and due mode-
ration.
The venerable abbot of Clugni, in one of his letters
written to Bernard to solicit his co-operation in composing
differences between the rival orders, lays down as a principle
the fact of differences with regard to external usages
having at all times existed between different Churches,
without operating to the hindrance of mutual love, since
they involved nothing prejudicial either to faith or love.
And thus it ought to be with the members of both orders,
since both were striving, through the medium of the
different practices by which they were severally distin-
guished, to attain the same object, even eternal life. It
was true, indeed, that though both Cistercians and
Clugniacs were governed by the same Benedictine rule,
they differed in its application, and deviated from the
letter of the rule ; but since the motive in which all had
originated was the first thing to be considered, Christian
love as the soul of all actions must decide as to the
application of the law. In support of this, he quotes the
words of the Saviour, " If thine eje be single, thy whole
body is full of light," and the sublime and faithful saying
of Augustine, " Habe caritatem, et fac quicquid vis."
PETER THE VENERABLE. 63
He carries this principle still further in a letter written
to Bernard, to defend his brethren against the imputa-
tions of the Cistercians. In order to justify them from
the reproach of having departed from the Benedictine
rule, he appeals to the practice of many councils and
popes, whereby the old ecclesiastical laws had been
modified and altered, so as to adapt them to the circum-
stances and exigencies of the times. Then, assuming
his opponent to have answered this by the allegation of
greater authority and sanctity; he rejoins that his order
also numbered among its members, men who were
honoured by the Church as saints ; but that the ques-
tion here was not one of sanctity, but of authority, and
that in this respect the authority of the abbots of Clugni
was as absolute in their order, as that of bishops in their
particular sees, or of popes in the Church at large. In
general, however, neither sanctity nor authority suBced
for the justification of these changes, since the holiness
and authority of the successors might not be brought
into consideration with the holiness and authority of
those whom they had succeeded ; either the former
practice needed to be changed, or that which has
superseded it must be evil. It was requisite then to
have a rule by which these changes might be judged,
and by which the earlier and later revelations of God
and the laws of the Church might, where they differed in
the letter, be made to agree in the spirit, and this rule is
love. Love is free in all her actions, and is occupied in
ministering to the welfare of mankind, according to the
various wants, and the differing circumstances of divers
times ; it is for her, therefore, to give and to change
laws. The lawgivers of the Church are but the sec-
retaries of this love, for this love is the Holy Ghost,
and although her laws may vary, yet in her is "no
variableness, nor shadow of turning," for she remaineth
ever the same. The Cistercians themselves are the real
violators of the rule of Benedict, since they infringe th§
64 PETER THE VENERABLE.
law of love, by adhering pertinaciousl}', and to the per-
judice of their brethren, to those outward things, which are
to be adapted to the different circumstances of mankind.
(The councils might, indeed, have been called the organs
of the Holy Ghost if they had been possessed with this
spirit, this idea of a progressive and self-developing
Church, for there would then have been no danger of
their confounding the mutable with the immutable,
human forms with divine revelations, and of fettering
the spirit with the letter.)
We proceed to give some further extracts from his
letter, on account of the characteristic peculiarities of
the imputations cast upon the monks of Clugni, with
the grounds on which these are refuted by Peter.
" The monks," it was urged against the Clugniacs,
" should present the image of an apostolic fellowship ;
they should have no property, but should live by the
labour of their hands ; they should not possess parish
churches, tithes, or first-fruits, as do the Clugniacs; for
these belong of right to the clergy, by whom the churches
are served." To this, Peter replies, " Who has the
greater right to the oblations of the faithful ; the monks
who are continually supplicating God for sinners: or the
clergy, who, as we see at this time, devote themselves
entirely to the eager pursuit of earthly things ; to the
total neglect of their spiritual calling, and the salvation
of souls?" But, an accusation of a still more formidable
character was brought against the Clugniacs, that of having
indiscriminately received as gifts — castles, townships,
peasants, serfs, maidens, tolls, and of having defended
themselves in the possession of the same without scruple
against all aggressors. To this, Peter replied, " That
these possessions were turned to far better account, and
the peasants far better treated by the monks, than they
had previously been. The manner in which the tem-
poral lords exercise their power over their bond serfs, is
a matter of notoriety. Not content with their customary
PETER THE VENERABLE. 65
and bond service, they appropriate to themselves the
goods with the persons, and the persons together with
the goods ; and thus it is, that after having made the
usual deductions, they come and plunder these unhappy
people three or four times in the year, or as oft as they
will ; they oppress them with innumerable services, laying
upon them heavy burdens, grievous to be borne, so that
at last they force them to abandon their native homes,
and to seek shelter in a foreign land. And what is still
more abominable, they do not scruple to sell the men
whom Christ hath made free, and purchased at the cost
of His own blood, in exchange for so vile a thing as gold.
The monks, on the contrary, only avail themselves of their
bond and moderate service, in order to procure the neces-
saries of life ; and instead of vexing them with deduc-
tions, they sustain them in poverty, from their own stores ;
in a word, they treat their vassals as brothers and sisters."
In another letter he writes to Bernard : — " It has long
grieved me sore, that men, who to this very hour are in
hunger and thirst, in cold and nakedness, labouring with
their hands, and in all things following the holy Paul,
should yet, while they perform the weightier matters,
leave the lighter undone. And thou art one of those.
Thou keepest the hard commands of Christ, in fasting,
watching, weariness, and labour, and yet thou disre-
gardest that easy one, of love." He then calls upon
Bernard to exert his influence with the Cistercians so far
as at least to induce them to receive their brethren of
Clugni into their convents, even although they should
persist in the use of the customs and the dress which
had first given rise to their divisions, that so by frequent
interchange of good offices, mutual love might be re-
stored. He had himself made this concession fifteen
years before, with regard to all the convents of his order,
excepting that of Clugni, and he now offered to extend
the privilege to that chief convent, if his request were
complied with.
G 3
C6 PETER, COMESTOR.
In the year 1140, Peter afforded an asylum to Peter
Abelard, as we have seen in the hfe of that too cele-
brated person.
So high was his reputation for wisdom and prudence,
that, in the year 1145, Pope Eugenius sent for him into
Italy, in order to endeavour, by his admonitions and
councils, to reconcile the hostile factions which had in-
volved the Tuscan territories in civil war ; but their
obstinacy and inveterate enmity rendered all his efforts
for that purpose ineffectual. In the year 1150, having
occasion to take a journey to Rome, on business relating
to his monastery, he was received there with the highest
honours by Pope Eugenius, and the Roman citizens.
He died at Clugni, in 1156, when he was about 63 years
of age.
He acquired the surname of Venerable from the great
seriousness and gravity of his demeanour. He procured
the Koran to be translated out of the Arabic into Latin,
and wrote a treatise in four books against the Mahome-
tans. He was also the author of several other polemical
pieces, against the Jews, Petrobrusians, &c., and various
miscellaneous writings, in prose and verse. His works
were first published at Ingoldstadt, in 1546; and after-
wards at Paris, w^ith the notes of Duchesne and Marrier,
in the year 1614. The edition last mentioned has been
inserted in the 22nd vol. of the Bibl. Patr. Two of
his Letters, not before edited, were printed by Father
Mabillon, in the 2nd vol. of his Analecta ; and a third
by DAchery, in the 2nd vol. of his Spicileg. (Com-
pare the lives of St. Bernard and of Abelard.) — Cave.
Neafiders Life of Bernard.
PETER, G0ME3T0R.
CoMESTOR" Peter, or Peter the Eater, was a native'of
TroyeS; in Champagne, where he flourished in the 12th
PETER, COMESTOR. G7
century. He was Canon and afterwards Dean in the
Cathedral Church in his native city, whence he was
removed to the Deanery of Notre Dame, in Paris. This
benefice he resigned to enter a regular Canon of St.
Victor, in Paris. He died in 1198, having directed the
following epitaph to be placed on his tomb : —
Petrus eram, quern Petra tegit, dictusque Comestor.
Nunc comedor. Vivus docui, nee cesso docere
Mortuus ; ut dicant, qui me vident incineratum,
" Quod sumus, iste fuit, erimus, quandoque quod hie est."
Geraldus Cambrensis was one of his pupils, and he
inspired his pupil with his own hatred of the monks.
In a manuscript of that author, preserved in the archie-
piscopal library at Lambeth, he tells us that he heard
Peter declare before his whole school, in which many
persons of distinguished literature were present, that
the old enemy, meaning the devil, never insidiously
devised a more injurious measure against the Church
of God, than the law which enjoined a vow of celibacy on
the clergy. He openly and truly censured other sins in
practice and errors in doctrine prevalent in the middle
ages. He was the author of Historiae Ecclesiasticse Lib.
XVI., containing a summary of sacred history, from the
beginning of Genesis to the end of the Acts of the
Apostles, intermixed with numerous passages fiom
profane history, and some fabulous narrations. It was
fii'st published at Reutlingen, in 1473, and afterwards
underwent repeated impressions at Strasburg, Basle,
Lyons, and other places. He also wrote. Sermons ; and
a work entitled, Catena Tempor^n:'. &c,, consisting of
an indigested compilation of universal history, published
at Lubeck in 1475, in 2 v. Is. fol. ; of which a French
translation was printed at Paris, in 1488, in 2 vois. folio,
under the title of Mer des Histoires. — Cave. Dupin.
Moreri.
68 PETIT.
PETIT, MATTHEW DIDIER.
Matthew Didier Petit was born at St. Nicholas, in
Loraine, in 1659, and was educated at the Jesuit College
at Nancy. He took the monastic habit as a Benedictine
in his seventeenth year. In 1682, he was appointed
lecturer in philosophy and Divinity, by the chapter
general of the congregation of St. Vannes and St.
Hydulphus, to which he belonged. He afterwards
presided over an academy in which certain monks of
the Benedictine order engaged, under his direction, to
read all the fathers of the Church. As is the case with
most students of the fathers, they commenced with
Dupin's ecclesiastical writers, to whom the readers of
these volumes are so much indebted. Petit-Didier wrote
notes on this celebrated work and published them under
the title of Piemarks on the first volumes of M. Dupin's
Bibliotheque Ecclesiastique, in 3 vols, 8vo, the first of
which appeared in 169JI, and the third in 1696. He
afterwards published an answer to the Dialogues between
Cleander and Eudoxus, written against the celebrated
Provincial Letters of Pascal, and attributed to father
Daniel, the Jesuit. This answer is under the form of
seventeen letters, with the title of, An Apology for the
Provincial Letters of Lewis Mental te, against the last
Reply of the Jesuits, &c., IQmo. About 1700 he pub-
lished in Latin, Critical, Historical, and Chronological
Dissertations on the Sacred Scriptures of the Old Testa-
ment, in 4to. In 1715, he was chosen Abbot of Senones.
In 1724, he published A Theological Treatise in Defence
of the Authority and Infallibility of the Pope, 12mo.
This piece was attacked by different writers, Romanist
and Protestant, and defended by him in several tracts. In
1725, he visited Rome, where he was favourably received
by Benedict XIII. , on account of his writings, in which
he had maintained the infallibility and highest preten-
PEZELIUS. 69
sions of the papal see, and declared hostility against
the liberties of the Galilean Church. As a reward for
such obsequiousness, in 1726 the Pope nominated him
Bishop of Macra, in partibus infidelium. He died in
1728, and was succeeded by Calmet. He is supposed to
have been the author of an Historical and Dogmatical
Treatise on Ecclesiastical Privileges and Exemptions,
which was printed at Metz, in 1699, in 4to. — Moreri.
PEZELIUS, CHBISTOPHER.
Christopher Pezelius w^as born in the year 1539, at
Plauen, in the Voightland. He is chiefly distinguished
for the part he took with certain of the Saxon theologians
for changing the doctrine of his Church (the Lutheran) on
the subject of the Eucharist. They wished to introduce
the Calvinistic view and were called Crypto-Calvinists.
He shewed great zeal ih the cayse and composed a Cate-
chism. He was, of course, subject to prosecution, and
retired to Egra, in Bohemia, and afterwards became
principal of a seminary at Siegen, and finally Pastor of
Herbon. How long he retained that situation we are
not informed, but we find that he was professor of
divinity at Bremen, in the year 1588, and was also
superintendent of the Churches in that district. These
posts he held till his death in 1604, when he was about
65 years of age. He was the author of Commentarium
in Genesin, 1599, 8vo; Enarratio priorum Capitum
Evangelii Johannis, 1586, 8vo; Compendium Theo-
logise ; Epitomen Philosophise Moralis ; Mellificium
Historicum, forming a large commentary on Sleidan's
treatise De quatuor monarchiis, 1610, 4to, in two parts,
to which a third was afterwards added by Lampidus ;
Consilia et Judicia Theol. Philippi Melanchthonis,
consisting of extracts from Melanchthon's works, with
objections and answers on subjects of a theological
70 PFAFF.
nature, the whole intermixed with Schoha, and extend-
ing to seven or eight octavo vokimes ; besides a multi-
tude of controversial pieces. — Bayle. Mureri.
PFAFF, CHRISTOPHER MATTHEW.
Christopher Matthew Pfaff was born at Stuttgard, in
1G86, and was educated at Tubingen, where his father,
John Christopher Pfaff, author of a dissertation De
AUegatis Veteris Testamenti, was Divinity professor.
In early life he travelled at the expense of the Duke of
Wurtemberg, and, among other places, visited the Uni-
versity of Oxford.
In 1717, he was appointed Professor of Divinity at
Tubingen, being the colleague of his father, w'hom he
succeeded as Dean of the Church. Afterw^ards he be-
came chancellor, and first professor of Divinity in the
university ; and the emperor made him a count-palatine,
and gave him the extraordinary power of creating doctors
of Divinity. In 1727, he was nominated Abbot of
Laureac; and in 1731 he was appointed a member of
the Royal Academy at Berlin.
He published, Dissertatio critica de genuinis Librorum
Novi Testamenti Lectionibus, ope Canonum quorundam
feliciter indagandis; ubi et inter alia de Joannis Millii
Collectione variarum Novi Testamenti Lectionum modeste
disseritur, 1709, 8vo ; Firmiani Lactantii Epitome In-
stitutionum divinarum, &c., anonymi Historia de Hseresi
Manichaeorum, &c., ex Codicib. Taurinens, 1713, 8vo ;
Sancti Irenaei Episcopi Lugdunensis, Fragmenta Anec-
dota, ex Biblioth. Taurin. eruta, Latina Versione et Notis
illustrata, &c., 1715, Svo ; Primitise Tubigenses ; Insti-
tutiones Theologiae dograaticae et moralis ; Introductio
in Historiam Theologiae literariam, 1718, 4to, and after-
wards greatly enlarged ; Syntagma Dissertationum
Theologicarum, 1720, Svo; Institutiones Historiae
PFEIFFER, AUGUSTUS. 71
Ecclesiasticse, cum Dissert, de Liturgiis, 17'21, 8vo ;
Notse Exegeticae in Evangelium Matthsei, 1721, 4to ;
Historia Formulae Consensus Helveticae, 1722, 4to ;
Collectio Scriptorum Irenicorum de Unione inter
Protestantes faciendum ; Ecclesiae Evangelicae Libri
Symboli, cum variantibus Lectionibus et Notis, 1730,
8vo; numerous critical remarks and observations in the
edition of the German Bible printed at Tubingen in
1729; Dissertationes anti-Bselianse tres ; and various
other controversial treatises. He died in 1760. — Moreri.
PFEIFFEK, AUGUSTUS.
Augustus Pfeiffee was born in 1640, at Lauenburg, in
Lower Saxony. He received his primary education at
Lauenburg, and thence proceeded to Hamburg and
Wittemberg. At the latter place, in 1668, he was
appointed professor of oriental languages. After pas-
sing through various preferments, he was, in 1690,
elected superintendent of the Churches in the district
©f Lubeck ; which station he held till his death, in 1698.
He was the author of a variety of works, in sacred criti-
cism and Jewish antiquities, the principal of which are,
Critica Sacra, de sacri Codicis Partitione, Editionibus
variis Linguis orientalibus, Puritate Fontium, Interpre-
tatione sacrse Scripturse legitima, Translationibus, Masora,
Cabala, &c. ; Tres Dissertationes de Targumim, sive
Paraphrasibus Chaldaicis Vet. Test, de Massora, sive
Critica Sacra Hebraeorum, de Trihseresio Judaeorum,
sive de Pharisaeis, Sadducaeis, et Essaeis, &c. ; Sciagraphia
Systematis Antiquitatum Hebraicarum, Lib. VIII. ;
Thesaurus Hermeneuticus, seu de legitima Scripturae
Sacrae Interpretatione Tractatio ; Decades duae selectae
Positionum philologicarum de antiquis Judaeorum
Ritibus et Moribus; Dubia vexata sacrae Scripturae
sive Loca difficiliora Veteris Tcstamenti succincte decisa
72 PHILOSTORGIUS.
quatuor Centuriis ; Commentarius in Obadiam, praeter
genuini Sensus Evolutionem et Collationem, exhibens
Versionem Latinam et Exaraen Commentarii Don. Isaaci
Abrabarnelis, &c. ; Praelectiones in Jonae Propbetiam
recognitae et in justum Commentarium redactse. Several
of the preceding articles were afterwards collected to-
gether, and published in 1704, in 2 vols, 4to. — Moreri.
Le Long.
PFLUG, JULIUS.
Julius Pflug was born about the year 1490, but the
place of his birth is unknown. He was Bishop of
Naumberg in the Palatinate. He is chiefly distin-
guished for being one of the three divines employed
by Charles V. in drawing up the famous project of the
Interim. He presided as his representative in the Diets
of the empire at Ratisbon. He died in 1564. He was
the author of Institutio Christiana Ecclesise Numbur-
gensis ; De Reipublicse Institutione ad Principes et
Populum Germanise ; De Institutione Hominis Chris-
tiani ; De Justicia et Salute Christiani Hominis ; De
vero Dei cultu ; De Creatione Mundi ; and several
doctrinal and controversial treatises in Latin and
German. — Moreri.
PHILOSTORGIUS.
Of PHILOSTORGIUS, Mr. Dowling, in his introduction to
the critical study of ecclesiastical history, writes thus : —
Though the Arian controversy was terminated in the
east by the end of the fourth century, it was but natural
that some of the zealous adherents of the sects which
had so long distracted Christendom, should give expres-
sion to the sentiments of vexation and disappointment
with which they regarded the triumph of their orthodox
PHILOTHEUS. 73
opponents. Among the writers whose zeal thus prevailed
over their prudence was Philostorgius, who appears to
have been the first to discover the value of Ecclesiastical
History as a controversial weapon, and to employ it in
a regular and systematic attack on the doctrines of the
Church. He was a native of Cappadocia, and was born
in 368. He entertained the opinions of Eunomius, and
regarded the Semi-Arians with no less hostility than the
friends of Athanasius. He began his work with the rise
of Arianism, in the beginning of the fourth century, and
brought it down to the year 425. It no longer exists
entire. But the very copious extracts, which we owe to
Photius, though they give us no adequate notion of
what it was as a whole, nor enable us to judge for our-
selves of its literary merits, amply confirm his remark'
that it " is less a history than an encomium upon the
heretics, and a mere accusation and vituperation of the
orthodox." Great, however, as are the prejudices of
Philostorgius, it is highly satisfactory to have the Arian
view of the great events of this period ; and the remains
of his work, whatever may have been its actual merit,
are of no inconsiderable value for illustrating the history
of the fourth century.
PHILOTHEUS.
Phtlotheus was a native of Greece in the fourteenth
century, and lived as a monk, first at Mount Sinai, and
afterwards at Mount Athol. Of the last named monastery
he became abbot. He was consecrated Archbishop of
Heraclea, and in 1355 was appointed Patriarch of Con-
stantinople. He died about 1371. He was the author
of Ordo sacri Ministerii, published in Greek and Latin,
by James Gear, in his Ritulale Grsecor., and inserted in
the xxvith vol. of the Bibl. Patr. ; De Praeceptis Domini
Capitula XXI., edited in Greek and Latin, by Peter
Ponssines, in his Thesaur. Ascet. ; Sermo encomiasticus
VOL. VIII. H
74 PHILPOT.
in tres Hierarcbas, Basilium, Gregorium Theologum, et
Joannem Chn-sostomum, published in Greek and Latin,
by James Pontanus, together with the Dioptra of Phibp
the Solitary, and inserted in the second yob of Fronton
du Due's Auctuar. Patr. ; two Orations, one, De Cruce,
and the other, In tertiam Jejuniorum Dominicam, edited
in Greek and Latin by Gesner, in the second vob of his
treatise De Cruce. — Biofj. Universelle.
PHILPOT, JOHN.
John Philpot was born in 1511, at Compton, in Hamp-
shire, and was educated at the two St. Mary Winton
Colleges of William of W3dveham. He was admitted
fellow of New^ College in 1534, and in 1541 he forfeited
liis fellowship " because of absence, being then on his
travels." Italy was the country into which he travelled,
and he dwelt principally at Rome. When Philpot
returned to England, he gave unequivocal evidence that
liis religious views were totally different from those in
which he had been nurtured. This change had begun
to work for several years before he travelled to Italy :
it was matured and deepened by his residence in that
country, and its plain fruits appeared, when, upon his
return, he read lectures upon St. Paul's Epistle to tlie
Iiomans in the Cathedral of Winchester, "which, though
gratis," says Anthony Wood, " were not acceptable to
tho Cathedral clergy or the citizens of that place."
'J'here is no record to fix the period at which ho entered
into holy orders ; it is pretty clear that he had not taken
that step before he went abroad ; and it is probable that
he did not long defer it after his return, because he
seems to have come back with all his doubts removed,
and his mind finally made up as to the principles which
he would advocate.
The advancement of Philpot to the Archdeaconry of
PHILPOT. - 75
Winchester took place in the reign of Edward the Sixth ;
but the precise time cannot be ascertained. His prede-
cessor was William Bolen, who had succeeded to the
office in 1528, upon the resignation of Richard Pates,
who became Bishop of Worcester, Bolen held the
office of Archdeacon for twenty years ; a duration which
was in affecting contrast to the brief and suffering space
permitted to his successor. It appears that Bishop
Gardiner had nominated him, prospectively, to the office
of Archdeacon ; a promise which we might be inclined
to suppose had been given many years before ; since it
^vould appear improbable that that prelate would have
shewn any favour to him after his principles had become
so changed as they w^ere on his return from Italy. But
however this may be, the nomination which Gardiner
had given him, it was left to his successor to make good.
If Gardiner had been mistaken in his man, not so
Bishop Ponet, who found inPhilpotall he desired. But
the Archdeaconry was not to be a resting-place for his
feet. A misunderstanding arose between him and the
Bishop, through the malicious interference of one of that
prelate's officials. Let Strype tell the story of this
quarrel: "There was," writes that historian, "in the
latter end of King Edward, an unhappy difference
started between Ponet, the learned Bishop of Winton,
and Philpot; fomented and devised by Cook the register, a
man that hated pure religion, He informed the said
Bishop, whether true or false I know not, that there was
a yearly pension due to him from the Archdeacon, This
was causing contention amongst them, hence intolerable
troubles arose, and slanders in that diocese to them both ;
while so good a Bishop, at the setting on of so rank a
knave, could find in his heart to vex his brother, so con-
spicuous both for learning and for life. Another instance
of Cook's malice towards the Archdeacon was this : Cook,
having married a lady, rode with more men than the
Archdeacon himself; and taking this opportunity of
76 PHILPOT.
number of attendance, once forestalled the way between
Winchester and Mr. Philpot's sister's house, about three
miles from the said citj, whither he was going; and,
lying in wait for him, set his men upon him and sore
beat him, overdone by number ; for otherwise the Arch-
deacon had as lusty a courage to defend himself, as in
disputation against Popish prelates to impugn their
doctrine. But though he was thus beaten, hurt and
wounded, yet remedy could he have none in the spiritual
court, the Bishop, as well as this his register, being in
contest with him."
In the year 1553, Mary ascended the throne, and the
convocation met on the tenth of October.
When the business of the convocation commenced,
(either on the 16th or 18th of October, 1553) two ques-
tions were first proposed for consideration, the forty-two
Articles, and the Book of Common Prayer : and with
the former question was associated the Catechism which
had been published a short time before King Edward s
death. On Friday the 20th of October, Weston the
prolocutor, presented to the house two bills, which had
ah'eady obtained his own signature ; in the one of
which, treating of the Catechism, that formulary was
described as " pestiferous and full of heresies," as
having been " foisted upon the last synod fraudulently,
and therefore that the present synod disowned it." It
was for his firm refusal to sign the document which
branded a Catechism that had both truth and synodal
authority on its side, quite as much as for his resistance
to transubstantiation and the mass, that Philpot, at the
close of this convocation, was visited with the penalties
which lighted on his head.
He was apprehended and, after various Examinations
before Bonner and a rigorous imprisonment of eighteen
months, was condemned to be burnt in Smithfield.
We have his own account of his Examinations, and it is
one of the most interesting documents of Antiquity throw-
PHILPOT. 77
ing much light on the manners of the times. Philpot's
ready wit and learning are very remarkable, though his
temper was evidently too disputatious. His opponents
seem to have reiterated the same arguments and asser-
tions and do not appear to advantage. But it is
evident that though they had determined to burn him
if he did not recant ; they all of them wished to save
him. Bonner, on one occasion said to him, " I per-
ceive you are learned : I would have such as you be
about me. But you must come and be of the Church ;
for there is but one Church." Philpot replied, " God
forbid I should be out of the Church ! I am sure
I am within the same ; for I know, as I am taught
by the Scripture, that there is but one catholic Church,
one dove, one spouse, one beloved congregation, out of
the w'hich there is no salvation,"
it appears that he did not carry the notion of the royal
supremacy to an extreme, from the following colloquy
between him and Dr. Cook. Being asked by Mr.
Cholmley, " Will you not agree that the queens
majesty may cause you to be examined of your faith ?"
Philpot answered, " Ask you of master doctor Cook,
and he will tell you that the temporal magistrates have
nothing to do with matters of faith, for determination
thereof. And St. Ambrose saith, that the things of God
are not subject to the power and authority of princes."
Cook exclaimed, " No ! may not the temporal power
commit you to be examined of your faith to the bishop !"
Philpot rejoined, " Yea, sir, I deny not that. But you
will not grant, that the same may examine any of their
own authority."
Again, Bonner asking him why he had not replied to
the queen's commissioners, Philpot replied, " For that
they were temporal men, and ought not to be judges
in spiritual causes, whereof they demanded me, without
shewing any authority whereby I was bound to answer
them; and hereupon they committed me to your prison."
H 3
78 PHILPOT.
The following conversation is of mucli interest : —
Bonner, — " Is there any more Churches than one
Catholic Church? And. I pray you, tell me into what
faith you were bajDtized ?"
Philpot, — " I acknowledge One Holy Catholic and
Apostolic Church, whereof I am a member (I praise
God,) and am of that catholic Church of Christ where-
unto I was baptized."
Coventry, — " I pray you, can you tell what this word
' catholic' doth signify? shew, if you can."
Philpot, — "Yes, that I can, I thank God. The
catholic faith, or the catholic Church, is not as now a
days the people be taught, to be that w'hich is most
universal, or of most part of men received, whereby
you do infer our faith to hang upon the multitude,
which is not so ; but I esteem the catholic Church to
be as St. Augustine defineth the same: 'We judge,'
saith he, ' the catholic faith, of that which hath been,
is, and shall be.' So that, if you can be able to
prove that your Faith and Church hath been from the
beginning taught, and is, and shall be, then you
may count yourselves Catholic : otherwise not. And
catholic is a Greek word, compounded of Kara, which
signifieth after, or according, and oAov, a sum, or
principal, or whole. So that catholic Church, or catho-
lic Faith, is as much to say, as the first, whole,
sound, or chiefest faith."
Bonner, — " Doth St. Augustine say so as he allegeth
it? or doth he mean as he taketh the same? How say
you, master Curtop ?"
Curtop, — " Indeed, my lord, St. Augustine hath such
a saying, speaking against the Donatists, that the
catholic faith ought to be esteemed of things in time
past, and as they are practised according to the same,
and ought to be through all ages ; and not after a new
manner, as the Donatists began to profess."
. Philpot, — " You have said well, master Curtop, and
PHILPOT. 79
after the meaning of St. Augustine, and to confirm that
which I had said for the signification of catholic."
Coventry, — " Let the book be seen, my lord."
Bonner, — " I pray you, my lord, be content, or in
good faith I will break even off, and let all alone. Do
you think the catholic Church (until it was within these
few years, in the which a few upon singularity have
swerved from the same) have erred ?"
Philpot, — " I do not think that the catholic Church
can err in doctrine ; but I require you to prove this
Church of Rome to be the Catholic Church."
Curtop, — " I can prove that Irenpeus (which was
within a hundred years after Christ) came to Victor,
when Bishop of Rome, to ask his advice about the
excommunication of certain heretics ; the which he
would not have done (by all likelihood) if he had not
taken him to be supreme head."
Coventry, — " Mark well this argument. How are you
able to answer the same? Answer, if you can."
Philpot, — " It is soon answered, my lord, for that it
is of no force ; neither this fact of Irenseus maketh no
more for the supremacy of the Bishop of Rome than
mine hath done, which have been at Rome as well as
he, and might have spoken with the pope, if I had list :
and yet I would none in England did favour his supre-
macy more than I."
St. Asaph, — " You are the more to blame, by the faith
of my body, for that you favour the same no better, since
all the catholic Church (until these few years) have taken
him to be the supreme head of the Church, besides this
good man Irenaeus."
Philpot, — " That is not likely, that Irenseus so took
him, or the priaiitive Church : for I am able to shew
seven general councils after Irenaeus's time, wherein he
was never so taken ; which may be a sufi&cient proof,
that the catholic primitive Church never took him for
supreme head."
80 PHILPOT.
The other Bishop, — " This man will never be satisfied
say what we can. It is but folly to reason any more with
him."
Philpot, — " Oh, my lords, would you have me satisfied
with nothing ? Judge, I pray you, who of us hath better
authority, he which bringeth the example of one man
going to Rome, or I that by these many general councils
am able to prove, that he was never so taken in many
hundred years after Christ, as by the Nicene, the first
and second Ephesine, the Chalcedonian, the Constan-
tinopolitan, the Carthaginian, and that at Aquileia."
Coventry, — " Why will you not admit the Church of
Rome to be the catholic Church ?"
Philpot, — " Because it followeth not the primitive
catholic Church, neither agreeth with the same, no more
than an apple is like a nut."
Coventry, — " Wherein doth it dissent ?"
Philpot, — " It were too long to recite all ; but two
things I will name, the supremacy and transubstantia-
tion."
Curtop, — " As for transubstantiation, albeit it was set
forth and decreed for an article of faith not much above
three hundred years, yet it was always believed in the
Church."
Bonner, — " Yea, that was very well said of you, master
Curtop."
Philpot, — " Ye have said right, that transubstantia-
tion is but a late plantation of the Bishop of Rome ;
and you are not able to shew any ancient writer, that
the primitive Church did believe any such thing."
And with this Curtop shrank away. And immediately
after the ambassador of Spain came in, to whom my
Lord of London went, leaving the other with me.
On the Eucharist we may quote the following passage :
Philpot, — " My Lord of London may be soon answered,
that the saying of St. John is, that the humanity of
Christ, which He took upon Him for the redemption of
PHILPOT. 81
man, is the bread of life, whereby our bodies and souls
be sustained to eternal life, of which the sacramental
bread is a lively representation and an effectual coapta-
tion to all such as believe on His passion. And as
Christ saith in the same sixth of John, ' I am the bread
that came down from heaven ;' but He is not material
natural bread neither; likewise the bread is His flesh,
not natural or substantial, but by signification, and by
grace in the Sacrament.
'* And now to my Lord Riche's argument. I do not
deny the express words of Christ in the Sacrament.
'This is My body,' but I deny that they are naturally
and corporally to be taken : they must be taken sacra-
mentally and spiritually, according to the express decla-
ration of Christ, saying that the words of the sacrament
which the Capernaites took carnally, as the Papists now
do, ought to be taken spiritually and not carnally, as they
falsely imagine, not weighing what interpretation Christ
hath made in this behalf, neither following the institution
of Christ, neither the use of the apostles and of the
primitive Church, who never taught neither declared any
such carnal manner of presence as is now exacted of us
violently, without any ground of Scripture or antiquity,
who used to put out of the Church all such as did not
receive the sacrament with the rest, and also to burn
that which was left after the receiving, as by the canon
of the apostles, and by the decree of the Council of
Antioch may appear."
And, again, another passage may be quoted to the
same effect : — Chedsey, — " Why, then you would not
have it to be the body of Christ, unless it be received ?"
Philpot, — " No, verily, it is not the very body of Christ
to any other, but such as condignly receive the same after
His institution."
London, — " Is not a loaf a loaf, being set on the
table, though no body eat thereof?"
Philpot,—" It is not like, my lord : for a loaf is a loaf
82 PHILPOT.
before it be set on the table ; but so is not the sacrament
a perfect sacrament, before it be duly administered at the
table of the Lord."
London, — " I pray you, what is it in the mean while,
before it is received?"
Philpot, — " It is, my lord, the sign begun of a holy
thing, and yet no perfect sacrament until it be received.
For in the sacrament there be two things to be considered,
the sign, and the thing itself, which is Christ and His
whole passion ; and it is that to none but to such as
worthily receive the holy signs of bread and wine, accord-
ing to Christ's institution."
Windsor, — " There were never any that denied the
words of Christ, as you do. Did not He say, ' This is
My Body ?' "
Philpot, — " My lord, I pray you, be not deceived.
We do not deny the words of Christ : but we say, these
words be of none effect, being spoken otherwise than
Christ did institute them in His Last Supper, For an
example : Christ biddeth the Church ' to baptize in the
Name of the Father, of the Son, and of the Holy
Ghost :' if a priest say these words over the water, and
there be no child to be baptized, these words only pro-
nounced do not make baptism. And again, baptism
is only baptism to such as be baptized, and to none
other standing by."
Chamberlain, — " I pray you, my lord, let me ask him
one question. What kind of presence in the sacrament
(duly ministered according to Christ's ordinance) do you
allow r
Philpot, — " If any come worthily to receive, then do
I confess the presence of Christ wholly to be, with all
the fruits of His passion, unto the said worthy receiver,
by the Spirit of God, and that Christ is thereby joined
to him and he to Christ."
Chamberlain, — " I am answered,"
London, — " My lords, take no heed of him, for he
PHILPOT. SS
goeth about to deceive you. His similitude, that lie
bringeth in, of baptism is nothing like the sacrament
of the altar. For if I should say to Sir John Bridges,
being with me at supper, and having a fat capon, ' Take,
eat, this is a fat capon,' although he eat not thereof, is
it not a capon still? And likewise of a piece of beef,
or of a cup of wine ; if I say, ' Drink, this is a cup of
wine,' is it not so, because he drinketh not thereof?"
Philpot, — "My lord, your similitudes be too gross for
so high mysteries as we have in hand, as, if I were your
equal, I could more plainly declare ; and there is much
more dissimilitude between common meats and drinks,
than there is between Baptism and the Sacrament of
the Body and Blood of Christ. Like must be compared
to like, and spiritual things with spiritual, and not
spiritual things with corporal things. And meats and
drinks be of their own natures good or evil ; and your
words, commenchng or discommending, do but declare
what they are. But the sacraments be to be considered
according to the word which Christ spake of them ; of
the which, ' Take ye, and eat ye,' be some of the chief,
concurrent to the making of the same, without the
which there can be no sacraments. And therefore in
Greek the Sacrament of the Body and Blood of Christ is
called KOLvcovia, i.e. communion; and likewise in the Gos-
pel Christ commanded, saying, ' Divide it among you,'"
The following is the account given us of his death :
" Upon Tuesday, at supper, being the 7th of December,
there came a messenger from the sheriffs, and bade mas-
ter Philpot make him ready, for the next day he should
suffer, and be burned at a stake vrith fire. Master
Philpot answered and said, ' I am ready : God grant
me strength, and a joyful resurrection?' And so he
went into his chamber, and poured out his spirit unto
the Lord God, giving Him most hearty thanks, that
He of His mercy had made him worthy to suffer for
His truth.
84 PHILPOT.
" In the morning the sheriffs came, according to the
order, about eight of the clock, and called for him, and
he most joyfully came down to them. And there his
man did meet him, and said, 'Ah! dear master, farewell.'
His master said unto him, ' Serve God, and He will
help thee.' And so he went with the sheriffs to the
place of execution ; and when he was entering into
Smith field, the way was foul, and two officers took him
up to bear him to the stake. Then he said merrily,
'What! will ye make me a pope? I am content to
go to my journey's end on foot.' But first coming into
Smithfield, he kneeled down there, saying these words,
' I will pay my vows in thee, 0 Smithfield ! '
"And when be was come to the place of suffering,
he kissed the stake, and said, ' Shall I disdain to
suffer at this stake, seeing my Redeemer did not re-
fuse to suffer a most vile death upon the cross for me ?'
And then with an obedient heart full meekly he said
the 106th, the 107th, and the 108th Psalms. And
when he had made an end of all his prayers, he said
to the officers, 'What have you done for me?' — and
every one of them declared what they had done ; and
he gave to every of them money,
" Then they bound him to the stake, and set fire unto
that constant martyr, who on the 18th day of December,
in the midst of the fiery flames, yielded his soul into
the hands of Almighty God, and full like a lamb gave
up his breath, his body being consumed into ashes.
" Thus hast thou, gentle reader, the life and doings
of this learned and w^orthy soldier of the Lord, John
Philpot, with all his examinations that came to our
hand, first penned and written with his own hand, being
marvellously preserved from the sight and hand of his
enemies ; who by all manner of means sought not only
to stop him from all writing, but also to spoil and deprive
him of that which he had written ; for the which cause
he was many times stripped and searched in the prison
PHOTIUS. 85
of his keeper: but yet so happily these his writings
were conveyed and hid in places about him, or else his
keeper's eyes so blinded, that, notwithstanding all this
malicious purpose of the bishops, they are yet remaining
and come to light."
He wrote : — Epistolae Hebraicse ; De Proprietate Lin-
guarum ; An Apology for Spitting upon an Arian, with
an invective against the Arians ; 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 Library. He also wrote : — Translations of
Calvin's Homilies ; Chrysostom against Heresies ; and
Coelius Secundus Curio's Defence of the old and ancient
Authority of Christ's Church ; and, Vera Expositio Dis-
putationis institutae mandato D. Mariae Reginae Ang.
&c. in Synodo Ecclesiastico, Londini, in comitiis regni
ad 18 Oct., anno 1553 ; printed in Latin at Rome, 1554,
and in English at Basle. — Examination and Writings of
Archdeacon Philpot, by the Parker Society.
PHOTIUS.
Photius, a man of most profound and universal erudition,
and of ambition equally great, was born of a Patrician
family at Constantinople, where he received his educa-
tion. He flourished in the ninth century. Devoting
himself in early life to the service of the state, and
supported by the wealth and interest of his family,
after passing through some inferior situations, and be-
coming captain of the guards, he was appointed secretary
of state, under the Emperor Michael III. He now
found a patron in the Csesar Bardas, the emperor's
uncle. Through the influence of Bardas, Ignatius the
Patriarch of Constantinople, having been degraded from
VOL. VIII. [
86 PHOTIUS.
his dignity on a charge of treason and sent into exile,
Photius, though a layman, was appointed his successor.
In the space of six days, Photius was ordained deacon
and priest, and on Christmas day, 858, he was conse-
crated by Gregory, Bishop of Syracuse, though that
prelate had been deposed by the Pope of Rome, so far
as the Pope of Rome had power to depose him.
The jealousy between the Greek Church and the
Latin Church was now at its height, and the imperti-
nent claims of the Pope of Rome, and the ambition
of the Romish court, w^ould have rendered a good under-
standing between the two Churches impracticable ; but
the first open rupture was that which was occasioned
by the consecration and subsequent transactions of Pho-
tius. His ordination ^Yas hasty, his rise irregular, and
his abdicated predecessor was supported by public com-
passion and the obstinacy of his adherents. Although
Ignatius was as strongly opposed as Photius to the lofty
pretensions of the Pope of Rome, yet the adherents of
the former, in the madness of party zeal, appealed to
Nicholas L, one of the proudest and most aspiring of
the Roman Pontiffs. He at once availed himself of the
welcome opportunity of judging and condemning his
rival in the East. Photius, however, knew his own
position, and determined to maintain it, and so far was
he from caring for the excommunication of the Bishop
of Rome, that he returned the compliment, and in a
Council assembled at Constantinople, in the year 866,
he declared Nicholas unworthy both of the place he held
in the Church, and also of being admitted to the com-
munion of Christians.
The Roman pontiff alleged a specious pretext for his
appearing in this matter with such violence, and exciting
such unhappy commotions in the Church. This pretext
was the innocence of Ignatius. This, however, was but
a mere pretext ; ambition and interest were the true,
though secret springs, that directed the motions of
PHOTIUS. 87
Nicholas, who would have borne with patience, nay,
beheld with indifference the unjust sufferings of Ignatius,
could he but have recovered from the Greeks the pro-
vinces of lUyricum, Macedonia, Epirus, Achaia, Thessalj,
and Sicily, which the emperor and Photius had removed
from the jurisdiction of the Roman Pontiff. Before he
engaged in the cause of Ignatius, he sent a solemn
embassy to Constantinople, to demand the restitution
of these provinces; but his demand was rejected with
contempt. And hence, under pretence of avenging the
injuries committed against Ignatius, he indulged without
restraint his own private resentment, and thus covered
with the mask of justice the fury of disappointed ambi-
tion and avarice.
While things were in this troubled state, and the
flame of controversy was growing more violent from day
to day, Basil, the Macedonian, who, by the murder of
his predecessor, had paved his way to the imperial
throne, calmed at once these tumults, and restored peace
to the Church, by recalling Ignatius from exile to the
high station from which he had been degraded, and by
confining Photius in a monastery. This imperial act
of authority was solemnly approved and confirmed by a
council assembled at Constantinople, in the year 869,
in which the legates of the Roman Pontiff, Adrian II.,
had great influence, and were treated with the highest
marks of distinction. The Latins acknowledge this
assembly as the eighth mcumenical council, and in it the
religious contests between them and the Greeks were
concluded, or at least hushed and suspended. But the
controversy concerning the authority of the Roman Pon-
tiffs, the Hmits of their ghostly empire, and particularly
their jurisdiction in Bulgaria, still subsisted; nor could
all the efforts of Papal ambition engage either Ignatius
or the emperor to give up Bulgaria, or any other pro-
vince to the See of Rome.
The contest that had arisen between the Greeks and
88 PHOTIUS.
Latins concerning the elevation of Photius, was of such
a nature as to admit of an eas_y and effectual remedy.
But the haughty and ambitious spirit of this learned
and ingenious patriarch fed the flame of discord instead
of extinguishing it, and unhappily perpetuated the
troubles and divisions of the Christian Church. In the
year 866, he added to the See of Constantinople the
province of Bulgaria, with which the Pontiff Nicholas
had formed the design of augmenting his own spiritual
dominions, and was most bitterly provoked at missing
his aim. Photius went yet further, and entered into
measures every way unworthy of his character and sta-
tion ; for he not only sent a circular letter to the oriental
patriarchs to engage them to espouse his private cause,
as the public and momentous cause of the Church, but
drew up a most violent charge of heresy against the
Roman Bishops, who had been sent among the new
converted Bulgarians, and against the Church of Rome
in general. The articles of corrupt doctrine, or heresy,
which this imperious and exasperated prelate brought
against the Romans, were as follows : — First, That they
fasted on the Sabbath, or seventh day of the week.
Secondly, That in the first week of Lent they permitted
the use of milk and cheese. Thirdly, That they pro-
hibited their clergy to marry, and separated from their
wives such as were married, when they went into orders.
Fourthly, That they maintained that the bishops alone
were authorized to anoint with the holy chrism baptized
persons, and that they, of consequence, who had been
anointed by presbyters, were obliged to receive that
unction a second time from the hand of a bishop.
Lastly, That they had adulterated the symbol or creed
of Constantinople, by adding to it the words Jilloque,
i. e. and from the Son, and were therefore of opinion that
the Holy Spirit did not proceed from the Father only,
but also from the Son. Nicholas L, finding the Romish
Church thus attacked, sent the articles of this accusation
PHOTIUS. 69
to Hincmar, and the other Galilean Bishops in the year
867, desiring them to assemble their respective suffra-
gans in order to examine and answer the reproach of
Photius. Pursuant to this exhortation of the pontiff,
Odo, ^neas, and Ado, Bishops of Beauvais, Paris, and
Vienne, as also the celebrated Ratramn, stept forth
gallantly into the field of controversy against the Greeks,
answered one by one the accusations of Photius, and
employed the whole force of their erudition and zeal
in maintaining the cause of the Latin Churches.
Upon the death of Ignatius, which happened in the
year 878, the emperor took Photius into favour, and
placed him again at the head of the Greek Church in
the patriarchal dignity from whence he had fallen. This
restoration of the degraded patriarch was agreed to by
the Pioman Pontiff John VIII., upon condition, however,
that Photius would permit the Bulgarians to come under
the jurisdiction of the See of Rome. The latter pro-
mised to satisfy in this the demands of the pontiff, to
which the emperor also seemed to consent; and hence
it was that John VIII. sent legates to the council whicli
was held at Constantinople, a. d. 879, by whom he
declared his approbation of the acts of that assembly,
and acknowledged Photius as his brother in Christ.
The promises, however, of the emperor and the patri-
arch, were far from being accomplished ; for after this
council, the former, most probably by the advice, or at
least with the consent of the latter, refused to transfer
the province of Bulgaria to the Ptoman Pontiff; and
it must be confessed that this refusal was founded upon
most weighty and important reasons. The Pontiff,
notwithstanding, was highly irritated at this disappoint-
ment, and sent Marinus to Constantinople in the cliar-
acter of legate, to declare that he had changed his mind
concerning Photius, and that he entirely approved of the
sentence of excommunication that had been formerly
given against him. The legate, upon delivering this
90 PHOTIUS.
disagreeable message, was cast into prison by the em-
peror, but was afterwards set free; and being raised
to the pontificate upon the death of John VIII., recalled
the remembrance of this injurious treatment, and levelled
a new sentence of condemnation against Photius.
This sentence was treated with contempt by the
haughty patriarch : but about six years after this period,
he experienced anew the fragility of sublunary grandeur
and elevation, by a fall which concluded his prosperous
days. For in the year 886, Leo, surnamed the Philoso-
pher, the son and successor of Basil, deposed him from
the patriarchal see, and confined him in an Armenian
monastery, where he died in the year 891. The death
of Photius, who was tVie author of the schisms that
divided the Greeks and Latins, might have been an
occasion of removing these unhappy contests, and of
restoring peace and concord in the Church, if the Roman
Pontiffs had not been regardless of the demands of
equity as well as of the duty of Christian moderation.
But these imperious lords of the Church indulged their
vindictive zeal beyond all measure, and would be satis-
fied with nothing less than the degradation of all the
priests and bishops, who had been ordained by Photius.
The Greeks, on the other hand, were shocked at the
arrogance of these unjust pretensions, and would not
submit to them on any conditions. Hence a spirit of
resentment and irritation renewed the spirit of dispute,
w^hich had been happily declining ; religious as well
as civil contests, were again set on foot ; new contro-
versies were added to the old, until the fatal schism
-took i^lace, which produced a lasting and total separation
between the Greek and Latin Church.
Whatever may have been the merits or the demerits
of Photius in his public capacity, learning is under great
obligations to him. His work, entitled, Myriobiblon,
is a kind of abstract and critical judgment of 279
different writers in the departments of history, oratory,
PHOTIUS. 91
grammar, philosophy, theology, &g., of many of whom
no other memorial exists. Fabricius (Biblioth. Grseca,
V. 35) gives an accurate list of the works noticed by
Photius. Another of his works is entitled, Nomocanon,
being a collection of the canons of the councils, and
canonical epistles, and the imperial laws concerning
ecclesiastical matters. His Myriobiblon, or Bibliotheca,
was first printed by Hoschelius in 1601 ; the best edition
is that of Piouen, Gr. et Lat. fol. 1653. Imm. Bekker
published the Greek text, corrected after a Venetian
and three Paris MSS., with an index, Berlin, 1824,
2 vols. 4 to. His Nomocanon was printed with the
Commentaries of Balsamon at Paris, Gr. et Lat. 4to,
1615. There are also 253 Letters of Photius, which
were published in 1651, fob, with a Latin version and
notes, by Puchard Mountagu, Bishop of Norwich, from
a MS. in the Bodleian Library. There are other small
pieces of Photius that have been printed, and not a
few still extant in manuscript only. The most remark-
able is a very considerable fragment of a Greek lexicon
in which the greater part of the alphabet is complete.
The various MSS. of this Lexicon, in different libraries
on the continent, are mere transcripts from each other,
and originally from one, venerable for its antiquity,
which was formerly in the possession of the celebrated
Thomas Gale, and which is now deposited in the library
of Trinity College, Cambridge. A copy of this Lexicon,
at Florence, was transcribed about the end of the six-
teenth century, by Richard Thompson, of Oxford. Per-
son had transcribed and corrected this Lexicon for the
press ; and, after his transcript had been consumed
by fire, he began the task afresh, and such were his
incredible industry and patience, that he completed
another copy, which was printed in 1822, 2 vols. 8vo,
London, under the superintendence of Dobree. An
edition of this Lexicon was also published at Leipsic,
in 1808, by Godfrey Hermann, from two MSS., both
92 PILKINGTON.
of them very inaccurate. Photius also wrote a Treatise,
Adversus Latinos de Processione Spiritus Sancti, and
other theological and controversial works, several of
which are still unpublished ; among others, one against
the Paulicians, of which Montfaucon gives some frag-
ments in his Bibliotheca Cosliniana; and, Amphilochia,
being Answers to Questions relative to various Passages
in the Scriptures, with an Exposition of the Epistles
of St. Paul. — Mosheim. Dupin.
PIOTET, BENEDICT.
Benedict Pictet was born at Geneva, in 1655. In his
youth he travelled, but having returned to his native
town, he became in 1680, minister of the Church of
St. Gervas, and in 1686, professor of Divinity. One
of the most extroardinary events connected with his
history is that in 1706, the Society for propagating the
Gospel in Foreign Parts admitted him as one of its
members.
He died in 17*24. He was of a mild and tolerant
disposition, and a father to the poor.
His principal works are : — Theologia Christiana, 3
vols, 4to; the best edition of which is that of 1721 ;
Christian Morality, or The Art of Living Well, 8 vols,
12mo; The History of the Twelfth and Thirteenth
Centuries, intended as a continuation of that of Le
Sueur ; but the supplementary work is more esteemed
than the original ; and, A Treatise against Indifference
in Religion. — Moreri.
PILKINGTON, JAMES.
James Pilkington was born in 1520, at Rivington, in
Lancashire. At an early period he was sent to Cam-
PILKINGTON. 93
bridge, and became a member of St. John's College, of
which college he became master in 1558. He was very
active in encouraging the Study of Greek in the university.
By King Edward VI. he was presented to the Vicarage
of Kendal in Westmoreland. At the Visitation of Cam-
bridge held by the royal commissioners in 1549, the
subject of Transubstantiation was discussed, and it was
"learnedly determined" by Ridley, Bishop of Rochester,
and one of the visitors. Alban Langdale, a papist,
attacked this determination, and Pilkington published
a book in which he shewed how Ridley's determination
at that time gave great satisfaction to the students.
Where, giving account of this matter, he writes, that
Dr. Ridley, Bishop of Rochester, came in visitation to
Cambridge, and because the doctrine of the sacrament
seemed then strange to many, he propounded this
proposition at that time to the whole university to dis-
pute upon, That it could not be proved by any ancient
writer, Greek or Latin, which lived a thousand years
since, or within five hundred years after Christ, that
the substance of the bread was changed in the sacra-
ment to the substance of Christ's Body. Disputation
being ended, the bishop made all things so clear in his
determination, that they were so convinced, that some
of them would have turned Archbishop Cranmer's book
of that subject into Latin, &c.
During the Marian persecution he left the country,
and went first to Zurich, and afterwards to Basle. On
the death of Mary, we find his name the first attached
to a document of great moderation, written by the
English divines at Frankfort, in answer to a violent
letter from the exiles who were at Geneva. This docu-
ment was dated on the 3rd of Januay, 1559, and imputed
" That it would not be in either of their hands to
appoint what ceremonies should be, but in such men's
wisdoms as should be appointed to the devising of the
same; and which should be received by common consent
94 PILKINGTON.
of parliament : and therefore it would be to small pur-
pose to contend about them. Wherefore as they, [viz.
of the Church at Frankfort,] trusting they should not
be burdened with unprofitable ceremonies, purposed to
submit themselves to such orders as should be estab-
lished by authority, (not being of themselves wicked,)
so they would wish them [of Geneva] to do the same.
And that whereas all reformed Churches differed among
themselves in divers ceremonies, and yet agreed in the
unity of doctrine they saw no inconvenience, if they
used some ceremonies diverse from them ; so that they
agreed in the chief points of their religion. Notwith-
standing, thai^ if any should be intruded that should
be offensive, they, [of Frankfort,] upon just conference
and deliberation upon the same at their meeting with
them in England, (which they trusted by God s grace
would be shortly,) would brotherly join with them, to be
suitors for the reforming and abolishing of the same."
We find Pilkington many years after when Bishop of
Durham, writing in the same tone of moderation in a
letter addressed to Eodolph Gualter. He laments the
state of the times, saying : — " But here, I pray you,
pause awhile with me, and mourn over this our Church
at this time so miserably divided, not to saj, wholly rent
in pieces. Commend her to the Lord your God, and
entreat Him that, having compassion upon us. He may
T61*y soon provide some godly remedy for the healing of
her wounds, that she may not be utterly destroyed. Your
prudence has heard, I well know, and that often enough
to weary you, of that unhappy dispute among some of
our friends respecting the affair of the habits and the
dress of the clergy, and how great a disturbance it has
excited ; but it has now so broken out afresh, nay more,
that which heretofore lurked in dissimulation has now
so openly discovered itself, that not only the habits, but
our whole ecclesiastical polity, discipline, the revenues of
the bishops, ceremonies or public forms of worship.
PILKINGTON. 05
liturgies, vocation of ministers, or the ministration of
the Sacraments, — all these things are now openly attacked
from the press, and it is contended with the greatest
bitterness, that they are not to be endured in the Church
of Christ. The doctrine alone they leave untouched ;
as to everything else, by whatever name you call it, they
are clamourous for its removal. The godly mourn, the
Papists exult, that we are now fighting against each other
who were heretofore wont to attack them with our united
forces ; the weak know not what or W'hom to believe ; the
godless are altogether insensible to any danger; the
Piomish priesthood are gaping for the prey, and are like
bellow^s carefully blowing up the flame, that the mischief
may increase. It is lamentable to behold, and dreadful
to hear of such things taking place among those who
profess the same religion ; and yet the entire blame is
laid upon the Bishops, as if they alone, if they chose,
v/ere able to eradicate all these evils. We endure, I
must confess, many things against our inclinations, and
groan under them, which if we wished ever so much, no
entreaty can remove. We are under authority, and
cannot make any innovation without the sanction of the
queen, or abrogate anything without the authority of the
laws ; and the only alternative allowed us is, whether we
will bear with these things or disturb the peace of the
Church. I wish all parties would understand and follow
your wholesome advice in your preface to the Epistle to
the Corinthians, respecting the variety of rites and dis-
cipline in individual Churches. But these men are
crying out that nothing is to be endured in the rites of
the Church, which is later than the times of the apostles,
and that all our discipline must be derived from thence,
and this at the peril of the soul and our salvation."
On the accession of Elizabeth, Pilkington returned
to England, and in February 1561, was consecrated
Bishop of Durham. In 1562, he is said to have been
queen's reader of divinity lectures. During this prelates
96 PISCATOR.
time, not only the cause of religion, but also political
matters, called the queen's attention towards Scotland,
and the borders were frequently the scene of military
operations. During these commotions, the queen having
seized the Earl of Westmoreland's estates within the
Bishopric of Durham, Pilkington instituted his suit, in
which it was determined, that " where he hath jura
regalia, he shall have forfeiture of high treason." By
an act of parliament, made in the 13th year of Elizabeth,
1570. c. 16, "The convictions, outlawries, and attain-
ders of Charles, Earl of Westmoreland, and fifty-seven
others, attainted of treason, for open rebellion in the
north parts, were confirmed ;" and it was enacted, '-That
the queen, her heirs, and successors, should have, for
that time, all the lands and goods which any of the
said persons attainted within the Bishopric of Durham
had, against the bishop and his successors, though he
claimeth jura regalia, and challengeth all the said for-
feitures in right of his church." So that the see was
deprived of the greatest acquisition it had been entitled
to for many centuries.
He wrote : — A Commentary of Aggeus (Haggai) the
Prophet, 1560, 8vo ; A Sermon on the Burning of St.
Paul's Church, in London, in 1561, 1563, 12mo; Com-
mentaries on Ecclesiastes, the Epistles of St. Peter,
and of St. Paul to the Galatians ; and, A Defence of the
English Service. After his death, his Exposition on
Nehemiah was published, 1585, 4to. He left in manu-
script Statutes for the Consistory. He died Jan. 23rd,
1575, in the fifty-fifth year of his age, and was buried at
Auckland; but his remains were afterwards removed,
and interred in the choir of Durham Cathedral. — Strype.
Zurich Letters.
PISCATOR, OR FISCHER, JOHN.
John Piscator, or Fischer, was born at Strasburg, in
PLACETTE. 97
1546, and received his education in his native place, from
which he withdrew on his becoming a Calvinist, and, in
1584, he became theological Professor at Herborn, in
Welterau. He died in 1626. In his late years he
inclined to Arminianism.
Piscator made an almost entirely new translation of
the Bible, from the original languages into German,
which was published at Herborn ; and was followed, in
1608, by An Apology for that version, in 4to.
He was the author of Commentaries, in Latin, upon
all the books of the Old and New Testaments, 1601 —
1616, in 24 vols. Svo, which were collected together,
and published in 1643 — 1645, in 4 vols. fol. He was
also the author of Analysis Logica Epistolarum Pauli
ad Roman. Corinth. Galat. Ephes. &c. 1590, Svo; Index
in Libros Biblicos Veteris Testamenti, 1622, in 6 vols.
Svo ; Scripta adversaria de Causa Meritoria Justifica-
tionis, 1590, Svo; together with practical and contro-
versial treatises, &c. — Biog. Univemelle.
PLACE, JOSHUA DE LA.
Joshua de la Place was born in 1596, and educated at
Saumur, of which university he became, in 1633, theo-
logical Professor. He died in 1665.
He wrote : — An exposition of the Song of Songs ; A
Treatise on Types ; A Treatise concerning the Imputa-
tion of Adam's first Sin ; On the Order of the Divine
Decrees ; On Free-will ; A Compendium of Divinity ;
Dialogues between a Father and his Son, relative to a
Change of Religion; A Treatise concerning the Invo-
cation of Saints ; and An Examination of the Reasons
for and against the Sacrifice of the Mass, &c. A collec-
tion of all his works was published at Franeker in 1699
and 1703, in 2 vols. 4to. — Moreri.
PLACETTE, JOHN DE LA.
John de la Placette was born in 1639, at Pontac, in
VOL. VIII. K
9S POCOCK.
Beam, and was for some time a Protestant minister
in the Church of Orthes, in Beam ; he removed to Naye,
and at the Revocation of the Edict of Nantes he became
minister of the parish Church at Copenhagen. In 1711,
he removed to the Hague, and afterwards to Utrecht,
where he died in 1718.
He wrote : — New Moral Essays ; A Treatise on Pride ;
A Treatise on Conscience, — this was translated into
English bv Basil Kennett, under the title of The
Christian Casuist ; A Treatise on Good Works in
general ; A Treatise on Oaths ; Various Treatises
on Matters of Conscience ; The Death of the Just, or,
the Manner of dying well ; A Treatise on Alms ; A
Treatise on Games of Chance; A Compendium of
Christian Morality ; Christian Pieflections on several
moral Subjects ; and, A Treatise on Divine Faith. —
Moreri.
POCOCK, EDWARD.
Edwaed Pocook was bom at Oxford, in 1604. He was
educated at the Free-school of Thame, ^and at Magdalen
Hall, and Corpus Christi College, Oxford, of which latter
he afterwards became fellow. At the university he ap-
plied himself to the study of the Eastern languages,
which at that time were taught privately at Oxford by
Matthew Pasor. He found also another able tutor for
Eastern literature in the Rev. William Bedwell, vicar of
Tottenham, near London, whom his biographer praises
as one of the first who promoted the study of the Arabic
language in Europe. And now the statutes of the
college providing that he should speedily take orders,
he commenced the study of theology. He followed
the plan suggested by James I., who directed this study
to be pursued, not by insisting on modern compendiums
and tracts of divinity, but by applying himself chiefly
to fathers and councils, ecclesiastical historians and
POCOCK. 99
other ancient writers, together with the sacred text,
the word of God. For though he perused the books
of some late writers in divinity, it was not, we find,
to form his notions on matters of reUgion, according to
their conceptions and opinions, but to take their direc-
tion about several pieces of antiquity, in order to a
general knowledge of their nature and excellency, and
to distinguish the genuine from such as are of doubtful
original, or manifestly spurious. This, in particular, we
learn from some papers begun to be written by him,
September 7, 1629, was the use he made of a treatise
of some account, then reprinted at Oxford, namely,
Ger. Vossius's Theses Theologicse, out of which he
collected several things of this nature and of no other.
But amidst his theological studies it was impossible
for him to lay aside all regard for those Eastern lan-
guages to which his mind was so addicted, and on
which he had bestowed so much time and pains. He
therefore, about this time, pursued a design wherein
both were joined together, and that was, the fitting for
the press those parts of the Syriac version of the New
Testament, which had never yet been published. Igna-
tius, the Jacobite patriarch of Antioch, had, in the last
age, sent Moses Meridin^us, a priest of Mesopotamia,
into the west, to get that version printed, in order to the
carrying back a sufficient number of copies for the use
of his Churches. And this work, by the care and dili-
gence of Albertus Widmanstadius, was very well per-
formed at Vienna, a. d. 1555. But the Syriac New
Testament thus brought out of the East, and followed
in that impression, wanted the second epistle of St.
Peter, the second and third epistles of St. John, the
epistle of St. Jude, and the whole book of the Revela-
tion: because, as a learned man conjectures, those parts
of Holy Scripture, though extant amongst them, were
not yet received into the canon, by those Oriental
Churches. This defect no body took care to supply,
100 POCOCK.
till that very learned person Ludovicus de Bieu, on
the encouragement and with the assistance of Daniel
Heinsius, set about the Revelation ; being furnished
with a copy of it, which had been given with many
other manuscripts, to the university of Leyden by the
famous Joseph Scaliger. That Version of the Apo-
calypse was printed at Leyden in the year 1627, but
still the four Epistles were wanting, and those Pocock
undertook, being desirous that the whole New Testa-
ment might at length be published in that language,
which was the vulgar tongue of our Blessed Saviour
Himself, and His holy Apostles. A very fair manuscrij)t
for this purpose he had met with in that vast treasure of
learning the Bodleian library ; containing those epistles,
together with some other parts of the New Testament.
Out of this manuscript, following the example of de
Dieu, he transcribed those epistles in the Syriac cha-
racter ; the same he likewise set down in Hebrew letters,
adding the points, not according to the ordinary, but the
Syriac rules, as they had been delivered by those learned
Maronites, Amira and Sionita. He also made a new
translation of these epistles out of Syriac into Latin,
comparing it with that of Etzelius, and shewing upon
all considerable occasions, the reason of his dissent from
him. Moreover, he added the original Greek, concluding
the whole with a good number of learned and useful
notes.
This was published at Leyden in 1630. Meanwhile,
in December, 1629, Pocock had been ordained by Corbett,
Bishop of Oxford, and was appointed chaplain to the
English merchants at Aleppo, where he arrived in Oct.
1630, and remained for nearly six years. Being a man
of meek and humble temper, and naturally in love with
retirement and peace, he did not (as many travellers
do) carry with him a violent desire of viewing strange
countries. Nay, he was so far from being delighted either
with what he had already seen, or the place where he was
pococK. lor
now settled ; that, in a letter, written about two months
after his arrival to Mr. Thomas Greaves, a very studious
young man, then scholar of Corpus Christi, he gave but
a very melancholy account of himself. "My chief
solace," said he, " is the remembrance of my friends,
and my former happiness, when I was among them.
Happy you that enjoy those places where I so often
wish myself as I see the barbarous people of this
country. I think that he that hath once been out of
England, if he get home, will not easily be persuaded
to leave it again. There is nothing that may make a
man envy a traveller." However, being abroad, he
resolved that his natural aversion for such a kind of
life should not make him neglect the doing anything
in the post he was in, which was either his duty to
God, or might answer the expectation of good and
learned men.
Above all other things he carefully applied himself to
the business of his place as chaplain to the factory;
performing the solemn duties of religion in that decent
and orderly manner which our Church requires. He
was diligent in preaching, exhorting his countrymen
in a plain, but very convincing way, to piety, temper-
ance, justice, and love, which would both secure to them
the favour and protection of the Almighty, and also
adorn their conversation, rendering it comely in the
sight of an unbelieving nation. And what he laboured
to persuade others to he duly practised himself, pro-
posing to his hearers, in his own regular and unspotted
life, a bright example of the holiness he recommended.
As he was seldom or never drawn from the constant
performance of these duties of his charge by a curiosity
tempting him to the view of other places of that country,
so he would not omit what belonged to his office, even
when attended with a very affrightening danger. For
in the year 1034, as the plague raged furiouslj^ in
Aleppo, and many of the merchants fled two days
103 POCOCK.
journey from it, and dwelt in tents on the mountains ;
he had that holy confidence in the Providence of God,
and that readiness to meet His good pleasure, whatever it
should be, that though he visited them that were in the
country, he, for the most part, continued to assist and
comfort those who had shut up themselves in the city.
And indeed, the mercy of God (as he most thankfully
acknowledged in a letter sent a little after to a friend
in Oxford) was signally manifested, at the time, towards
him, and all our nation belonging to that factory.
For though the pestilence wasted beyond the example
of former times, not ceasing, as usually, at the entrance
of the dog-days, all the English were preserved, as well
they that continued in the town as they that fled from
it. God covered them with His protection, and was
their shield and buckler against that terrible destruc-
tion : *' A thousand fell at their side, and thousands at
their right hand, and yet it did not come nigh them."
But he knew the advantages as well as the disadvan-
tages of his position, especially as they related to bis
favourite studies. He immediately engaged a master
in the Arabic tongue, and a servant of the nation for
the purpose of familiar converse in it ; and he under-
took the translation of several Arabic books, among
which was a collection of 6000 proverbs. Having re-
ceived a commission from Dr. Laud, then Bishop of
London, for the purchase of Greek coins, and Greek
and oriental manuscripts, he employed himself in its
execution; nor amidst these literary labours did he
neglect the proper duties of his office, but discharged
them with great fidelity, even when they exposed him
to imminent danger from the plague. In 1636, being
informed by Laud of his intention of nominating him
the first professor of the Arabic lecture founded by that
munificent prelate at Oxford, he returned to occupy a
place so conformable to his wishes. To this, after taking
the degree of B.D., he was formally appointed in August,
POCOCK. 103
and he opened his lectures with an eloquent Latin
oration on the nature and use of the Arabic tongue.
The solicitations and generous offers of his friend Mr.
John Greaves to procure him as a companion -in a
journey into the east, induced him, however, after obtain-
ing leave of absence, to embark with that learned mathe-
matician, in 1637, for Constantinople. During his stay
in that city he employed himself in perfecting his know-
ledge of the oriental tongues, and in purchasing manu-
scripts for Archbishop Laud, and he also ojB&ciated as chap-
lain to the English ambassador. In 1640, he set out on
his return, and passing through Paris, had an interview
with the illustrious Grotius, who was much gratified on
being consulted by him on an Arabic translation of his
noted book De Veritate Christiange Religionis. While
at Paris, and on the road, he heard of the commotions
in England, and on his arrival he found his liberal
patron, Laud, a prisoner in the Tower. Here he imme-
diately visited the archbishop, and their interview was
affecting on both sides. Pocock then went to Oxford,
where he found that the archbishop had settled the
Arabic professorship in perpetuity by a grant of lands.
He now resumed his lecture and his private studies.
In 1641 he became acquainted with Selden, who was at
this time preparing for the press some part of Euty-
chius's Annals, in Latin and Arabic, which he published
the year following, under the title of Origines Alexan-
drinae ; and Pocock assisted him in collating and extract-
ing from the Arabic MSS. at Oxford.
In 1643, he was presented by his college to the living
of Childry, in Berkshire ; and he set himself with his
utmost diligence, to a conscentious performance of all the
duties of his cure ; labouring for the edification of those
committed to his charge, with the zeal and application of a
man, who thoroughly considered the value of immortal
souls, and the account he was to give. He was constant
in preaching, performing that work twice every Lord's
104 POCOCK.
Day. And because the addition of catechizing, which
he would not neglect, made this a burthen too heavy
to be always borne by himself, he sometimes procured
an assistant from Oxford, to preach in the afternoon.
His sermons were so contrived by him, as to be most
useful to the persons that were to hear them. For
though such as he preached in the University were very
elaborate, and full of critical and other learning ; the
discourses he delivered in his parish, were plain and
easy, having nothing in them, which he perceived to
be above the capacities, even of the meanest of his
auditors. He commonly began with an explanation of
the text he made choice of, rendering the sense of it as
obvious and intelligible, as might be : then he noted
whatever was contained in it relating to a good life ;
and recommended it to his hearers, with a great force
of spiritual arguments, and all the motives, which ap-
peared most likely to prevail with them. And as he
carefully avoided the shew and ostentation of learning ;
so he would not, by any means, indulge himself in the
practice of those arts, which at that time were very
common, and much admired by ordinary people. Such
were distortions of the countenance and strange gestures,
a violent and unnatural way of speaking, and affected
words and phrases, which being out of the ordinary way,
were therefore supposed to express somewhat very
mysterious, and, in a high degree, spiritual. Though no
body could be more unwilling than he was to make
people uneasy, if it was possible for him to avoid it ;
yet neither did his natural temper prevail with him,
nor any other consideration tempt him, to be silent,
where reproof was necessary. With a courage, there-
fore, becoming an ambassador of Jesus Christ, he
boldly declared against the sins of the times ; warning
those w^ho were under his care, as against all profane
and immoral practices, so against those schisms and
divisions, which were now breaking in upon the Church,
POCOCK. 105
and those seditions which aimed at the subversion of
the state. His whole conversation too was one con-
tinued sermon, powerfully recommending, to all that
were acquainted with him, the several duties of Chris-
tianity. For as he was " blameless and harmless, and
without rebuke ; " so his unaffected piety, his meekness
and humility, his kind and obliging behaviour, and great
readiness, upon every occasion, to do all the good he was
capable of, made him shine as " a light in the world."
A minister that thus acquitted himself, one would
think, should have met with much esteem, and all
imaginable good usage from his whole parish ; but the
matter was otherwise ; he was one of those excellent
persons, whom the brightest virtue has not been able
to secure from an evil treatment ; yea, that upon ac-
count, even of what was highly valuable in them, have
been contemned, reproached, and injuriously handled.
Some few, indeed, of those under his care, had a just
sense of his worth, and paid him all the respect that
was due to it ; but the behaviour of the greater number
was such, as could not but often much discompose and
afflict him. His care not to amuse his hearers, with
things which they could not understand, gave some of
them occasion to entertain very contemptible thoughts
of his learning, and to speak of him accordingly. So
that one of his Oxford friends, as he travelled through
Childry, inquiring, for his diversion, of some people,
who was their minister, and how they liked him,
received from them this answer : " Our parson is one
Mr. Pocock, a plain, honest man ; but master," said
they, "he is no Latiner." His avoiding, as he preached,
that boisterous action, and those canting expressions,
which were then so very taking with many lovers of
novelty, was the reason that not a few considered him
as a weak man, whose discourses could not edify, being
dead morality, having nothing of power and the spirit :
but his declaring against divisions, sedition, and rebel-
106 POCOCK.
lion, was most offensive, and raised the greatest clamour
against him. Because of this, such in his parish, as
had been seduced into the measures of them who were
now endeavouring the overthrow both of Church and
state, were ready, upon every occasion, to bestow on him
the ill names then so much in use, of, " a man addicted
to railing and bitterness ; a malignant and one Popishly
affected." But disesteem and reproachful language were
not the only grievances which this good man suffered
under. That income, which the laws of God and man
had made his just right, and which he alwa^-s endea-
voured to receive with as much peace as might be, was
thought too much for him, and they studied to lessen it
in all the ways they could : besides what they called out-
witting him in his tithes, of the contributions and great
taxes which were frequently exacted, a sum much beyond
the just proportion was still allotted to him ; and when
any forces were quartered in that parish, as considerable
numbers often were, he was sure to have a double, if not
a greater, share.
This usage could not but seem very strange to a man,
who had been treated with respect and civility, by all sorts
of persons whom he had hitherto conversed with ; and it*
was impossible for him to reflect upon such unsuitable
returns, without a great deal of disquiet, and very melan-
choly thoughts. The barbarous people of Syria and
Turkey, whom he formerly complained of, appeared to
him now of much greater humanity than many of those
he was engaged to live with. There his exalted virtue
had won upon Mahometans, and had made even Jew's
and Friars revere him ; but these charms had, at this time,
a contrary effect on the pretenders to saintship and purer
ordinances at home. And he, who, when at Aleppo,
still longed to be in England, as the most agreeable
place in the world, now considered an abode in the East
as a very desirable blessing. Yea, to such a degree of
uneasiness did the, public calamities, and the particular
POCOCK. 107
troubles he was every day exercised with, at length carry
him, that he began to form a design of leaving his native
country for ever, and spending the remainder of his days
either at Alej)po or Constantinople : in which places,
from his former experience, he thought he might promise
himself fewer injuries, and more quiet and peace. But
upon further consideration, and a due use of those
succours which both reason and religion afforded him, he
fortified his mind against the force of all such trials, and
learned " to possess his soul in patience." He very well
knew,' that it is the part of " a good soldier of Jesus Christ,
to endure hardship," and that he that has devoted him-
self to the work of the Gospel, must be ready in " afflictions
and distresses, by honour and dishonour, by evil report
as well as good, to approve himself a minister of God."
He considered too, that his case was not singular, but
such as was common, at that time, to almost all others
of the same calling, throughout the nation, who would
not humour the people in unreasonable things, nor
descend to unlawful compliances. And he was very
well satisfied, that all the evil that comes to pass in the
world, is still overruled by the Providence of that all-
wise God, who, in the moral as well as the natural world,
brings light out of darkness, and order out of confusion
and who will make " all things work together for good to
them that love Him." Upon such reflections as these,
therefore, he resolved to stand his ground, and to per-
severe in a faithful discharge of all the duties he was
called to, notwithstanding all the difficulties that attended
it. Having thus laid aside all thoughts of a remove, to
ease himself of the cares of housekeeping, and the manage-
ment of a family, and to have the comfort of an agreeable
partner, amidst the troubles he was exposed to, he
began to think of a wife. And Providence directed
him to the choice of a very prudent and virtuous gentle-
woman, namely, Mary, the daughter of Thomas Burdett,
Esq., of West Worlham, in Hampshire, whom he mar-
108 POCOCK.
ried about the beginning of the year 1646, and by whom
God was pleased to bless him with nine children, six
sons and three daughters.
Immediately after the execution of Archbishop Laud,
the profits of Pocock's professorship were seized by the
sequestrators, as part of that prelate's estate. But in
1647, the salary of the lecture was restored by the inter-
position of Selden, who had considerable interest with
the usurpers. In 1648, on the reccommendation of Dr.
Sheldon and Dr. Hammond, Pocock was nominated
Hebrew professor, with the canonry of Christ Church
annexed, by Charles I., then a prisoner in the Isle of
Wight. In 1649, he published his Specimen Histories
Arabum. This consists of extracts from the work of
Abulfaragius, in the original Arabic, together with a
Latin version and copious notes. In November, 1650,
he was ejected from his canonry of Christ Church, for
refusing to take the Engagement, and soon after a vote
passed for depriving him of the Hebrew and Arabic
lectures ; but upon a petition from the heads of houses
at Oxford, the masters, scholars, &c., two only of the
whole number of subscribers being loyalists, this vote
was reversed, and he was suffered to enjoy both
places.
In 1655, a more ridiculous instance of persecution was
intended, and would have been inflicted, if there had
not yet been some sense and spirit left, even among
those who had contributed to bring on such calamities.
It appears that some of his parishioners had presented
an information against him to the commissioners ap-
pointed by Parliament, " for ejecting ignorant, scanda-
lous, insufficient, and negligent ministers." But the
connexion of the name of Pocock with such epithets
was too gross to be endured, and, we are told, filled
several men of great fame and eminence at that time at
Oxford with indignation : in consequence of which they
resolved to wait upon the commissioners, and expostulate
POCOCK. 109
with them about it. In the number of those who went
were, Dr. Seth Ward, Dr. John Wilkins, Dr. John
WalUs, and Dr. Owen, who all laboured with much
earnestness to convince those men of the absurdity of
their proceedings ; particularly Dr. Owen, who endea-
voured, with some warmth, to make them sensible of
the contempt that would fall upon them, when it should
be said, that they had turned out a man for insufficiency,
whom all the learned, not of England only, but of all
Europe, so justly admired for his vast knowledge and
extraordinary accomplishments. The commissioners
being very much mortified at the remonstrances of so
many eminent men, especially of Dr. Owen, in whom
they had a particular confidence, thought it best to extri-
cate themselves from their dilemma by discharging
Pocock from any further attendance. In the same year
he published his Porta Mosis, being six prefatory dis-
courses of Moses Maimonides's Commentary upon the
Mishna, which in the original were Arabic, expressed in
Hebrew characters, together with his own Latin trans-
lation of them, and a very large appendix of miscella-
neous notes. In 1657, Walton's celebrated Polyglott
appeared, in which Pocock had a considerable share.
He collated the Arabic Pentateuch, and drew up a
Preface concerning the Arabic Versions of that part of
the Bible, and the reason of the various readings in
them. He contributed the loan of some valuable MSS.
from his own collection, viz. — The Gospels in Persian,
his Syriac MS. of the whole Old Testament, and two
other Syriac MSS., together with an Ethiopic MS. of
the Psalms. In 1668, his translation of the Annals of
Eutychius, from Arabic into Latin, was published at
Oxford, in 2 vols, 4to. This was undertaken by Pocock
at the request of Selden, who bore the whole expense
of the printing, although he died before it appeared.
Selden, in a codicil to his will, bequeathed the property
of the Annales Eutychii to Langdaine and Pocock.
VOL. VIII. L
110 POCOCK.
Immediately after the Restoration, Pocock was (June,
1660) replaced in his Canonry of Christ Church, as
originally annexed to the Hebrew professorship by
Charles I., and on September 20th, took his degree
of D.D. In the same year, he was enabled, by the
liberality of Mr. Boyle, to print his Arabic translation
of Grotius on the Truth of the Christian Religion. His
next publication, in 1661, was an Arabic Poem, entitled
Lamiato'l Ajam, or Carmen Abu Ismaelis Tograi, with
his Latin translation of it, and large notes upon it, with
a preface by Dr. Samuel Clarke, architypographus to
the university, who had the care of the press, and con-
tributed a treatise of his own on the Arabic prosody.
Pocock's design in this work was, not only to give a
specimen of Arabian poetry, but also to make an attain-
ment of the Arabic tongue more easy to those who
study it; and his notes, containing a grammatical
explanation of all the words of this author, were un-
questionably serviceable for promoting the knowledge of
that language. In 1663, he published, at Oxford, his
most useful work, the w^hole of Abulfaragius's Historia
Dynastiarum, 2 vols, 4to. In 1677, he published his
Commentary on the Prophecy of Micah and Malachi ;
in 1685, on that of Hosea; and in 1691, on that of
Joel, in 1674, he had published, at the expense of
the university, his Arabic translation of the Church
Catechism and the Liturgy, i. e. The Morning and
Evening Prayers, The Order of Administering Baptism
and the Lord's Supper, and, The Thirty-nine Articles.
He died on the 10th September, 1691, after a gradual
decay of some months, in his eighty-seventh year.
Of this great man, Dr. Twells remarks, " that all his
words and actions carried in them a deep and unfeigned
sense of religion and true piety ; God was the beginning
and the end of his studies and undertakings ; to His
glory they were devoted, and professedly finished by
His help, as appears by expressions, sometimes in
POCOCK. ill
Arabic and Hebrew, and at other times in English,
whi^h we find not only in his printed works, but also
in his note-books, and writings of any account.
"In his public duties of religion he was very punc-
' tual ; all the time he resided at Christ Church, which
was more than thirty years, hs was seldom absent from
cathedral prayers, oft frequenting them, when he was
not thought well enough to go abroad upon any otlier
occasion.
" In his pastoral capacity, so long as he resided con-
stantly at Childry, he shewed the greatest diligence and
faithfulness, preaching twice every Lord's Day, and
catechizing likewise, when the length of days would
permit him. Nor was he less exact in discharging the
private duties of his function, such as visiting sick and
ancient people, and the like ; and during that part of
his life in which his attendance upon his professorships
and canonical residence called him to Oxford for the
greatest part of the year, he took a most conscientious
care to supply his absence by an able curate, of whom
he strictly required the same laborious course of duty,
and for his encouragement, allowed him fifty pounds
per annum, besides surplice fees, all which amounted
to more than a fourth part of the then value of that
rectory.
" As a member and a minister of the Church of Eng-
land, though with all due charity to those, who, on the
score of conscience, dissented from her, he steadily con-
formed to her appointments, highly reverenced and ap-
proved every part of her constitution. In subscribing
to her articles his hand and heart went together, being
an enemy to all prevarication, however coloured or pal-
liated by subtle distinctions. He seemed from his
youth to have imbibed, among other eminent divines
of those times, an opinion of the illegality of usury,
or at least to have entertained scruples about its lawful-
ness ; but this appeared rather from his constant prac-
in POLE.
tice of lending money freely, than from any open avowal
of his sentiments in that point : his friends could never
get from him his reasons against usury, and the cause
of his reservedness was, that the thing being allowed
by our laws, and not disapproved by the Church, he
would disturb neither by his private opinion. How
many uncharitable disputes would be prevented, if every
Christian was endued with this laudable moderation !
But so long as it is fashionable to have no concern
for the peace of the Church, nor reverence for authority,
controversies about religion will increase till, without
some gracious interposition of Providence, they eat out
out the vitals of it.
" It would be endless to enumerate all the virtues
of this excellent man, or to be particular about the
constancy and frequency of his devotions, with his family,
and in his closet ; his strict manner of observing pub-
lic fasts, his undissembled grief at hearing God's name
profaned, or the Lord's Day unhallowed, or the recital
of any gross immorality : but above all, his charity
under each branch of it, giving and forgiving, was most
exemplary.
"The largeness of a family was, in his judgment,
no excuse for scanty alms-giving : but besides the poor
whom he daily relieved at his door, he gave to others
quarterly allowances. His charitable disposition was
so notorious, and brought such numbers of necessitous
objects to him, that Dean Fell, himself a most muni-
ficent person, used complainingly to tell Dr. Pocock,
that he drew all the poor of Oxford into the college."
— Life by Twells.
POLE, REGINALD.
Reginald Pole was born in 1500, at Stoverton, or
Stourton Castle, in Staffordshire. He was cousin to
POLE. 113
ttenvy VII., his mother being the daughter of the
"false, fleeting, perjured Clarence," brother of Edward
IV., who had married Richard de la Pole, Lord Monta-
cute. He was educated first by the Carthusians of Shene,
near Pdchmond, in Surrey, where there was a grammar
school. He staid there five years ; and then entered
as a nobleman in Magdalen College, Oxford, w^iere an
apartment was assigned him in the president's lodg-
ings. Thomas Linacre and William Latimer were
his tutors. Few things could prove the necessity of
a Reformation in the Church more than the fact that,
when he was only seventeen years of age, being a
layman, he was nominated by the king, Prebendary
of Roscombe, in the Cathedral of Salisbury; and held
with that stall the Prebend of Yatminster Secunda,
in the same church. Soon after, he had the Deanery
of Wimburne Minster, together with the Deanery of
Exeter, conferred upon him. He had graduated in
1615, but he was not in holy orders, nor had even
received the first tonsure, till the very day on which
he was appointed a cardinal by the pope.
In 1519, the youthful dean visited the University
of Padua; which, according to Erasmus, was, at that
time, the Athens of Europe. On his return to England,
in 1526, he was received at court with every demon-
stration of esteem and favour by Henry VIII. and Queen
Catherine. This princess had felt all the horrors of
the bloody policy by which the death of the Earl of
Warwick was made a necessary stipulation to her mar-
riage, and had often signified her forebodings of the
vengeance which w^ould wait on it. It was apprehended
that the title of the House of York might one day
revive in this young prince; and Henry VII. and
Ferdinand had got rid of those fears, by an expedient
suited to both their characters; and, by adding the
mockery of justice to murder, had, on a pretended
conspiracy, taken aw^ay the life a Prince, whose only
L 3
114 POLE.
guilt was his relation to the crown. The queen had
already done everything in her power to atone for the
sin, and repair the injury of so foul a deed. The Coun-
tess of Salisbury, mother to Reginald Pole, being sister
to the unfortunate victim of her father's jealousy, she
committed the care of the Princess Mary's education
to her; treated her and and all her children with
remarkable affection ; and was accustomed to say, her
mind would never be at ease, unless the crown reverted
again to the Earl of Warwick's family, by a marriage
of one of his sister's sons to her daughter ; and thus
some reparation made for the injustice done to the
brother : and amongst all that lady's numerous off-
spring, she had ever shewn a predilection to Reginald.
But, notwithstanding the advantages of such a position,
and the sunshine of royal favour which encompassed
him, he resolved to withdraw from it. The court
was become a scene of intrigue, to which his breast
was a stranger. He was a constant witness to the
wanderings of a prince, to whom he had the highest
obligations, and whom he loved with all the sincerity
of a loyal and thankful heart: nor would his integ-
rity allow him to interest himself less in the case
and honour of the Queen, who was now treated with
coldness and disregard. However,* that this retreat
might not give offence, or draw on him his displeasure,
he alleged a desire of prosecuting his studies, where
he should meet with fewer avocations ; and obtained
his majesty's consent to go to the Carthusians at
Shene, where he had passed several years of his
youth, and where there was a very handsome house,
and every thing fitted to his purpose within the inclo-
sure of tbat monastery.
The question of the king's divorce, of which an
account is given in the Life of Cranmer, soon after
arose, and Pole sympathizing with Catherine of Aragon,
and naturally wishing to be out of the way, made
POLE. 1]5
his desire of completing his theological sudies, a plea
for his going to Paris, where he remained till October,
1530.
But change of place, did not save him from respon-
sibility and trouble. The agents of Henry VIII. who
had determined to consult the universities of Europe,
respecting the divorce, arrived at Paris, and Pole was
solicited to concur with them in procuring the decision
of the University of Paris in the king's favour. As this
opinion was contrary to Pole's sentiments, he was thrown
into a perplexity, from which he endeavoured to extricate
himself by pleading his unfitness for such a business ;
but he could not thereby escape the king's displeasure.
After his return, therefore, he thought it advisable again
to retire to Shene, where he spent two years more, un-
molested, But Henry's impatience under the delays
he met with respecting the divorce having brought
him to the final resolution of throwing himself upon
the support of his own subjects, it became a step of
importance to gain over a person of Pole's rank and
reputation. Both hopes and menaces were therefore
employed to shake him, and he was persuaded to wait
upon the king in order to give him all the satisfaction
in his power. Conscience, however, prevented him from
concurring in the arguments for the divorce ; and though
he was dismissed with tokens of regard, yet he thought
it prudent again to withdraw to the continent. He took
up his abode successively at Avignon, Padua, and
Venice, applying assiduously to the study of divinity,
and cultivating friendships with the most eminent char-
acters for learning and piety.
In the meantime Henry had proceeded to extremities
in his favourite plans. He had divorced Catharine,
married Anne Boleyn, and retaliated the hostility of
the Roman See, by declaring himself head of the Eng-
lish Church. He procured a book to be written in
defence of this title, by Dr. Sampson, Bishop of Chi-
116 POLE.
Chester, which he caused to be transmitted to Pole,
perhaps hoping that he might be convinced by its argu-
ments. This, however, was so far from taking place,
that Pole, now thoroughly imbued with the maxims of
Rome, forgot all the moderation of his character, and
drew up a Treatise, " De Unitate Ecclesiastica," in
which he used very harsh language both to Sampson
and the king, comparing the latter to Nebuchadnezzar,
and even exciting the emperor to revenge the injury
offered to his aunt. He sent his work to Henry, who
could not fail to be much displeased with its contents,
as were indeed some of the writer's friends in England.
Henry dissembled his resentment, and invited Pole to
come over in order to explain some passages in his
Treatise for his satisfaction ; but his kinsman was too
wary to expose himself to the fate of More and Fisher.
The king now kept no measures with him, but with-
drew his pension, alienated his preferments, and caused
a bill of attainder to be passed against him. But Pole
had now a new sovereign. By Paul III. he was nomi-
nated a cardinal, and, according to Mr. Hallam, he
became an active instrument of the pope in fomenting
rebellion in England. At his own solicitation he was
appointed Legate to the Low Countries, in 1537, with
the sole object of keeping alive the flame of the Northern
Rebellion, and exciting foreign powers as well as the
English nation to restore Popery by force, if not to
dethrone Henry. It is difficult, says the historian,
not to suspect that he was influenced by ambitious
views in a proceeding so treasonable and so little in
accordance with his polished manners and temperate
life. Philips, his able and artful biographer, both
proves and glories in his treason.
Upon the failure of these designs, he was sent as
legate to Viterbo, where he remainded till 1543. In
that year he was appointed one of the three Papal
legates to the Council of Trent ; and when it was
POLE. 117
actually assembled, he attended upon its deliberations
as long as his health would permit. He is said to have
held the orthodox Protestant doctrine of justification
by faith ; whence he incurred some suspicion of being
too favourable to Protestantism. His friendship for
Flaminio, who was an inmate with him and died in
his house, and the lenity he shewed to some Protestants
at Viterbo, were alledged as further grounds for suspect-
ing his religion ; yet of his attachment to the interests of
the Papal See he had given such valid proofs as would
not suffer it to be doubted. He was therefore confi-
dentially employed in the political affairs of the Pioman
court during the life of Paul, and at that pontiff's death
in 1549, he was seriously thought of as his successor.
Indeed, during the cabals of the conclave, he was twice
actually nominated; and at the second time was waited
upon late at night by the cardinals to perform the cere-
mony of adoration. But his scrupulosity in objecting
to the unseasonable hour, and insisting upon a delay
till morning, gave them time to change their minds,
and he thus missed the tiara.
After this he retired to the Benedictine monastei^ at
Maguzano, in the territory of Venice, and there he re-
mained till the year 1553, when on the accession of
Mary, he was invited to return to England. He set
out in September, 1554, but being detained by contrary
winds at Calais until November, he did not cross the
water until the twenty-first of that month ; when arriving
at Dover he went thence by land to Gravesend, where
being met by the Bishop of Ely, and the Earl of Salis-
bury, who presented him with the repeal of the act of
his attainder, that had passed the day before, he went
on board a yacht, which carrying the cross, the ensign
of his legation, at her head, conveyed him to Whitehall,
where he was received with the utmost veneration by
their majesties; and after all possible honour and respect
paid to him there, he was conducted to the archbishop's
118 - POLE.
palace at Lambeth, the destined place of his residence,
which had been sumptuously fitted T;ip by the queen
for the purpose. On the 27th he went to the parlia-
ment, and made a long speech, inviting them to a
reconciliation with the See of Rome from whence,
he said, he was sent by the common pastor of Christen-
dom to reduce them, who had long strayed from the
inclosure of the Church. On the 29th, the speaker
reported to the commons the substance of this speech ;
and a message coming from the lords for a conference,
in order to prepare a supplication to be reconciled to
the See of Rome, it was consented to, and the petition
being agreed on, was reported and approved by both
houses ; so that being presented by them on their knees
to the king and queen, these made their intercession
with the cardinal, who thereupon delivered himself in
a long speech, at the end of which he granted them
absolution. This done, all went to the royal chapel,
where "Te Deum " was sung on the occasion. Thus
the pope's authority being now restored, the cardinal
two days afterwards made his public entry into London,
with all the solemnities of a legate, and presently set
about the business of reforming the Church, of what
they called heresy. How much soever he had formerly
been suspected to favour the Reformation; yet he seemed
now to be much altered, knowing that the Court of Rome
kept a jealous eye upon him in this respect. He there-
fore expressed great detestation of the Reformers, nor
did he converse much with any that had been of that
party. He came into England, much changed from
that freedom of conversation he had formerly practised.
He was reserved to all, spoke little, and put on an
Italian temper, as well as behaviour ; making Priuli and
Ormaneto, two Italians whom he brought with him, his
only confidants. In the meantime, the queen dispatched
ambassadors to Rome, to make obedience in the name
of the whole kingdom to the pope; who had already
POLE. 119
proclaimed a jubilee on that occasion. But these messen-
gers had scarcely set foot on Italian ground, when they
were informed of the death of Julius, and the election
of Marcellus his successor ; and this pontiff dying also
soon after, the queen upon the first news of it, recom-
mended her kinsman to the popedom, as every way the
fittest person for it ; and dispatches were accordingly
sent to Eome for the purpose, but they came too late,
Peter Caraffa, who took the name of Paul IV,, being
elected before their arrival.
This pope who had never liked the cardinal, was better
pleased with Gardiner, the Bishop of Winchester, whose
temper exactly tallied with his own. In this disposition
he favoured Gardiner's views upon the See of Canterbury.
Xor was Pole's nomination to that dignity confirmed by
the pope, until after the death of this rival. The queen
however, confiding in Pole for the management and
regulation of ecclesiastical affairs, granted him a licence
to hold a Synod on the second of November, 1554. In
this convention, the legate proposed the next year a
book he had prepared, containing such regulations as he
judged might be the best means of extirpating heresy ;
these w^ere passed in the form of twelve decrees, and they
are so many proofs of his good temper, which disposed
him not to set the clergy upon persecuting the Protes-
tants, but rather to reform themselves, and seek to reclaim
others by a good example, as the surest method to bring
back the stragglers into the fold. How unsuitably to the
temper of these decrees, he was prevailed upon to act in
many instances afterwards, is well known. The same
thing is confessed also by Burnet, who, moreover,
plainly suggests his belief of the report, that Cran-
mer's execution was of Pole's procuring. It is, indeed,
something remarkable, that though the cardinal had
his conge d'elire, as well as two bulls dispatched
from Eome, for the Archbishop of Canterbury, some
months before Cranmers's death: and deferred his
120 POLE.
consecration thereto, apparently because he thought
it indecent while Cranmer lived ; yet he chose to
have it done the very next day after the prelate's
execution ; when it was performed by the Bishops of
London, Ely, Lincoln, Rochester, and St. Asaph, in the
Church of the Gray Friars at Greenwich. On the 28th,
he went in state to Bow Church, where the Bishops of
Worcester and Ely, after the former had said mass, put
the pall upon him. Thus invested, he went into the
pulpit, and made a sermon about the origin, use, and
matter of that vestment, and on the 31st of the same
month, he was installed by his commissary. In Novem
ber, the same year, 1656, he w^as elected chancellor of the
University of Oxford, and soon after of Cambridge ; and
in the beginning of the year following, he visited both
by his commissaries, reforming them in the sense of
those times, but not without committing some uncom-
monly inhuman persecutions.
We have already observed how unacceptable he was to
Paul IV., who now sat in the Papal chair, and the war
which England was drawn into with France, this year
by King Philip, furnished the haughty pontiff with a
pretence for gratifying his ill-will to the legate. He had
passionately espoused the quarrel of the French mon-
arch, and being inflamed to see England siding against
his friend, he resolved to revenge it on Pole. In this
spirit having declared openly that it might now be seen
how little the cardinal regarded the apostohc see, when
he suffered the queen to assist their enemies against
their friends ; he first made a decree in May, for a
general revocation of all legates and nuncios in the
King of Spain's dominions. Cardinal Pole being men-
tioned among the rest. And though he was diverted from
carrying his project into execution for the present, by
the representations of Sir Edward Carne, then the Eng-
lish ambassador at Home ; yet upon the fatal blow given
to the French at St. Quintin, and the ill success of his
POLE. 121
own forces in Italy, his wrath burst out with fresh fury,
he became utterly implacable, accused Pole as a sus-
pected heretic, summoned him to Rome to answer the
charge, and depriving him of the legatine powers, con-
ferred them upon Peyto, a Franciscan friar ; whom he
had sent for to Rome, and made a cardinal for the pur-
pose, designing him also to the See of Salisbury. This
appointment was made in September, and the new legate
was actually on the road to England, when the bulls
came to the hands of Queen Mary, who having been
informed of their contents by her ambassador, laid them
up without opening them, or acquainting her cousin
with them ; in whose behalf she wrote to the pope, and
assuming some of her father s spirit, she wrote also to
Peyto, forbidding him to proceed on his journey, and
charging him at his peril not to set foot on English
ground. But notwithstanding all her caution to conceal
the matter from the cardinal, it was not possible to keep
it long a secret, and he no sooner became acquainted
with the pope's pleasure, or rather his displeasure,
than out of that implicit veneration, which he constantly
and unalterably preserved for the See of Rome, he volun-
tarily laid down the ensigns of his legatine power, and
forbore the exercise of it ; dispatching his trusty min-
ister, Ormaneto, to Rome, with letters wherein he
cleared himself in such submissive terms, as it is said
even mollified and melted the obdurate heart of Paul.
The truth is, the pontiff was brought into a better tem-
per by some late events, which turned his regard from
the French towards the Spaniards, and the storm against
Pole blew over entirely, by a peace that was concluded
this year between the pope and Philip ; in one of the
secret articles of which, it was stipulated that the car-
dinal should be restored to his legatine powers. But he
did not live to enjoy the restoration a full twelvemonth,
being seized with a double quartan ague, which carried
him off the stage of life early in the morning of the
VIII. M
122 POLYCARP.
18th of November, 1558. His death is said to have
been hastened by that of his royal mistress and kins-
woman, Queen Mary, which happened about sixteen
hours before. — Philijjs. Dod. Biog. Brit.
POLYCARP, SAINT.
Saint Polycaep, one of the apostolical fathers and a
martyr, was born during the reign of Nero ; and, as
is generally supposed, at Smyrna, in Asia Minor. He
was a disciple of the Apostle John, by whom he was
appointed Bishop of Smyrna; and is supposed to be
the " angel of the Church of Smyrna," to whom one
of the epistles in Revelation ii., is directed to be sent.
It is also stated by some of the fathers that he was
acquainted with others of the apostles : but it is cer-
tain that he had conversed with several who had both
heard and seen the Lord Jesus Christ, and that he
was accustomed to relate the conversations which passed
between himself and them.
In the year 107, Polycarp was visited by St. Ignatius,
on his way to martyrdom ; Ignatius having been, like
Poljxarp, a disciple of St. John. Ignatius, ignorant
of any right on the part of the Roman bishop to inter-
fere in the concerns of another diocese, recommended
his own See of Antioch to the superintendence of
Polycarp, and afterwards sent an epistle to the Church
of Smyrna, from Troas, where Polycarp wrote his Epistle
to the Philippians.
Polycarp commences his epistle in the true spirit
of a martyr, by denominating '* the bonds of the
saints the diadems of such as are chosen by God
and our Lord." The presbyters he exhorts to '• ab-
stain from all anger and covetousness ; not easily
to belie%'e accusations, nor to be severe in judging,
knowing that we are aU debtors by sin.*' He then
POLYCARP. 123
enforces upon the Philippians the duty of receiving
Christ, as the propitiation for sin, and example of
hoHness.
" Let us, therefore, perpetually cleave to the hope and
pledge of our righteousness, even to Jesus Christ ; Who
His own self bare our sins in His own body on the
tree, "Who did no sin, neither was guile found in His
mouth ; but endured all for us that we might live
through Him. Let us, therefore, be imitators of His
patience ; and if we suffer for His Name, we glorify
Him ; for this example he has given us by Himself,
and so have w^e believed." He afterwards offers up
this holy aspiration in their behalf; — " Now the God
and Father of our Lord Jesus Christ, and the ever-
lasting High Priest Himself, the Son of God, even
Jesus Christ, build you up in faith and truth, and
in all meekness and unity, in patience and long suf-
fering, in forbearance and purity; and grant unto you
a lot and portion among His saints, and to us with
you, and to all that are under the heavens, who shall
believe in our Lord Jesus Christ, and in His Father,
who raised Him from the dead. Pray for all saints ;
pray also for kings, and all that are in authority, and
for those who persecute and hate you, and for the
enemies of the cross, that your fruit may be manifest
in all things, and that ye may be perfect in Christ."
The controversy with respect to the proper day on
which Easter should be kept, becoming warm between
the Eastern and the Western Churches, Polycarp, in
L58, travelled to Rome to confer with Anicetus the
bishop of that city. The pope was not then regarded
as the centre of unity, or the matter would have been
settled at once. Polycarp's object was to convince
Anicetus that he was in the wrong, but when he did
not succeed in this, he did i\pt for a moment defer
to the Bishop of Rome.
It is indeed sinc^ular that a circumstance of so little
124 POLYCAEP.
importance in itself should at so early a period, and
during times of persecution, have excited so much inter-
est in the Christian world. The one party were of opinion
that it should be observed like the Jewish Passover, as
a fixed feast at the full moon ; the other contended that
it should be considered as a moveable festival, and that
it should be observed on the Lord's day following. Each
party derived their own practice from apostolical tra-
dition : Anicetus, and the generality of the Western
Churches, favoured the latter practice ; Polycarp, and
the Eastern Churches, the former. It is not impro-
bable that they were both in the right as to fact ; it
being the known practice of the apostles to become
all things to all men in matters of indifference, and
to comply with the customs of every place they came
to, as far as they innocently could. Hence Polycarp
might know that St. John, out of this prudential com-
pliance, kept Easter upon one day at one place, and
Anicetus might be equally certain that St. Peter ob-
served it upon another day at another place, for the
same reason. The error then here committed was a
mistake in judgment, and not in fact, a disproportioned
and excessive zeal in a matter not worth contending
for.
But though Polycarp and Anicetus could not come to
an agreement, they agreed to differ. They received the
Holy Communion together, and Anicetus, according to
the Christian courtesy of the age, gave Polycarp prece-
dence, though in his own city, and by Polycarp the
elements were consecrated.
Whilst Polycarp continued in Rome, he became en-
gaged in a much more important controversy ; and his
labours appear to have been attended with considerable
benefit to the cause of Christianity. The heresy of
Marcion was at that ti^le prevalent in the city ; and
several persons, who had once made a profession of the
true faith, were seduced by it. In the meantime Mar-
POLYCARP. ]95
cion, in order to give weight to his sentiments, endea-
voured to insinuate into the 'minds of the people,
that there was an agreement between himself and Poly-
carp. It is not surprising that Marcion should make
such an attempt, or that Poljcarp should consider it as
his duty to use the most decisive measures to disclose
the falsehood of the heretic. Marcion meeting him one
day in the street, called out to him, " Polycarp, own us,"
" I do," replied the zealous bishop, "own thee, — to be
the first-born of Satan."
Some years after the return of Polycarp from Rome
and in the reign of Marcus Aurelius, the Christians
were persecuted in all parts of the Roman empire with
unrelenting rigour. And many were called upon at
Smyrna as well as in other places to seal their profession
with their blood.
During this awful season Polycarp " in patience
possessed his soul, " neither disheartened by the fury
of his enemies, nor countenancing the fanaticism of the
times in courting the persecution of his enemies.
But the cry of the populace soon reached his ears,
"Take away the Atheists ; let Polycarp be sought for."
Three days previous to his death, Polycarp was fa-
voured with a vision whilst engaged in prayer, in which
it was figuratively represented to him that he should
be burnt alive. The place of his retreat was extorted
from a young man of his household, and his enemies
immediately afterwards entered his dwelling. As he
was, however, at that time lying down in an upper
room, connected with the flat roof of the house, he
might still have possibly escaped them. But he now
deemed it his duty no longer to avoid their scrutiny ;
thinking that he could not give a nobler testimony
to his uprightness and confidence in God, than by shew-
ing to the world that these were a sufficient security
to him in whatever dangers he might be involved. No
sooner, therefore, had he heard that his enemies were
M 3
126 POLYCARP.
at hand than he calmly exclaimed, "The will of the
Lord be done," and, ^'ith a composed countenance,
entered into their presence.
The advanced age of Polycarp, and the sanctity of
his appearance, sensibly impressed them. Some of
them even said, " Surely it is not worth while to appre-
hend so old a man ! " In the mean time, the martyr
courteously ordered refreshment to be set before them ;
and, having obtained permission to engage in prayer,
he stood in the midst of them, and prayed aloud with
remarkable fervour and devotion for two successive
hours. The spectators were astonished at the scene ;
and many of them repented that they were come to
seize so divine a character.
As soon as he had ended his devotions, in which
he had referred to the Church in general, and to various
individuals that were personally known to him, his
guards set him on an ass, and led him towards the
city. Whilst on the road, they were met by Herod,
the Irenarch, or keeper of the peace, and his father
Nicetas, who took him into their chariot, and for some
time, by promises and threatenings, endeavoured to
induce him to sacrifice to the heathen gods. Finding,
at length, that he remained unmoved, they abused the
old man, and then cast him down from the chariot
with such violence that his thigh was severely bruised
by the fall. He, however, cheerfully went on with
his guards to the stadium, as though unhurt. As he
was entering the assembly, a voice from heaven is said
to have addressed him; — "Be strong, Polycarp, and
behave yourself like a man! " None saw the speaker;
but many that were present heard the voice. When
he was brought before the tribunal, the proconsul,
struck with his appearance, earnestly exhorted him to
pity his advanced age, to swear by the fortune of Caesar,
and to say, *' Away with the Atheists," a term of re-
proach then commonly attached to the Christians. The
POLYCARP. U%
saint, with his hand directed to the multitude, and
his eyes Hfted up to heaven, with a solemn countenance,
said, *' Away with the Atheists ;" thereby intimating
his fervent desire that true religion might prosper,
and impiety be restrained. The proconsul still con-
tinued to urge him to apostatize. " Reproach Christ,"
said he, " and I will immediately release you," Fired
with a holy indignation, the aged martyr replied,
"Eighty and six years have I served Him, and He
hath never wronged me; how then can I blaspheme
my King and my Saviour ! " Being still urged to
recant, he added, " If you affect ignorance of my real
character, hear me plainly declare what I am — I am
a Christian." " I have wild beasts," said the procon-
sul, " I will expose you to them, unless you repent."
"Call them," cried the martyr. "We Christians
are determined in our minds not to change from good
to evil." "I will tame your spirit by fire," said the
other, " since you despise the wild beasts, if you will
not recant." " You threaten me with fire," answered
Polycarp, which burns for an hour ; but you are igno-
rant of the future judgment, and of the fire of
eternal punishment, reserved for the ungodly. — But
why do you delay? Do what you please."
Firm and intrepid he stood before the council, not
only contemning, but even desirous of death. In the
meantime the proconsul was evidently embarrassed ;
but at length he sent a herald to proclaim thrice in the
assembly, " Polycarp has professed himself a Christian."
At first the populace desired that a lion should be let
out against him ; but, as this could not then conveni-
ently be done, as the shews of wild beasts were ended,
they cried out with one voice, " Polycarp shall be burnt
alive." The sentence was executed with all possible
speed; for the people immediately gathered fuel from
the work-shops and baths, the poor infatuated Jews dis-
tinguishing themselves in this employment with pecu-
128 POLYCARP.
liar malice. In the meantime the martyr cheerfully
awaited his fate, fearing neither death, nor the horrible
form in which it was now presented to him.
Every thing being at length prepared for burning him,
the executioners were proceeding to nail him to the
stake, when he exclaimed, " Let me remain as I am,
for He Who giveth me strength to sustain the fire, will
enable me also, without being secured by nails, to re-
main unmoved by the fire." They, therefore, only bound
him.
Polycarp then offered up the following prayer : — " 0
Lord God Almighty, the Father of Thy Beloved and
Blessed Son Jesus Christ, through Whom we have
attained the knowledge of Thee ; the God of Angels
and principalities, and of every creature, and of all the
just that live in Thy sight ! I bless Thee that Thou
hast vouchsafed to bring me to this day and this hour ;
that I should have a part in the number of Thy Martyrs
in the cup of Christ, for the resurrection to eternal life
both of soul and body, in the incorruption of the Holy
Ghost; among whom may I be accepted before Thee
this day, as a sacrifice well savoured and acceptable, as
Thou, the faithful the true God, hast ordained, promised,
and art now fulfilliug. Wherefore I praise Thee for all
those things ; I bless Thee, I glorify Thee, by the eternal
High Priest, Jesus Christ, Thy Beloved Son, by Whom,
and with Whom, in the Holy Spirit, be glory to Thee
both now and for ever. Amen."
As soon as Polycarp had finished his prayer, the
executioners lighted the fire, which blazed to a great
height ; and the flame, making a kind of arch, like
the sail of a ship filled with wind, surrounded the
body of the holy martyr. One of the executioners
perceiving that his body was not burnt, plunged his
sword into it, and then cast it down into the flames,
where it was soon consumed. And now, like another
Elijah, he ascended in a chariot of fire; but not with-
POLYCRATES. 120
out having first communicated a portion of his spirit
to those around him.
This venerable saint was martyred in the year of our
Lord one hundred and sixty- seven, and about the one
hundred and twentieth year of his own age. Eleven
Christians suffered with him.
The only writing of Polycarp which we possess is the
Epistle to the Philippians mentioned above. It is one
of the writings of the apostolical Fathers translated by
Archbishop Wake, who has also translated the account
of Polycarp 's death written in the name of the Church
of Smyrna. — Eusebiiis. Irenceus. Wake. Cox.
POLYCEATES.
PoLYCEATEs flourished towards the close of the second
century. He bore a distinguished part in the contro-
versy respecting the observance of Easter, being at that
time Bishop of Ephesus. The Eastern Church main-
tained that it should be observed on the fourteenth day
after the new moon in March, on whatever day of the
week it should fall, the Western Church kept it on the
Sunday. Victor, Bishop of Eome, called upon the
Eastern Churches to conform to the rule of the Western
Church. Upon this Polycrates convened a numerous
synod of the bishops of Asia, who, after taking the lordly
requisition of Victor into consideration, determined to
adhere to their own rule. With their approbation,
Polycrates wrote to Victor, informing him of their reso-
lution. Exasperated at their answer, Victor broke off
communion with them, and excluded them from all
fellowship with the Church of Rome. The letter which
Polycrates sent to Victor is no longer extant ; but there
are two fragments of it preserved by Eusebius. — Eusebius.
Jerome.
130 PONTIUS, CONSTANTINE.
PONTIUS.
Pontius flourished about the year 250, and was probably
a native of Africa. He was deacon to St. Cyprian and
is chiefly celebrated as the author of the Life and Papers
of St. Cyprian. He is supposed to have died a martyr
in 26S.—(See St. Cyprians Works.)
PONTIUS, CONSTANTINE.
CoNSTANTiNE PoNTius was bom at St. Clement, in New
Castile, and was educated in the University of Valladolid.
His historical name, Pontius, has been curiously derived.
His real name was De la Fuente, and this we are told
became in Latin Fontius, and Fontius became Pontius.
He was Canon and Professor of Divinity at Seville. He
was preacher to Charles V., (some say his confessor) and
accompanied his son, Philip IL, to England. In Eng-
land, his mind was opened to the errors of Piomanism,
and he embraced the principles of the Reformation. On
his return to Spain he preached manfully against the
errors of Romanism, Hence he drew on himself many
attacks from the priests and monks, and the Archbishop
of Seville, president of the conclave of the Inquisition,
against which he defended himself with great skill and
address. At length they made a seizure of his books,
which he had carefully endeavoured to conceal; and
among them was found one in his own handwriting,
containing a pointed condemnation of the leading points
in the Popish creed. When this book was produced, he
undauntingly avowed it, and declared his determination
to maintain the truth of its contents, desiring them,
as they had now a full confession of his principles, to
give themselves no further trouble in procuring witnesses
against him, but to dispose of him as they pleased.
From this time he was kept in prison for two years,
POOLE. 131
under a sentence of condemnation to the flames ; but
before the day of the Auto da Fe on which it was to be
carried into execution, he died of a dysentery, occa-
sioned by the excessive heat of his place of confine-
ment, and the bad quality of his food. This event
took place in 1559. He was burnt in effigy. His
works are : — Commentaries on the Proverbs of Solomon,
on the Book of Ecclesiastes, on the Song of Songs,
and on the Book of Job, the substance of which was de-
livered in his course of theological lectures at Seville ; A
Summary of the Christian Doctrine, printed in Spanish,
at Antwerp; Six Sermons on the First Psalm, in the
same language, and published at the same place, in
1556 ; The Confession of a Sinner, marked in the
index as particularly deserving of condemnation ; and, A
Catechism at large. — Bayle. Moreri.
POOLE, MATTHEW.
Matthew Poole was born at York, in 1624, and from
the Grammar School at York, he proceeded to Emmanuel
College, Cambridge, where he embraced the doctrines
of Presbyterianism. In 1648, he was made Rector
of St. Michael le Querne, in London, where he pub-
lished a variety of controversial works, and bore a pro-
minent part in the Presbyterian movement. At the
Restoration, he was, of course, obliged to resign a living
which he never had a right to hold. Having an inde-
pendent fortune, he now determined to withdraw from
controversy in the narrow sense of the word, and he
became a student.
He commenced his celebrated book, the Synopsis Cri-
ticorum aliorumque S. Scripturse Interpretum, which
contains an abridgment of the Critici Sacri, together
with extracts from other authors, and from critical trea-
tises and pamphlets of less note, but often of conside-
132 POOLE.
rable value. A man so profitably and peaceably employed
was not only unmolested, but was patronized by perso-jis.
in power.
When the work was in a state of sufficient forward-
ness to be sent to the press, Charles II. granted him
a patent for the privilege of printing it; and in 1669,
the first two volumes were published in London, in large
folio, which were afterwards followed by three others. The
publication of this work involved Poole in a dispute with
Cornelius Bee, the publisher of the Critici Sacri, who
accused him of invading his property by printing the
Synopsis. In 1666, Poole published a treatise con-
cerning the Infallibility of the Roman Catholic Church,
entitled. The Nullity of the Romish Faith ; or a Blow
at the Romish Faith, &c. 8vo ; which was followed, in the
next year, by his Dialogues between a Popish Priest and
an English Protestant, wherein the principal Points and
Arguments of both Religions are truly proposed, and fully
examined, 8vo. He soon after retired to Holland, where
he died at Amsterdam, in October, 1679, in the fifty-sixth
year of his age.
Besides the articles already enumerated, he was the
author of: — A Letter to the Lord Charles Fleetwood, 1659,
4to, relating to the state of affairs at that period ; a short
Latin Poem, and some Epitaphs, which evince proofs of
classical taste and genius ; some Sermons, in the collection
by various Nonconformist ministers, entitled. Morning
Exercises ; some single Sermons ; a preface to a volume of
Posthumous Sermons, by Mr. Nalton, with some account
of his character ; and he left behind him, in MS., Anno-
tations on the Bible, in English, which his death prevented
him from extending further than Isaiah, Iviii. The work
was afterwards continued by other hands. These Anno-
tations were printed in London, in 1685, in two volumes
folio, and reprinted in 1700, which is usually called the
best edition, although it is far from being correct. A
second edition of the Synopsis was printed at Frankfort,
POTTER, BARNABAS. 133
in 1678, in 5 vols, fol ; and a third at Utrecht, supcrintpnded
by Leusden, in 16^6, A fourth edition was printed at
Frankfort, in 1694, in 5 vols, 4to ; and a fifth at the same
place, in 1709, in 6 vols. fol. The two last mentioned
editions have additions and improvements, criticisms
on the Apocrypha, and a defence of the compiler against
the censures of father Simon. — Wood. Calamy. Need.
Nicewn.
POTTER, BARNABAS.
Barnabas Potter was born at Kendal, in 1578, and
was educated at Queen's College, Oxford, of which
college he became a fellow. On his ordination, he
became a favourite preacher among the Puritans, and
officiated as lecturer, first at Abington, and then at
Totness, in Devonshire. In 1610, he was chosen
Principal of Edmund Hall, but resigned, and was
never admitted into that office. In 1616, on the death
of Dr. Airay, he was elected Provost of Queen's' College,
which station he retained for about ten years ; and
being then one of the king's chaplains, resigned the
provostship in favour of his nephew, the subject of
the next article. In 1628, he was nominated Bishop
of Carlisle. 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 skilled in vocal music, and could bear his own
part therein." He died in 1642, and was interred
in the Church of St. Paul, Covent Garden. Wood
mentions as his, Lectures on some Chapters of Genesis,
VOL. VIII. N
13i POTTER, CHRISTOPHEE.
but knows not whether they were printed ; and several
Sermons ; one, The Baronet's Burial, on the burial
of Sir Edmund Seymour, Oxon. 1613, 4to. ; and
another, on Easter Tuesday, one of the Spital Sermons.
— Gen. Biog. Diet.
POTTER, CHRISTOPHEE.
Christopher Potter, nephew to Barnabas Potter, was
born at Kendal, in 1591, and was educated at Queen's
College, Oxford, of which college he became chaplain
in 1613. In 1620, he succeeded Dr. Barnabas Potter
as provost.
In 1633, he published his Answer to a late Popish
Pamphlet, entitled. Charity Mistaken. The cause was
this : a Jesuit who went by the name of Edward Knott,
but whose true name was Matthias Wilson, had published,
in 1630, a little book- in 8vo, called Charity Mistaken,
with the want whereof Catholics are unjustly charged,
for affirming, as they do with grief, that Protestancy
unrepented destroys Salvation. Dr. Potter published
an answer to this at Oxford, 1633. in 8vo, with this
title, " Want of Charitie justly charged on all such
Bomanists as dare (without truth or modesty) affirme,
that Protestancie destroyeth Salvation ; or, an Answer
to a late Popish pamphlet, entitled, Charity Mistaken,"
&c. The second edition revised and enlarged, w^as
printed at London, 1634, in 8vo. Prynne observes,
that Bishop Laud, having perused the first edition,
caused some things to be omitted in the second. It is
dedicated to Charles I. ; and in the dedication Dr.
Potter observes, that it was "undertaken in obedience
to his majesty's particular commandment." In this
controversy, as is well known, the celebrated Chilling-
worth was afterwards engaged. In 1635, Dr. Potter
was promoted to the Deanery of Worcester.
POTTER, CHRISTOPHER. 135
In early life, like many of his contemporaries, Dr.
Potter had been Calvinistically inclined ; but, like Bishop
Sanderson, Archbishop Usher, and others, at a later
period of life, he saw his error, and avowed an altera-
tion in his sentiments. It was while he was Dean
of Worcester, (Dr. Wordsworth calls him Dean of
Windsor,) that he wrote the Letter to Mr. Vicars,
which was re-published at Cambridge, in 1719, in a
" Collection of Tracts concerniug Predestination and
Providence."
Having been taxed by his friend with the desertion
of his former principles, and the charge being coupled
with an insinuation, that this change was brought about
by court influence, and put on to please Archbishop
Laud, &c. *' It appears," says he, '' by the w^hole
tenour of your letter, that you are affected wdth a
strong suspicion, that I am turned Arminian; and
you further guess at the motive, that some sprinkling
of court holy water, like an exorcism hath enchanted
and conjured me into this new shape. How loth am I
to understand your meaning ! And how fain would I
put a fair interpretation upon these foul passages, if they
were capable ! What man ! not an Arminian only, but
hired into that faith by carnal hopes ! one that can
value his soul at so poor a rate, as to sell it to the times,
or weigh or sway his conscience with money ! My good
friend, how did you thus forget me, and yourself ; and
the strict charge of our Master, Judge not ? Well ;
you have my pardon : and God Almighty confirm it
unto you with His ! But to prevent you error and sin
in this kind hereafter, I desire you to believe that I
neither am, nor ever will be Arminian. I am resolved
to stand fast in that liberty, which my Lord hath so
dearly bought for me. In divine truths, my conscience
cannot serve men, or any other master besides Him
Who hath His chair in Heaven. I love Calvin very
well ; and I must tell you, I cannot hate Arminius.
136 POTTER, CHRISTOPHER.
And for my part, I am verily persuaded that these two
are now where they agree well, in the kingdom of
Heaven ; whilst some of their passionate discij)les are
so eagerly brawling here on earth. But because you are
my friend, I will yet farther reveal myself unto you. I
have laboured long and diligently in these controversies,
and I will tell you with what mind and method, and
with what success.
" For some years in my youth, when I was most igno-
rant, I was most confident : before I knew the true state,
or any grounds of those questions, I could peremptorily
resolve them all. And upon every occasion, in the very
jjulpit, I was girding and railing upon these new heretics,
the Arminians, and I could not find words enough to
decipher the folly and absurdity of their doctrine ;
especially 1 abhorred them as venomous enemies of
the grace of God, whereof I ever was, and ever will
be most jealous and tender, as I am most obliged,
holding all I am, or have, or hope for by that glorious
grace. Yet all this while, I took all this that I talked
upon trust, and knew not what they (the Arminians)
said or thought, but by relation from others, and from
their enemies. And because my conscience in secret
would often tell me, that railing would not carry it in
matters of religion, without reason and divine authority ;
that 1 might now solidly maintain God s truth, as it be-
comes a minister, out of God's word, and clearly vindi-
cate it from wicked exceptions ; and that I might not
only revile and scratch the adversary, but beat, and
wound him, and fight it out, fortibiis armis, non solum
fulgentibiis, I betook myself seriously and earnestly to
peruse the w^ritings of both parties ; and to observe and
balance the Scriptures produced for both parties. But
my aim in this inquiry was not to inform myself whether
1 held the truth, (for therein I was extremely confident,
presuming it was with US, and reading the opposers with
prejudice and detestation,) but the better to fortify our
tenets against their cavils and subtilties.
POTTER, CHRISTOPHER. 137
** In the meanwhile, knowing that all light and
illumination in divine mysteries, descends from above
from the Father and Fountain of all light, without Whose
influence and instruction all our studies are most vain
and frivolous ; I resolved constantly and daily to solicit
my gracious God, with most ardent supplications, as I
shall still continue, that He would be pleased to keep
His poor servant in His true faith and fear ; that He
would preserve me from all false and dangerous errors,
how specious or plausible soever; that He would fill my
heart with true holiness and humility ; empty it of all
pride, vain-glory, curiosity, ambition, and all other carnal
conceits and affections, which usually blind and pervert
the judgment; that he would give me the grace to
renounce and deny my foolish reason in those holy
studies, and teach me absolutely to captive my thoughts
to the obedience of His Heavenly word ; finally, that he
would not permit me to speak or think any thing, but
what were consonant to His Scriptures, honourable and
glorious to His majesty.
" I dare never look upon my books, till I have first
looked up to Heaven with these prayers. Thus I begin,
thus I continue, and thus conclude my studies. In my
search, my first and last resolution was, and is, to believe
only what the Lord tells me in His book : and, because
all men are liars, and the most of men factious, to
mark not what they say, but what they prove. Though
I must confess, T much favoured my own side, and
read what was written against it with exceeding indig-
nation; especially when I was pinched, and found
many objections to which I could find no answers.
Yet in spite of my judgment, my conscience stood as it
could ; and still multiplying my prayers, and recurring
to my oracle, I repelled such thoughts as temptations. —
Well ; in this perplexity I went on ; and first observed
the judgments of the age since the Reformation. And
here I found, in the very Harmony of the Confessions,
N 3
J 38 POTTER, CHRISTOPHER.
some little discord in these opinions, but generally, and
the most part of our reformed Churches favouring the
Remonstrants ; and among particular writers, many here
differing in judgments, though nearly linked in affection,
and all of them eminent for learning and piety ; and
being all busied against the common adversary, the
Church of Rome, these little differences amongst them-
selves were wisely neglected and concealed. At length,
some of our ow^n gave occasion, I fear, to these intestine
and woeful wars, letting fall some speeches very scandal-
ous, and which cannot be maintained. This first put
the Lutheran Churches in a fresh alarm against us, and
imbittered their hatred : and now, that which was but a
question, is made a quarrel ; that which before was fairly
and sweetly debated between private doctors, is now be-
come an appeal to contention between whole reformed
Churches, they in one army, we in the other. But still
the most wise and holy in both parties desired a peace,
and ceased not to cry with tears. Sirs, ye are brethren,
why do ye strive ? and with all their power laboured that
both the armies might be joined under the Prince of
Peace.
" But whilst these laboured for j)eace, there never
wanted some eager spirits, that made all ready for war ;
and whose nails were still itching till they were in the
wounds of the Church ; for they could not believe they
had any zeal, unless they were furious ; nor any faith,
unless they wanted all charity. And by the wicked
diligence of these Boutefem, that small spark, wdiich at
first a little moderation might have quenched, hath now
set us all in a woeful fire, worthy to be lamented with
tears of blood.
" But now you long to hear, what is the issue of all
my study and inquiry ; what my resolution. Why, you
may easily conjecture. Finding upon this serious search,
that all doubts are not clearly decided by Scripture ; that
in the ancient Church, after the age of St. Augustine,
POTTER, CHRISTOPHER. 139
who was presently contradicted by many Catholics, as
you may see in the epistles of Prosper and Fulgentius to
him upon that occasion, they have ever been friendly
debated, and never determined in any council ; that in
our age, whole Churches are here divided, either from one
another, as the Lutherans from us ; or amongst them-
selves, as the Romanists, amongst whom the Dominican
family is w^iolly for the contra-remonstrants; that in all
these several Churches, some particular doctors vary in
these opinions ; out of all this I collect, for my part,
that these points are no necessary Catholic verities, not
essential to the faith, but merely matters of opinion,
problematical, of inferior moment, wherein a man may
err, or be ignorant without danger to his soul ; yet so
still, that the glory of God's justice, mercy, truth,
sincerity, and divine grace be not any ways blemished,
nor any good ascribed to man's corrupt will, or any evil
to God's decree of Providence ; wherein I can assure
3^ou I do not depart from my ancient judgment, but do
well remember what I affirmed in my questions at the
act, and have confirmed it, I suppose, in my sermon.
So you see, I am still where I was. If I can clearly
discover any error or corruption in myself, or any other,
I should hate it with all my might : but pity, support,
and love all that love the Lord Jesus, though they err in
doubtful points ; but never break charity, unless with
him that obstinately errs in fundamentals, or is wilfully
factious. And with this moderation I dare with confi-
dence and comfort enough appear before my Lord at the
last day, when I fear what will become of him that loves
not his brother, that divine precept of love being so often
ingeminated ; why may I not, when the Lord hath
assured me by His Beati Pacifici? You tell me of a Dean
that should say, Maledicti Pacijici ; but you and he shall
give me leave in this contradiction, rather to believe my
Saviour."
In 1640, he was made vice-chancellor of the University
140 POTTER, FRANCIS.
of Oxford, in the execution of which office he met with
some trouble from the members of the long parliament.
Upon the breaking out of the civil wars he sent all his
plate to the king, and declared that he would rather,
like Diogenes, drink in the hollow of his hand, than
that his majesty should want ; and he afterwards suffered
much for the royal cause. In January, 1646, he was
nominated to the Deanery of Durham, but was prevented
from being installed by his death, which happened at his
college on the 3rd of March following. He translated
into English : — Father Paul's History of the Quarrels
of Pope Paul V. with the State of Venice, London, 1626,
4to ; and left several MSS. prepared for the press, one
of which, entitled, A Survey of the Platform of Predes-
tination, falling into the hands of Dr. William Twisse,
of Newbury, was answered by him. — Wood. Fuller. Life
of Chillingworth. Wordsivorth.
POTTER, FRANCIS.
Francis Potter was born at Meyne, in Wiltshire, in
1594, and was educated at the King's School, Worcester,
and afterwards at Trinity College, Oxford. In 1637, he
succeeded his father in the Rectory of Kilmington.
In 1642, he published at Oxford, in 4to, a Treatise
entitled " An Interpretation of the number 666,
Wherein not only the manner how this number ought
to be interpreted is clearly proved and demonstrated ;
but it is also shewed, that this number is an exquisite
and perfect character, truly, exactly, and essentially
describing that state of government, to which all other
notes of Antichrist do agree. With all known objec-
tions solidly and fully answered, that can be materially
made against it." Prefixed to it is the following opinion
of the learned Joseph Mede : " This discourse or tract
of the number of the beast is the happiest that ever
POTTER, FRANCIS. 141
yet came iuto the world, and such as cannot be read.
(save of those that perhaps will not believe it) without
much admiration. The ground hath been harped on
before, namely, that that number was to be explicated
by some avTi(TToi)(ta to the number of the Virgin-com-
pany and new Hierusalem, which type the true and
Apostolical Church, whose number is always derived
from XII. But never did any work this principal to
such a wonderfull discovery, as this author hath done,
namely, to make this number not only to shew the
manner and property of that state, which was to be
that beast, but to design the city wherein he should
reign; the figure and compass thereof; the number
of gates, cardinal titles or churches, St. Peter's altar,
and I know not how many more the like. I read the
book at first with as much prejudice against the nu-
merical speculation as might be, and almost against
my will, having met with so much vanitie formerly
in that kind. But by the time I had done, it left me
possessed with as much admiration, as I came to it with
prejudice."
This treatise was afterwards translated into French,
Dutch, and Latin, The Latin version was made by
several hands. One edition was all or most translated
by Mr. Thomas Gilbert, of Edmund Hall, in Oxford,
and printed at Amsterdam, 1677, in 8vo ; part of the
Latin translation is inserted in the second part of the
fourth volume of Poole's " Synopsis Criticorum." Our
authors treatise was attacked by Mr. Lambert More-
house, minister of Prestwood, near Kilmington, who asserts
that 25 is not the true, but propinque root of 666. Mr.
Potter wrote a Reply to him. Mr. Morehouse gave a
copy of this dispute to Dr. Seth Ward, Bishop of Sarum,
in 1668. Our author while he was very young, had
a good talent at drawing and painting, and the founder's
picture in the Hall of Trinity College is of his copying.
He had likewise an excellent genius for mechanics,
Ua POTTER, JOHN.
and made several inventions for raising water, and.
water-engines : which being communicated to the Royal
Society, about the time of its first establishment, were
highly approved of, and he was admitted a member
of that society. Mr. Wood likewise observes, that
about 1640, "he entertained the notion of curing
diseases by transfusion of blood out of one man into
another ; the hint whereof came into his head from
Ovid's story of Medea and Jason ; which matter he
communicating to the Royal Society about the time
of its first erection, it was entered into their books.
But this way of transfusion having (as it is said) been
mentioned long before by Andr. Libavius, our author
Potter (who I dare say never saw that writer) is not
to be the first inventor of that notion, nor Dr. Richard
Lewen, but rather an advancer." He became blind
before his death, and died at Kilmington, about April,
1678, and was buried in the chancel of the church
there. — Gen. Biog. Diet.
POTTER, JOHN.
John PottiIr was born at Wakefield, where his father
was a linen-draper, in 1674. Having been educated at
the Wakefield Grammar School, he proceeded to Uni-
versity College, Oxford, where, after taking his bachelor's
degree, he was employed by the master of his college.
Dr. Charlett, to compile a work for the use of his
fellow-students, entitled, Variantes Lectiones et Notae
ad Plutarchi Librum de audiendis Poetis, item Variantes
Lectiones, &c. ad Basilii Magni orationem ad juvenes,
quomodo cum fructu legere possint Groecorum Libros,
8vo. In 1694, he was chosen fellow of Lincoln College,
and proceeding M.A. in October in the same year, he
took pupils, and went into orders. In 1697, he pub-
lished his beautiful edition of Lycophron's Alexandria,
POTTER, JOHN. 143
fol. ; and the first volume of his Archseologia Greeca,
or Antiquities of Greece ; in the following year he pub-
lished the second volume. This valuable work was
incorporated in Gronovius's Thesaurus.
It is almost incredible that such works as these could
have been produced by a young man scarcely past his
twenty-third year, In 1704, he commenced B.D. ; and
being about the same time appointed chaplain to Arch-
bishop Tenison, he removed to Lambeth. The arch-
bishop also gave him the living of Great Mongeham, in
Kent, and subsequently other preferments in Bucking-
hamshire and Oxfordshire. He proceeded D.D., in April,
1706, and soon after became chaplain in ordinary to
Queen Anne. In 1707, he published his Discourse of
Church Government, 8vo. In this his great work he
asserts the constitution, rights, and government, of the
Christian Church, chiefly as described by the fathers of
the three first centuries against Erastian principles ; his
design being to vindicate the Church of England from
the charge of those principles. In this view, among
other ecclesiastical powers distinct from the state, he
maintains the doctrine of our Church, concerning the
distinction of the three orders of bishops, priests, and
deacons, particularly with regard to the superiority of
the episcopal order above that of presbyters, which he
endeavours to prove was settled by divine institution;
that this distinction was also in fact constantly kept
up to the time of Constantine, and in the next age
after that, the same distinction, he observes, was con-
stantly reckoned to be of divine institution, and derived
from the Apostles down to those times. In pursuing
this argument he considers the objection, that had been
raised against it from St. Jerome's conjecture about the
original of Episcopacy, of which he gives us the following
account from the writings of that father : — " Having
observed, says he, that the names of Bishop and Pres-
byter are used promiscuously in the Scriptures, and that
144 POTTER, JOHN.
the Apostles call themselves preshyters, he concludes,
that at first there was no distinction between their
offices, but that apostle, bishop, and presbyter, were
only different names of the same thing, and that the
Church was then generally governed by a colle.c^e of
presbyters, equal in rank and dignity to one another.
Afterwards divisions being occasioned by this parity
among presbyters, when every presbyter began to claim
as his own particular subjects, those whom he had bap-
tized ; and it was said by the people, I am of Paul, I of
Apollos, and I of Cephas ; to remedy this evil, it was
decreed all the world over, that one of the presbyters in
every Church should be set over the rest, and peculiarly
called bishop, and that the chief care of the Church
should be committed to him. Our author thinks it
strange, that such a conjecture as this should prejudice
any considering man against the divine institution of
episcopacy ; and observes, that in this account St. Jerome
founds the right of episcopal primacy over presbyters, on
the synonymous use of the names of apostles, bishops,
and presbyters, which was observed by St. Chrysostom,
Theodoret, and other ancient fathers, who drew no such
inference from it, but constantly affirmed, that' there was
a disparity of order among themx, notwithstanding their
names were used promiscuously ; and I hope, continues
the Doctor, it has been fully made out in this and the
last chapter, that this was no good foundation for that
opinion. But it is not strange that having raised pres-
byters to a parity with the apostles, contrary to the most
plain testimony of the Scriptures, he should equal them
with bishops, contrary to the sense of the ancient fathers.
Thus the premises on which the opinion is founded
being inconclusive, there is no reason to regard what he
says of the decree passed in all Churches for the raising
of one presbyter above the rest, which he does not pre-
tend to support by any testimony, but only conjectures
that such a decree must have passed, because he had
POTTER, JOHN. 145
before conjectured, that apostles, bishops, and presbyters,
were all equal at first : but when or by what authority
was this decree enacted ? If in the second century, as
some would persuade us, for no better reason than that
they are unwilling to derive episcopacy from the apostles ;
it is strange that no presbyter in the world should take
it ill, that one of his fellow-presbyters should be ad-
vanced above him, or think it his duty to oppose this
new and unscriptural model, but that so great a change
should be introduced into all parts of the world, at a
time when the Church flourished with men of great
parts and learning, and yet not the least mention is
made of it in any of their writings ; but on the con-
trary, both they and the Christian writers in the next
age after them, should constantly speak of the primacy
of bishops over presbyters as no late invention, but of
ancient right, and derived from the apostles themselves.
We may as well affirm, contrary to the accounts of all
historians, that all nations in the world were first re-
publics, and afterwards, on a certain time, upon the
consideration of their being obnoxious to factions, by
general consent became monarchies. But it is needless
to raise more objections against this notion, since Jerome
himself plainly refers the making of this decree to the
apostles. He not only assigns as the occasion of it, the
adherence of some to Paul, of others to Apollos, and of
others to Peter, which is reproved in St. Paul's Epistle
to the Corinthians ; but in his before mentioned Epistle
to Evagrias, he expressly calls the distinction of bishops,
priests, and deacons, an apostolical tradition, and taken
by the apostles from the Old Testament, where Aaron,
his sons, the priests, and the Levites, correspond to the
three orders of the Christian Church ; and in his cata-
logue of ecclesiastical writers, he affirms, that presently
after our Lord's Ascension, James was ordained Bishop
of Jerusalem, by the apostles, that Timothy was made
Bishop of Ephesus, and Titus of Crete, by St. Paul,
VOL. VITI. o
146 POTTER, JOHN.
and Polycarp, Bishop of Smyrna, by St. John, and he
mentions several other bishops, who lived in the next
age after the apostles. So that, even in St. Jerome's
opinion, the primacy of bishops over presbyters was
an apostolical institution. But whatever was St. Jerome's
sense of this matter, since it has appeared to be ill
grounded, and contrary both to the universal consent of
primitive antiquity, and of the Scriptures, we need not
have the least concern about it. The truth is this ; some
deacons, who enjoyed wealthier places in the Church than
many presbyters, claimed several privileges superior to
them, and were unwilling to be admitted into that order;
which irregularity was so highly resented by St. Jerome,
who was a man of passion, and only a presbyter, that to
raise his own order beyond the competition of deacons,
he endeavoured to make it equal by its original institu-
tion with bishops and apostles ; as it is common even
for the best of men, in the heat of disputation, to run
into one extreme by avoiding another. Yet even at the
same time he owns in the forementioned epistle to
Evagrias, that none but bishops had authority to ordain
ministers, and in many other places, he approves the
subordination of presbyters to bishops ; and never once
allows to mere presbyters the power of ordaining, or
seems inclined to introduce a parity of ministers into
the Church." We give at length this instance of our
author's judgment in using the authority of the fa-
thers, because his true character as a Churchman
and a divine, may in a great measure be collected
from it; in reality, we have therein a fair comment
explaining his opinion in this point, as declared in
the preface. "That these (the fathers) especially of the
three first centuries, are the best interpreters of the
Scriptures, and may safely be relied on as giving us its
genuine sense. And, continues he, if any of them
should be thought to speak sometimes with less caution,
or to carry their expression higher than might have been
t>OTTER, JOHN. 147
wished, as the best men in the heat of disputation, or
through too much zeal often do, all candid and impartial
readers, will easily be persuaded to make just allowance
for it,"
In the following year, he succeeded Dr. Jane, as
regius professor of divinity, and canon of Christ Church ;
whereupon he returned to Oxford. This promotion he
owed to the Duke of Marlborough, through whose influ-
ence he was in 1715, advanced to the see of Oxford, still
retaining the divinity chair. Just before he was made
bishop, he published his splendid and elaborate edition
of the works of Clemens Alexandrinus, *2 vols. fol. Gr.
and Lat. In this he has given a new version of the Cohor-
tatious. When Dr, Hoadley, Bishop of Bangor, made
public those opinions which brought about him such
a storm of controversy from his clerical brethren, Dr.
Potter was one of the combatants, having, in a charge
to his clergy, thought proper to warn them against some
of that prelate's opinions respecting religious sincerity.
Hoadley answered, and Potter rejoined.
In vindicating himself, Bishop Potter says, " I must
not forget under this head, that I am again charged
not only with favouring Popery, but with being a Papist
in disguise, with ' acknowledging the Protestant prin-
ciples for decency's sake, but stedfastly adhering to the
Popish' (p. 275), and all this, as it seems, for having
referred you to the practice and writers of the primi-
tive times, and of the next ages after the apostles ;
whereby I am represented to understand the reign of
Constantino, which happened, as he saith (pp. 270 —
274), almost three hundred years after. Now I am
not in the least apprehensive of my being suspected
as a favourer of Popery by any man, who knows the
true meaning of Popery; but sure it is such a compli-
ment to the Popish religion, as no Protestant would
have made, who understands his own principles, to
date its rise from the time of Constautine; the claim
148 POTTER, JOHN.
of infallibility, and of the papal supremacy, as now
exercised, the doctrine of transubstantiation, invoca-
tion of saints, image worship, prayers in an unknown
tongue, forbidding laymen to read the Scriptures, to
say nothing of other peculiar tenets of the Church of
Rome, having never been heard of during the reign
of this great emperor, or for a long time after ; as a
very little insight into the Popish Controversies, or
Ecclesiastical Historians, would have informed this
writer. It would have been much more to his pur-
pose, and equally consistent with truth and justice,
to have told his readers that, by the next age after
the apostles, I meant the times immediately preceding
the Reformation : but then one opportunity would have
been lost of declaiming against the times wherein the
Nicene Creed was composed, and Arianism condemned.
As to the primitive writers, I am not ashamed, or
afraid to repeat, that the best method of interpreting
Scripture seems to me to be the having recourse to
the writers who lived nearest the time wherein the
Scriptures were first published, that is, to the next
ages after the apostles ; and that a diligent inquiry
into the faith and practice of the Church in the same
ages, would be the most effectual way, next after the
study of the Scriptures themselves, to prevent inno-
vations in doctrine; and, lastly, that this hath been
practised with great success by some of our best advo-
cates for the Protestant cause, as Bishop Jewel, for
example, Archbishop Laud, Archbishop Ussher, Bishop
Cosins, Bishop Stillingfleet, Dr. Barrow, Bishop Bull,
with many others at home and abroad. To which it
will be replied, that ' our best writers, at least, in their
controversies with the Papists, are so far from appealing
to the judgment of the Church in the next centuries
after the apostles, in any such sense as the bishop is
arguing for against his adversaries; that the very best
of them, Mr. Chillingworth, has declared upon ths
POTTER, JOHN. U9
most mature consideration, how uncertain generally,
how self-contradictory sometimes, how insufficient always,
he esteemed this judgment to be. He had seen fathers
against fathers, councils against councils, the consent
of one age against the consent of another ; the same
fathers contradicting themselves, and the like, and he
found no rest but in the Protestant Rule of Faith.
He was willing to yield to every thing as truth, Qiiod
semper, uhiqiie et ah omnibus; because he well judged
that nothing could be conceived to be embraced as
truth at the very beginning, and so continue in all places
and at all times, but what was delivered at the begin-
ning. But he saw, with respect to some controverted
points, how early the difference of sentiment was.'
(pp. 265, 266.) In answer to this, I shall not take
upon me to determine what rank Mr. Chillingworth
ought to bear among the Protestant writers ; it being
sufficient for my purpose, that many others, and those
of chief note for learning and judgment, in their con-
troversies with the Papists and others, have appealed,
and in this manner I have recommended, to the primi-
tive writers, as every one may soon learn who will
take the pains to look into their books. In the next
place, it appears from this very passage of Mr. Chil-
lingworth, as here represented, that this design was
to prevent appealing to fathers and councils as a rule
of faith ; agreeably whereunto I have all along declared,
that, in my opinion, the Scripture is the only Rule
of Faith, and have no farther recommended the study
of the primitive writers, than as the best method of
discovering the true sense of Scripture. In the third
place, here is nothing expressly said by Mr. Chilling-
worth of the most primitive writers or councils, or
of any who lived in the next ages after the Apostles ;
but he may very well be understood, notwithstanding
any thing here produced, of those latter ages, wherein
both fathers and councils degenerated from the faitii
0 a
150 POTTER, JOHN.
and doctrine of those who went before them ; which
is the more likely, because mention here follows of
the Article which divided the Greeks from the Roman
communion ; this having not been openly disputed
before the seventh century. Fourthly, he is intro-
duced as speaking in express terms of controverted
points, but saying nothing of any principal point of
faith, nothing of any Article which was originally in
the Nicene Creed. On the contrary it may be ob-
served, in the last place, that he plainly speaks of
doctrines received by the Church in all places and at
all times, even from the very beginning, which for that
very reason, he presumed not to reject. Now it cannot
possibly be known what these are, without having
recourse to the writers of the primitive ages. So that,
upon the whole, the method I have recommended is
so far from being contradicted, that it is rather enforced
by what this writer hath cited from Mr. Chillingworth.
—p. 358."
Some time after this, he became, curiously enough,
a favourite with Queen Caroline, then Princess of
Wales ; and, upon the accession of George IT., preached
the coronation sermon, Oct. 11th, 1727, which was
afterwards printed by his majesty's express commands,
and is inserted among the bishop's theological works.
It was generally supposed that the chief direction of
public affairs, with regard to the Church, was designed
to be committed to his care ; but as he saw that this
must involve him in the politics of the times, he de-
clined the proposal, and returned to his bishopric,
until the death of Dr. Wake, in January, 1737, when
he was appointed his successor in the archbishopric
of Canterbury. This high office he filled during the
space of ten years with great reputation, and towards
the close of that period fell into a lingering disorder,
which put a period to his life October 10th, 1747, in
the seventy-fourth year of his age. He was buried at
Croydon.
POWELL. 151
The archbishop's works were published in 1753, in
3 vols. 8vo, under the title of " Theological Works of
Dr. John Potter, &c., containing his Sermons, Charges,
Discourse of Church-government, and Divinity Lec-
tures." He had himself prepared these for the press ;
his divinity lectures form a continued treatise on the
authority and inspiration of the Scriptures. Some
letters of his, relative to St. Luke's Gospel, &c., are
printed in Atterbury's Correspondence. — Potters Works.
Wood. Nichol. Biog. Brit.
POUGET, FEANCIS AIME.
Fkancis Aime Pouget was born at Montpellier, in 1666,
was educated at Paris, and became Vicar of St. Koch, in
that city. In 1696, he entered the Congregation of the
Priests of the Oratory. He died in 1723. His chief
work is entitled, Instructions in the Form of a Cate-
chism drawn up by order of M. Joachim Colbut, Bishop
of Montpellier. It is said to be in high repute among
the Papists. — Moreri.
POWELL, WILLIAM SAMUEL.
William Samuel Powell was born at Colchester, in
1717, and was admitted at St. John's College, Cam-
bridge, in the year 1734, of which college he became
a fellow in 1740. In 1741, he entered into the family of
Lord Viscount Townshend, as private tutor to his second
son Charles, who was afterwards chancellor of the ex-
chequer. Towards the end of the same year he was
ordained deacon and priest by Dr. Gooch, then Bishop
of Norwich ; and was instituted by him to the Rectory
of Colkirk, in Norfolk, on Lord Townshend's presenta-
tion. He returned to his college the year after; took
153 POWELL.
the degree of A.M. ; and began to read lectures, as
assistant to Mr. Wrigley and Mr. Tunstall : but in 1744,
he became principal tutor himself, and engaged his
eminent friend, Dr. Thomas Balguj, as an assistant lec-
turer. Mr. Powell is considered to have discharged the
duties of his tutorial office, in a very able and satisfac-
tory manner, as regards both the morals and the studies
of the young men committed to his care. The lectures,
which he drew up in the four branches of natural philo-
sophy, continued to be the text-book at St. John's College,
until they were superseded by the more elaborate pub-
lications of Dr. Wood, and his coadjutor, Professor
Vince.
In 1749, Mr. Powell proceeded to the degree of B.D. ;
and in 1753, he resigned the Rectory of Colkirk, that
it might be consolidated with Stibbard, another of Lord
Townshend's livings ; and was again instituted the next
day. At the commencement in 1757, he was created
doctor of divinity; on which occasion, he preached his
celebrated sermon, in defence of the subscriptions re-
quired by our Church.
*'At this time," says the worthy Mr. Cole, "things
were only brewing;" that is, projects were set on foot,
not only to dissolve the alliance between Church and
State, under the specious pretext that all disqualifi-
cations on account of religious scruples are to be
accounted as pains and penalties ; but also to weaken
the allegiance due to the Church from its own ministers,
by representing her requisition of assent and subscrip-
tion to any human interpretations of Scripture, as con-
trary to the spirit of Protestantism and of Christian
liberty. Dr. Powell, then a leading character in the
university, was the first of those who placed themselves
in the gap against those innovations. Subscription to
the thirty-nine articles, was, at this period, required from
undergraduates, before they were admitted to their first
degree ; a practice, which had continued from the time
POWELL. 153
of James L, and which began to be considered, not only
as encroaching on the province and privileges of litera-
ture, but as tending to render youth at that age either
reckless or hypocritical. A strong spirit of dissatis-
faction with this demand now began to manifest itself
amongst the undergraduates themselves ; many of whom
remonstrated against it, whilst others refused subscrip-
tion altogether, and forfeited the advantages to which
their previous residence in the university had entitled
them. Thus agitated as their minds were, and fomented
as their disaffection was by some who had ulterior objects
in view, Dr. Powell's sermon was directed principally to
conciliate them, to remove difficulties out of their path,
and secure their adherence to established forms and
usages.
In 1760, Dr. Powell entered anonymously into a con-
troversy, which we are inclined to think detracted some-
what from his character. The celebrated Edward Waring,
a very young man, and only bachelor of arts, being at this
time candidate for the Lucasian professorship, published
the first chapter of Miscellanea Analytica, in order that
the electors, and the university at large, might judge of
the nature of his pursuits, and his qualifications for the
high office which he solicited. This publication was
immediately attacked by some anonymous Observations ;
the author of which did not confine himself to what he
thought mathematical errors, but indulged in severe
reflections on the age, the inexperience, and the style
of the analyst. These animadversions, however, not
only failed in their object of stopping Waring's election,
but produced a reply from the new professor, in which
he vindicated his own position, and retorted the charge
of error on his adversary ; and this again was followed
by a " Defence of the Observations :" the author of them
however having become well known, Waring sent forth a
Letter to Dr. Powell, which closed the controversy ; and
in which, whilst he animadverted with considerable
154 POWELL.
severity on his antagonist, he did not forget his rank
and station.
The motive generally ascribed to Dr. Powell for this
interference, was a desire to serve the cause of his friend
Mr. Ludlam, of St. John's, who aspired to fill the vacant
chair of Newton : and certainly if he felt himself fully
competent to decide on the deep subjects of Waring's
speculations, this was a good excuse for his attempting
it : but if he was deficient in the necessary skill and
science ; if, as was the case, he proved impar congressus
Achillei, and was defeated in the contest, — candour re-
quired him to confess his fault, and make all due
reparation to his antagonist.
In 1765, he was elected Master of his College, and
was chosen vice-chancellor of the university in November
following. In 1766, he obtained the Archdeaconry of
Colchester. In 1768, he was instituted to the living of
Freshwater, in the lovely Isle of Wight.
In the meantime the course of events brought Df.
Powell more conspicuously before the public eye. His
celebrated commencement sermon, having been much
read, and much criticised, had brought out several
answers. By some, even of his own party, it was thought
to have betrayed the cause which it undertook to support ;
its principal aim indeed being to conciliate inexperienced
minds and tender consciences, rather than to defend the
practice of subscriptions on high Church principles, this
untenable ground was eagerly seized on by that faction,
which opposed all terms of subscription whatever, and
demanded not only unlimited toleration, but unlimited
license. The doctor, having asserted that " young peo-
ple may give a general assent to the articles, on the
authority of others, and thus leave room for improve-
ments in theology;" — this was taken to imply, that such
subscribers are left at liberty to retract their assent, if,
in the progress of their studies, they should find what
they assented to inconsistent with their subsequent dis-
POWELL. 155
coveries and theological acquirements. Then came the
questions : — How will you limit the period of submission
and of inquiry ? — and will not many of maturer years
avail themselves of this uncertainty, and so readily
subscribe to articles, which have been represented as
" having rules of interpretation peculiar to themselves,"
whilst the subscription itself has been stated to mean
little more than " an acknowledgment that the sub-
scriber is a member of the Church of England?" Nay,
it was even asserted, and that by a dignitary of the
Church itself, that '* this expedient had no doubt been
most thankfully accepted by a great many subscribers
within the last ten years ; and the rather, as in all that
time the Church had not declared against it." Hence
it was argued, that, if subscription to the articles was
intended to be a test of faith and doctrine, this benefit
never could be obtained from it, by reason of the
latitude allowed by its advocates and taken by its oppo-
nents : therefore it would be the wisest course to do
away altogether with a test, which, whilst it prohibited
many worthy persons from entering into the service of
the Church, let in those that were less scrupulous and
less conscientious.
These insinuations and attacks could not fail to stir
up many among the more sturdy champions of the
Church. One of the first that buckled on his armour
was Dr. Rutherforth, who skirmished with the author
of the Confessional, as it is observed, '* in the old
posture prescribed by the ancient system of Church
authority." Among others that distinguished themselves
in the same cause, were Dr. Randolph, Dr. Halifax,
and Dr. Balguy ; though this latter gentleman appeared
rather late in the field.
The principal writers on the other side of the ques-
tion were Archdeacon Blackburne, author of the Con-
fessional, Dr. Dawson, Dr. Priestley, with the celebrated
Pr. Jebb and his wife.
156 POWELL.
Great efforts were now making, throughout the king-
dom, by the anti-subscription party: petitions were
multiplied on the subject, and the minds of all ranks
excited: until, at length, a regular society was estab-
lished at the Feathers Tavern, in London, with Arch-
deacon Blackburne at its head; the avowed purpose
of which was to get up a petition to parliament, for
setting aside altogether the test of subscription, and
admitting every one into the service and preferments
of the Church, who should acknowledge the truth of
the Old and New Testament. They were also for
abolishing subscriptions in the university ; " and so
strong was the infatuation," says Mr. Cole, " that
several members of the university were led astray ; and
I am sorry to record it, that one whole college, both
head and fellows, subscribed this petition." The under-
graduates themselves were also stirred up to refuse
subscription, and to remonstrate with their superiors.
In June, 1769, they presented a petition to the heads
for an alteration of their scholastic dress, and it was
granted: for it went no farther than to change the
figure of their caps from round to square. It seems
probable, however, that this was only put forth as a
feeler; for in January, 1772, another petition was
offered, which went the length of demanding a release
from subscription, unless (as it was added with a show
of modesty) they were instructed beforehand in the
articles which they were required to subscribe. But
this being considered as subversive of discipline, and
laying a foundation for sedition, was rejected.
The master of St. John's, however, still persevering
in his design of conciliation, called together his own
students, and laid before them the state of the case
relating to their subscription ; with which they all
seemed to be thoroughly satisfied. " He was a man,"
says Mr. Cole, " of too open a nature to endeavour by
artifice to circumvent their judgment; and as it was
POWELL. 15T
the fashion, even to leave boys to judge for themselves,
he fairly stated the case to them, and left it with
them." Hoping also to do further service amongst
the main body of undergraduates, who had been strongly
instigated to refuse subscription for their first degree,
he rejoublished his commencement sermon, which soon
became the signal for much and violent abuse. In a
letter, signed Camillus, and published in the London
Chronicle, January 25th, 17T2, he was complimented
on having "originated an idea by which the devil
himself might subscribe," &c.; and the republication
is styled, " an effort to despoil the unsuspecting sim-
plicity of youth of that native honour and integrity,
which will hereafter be but ill exchanged for a superior
knowledge of the world."
Dr. Powell made no reply to his accusers : but the
question was taken up by his friend. Dr. Balguy, arch-
deacon of Winchester ; who, in the fifth of his admi-
rable charges, seems to have placed the question on
its most tenable grounds ; making it also manifest to
his opponents, that as much integrity and candour may
be exercised in supporting established institutions, as
in attacking and depreciating them.
The hopes of the faction in the metropolis were at
this time much elated ; and they fully expected, amidst
the alarm of republican tumults, and the seditious cries
of "Wilkes and Liberty," to carry their favourite mea-
sure : but the parliament saw through the scheme laid
for the destruction of our ecclesiastical establishment
by dissenters of all descriptions ; nor was it moved by
any remonstrances from the discontented of the Church
itself, who had joined themselves to its adversaries:
it rejected therefore the petition by a very large ma-
jority.
Dr. Powell was a vehement opposer of Mr. Jebb's
plan of University Reform : but this is a controversy
too long to enter upon here. Although low in his
VOL. VIII. J?
158 POYNET.
Church principles, he was, as such persons often are,
a great stickler for legal rights and constituted authority.
He died in 1775. His published works, edited by Dr.
Balguy, contain three discourses preached before the
university ; thirteen preached in the college chapel ;
one on public virtue ; three charges to the clergy of the
archdeaconry of Colchester ; and his Disputation on
taking his doctor's degree. — Balguy. Hughes.
POYNET, OE POXET.
John Poynet, or Ponet, was, according to Strype, a
Kentish man, and of Queen's College, Cambridge. He
was born about the year 1516. He was distinguished
in the University as a mathematician, and as one skilled
in Patristic theology. He was a decided advocate for
the Reformation of the Church, and was appointed
his chaplain by Archbishop Cranmer. He translated
Ochin's Dialogues against the pope's supremacy, and
was so highly considered that in his thirty-third year
he was consecrated Bishop of Rochester.
The consecration took place on the 29th of June,
1550, and is thus described by Strype: "The bishop
having on his mitre and cope, usual in such cases,
went into his chapel, handsomely and decently a.dorned,
to celebrate the Lord's Supper according to the cus-
tom, and by prescript of the book entitled The Book
of Common-Service. Before the people there assem-
bled, the holy suffrages first began, and were publicly
recited, and the Epistle and Gospel read in the vulgar
tongue ; Nicholas, ^ Bishop of London, and Arthur,
Bishop of Bangor, assisting ; and, having their sur-
plices and copes on, and their pastoral staves in their
hands, led Dr. John Poynet, endued with the like
habits, in the middle of them, unto the most reverend
fiather, and presented him unto him, sitting in a de-
POYNET. 159
cent chair; and used these words, 'Most reverend
father in God, we present unto you this godly and well-
learned man to be consecrated bishop.' The bishop
elect forthwith produced the king's letters patents before
the archbishop : which, by command of the said arch-
bishop, being read by Dr. Glyn, the said Poynet took
the oath of renouncing the Bishop of Rome, and then
the oath of canonical obedience to the archbishop.
These things being thus dispatched, the archbishop
exhorted the people to prayer and supplication to the
Most High, according to the order prescribed in the
Book of Ordination, set forth in the month of March,
1549. According to which order he was elected and
consecrated, and endued with the episcopal ornaments,
the Bishop of London first having read the third chap-
ter of the First Epistle of Paul to Timothy, in the man-
ner of a sermon. These things being done, and the
Sacrament of the Lord's Supper celebrated upon a
table covered with a white linen cloth, by the arch-
bishop and the two assisting bishops, the same arch-
bishop decreed to write to the Archdeacon of Canter-
bury for the investiture, installation, and inthroniza-
tion of the said Bishop of Ptochester, as it w^as customary.
Present, Anthony Huse, principal Register of the arch'
bishop; Peter Lilly, John Lewis, John Incent, public
notaries; and many others, as well clerks as laics."
In 1551, he was translated to the See of Winchester,
after the deprivation of Gardiner. 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 Cate-
chism, which appeared in 1513, in two editions, the
one Latin, the other English, with the royal privilege.
From this Catechism Nowell took much in forming
his own. When Queen Mary came to the crown, Poy-
net, with many others, retired to Strasburgh, where
he died on the 11th of April, 1556, before he had
160 PRESTON.
completed his fortieth year. He also wrote : — A Tra-
gedy, or Dialogue of the unjust usurped Primacy of the
Bishop of Ptome, translated from Bernard Ochinus ;
A Notable Sermon concerning the Plight Use of the
Lord's Supper, &c., preached before the King at West-
minster, 1550; Dialecticon Viri boni et literati de
Veritate, Natura, atque Substantia Corporis et San-
guinis Christi in Eucharistia ; in this, Bayle says,
he endeavoured to reconcile the Lutherans and Zuing-
lians ; A Short Treatise of Politic Power, and of
the True Obedience which Subjects owe to Kings and
other Civil Governors, with an Exhortation to all
true natural English men, compiled by D. I. P. B.
R, V. v., i.e. Dr. John Poynet, Bishop of Rochester
and Winchester ; and, A Defence for Marriage of Priests.
— Godwin. Strijpe.
PEESTON, JOHN.
The following is the account given of Preston, by
Fuller: — "He was born at Heyford, in Northampton-
shire; bred in Queen's College, in Cambridge, whose
life (interwoven much with church and state matters) is
so well written by his pupil, Master Thomas Ball, that
all additions thereunto may seem ' carrying of coals
to Newcastle.' However, seeing he who carrieth char-
coal (a different kind from the native coal of that place)
may meet with a chapman there, on the same confidence
a word or two of this doctor.
" Before he commenced Master of Arts, he was so far
from eminency, as but a little above contempt. Thus
the most generous wines are the most muddy before they
are fine. Soon after, his skill in philosophy rendered
him to the general respect of the university.
" He was the greatest pupil-monger in England in
man's memory, having sixteen fellow- commoners (most
PRESTON. 161
heirs to fair estates) admitted in one year in Queen's
College, and provided convenient accommodations for
them. As WilHam the popular Earl of Nassau was
said to have won a subject from the King of Spain, to
his own party, every time he put off his hat ; so was
it commonly said in the college, that every time when
Master Preston plucked off his hat to Doctor Davenant
the college master, he gained a chamber or study for one
of his pupils ; amongst whom one Chambers a Londoner
(who died very young,) was very eminent for his learning.
Being chosen Master of Emanuel College, he removed
thither with most of his pupils ; and I remember when
it was much admired where all these should find
lodgings in that college, which was so full already,
'Oh!' said one, 'Master Preston will carry Chambers
along with him.'
" The party called Puritan then being most active in
Parliament, and Doctor Preston most powerful with
them, the duke rather used than loved him, to work
that party to his compliance. Some thought the doctor
was unwilling to do it ; and no wonder he effected not,
what he affected not. Others thought he was unable,
that party being so diffusive, and then, in their designs
(as since in their practices) divided. However, whilst
any hope, none but Doctor Preston with the duke, set by
and extolled, and afterwards, set by and neglected, when
found useless to the intended purpose. In a word, my
worthy friend fitly calls him the court-comet, blazing for
a time, and fading soon afterwards.
" He was a perfect politician, and used (lapwing-like) to
flutter most on that place which was furthest from his
eggs ; exact at the concealing of his intentions, with that
simulation, which some make to lie in the marches of
things lawful and unlawful. He had perfect command
of his passion ; with the Caspian Sea never ebbing nor
flowing ; and would not alter his composed pace for all
the whipping which satrical wits bestowed upon him.
p 3
162 PRICE.
He never had wife, or cure of souls ; and leaving a
plentiful, no invidious estate, died anno Domini 1628,
July 20."
PKICE, RICHARD.
Richard Price was born at Langeinor, in Glamorgan-
sliire, in 1723. He received his education first at Tal-
garth, in his native country, and next at an academy
in London. After residing some years with a gentleman
at Stoke-Newington, he became morning-preacher at the
Gravel-pit meeting, Hackney. In 1769, the University
of Glasgow conferred on him the degree of doctor in
divinity; and the same year he published his " Treatise
on Reversionary Payments," which was followed, in 1772,
by " Observations on the National Debt." During the
American war, he printed two pamphlets against that
measure, one entitled " Observations on Civil Liberty" ;
and the other, "Observations on Civil Government"; for
which the corporation in London voted him thanks, and
a gold box. In 1778, he had a friendly controversy with
Dr. Priestley, on materialism and necessity. On the
termination of the war, Mr. Pitt consulted Dr. Price
respecting the best mode of liquidating the national
debt, the result of which it is said, was the adoption of
the sinking fund. When the French Revolution broke
out, the doctor distinguished himself by a sermon, in
which he hailed that event as the commencement
of a glorious era. This drew upon the preacher some
strong animadversions from Mr. Burke in his celebrated
Reflections. Dr. Price died March 19th, 1791. As a
calculator he was pre-eminent; and the Society for
Equitable Assurances was greatly indebted to him for
his services. He was also an active member of the
Royal Society; and very amiable in private life. His
other work's are : — Review of the Questions and Diffi-
culties iu Morals ; Dissertations on Prayer, Providence,
PRIDEAUX. 163
Miracles, and a Future State ; Essay on the Population
of England; State of the Public Debts and Finances;
On the Importance of the American Ptcvolution ; and a
Volume of Sermons. — Watkins Biog. Diet.
PEIDEAUX, JOHN.
Jqhn Peideaux was born in 1578, at Stowford, in the
Parish of Harford, near Ivy Bridge, in Devonshire.
The fallowing is the account given of him by Fuller.
" He was bred scholar, fellow, and rector of Exeter
College, in Oxford, Canon of Christ-Church, and above
thirty years king's professor in that university. An
excellent linguist; but so that he would make words
wait on his matter, chiefly aiming at expressiveness
therein ; he had a becoming festivity, which was Aris-
totle's, not St. Paul's, EvrpaTreXta.
"Admirable his memory, retaining whatever he had
read. The Welsh have a proverb (in my mind some-
what uncharitable) ' He that hath a good memory,
giveth few alms ;' because he keepeth in mind what
and to whom he had given before. But this doctor
crossed this proverb, with his constant charity to all
in want.
" His learning w^as admired by foreigners, Sextinus
Amma, Pdvet, &c. He was not vindictive in the least
degree ; one intimate with him having assured me, that
he would forgive the greatest injury, upon the least
show of the party's sorrow, and restore him to the
degree of his form&r favour; and though politicians
will thence collect him no prudent man, divines will
conclude him a good Christian.
" Episcopacy in England being grievously wounded by
malevolent persons. King Charles the First conceived
that the best wine and oil that could be poured into
these wounds was, to select persons of known learning
164 PRIDE AUX.
and unblameable lives, to supply the vacant bishoprics ;
amongst whom Dr. Prideaux was made Bishop of Wor*
cester."
But it was all in vain. He adhered to the king's
cause, and having excommunicated all who took up
arms against his majesty in the diocese of Worcester,
he was plundered, and was obliged at last to sell his
library. Dr. Gauden said of him that he had become
literally a Helluo Librorum, being obhged to turn his
books into bread for his children. But he never lost
his good temper. A friend coming to see him, and
saluting him in the common form of " How doth your
lordship do?" "Never better in my life," said he,
" only I have too great a stomach ; for I have eaten
that little plate which the sequestrators left me ; I have
eaten a great library of excellent books ; I have eaten
a great deal of linen, much of my brass, some of my
pewter, and now I am come to eat iron, and what
will come next I know not." He died in the year 1650,
at the age of seventy-two, leaving to his children no
legacy but "pious poverty, God's blessing, and a
fathers prayers," as appears from his last will and
testament. His learning was very extensive, his me-
mory prodigious, and he was reputed the best disputant
in his time in the university. It is recorded to his
honour that he was at the same time " an humble man,
of plain and downright behaviour," exemplary in his
charity, affable in conversation, and never desirous of
concealing his lowly origin. He was often heard to say,
" If I could have been clerk of Ugborow, I had never
been Bishop of Worcester ;" and so far from being
ashamed of his original poverty, he kept in the same
wardrobe with his rochet, the leather breeches which
he wore when he came to Oxford, as a memorial of it.
He was the author of: — Tabulae ad Grammaticam
Graecam introductoriae, 1608, 4to, with which were
printed, Tyrocinium ad Syllogismum contexendum, and
PRIDEAUX, HUMPHREY. 165
Heptades Logicae, sive monita ad ampliores Tractatus
introductoria ; Lectiones decern de totidem Religionis
Capitibus, &c., 1625, 4to ; Fasciculus controversiarum
theologicamm, &c., 1649, 4to ; Theologise Scholasticse
Syntagma Mnemonicum, printed in 1651, 4to ; Conci-
liorum Synopsis, printed in 1661, 4to ; Manuductio
ad Theologiam Polemicam, printed in 1657, 8vo ; Hy
pomnemata Logica, Rhetorica, Physica, Metaphysica
&c., 8vo; Twenty Sermons, 1636, 4to ; Nine Sermons
on several occasions, 1641, 4to ; Histories of Succes
sions in States, Countries, or Families, printed in 1653
Euchologia, or, the Doctrines of Practical Praying, &c.
printed in 1655, 8vo; The Doctrine of Conscience
framed according to the Form in the Common Prayer,
&c., printed in 1656, 8vo ; Sacred Eloquence, or, the
Art of Rhetoric, as it is laid down in Scripture, printed
in 1656, 8vo; and various other w^orks in Latin and
English, the titles of which are inserted in Wood's
Athen. Oivon. — Fuller. Wood. Walker.
PEIDEAUX, HUMrHEEY.
The great work of Dean Prideaux, the Connection of
the History of the Old and New Testaments, is still a
standard work among us, and gives an interest to his
name. A life was published of him in 1748, which
contains nothing of any general interest, being merely
the narrative of a respectable and learned man, who did
his duty respectably in the various places to which he
was called, and who rather exaggerated his influence
and importance in his own mind. He was born at
Padstow, in Cornwall, in 1648, and was educated at
Westminster, and Christ Church. At Christ Church he
Avas a diligent and successful student, as is proved by
the fact that he obtained the patronage of Fell. Dr.
Fell employed him in supplying notes to an edition of
166 PRIDEAUX, HUMPHREY.
Lucius Florus, and afterwards in completing the notes
and explanations on the Arundel Marbles, which had
been published in the first instance by Selden. On the
latter work he was employed for two years. In 1676,
he published his Marmora Oxoniensia ex Arundellianis,
Seldenianis, aliisque constata, cum perpetuo Commen-
tario, fol. This book, published when he was only
twenty-six years of age, gave him a high reputation in
the university, and was well received by the learned
world, particularly in Germany, France, and Italy. So
great was the demand for it, that it soon became scarce,
and was only to be obtained at an advanced price.
Prideaux, however, is said to have entertained little
value for the work himself, owing to its having been
drawn up in too great haste, and to the number of
typographical errors with which it abounds, through the
negligence of the corrector of the University press. A
more correct edition was published under the inspection
of Michael Maittaire, in 1732, fol. Having, by order,
presented one of the copies of the Marmora to the lord-
chancellor Finch, this introduced him to his lordship's
patronage, who soon after placed one of his sons under
him, as tutor at Christ Church ; and in 1679, presented
him to the Rectory of St. Clement's, in the suburb of
Oxford, where he officiated for several years. The same
year he published Two Tracts of Maimonides in Hebrew,
with a Latin translation and notes, under the title, De
Jure Pauperis et Peregrin! apud Judeos. This he did
in consequence of having been appointed Dr. Busby's
Hebrew lecturer in Christ Church, and with a view to
teach students the rabbinical dialect, and to read it
without points. In 1681, the lord-chancellor Finch,
then Earl of Nottingham, presented him to a prebend
in the Cathedral of Norwich. In November, 1682, he
was admitted to the degree of bachelor in divinity, and
on the death of Lord Nottingham, found another patron
in his successor, Sir Francis North ; who, in February
PRIDEAUX, HUMPHREY. ]67
of the following year, gave hira the Rectory of Bladen,
with Woodstock Chapelry, in Oxfordshire. He pro-
ceeded D.D. in 1686, and having exchanged his living
of Bladen for that of Sahara, in Norfolk, he went to
settle upon his prebend in Norwich. Here he became
engaged in some severe contests with the Roman
Catholics, the result of which was the publication of
his work, The Validity of the Orders of the Church
of England made out. He also took an active part in
resisting the arbitrary proceedings of James II., which
affected the interests of the Established Church. In
1688, he was collated to the Archdeaconry of Suffolk,
and not without due consideration, took the oaths of
allegiance to William and Mary, and acted up to them
faithfully; but he always looked upon the nonjurors
as honest men, and treated them with kindness and
respect. In 1694, he resigned his Hving at Saham ;
and in 1696, he was instituted to the Vicarage of
Trowse, near Norwich. He published, in 1687, his
Life of Mahomet. In 1702, he was made Dean of
Norwich ; and in 1707, he published Directions to
Churchwardens ; a w^ork which has often been reprinted.
The best edition is that corrected and improved by Tyr-
whitt, London, 1833. In 1710, he published his work
upon Tythes, 8vo ; and in the same year, he resigned
the Vicarage of Trowse. He was during the latter part
of his life greatly afflicted with the stone, which entirely
disqualified him for public duties. But he still per-
sued his private studies, and at length, in 1715, he
brought out the first part of his last and greatest work,
The Connection of the History of the Old and New
Testament, and the second part in 1717, fol. His
strength had been long declining, and he died November
1st, 1724, in his seventy-seventh year, and was buried
in Norwich Cathedral. About three days before his
death he presented his collection of Oriental books, more
than 300 in number, to the hbrary of Clare Hall, Cam-
168 PRIESTLEY, JOSEPH.
bridge. Several posthumous Tracts and Letters, with'
a Life of Dr. Prideaux, the author of which is not named,
were published in 1748, 8vo. — Life above refered to.
PRIESTLEY, JOSEPH.
Joseph Priestley is chiefly known in the theological
world for the controversy in which he was engaged
with Bishop Horsley ; and for an account of which
the reader is referred to the Biography of that prelate,
who exposed the ignorance and want of scholarship,
not less than the bad principles of his opponent.
The following notice is taken from Watkins's Univer-
sal Biographical Dictionary : —
" Priestley was born at Fieldhead, in Yorkshire,
March 18th, 1733. He was educated in an academy ^
at Daventry, after which he became minister to a con-
gregation at Needham Market, in Suffolk ; from whence
he removed to Nantwich, in Cheshire, and next to
Warrington, where the dissenters had formed a semi-
nary, on a plan of liberal sentiment. While tutor
in this institution, he published the History of Elec-
tricity, which procured his election into the Eoyal
Society, and the degree of doctor of laws from Edin-
burgh. Soon after this he left Warrington, and went
to Leeds, where he made those important discoveries
with regard to the properties of fixed air, for which
he obtained the Copley medal from the Royal Society
in 1772. In 1776, he communicated to the same
learned body his observations on respiration, being the
first who experimentally ascertained that the commoni
inspired air becomes both lessened and injured, by the
action of the blood, as it passes through the lungs.
After this he made some curious observations on the
food of plants, and the production of the various gases.
These pursuits procured him the appointment of com^
PRISCILLIAN. 169
panion to the Earl of Shelburne, with whom he resided
seven years, and then retired on a pension to Birming-
ham, where he devoted more attention to polemics than
philosophy. He had, indeed, previously published some
works in defence of materialism and necessity ; but now
he made more direct attacks upon the common faith of
Christians. In 1783, came out his History of the Cor-
ruptions of Christianity; which, though a compilation
from modern books, had an imposing appearance of
learned research. On this account, Dr. Horsley thought
it necessary to expose the sources from whence the work
was drawn, and to show the fallacy of its positions. He
next engaged warmly in the proceedings for a repeal
of the corporation and test acts. But it was the French
revolution that afforded him the widest field ; and he
did not fail to display his zeal on that occasion. This,
however, gave much offence to the people of Birming-
ham, among whom party-spirit ran very high, and was
excited, beyond doubt, by the writings of Dr. Priestley.
At length, an entertainment, on the 14th of July, 1791,
to celebrate the destruction of the Bastile, furnished-
the pretext for a riot, in which many houses were de-
stroyed, and that of the doctor's among the rest. After
this he removed to Hackney, where he succeeded Dr.
Price; but in 1794, he went to America, and died there,
February 6th, 1804.
PRISCILLIAN.
PRTSCILLIAN, a heretic of the fourth century, was by
birth a Spaniard. The heresy by which his name has been
rendered infamous is a modification of Manicheism.
It was introduced into Spain by Marcus, a magician of
Memphis, but owed its success to the patronage of Pris-
cillian, who was a man of large fortune and gifted with
great talent and eloquence. Their followers were called
VOL. VIII, Q
170 PRISCILLIAN.
Priscillianists. Under his patronage, the new doctrines
were rapidlj^ extended, and infected even some amongst
the bishops, as Instantius and Salvianus. Although
condemned by a council at Saragossa, these bishops
were not deterred, and presumed so far as to con-
stitute PrisciUian Bishop of Avila. The Emperor
Gratian expelled them from Spain, and they immediately
went to Milan and to Ptome, to gain to their interests
the pontiff Damasus and the imperial court. They
succeeded by their arts in the latter attempt. Their
chief opponent, Ithiacus Bishop of Ossonoba, was obliged
to leave Spain, but in a short time, laid his complaint
before the new emperor, Maximus, who, after the death
of Gratian, began to rule from Treves over the western
provinces of the empire. The usurper commanded the
chiefs of the Priscillianists to appear before a council
at Bordeaux. Here Instantius was deposed, but Pris-
ciUian appealed to the emperor ; and the council which
ought not to have been diverted by this artifice from
jjronouncing over him sentence of deposition and ex-
communication, granted to him his request. Pris^
cillian therefore and his followers on the one side, and
Idiacus, Bishop of Merida, and Ithiacus, on the other,
met at Treves. Ithiacus, a short-sighted zealot, persuaded
Maximus to violate the promise which he had made to
St. Martin of Tours, that he would not shed the blood
of PrisciUian. The prefect Evodius conducted the
examination according to the Roman forms, with the
application of the torture, and the emperor signed the
sentence of death. PrisciUian, the widow Euchrocia,
and five others were accused of odious crimes, and
beheaded in 385 ; Instantius and others were excom-
municated.
The system of PrisciUian had for its foundation the
Manichean dualism. It taught that an evil principle,
which had sprung from chaos and eternal darkness, was
the creator of the lower world : that souls, which are of
PTOLEMY. 171
a divine nature, were sent by God from heaven, to combat
with the powers of darkness and against their kingdom,
but were overcome and enclosed within bodies. To
free these souls, the Redeemer descended from heaven,
clothed with a celestial body, which was, in appearance
only, like to the bodies of ordinary men. By his
sufferings, — which, according to PrisciUian, were only
apparent and symbolical, — he erased the mark which the
evil spirits had impressed upon the souls, when they
confined them within material bodies. The sect pro-
hibited the use of marriage, commanded abstinence
from animal food, and rejected the belief of the resur-
rection. Their mysteries were not less abominable than
those of the Manichees. To conceal their own doctrines,
and to calumniate the Catholics, by lies and false swearing,
they considered perfectly justifiable. — Dollinger.
PKITZ, JOHN GEORGE.
John George Pritz was born at Leipsic, in 166-2, and
in 1698, was appointed professor of divinity and meta-
physics at Zerbet in Saxony. In 1711, he removed to
Frankfort on the Maine, where he died in 1732. He
published, Patris Macarii ^gyptii Homiliae L. Greece
et Latine, interprete Zacharia Palthenio ; Macarii ^gyptii
Opera ; Introductio in Lectionem Novi Testamenti ; an
edition of the New Testament, in the original Greek,
with various Readings, Geographical Charts, &c. ;
Sermons ; Devotional Treatises ; translated from the
English into German; and an edition of the Latin
Letters of Milton.
PTOLEMY OF LUCCA,
Ptolemy of Lucca is the historical name of Bartholomew
172 PYLE.
Fiadoni, which he assumed on entering the order of
St. Dominic. He flourished in the 14th century and
was superior of the monastery both at Lucca and Florence.
He was confessor to Pope John XXII., and in 1318, he
was made Bishop of Torcello, under the patriarchate of
Venice. He died in 1327. His Annals extend from
1060 to 1303, and were published at Lyons in 1619.
But his great work is his Historiae Ecclesiasticae, Lib.
XXIV., commencing with the birth of Christ, and brought
down to 1313. This after remaining long in MS. was
published at Milan, in 1727, by Muratori, in his Pierum
Italicarum Scriptores. — Diqnn.
PYLE, THOMAS.
Thomas Pyle, a latitudinarian divine, was born at Stodey
in Norfolk, in 1674. He graduated at Caius College,
Cambridge, and on his being ordained, became curate
of St. Margaret's parish in King's Lynn; and in 1701,
he was appointed minister of St. Nicolas'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 was violent and impetuous, and having
taken the heterodox side in the Bangorian controversy,
in which he published two pamphlets in vindication of
Bishop Hoadley, he was rewarded by a prebend and a
residentiaryship in that cathedral. In 1732, he obtained
the vicarage of St. Margaret at Lynn. He died in 1756.
He wrote : — 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. Sixty sermons
of his were published in 1773 — 1783, 3 vols 8vo, by
his youngest son Philip. — Nichols s Bomjer.
QUADRATUS. 173
QUADEATUS.
QuADEATUs, one of the earliest Christian apologists, was
born or at least educated at Athens, of which city he
became the bishop. Eusebius in the history of affairs
in the reign of Trajan, writes thus. — " Of those that
flourished in these times, Quadratus is said to have been
distinguished for his prophetical gifts. There were many
others, also noted in these times, who held the lirst
rank in the apostolic succession. These, as the holy
disciples of such men, also built up the Churches, where
foundations had been previously laid in every place by
the Apostles. They augmented the means of promul-
gating the Gospel more and more, and spread the seeds
of salvation, and of the heavenly kingdom, throughout
the world far and wide. For the most of the disciples
at that time, animated with a more ardent love of the
Divine word, had first fulfilled the Saviour's precept, by
distributing their substance to the needy : afterwards
leaving their country, they performed the office of evan-
gelists to those who had not yet heard the faith, whilst
with a noble ambition to proclaim Christ, they also
delivered to them the books of the holy gospels. After
laying the foundation of the faith in foreign parts as
the particular object of their mission, and after appointing
others as shepherds of the flocks, and committing to
these the care of those that had been recently introduced,
they went again to other regions and nations, with the
grace and co-operation of God. The Holy Spirit also
still wTought many wonders through them, so that as
soon as the gospel was heard, men voluntarily, in
crowds, and eagerly, embraced the true faith, with
their whole minds. As it is impossible for us to give
the number of the individuals that became pastors
or evangelists, during the first immediate succession
from the Apostles in the Churches throughout the world,
Q 3
174 QUADRATUS.
we have only recorded those by name in our history,
of whom we have received the traditional account, as
it is delivered in the various comments on the apos-
tolic doctrine still extant."
He also adds in another place; "Trajan having
held the sovereignty for twenty years, wanting six
months, was succeeded in the imperial office by ^lius
Adrian. To him, Quadratus addressed a discourse,
as an apology for the religion that we profess ; because
certain malicious persons attempted to harass our bre-
thren. The work is still in the hands of some of the
brethren, as also in our own, from which any one
may see evident proof, both of the understanding of
the man, and of his apostolic faith. The writer shew^s
the antiquity of the age in which he lived, in these
passages : ' the deeds of our Saviour,' says he, ' were
always before you, for they were true miracles : those
that were healed, those that were raised from the dead,
who were seen, not only when healed, and when raised,
but were always present. They remained living a long
time, not only whilst our Lord was on earth, but likewise
when He had left the earth ; so that some of them have
also lived to our own times.' Such was Quadratus. Aris-
tides, also, a man faithfully devoted to the rehgion
we profess, like Quadratus, has left to posterity, a
defence of the faith, addressed to Adrian. This work
is also preserved by a great number, even to the
present day."
Eusebius also adds in his Chronicle, and he is
supported in that statement by Jerome, that this
piece produced the wished-for effect upon the emperor's
mind, and was the means of procuring a temporary
calm for the professors of Christianity. Of this work,
we have only a small fragment remaining, preserved
by Eusebius. Valesius, Dupin, Tillemont, and Basnage,
maintain that Quadratus the Apologist was not the
same person with the bishop of Athens ; but this
QUESNEL. ]75
opinion has been refuted by Cave, Grabe, and Lardner.
— Eusehius. St. Jerome.
QUESNEL, PASQUIEE.
The life of Quesnel, like those of Arnauld, Jansenius
and Pascal, is interesting as throwing light on the
history of the Gallican Church. The following life is
taken from the introductory essay supplied to the English
translation of the Moral Reflections by Dr. Daniel
Wilson, the present Bishop of Calcutta. Pasquier
Quesnel was born at Paris, July 14th, 1634. His
grandfather was a native of Scotland ; but whether
a Roman Catholic or not, does not appear. His father
was most probably of that persuasion ; and Pasquier
after being educated at the University of Paris, entered
into the Religious Congregation of the Oratoire, in 1657.
He devoted himself from his earliest years, to the study
of the sacred Scriptures and of the fathers of the Church.
He began soon to compose books of piety, chiefly for
the use of the young people intrusted to his care. It
was in this course that he was led to write the first
portion of those Reflections which, thirty years after-
wards, kindled so ardent a controversy. One or two
persons of distinction having been much delighted with
them, encouraged him to extend his notes to the whole
of the Gospels ; for at first they comprehended only
some portions of our Lord s life, and they thus gra-
dally swelled into a very important work, w^hich gave
a character to the age in which it appeared. It was
in 1671, that the first edition was published under the
sanction of the then Bishop of Chalons sur Marne ; for
it was not uncommon for persons of that station, if
men of piety, to authorize and circulate works of devo-
tion, with the sufferance of their superiors, so long
iis the peculiar tenets of the Roman Catholic Church
176 QUESNEL.
were intermingled, and no great stir was excited about
the evangelical truths which they contained. Quesnel
continually added to his Reflections during the rest of
his hfe. He embraced the Acts of the Apostles, and
the Epistles in his plan ; besides enriching by more
than one half, the original notes. His last years were
dedicated to the preparation of a still more enlarged
edition, with much new matter, which was published
in 1 727. Nearly sixty years were thus employed more
or less, upon this pleasing and elevated task — another
proof amongst a thousand, that nothing really excellent
is the fruit of haste. When you come to understand
the real facts, you discover that the books which last,
which form eras in theology, which go out with a large
measure of the Divine blessing, are the result of much
prayer and meditation, of thoughts often revolved and
matured by degrees. Thus new and important lights
irradiate the mind, the proximate ideas are suggested
by time and occasion, errors and excrescencies are
detected, topics assume a new face and consistency,
prayer brings down the influences of grace, all the
powers of the mind are brought to bear upon the
inquiry, and something is produced for the honour of
God and the permanent welfare of His Church.
One great work is commonly as much as one man
produces ; and this the result of unexpected incident,
rather than of express intention, in the first instance.
Pascal left his Thoughts — Bacon, his Novum Organum,
Butler, his Analog}^ — Quesnel, his Reflections, — a life
having been, in each case, devoted to the particular
inquiry ; and the form and magnitude and importance
of each work, having been least of all, in the first
intentions of the writers. Pride conceives great designs,
and accomplishes little ; humility dreads the promise of
difficult undertakings, and accomplishes much.
Quesnel's sentiments on religion were now becoming
known, as his book spread. His talents, his elegant
QUESNEL. 177
style, his brilliancy of imaginatioD, were acknowledged.
His deep and penetrating piety was not immediately
understood. His whole life seems to have been dedicated
to the love of his Crucified Saviour. The fall and
total corruption of our nature, the distinct necessity of
grace for the production of anything really good, the
grateful adoration of the purposes and will of God
towards His elect : these formed the foundation of
Quesnel's religious principles. They were not held
merely as doctrines ; they were insisted on, felt, followed
out into their consequences. A deep and tender
humility appears in his spirit, a deadness of affection
as to the world, a perception of joy and peace in
the spiritual life, a faith full of childlike simplicity
and repose of soul on the grace and power of Christ ;
a minute conscientiousness in the application of his
principles to his whole conduct, a skill in detecting
false motives, a bold and uncompromising courage in
speaking truth : these were the fruits of the great
Scriptural principles which he had imbibed.
Mixed, however, with these sound and elevated
principles and habits, were many great errors and
superstitions, flowing from his education in the bosom
of the apostate Church. His study of the fathers, instead
of being confined to a fair and Scriptural consultation
of their writings, was cramped by his reliance on
them as authoritative guides. They warped his judg-
ment instead of assisting it. The doctrine of Justifi-
cation was confounded with that of Sanctifi cation ; and
though both were bottomed upon grace in the most
decisive manner, yet so wide a departure from the
statements of Scripture, could not but have an unfa-
vourable influence upon the whole tenor of his religion.
Thus, like Pascal, Nicole, Arnauld, St. Cyran, and
the other great names of the same school, the highest
order of excellence on capital points, was combined
with some glaring errors. Deep spirituality of mind,
178 QUESNEL.
unaffected humility, holy love to the Divine Saviour,
a simple repose on the grace of the Holy Spirit, a
life of devoted and courageous obedience, were associated
with much uncommanded prostration of the under-
standing to human authority, many dangerous super-
stitions, and much uncharitable condemnation of
Protestants.
It was in 1681, that persecution first burst out
against Quesnel. The new doctrines (for truth, when
it re-appears in force, is new to fallen man, especially
in a very corrupt Church,) began to attract attention.
Numbers espoused them. The Jesuits were the first
to take the alarm. Harlai, Archishop of Paris, in-
formed of Pasquier's sentiments, obliged him to
quit the capital. He took refuge at Orleans. Three
years afterwards, he fled to Brussels, to avoid the
necessity of signing an absurd formulary, in which
the condemnation of Jansenism was allied with the
renunciation of the natural philosophy of Descartes.
Here he joined the great Arnauld, and received his
last instructions. He devoted himself now to the con-
tinuation of his Reflections; and in 1694, published
an edition which comprised, for the first time, the
whole of the New Testament. The Jesuits had not
yet prevailed. Louis-Antoine de Noailles, afterwards
Archbishop of Vares, and cardinal, was now Bishop
of Chalons-sur-Marne, and scrupled not to recommend
the book to his diocese. The Bishops of Limoges, iVgen,
Montpellier, and Sonez, afterwards did the same.
The celebrated Bossuet likewise joined in defending
the book, and the Cardinal de Noailles also, when
the Jesuits publicly attacked them. Bossuet, in his
earlier life, seems to have inclined more to the sen-
timents of St. Augustine and Jansenius, than to the
contrary notions of the Jesuits. The controversy with
Fenelon had not yet soured his mind, nor his eleva-
tion at court cooled his piety. An idea may be formed
QUESNEL. 179
of the immense circulation of the Reflections, and the
prodigious eagerness with which they were sought for,
from what the Bishop of Meaux observes : — •' This
book, which contained at first only the text of the
Gospels and the Notes upon them, was received with
an avidity and a desire of edification, which seemed
to revive in our days, the primitive zeal of Christians
for continual meditation on the Word of God night
and day. And when the Notes on the rest of the
New Testament w^ere added, the complete work had
so great a success, that all the countries w^here
the French language is known, and the royal city
more particularly, were filled with it, — the booksellers
could not meet the eagerness of the faithful — un-
numbered editions were published one after another
and instantly taken off; so that we may apply to this
event what is written in the Acts, that the Word of
the Lord grew mightily, and that the number of its
zealous readers increased eveiy day."
Such was th3 effect which the persecution and the
extraordinary merit of the w^ork concurred, under the
blessing of God, to produce.
But further extremities were resorted to by the
Jesuits. The Reflections had been before the world
more than twenty years. Some disturbance had been
made, and the Author had been driven from his coun-
try. But the book had a prodigious sale ; influential
names were attached to it ; it was exciting more and
more the hatred of the human heart on the one hand,
and gaining converts and readers almost innumerable
on the other. Satan would not let this state of things
continue. The real grace of God, though mixed with
error, was maintained, and maintained boldly, in the
Reflections ; man was laid low ; the Saviour was
exalted ; the power of fallen nature to recover itself
was denied ; the Holy Ghost was honoured ; the world
and its pleasures were uncompromisingly exposed ; a
180 QUESNEL.
new and holy life was delineated and insisted on;
heaven and hell were plainly exhibited. This was
enough : nothing could redeem such unpardonable faults
in the eyes of the Jesuits. They could not endure
the strong light thrown on the nature of man, and
the one person of the Saviour. They saw acutely
enough, (though perhaps Quesnel did not,) that such
principles went to undermine Popery. They began
their schemes anew. They attempted to detach the
powerful defenders of Pasquier. The Cardinal de Noailles
was rudely assailed. Quesnel, undaunted, prosecuted
the improvement of his book, and wrote a prodigious
number of occasional pamphlets. He composed also
several larger treatises, on the Priesthood and Sacrifice
of Jesus Christ: — Elevations of Heart towards Jesus
Christ in His Passion and Death ; The Blessedness
of the Christian's Death ; Christian Prayers ; Prayers
to our Saviour Jesus Christ, for Young People and
those who desire to read the Word of God, and especi-
ally the Gospel ; Tradition of the Romish Church on
the Predestination of Saints, and on Efficacious Grace.
These productions only augmented the rage of
his enemies. The impression of their excellence, as
works of piety, may be judged of from what the cele-
brated Father de Tournemine is reported to have said —
" That two pages of the Christian Prayers contained
more real unction than all that had issued from the
pen of the Jesuits, not excepting Bourdaloue."
In the meantime, Quesnel kept himself in privacy
at Brussels. The Jesuits, however, contrived to dis-
cover his retreat ; and persuaded Philip V. of Spain
(whose conscience they directed,) to send an order to
the Bishop of Malines to arrest him. He was now
cast into prison for the Name of Christ; and would
probably have lingered there the rest of his days, if
he had not been rescued by a Spanish gentleman, who
succeeded in penetrating the walls of his prison, and
QUESNEL. 181
in freeing him from his chains. He fled to Amster-
dam, under the protection of the new Protestant States,
who had so gloriously succeeded in establishing their
liberty. He was soon publicly condemned as a heretic,
and a contumacious and seditious person, names ever
ready to be attached to the followers of the humble
Saviour, especially under a superstitious and despotic
government. The court at Rome was next appealed
to, and a decree of Clement XI., condemnatory of the
Eeflections, was obtained. Nothing, however, could
stop the sale. The work spread wider and . wider.
Editions were multiplied. All the world were eager
to read a work so loudly denounced by the Papal chair.
Thus does persecution promote truth. Never would
■Quesnel's Reflections have been read by one thousandth
part of those, who have now, for a century and a half,
been edified by them, unless the Jesuits had pursued
the book with so bitter a hatred.
An arret of council was afterwards obtained from
Louis IV. in order to suppress the work. This was in
1711, after it had been forty years before the world.
At length the Jesuits urged the decrepit and super-
stitious monarch, through Madame de Maintenon, to,
force the court of Rome to enter into a detailed exami-
nation of the book, and thus settle, as they hoped, the
agitated minds of men. Three years were consumed
in details. At last, in 1714, the bull, known by its
first word unigenitus, was issued, in which 101 pro-
positions were extracted from Quesnel, and specifically
condemned as heretical and dangerous, — a step which,
like every other since the fatal Council of Trent, (the
band and chain of Popish errors,) tended to separate
the Church of Rome more and more widely from the
true foundation of the Gospel, and to brand upon her
forehead the broadest marks of departure from the
faith of Christ. The spirit of Rome was never more
graphically delineated, than in her selecting all the
VOL. vm. R
182 QUESNEL.
most express points of the Gospel, and denouncing
them, coolly and avowedly, as heretical and erroneous..
A merely secular policy was so openly followed, both
by the Christian King, as he was termed, and the
supple court which yielded to his interference, that
the truth of the doctrines scarcely came into question.
It was the policy of Rome which was consulted. The
Abbe Renaudot relates, that, on entering once the
cabinet of the pope, who was fond of literary men, he
found him reading Quesnel's book. — " This is an extra-
ordinary performance," said the pontiff; " we have no
one at Rome capable of writing in this manner. I
wish I could have the author by me." — Yet this very
man issued first the decree, and then the bull, which
condemned the work. On the feeble mind of Louis,
superstition and the Jesuits had taken up their seat.
The prince who revoked the edict of Nantz in the
prime of life, was not likely, in the last stage of decrepi'
tude, to resist the influence which sought to overthrow
an individual foe.
But it is more lamentable to observe, that Bossuet
and Fenelon seemed to have joined in the persecution.
The former had, some years before, defended the book ;
but he appears to have shrunk from protecting it or
the author, when popularity took another course. And
Fenelon, the amiable, the lovely, the pious Fenelon,
took an active part in hastening the condemnation at
Rome. His correspondence, lately published, demon-
strates the interest he felt, and exhibits the commenda-
tions he bestowed, with his own hand, on the divine
who drew up the bull. Haughty orthodoxy and mystical
devotion are thus found to yield to the torrent of Papal
authority, and to lend their aid to support a corrupt
and tyrannical Church.
The greatest difficulty was found in obtaining the
reception of the bull. Nine French Bishops, assembled
under the Cardinal de Noailles, determined to wait fo?
QUICK. 188
further information before it was registered. It was
not till 1718, that it was definitely accepted. In the
meantime, all Christendom rang with the praises of
Quesnel's doctrine. Surreptitious editions were multi-
plied ; and the attempt to infix upon the peculiarities
of the Gospel the character of impiety and heresy,
stamped the deepest mark of reprobation on the Church
which issued the condemnation.
Quesnel survived the publication of the bull six years.
These he spent in writing works of piety, and in pre-
paring the edition of the Reflections, which, as we
have observed, appeared in 1727, with all the new
matter which he had noted in the margin of his copy.
Admirable was almost every additional thought; and,
with an undaunted courage, did the venerable saint
persevere in the doctrine of the grace of God. He
employed himself, likewise, in forming Jansenist
Churches at Amsterdam, where he died, December
2nd, 1719, aged 86.
QUICK, JOHN.
John Quick was born at Plymouth, in 1636. He
graduated at Exeter College, Oxford, in 1657, and
entered into holy orders. He officiated at Ermington,
in Devonshire, and at Kingsb ridge and Churchstow,
in the same county; but he afterwards removed to
Brixton, whence he was ejected in 1662. In 1679,
he was chosen pastor of the English Church at Middle-
burgh, in Zealand, whence he returned to England in
1681, where he preached privately during the remain-
der of Charles II. 's reign ; and afterwards, taking ad-
vantage of James's indulgence, he formed a congregation
in Bartholomew-close. He died in 1706.
Quick published :— The Young Man's Claims to the
Sacrament of the Lord's Supper; An Answer to that
184 QUISTOKP.
Case of Conscience, Whether it be lawful for a man
to marry his deceased wife's sister? And, Synodicon
in Gallia Reformata, or the Acts, Decisions, Decrees,
and Law of the famous National Councils of the
Reformed Churches in France, &c., London, 1692, fol.,
composed of very interesting and authentic memorials,
collected, probably, while he was in Zealand. It com-
prises a history of the rise and progress of the Reforma-
tion in France down to the revocation of the Edict of
Nantes, in 1685. — Gen. Biog. Diet.
QUIEINI, ATs'GELO MARIA.
Angelo Maria Quirini was born in 1680, or in 1684.
He entered early into an abbey of the Benedictines,
at Florence. Innocent XIIT. created him Archbishop
of Corfu; and Benedict XIII. raised him to the car-
dinalate, after having made him Bishop of Brescia.
To the library of the Vatican he presented his own
collection of books. He published : — De Mosaicse His-
torise Prsestantia ; Primordia Corcyrae ; ex antiquissimis
Monumentis illustrata; Lives of certain Bishops of
Bresse, eminent for sanctity ; Life of Paul II. ; Speci-
men varise Literaturse, quae in Urbe Brixia, ejusque
ditione, paulo post incunabula Typographias florebat ;
An Account of his Travels ; Letters ; Cardinal Pole's
Letters ; and an Edition of St. Ephrem, He died in
1755. — Moreri.
QUISTORP, JOHN.
John Quistoep was born at Rostock in 1584. He
became Professor of Divinity at Rostock in 1614, and
in 1645, Superintendent of the Churches in that District.
He was the friend of Grotius, upon whose death he
RABAN. 185
wrote a Latin letter to Calovius, containing an account
of the sickness and last sentiments of that great man ;
which is inserted in the Bibhotheque Choisie of
Colomies, and in the Vindiciae Grotianae, under the
title of Grotii manes. Professor Quistorp died in 1648,
about the age of 64. He was the author of Anno-
tationes in omnos Libros Biblicos; Commentarius in
Epistolas Sancti Pauli ; Manuductio ad Studium Theo-
logicum ; Articuli Formulse Concordias illustrati ; besides
numerous Sermons, and Dissertations on a variety of
subjects. He had a son of the same name, who was
born at Rostock in 1624, and died in 1669. He became
pastor, professor of divinity, and rector of the univer-
sity in that city, and he signalized himself by his
controversial writings against the Papists. — Moreri.
RABAN, OR RABANUS MAURUS MAGNENTIUS.
The History of Raban is so connected with that of
Gotteschalcus, that the reader is referred to that article
for an account of his public life. He was born in 776,
and Mayence was his native place. He was educated
at the Abbey of Fulda, and thence proceeded to Tours
where he had Alcuin for his tutor. On his return to
Fulda in 810, he was appointed to teach grammar and
rhetoric, and in 822, he was elected Abbot of Fulda.
In 847, he was raised to the archiepiscopal see
of Mayence. In 848, he summoned a council, in
which he procured the condemnation of Gotteschalcus
for maintaining the doctrine of St. Augustine res-
pecting Predestination and Grace, and gave him up
into the custody of Hincmar, Archbishop of Rheims.
Raban died in 856. His writings were so popular
that during four centuries, the most eminent of the
Latin divines appealed to them as authority in religious
matters, and adopted almost universally, the sentiments
R 3
186 RAINOLDS.
which they contained. These writings consist of Com-
mentaries in Latin, on many of the books of the Old
and New Testament, and the Apocrypha, which entitle
him to be placed in the first rank of those who under-
took to illustrate the Scriptures by compilations from
the Fathers ; Homilies, in Latin, on the Epistles,
and Gospels ; Scripture Allegories, in Latin, which
secure him, an eminent place among the allegorical
commentators on Scripture; Excerptio de Arte Gram-
matica Priscilliani ; De Universo, Lib. XX. sive Ety-
raologiarum Opus ; De Clericorum Institutione, et
Ceremoniis Ecclesise, Lib. III. ; De Sacris Ordinibus,
Sacramentis Divinis, et Vestimentis Sacerdotalibus,
Lib. ; De Disciplina Ecclesiastica, Lib. III. ; Lib. III.
De videndo Deo, de Puritate Cordis, de Modo
Pcenitentiae ; De Anima et Virtutibus ; Martyrolo-
gium ; Poemata de diversis ; Glossae Latino-barbaricse ;
and De Inventione Linguarum ab Hebraea usque
ad Theodiscam, Lib. ; both edited by Goldast in
the 2nd vol. of his Rerum Alamannicar. Script.
Vet. ; together with numerous other pieces, the subjects
of which may be seen in Cave and Dupin. The
greater part of his works were collected, and published
at Cologne in 1627, by George Colvenerius, in 6 vols,
fol. ; and other pieces, not in that collection, may be
found in Baluze's Miscellanea, among Father Sirmond's
publications, and in the eighth volume of the Collect.
Concil. — Cave. Dupin. Mosheim.
RAINOLDS, OR REYNOLDS, JOHN
John Rainolds was born in the neighbourhood of
Exeter, in 1549, and was educated at Merton College,
Oxford, from which college, he removed to Corpus
Christi, in 1563, where he became a fellow in 1566.
He was distinguished for his anti poppiy zeal, and
RAINOLDS. 187
having taken his D.D. degree, in 1585, he was the
next year appointed to a new Divinity lectureship
instituted by Sir Francis Walsingham. In 1593,
he was made Dean of Lincoln, but in 1598, ex-
changed the Deanery for the Presidentship of Corpus
Christi College.
In 1603, when the Hampton-court conference took
place, we find him ranged on the Puritan side; on
this occasion he was their spokesman, and it may
therefore be necessary to give some account of what he
proposed, as this will enable the reader, in some
measure, to determine how far the Puritans of the
following reign can claim him as their ancestor. At
this conference, he proposed, 1. That the Doctrine
of the Church might be preserved in purity according
to God's Word. 2. That good pastors might be planted
in all Churches, to preach the same. 3. That the
Church-government might be sincerely administered,
according to God's Word. 4. That the book of Common
Prayer might be fitted to the more increase of piety.
With regard to the first, he moved his majesty, that
the Book of Articles of Picligion, concluded in 1659,
might be explained in places obscure, and enlarged
where some things were defective. For example, where-
as, (Article XIII.) the words are these, " After we have
received the Holy Ghost, we may depart from Grace ;"
notwithstanding the meaning may be sound, yet he
desired, that because they may seem to be contrary
to the doctrine of God's Predestination and Election
in the 17th Article, both these words might be ex-
plained with this or the like addition, " yet neither
totally nor finally;" and also that the nine assertions
orthodoxical, as he termed them, i.e. the Lambeth
articles, might be inserted into that book of articles.
Secondly, where it is said in the 23rd Article, that
it is not lawful for any man to take upon him
the office of preaching, or administering the Sacraments
188 RAINOLDS.
in the congregation, before he be lawfully called, Dr.
Rainolds took exception to these words "in the con-
gregation," as implying a lawfulness for any whatsoever,
"out of the congregation," to preach and administer the
Sacraments, though he had no lawful calling thereunto.
Thirdly, in the 25 th Article, these words touching
" Confirmation, grown partly of the corrupt following
the Apostles," being opposite to those in the Collect
of Confirmation in the Communion-book, " upon whom
after the example of the Apostles," argue, said he,
a contrariety, each to other; the first confessing Con-
firmation to be a depraved imitation of the Apostles ;
the second grounding it upon their example, (Acts,
viii. 19,) as if the bishop by confirming of children,
did by imposing of hands, as the Apostles in those
places, give the visible graces of the Holy Ghost.
And therefore he desired that both the contradiction
might be considered, and this ground of Confirmation
examined. Dr. Rainolds afterwards objected to a defect
in the 37th Article, wherein, he said, these words,
" The Bishop of Rome hath no authority in this land,"
were not sufficient, unless it were added, " nor ought
to have," He next moved that this proposition, "the
intention of the minister is not of the essence of the
Sacrament," might be added to the book of Articles, the
rather because some in England had preached it to
be essential. And here again he repeated his request
concerning the nine " orthodoxical assertions," con-
cluded at Lambeth. He then complained that the
Catechism in the Common Prayer-book was too brief;
for which reason, one by Nowell, late Dean of St.
Paul's, was added, and that too long for young novices
to learn by heart. He requested, therefore, that one
uniform Catechism might be made, which, and none
other, might be generally received. He next took
notice of the profanation of the Sabbath, and the
contempt of his majesty's proclamation for reforming
RAINOLDS. 189
that abuse ; and desired some stronger remedy might
be applied. His next request was for a new translation
of the Bible, because those which were allowed in the
reign of Henry VIII. and Edward VI. were cormpt
and not answerable to the original ; of which he gave
three instances. He then desired his majesty, that
unlawful and seditious books might be suppressed, at
least restrained, and imparted to a few. He proceeded
now to the second point, and desired that learned
ministers might be planted in every parish. He next
went on to the fourth point, relating to the Common
Prayer, and complained of the imposing subscription,
since it was a great impediment to a learned ministiy;
and intreated, " that it might not be exacted as for-
merly, for which many good men were kept out,
others removed, and many disquieted. To subscribe
according to the statutes of the realm, namely to
the articles of religion, and the king's supremacy, they
were not unwilling. Their reason of their backward-
ness to subscribe otherwise was, first, the books
Apocryphal, which the Common Prayer enjoined to
be read in the Church, albeit there are, in some of
those chapters appointed, manifest errors, directly
repugnant to the Scriptures. The next scruple against
subscription was, that in the Common Prayer, it is
twice set down, ' Jesus said to His Disciples,' when
as by the text original it is plain, that he spoke
to the Pharisees. The third objection against sub-
scription, were, ' Interrogatories in Baptism,' pro-
pounded to infants," Dr. Rainolds owned "the use
of the Cross to have been ever since the Apostles'
time ; but this was the difficulty, to prove it of that
ancient use in Baptism." He afterwards took exception
at those words in the Office of Matrimony, " With my
body I thee worship ;" and objected against the Church-
ing of women under the name of Purification. Under
the third general head, touching Discipline, he ^ took
190 - RAINOLDS.
exception to the committiDg of ecclesiastical censures
to lay-chancellors. " His reason was, that the statute
made in King Henry's time for their authority that
way was abrogated in Queen Mary's time, and not
revived in the late queen's days, and abridged by the
bishops themselves, 1571, ordering that the said lay-
chancellors should not excommunicate in matters of
correction, and anno 1584 and 1589, not in matters of
instance, but to be done only by them who had the
power of the keys." He then desired, that according
to certain provincial constitutions, they of the clergy
might have meetings, once every three weeks ; first, in
rural deaneries, and therein, to have the liberty of pro-
phesying, according as Archbishop Grindal and other
bishops desired of her late majesty. Secondly, that
such things as could not be resolved upon there, might
be referred from thence to the episcopal synods,
where the bishop with his presbyteri should, deter-
mine all such points as before could not be
decided.
Notwithstanding our author's conduct at this
conference. Dr. Simon Patrick observes, that he
professed himself a conformist to the Church of
England, and died so. He remarks that Dr. Richard
Crakanthorp tells the Archbishop of Spalato, that
the doctor was no Puritan, (as the archbishop called
him). " For first, he professed that he appeared
unwillingly in the cause at Hampton-court, and
merely in obedience to the king's command. And
then he spake not one word there against the
hierarchy. Nay, he acknowledged it to be consonant
to the Word of God, in his conference with Hart.
And in an answer to Sanders's book of the ' Schism
of England' (which is in the archbishop's library,)
he professes that he approves of the book of
' consecrating and ordering bishops, priests, and
deacons.' He was also a strict observer of all the
RANDOLPH. 191
orders of the church and university, both in pubHc
and his own college ; wearing the square cap and
surplice, kneeling at the Sacrament, and he himself
commemorating their benefactors at the time their
statutes appointed, and reading that chapter of Eccle-
siasticus, which is on such occasions used. In a letter
also of his, to Archbishop Bancroft (then in Dr.
Crakenthorp's hands,) he professes himself conformable
to the Church of England, ' willingly, and from his
heart,' his conscience admonishing him so to be.
And thus he remained persuaded to his last breath,
desiring to receive absolution, according to the manner
prescribed in our liturgy, when he lay on his death-
bed ; which he did from Dr. Holland, the king's
professor in Oxford, kissing his hand in token of his
love and joy, and within a few hours after resigned,
up his soul to God."
Wood says, perhaps justly, that the " best matter"
produced by this Hampton-court conference, was the
new translation of the Bible, which is now the
authorized edition. It was begun in 1604, by forty-
seven divines of Westminster and the two universities.
Dr. Rainolds had too much reputation as a Greek
and Hebrew scholar to be omitted from this list. Some
of the prophets appear to have been the portion
allotted to him, but his growing infirmities did not,
it is thought, permit him to do much. The Oxford
translators however used to meet at his lodging once
a week, and compared what they had done in his
company. During this undertaking he was seized
with the consumption of which he died, May 21, 1607,
in the fifty-eighth year of his age. — Wood. Fuller.
Gen. Diet,
EANDOLPH, THOMAS.
Thomas Randolph was born in 1702, at Canter-
192 READING.
bury, and educated at the King's School there, and
at Corpus Christi College, Oxford, of which he
became fellow in 1723. Dr. Potter, Archbishop
of Canterbury, collated him to the united vicarages
of Perham and Waltham in Kent, In 1744, he
published, The Christian's Faith, a rational assent,
in answer to the deistical treatise, entitled, Christianity
not founded on Argument. In 1746, his patron, the
archbishop, collated him to the Rectory of Saltwood,
with the Chapel of Hythe annexed ; and he was soon
after chosen President of Corpus Christi College. In
1753, he published: — The Doctrine of the Trinity, in
answer to the Essay on Spirit. From 1756 to 1759,
he held the office of vice-chancellor; and in 1768, he
was elected to the Margaret professorship of divinity,
on the death of Dr. Jenner. In the preceding year,
he had been promoted to the Arch-deaconry of
Oxford. His last work was on the Citations from
the Old Testament in the New. He died in 1783.
In 1784, a collection of his principal works was
published under the title of, A View of our Blessed
Saviour's Ministry, and the proofs of His Divine
Mission arising from thence. — Life prefixed to his
Works.
READING, JOHN.
John Reading was born in Buckinghamshire, in
1588, and was educated first at Magdalen Hall,
and then at St. Alban Hall, Oxford. In 1616, he
was made minister of St. Mary's, Dover, and was
afterwards appointed one of the chaplains of Charles I.
He was one of those doctrinal Puritans, who opposed,
as much as any Churchman of opposite religious
sentiments, the violent proceedings of the authors
of the rebellion, and had exposed them so frequently
READING. 193
in his sermons, that he was soon marked out for
vengeance. In April, 1642, his library at Dover
was plundered, and in November following, he was
dragged from his house by the soldiers, and impri-
soned for one year and seven months. In January
of the above mentioned year, Archbishop Laud,
then a prisoner in the Tower, had, at his majesty's
request, bestowed on him the living of Chartham
in Kent ; but from that the usurping party took
care he should receive no advantage. He was also
with as little effect, made prebendary of Canterbury.
In 1644, however, Sir William Brockman gave him
the living of Cheriton in Kent, which he was not
only allowed to keep, but was likewise appointed by
the assembly of divines, to be one of the nine
divines who were to write Annotations on the New
Testament for the work afterwards published, and
known by the title of the "Assembly's Annotations."
His sufferings however, were not yet at an end ;
for soon after this apparent favour, upon a suspicion
that he was concerned in a plot for the seizing of
Dover Castle, he was apprehended and carried to
Leeds Castle, where he was imprisoned for some time.
In March, 1650, he held a public disputation in Folk-
stone Church with Fisher, an Anabaptist, who argued
against the necessity of ordination, and quoted as
his authority, some passage in Bishop Taylor's
" Discourse of the liberty of Prophesying," which
obliged Mr. Heading to write a tract on the subject.
On the restoration, when Charles II. landed at Dover,
Mr. Reading was deputed by the corporation to
address his majesty, and present him with a large
Bible with gold clasps, in their name. He was now
replaced in the Prebend of Canterbury, and the living
of Chartham. Here he died, October 26, 1667, and
was buried in the chancel of the church.
He published several occasional sermons from 1623 to
VOL VIII. s
194 EEDMAYNE.
J 663; and 1. Brief instructions concerning the Holy
Sacrament, London, 1645, 8vo. 2. A Guide to the
holy City, Oxon. 1651, 4to. 3. An Antidote to Anabap-
tism, 1654, 4to. It was in this he animadverted on
those passages of Bishop Taylor's Discourse, which
seemed to favour irregular preaching. 4. An Evening
Sacrifice, or Prayers for a family in these times of
calamity. 5. Speech made before King Charles II.
on the shore, when he landed at Dover, &c., 1660,
single sheet, with verses. Mr. Reading left several
manuscripts, partly in the hands of Basil Kennet,
whence they passed to his son, White Kennet. — Wood.
Watkins. Fuller.
REDMAN, or REDMAYNE, JOHN.
John Redman, or Redmatne, was born in Yorkshire,
in 1499, and was educated at Corpus Christi College,
Oxford, and afterwards at Paris. On returning to
England he settled at St. John's College, Cambridge,
of which he became a fellow in 1521.
For above twenty years he carefully applied himself
to the study of the Holy Scriptures ; and always began
and ended his studies with humble and earnest prayer
to Almighty God, to guide him into the knowledge of
the truth, and to preserve him from all dangerous errors
and delusions. His prayers found access to the throne
of grace ; and God opened his eyes to discern those
errors which he had been led into by the prejudice of
education ; and when the truth was thus discovered
to him, he embraced it in the love thereof, and con-
tinued a stedfast professor, and zealous defender of it,
unto the end.
As he found transubstantiation to be the received
doctrine, he was for som^ time very much disturbed,
whenever he heard it disputed and contradicted; and
REDMAYNE. 195
taking up a resolution to write in defence of it, he
carefully examined the Scriptures, and made a diligent
search into the writings of the fathers, for materials
towards his w^ork. The result of his inquiry was, that
he found this doctrine to have no foundation in Scrip-
ture and the purest antiquity, but to be an invention
of the schoolmen in the dark and later ages, and clogged
with infinite contradictions, and inexplicable absurdities.
Upon this, his zeal for it expired at once, and he
preached in the university against it, and against the
superstitious custom of carrying the Host in pro-
cession.
He was at first a sti^nuous opposer of the doctrine
of justification by faith alone, because he feared it
destroyed the necessity of good works, and saw how
it had been perverted by some of the Anabaptists, to
build most detestable and blasphemous heresies upon.
But when he had carefully perused the writings of our
reformed divines on that subject, and observed with what
exactness they had stated the doctrine of justification,
and guarded it from the least tendency to any of those
pernicious consequences, he declared himself convinced,
and confessed his conviction to King Henry, whose
chaplain he then was.
In 1537, he commenced doctor of divinity, and about
that time was chosen orator of the university. In 154U,
he was made Prebendary of Westminster, of which
church he is by several of our historians said to have
been dean ; but upon careful examination, this seems
to be a mistake. He was for some time Master of
King's Hall; and in 1546, on the dissolution of that
Hall, was advanced to be the'*first Master of Trinity
(JoUege, by the Charter of erection. In this station he
was a great promoter of the exact knowledge of the Greek
and Latin tongues ; and was so exceeding liberal to poor
students, that there were few industrious men in that
university, who did not receive a comfortable support
196 REDMAYNE.
from his bounty. He was very kind in particular to
that learned foreigner, Martin Bucer, notwithstanding
their disagreement in some points of religion, in which
he thought Bucer's zeal against Popery carried him
into the contrary extreme ; and in a sermon which he
preached at his funeral, did justice to his memory, and
detracted nothing from his due praise.
When he was taken ill of his last sickness at West-
minster, finding himself decay apace, he sent for Dr.
Alexander Nowell, afterwards Dean of St. Paul's, and
some other of the reformed divines ; and to prevent any
misrepresentations after his death, made before them,
a large declaration of his judgment concerning the chief
controversies of those times, which he desired them to
attest. The most remarkable particulars of which were
these : —
1. That Christ is really present in the Sacrament of
the Altar, in an ineffable manner, to those who receive
it worthily ; that we receive Him in our minds and souls
by faith ; and that to speak otherwise, savours of the
gross error of the Capernaites.
2. That the wicked are not partakers of the Body and
Blood of Christ, but that they receive the outward Sacra-
ment only.
3. That nothing which is seen, or perceived by any
outward sense, in the Sacrament, is to be worshipped ;
and that at the Holy Supper we must \vorship Christ in
heaven, but not the visible elements.
4. That purgatory, as taught by the schoolmen, was
an ungodly and pernicious doctrine, and that there was
no such place.
5. That offering masses is an irreligious, unprofitable,
and superstitious usage.
6. That the marriage of the clergy is not prohibited
by any law of Christ.
7. That to build our faith on the consent of the pre-
KEDMAYNE. 197
sent Church, is but a weak and sandy foundation ; and
that the Scriptures are the only rule of faith.
8. That the See of Rome had in many things swerved
from God's true religion and worship, and was so griev-
ously and horribly stained and polluted, that without
speedy repentance, God's righteous vengeance would
suddenly overtake and consume it.
This declaration is a full proof, that Strype is
under a great mistake, in asserting that this illustrious
ornament of our Reformed Church died in the Roman
Communion.
When Dr. Redmayne had finished his declaration, he
discoursed more largely on some of these points, and
that in so pathetic and affecting a manner, that Dr.
Young, one of the divines there present, who was not
then entirely come otf from the prejudices of his educa-
tion, declared that he was so moved and convinced, that
he now doubted of the truth of some things for which
before he would have suffered martyrdom.
After this, Dr. Redmayne's whole discourse was of the
joys of heaven, the last judgment, and of our redemption
through the merits of Jesus Christ, with Whom he
earnestly longed to be. He would often, with tears of
joy, praise and extol the ineffable love of our gracious
Redeemer to us miserable sinners; and exhorted his
friends to be always prepared for Christ's coming, to
love one another, to beware of this corrupt world, and
entirely to wean their affections from its transitory-
glories, and deceitful pleasures. He bore his sickness
with the greatest patience, and a perfect resignation to
the will of God, whether for life or death, yet he wished
rather, if it were God's blessed will, to be dissolved and
to be with Christ, and to be delivered from the troubles
and temptations of this miserable world. He practised,
to the utmost perfection, all those virtues and graees,
which he was wont to recommend to others in this
condition ; and when be found his end approaching, he
198 REGIUS;
broke out into this fervent prayer : — " Thy will, O
blessed Lord, be fulfilled ; 0 God of all comfort, give
me grace to have comfort in Thee, and to have m)'
mind wholly fixed on Thee." And after a short pause,
he added, " God grant us grace, that we have a true
understanding of His Word, the true use of His Sacra-
ments, and ever preach and maintain the truth, to the
glory of His most holy Name." Then he offered up
another short petition for the unity of the Church, and
soon after resigned his pious and holy soul to God.
He died in November, 1551, in the fifty-second year
of his age, and was buried in the north isle of West-
minster Abbey.
He wrote a Latin Treatise of Justification, and ano-
ther concerning Grace, which were published after his
death. — Doivnes.
EEGIUS, URBAN.
Urban Regius, properly called Le Roi, was born at
Langenargen, and studied at Lindau, Fribourg, Basle,
and Ingoldstadt. At the latter place, he was under the
tuition of Eck. (See his Life.) Here Regius read
lectures, but unfortunately was induced to superintend
the education of some j^ouths of noble families, and
provided them with books and other necessaries, which
their parents neglecting to pay, he was obliged to give
up what little property he had for the benefit of his
creditors, and in despair of assistance to carry on his
studies, enlisted as a common soldier. In this plight,
however, he happened to be discovered by Eck, who
procured his discharge, and prevailed on the parents
of his pupils to discharge all arrears due to him.
Urban then returned to his studies, and became so
distinguished, that the Emperor Maximilian, passing
through Ingoldstadt, made him his poct-laureat
REGIUS. 199
and orator ; and he was afterwards made professor of
poetry and oratory in that university. But, having
applied to the study of divinity, he engaged with warmth
and assiduity in the controversies of the times, particu-
larly in that between Luther and Eck, in which he
inclined to Luther ; but unwilling to give personal
offence to his preceptor and good friend Eck, he left
Ingoldstadt ' and went to Augsburg, where, at the
importunity of the magistrates and citizens, he under-
took the government of the Church. Here he departed
farther and farther from the errors of Popery, and
soon joined with Luther in preaching against them.
In his opinion, however, concerning the Lord's Supper
and original sin, he sided, for a time, with Zuinglius,
in consequence of a correspondence in which that refor-
mer explained to him the grounds of his belief. In his
preaching against errors so general as those of Popery
then were, he met with much opposition, but appears to
have been supported by some of the principal citizens,
one of whom bestowed on him his daughter, by whom
he had thirteen children. Eck, both by letters and by
the intervention of friends, endeavoured to gain him
back to the Church, but his principles were fixed, and
he resisted both flatteries and promises.
In 1530, there was a Diet held at Augsburg, at
which the Duke of Brunswick was present, who pre-
vailed on Piegius to go to Lunenburg in his dominions,
to take care of the Church there. The duke highly
esteemed him, and declared to the people of Augsburg,
who petitioned for his return, that he would as soon
part with his eyes as with Regius, and made him chief
pastor of all the Churches in his dominions, with an
ample and liberal salary. Here he passed the greater
part of a useful and active life in preaching, writing,
and religious conferences. He died May 23rd, 1541,
when on a journey with the Duke to Haguenau ; the
place of his death is said to be Zell ; but we have no
OOO EEMIGIUS.
account of his age. He had often wished that he might
die a sudden and eas}^ death, which happened to be
the case. His works were collected in 3 vols., folio.
The first two contain the pieces he published in Latin,
the other his German compositions. The last volume
was afterwards translated into Latin, and published
under the title of " Vita et Opera Urbani Regii, reddita
per Ernest. Regium," Norib. 1562. Some of his pieces
were translated in the 16th century into English, as
" The Sermon which Christ made on His way to Emmaus
&c." 1578, 4to; "A Declaration of the Twelve Articles
of the Christen Faythe, &c." 1548; "An Instruccyon
of Christen Fayth, &c." 15b8, translated by Fox the
martyrologist ; " The Olde Learnyng and the New
compared, &c." 1548, 8vo; "Exposition on the 87th
Psalm," 1594, 8vo ; "A Homily of the good and evil
Angell, &c." 1590, 8vo, and others. Besides what are
included in the three volumes mentioned above, John
Freder of Pomerania published, after the author's death,
a work of his, entitled " Loci Theologici ex patribus
et scholasticis neotericisque collecti."
EEMIGIUS.
Remigius was a native of Gaul, and was made grand
almoner to the Emperor Lotharius. About 853 or
854, upon the death of Amolo, that monarch promoted
him to the archiepiscopal See of Lyons. He was one
of the most strenuous and able defenders of the doc-
trine of Gotteschalchus, or rather of St. Augustine, on
the subjects of Grace and Predestination, among the
contemporaries of that monk. In 855, he presided in the
Council at Valence, which confirmed that doctrine, and
passed a sentence of condemnation on the canons
against Gotteschalchus, ( see his life,) which had been
decreed by the Council of Quiercy six years before. In
RENNIGER. 201
859, he presided in a Synod at Langres, which confirmed
the canons of the Council of Valence, and condemned
the propositions of John Scotus Erigena, relating to
Predestination. He died in 875. Such of his works
as are extant, may be found in the fifteenth vokune
of the Bibl. Patr., and the first Yolume of Maguin's
Collect. Script, de Prsedestinat. et Gratia. To Remigius,
Archbishop Usher has attributed that Commentary
upon the Epistles of St. Paul, which is given with
his name in the Bibl. Patr., but which ought rather
to be ascribed to Haymo.
EEMIGIUS OF AUXERRE.
Remigius of Auxeree derived his surname from the
Abbey of St. Germain at Auxerre, where he was placed
at the head of the schools belonging to his monastery.
About 822, he was called to Rheims by Foulques, the
successor of Hincmar in that see, who gave him the
direction of the literary seminary which he had founded
in his metropolitan city. He is said to have afterwards
gone to Paris, where he opened the first public school
in that city. He died about 900. He was the author
of Commentarius in omnes Davidis Psalmos, which
was published at Cologne in 1536, and chiefly consists
of the opinions and explications of St. Ambrose, St.
Augustine, and Cassiodorus, reduced into one mass ;
Enarratio in posteriores XT. minores Prophetas, pub-
lished at Antwerp in 1545, with the Commentaries of
Oecumenius upon the Acts of the Apostles and their
Epistles, and those of Arethas upon the book of Reve-
lation ; and Expositio Missse.
RENNIGER, MICHAEL.
Michael Renniger was a native of Hampshire, where
202 REYNOLDS.
he was born in 1529. He was a fellow of Magdalen
College, Oxford, whence he was expelled by Bishop
Gardiner, on account of his attachment to the prin-
ciples of the Reformation. He was an exile for religion
in Mary's reign and resided chiefly at Strasburg, On
the accession of Elizabeth, he was made one of her
chaplains, and proved a zealous champion for the
Reformation. He became a prebendary of Winchester,
and obtained the Rectory of Crawley, near that city.
In 1567, he was installed precentor and prebendary
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. He died in 1609.
His works are : — Carmina in mortem duorum Fra-
trum Suffolciensium, Henrici et Caroli Brandon; De
Pii V. et Gregorii XIII. furoribus contra Elizabe-
tham Reginam Anglias ; An Exhortation to True
Love, Loyalty, and Fidelity to Her Majesty ; Syn-
tagma hortationum ad Jacobem Regem Anglise. He
also translated from Latin into English, Bishop
Poynet's Apology or Defence of Priests' Marriages. —
Strype.
REYNOLDS, EDWARD.
Edward Reynolds was born of humble parents, at
Southampton, in the year 1599. His education began
in the Free Grammar School of his native town. At
the usual age, he was removed to Merton College?
Oxford, of which society, he became a postmaster in
1615, and in 1620, a probationed fellow. The latter
preferment he obtained by his proficiency in the
Greek language, and his eminent talents as a dis-
putant and orator. After he had taken the degree of
master of arts, he entered into orders, and was
REYNOLDS. 203
chosen preacher to the honourable society of Lincoln's
Inn. He was also preferred to the Rectory of Brauns-
ton, in Northamptonshire.
When the unhappy differences between Charles
the First and his parliament, issued in the civil
war which for many years afflicted the nation, Mr.
Reynolds joined the Presbyterian party, and in 1643,
was appointed one of the assembly of divines which
met at Westminster, avowedly to settle the contro-
versies that distracted the people, but in fact to
establish Presbyterianism on the ruins of the Epis-
copal Church. During this period, he was a frequent
preacher before the long parliament, and stood so
high in their estimation, that he was named one of
the seven divines, who were sent to Oxford with
authority to supersede the preachers appointed by the
university, and to bring that city to a more favour-
able view of the parliamentary cause. In the following
year he became one of the visitors of the university
and soon afterwards, he was chosen vice-chancellor,
and, by a mandate from the parliament, was created
doctor in divinity. His next promotion was to the
Deanery of Christ Church.
Hitherto Dr. Reynolds had acted with the adherents
of the parliament, but he was neither their servile,
nor an unprincipled instrument. When called on to
subscribe to the engagement, "to be true and faith-
ful to the commonwealth of England, without a
king and a house of lords," he refused to give the
disloyal pledge, and was consequently deprived of his
recently acquired honour. From this time, he appears
to have resided chiefly in London, where, as vicar
of St. Lawrence, Jewry, he faithfully discharged his
ministerial duties, and though neglected by the
independent rulers of the state, was very highly
esteemed by his Presbyterian brethren, and by the
country at large.
•204 RIBADENEIRA.
When General Monk marched his troops to Lon-
don, with the design of establishing a free parliament
and restoring the monarchical government, Dr. Rey-
nolds entered heartily into his views, and used his
interest, which was now very considerable, to bring
about the desired change. After the vote for recalling
the king, had passed the new parliament, the Pres-
byterian ministers deputed a number of their body
to wait on his majesty in Holland. Of this number
Dr. Reynolds was one, and his zeal in the royal
cause was not forgotten. On the king's arrival in
England, he was appointed one of his chaplains,
and in 1660, w^as elected warden of Merton College,
and consecrated Bishop of Norwich. As soon as
the government was peaceably settled, he retired to
his diocese, in which he constantly resided till his
death, which took place at Norwich, in 1676, in the
seventy-seventh year of his age. — Life prefixed to
Sermons.
EIBADENEIRA, PETER.
Peter Ribadeneira was born at Toledo in 1527,
and in 1540, he became a favourite disciple of the
founder of the Jesuits, {see Life of Loyola.) In
1542, he studied at Paris, and was afterwards em-
ployed in promoting the interests of the Jesuits, in
various parts of Europe. He accompanied the Duke
of Feria to England in 1558 ; and his inquiries
here, or what he made subsequently, encouraged him
to publish a treatise, On the English Schism, 1594,
8vo. He is, however, chiefly known for his Lives of
various Saints and Jesuits, and as the founder of
that biography of the Jesuits, which Alegambe and
others afterwards improved into a work of some
importance. One of his principal Lives, published
RICCA. 305
separately, is that of the founder, St. Ignatius de
Loyola. His Lives of the Saints, ( Ignatius Loyola,
Francis Borgia, Lainez, Salmeron, &c.) were translated
into English, and published in 2 vols. 8vo. He also
wrote, The Christian Prince, a refutation of The
Prince of Macchiavelli. He died at Madrid in 1611. —
Biog. Universelle.
EIBERA, FRANCIS DE.
Francis de Ribeea was born at Villacaslin in 1537,
and was educated at Salamanca. He became a
Jesuit in 1570. From this time he was employed
by his superiors in interpreting the Scriptures,
and filled the chair of professor of divinity in their
seminary at Salamanca till his death in 1591. His
works are : — Commentarii in XII. Prophetas Minores ;
Sensum eorundem Prophetarum historicum et moralem,
ssepe etiam AUegoricum complacentes ; Commentarii
Historic! selecti in XII. Prophetas Minores ; In
Sacrum Jesu Christi Evangelium secundum Jo-
annem ; In Epistolam ad Hebrgeos ; In Sacram B.
Joannis Apostoli et Evangelistse Apocalypsin ; De
Templo et iis quae ad Templum pertinent, Lib. V.
1593, 8vo ; and. The Life of St. Theresa, foundress
of the reformed order of the barefooted Carmelites.—
Moreri.
RICCI, MATTHEW.
Matthew Ricci was born in 155Q, at Macerata in
the March of Ancona. He became a Jesuit at 19
years of age. He had not completed his theological
studies, when he followed to the East Indies his pre-
ceptor father Valignan. During his abode at Goa he
applied assiduously to the language of China, to which
VOL. VIII, T
^06 RICCA.
country he was destined. He was furnished with
another branch of knowledge necessary in that mission,
that of mathematics, which he had acquired at Rome,
under the celebrated Clavius. In 1583, he arrived at
Caoquin, in the province of Canton, where he settled
with some brethren. To ingratiate himself with the
Chinese, he made a map of the world, in which,
whilst he corrected their prejudices with respect to the
relative dimensions of their country, he complied with
them by altering the meridian, so as to place it in
the centre. With a similar spirit of compliance, he
drew up a Chinese catechism, containing only the
precepts of morality and natural religion ; judging
that to present to them the mysteries of the Catholic
faith, without previous preparation would only serve
to inspire them with repugnance. His policy, however,
did not prevent him from undergoing some persecu-
tions in consequence of Chinese suspicion ; and it was
not till 1600, that he was able to gain access to the
emperor at Peking, employing the pretext of bringing
him a present of curiosities from Europe. He was well
received, and permitted to settle in that capital, where
his mathematical skill rendered him acceptable to the
court and men of letters. He purchased a house there
and built a church ; and the progress, such as it was,
which Christianity made in the metropolis of China,
was greatly owing to his exertions. He died there in
1010, leaving curious memoirs on China, of which
Father Trigault made use in his work " De Christiana
expeditione apud Sinas." In the " Lettres Edifiantes"
is a dialogue between a lettered Chinese and an
European, on the necessity of a first cause. Father
Orleans, in a life of this missionary, speaks of him
as an apostle, a saint, another Xavier. He seems
indeed, to have possessed all the indefatigable zeal of
his profession, joined to the peculiar policy of his
order. — Moreri. Aiken.
RICHARD OF ARMAGH. 207
RICHARD OF ARMAGH.
Richard, Archbishop of Armagh, whose real name was
Fitz-Ralph, aud whose historical name is Armachanus,
was bom, according to some, in Devonshire, and ac-
cording to others, at Dimdalk, in the county of Louth.
He was educated at Oxford, first at University and then
at Balliol Colleges. He commenced D.D., and in 1333
was commissary-general of that university. His first
Church promotion was to the chancellorship of the
Church of Lincoln, in July, 1334 ; he was next made
Archdeacon of Chester in 1336, and Dean of Lichfield
in the following year. While at Oxford he had dis-
tinguished himself by his opposition to the Mendicant
friars, whose affectation of poverty, and other super-
stitions and irregularities, he exposed in his lectures.
In 1347, he was advanced to the Archbishopric of
Armagh. The friars were so incensed at this exposure
of them, that they procured him to be cited before
Innocent VI. at Avignon, where he defended his
opinions with great firmness.
He wrote two Tracts against the Friars Mendicant;
one of them entitled, A Defence of the Curates against
the Mendicants ; and the other, De Audientia Confes-
sionum. His Treatise in the Defence of Parish Priests
is nothing but the Discourse which he made before the
pope and cardinals at Avignon. It begins with this
text: "Judge not according to the appearance, but
judge righteous judgment." And here, the archbishop
declares, he had no intention to oppose any doctrine of
the Church, neither did he desire the dissolution of the
Friars' order, but only to bring up their practice to their
institution. From hence he proceeds to relate the sub-
ject and occasion of the dispute. He reports, that being
at London, he met with some doctors engaged in a
discourse about the poverty of our Saviour and His,
^08 KICHARD OF ARMAGH.
Apostles. That being invited to preach upon this sub-
ject, he laid down nine conclusions in seven or eight
sermons, at which the Friars Mendicant took check,
and brought a frivolous complaint against him before
his holiness. His nine conclusions are these : —
First, — That if a question be moved about making
confessions with respect to place ; in this case, the
parish church is to be preferred before that of the friars.
Secondly, — That the parishioners ought rather to apply
to a parson or curate for confession than to a friar.
Thirdly, — That notwithstanding our Lord Jesus Christ
was poor when He conversed upon earth, yet it does
not appear that He affected poverty.
Fourthly, — That our Lord Jesus Christ did never beg,
nor make profession of voluntary poverty.
Fifthly, — That our Saviour never taught people to
make a choice and profession of beggary.
Sixthly, — That Christ our Lord held the contrary, that
men ought not to beg by inclination, nor without being
forced to it by necessity.
Seventhly, — That there is neither sense nor religion
in vowing voluntary and perpetual beggary.
Eighthly, — That it is not agreeable to the rule of the
Friars Minorites to be under engagements of voluntary
poverty.
Ninthly, — That the Bull of Alexander IV., which con-
demned the Libel of the Masters of Paris, censured none
of these seven last conclusions.
This Discourse is followed with a sort of Memorial
which he delivered in to the pope's commissioners. The
purport of it is to reply to the reasons which the priors
alledged to justify their begging. He likewise laid ano-
ther Paper before the cardinal commissioners, containing
a recital of the abuses committed by the begging friars
in their preaching, confessions, and devotions.
Fie died in 1360, at Avignon, not without suspicion
of poison. Fox says that a certain cardinal, hearing
RICHARD OF ST. VICTOR. 209
of his death, declared openly, that a mighty pillar of
Christ's Church was fallen. His works are : — Sermones
quatuor, ad Crucem Londinensem ; Defensio Curatorum
adversus Fratres Mendicantes, Paris, 1496. Fox, in
his Martyrology, asserts that the whole Bible was trans-
lated into Irish by him, and preserved in the sixteenth
century ; and Archbishop Usher says that there were
several fragments of this translation in Ireland in his
time. — Collier. Wharton s Ai^pendix to Cave.
EICHARD OF ST. VICTOR.
Richard of St. Victor was a native of Scotland, edu-
cated at Paris, w'hen he studied under Hugh de St,
Victor, and became one of the canons regular of St.
Augustine of the Abbey of St. Victor. In 1164, he was
elected prior of his monastery ; where he died in the
year 1173, equally respected for his virtues as for his
learned attainments. Concerning his merits as a writer
Dupin observes, " that he shews a great deal of subtlety
in his theological treatises, and argues methodically,
with an exactness becoming an able logician. His
critical pieces are very accurate, for the time in which
he lived. His style, however, is not very elevated ; on
which account his pious treatises, though abounding
in excellent matter, are greatly deficient in weight and
energy."
His works consist of critical observations and remarks
on some of the historical parts of the Old Testament,
relating to the tabernacle, and the temple of Solomon ;
allegorical and moral " Commentaries " on several of the
Psalms, the Song of Songs, and the Apocalj^pse ; Ques-
tions on certain difficult passages of St. Paul's Epistles
and other parts of the Bible, part of which is printed
among the works of Hugh St. Victor; and numerous
critical, doctrinal, and practical treatises, which are par-
T 3
no RICHARDSON.
ticularized in the two first of our authorities. The
whole of them have been frequently printed in a col-
lective form ; and the best edition is said to be that
of Rouen, in 1650, in 2 vols, folio. — Cave. Diqnn.
RICHARDSON, JOHN.
John Richardson was an Irish prelate, of whose early-
life little is known, except that he was born in Chester
and educated at Dublin. He was consecrated to the
See of Ardagh in 1633. In 1641, being in dread of
the rebellion which broke out in October of that year,
he removed to England, and died in London in 1654.
He was 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 ; and
Choice Observations and explanations upon the Old
Testament, 1655, fol. These Observations, which extend
to all the books of the Old Testament, seem intended
as a supplement to the 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. —
Harris's Ware.
RICHARDSON, WILLIAM.
William Richardson was born in 1 698, at Wilsham-
stead, near Bedford, and educated at Westminster, and
at Emmanuel College, Cambridge. He was appointed
Curate of St. Olave's, Southwark, which he held until
1726, when he was chosen lecturer of that parish. He
published in 1727, the Praelectiones Ecclesiasticae of his
uncle, John Richardson, author of a Vindication of the
EICHER. 211
Canon of the New Testament, against Toland. In 1724,
he was collated to the Prebend of Welton-Rivall, in the
Cathedral of Lincoln. In 1730, he published. The Use-
fulness and Necessity of Revelation ; in four Sermons,
preached at St. Olave's, Southwark, 8vo; and in 1733,
Relative Holiness, a Sermon preached at the Consecra-
tion of the Parish Church of St. John's, Southwark.
He next undertook, at the request of Bishops Gibson
and Potter, to publish a new edition of Godwin de
Praesulibus (which api:)eared in J 743, fol.) He then
returned to Cambridge, for the convenience of the
libraries, and more easy communication with his
learned contemporaries; and in 1735, he proceeded
D. D. In 1736, he was chosen master of Emmanuel
College; and he served the office of vice-chancellor in
1738, and again in 1769.. In 1746, he was appointed
chaplain to the king. He was named in the will of
Archbishop Potter to a precentorship of Lincoln ; which
however, was contested with him by Archbishop Pot-
ter's chaplain Dr. Chapman. The lord-keeper Henley
decided in favour of Chapman ; but on Dr. Richard-
son's appeal to the House of Lords, the decree was
reversed. Burn has inserted a full account of this
cause in his Ecclesiastical Law. Dr. Richardson died
in 1775. He was a member of the Society of Anti-
quaries, and left in M.S. some valuable collections
relative to the constitution of the university ; many
biographical anecdotes, preparatory to an Athente
Cantabrigienses, which he once intended to publish ;
and an alphabetical list of all the graduates of the
university from 1500 to 1735 inclusive. — Gen. Biog.
Diet.
RICHER, EDMUND.
Edmund Richer was born at Chaource, in the diocese
212 RICHER.
of Langres, in the year 15 GO. He studied divinity
at the University of Paris, where he was admitted a
member of the house and society of the Sorbonne, and
performed the exercises for his licentiate in 1587,
with great reputation. At the same time he taught
the logical class in the College of Cardinal le Moine.
Possessing a bold and impetuous spirit, he was enticed
to join the party, and to embrace the sentiments of
the league ; and he had even the hardihood, in one
of his theses, to express his approbation of the
murder of Henry the Third by James Clement. His
opinions, however, soon underwent a radical change, and
he was induced from motives of genuine patriotism,
to espouse the cause of Henry IV. No sooner had
he taken the degree of doctor, in 1590, than he
openly declared in favour of that prince, and distin-
guished himself by his activity and success in bringing
back the faculty to their duty. In 1594, he was
made grand master and principal of the College of
Cardinal le Moine. In 1600, he made his first
appearance from the press, as editor and translator
into French, of Tertullian's book "DePallio." About
the year 1605, he began to print an edition of the
works of John Gerson, or Charlier, that bold defender
of the authority of general councils above that of the
Pope, (see his Life;) but 'he was prevented from
publishing them for some time, by the interposition
of the papal nuncio at Paris. This circumstance did
not deter him from defending the opinions of Gerson,
for whom he wrote an "Apology," which he caused
to be published in Germany, and which was after-
wards connected with his edition of that author's
works. In the year 1608, Richer was elected syndic
of the faculty of divinity at Paris; and while he held
that office, he distinguished himself by the zeal and
spirit which he discovered in support of the ancient
privileges of the Galilean clergy. In the year 1611,
HIGHER. 213
at the request of Nicholas de Verdun, first president
of the Parliament of Paris, he published his treatise
•* De Potestate Ecclesiae in Rebus Temporalibus," 4to.
by way of answer to the thesis of a Dominican of
Cologne, who maintained the infallibility of the Pope,
and his superiority to a general council. This pro-
duction made a considerable noise, and excited against
Richer the intrigues of the nuncio, and of some
doctors devoted to the Court of RomCj who endeavoured
to procure his deposition from the syndicate, together
with the condemnation of his book by the faculty of
divinity ; but the parliament prevented the faculty
from passing their censure upon it^ Notwithwstanding
the interference of that body, Cardinal du Perron
assembled eight bishops of his province at Paris, in
the year 1612, who condemned the work. Against
their judgment as partial and improperly obtained,
Richer entered an appeal before the parliament, which
was registered according to the customary forms ; but
no further proceedings on the subject took place in
that court.
That Richer's book should be proscribed at Rome,
was naturally to be expected ; and the papal anathema
was speedily followed by that of the Archbishop of
Aix, and of three of his suffragans. Immediately
afterwards, a crowd of writers entered the lists against
the obnoxious work, whose patrons procured an express
order from court, that the author should not publish
anything in its defence. Not satisfied with having
thus silenced him, his enemies availed themselves of
their influence with the higher powers, to obtain letters
of command from the king and queen regent to the
faculty of divinity, enjoining them to choose another
syndic. Against this arbitrary attack on the privileges
of the faculty. Richer publicly protested ; after which
having first read a written defence of himself and his
opinions, he withdrew from his post. From this
214 RICHER.
time be ceased to attend the meetings at the Sor-
bonne, and shut himself up chiefly in solitude,
occupied in study and the composition of works which
were not published before his death. His enemies,
however, would not suffer him to pursue his labours
in peace, but by their interest procured his arrest,
and commitment to the prison of St. Victor. They
would even have delivered him up to the Pope, had
not the parliament and the Chancellor of France
prevented them, on the complaint of the University
against their proceedings. Still his enemies continued
their persecution; and in the year 1620, he was
pressed to publish a declaration condemning his book.
This he was determined not to do ; but he made a
declaration of his readiness to explain the propositions
which it contained in a catholic sense, adding, more-
over, that he submitted his work to the judgment of
the holy see and of the Catholic Church. Afterwards
he made a second declaration to the same purport.
In 1629, he reprinted his treatise "De Potestate,"
accompanied with such a comment as he thought
might prove satisfactory, and the two declarations
just mentioned. The Court of Rome, however, de-
manding a more explicit retractation of his doctrine,
Cardinal Richelieu determined that he should sign a
third declaration drawn up by an apostolic notary
who was sent to Paris for that purpose by the
pope. Violence, it is said, was resorted to, to compel
compliance, which hastened the old man's death,
which occurred in 1631. He left behind him several
works, which discover extensive learning, great discern-
ment, much critical skill, and a commendable boldness
in exploding the prejudices of the schools. Mosheim
honourably distinguishes him from his contemporaries,
by observing that he " was the only doctor in the
University of Paris who followed the literal sense and
the plain and natural signification of the words of
RIDLEY. 215
Scripture; while all the other commentators and
interpreters, imitating the pernicious example of several
ancient exj)ositors, were always racking their brains
for mysterious and sublime significations, where none
such were, nor could be designed by the sacred writers."
Besides the articles already mentioned, he was the
author of Vindicise Doctrinas Majorum, de Auctori-
tate Ecclesiae in Rebus Fidei et Morum ; De Optimo
Academiae Statui ; and Obsterix Animorum. After
his death were published from his M.S.S., Notes on
the Censure of the Books of Mark Anthony de Domi-
nis by the Sorbonne ; A History of General Councils
in Latin, printed at Cologne in 1682, in 3 vols. 4to ;
and a History of the Syndicate of Edmund Richer,
written by himself. He also left behind him in M.S.
A History of Joan of Arc, or The Maid of Orleans,
in 4 vols, fol., of which the Abbe Lenglet made free
use in composing his History of Joan of Arc. —
Moreri. Aiken.
RIDLEY, NICHOLAS.
It is a matter of regret that within the compass of
an article in this work, it is impossible to give an
adequate account of this illustrious saint and martyr
of the Church of England. Suffice it to say that
in every relation of life, the power of his intellect, the
integrity of his principles, and the piety of his heart were
conspicuous. For the public affairs and general history
of the Church at this period, the reader is referred
to the Life of Cranmer. Welmontswick, in Tynedale,
in the county of Northumberland, had the honour of
•being the birth place of Nicholas Ridley, at the beginning
of the sixteenth century. He was educated in a gram-
mar school at Newcastle-upon-Tyne, and thence pro-
ceeded to Pembroke Hall, Cambridge. When he came
216 RIDLEY.
to Cambridge, about the year 1518, he found it in some
disturbance, occasioned by setting up the pope's indul-
gences upon the school-gates, over which was written
this verse of the Psalmist, " Blessed is the man that
hath set his hope in the Lord : and turned not unto
the proud, and to such as go about with lies." (Psa. xl.)
The person who stuck it up, (though then unknown)
was excommunicated by the chancellor of that university,
Bishop Fisher; it seems it was one Peter de Valence,
a Norman. Here Ridley had an oportunity of learning
the Greek tongue, at the public lectures of Richard
Crook, who about that time began to teach it in Cam-
bridge ; to which all the scholars equally contributed,
whether they attended it or not. As to religious opinions,
his first prejudices, the public discredit of Lollardy before
he came to Cambridge, and the diligent and severe pro-
secution of Lutherans after he came there, were all in
favour of the established superstitions. Nay more, his
uncle, Dr. Robert Ridley, at whose expense and under
whose influence he was now educating at Pembroke
Hall, would keep him steady in that tract : for in the
year 1520, or 1521, when the cardinal held a kind of
convocation in his house, for the discussing and refuting
Luther's doctrines, Dr. Ridley (with others) was sent
from the University of Cambridge to assist in them.
In 1522, he took the degree of B.A., and in 1524,
he was chosen fellow of liis college. As his studies were
now directed to divinity, his uncle, at his own charge,
sent him for farther improvement to the Sorbonne, and
thence to Louvain. 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 committed
to memory almost all the Epistles in Greek ; which walk
is still called Ridley's Walk. In 1533, he was chosen
senior proctor of the university.
RIDLEY. 317
While he was proctor, the important point of the~
pope's supremacy came before the university to be ex-
amined on the authority of Scripture. For this purpose
tliey appointed public disputations for sifting the ques-
tion thoroughly. In these it is probable that Ridley's
education at Paris had given him an ability to assist
with great success ; as he might have learned there to
overcome the chief difficulty in that question, which was
to get over the prejudice of human authority in the
decrees of popes and councils, and their false interpre-
tations of Scripture. Their famous appeal from the
pope's repeal of the acts of the Council of Basle was
yet fresh in memory, and the writings of two of their
members, Gerson and Occam, were then diligently read
there. The latter of these determines, that neither the
pope nor the clergy are exempt from the emperor's jurisdic-
tion ; and that whatever greater privileges they enjoy, they
hold of human right only. Grounding his determina-
tion on this Scripture, that each, after embracing Chris-
tianity, was to remain in the same condition in which
he was before he was called. (1 Cor. vii. 20.) If therefore,
says he, before ordination, every priest was subject to
his own prince ; after priesthood taken, he was to con-
tinue in the same subjection : and consequently the
pope, if before he was called to the Papacy he was
subject to the emperor, his being called to the Papacy
does not discharge him from being under the imperial
jurisdiction. The University of Cambridge therefore
following the judgment of that at Paris, after mature
deliberation came to this resolution : " 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." Signed in the name of the
university. May 2nd, 1534, by Simon Heynes, vice-
chancellor; Nicholas Ridley, Richard Wilkes, proctors.
In 1534, he took the degree of B.D., and was chosen
chaplain of the university, and public reader. In 1537,
VOL. VIII. u
218 RIDLEY.
liis great reputation as a preacher, and his intimate ac-
quaintance with the Scriptures and fathers, led Cranmer,
Archbishop of Canterbury, to appoint him his domestic
chaplain. As a farther mark of esteem, he collated
him in April, 1538, to the vicarage of Heme in Kent.
Here he preached the principles of the Reformation,
excepting that he still adhered to the doctrine of the
corporal presence in the Eucharist; and among other
converts whom he made to them, was the Lady Fiennes.
In ]')39, when the act of the Six Articles was passed,
Ridley who had now the character of a zealous Scrip-
turist, bore his testimony against it in the pulpit. In
1549 he went to Cambridge, and took his degree of D.D.
Soon after this he was preferred to the mastership of
Pembroke Hall, and about the same time, through the
archbishop's influence was appointed chaplain to the
king, and was nominated to a prebend in the Cathe-
dral Church of Canterbury, which was now made a
collegiate church with a deanery, twelve prebendaries,
and six preachers.
How honestly and prudently the new prebendary
behaved himself, appears in good measure from his
endeavours in the pulpit to set the abuses of Popery
so open before the people's eyes in his sermons, as to
provoke the prebendaries and preachers of the old
learning to exhibit articles against him, at the Arch-
bishop's Visitation for preaching contrary to his tes-
timony against any error he had discovered ; yet, the
statute of the six articles. He feared not to bear
with respect to the authority by which the six articles
were enjoined, delivering his opinion so cautiously, as
that his accusers could prove nothing but the malice
of their accusation.
His subjects, and his manner of handling them, we
learn from his adversaries. His subjects were chosen
to recommend a sensible spirit of devotion; maintain-
ing that prayer ought to be made in a language which
RIDLEY. 219
the people understood, and not in an unintelligible
tongue, "for so it were but babbling"; and for this end he
introduced in his own parish church at Heme a trans-
lation of the excellent hymn of St. Ambrose, Te Deum ;
directing at other times not to build any security upon
mere ceremonies, for that no meeter term could be given
them than beggarly ceremonies : and though he had a
very high opinion of the usefulness of Auricular Con-
fession, as in a letter written by him in prison he de-
clares he always had, and it was now appointed by
statute, that of the six articles, yet he ingenuously and
faithfully declared the truth in that matter, that it was
but a mere positive law, and ordained as a godly mean
for the sinner to come to the priest for counsel ; as such
he recommended and wished the use of it ; but then he
declared, that as to the doctrine of its being absolutely
necessary to salvation, he could not find it in Scripture.
These points we find urged against him by the preben-
daries and preachers of Canterbury two years after.
The manner in which he treated his subjects we learn
from the acknowledgment of Winchester in a letter to
Ridley in King Edward's reign, when his authority and
reputation might have emboldened him to be more dog-
matical. He says, "You declared yourself always desirous
to set forth the mere truth, with great desire of unity, as
you professed ; not extending any of your asseverations
beyond your knowledge : but always adding such like
words, as far as you had read, and if any man could
shew you further, you woidd hear him; wherein you
were much to be commended." Such was the meek
and gentle spirit of him, whom a late Popish writer
is pleased to brand for " his virulent temper in matters
of religion."
Hitherto Dr. Ridley had been an unsuspecting believer
in the doctrine of transubstantiation ; but in the year
1545, while spending a considerable time in retirement
at Heme, he employed himself in carefully and dis-
U2Q RIDLEY.
passionately examining into its truth and evidence. To
this subject his attention appears to have been drawn,
by the apology of the Zuinglians for their doctrine
respecting the Eucharist in opposition to Luther, which
had been lately published, and was very generally and
eagerly read. He had also procured the treatise of
Bertram or Ratramn, (see his Life) a monk of Corbie
in the ninth century, written against Paschasius
Radbert, at the request of the Emperor Charles
the Bald, of which we have made particular men-
tion in our life of the author. From this book
Dr. Ridley learned, that the doctrine of the corporal
presence, or transubstantiation, was for the first time
advanced so lately as about the year 840, and that
it met wdth the strongest opposition from some of
the firm supporters of the Catholic Church. This dis-
covery razed at once that foundation of authority on
which he had been accustomed to establish that doc-
trine, and prepared him to consider without prejudice
what the writers above mentioned had published. He
now determined to search the Scriptures more accurately
upon the subject, as well as the doctrine of the primitive
fathers. As he proceeded, he honestly communicated
his discoveries and his scruples to his friend and patron
Cranmer, who, knowing the sincerity of the man, and
his cool judgment, was prevailed upon to examine this
doctrine himself with the utmost care. The result was,
that both Dr. Ridley and the archbishop became fully
convinced, that the doctrine in question was not a doc-
trine of Scripture. The setting aside this absurd tenet
was a very important article of the Reformation ; for, as
Cranmer expressed himself, " the taking away of beads,
pilgrimages, pardons, and such like Popery, was but
the lopping a few branches, which would soon spring
up again, unless the roots of the tree, which were
transubstantiation and the sacrifice of the mass, were
pulled up." And this he acknowledged was owing to
RIDLEY. aai
conference with Dr. Ridley, " who, by sundry persua-
sions and authorities of doctors, drew him quite from
his old opinion." Towards the close of the year 1545,
Cranmer procured for his friend the eighth stall in
the Church of St. Peter at Westminster. Upon the
accession of Edward VI. in 1547, Dr. Ridley, being
appointed to preach before the king on Ash- Wednesday,
took that opportunity, after confuting the Bishop of
Rome's pretended claims to authority and power, to
discourse concerning the abuses of images in churches,
and ceremonies, particularly the use of holy water for
driving away devils ; which Gardiner, Bishop of Win-
chester, who was among his auditors, made an unsuc-
cessful attempt to defend, in a letter which he sent
to him on the following Monday.
In 1547, Dr. Ridley was consecrated Bishop of
Rochester. This year, the Archbishop of Canterbury,
Dr. Cranmer, communicated to Latimer, (released from
his confinement, but refusing the episcopal charge, and
residing with the archbishop) those truths with regard
to the Lord's Supper, with which Ridley had brought
him acquainted the year before. The idolatrous vene-
ration of that Sacrament in the Church of Rome, in
worshipping the elements, as converted into the very
substantial and natural Body and Blood of Christ ; and
the extreme reverence paid to them by the Lutherans,
as comprehending and containing in them the same
substantial and natural Body and Blood, were now
openly opposed: but the Anabaptists, who fled from
Germany hither ; the extravagant among ourselves, who
leap from one extreme, over the truth, to the other ; and
some Protestants, who confounded truth and error by
their scurrility, carried this opposition so far as to
bring this Sacrament into great contempt. Railing bills
against it were fixed upon the doors of St. Paul's
Cathedral, and other places, terming it Jack in the box,
the Sacrament of the Halter, Round Robin, and such
u 3
k'52 KTDLEY.
like irreverent terms. The new Bishop of Rochester,
who, was as far removed from profaneness as from
superstition, set his face strenuously against this im-
piety; and publicly rebuked it in his sermon at St.
Paul's Cross, with great earnestness asserting the
dignity of the Sacrament, and the presence of Christ's
Body there ; reproving with great freedom those who
did irreverently behave themselves with regard to it ;
bidding them, who esteemed the Sacrament no better
than a piece of bread, to depart, as unworthy to hear
the mystery ; as the Poenitentes, Audientes, Catechu-
meni, and Energumeni, in the primitive times were
not admitted when the Sacrament was administered.
He observed to them (as Fecknam reports) that the devil
believed better than some among them ; for he believed
that Christ was able of stones to make bread, but they
would not believe that Christ's Body was in the Sacra-
ment : but to the receivers, the Sanctl, he so explained
the Presence, that he asserted, that the material sub-
stance of the bread did still remain, and that Christ
called it His Body, Meat, and Flesh, giving it the
properties of the Thing of which it beareth the name.
Here we find the same lines of his character continued
in the preacher, which were observed before in the
disputant ; modest in proposing his opinions to persons
whose judgments only w^ere mistaken, meekly instruc-
ting those who were in error: but earnest and severe
wherever he discovered a fault in the will, boldly
rebuking vice. Yet, notwithstanding all his care and
caution, this sermon was afterwards very untruly and
unjustly represented, as he himself complained, as if
he had in it asserted the presence of Christ's natural
Body.
We may mention here a disputation held at Cam-
bridge on this subject, at which Bishop Pddley presided.
The Protector Somerset, presuming probably on the
favours lately shewn to the Bishop of Rochester, and
RIDLEY. j^'23
the expectation of further favours in «time to come,
endeavoured to persuade or intimidate him to coun-
tenance one of those foul jobs which disgraced so many
of the lay reformers, by which he desired, under pre-
tence of Reformation, to rob the University of Cambridge
and to enrich himself. Ridley could be neither per-
suaded nor intimidated, and the proud and grasping
protector was obliged to drop the affair. The commis-
sioners to whom the Protector Somerset intended to
assign this job, were appointed also to preside at the
disputation just alluded to, and this part of the com-
mission was executed. Two positions were appointed
to be the subjects of this public disputation ; and after
they had been sufficiently ventilated, a determination
of the matters debated was to be made by the Bishop
of Rochester. The two positions were : —
1. Transubstantiation cannot be proved by the plain
and manifest words of Scripture, nor can thereof be
necessarily collected, nor yet confirmed by the consents
of the ancient fathers for these one thousand years
past.
2. In the Lord's Supper is none other oblation or
sacrifice, than one only remembrance of Christ's death,
and of thanksgiving.
The first disputation was on Thursday the 20th of
June, Dr. Madew of Clare Hall, respondent, maintain-
ing the above positions: Dr. Glyn, Master Langdale,
Sedgwick and Young, opponents. The second dispu-
tation was held on Monday the 24th, Dr. Glyn, respon-
dent, maintaining the contrary positions : Master Par-
ker, (not Matthew, who was afterwards Archbishop of
Canterbury) Pollard, Vavasor, and Young, opponents.
There is one difference observed between the disputa-
tions at Oxford and at Cambridge : Peter Martyr
admitted a change in the elements ; and Langdale,
one of the opponents, the first day at Cambridge, asked,
supposing a change admitted, " Whether that change
^24 RIDLEY.
was wrought in the substance, or in the accidents, or
else in both, or in nothing?" Ridley interposed and
answered, "There is no change, either of the sub-
stances or of the accidents, insomuch, that whereas the
bread and wine were not sanctified before, nor holy,
yet afterward they be sanctified, and so do receive
then another sort or kind of virtue, which they had not
before."
After the disputations were finished, the bishop
determined : —
First, — Against Transubstantiation, on these five
principal grounds :
1. The authority, majesty, and verity of Holy Scrip-
ture: "I will not drink hereafter of the fruit of the
vine." St. Paul and St. Luke call it bread after con-
secration. They speak of breaking, which agrees with
bread, not with Christ's Body. It was to be done in
remembrance of Him. " This is the Bread that came
down from heaven ;" but Christ's Body came not down
from heaven. "It is the Spirit that quickeneth, the
flesh profiteth nothing."
'2. The most certain testimonies of the ancient
Catholic fathers, who (after my judgment) do sufficiently
declare this matter. Here he produced many fathers,
Dionysius, Ignatius, Irenasus, Tertullian, Chrysostom,
Cyprian, Theodoret, Gelasius, x\ustin, Cyril, Isychius
and Bertram, who call it bread after consecration,
sacramental bread, the figure of Christ's Body : and
expressly declare that bread still continues after con-
secration, and that the elements cease not to be the
substance of bread and wine still.
3. The nature of a Sacrament. In this he sujDposes
natural symbols to represent like spiritual effects, which
in the sacrament of the Lord's Supper are unity, nutri-
tion, and conversion. They who take away the union
of the grains making one bread, of which partaking
we become one mystical Body of Christ ; or they who
HIDLEY. j;)Q5
deny the nutrition, or substance of tliose grains, by
which our bodies being nourished is represented the
nourishment of our souls by the Body of Christ, these
take away the simiUtude between the bread and the
Body of Christ, and destroy the nature of a Sacrament.
As neither is there any thing to signify our being turned
into Christ's Body, if there be no conversion of the bread
into the substance of our bodies.
The 4th ground was. that Transubstantiation destroys
one of the natures in Christ.
They which say that Christ is carnally present in the
Eucharist, do take from Him the verity of man's nature.
Eutyches granted the divine nature in Christ, but His
human nature he denied. So they that defend Tran
substantiation, ascribe that to the human nature, which
only belongeth to the divine nature.
The 5th ground is the most sure belief of the article
of our faith, " He ascended into heaven."
He quotes from St. Austin on St. John, " The Lord
is above, even to the end of the world : but yet the
verity of the Lord is here also. For His Body wherein
He rose again must needs be in one place, but His
verity is spread abroad everywhere."
By verity he means an essential divine presence by
His invisible and unspeakable grace, as he distinguishes
on Matthew xxviii,, " As touching His majesty, His
providence, His invisible and unspeakable grace, these
words are fulfilled, which He spake, ' I am with you
unto the end of the world :' but according to the flesh
which He took upon Him, so ' ye shall not have Me
always with you.' And why? because as concerning
His flesh He went up into heaven, and is not here,
for He sitteth at the right hand of the Father: and
yet concerning the presence of His divine majesty He
is not departed hence." And from Vigilius he quoted,
" Concerning His flesh we look for Him from heaven ;
Whom, as concerning the Wo}d (or divine nature) we
226 EIDLEY.
believe to be with us on earth." And again, "the
course of Scripture must be searched of us, and many-
testimonies must be gathered, to shew plainly what
a wickedness and sacrilege it is, to refer those things
to the property of the divine nature, which do only
belong to the nature of the flesh : and contrariwise,
to apply those things to the nature of the flesh, which
do properly belong to the divine nature." This he
observes the Transubstantiators do, who affirm Christ's
Body not to be contained in any one place, and ascribe that
to His humanity, which properly belongs to His divinity.
Second, — Against the oblation of Christ in the Lord's
Supj)er he determined on these two grounds : —
1. Scripture; as Paul saith, Hebrews, ix., "Christ
being become an High Priest of good things to come,
by a greater and more perfect tabernacle not made with
hands, that is, not of this building : neither by the
blood of goats and calves, but by His own Blood, entered
once into the Holy place, and obtained eternal redemp-
tion for us. And now in the end of the world He hath
appeared once to put away sin by the sacrifice of Him-
self." And again, " Christ was once oflered to take away
the sins of many." Moreover he saith, "With one
offering hath He made perfect for ever those that are
sanctified." These Scriptures do persuade me to believe
that there is no other oblation of Christ (albeit I am
not ignorant that there are many sacrifices) but that
which was 07ice made on the cross.
2. The testimonies of the ancient fathers. Austin
ad Bonif. Epist. 23. Again, in his book of forty- three
questions, question forty-one, contra Transubstan. lib.
20. cap. 21, 28., where he writes how the Christians
keep a memorial of the sacrifice past, with an oblation,
and participation of the Body and Blood of Christ.
Fulgentius in his book de Fide, calls the same a com-
memoration. And these things are sufficient at this
time for a scholastic determination of these matters.
PJDLEY. Sa-T
In 1548, Bishop Kidley was employed with Arch-
bishop Cranmer, and others, in reforming, translating,
and compiling the Book of Common Prayer. (See the
Life of Cranmer. J
On the suspension of Bishop Bonner, Bishop Ridley
was translated to London, and was enthroned in April,
1550. Nothing could exceed the piety, zeal, sound
judgment, and decorum with which he conducted him-
self in this high office. We have a minute account
of his domestic arrangements, w^hich are interesting,
as throwing light upon the customs of the time, while
it is for all time instructive. When, in 1551, the
sweating sickness prevailed in England, and made its
appearance in London in the month of June, while
all the nobility and men of wealth fled, Bishop Ridley
remained at his post, braved all danger, and while
hundreds were dying daily around him, he laboured
in the discharge of his pastoral functions and endea-
voured to improve the public calamity to the reformation
of the manners of the people.
In 1551, occurred the controversy between the Bishop
of Lttndon and Dr. Hooper, the elect of Gloucester,
who was anxious to accept the episcopal office and
revenues, but demurred to the use of the episcopal
vestments. There were long arguings between them,
and at last the dispute kindled into some heat. The
Bishop considered it as a refractory disobedience to
laws and governmxent, which it is necessary at all times
to support, but was then more particularly so, in those
days of faction ; for the doctrine of Lady Mary's court
w^as, that the king's laws during his minority were not
to be obeyed ; Bonner and Gardiner had refused to
preach that obedience was due to them ; and the king-
dom w^as scarcely quieted from insurrections in all parts
of it from the same principle : nay even among the Gos-
pellers, as they were called, their whims and enthusiasm
had introduced great disorder : not only Munster had
228 RIDLEY.
taught to withdraw all obedience from the civil powers
to erect an unscriptural kingdom of Christ, but Calvin's
own opinions, to which Hooper inclined, were probably
too well known, which he afterwards published in his
Prelections upon Amos ; where he says, " We are sen-
sible of the consequence of that unhappy principle,
which gives the civil magistrate a sovereignty in religion.
The complimenting Henry the Eighth wdth such a
sovereign authority in all matters shocked me extremely.
They who call him the supreme head of the Church
under Christ, were plainly guilty of blasphemy." On
these accounts Ridley looked upon it as a point of
importance that Hooper should comply, and learn
obedience before he took upon him the office of a
governor, while Hooper endeavoured to represent it as
a contest only about habits, indifferent at best, but in
his judgment sinful. Hence grew a warm controversy
about religious vestments ; and what was begun by
Cranmer on account of the Premunire was now called
the Bishop of London's Controversy de re vestiaria. The
pulpits and the schools engaged in the dispute; for
Peter Martyr in a letter to Bucer mentions disputations
at Oxford, about the middle of October, on this ques-
tion, " whether it were lawful to recall the Aaronic cere-
monies into the Christian Church ?" In which letter
he blames Hooper for not coolly canvassing the point
among his friends, which would have prevented that
heat of preaching, which then could hardly be allayed.
Hooper himself, who was a popular preacher, and soon
after silenced, declaimed liberally on the subject. Nor
was he without seconds in his cause ; John a Lasco was
entirely of his opinion, and many of the court (as
Martyr heard) favoured him. Nay he boasted, that the
foreign Churches, and particularly the two professors,
Bucer and Martyr, sided with him : but in this he was
mistaken, for John a Lasco, who warmly espoused
Hooper's cause, acknowledges that he counselled Hooper
RIDLEY. 229
to give out confidently, that all the foreigners then in
England were of his opinion ; for being so straitened
in time, that he had no opportunity of asking their
judgment, he boldly ventured to strengthen his cause
by the patronage of their names : but in this both
Hooper and a Lasco were greatly too forward, and dis-
appointed in the event. These flames of contention
alarmed the council ; they knew not how far they might
reach, nor what confusion might be introduced by them.
Therefore, October 3rd, they sent for Hooper, and
required him to cease the occasion of this controversy,
by conforming himself to the laws. Hooper humbly
besought them, that, for declaration of his doings, he
might put in writing such arguments as moved him
to be of the opinion which he held. This was granted
him ; and he offered a Book to the Council against
the use of those habits which were then used by the
Church of England in her sacred ministries. The next
Sunday, October 6th, the Council wrote to the Bishop
of London, that "whereas there had been some dif-
ference between him and the Elect of Gloucester, upon
certain ceremonies belonging to the making a Bishop,
wherein their lordships desire is, because they would
in nowise be stirring up of controversies between men
of one profession, that he would cease the occasion
thereof. The bishop humbly required that as the Elect
of Gloucester had leave to offer in writing his reasons
for dissenting, he also in his own justification might
put in writing such arguments as moved him to be of
the opinion which he held." This was granted, and he
had orders to attend the council the next Sunday, and
to bring with him such answer as he thought convenient.
Part of Hooper's Book, says Dr. Gloucester Eidley, I
have by me in M.S., but Ridley's Answer I have never
seen : yet by a Letter from John a Lasco, I find that
it was not only defensive; for, besides answering
Hooper's arguments, some objections were added ; which
VOL. vriL X
•>30 RIDLEY.
Hooper by another writing endeavoured to refute. And
this refutation was again refuted in a pretty long
answer from the bishop and it appears that the council
were so well satisfied that Hooper's stiffness was more
tlian reasonable, in standing out still against any com-
pliance, that even his great friends forsook him, and
forthwith commanded him to keep his house, unless it
were to go to the Archbishop of Canterbury, or the
Bishops of London, Ely, or Lincoln, for counsel and
satisfaction of his conscience.
In June, 1550, the Bishop of London held his pri-
mary visitation, and directed that the Romish altars
should be taken down, and tables substituted in their
room.
The reasons assigned for this injunction were : —
1. That the end of this sacrament was to eat of
Christ's body, and to drink His blood, not to sacrifice
and crucify Him again : the end therefore required a
table rather than an altar.
2. It is sometimes indeed called altar in the Book of
Common Prayer, as that on which the sacrifice of praise
and thanksgiving is offered; but it is also called the
Lord's table, and the Lord's board indifferently, without
prescribing any particular form. So that this injunction
is not contrary to the Book of Common Prayer.
o. The Popish opinion was that an altar was neces-
sary for the celebration of the mass, which superstitious
opinion was kept alive by the continuance of altars :
therefore the removal of altars was necessary for abolish-
ing that superstitious opinion.
4. An altar was ordained for the sacrifices of the law ;
but now both the law and the sacrifices ceasing, the
altar should also cease.
5. Christ instituted His last supper at a table, and
not upon an altar. Nor did either the Apostles or the
primitive Church, as we read of, ever use an altar in
the ministration of the Holy Communion. Therefore
RIDLEY. 231
a table, as more agreeing with Christ's institution and
primitive practice is rather to be used than an altar.
6. Because the Book of Common Prayer leaves it to
the diocesan to determine, if any doubt arises about the
practice of it.
He was soon after engaged with the archbishop in
drawing up the forty- two articles. (See Life of Crafimer.J
In the year following, he visited his old college at Cam-
bridge, and on his return called at Hansdon, to pay
his respects to the Princess Mary, afterwards known
as the bloody queen. The arrogance, insolence, and
bitterness of her nature she displayed on this occasion,
in the insults she offered to the venerable prelate. In
1553, the bishop preached before Edward VI., and so
effectually did he insist upon the duty of almsgiving,
beneficence, and charity, that the king sent for him
to inquire how he might best put into practice the duties
so strongly enforced. The bishop conferred upon the
subject with the lord mayor and corporation of London.
The result was such a representation of the different
classes of objects which called for the attention of huma-
nity, as determined the king to found, or incorporate
anew, and endow with ample revenues, those noble
charitable institutions, Christ's, Bartholomew's, Bride-
well, and St, Thomas's hospitals.
When, after the death of King Edward VI., an
attempt was made to raise Lady Jane Grey to the
throne. Bishop Ridley was induced heartily to concur
in it by his attachment to the principles of the Refor
mation. Being commanded by the council to preach
at St. Paul's, and to recommend Queen Jane to the
people, he obeyed the order with great zeal and earnest
ness, pointing out the dangerous and ruinous conse-
quences which must follow, should the Princess Mary
succeed, who was a rigid Papist, determined to subvert
the true religion as already established, and to betray
the kingdom again into slavery under a foreign power.
«32 KIDLEY.
After the design in favour of Lady Jane had miscarried,
and the Princess Mary had been acknowledged and
proclaimed queen, Ridley was obliged as Bishop of
London to wait upon her majesty, expecting doubtless
to be accused of treason. By the command of that
bigotted princess he was sent back from Framingham
on a lame horse, and committed to the Tower on the
26th of July, 1553, to be proceeded against, not as a
state prisoner for treason, but for heresy. Notwith-
standing this treatment, the bishop might have delivered
himself from the danger which threatened him, and
recovered the queen's favour, if he would have brought
the weight of his learning and authority to countenance
her proceedings in religion. With the hope of winning
him, therefore, he was treated with more resjDect and
indulgence than the other prisoners in the Tower,
having the liberty of walking about in it, to try if he
would vo-luntarily go to mass. In the meantime, he
was very desirous of conferring with Cranmer and Lati-
mer, who were his fellow prisoners, that he might bring
his own opinions to the test, and either correct or streng-
then them from the experience of those veterans. For
this purpose they had several conferences, exchanging
papers and letters on these subjects. When Ridley had
been about eight months in the Tower, he was con-
veyed from thence to Oxford, together with Cranmer and
Latimer, to be present at a disputation, when it was
pretended that the controversy between the Papists and
Protestants would be determined by a fair debate be-
tween the most eminent divines of both parties. Of
the gratuitous and heartless insults offered to the mar-
tyrs, an account is given in the Lives of Archbishop
Cranmer, and Bishop Latimer. The important point
of the controversy turned on the subject of transub-
stantiation. The Papists represented their doctrine of
transubstantiation as founded on these three firm pillars.
Scripture, the interpretation of the primitive writers,
and the determination of the Church.
KIDLEY. 233
The Scripture in express terms affirms, in the words
of Christ Himself, " This is My body ;" consequently, say
they, this was transubstantiated from the bread it had
been, into the body of Christ. And Christ being Truth
itself and the Wisdom of the Father, to refuse credit
to His declarations, or to suppose that when He said
one thing He meant another, is impiety and infidelity.
If the Protestants expressed, as indeed they did, the
greatest reverence for Christ's words, and maintained
that they themselves understood His words in the true
sense, while the adversaries dishonour Him by interpre-
ting them in an absurd one ; the Papists urged : —
. The consent of antiquity; for that all the primitive
writers interpret the words as the Papists do, and sub-
mitting their imaginations to the wisdom of God, boldly
insist upon that sense which the Protestants call absurd ;
and expressly avow that Christ bare Himself in His own
hands : that he did eat Himself, ipse cibus et conviva : that
He took His flesh to heaven, and left it at the same time on
earth. And that while He sitteth at God's right hand,
He is in a thousand places at once on earth. Unus in
multis, idem, in diversis locis. Therefore that the
Protestants who fly to a figurative interpretation, con-
vict themselves of holding new fangled doctrines, which
they lick out of their own fingers, contrary to all the
ancient doctors ; and contrary —
To the determination of the Church, the pillar and
ground of the truth, for popes, synods, and general
councils had decreed transubstantiation ; which the Pro-
testants themselves do not deny.
Now would it have been a sufficient defence in these
bishops to have contented themselves with disavowing
the authority of all the ancient fathers and the Church
through all ages ; and to have insisted that although
they were all against the Protestant opinion, yet the
Protestant opinion was right, and all the fathers and
the Church quite mistaken from our Saviour's time
X 3
234 RIDLEY.
down to the middle of the sixteenth century ? Or would
it have been as wise a part in them, by their silence, or
by disavowing the authority as insufficient, to have con-
ceded to their adversaries, that all this authority was
against them, when they could, and did prove the con-
trary? as may be seen in Cranmer's "Defence of the
true and Catholic Doctrine of the Sacrament of the
Body and Blood of our Saviour Christ ;" and Ridley's
" Brief Treatise of the most Blessed Sacrament of the
Body and Blood of Christ;" and in his Preface to the
Disputation.
As to Scripture, Ridley observes the four evangelists
and St. Paul do agree, saying, that " Jesus took bread,
gave thanks, brake and gave it to the disciples, saying,
take, eat, this is My body." Here it appeareth plainly
that Christ called very bread His body : but say the
Papists, (that is. Innocent III., Duns Scotus, and their
followers) when He gave thanks and blessed the bread,
He changed its substance ; so that He brake not bread,
which then was not there, but only the form thereof.
But St. Paul saith it still continueth bread after the
consecration ; " the bread which we break is it not the
partaking or fellowship of the Lord's body ? " Where-
upon it followeth, that after the thanksgiving it is bread
which we break. And how often in the Acts of the
Apostles is the Lord's Supper signified by breaking of
bread ? And that the natural substance of the wine
continues is proved from the words of Christ ; for after
he had said of the cup, " This is My blood of the New
Testament," he says expressly, " I will not drink hence-
forth of this fruit of the vinetree, until that day when
I shall drink it new in My Father's kingdom." Here
note, how Christ calleth plainly His cup the fruit of the
vinetree : but the fruit of the vinetree is very natural
wine : wherefore the very natural substance of the wine
doth remain still in the Sacrament of Christ's blood.
And as they are not transubstantiated at all, but con-
KIDLEY. 235
tinue in their substance what they were before conse-
cration, that is, bread and wine, so neither can they
be transubstantiated into the natural body and blood of
Christ, but are received in remembrance of Him, namely
of His body given for us, and of His blood shed for the
remission of sins. They (the Protestants) deny the
presence of Christ's body in the natural substance of His
human and assumpt nature, and grant the presence of
the same by grace, that is, they affirm and say, that the
substance of the natural body and blood of Christ is
only remaining in heaven, and so shall be unto the
latter day, when He shall come again in glory accom-
panied with the angels of heaven to judge the quick and
the dead : but by grace the same body of Christ is here
present with us ; as we say the sun, which in substance
never removeth his place out of the heavens, is yet
present here by his beams, light, and natural influence,
where it shineth upon the earth. For all grant that
St. Paul's words require, that the bread which we break
should be the communion of the body of Christ; and
that the cup of blessing should be the communion of
the blood of Christ ; and also that he who eateth of that
bread and drinketh of that cup unworthily, should be
guilty of the Lord's death, and that he eats and drinks
his own damnation, not considering the Lord's body.
Wherefore the Papists did most falsely and injuriously
accuse the Protestants with making the Sacrament no
better than a piece of common broken bread, and but a
bare sign and figure to represent Christ. Of this great
injustice and misrepresentation Ridley complains, and
says, Alas ! let us leave lying, and speak the truth every
man not only to his neighbour, but also of his neigh-
bour; for we are all members one of another.
Ridley was quite as successful in refuting the Romish
heresy by reference to the teaching of the fathers of
the primitive Church, although there is not space to
quote his references in this article.
236 RIDLEY.
His letters written during his confinement are of the
deepest interest, and it is onlj for want of space that we
reluctantly omit the various notices which have come
down to us of the truly Christian way in which this
godly man met the persecutions to which he was sub-
jected. No sign of fanaticism did he ever exhibit; he
never lost his presence of mind; and his affectionate
heart was to the last solicitous for the welfare of all
who were near and dear to him. His farewell address
is one of the most affecting productions in our language,
and for unpretending eloquence can bear comparison
with that of Gregory Nazianzen.
During the fortnight in which he continued in prison
after his condemnation, the Popish party, as though
they were ashamed to sacrifice a man of such acknow-
ledged piety and learning, tried all their means of
persuasion to gain him to their cause. Brookes, Bishop
of Gloucester, in great simplicity pointed out to him
the only method of being reclaimed to the Church of
Rome, which was, to " captivate his senses, and subdue
his reason ;" and then, " he doubted not but that he
might be easily induced to acknowledge one Church
with them." About the same time. Lord Dacres, who
was kinsman to Ridley, offered ten thousand pounds
to the queen, if she would preserve so valuable a life.
But to this proposal she would not agree, on any other
condition than that of the bishop's recantation; and
Ridley, with the spirit of a primitive martyr, nobly
refused life on such terms.
On the 15th of October, which was the day preceding
that appointed for his execution, our excellent prelate
was degraded from priest's orders by the Bishop of
Gloucester, who seems to have considered him as having
before invalidated his consecration by abjuring the pope.
When the mummery of this scene was finished, Ridley
prepared himself for his approaching death, which a
sound judgment and a good conscience enabled him
tllDLEY. 237
to regard as a subject of joy and triumpli. He called
it his marriage, and in the evening washed his beard
and legs, and supped in company with his brother-in-law,
Mr. Shipside, and some other friends, behaving with
the utmost cheerfulness. When they rose from table,
Mr. Shipside offered to watch all night with him ; but
he would not suffer him, saying, that he intended (God
willing) to go to bed, and to sleep as quietly that night,
as ever he did in his life. On the following morning
dressed in the habit which he used to wear in his
episcopal character, he walked to the place of execution
between the mayor and one of the aldermen of Oxford ;
and seeing Latimer approach, from whom he had been
separated after their condemnation, he ran to him with
a cheerful countenance, embraced him, and said, " Be
of good heart, brother, for God will either assuage the
fury of the flame, or else strengthen us to abide it."
Then going up to the stake, he kneeled down, and kiss-
ing it, prayed with great fervour. He was now com-
pelled to hear a sermon from a Popish doctor, as we have
seen in the life of Latimer; and, after it was ended,
being refused permission to speak a few sentences, un-
less he recanted, he said, " Well, so long as the breath
is in my body, I will never deny my Lord Christ, and
His known truth. God's will be done in me ! " He was
then stripped to his shirt, and fastened by an iron chain
to the same stake with Bishop Latimer. At this instant,
when a cruel death awaited him, Ridley shewed a won-
derful greatness of mind and self-possession, in being
so regardless of his own sufferings, as to spend some of
his last moments in solicitations for the interests and
happiness of others. He made it his dying request to
Lord Williams, that he would support by his interest a
supplication which he had made to the queen on behalf
of his sister ; and that his lordship would also interfere
in favour of some poor men, who had taken leases of
Ridley, under the see of London, which his successor
SB8 RIDLEY.
had unjustly and illegally refused to confirm. All pre-
parations having now been made, a kindled faggot was
laid at Ridley's feet, who, when he saw the fire flaming
up towards him, with a loud voice commended his soul
to God. Latimer soon expired ; but, by some misman-
agement of the fire on Ridley's side of the stake, the
flames were prevented from reaching the upper part of
his body, and his legs were consumed before the fire
approached the vital parts, which made him endure
dreadful torments for a long time. At length his suffer-
ings were terminated by the explosion of a bag of gun-
powder which had been suspended from his neck, after
which he did not discover any remaining signs of life.
Such was the end of Bishop Ridley! In his private
character, he was a pattern of piety, humility, tempe-
rance, and regularity, to all around him. His temper
was cheerful and agreeable ; his manners courteous and
affable ; and of the benevolence of his heart he gave
abundant proofs, in his extraordinary generosity and
liberality to the poor. Anthony Wood says of him, that
" he was a person small in stature, but great in learn-
ing, and profoundly read in divinity," Among other
pieces he was the author of "A Treatise concerning
Images, not to be set up nor worshipped, in Churches,"
written in the time of King Edward VI. ; " Brief Decla-
ration of the Lord's Supper," first printed in 1555, 8vo,
written during his imprisonment at Oxford, and tran-
slated into Latin by William Whittyngham ; " Certain
godly and comfortable Conferences" between him and
Latimer, during the time of their imprisonment, first
printed in 1555, 8vo. ; " A friendly Farewell unto all
his true Lovers," written during his imprisonment, a
little before his death, and printed in 1559, 8vo ; "A
pious Lamentation of the miserable State of the Church
of England, in the Time of the late Revolt from the
Gospel," 8vo ; " A Comparison between the comfortable
Doctrine of the Gospel and the Traditions of the Popish
RIDLEY, GLOUCESTER. 239
Religion," printed with the former; "An Account of a
Disputation at Oxford in 1554," written in Latin, and
published from the original manuscript in 1688, 4to,
by Dr. Gilbert Ironside, warden of Wadham-college ;
"A Treatise of the Blessed Sacrament," published with
the former; and "A Letter of Reconciliation written to
Bishop Hooper," published by Samuel Johnson, in 1689,
4to. Many of his " Letters," and also some of the pieces
mentioned above, have been published by Fox in his
"Acts and Monuments," and may likewise be seen in
Gloucester Ridley's Life of Bishop Ridley. — Bidley's
Life of Ridley. Strype.
RIDLEY, GLOUCESTER,
Gloucester Ridley was born on board the Gloucester,
East Indiaman, whence his Christian name, in 1702,
and was educated at Winchester and New College.
For a great part of his life he had no other preferment
than the small living of Weston Longueville, in Norfolk,
and the donative of Poplar, in Middlesex, where he
resided. To these his college added, some years after,
the donative of Romford, in Essex.
In 1740 and 1742 he preached eight sermons at
Lady Moyer's lecture, which were pubhshed in 1742,
8vo. In 1763 he published the Life of Bishop Ridley,
in 4to. In 1765 he published his Review of Philip's
Life of Cardinal Pole. In 1761, in reward for his
labours in this controversy, and in another which the
confessional produced, he was presented by Archbishop
Seeker to a golden prebend at Salisbury. He died in
1774. Two poems by Dr. Ridley, one styled, Jovi
Eleutherio, or an Offering to Liberty, and the other
called Pysche, were printed in Dodsley's Collection.
Melampus, the sequel of the latter, was afterwards pub-
lished by subscription. In 1761 he published, in 4to,
•240 ROBERTS.
De Sjriacarum Novi Foederis Versionum indole atque
usu, Dissertatio, occasioned by a Sjriac version, which,
with two others, were sent to him nearly thirty years
before, by one Mr. Samuel Palmer from Amida, in
Mesopotamia. His age and growing infirmities, the
great expence of printing, and the want of a patron,
l^revented him from availing himself of these MSS ; yet
at intervals he employed himself on a transcript, which
was published by professor White, with a literal Latin
translation, in 2 vols., 4 to, at the expense of the dele-
gates of the Clarendon Press. — Gent. Mag.
ETNALDI, 0D0R[C.
Odoric Rinaldi was born in 1595 at Treviso, and was
educated at Parma under the Jesuits. He became an
Oratorian at Rome in 1618. Of the congreagation of
the Oratory, Baronius was a member, after whose death,
Rinaldi was employed in continuing his Ecclesiastical
Annals, from 1198, with which the work of Baronius
terminated, to 1564, when the council of Trent was
dissolved. This continuation consists of ten large vol-
umes in folio, which made their appearance in Rome
at different periods from 1646 to 1677. Rinaldi pub-
lished a sufficiently copious abridgment, in Italian, of
the whole annals compiled both by Baronius and him-
self, which is said to be a masterly performance. — Biog.
Universelle.
ROBERTS, FRANCIS.
Francis Roberts, a Puritan, was born in Yorkshire in
]609. He took his degrees in arts, at Trinity College,
Oxford ; after which he became minister of St. Augus-
tine, Watling-street, and rector of Wrington, in Somer-
setshire. In ]67'2, he w^ent to Ireland with the Earl of
ROGERS. Q41
Essex ; and while there was made doctor of divinity.
He died at Wrington in 1675. His principal work is
entitled " Clavis Bibliorum, the Key of the Bible," 2
vols. 8vo, 1649 ; and again in folio, 1675. He pubhshed
besides some single sermons, " The Believer's Evidence
for Eternal Life;" "The Communicant Instructed;"
" Clavis Bibliorum, the Key of the Bible, including the
order, names, times, penmen, occasion, scope, and prin-
cipal matter of the Old and New Testament;" " Myste-
rium et Medulla Bibliorum, or the Mystery and Marrow
of the Bible ;" and, " The True Way to the Tree of
Life." — Watkin's Universal Biog. Vict.
KOELL, HERMANN ALEXANDER.
Hermann Alexander Roell was born in 1653, at
Doelberg, in Westphalia. He was educated first at
Unna, and then at Utrecht. In 1686, he accepted the
offer of a professorship in divinity from the University
of Franeker. In 1704, he was appointed to the divinity
chair of Utrecht, and he retained that post till his death,
in 1718. Among his publications are : — "A Commentary
upon the Commencement of the Epistle of St. Paul to
the Ephesians ;" " the second part of the same, with An
Analysis of the Epistle to the Colossians ;" " An Ana-
lysis and Abridgment of the Prophetical Books of the
Old and New Testament;" and, " An Explication of the
Catechism of Heidelberg. — Chaufepie.
ROGERS, JOHN.
John Rogers, the first who suffered martyrdom for the
principles of the English Reformation in the days of
Mary, was* educated at Cambridge ; the time and place
of his birth are not mentioned. Soon after he was
vol. yiii. ¥
242 ROGERS.
ordained, the company of merchant adventurers, as they
were then called, appointed him their chaplain at
Antwerp, where he remained for many years. This proved
also the means of his conversion from Popery, for meet-
ing there with Tyndale and Coverdale, he was induced
by their conversation to examine the points in contro-
versy more closely, the result of which was his em-
bracing the sentiments of the Reformers. He also joined
with these colleagues in making the first translation
of the Bible into English, which appeared at Ham-
burgh, in 1532, under the 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 Tyndale, and also contributed some of
the marginal notes. At Antwerp he married, and thence
w^ent to Wittemberg, and was chosen pastor of a Dutch
congregation there, w^hich office he discharged until the
accession of Edward VI., when Bishop Ridley invited
him home, and made him prebendary and divinity
reader of St. Paul's. Mary made her triumphal entry
into London, August o, 1553; and Rogers had the
boldness to preach a sermon at St. 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 he 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 re-
main a prisoner in his own house at St. Pauls ; thence
after six months he was removed to Newgate ; and in
January, 1555, he underwent an examination before
Gardiner, Bishop of Winchester, an interestiilg account
of which is given by Fox.
nOGERg. 243
It is impossible within our prescribed limits to tran-
scribe the whole, but the following conversation will
give his view of the subject of the royal supremacy.
The Lord Chancellor Gardiner asked him whether he
would conform to the Catholic Church : —
Bogers. — " The Catholicke Church I never didde nor
will dissent from."
Lord Chancellor. — " Nay, but I speak of the state of
Catholicke Church, in that wise in which we stand now
in England, having received the pope to be supreme
head."
Rog. — " I knowe none other head but Christ of His
Catholicke Church; neither will I acknowledge the
Bishop of Rome to have any more authoritie than any
other bishop hath by the word of God, and by the doc-
trine of the olde and pure Catholicke Church four hun-
dred yeares aftor Christ."
L. Chan. — " Why didst thou then acknowledge King
Henrie the Eighth, to be supreme head of the Church,
if Christ be the onlie head ? "
Bog. — "I never granted him to have any supremacie
in spirituall things, as are the forgivenesse of sinnes,
giving of the Holie Ghost, authoritie to be a Judge above
the word of God."
*' Yea, saide hee, and Tonstall Bishop of Duresme,
and Heath Bishop of Worcester, if thou hadst said so in
his daies (and they nodded the head at me with a laugh-
ter) thou hadst not beene alive now."
On another occasion, to use his own words, " being
asked againe by the Lord Chancellor, whether I would
come into one Church with the bishops and whole
realme, as now was concluded by parliament, (in the
which all the realme was converted to the Catholicke
Church of Rome) and so receive the mercy before pro-
fered me, rising again with the whole realme, out of
the schisme and errour in which we had long been,
with recantation of my errors : I answered, that before
244 ROGERS, JOHN.
I could not tell what his mercy meant, but now I under-
stoode that it was a mercy of the Antichristian Church
of Rome, which I utterly refused, and that the rising
which hee spake of, w-as a very fall into errour and false
doctrine. Also that I had and would be able by God's
grace, to prove that all the doctrine which I had ever
taught, was true and catholicke, and that by the Scrip*
tures, and the authority of the fathers that lived four
hundred yeares after Christ's death."
The issue of his trial was his condemnation, and
having been degraded from his ministerial orders by
the hands of Bishop Bonner, in New^gate, he was sum-
moned to the stake on Monday, the 4th of February.
Before he left the prison, one of the sheriffs urged him
" to revoke his abominable doctrines and his evil opinion
of the sacrament of the altar." The victim answered
firmly : " That which I have preached I will seal with
my blood." " Thou art an heretic, then," said the
magistrate. The reply was : " That will be seen at the
day of judgment." " Well then," rejoined the sheriff,
" I will never pray for thee." Rogers meekly said :
*' But I will pray for tliee.'" On entering the street, he
found an immense crowd waiting to see him, by whom
he was received with every demonstration of pious res-
pect and gratitude. He passed along repeating the
fifty-first psalm, and in his way he suffered the momen-
tary pain of observing among the afflicted spectators,
his wife and ten of his children : an eleventh hanging
unconsciously at its mother's breast. Being arrived in
Smithfield, a pardon was offered to him, if he would
recant. But his holy magnanimity forsook him not,
and he refused the proffered clemency. — Stryjie. Soames.
ROGERS, JOHN.
John Rogers was born, in 1679, at Ensham, in Ox-
ROGERS, JOHN. 245
fordshire. He was educated at New College School, at
Oxford, and in 1693, became a scholar of Corpus Christi
College. He was presented to the vicarage of Buckland,
in Berkshire; and in 1712, he went to London, where
he was chosen lecturer of St. Clement Danes. He
afterwards became lecturer of the united parishes of
Christ Church, and St. Leonard's, Foster-lane. In
1716, he was presented to the Rectory of Wrington, in
Somersetshire ; and some time after he was elected canon
residentiary of the Cathedral of Wells, in which he also
bore the office of sub-dean. In 1719, he engaged in the
Bangorian controversy, and published, " A Discourse of
the visible and invisible Church of Christ: in which it
is shown, that the powers claimed by the officers of the
visible Church, are not inconsistent with the supremacy
of Christ as head, or with the rights and liberties of
Christians as members, of the invisible Church," 8vo.
Dr. Sykes having published an answer, Mr. Rogers
replied to him in " A Review of the Discourse of the
visible and invisible Church of Christ." In 1722, the
University of Oxford conferred on him, by diploma, the
degree of D.D. In 1726, he was made chaplain to the
Prince of Wales, afterwards George II. ; and in the
following year he published, against the attacks of An-
thony Collins, in his " Scheme gf Literal Prophecy," a
volume of sermons, entitled, " The Necessity of Divine
Revelation, and the Truth of the Christian Religion,
asserted ;" to which he prefixed, " A Preface, with Re-
marks on the Scheme of Literal Prophecy." Collins
having written " A Letter to the Rev. Dr. Rogers, on
occasion of his eight Sermons concerning the necessity
of Divine Revelation, and the Preface prefixed to them,"
Dr. Rogers published, " A Vindication of the Civil
Establishment of Religion, wherein some positions of
Mr. Chandler, the author of the Literal Scheme, &c..
and an Anonymous Letter on that subject, are occasion-
ally considered. With an Appendix, containing a Letter
Y 3
S46 ROMAINE. ,
from the Rev. Dr. Marshall, and an Answer to the same,
1728, 8vo."
In 1728, Rogers reluctantly accepted the vicarage of
St. Giles', Cripplegate, in London. He did not enjoy his
new preferment above six months; for he died May 1,
1729, in the fiftieth year of his age. After his decease
several of his sermons were published ; and two tracts —
Reasons against Conversion to the Church of Rome,
and, A Persuasive to Conformity, addressed to Dissen-
ters.— Life hy Burton, prefixed to his Sermons.
EOMAINE, WILLIAM.
William Romaine, the son of a French Protestant who
came to England on the Revocation of the Edict of
Nantes, was born at Hartlepool, in 1714, and was
educated at the Grammar School of Houghton-le-Spring.
Thence he went to Hertford College, Oxford ; but re-
moved from thence to Christ Church, where, in 1737, he
took his degree of master of arts. One of his first
sermons before the university, was directed against
Warburton's Divine Legation of Moses, which produced
a bitter reply from that powerful writer. After this,
Mr. Romaine engaged in an edition of Calasio's Hebrew
Concordance, into which he introduced some alterations,
to serve the Hutchinsonian system. In 1748, he ob-
tained the lectureship of St. Botolph, Bishopgate; the
year following he was chosen lecturer of St. Dunstan,
in the West ; and in 1750, he was appointed assistant
morning preacher at St. George's, Hanover-square. Soon
after this he was elected Gresham professor of astronomy,
which situation he soon resigned. He obtained such
popularity by his opposition to the bill for the naturali-
zation of the Jews, that his publications on that subject
were printed by the corporation of London.
In 1764, he was chosen rector by the inhabitants of
ROSCELLIN. 047
St. Andrew's by the Wardrobe, and St. Anne's Black-
friars. This election produced a suit in Chancery,
which was decided in his favour in 1776. In this situa-
tion he continued for thirty years. He died on the
26th of July, 1795. Besides the works already men-
tioned, he wrote a Comment on the 107th Psalm;
Twelve Sermons upon Solomon's Song; Twelve Dis-
courses upon the Law and Gospel ; The Life of Faith.
— Life by Cadogan.
ROQUES, PETER.
Peter Roques was born at Caune, in Languedoc,
in 1685. He was minister of a French congregation
at Basle, being appointed in 1719, and at Basle he
died in 1748.
He wrote : — The Evangelical Pastor ; this is a popular
work: Elements of the Historical, Dogmatical, and
Moral Truths contained in the Sacred Scriptures ; and
Genuine Pietism. He also edited Moreri's Dictionary ;
Saurin's Discourses on the Old and New Testament;
Martin's Translation of the Bible, with prefaces, cor-
rections, notes, and parallel passages, in 2 vols. 4to ;
Basnage's Dissertation on Duelling, and Orders of
Chivalry ; various theological and critical Dissertations ;
controversial Treatises; and numerous papers inserted
in the Journal Helvetique, and the Bibliotheque Ger-
manique. — Moreri.
ROSCELLIN, OR ROUSSELIN, JOHN.
John Roscellin, or Rousselin, a Schoolman, the founder
of the Nominalists, flourished at the end of the eleventh
and the beginning of the 12th century, and was a native
of the French Province of Bretagne. Having distin-
248 ROSCELLIN.
guished himself in the literature of the times, he was
appointed to a canonrj of the Church of Cornelius, at
Compiegne, in the Diocese of Soissons.
The practice of Dialectics, and the questions arising
out of a disputed passsage in Porj^hyry's Introduction
to the Organum of Aristotle,, respecting the different
metaphysical opinions entertained by the Platonists
and Peripatetics of the nature of General Ideas, were
the causes which led to the division between the Nomi-
nalists and Piealists, the latter adhering to Plato, the
first to Aristotle : disputes which stirred up frequent
and angry debates in the schools, without any other
result than that of sharpening their powers of argu-
mentation. This long discussion was begun by Ilos-
cellin, who, (on the testimony of his adversaries,) main-
tained that the ideas of Genus and Species were nothing
but mere words and terms (flatus vocis,) which we use
to designate qualities common to different individual
objects. He was led on by this doctrine to some here-
tical opinions respecting the Trinity, which he was ulti-
mately compelled to retract at Soissons, a.d. 1092. It
is certain that Eoscellin is the first author who obtained
the appellation of a Nominalist, and from his time the
school previously established, which held the creed that
Genus and Species were real essences, or types and
moulds of things, (Universalia ante rem according to
the phrase of the Schoolmen,) was throughout the pre-
sent period perpetually opposed to Nominalism, whose
partisans maintained that the Universalia, subsisted only
in re, or 2)ost rem : nor was the difficulty ever definitively
settled.
With respect to the doctrine of the Trinity, he held
it to be inconceivable and impossible that the Son of
God should assume the human nature alone, that is,
without the Father and the Holy G host becoming Incar-
nate also, unless by the Three Persons in the Godhead
were meant three distinct objects or natures existing
ROSE. 249
separately (such as three angels or three distinct spirits,)
though endued with one will and acting by one power.
Having visited England he here excited a controversy
of another kind, by maintaining, among other things,
that persons born out of lawful wedlock ought to be
deemed incapable of admission to holy orders. Some
even of the prelates being in this condition, Roscellin
made very powerful enemies, among whom was Anselm,
Archbishop of Canterbury; and he was finally obliged
to quit England. He then went to Paris, and by
propagating his doctrine concerning the Trinity, occa-
sioned such contests as made him glad to retire to
Aquitaine, where he passed the rest of his days un-
molested. He is supposed to have died about 1106.
None of his writings are extant. — Tennemann. Moreri.
Mosheim.
EOSE, ALEXANDER.
Alexander Rose. (See the Life of Sage.) Of this
venerable and excellent prelate we have the following
brief memoir in the Life of Bishop Sage, published by
the Spottiswoode Society : — " Born of an ancient family
in the North of Scotland, he was educated and gradu-
ated at King's College, Aberdeen ; but went through a
theological course at Glasgow under the tuition of Dr.
Gilbert Burnet, afterwards minister of Saltoun, in Had-
dingtonshire, and the well-known Bishop of Salisbury.
Having been admitted into holy orders, his first pre-
ferment was the parish of Perth, which he left for the
appointment of professor of divinity in the University
of Glasgow. In 1684, through the influence of his
uncle, the Primate of all Scotland, he was nominated
by the crown to the Principality of St. Mary's College,
in the University of St. Andrews. But his piety and
talents recommended him for elevation to a higher
2 50 HOSE.
sphere of usefulness. Accordingly, in 1687, the royal
mandate was issued for his consecration to the See of
Moray, in the room of Bishop Colin Falconer deceased;
but the Diocese of Edinburgh becoming vacant in the
same year by the translation of Bishop Patterson to
Glasgow, Dr. Rose was selected as his successor, and
was translated to Edinburgh 'before,' says Keith, 'he
had taken possession of the See of Moray.' Of this
illustrious prelate in his high position in the episcopate,
much has been already written by various authors;
and his journey to London at the Revolution of 1688,
his affecting interview with the Prince of Orange, by
which the destiny of the Episcopal Church as an Estab-
lishment was sealed, and his noble answer when asked
to follow the example of those English Bishops who
joined the standard of William, are so well known that
they need not be repeated here. Deprived of his cathe-
dral, spoiled of his revenues, and stripped of his civil
dignities, this excellent man continued after the Revo-
lution and overthrow of the Church in Scotland, to
exercise the authority of a successor of the Apostles, of
which no efforts of man could deprive him ; and under
his auspices the sacred ark was directed during those
trying and stormy times, when the face of the civil power
was turned against the Church, and the ' arm of flesh'
was lifted up in the vain endeavour to root out Catho-
licity from Scotland. He is described by a contemporary
as ' a sweet-tempered man, and of a venerable, aspect;'
and these things, his excellent disposition and benign
appearance, combined with his discretion, seem com-
pletely to have disarmed the Presbyterians, even in those
days of keen party spirit, and incautious malevolence
between persons attached to opposite and hostile inte-
rests, for we do not find that the enemies of the Church
ever ventured to assail with false and malicious asper-
sions the character of this genuine servant of God.
Having outlived all the brethren of his order, and like*
EU.E, DE LA. 951
wise all the Bishops of England who had possessed sees
before the Kevolution, he remained as the remnant of a
band hallowed by their sufferings for conscience sake ;
and his grey hairs went down to the grave with the re-
spect of the clergy of his own communion, and of the
laity of both nations, who, whatever were their opinions
upon the question, admired the firm integrity of prin-
ciple which actuated the Scottish prelates in their refusal
to recognize the government of William and Mary, and
the dignified patience with which they submitted to the
loss of all those things which absorb and engage men's
attention and time. He died in March, 17*20, and his
mortal remains were interred in the Church of Restalrig,
near Edinburgh, the cemetery of which, from its re-
tired situation and other causes, was much used by the
persecuted Episcopalians as a resting-place for their
departed friends."
ROTHEEAM, (see Scott.J
EUE, CHARLES DE LA.
Charles de la Rue. There are two French divines of
this name; the first, a Jesuit, was born at Paris, in
1643, and died in 17j^5. He determined to become
a popular preacher. He took lessons in the art of de-
claiming from the celebrated actor Baron, with whom
he was well acquainted. He became the favourite
preacher at court and in the capital. Voltaire says
that he had two sermons, entitled, " The sinner dying,"
and " The sinner dead," which were so popular, that
public notice was given by bills when they were to be
delivered. It was thought extraordinary that one who
so much excelled in reciting should set the example of
reading his discourses, instead of repeating them from
252 RUE, DE LA.
memory ; but he asserted that not only time was saved
by the indulgence, but that the preacher, at ease with
his notes before him, could deliver himself with more
animation. He was sent, after the dragoons had done
their part, to make converts among the Protestants in
the Cevennes, and had considerable success. Like many
of his society, he joined talents for conversation, and
the manners of the polite world, to the qualifications of
a scholar and a divine, and he was chosen by the Dau-
phiness and the Duke of Berry for their confessor.
His Latin poems in four books, consisting of tragedies
and miscellaneous pieces, have been several times
printed. His French works are. Panegyrics of Saints,
Funeral Orations, and Sermons. He was one of the
learned men employed in the Dolphin editions of the
classics, and Virgil fell to his share, first printed in
1675, 4to.
The other Charles de la Rue was a Benedictine of
St. Maur, and was born, in 1684, at Corbie, in Picardy.
Becoming a friend of Montfaucon he was persuaded by
him to prepare an edition of all the works of Origen,
the Hexapla excepted. Accordingly de la Rue applied
himself to this task with becoming diligence, and in
1783 published the two first volumes, in folio, with pro-
legomena, and learned and useful notes. The third
volume was ready for the press in 1757, when he was
compelled to devolve the superintendence of the impres-
sion on his nephew Vincent de la Rue, a learned mem-
ber of the same order, whom he had chosen as an assis-
tant in his labours. Charles de la Rue was carried off
by a paralytic attack in 1739, in the fifty-sixth year of
his age. From his papers his nephew carefully printed
the third volume of Origen ; and with the aid of his
materials he completed and published the fourth in
1739. Vincent de la Rue died in l76'2.—Biog. Uni^
verselle.
RUFINUS. 253
RUFINUS.
RuFiNUS, called by some Toranius, flourished in the
fourth century, and is supposed to have been a native
of Aquileia. He wss baptized in 869, and retiring to
a monastery in Aquileia, devoted himself to theological
studies. He became a presbyter of the Church, and
becoming acquainted with St. Jerome, they vowed eternal
friendship, a vow they were not destined to keep. Par-
taking of the Ascetic fanaticism of the time, he dedi-
cated himself in 371 to the monastic life, and to the
study of the Ascetic discipline, under the monks of the
deserts of Egypt. Visiting Rome on his way thither,
his design recommended him to the confidence of
Melania, a widow of a noble family and great wealth,
who resolved to accompany him to that country, and to
expend her riches on the establishment of monastic and
charitable institutions. From Egypt he was compelled
by the x\rians to flee into Palestine, where, with Melania,
he took up his residence at Jerusalem. Here he built
a monastery on Mount Olivet, where he lived for many
years.
At Jerusalem, he found Jerome, the friend of his
youth, and with him and Bishop John, he formed a
union for the advancement of theological science. All
these at that time shared in the same love for the writ-
ings of Origen. Jerome had indeed sought to make
several of his works more widely known in the Western
Church by means of translations, and had in his prefaces
spoken of him with the greatest admiration. But when,
in 390, the controversy concerning the opinions of Ori-
gen w^as started between Epiphanius and John the
Bishop of Jerusalem, (see the lives of Epiphanius and
St. Jerome) Jerome sided with the opponents of Origen,
while Rufinus maintained vehemently the cause of the
bishop which was in defence of Origen.
VOL VIII. z
254 RUFINUS.
The friends were now separated, both being persons
of excitable temper, until the year 396, when they be-
came reconciled at the altar. But although the friendly
relations between Jerome and Rufinus seem outwardly to
have been restored again, yet the communion of spirits
which had once been disturbed, certainly could not be so
easily renewed, especially in the case of so irritable and
suspicious a person as Jerome. It needed but a slight
occasion to tear open again the slightly healed wound ;
and this was given by Rufinus, though without any
intention on his part, yet certainly not without his fault.
In the year 397, he returned from his travels back to
the West, and repaired to Rome. There he w^as in-
duced, as he says, by the wishes of his friend Macarius
(who being engaged in writing a w^ork against the astro-
logical fate, was desirous of learning the views of Origen
on this subject) to translate Origen's work Hepi dpxaiv
into Latin. Now this, after what had taken place before,
was manifestly a very unwise undertaking. This book,
of all others, was directly calculated to stir up anew the
narrow-minded zealots of the Roman Church against
Origen ; and as the peculiar ideas of this work were so
perfectly alien from the theological spirit of the Roman
church, no good whatever would result from making it
known by a translation. But Rufinus did not even
furnish the means for studying and understanding Ori-
gen as a historical phenomenon. He himself was too
much carried away with wonder at the great man, and
too much fettered by the dependence of his own mind
on the dominant scheme of the Church, to be able rightly
to understand Origen in his theological development.
He was too little acquainted wdth the relation of the
hidden depths of the Christian life and consciousness
to the progressive evolution of the conception of them
in time, to be able to form any correct judgment of the
relation of Origen's theology to the Church scheme of
doctrine in his own age. He took the liberty to modify
RUFINUS. S55
the doctrines of Origen, especially in those passages
which had reference to the Trinity, according to the
decisions of the Council of Nice. But he frankly con-
fesses, also, in the preface to his translation, that in
such places he has not rendered the sense of Origen
according to the existing readings. Only he af&rms,
that he had introduced no foreign matter, but had sim-
ply restored the original reading, which had been cor-
rupted by heretics, as the harmony with other passages
required. But, then, as he did not consistently carry
through even this method, but left many passages unal-
tered, which sounded no less heretical to these times,
so he exposed himself none the less to be accused by
the zealots of having found then in those passages
nothing which would be considered as heretical, — in
spite of his protestations, that, in this translation, it was
not his design to exhibit his own views, but the original
doctrines of Origen, and that nothing else was to be
learned from it but these. At the same time, though
perfectly aware of Jerome's excitable temper, and of the
narrow and passionate spirit which characterized his
principal friends at Rome, he was still imprudent enough
to refer in his preface to the praise bestowed on Origen
by Jerome, and to the similar plan of translating his
works into Latin, which the latter had adopted.
Scarcely was there time for this translation and pre-
face to become known in Rome, when it excited among
those people the most vehement feelings of surprise and
displeasure. Two noble Romans, Pammachius and Oce-
anus, who had kept up a correspondence with Jerome
ever since the period of his residence in Rome, were
extremely concerned for the reputation of his orthodoxy,
and hastened to inform him of the scandal given to the
Christians at Rome by Rufinus. They called upon him,
by a faithful translation of that work, to exhibit Origen
in his true colours, and to clear himself from the sus
picion of entertaining the same doctrines of Origen,
256 RUFINUS.
which Rufinus had cast upon him. Jerome wrote back
in a tone of high-wrought excitement to his two friends
and to Rufinus. Even at present, however, he continued
to express himself with the same moderation concerning
Origen ; he spoke highly of his great gifts, of his Chris-
tian ardour, of his merits as an expounder of the Scrip-
tures : — and he pronounced those to be the worst enemies
of the great man, who had taken pains to publish those
writings of his which ought to have remained concealed.
" Let us not," said he, " imitate the faults of the man
whose excellencies lie beyond our reach." But the rela-
tions betwixt Jerome and Rufinus grew continually more
hostile, and both of them in controversial, or more
properly speaking, abusive tracts, full of passionate lan-
guage, forgot their dignity both as theologians and as
Christians ; as Augustine had the frankness to tell
Jerome, when he called upon him for their own sakes,
and out of respect to the weak, for whom Christ died,
to put an end to these revilings. The influence of
Jerome's powerful patrons, in Rome, however, could not
hinder Rufinus from being justified by a letter addressed
to him from the Roman Bishop Siricius. The more
zealously, therefore, did they exert themselves to excite
a more unfriendly feeling towards Rufinus in the mind
of Anastasius, who, in the year 399, succeeded Siricius.
But it was chiefly the influence of Marcella, a widow,
and ancient friend of Jerome, which contributed to in-
spire in the mind of this Roman bishop (who, according
to his own confession, had until now heard but little
or nothing about Origen) great anxiety and solicitude
with regard to the spread of the Origenistic heresies.
Rufinus was summoned before his tribunal. He excused
himself, it is true, on account of his great distance,
and for other reasons, from personally making his ap-
pearance at Rome. But he sent in a letter of defence
and justification, containing a full and explicit confession
of his faith, appealing to the fact that on the question
RUFINUS. 257
respecting the origin of the soul nothing had as yet been
determined by the Church ; and declaring that he, as a
translator, was in nowise responsible for the assertions
of the writer translated by him. Anastasius, in the
public declarations which he thereupon made, expressed
himself with great violence against Origen, and also
unfavourably towards Rufinus.
In the year 410, the ravages of the Visigoths in Italy,
under Alaric, compelled him to take refuge in Sicily,
where he appears to have died the same or the succeed-
ing year. He is now chiefly known as an ecclesiastical
historian, and the continuator of Eusebius. Having
made a Latin version of the work of Eusebius, he con-
tinued the history of the Church to the death of the
elder Theodosius (392). Both his translation and his
original work are still extant. The former, through
which Eusebius was for many ages known to the West,
like his other translations, is only remarkable for the
liberties which he has taken with the original : and the
latter possesses so very little historical value, that it has
been completely superseded by the labours of succeeding
writers. But, defective as it w^as, the " Ecclesiastical
History" of Rufinus no sooner appeared, than it was
translated into Greek.
His original works, besides the pieces in controversy
with Jerome, already noticed, consist of, De Benedicti-
onibus Judse et Reliquorum XI. Patriarch arum, Lib. II. ;
Commentariorum in Hoseam Lib. III. cum Prefatione
in xii. Minores Prophetas ; Comment in Prophetas Joel
et Amos ; Expositio Symboli, ad Laurentium Episco-
pum ; Historise Ecclesiasticse Lib. II., added by him to
his Latin version of Eusebius, and continuing the his-
tory of the Church to the death of the emperor Theodo-
sius. He is by some thought to have been the author,
but by others only the translator from some lost work
of the Vitae Patrum, which constitute the second and
third Books of Rosweide's collection. His Explanation
z 3
258 SA, OR SAA.
of the Apostle's Creed is of great importance, inasmuch
as it contains a complete catalogue of the books of the
Old and New Testaments. All his works, excepting his
Apologies for Origen, and declaration to Anastasius,
were published at Paris by Sonnius, in 1580, fol. He
translated from the Greek into Latin, The Works of
Josephus; Eusebius's Ecclesiastical History, reduced
into nine books ; The Ten Books of the Recognitions
of St. Clement of Rome; The Epistle to James, the
Brother of our Lord ; and, The Book of Anatorius con-
cerning Easter. — Cave. Dupin. Neander. Doivling.
SA, OR SAA, EMANUEL.
Emanuel Sa, or Saa, was born at Villa de Conde, in
Portugal, in the year 1530, and at fifteen years of age
became a Jesuit. After having filled the philosophical
chair at Gandia, in Valentia, he was called to Rome in
1557, and appointed interpreter of the sacred writings
and professor of divinity in the seminary belonging to
his order. Here he commenced preacher, and for many
years attracted crowded audiences by his pulpit oratory.
By Pope Pius V. he was employed in superintending,
conjointly with Peter Parra, another Jesuit, a new edi-
tion of the Bible. Afterwards he was sent to regulate
the seminaries at Loretto, Milan, Genoa, and other
principal cities in Italy, where he was as much admired
and followed as a preacher as he had been at Rome.
By his exertions, however, his health became so much
injured, that he was obliged to decline all public engage-
ments, and to retire to Arona in the diocese of Milan,
where he died in 1596, in the 66th year of his age.
He was the author of. Scholia in Quatuor Evangelia,
1596, 4to, consisting of short, but learned and ingenious
notes on the Four Gospels, partly original and partly
selected from the labours of preceding commentators;
SABELLIUS. 259
Notationes in totam Sacram Scripturam, quibus turn
omnes fere Loci difficiles, turn varise ex Hebraeo, Chal-
daeo, et Graeco, Lectiones explicantur; these were pub-
lished after his death, in 1598 ; and, Aphorismi Confes-
sariorum ex Doctorum Sententiis collecti, 1595, 12mo. —
Dupin. Moreri.
SABELLIUS.
Sabellius, an heresiarch of the third century, was born
at Ptolemais, and was a disciple of Noetus. He resided
either as bishop or as a presbyter in the Pentapolis of
Cyrenaica. It was in the Pentapolis, about the year
255, that he began to excite troubles in the Church
by propounding his heresy. In the formation of his
system, he employed the apocryphal (but which was
considered by him the genuine) gospel of the Egyptians,
in which Christ reveals to His disciples, that the Father,
the Son, and the Holy Ghost, are all one and the same.
Sabellius, like his predecessors, proceeded with the idea,
that the distinction of persons or hypostases in God,
would lead to the belief of a plurality of Gods, and his
disciples were wont to inquire of those whom they wished
to win over to their party, " Have we one God, or have
we three Gods?" His doctrine was the following. In
the beginning, God was the hidden, formless, unrevealed
Monas, who afterwards manifested Himself in a Trinity.
For when God, revealing Himself externally by the work
of creation, came from His hidden primeval state, and
entered into a relation with the world as its ruler and
preserver, He was named the Father: when to effect
the redemption of mankind, a second emanation from
the Deity (immediately from the Father) went forth, it
united itself in power and might (a/cpyeta fjLovrj, o^^^ Se
ova-ias vTToa-Taa-ei) to the man Christ, Who had been
formed by the Father in the womb of the virgin : in this
urn SACHEVERELL.
union, and on account of the same, He was called the
Son. Lastly, a third power proceeded from God, work-
ing in the body of the faithful, the Church, enlightening,
regenerating them, and perfecting their redemption :
this power was named the Holy Ghost. Sabellius, it
will therefore be seen, admitted a distinction between
the Father, the Son, and the Holy Ghost, but not a dis-
tinction of persons, nor extending to eternity : His is no
other than a distinction of three names, of three appel-
lations of one and the same God, in the threefold rela-
tion of Creator, Redeemer, and Sanctifier. The Re-
deemer is, indeed, different from the Creator, another
appearance {TrpoaoiTrov) ; not another hypostasis or person,
only another power, another representation, another ema-
nation from the Godhead, which, however, does not
continue in its individuality, but, like the emanation
named the Holy Ghost, returns, after the completion of
its office, to the Father, from Whom it had proceeded, as
a ray shot forth from the sun may be attracted back, and
again received into it. It is only an expansion, occur-
ring in time, and transitory, of the Father in the Son
and in the Holy Ghost. Sabellius compared his Trinity
to the union of the body, of the soul and of the mind in
one person; to the sun, in which, in one substance,
there are three distinct properties — the power of heat-
ing, the power of enlightening, and its circumference ;
and, lastly, to the distinction of graces which flow from
one spirit. This Trinity is, therefore, not immanent,
as is the Trinity of the Catholic Church, but emanent,
consisting only of external relations of God with the
world and with the Church. Sabellius fell into error
by confounding the interior with the exterior, — the eter-
nal wuth the temporal manifestation of God. — Cave.
Dollinger.
SACHEVERELL, HENEY.
Henet Sacheverell. The history of Sacheverell be-
SACHEVERELL. 261
longs rather to civil than to ecclesiastical history, and
our notice of him, therefore, need be but short. He was
born about 1673, was the son of a poor clergyman at
Marlborough, and was educated by the kindness of his
godfather, and placed at Magdalen College, Oxford, of^
which he became fellow. His regularity and polite
manners rendered him a favourite tutor in the college,
and his Latin poems, some of which appeared in the
Musse Anglicanas, proved him an elegant scholar and a
man of respectable talents. He was, at Oxford, chamber-
fellow with Addison, w^ho inscribed his Farewell to the
Muses to him, as his friend and colleague. He took
his degree of M.A. in 1696, and that of D.D. in 1708.
His first preferment was the living of Cannock, in
Staffordshire, to which, in 1705, was added the preach*
ership of St. Saviour's, Southwark.
In a sermon, preached at St. Paul's on the fifth of
November, 17 09, he inveighed against the ministry, the
Dissenters, and the Low Church ; against toleration, the
revolution, and the union; while he asserted the doc-
trines of non-resistance, and the divine right of kings.
This sermon, entitled, " The Perils of false Brethren,"
being printed, although a worthless composition, and
allowed, even by the Tories, to be a rhapsody of raving
and nonsense, gave offence to the ministry, who com-
plained of it to the Commons ; in consequence of which,
the prisoner was taken into custody and impeached.
After a solemn trial, which lasted three weeks, Atter-
bury, Smallridge, and Friend, assisting in the defence,
he was declared guilty, and suspended for three years.
His sermon was burnt before the Lord Mayor, in whose
presence it had been delivered ; and another book of the
author's, with a decree of the University of Oxford, on
the indefeasible right of kings, were consigned to the
same bonfire.
This sentence of the Peers, designed as a punishment,
was converted by the heat of party into a triumph. On
^Cr2 SADEEL.
proceding to North Wales, the preacher was everywhere,
but particularly in Oxford, greeted with the honours due
to a conqueror. In some places troops of horse lined
the road, and the corporations went forth to meet him ;
.in others, the hedges were festooned with garlands, the
steeples decorated with standards, flags, and colours,
and every man was marked out for vengeance and aggres-
sion, who refused to raise the cry of " The Church and
Sacheverell." At the expiration of his suspension, in
3 713, these popular congratulations were renewed; he
was requested to preach before the Commons, and the
Queen presented him to the living of St. Andrew's,
Holborn.
On his return to St. Saviour's, he preached in the
Christian Temple, on the duty of praying for our ene-
mies, and published his discourse. He now again ap-
peared as an author. He was a political tool, and not a
divine, and was one of those who set the example which
was followed for nearly a century afterwards of correcting
the Church of England, which belongs of right to all
parties in the state, with one particular faction. Hence
the Church, ill supported by that faction, has been an
object of hatred to all other factions, and especially to
the Whigs, whose hatred to the Church of England is
an hereditary prejudice. Sacheverell died on the 5th of
June, 1716. — HowelVs State Trials. Grant.
SADEEL, ANTHONY.
Anthony Sadeel was born at the Castle of Chabot, in
the Maconais, in 1534. He was educated at Paris in
Calvinistic principles. He studied also at Toulouse
and Geneva, and became acquainted with Calvin and
Beza. At twenty years of age he was appointed as
preacher at Paris. Here, he and his congregation were
subjected to various persecutions and misrepresentations,
SADEEL. 263
and he first appeared as an author in defence of these
proceedings. In 1558, he was cast into prison, from
which he was released by the intervention of the King
of Navarre.
He now removed to Orleans; and when the danger
seemed to be over he returned, and drew up a Confession
of Faith, first proposed in a synod of the reformed clergy
of France, held at Paris, which was presented to the
king by the famous admiral Coligni. The king dying
soon after, and the queen and the family of Guise renew-
ing with more fury than ever the persecution of the
reformed, Sadeel was obliged again to leave the metro-
polis. In 156-2, he presided at a national synod at
Orleans; and he then went to Berne, and finally to
Geneva, where he was associated with the ministers of
that place. Henry IV. gave him an invitation to his
court, which he accepted, and was chaplain at the battle
of Courtray, and had the charge of a mission to the
Protestant 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. He died in
1591. Hie works are entitled, Antonii Sadeelis Clian-
dsei Nobilissimi Viri Opera Theologica, Geneva, 1592,
fol.; reprinted 1593, 4to ; and 1599 and 1615, fol.
They consist, among others, of the following treatises,
De Verbo Dei Scripto ; De Vera Peccatorum Remissione ;
De Unico Christi Sacerdotio et Sacrificio ; De Spirituali
et Sacramental! Manducatione Corporis Christi ; Posna-
niensium Assertionum Refutatio ; Refutatio Libelli Clau-
dii de Sainctes, intitulati, Examen Doctrinae de Coena
Domini ; Histoire des Persecutions et des Martyrs de
I'Eglise de Paris, depuis I'an 1557, jusqu'au Regno de
Charles IX.; this was printed at Lyons, in 1563, 8vo,
under the name of Zamariel ; and, Metamorphose de
Ronsard en Pretre, in verse. — Melchior Adam. Chalmers.
264 SAGE.
SAGE, JOHN.
In the life of this amiable and learned prelate, we shall
be enabled from his Life published by Bishop Gillan,
but more particularly from that prefixed to his works,
published by the Spottiswoode Society, to present our
readers with a view of the Church in Scotland in its
transition state as it passed from an establishment
into its present freedom from state control. Sage w^as
born at Creich, in Fifeshire, in 1652, being the son of
Captain Sage, and was educated at St. Andrew's. He
became M.A. in 1669, and became parish schoolmaster,
at Ballingray, in Fife, and afterwards at Tippermuir, in
Perthshire. He was afterwards tutor to the children of
Mr. Drummond of Cultmalundie, and accompanied his
sons to the University of St. Andrews's. He was not
ordained till 1686, when he officiated as a presbyter
in the city of Glasgow till the Revolution. What cure
he held is not known, but he was diocesan or Synod-
clerk. He had been noticed kindly by Dr. Rose, after-
wards Bishop of Edinburgh, and was ordained by the
Archbishop of Glasgow, the uncle of Dr. Rose. He
discharged his duties so well, that while his conduct
gained for him the esteem of members of the Church,
it procured for him also the good-will and respect of
those without her pale. There was a remarkable in-
stance of this in the treatment which he received at the
hands of the Hill men, v*^ho persecuted and insulted
the clergy just before the Revolution broke out.
These disorderly fanatics, who were generally of the
lower orders, were unswerving adherents to the Solemn
League and Covenant, violently opposed to the ''usurp-
ing'' goverment of the Stuarts, and animated by a deadl}'
hatred to every thing in any way connected with bishops
and their authority. Such being the main features in
the character of these zealots, they only wanted a good
SAGE. 265
opportunity for shewing their antipathy to the Church,
and inflicting injury and insult upon her ministers. In
the palmy days of the Covenant, after the famous 1638 —
those days when Henderson, and Loudon, and Johnston
of Warriston, were in the zenith of their popularity and
powers — they enjoyed such an opportunity, and they did
not fail to improve it. The day of their triumph happily
soon came to an end — Scotland was subdued by Crom-
well, and even Scottish Presbyterianism had to bow
down beneath the galling yoke of English Dissent.
" Greek had met Greek " in this case, and the result
was, that Cromwell ruled Scotland with a rod of iron,
and the Covenanters, in lamenting their own misfor-
tunes, were drawn off from persecuting the unfortunate
Prelatists. At the Restoration, the government of
Charles II., for its own security, kept a watchful eye
upon the movements of the Covenanters, and restrained
their irregularities by the strong arm of the law. At
the commencement of the reign of the ill-fated James,
the lawlessness of these disaffected persons was effec-
tually kept in check ; but upon the news of the landing
of the Prince of Orange in England, the king was
obliged to order all his standing forces in Scotland to
repair to the royal standard in the South. This, while it
weakened the Scottish government, left the country in
a defenceless state, and furnished a splendid occasion
to the discontented and fanatical for creating distur-
bances, and punishing those whom they chose to con-
sider Malignants. The Hillmen, or Cameronians, seized
the precious moment, and began a shocking system of
persecution and cruelty against the incumbents of the
different parishes, by which about two hundred ministers
and their families were driven from their houses in the
winter season, and cast upon the precarious benevolence
of their neighbours. Their method of procedure has
been thus narrated by a contemporary, and a sufferer from
their violence : — " They assembled themselves in the
VOL. VIII, A A
266 SAGE.
night time, and sometimes in the day, in small bodies,
armed ; and in a hostile way went through the countries,
forcing their entry into private men's houses, against
whom they had any private quarrel, but most ordinarily
into ministers' houses, where they with tongue and hands
committed all outrages imaginable against the ministers,
their wives and children ; where, having ate and drank
plentifully, at parting they used to carry the minister
out of his house to the churchyard, or some public place
of the town or village, and there expose him to the peo-
ple as a condemned malefactor — gave him strict charge
never to preach any more in that place, but to remove
himself and his family out of it immediately ; and for
the conclusion of all this tragedy, they caused his gown
to be torn over his head in a hundred pieces — of some
they spared not their very clothes to their skirts. When
they had done with the minister, they called for the keys
of the church, locked the door and carried the keys with
them ; and last of all they threw the minister's furniture
out of his house in many places, as the last act of this
barbarous scene. This was the most general method
when the minister was found at home, but in case he
was absent, they entered his house, made intimation
of their will and pleasure to his wife and servants, bid-
ding them tell him to remove from that place. If
they found not a ready obedience, they would return
and make him an example to others."
Such was the real character of the system of " rabbling,"
which the clergy had to endure about the period of the
Revolution. It seems, however, that the disorderly mob
treated Mr. Sage with more mercy than they displayed
generally to the rest of his brethren in the Diocese of
Glasgow ; for, as his venerable biographer quaintly
informs us — *' the saints contented themselves by giving
him a ivarning to depart from Glasgow, and threatenings
if he should ever adventure to return thither again."
This forbearance on their part was singular enough,
SAGE. 267
when' it is considered that Mr. Sage was a strenuous
opponent and an avowed disapprover of their principles
and conduct. As a minister of the everlasting Gospel,
which contains rules of faith and practice, he felt himself
imperatively called upon both by argument and pathetic
exhortation, to enforce the duty of loyalty and obedience
to the " powers that be," which he saw was much depre-
ciated by his countrymen. . Being firmly persuaded in
his own mind of the truth of the Apostolical Succession,
and convinced of the invalidity of Orders which do not
emanate from duly consecrated bishops, he was careful
in his sermons to set forth the necessity of communi-
cating with the Episcopal Church. Having marked in
the sacred Scriptures that striking feature of external
unity by which the Church of the blessed Kedeemer is
traced by the pens of the inspired writers, and the
warnings which are thickly strewn upon the pages of the
New Testament against " divisions," and instability in
matters of religion, he was wont loudly to censure the
prevalent disposition for " change," and to insist that
separation from the Church of Scotland — receiving the
Sacraments from other hands than those of her bishops,
and inferior clergy — and frequenting places of worship,
offered to God by unauthorised men, were acts, which
constituted the sin of schism, and involved those who
practised them in the serious consequences which the
Word of God denounces against it. In these his dis-
courses, he had. respect to two opposite parties by which
the Church was at that time attacked — 1st, To the
disciples of the Covenant, who, besides setting at nought
the command to " give unto Caesar the things that are
Caesar's," i.e. to obey the existing laws, and reverence
the persons of those in whom authority was invested,
carried their notions of " Gosjwl liberty' so far as to reject
every sort of restraint upon their religious opinions, and
to regard themselves as the only true interpreters of the
meaning of the Bible, and the late discoverers of the
ues SAGE.
Scriptural model of the Church of Christ. What the
pious and amiable Leighton used to say to them was
strictly characteristic — " That they made themselves the
standards of opinions and practices, and never looked
either abroad into the world, to see what others were
doing, nor yet back into the former times, to observe
what might be warranted or recommended by antiquity."
2nd,^ — To the members of the Romish schism, who,
though loyal so far as civil politics were concerned, were
the open enemies of the Church in Scotland. Believing
that the Bishop of Rome is, jure divino, the Supreme
Prelate of the Christian Church, and that all spiritual
authority must flow through him, they regarded the
Scotican Church, which rejected the Pope's authority
in Scotland, as schismatical, and zealously strove to
effect her overthrow both by secret stratagem and open
opposition.
To both these classes of men, the discourses of Mr.'
Sage were directed, and he wielded against them "the
sword of the Spirit, which is the Word of God," — the
Word of God, not as interpreted by Scottish Covenan-
ting Presbyterians, nor by those who own the sway of
an Italian Bishop, but by the Catholic Church, making
herself heard in general Councils, the decrees of which
were afterwards universally received by Christians both
in the East and West — both in the Latin and Greek
Churches. It is easy to imagine that discourses of such
a nature were by no means palatable, and that a clergy-
man, who in the " west" of Scotland was so bold as to
preach them, stood a very fair chance of raising up a
host of enemies against himself. There is, however, an
intimate charm in consistency and earnestness, which
cannot fail to make an impression on all who are not
totally blinded by prejudice, and cause them, even though
they do not coincide with a man's opinions, to have re-
spect to his character. This was the case with Mr. Sage,
at this memorable crisis of our national ecclesiastical
SAGE. 269
history. An uncompromising Catholic himself, he en-
deavoured to persuade his schismatical countrymen to
come within the pale of the Church, because he firmly
believed her to be the only lawful dispenser of the Word
and Sacraments. But his exhortations breathed the
spirit of Christian charity, and evinced his affectionate
earnestness for the souls of the people. Thus the malice
of the enemies of the Church was disarmed, and they
were compelled to esteem the bold asserter of the Apos-
tolical claims. " To this," says Gillan, " it may in
gome measure be imputed that he escaped those out-
rageous insults and cruelties which the rabblers (after
the example of their schismatical forefathers — the Cir-
cumcilliones in Africk) acted against others of his bre-
thren, especially those who had trimmed."
Before the Revolution had occurred it was intended
to place him in the divinity chair at St. Andrew's, but
in the turmoil of the times the appointment was not
effected. It has been already stated, that by the with-
drawal of troops from Scotland at the outbreak of the
Revolution, the Cameronians, or Hillmen, were enabled
to exercise unheard of cruelties and insults towards the
members of the then Scottish Establishment, and that
by their illegal proceedings and fanatical violence, about
two hundred incumbents were ejected from their parishes.
We must now inquire in what light the new government
viewed the conduct of those zealots, and whether they
took any steps for restoring the unfortunate clergy to
their benefices, of which they had been unjustly deprived.
The sufferings of the clergy were so severe, that various
accounts were sent up to London concerning them, in
order to induce the authorities there to interfere in their
behalf. The Bishop of Edinburgh, and many of the
Scottish Episcopal Nobility, who were then in London,
applied to their friends in high stations about the court,
in the hope of persuading them to use their influence
for the afflited clergy. But these representations ^nd
A a3
S70 SAGE.
private appeals were all in vain. At last the clergy
resolved to send up a public petition, properly attested,
to the prince, and to depute one of their number to go
to court and present it. Dr. Scott, Dean of Glasgow,
was the person selected for this purpose. Having
arrived in London, he laid the petition before the Prince,
who saw at once the reasonableness of its prayer, and
issued a proclamation on the 6th FebiTiary 1689, order-
ing the peace to be kept, and forbidding any one from
being persecuted or disturbed in the exercise of his
religion, whatever that might be. But this proclama-
tion was disregarded by the rabblers, and a serious riot
occurred in the Cathedral of Glasgow on the very next
Sunday after it was issued. Another representation
therefore was made to the Prince of Orange through
Dr. Fall, the Principal of Glasgow College, who was
then in London ; but the only satisfaction, which he
obtained, was an assurance that the case of the perse-
cuted clergy should be referred to the Meeting of Estates,
which was to be held on the 14th of March.
The helpless ministers and their friends looked for-
ward with much anxiety to the approaching day. The
Estates were convened, and the first business of impor-
tance which they transacted was hearing a letter from
William read, recommending them " to enter with all
speed upon such consultations with regard to the public
good, and to the general interests and inclinations of
the people as may settle them on sure and lasting
foundations of peace." The macer entered the conven-
tion, bearing a letter from the king, dated on board the
St. Michael, 1st March, 1689, enjoining them to loyalty,
and threatening them with punishment if they were
disobedient. This epistle, however, was *' thrown aside
with cool indifference," and they passed a vote decla-
ratory of their determination " to continue undissolved
until they settle and secure the Protestant religion, the
government, Imvs, and liberties of the kingdom.'" This
SAGE. 271
declaration raised the hopes of the ejected ministers,
who were not conscious of having any tendency to
Popery, and who had rights and liberties sanctioned by
law, which required the protection of their legislators.
But, alas ! the bright prospects which had cheered them,
became speedily overcast with a gloomy and portentous
cloud. It soon became evident that theirs were not the
" rights and liberties " which were to be protected. For
numbers of the West Country mob came flocking into
Edinburgh, and took their station about the place of
meeting, where they insulted the Episcopal nobility and
gentry, and especially the bishops, who claimed a seat
in the Convention. The lives of the members were
endangered by their tumultuous and violent proceedings,
and accordingly the most obnoxious were obliged to retire
from the meeting, and many of them, Lord Dundee
among others, to leave the city, in order to escape the
plots formed for their destruction. Having by this
method of intimidation cleared the house of all " sus-
pected " persons, and having obtained a body of stand-
ing troops under General Mackay, the Convention passed
a vote of thanks to those very persons who had rabbled
the ministers, and complimented them as being " well
affected to the Protestant interest." This was extremely
disheartening to the ejected clergy, and greatly dimin-
ished their chance of redress. But the death-blow to
their hopes was yet to be fnflicted. On the 4th of April
the Meeting of Estates passed a vote that King James
had " forfaulted " his right to the Crown, and declared
the throne vacant. On the 11 th they brought in their
Claim of Right, in which the " Article" controverted by
Bishop Sage in the Fundamental Charter occurs, and
proclaimed William and Mary King and Queen of Scot-
land. As yet nothing was directly done either for or
against the clergy, and the Hillmen were amusing them-
selves, as usual, in rabbling them from their livings ;
but the minister of Ratho, near Edinburgh, having had
?272 SAGE.
a visit from these rioters, his case, which was specially
referred, brought the subject of their sufferings before
the Convention. And now came the fatal thrust. On
the 13th it was resolved, that King James should be
disowned — that all ministers of the Gospel should pray
by name for William and Mary, as the de jure sove-
reigns of the realm — and that the proclamation to this
effect should be read by all ministers in Edinburgh after
sermon next morning to their people, and by others on
such days as appointed, threatening them with depriva-
tion of their benefices if they refused to comply, and
promising protection to all " then in possession and
exercise of their ministry" who should obey it. It was
proposed as an amendment by the Duke of Hamilton,
the president, that those who had been forcibly extruded
from their parishes should be included in this conditional
protection of the government ; but this motion was over-
ruled, upon the ground that, if carried, it would '• dis-
oblige the Presbyterians," and might have very fatal
(political) consequences." Accordingly, the ** rabbled"
ministers and their starving families were omitted.
The Convention of Estates, to which they had been
taught to look for redress, turned a deaf ear to their cry,
and by drawing away the shelter of the law, gave fresk
encouragement to the mob to persevere in their lawless
course against them. While this was the case with
them, matters were not much better with their brethren,
who still held their livings. The suddenness of the
proclamation, and the importance of the duty required
of them, took the Edinburgh clergy quite by surprize,
and threw them into a state of perplexing doubt. They
did not receive the astounding command till late
on the Saturday evening, and they were ordered next
morning to dethrone a sovereign, and transfer their
allegiance to, and invoke the Divine blessing upon,
another. As was to have been expected, many of them
shrank from this difficult point of obedience, and begged
SAGE. 273
for time to consider. But those who did not comply
with the edict were called before the Council on the
following day, and forthwith deprived, although they
offered many substantial pleas in justification of their
conduct, in addition to that of the shortness of time
afforded them for consideration — as for instance that the
order to make public prayers for the new king and
queen did not come to them through their ordinaries,
whom alone, as conscientious ecclesiastics, they were
bound to obey — that William and Mary had not accepted
the crown — and other equally good reasons. All these
arguments, however, were of no avail. By a hasty
severity, unparalleled in Scottish history, the clergy in
all the surrounding neighbourhood, who refused to obey
the proclamation of the 13th of April, were ejected from
their benefices, and the rabble in the meanwhile were
anticipating the sharpness of the law. This posture of
affairs continued until the Convention was converted
into a parliament, which met under the authority of
William and Mary, June 5th, 1689. Henceforth the
"work" went more rapidly on. On the 19th of July,
the doom of the Church as an establishment was sealed,
by the passing of an act "abolishing prelacie." The
Parliament adjourned on the 2nd of August ; and on
the 22nd of the same month an edict was set forth
by the privy council, at the instigation of the Earl of
Crawford, " allowing and inviting parishioners and other
hearers to inform against ministers who had not read
the proclamation of the Estates, and prayed for King
William and Queen Mary."
Such a general invitation, proceeding from such an
authority, had a very ready obedience given to it by an
inflamed populace ; and as few men are without their
secret enemies, it afforded an ample' opportunity for the
gratification of private revenge. The result of it was,
that in the course of a short time almost all the parochial
clergy in the Merse, Lothians, Fife, Stirlingshire', Perth-
274 SAGE.
shire, besides some in Aberdeen, Moray, and Ross, were
expelled. But the most iniquitous of all the irregular
proceedings which occurred at this time, was an inhibitory
act of the privy council, passed 29th December, by which
the civil courts were enjoined not to take up the cases
of the rabbled clergy, who should appeal to them for
the recovery of their stipends, which had not been paid
before their expulsion. It must be remembered that
they had actually done the amount of labour, for which
they were justly entitled to remuneration, and the law,
if it had been permitted to have free course, would
undoubtedly have decided in their favour; but the act
of council precluded this, and shut their last remaining
door of relief. Such were some of the main features of
the proceedings which took place at this time.
Sage appears to have taken up his residence in Edin-
burgh after his having been " rabbled " out of Glasgow.
Here he eagerly embraced every opportunity which pre-
sented itself of applying the culture of true religion to
the souls of his countrymen, and of supporting the
cause of the Church. While any of the parochial in-
cumbents in the Scottish metropolis retained possession
of their churches, he was in the habit of assisting them
in the performance of Divine service, and of occasionally
relieving them from the burden of a sermon ; and after-
wards, when the " inquisitorial tribunal " of the Kirk,
acting upon the authority delegated to them by the
parliament of 1690, had "purged out all insufficient,
negligent, scandalous, and erroneous ministers,'" i. e. had
by a system of continual vexation and insult, deprived
all the Episcopal clergy in the city, both compilers and
noncompilers, of their livings, Mr. Sage was appointed
to the pastoral care of one of the principal " meeting-
houses " in Edinburgh. The members of the Church,
when they saw the clergy expelled from their parish
churches, very properly fitted up places of worship or
chapels in different parts of the city, in which they
SAGE. 275
might enjoy the benefit of authorized preaching, and
have the Sacraments "rightly and duly administered."
But he was not permitted long to pursue the even
tenor of his way, in fulfilling his pastoral duties to the
honour of God and the benefit of his fellow-Christians.
The relentless jealousy of the Presbyterians, not content
with driving the ministers from the parish churches,
pursued them even into the privacy of the " meeting-
houses ;" and with that selfish intolerance which was
the main feature of all their proceedings, they resolved
that the faithful people who adhered to the Church,
should be deprived of the valued privilege of hearing
the Word and receiving the Sacraments from those
persons, whom they had been taught to regard as the
■authorized priests of God. Accordingly, Mr. Sage and
others of his brethren were dragged before the privy-
council, and ordered to take the oath of allegiance and
assurance; and when they candidly avowed that their
conscientious scruples would not permit them to comply
with the mandate, they were not only " forbidden to
exercise any part of their ministerial function within
the city, but also banished thence by an act of the
council." It must be remembered, that those respec-
table men had already suffered the " loss of all things"
without complaint, and passively obeying the rigorous
laws of the Convention, had retired into private life that
they might possess " a conscience void of ofience ;" but
even here they were not allowed to remain in peace.
This is mentioned merely to show that Presbyterianism
has not always been that friend of " civil and religious
liberty," and " freedom of conscience," which its warm
supporters and advocates in later times would persuade
us to believe.
From Edinburgh he retired to Kinross, and was after-
wards chaplain in the family of the Countess of Callen-
dar, and tutor to the young earl. When his engagement
with Lady Callendar terminated, he became chaplain to
276 SAGE.
Sir James Stewart, of Grandtully. While officiating
in the " meeting house " at Edinhurgh, he had com-
menced the polemical warfare which ended only with
his life, and had sent forth some of those controversial
works which are such lasting monuments of his learning,
abilities, and zeal. It seems to have been a principle
with this eminent defender of Episcopacy to suffer no
assailant, in the least worthy of an opponent, to remain
long unmatched in the arena of controversy, and to
permit no public circumstance to pass by in silence,
if, by interfering, there was the slightest chance of
either vindicating or advancing " the suffering Church."
Thus, wherever he was, his watchful eye was intently
fixed upon the movements of the enemy, and closely
following them through all their torturous paths ; while
his ready pen, directed by learning and zeal, was
exerted in providing a counteracting remedy against
their erroneous statements and hostile designs. Al-
though, therefore, he had previousely written one or
two able pamphlets, which seemed to be called for by
passing events, his leasure and retirement at Kinross,
afforded him an opportunity of executing a larger and
more important work. Accordingly, at this time, he
devoted himself to writing a treatise entitled " The
Fundamental Charter of Presbytery, &c. examined and
disproved ; " and w^hen it was finished, he sent it to
London to be published ; for as he says himself in
another place " it were easier to pluck a star from the
firmament than to get anything published in Scotland
against the tyranny of Presbytery, or in vindication of
Episcopacy." The utmost care w^as used to conceal the
name of the author of these offensive works, and it was
hoped that the distance of the place of publication
would have assisted to screen him from the notice of
his enemies. In this, however, his friends were dis-
appointed, and upon an early occasion he had a toler-
ably strong proof given him, that he was a " marked
SAGE. 377
man," and had stirred up the wrath of the Presbyterians
against himself.
Being actuated by a great desire to see some dear
friends in Edinburgh, and having some private business
to transact there, he ventured to revisit the metropoUs ;
but he had no sooner appeared upon the street than a
privy-councillor, " whose greatest pleasure was to per-
secute the Episcopal clergy," lodged intimation against
him, and being apprehended, he was held to bail to quit
the town forthwith, although the authorities connived
at many of those who had been previously banished with
him, remaining in it. Expelled again from Edinburgh
by this severe order, he returned to Kinross, and still
further employed his learned and eloquent pen in de-
fence of the Church, and in confirmation of her prin-
ciples. At this time he reared that invincible bulwark
of Diocesan Episcopacy, entitled the " Cyprianic Age,"
the appearance of which sharpened the resentment of
the Presbyterians, and made them doubly anxious to
secure and silence so strenuous and powerful an oppo-
nent.
The most severe blow inflicted upon the Episcopal
clergy was dealt to them in 1695. An act of parliament
was then passed " prohibiting and discharging any Epis-
copal minister from hajnizing any children, or solem-
nizing marriage betwixt any parties in all time coming,
under pain of imprisonment" and perpetual exile! Like
the Apostles when prohibited to preach any more in the
Name of Jesus of Nazareth, the clergy chose rather to
obey the voice of God than the commands of men, and
using every precautionary method for avoiding detection,
they went about administering the Sacraments of reli-
gion, and preaching the Gospel to those, who knew the
value of their spiritual! authority, and adhered through
"evil report and good report" to their ministry. In
vain did the EpiscopaUans expostulate against the seve-
rity of the enactment, and represent it as striking at
VOL. VIII. B B
278 SAGE.
the very root of their faith, which required them at
least to have the Sacrments performed by proper admin-
istrators— the government was deaf to their earnest
entreaties, and their rehgious opponents exulted over
their depressed condition. In this state they remained
until the death of William in 1702, when a brighter
day dawned, and induced them to hope that the time
was now approaching when they would obtain " gentler
and more equitable treatment." Queen Anne ascended
the throne of her father, and her known attachment
to the doctrine and discipline of the Anglican Church,
led the members of the suffering sister Church in Scot-
land to expect that she would sympathize wdth them,
and shelter them under her powerful protection, from
the tyranny of their schisraatical countrymen ; nor were
they altogether disappointed. Although the expected
relief did not arrive so soon as they could have wished,
the soothing answer which the queen gave to their
address and petition in the beginning of her reign, and
her pointed discouragement of all legal prosecutions
against them, greatly ameliorated the distressed state
of the Church, and revived the drooping spirits of her
members. The bare idea of toleration being granted
to the fallen Church — an event to which the course of
things pointed as likely to happen — roused the fears and
animosity of the Presbyterians : and their leading minis-
ters, in their sermons on public occasions, and through
the press, inveighed loudly against it. Hence in 1703,
a fierce polemical strife raged on this subject, and
various combatants appeared on the field — such as the
renowned David Williamson and Mr. George Meldrum,
on the side of the Kirk. Among the foremost of the
defenders of the Church, and of the rights of conscience
on this occasion, Mr. Sage came forth, and'seizing upon
Mr. Meldrum's " Reasons against Toleration," he over-
turned them by that masterly reply so well known under
the title of the " Reasonableness of Toleration," which
SAGE. 279
demonstrates not only the sound uncompromizing Church
principles of our author, but the solidity of his learning,
and the acuteness of his reasoning powers. Though
Mr. Sage did not live to reap the full reward of his
labour, his writings had an effect even at the moment.
The Church for a year or more " had rest " from out-
ward persecution, and a mighty change was working
in the human mind with regard to the futility of the
endeavour to fetter the conscience by acts of parliament,
and to coerce a man against his convictions to own
whatever system of religion the civil powers may choose
to establish.
During this brief period of tranquility, the attention
of the governors of the Church was turned upon them-
selves, and one of the most anxious subjects which
occupied their minds was the duty of providing for the
future succession of the Episcopal Order. By the death
of the aged primate, Dr. Ross, in 1704, the number of
bishops was reduced to five, most of whom, worn out
with years and calamity, were tottering on the brink of
the grave. In order, therefore, that the Apostolic line
might not be interrupted, the venerable survivors re-
solved to commit the sacred " Deposit" with which they
had been entrusted, to " other faithful men, apt to teach,
and govern." In consequence of this determination,
Mr. Sage, and Mr. Fullarton the ejected ministers of
Paisley, were selected by the fathers of the Church, as
persons fit to be elevated to the episcopate, and were
duly and canonically consecrated " in sacrario " of the
house of Archbishop Paterson, at Edinburgh, on the
25th of January, 1705 ; the Archbishop, Bishop Rose of
Edinburgh, and Bishop Douglas of Dunblane perform-
ing the holy rite.
While those persons were thus solemnly invested with
the episcopate, an agreement was entered into that they
were not to have diocesan authority, or to interfere at all
in the government of the Church. Expediency and the
^80 SAGE.
exigency of the Church were the inducements which led
the bishops to insist on this stipulation, and to make a
temporary deviation from the usual rule. It answered,
indeed, the immediate purpose, for which it was designed
by those excellent men, but like all other plans founded
upon a short sighted policy, it was at length productive
of great evil, and involved the Church in confusion
and unseemly disputes. The controversies between the
" College Party " and the assertors of " Diocesan Epis-
copacy," are too well known to require further notice
here.
Being raised to the episcopate, Bishop Sage seems to
have continued in the Grandtully family, executing his
high and useful duties for the benefit of the limited
circle around him.
Bishop Sage died in Edinburgh, 17th June, 1711.
His works are : — The Fundamental Charter ; The
Cyprianic Age ; The Vindication of the Cyprianic
Age ; An Account of the late Establishment of Pres-
bytery by the Parliament of Scotland in 1690; Some
Kemarks in a Letter from a Gentleman in the City to a
Minister in the Country, on Mr. David Williamson's
Sermon before the General Assembly, Edinburgh, 1703 ;
A Brief Examination of some things in Mr. Meldrum's
Sermon preached on the 6th of May, 1703, against a
Toleration to those of the Episcopal Persuasion; The
Eeasonableness of a Toleration of those of the Episcopal
Persuasion inquired into purely on Church Principles,
1704 ; The Life of Gawin Douglas, 1710 ; and an intro-
duction to the Works of Drummond of Hawthornden,
to which publication his friend the learned Ruddiman
lent his assistance. Bishop Sage also wrote the second
and third Letters concerning the persecution of the
Episcopal Clergy in Scotland, and left several unfinished
MSS., one intended to have been a system of Divinity,
in which the Church and the Sacraments, as the chan-
nels of grace, were to have occupied their proper place ;
SAINCTES. 281
another containing a review of the Westminster Con-
fession— a Treatise on the Culdees, and a History of the
Commission of the General Assembly. — Life prejiiced to
Works. Bishop Gillan. Bishop Russell.
SAGITTARIUS, GASPAR.
Gaspar Sagittarius was born at Lunenburg, in 1643,
and in 1674, became professor of history at Halle. He
died in 1674. He wrote : — On Oracles; On the Gates
of the Ancients; The Succession of the Princes of
Orange; History of the City of Herderwich ; Tractatus
Varii de Historia Legenda; Historia Antiqua Nori-
bergae ; Origin of the Dukes of Brunswick ; History of
Lubeck; Antiquities of the Kingdom of Thuringia;
History of the Marquises and Electors of Brandenburg,
and many others, enumerated by Niceron. — Niceron.
Moreri.
SAINCTES, CLAUDE DE.
Claude de Satnctes, in Latin Sanctetius, was born at
Perche, in 1595, and was admitted a canon regular of
St. Cheron, near Chartres, at the age of fifteen. After
passing through various preferments he was, in 1561,
appointed principal of the College of Boissy, at Paris,
and was employed as a champion for the Romish cause
at the Conference of Poissy. He was one of the twelve
French doctors sent to the Council of Trent, and in
1575, he was made by Henry III. Bishop of Evreux.
Forgetful of the royal favour he had received, he sup-
ported with vehemence the interests of the League.
Having been made prisoner by the troops of Henry IV. his
papers were examined, and were found to contain an
attempt to justify the assassination of Henry III.; for
B b3
282 SALTMARSH.
which he was tried and condemned to be put to death
as a traitor. However, in consequence of the interces-
sion of the Cardinal de Bourbon, and some other pre-
lates, his life was spared, and his sentence commuted
for perpetual imprisonment. He died at the Castle of
Crevecseur in 1591, when about sixty-six years of age.
The most considerable of his works are : — a Treatise
in Latin On the Eucharist, forming a large volume inr
folio, which was printed in 1576, and has been much
used by subsequent writers on the Catholic side of the
question ; and an edition of a curious collection, entitled,
Liturgise, sive Missse Sanctorum Patrum : Jacobi Apos-
toli, et Fratris Domini, Basilii magni, Johannis Chry-
sostomi, &c., 1560, 8vo, including several chapters of his
own composition. Excepting The Acts of the Council
of Rouen in 1581, which he published in Latin and
French, and his own Synodal Statutes, his other works
were all controversial. — Dupin. Moreri.
SALMERON, ALPHONSO.
Alphonso Salmeron was born at Toledo, in 1516.
Going to Paris to complete his studies, he, with his
friend James Laynez, surrendered himself to the gui-
dance of Ignatius Loyola, underwent the initiating
discipline of the spiritual exercises, and came forth
from the process fired with zeal to carry forward the
intentions of his master. He died at Naples, in 1585.
His works which contain Commentaries on the Scrip-
tures, were published in 8 vols. fol. (See the Life of
Loyola.)
SALTMARSH, JOHN.
John Saltmarsh was a Yorkshireman, and educated at
SAMPSON. 2S3
Magdalen College, Cambridge. He was a chaplain to the
army of Fairfax, a rebel in politics, > and an Antinomian
in religion. He died at Elford, in Essex, in 1647. He
published : — Free Orace, or the Flowings of Christ's
Blood freely to Sinners ; Shadows flying away ; The
Smoak in the Temple ; D awnings of Light ; Sparkles
of Glory ; and, Wonderful Predictions. These books
made a great noise, and were answered by writers of
no ordinary name, particularly by the learned Thomas
Gataker. — Gen. Diet.
SAMPSON, THOMAS.
The public history of Sampson is so closely connected
with that of Humphrey, that to the Life of Humphrey
the reader is referred. (See also the Life of Parker.)
Thomas Sampson was born at Playford, in Surrey, about
the year 1617, and, according to Strype, was educated
at Pembroke Hall, Cambridge, according to Wood, at
Oxford. He objected to the habits at his ordination by
Archbishop Cranmer, who seems to have yielded to the
scruples expressed by himself and some others. In
1551, he was presented to the living of All Hallows,
Bread Street, London, which he resigned in 1553. In
1554, he was promoted to the Deanery of Chichester.
On the accession of Mary, he at first concealed himself,
aud then fled to Strasburg, where he found a refuge.
He had some share in the Geneva Bible. On the acces-
sion of Elizabeth he returned home, not only confirmed
in his aversion to the habits, but with such a dislike
to the episcopal office, that he refused the Bishopric
of Norwich. He continued, however, to preach, parti-
cularly at St. Paul's Cross, where his wonderful memory
and eloquence were greatly admired. In September,
1560, he wa^s made a prebendary of Durham; and in
Michaelmas term, 1561, he was installed Dean of Christ
284 SAMPSON.
Church, Oxford. At this time Sampson and Humphrey
were the only Proteetant preachers at Oxford of any
celebrity. In 1562, he resigned his prebend of Durham,
and became so open and zealous in his invectives against
the habits, that, after considerable forbearance, he was
cited, in 1564, with Dr. Humphrey, before the high
commission court at Lambeth, and was deprived of his
deanery, and for some time imprisoned. Notwithstand-
ing his nonconformity, however, he was presented, in
1568, to the mastership of Wigston Hospital, at Lei-
cester, and had likewise, according to Wood, a prebend
in the Cathedral of St. Paul, London. The queen also
permitted him to hold the theological lectureship at
Whittington College, in the metropolis, to which he had
been elected by the Cloth Workers' Company.
Mr. Soames observes that Sampson and Humphrey
have left an authentic record of their sentiments, on the
vesture question, in a letter to Bullinger, conjointly
signed. The learned Swiss had argued for the habits
on civil grounds. His English correspondents consider
this reasoning unsound. Usages derived from the
enemies of their religion, they contend could not be
adopted without injuring it. Against such apparel, too,
they protested, as a revival of abrogated Mosaic cere-
monies, and an unsuitable adaptation to the simple
ministry of Christ, of that which had served the Popish
priesthood for theatric pomp. To that body and its
friends they represent this concession as a triumph :
occasioning exulting appeals to Otho's Constitutions,
and the Pontifical, in proof that Protestants had been
glad of dresses borrowed from their adversaries. This
concession is lamented also as redolent of monkery,
no less than of Popery and Judaism, as savouring of
Pharisaical precision ; as the first step by which a con-
ceit of sanctity in garments may again creep over men.
Bucer is afterwards mentioned as an authority for deny-
ing that prescribed apparel agrees with Christian liberty.
SAMPSON. 285
He wished all such distinctions abolished, mindful of
present abuse, anxious for a fuller declaration of detest-
ing Antichrist, for a removal of all dissension among
brethren. Such were the reasons why they strove to
have every trace of Antichristian superstition buried in
eternal oblivion ; why they could not agree to the obtru-
sion of that which does not edify the Church; why
they felt unable to join sound doctrine with halting
worship ; why they would not maim Christ, when He
might be entire, pure, and perfect ; why they preferred
a pattern from reformed brethren, to one from Popish
enemies ; why they shrank from dishonouring the ser-
vice of that heavenly leader whom they and their foreign
friends equally obeyed, by raising hostile banners, which
it was their duty to demolish and detest.
Everything from such men as Sampson and Hum*
phrey, must at least be specious. Their objections
have but slender chance of winning any higher character
in modern times. But ability, aided by perseverance,
will command attention from any age. In this case, too,
were high moral worth, considerable station, and recent
sufferings. Opposition to power and estahlished autho-
rity is, besides, always popular. The dean of Christ
Church, and the president of Magdalen, became, accor-
dingly, the leaders of a powerful, energetic, and uncom-
promising party. This must, however, be considered
as accidental, neither of these remarkable men, appa-
rently, having ever calculated upon any such distinction,
or being likely to desire it. Humphrey's disposition
was, indeed, eminently mild and moderate. Sampson
showed himself more unbending, but his temper was
very different from that of many who continued t?ie
resistance that he and his brother-head began.
He died in 1589. He married Latimer's niece, by
whom he had two sons. His works are : — Letter to
the professors of Christ's Gospel, in the parish of All-
hallows in Bread-street, Strasburg, 1554, 8vo ; this is
^86 SANCROFt.
reprinted in the Appendix to Strype's Ecclesiastical
Memorials : A Warning to take heed of Fowler's Psalter,
London, 1576 and 1578, Svo; this was a Popish Psalter,
published by John Fowler, once a Fellow of New College,
Oxford, but who went abroad, turned printer, and printed
the Popish controversial works for some years ; Brief
Collection of the Church and Ceremonies thereof; and.
Prayers and Meditations Apostolike ; gathered and
framed out of the Epistles of the Apostles. He was
also editor of Two Sermons of John Bradford, on Ptepen-
tance, and the Lord's Supper. Baker ascribes to him
a Translation of a Sermon of John Chrysostome, of
Pacience, of the End of the World, and the Last Judg-
ment, 1550, Svo; and of An Homelye of the Piesurrec-
tion of Christ by John Brentius, 1550, 8vo. — Strpye.
Wood. Soames.
SANCEOFT, WILLIAM.
William Sancroft was born at Fresingfield, in Suffolk,
in 1616. He received his primary education at Bury
School, and proceeded thence to Emanuel College, Cam-
bridge, of which he became a fellow in 1642. Several
Letters addressed by him to his father have been pub-
lished by Dr. D'oyley, and they impress us with the
great amiability of the writer, especially one which
relates to the death of a college friend. The Dissenters
being in the ascendant in 1649, they deprived him of
his fellowship. But though driven from the university,
and silenced in the pulpit, he knew that the press was
still open to him, and through it he sought to further
the cause of social order and true religion. Two im-
portant publications proceeded about this time from his
pen, which were extensively circulated and read with
great avidity ; both admirably adapted as prescriptions
to heal the distempers of the times, and to induce a
more healthful state of the political body.
SANCROFT. 287
The first of these, in Latin, was called Fur Praedes-
tinatus, being intended to expose the doctrines of rigid
Calvinism, the extensive prevalence of which had ad-
vanced very far in destroying all just and sound views
of religion. The second, entitled " Modern Policies,
taken from Machiavel, Borgia, and other choice authors,"
was designed to hold up to deserved contempt the hollow
and false policy which had been too successful in raising
many worthless and profligate persons to stations of
authority.
He seems to have supported himself on his small
paternal property, and out of that he saved something
to assist poor Churchmen worse off than himself. In
1659, he went abroad, but did not stay long, as at the
Restoration he was appointed chaplain to Dr. Cosin,
now appointed to the Bishopric of Durham, and at the
consecration of his patron, with six other new bishops,
he was selected to be the preacher. The Convocation
assembled on the 8th of May, 1661, in which the last
revision of our Prayer Book took place. It is well
known that Mr. Bancroft was eminently useful in assis-
ting in these alterations, although it is not easy to ascer-
tain on what particular parts of the work, or to what
extent, his services were employed. As he was not a
member of the Convocation at the time, for he then held
no preferments, his name does not appear among those
to whom the preparation of any portion of the work was
committed; and it seems that he was only privately
employed, probably by the recommendation of Bishop
Cosin, who bore a considerable share in this business,
and in consequence of the confidence reposed in his
talents, learning, and judgment.
However it is specially recorded that he assisted in
rectifying the calendar and the rubrics, and that, after the
work was completed, he was one of those appointed
by an order of the Upper House of Convocation for the
supervision of the press. In the common accounts of
^88 SANCROFT.
his life, it is stated that he was the author of the
Forms of Prayer prepared for the 30th of January and
'^9th of May. But this does not appear from any com-
petent authority. Bishop Burnet gives a remarkable
account of this matter : he states, that when the new
offices for the 30th of January and the 29th of May
were under preparation, Sancroft drew them up in too
high a strain ; that those which he produced were in
consequence rejected, and others of a more moderate
character adopted in their room. He adds, that, after-
wards, when Sancroft was advanced to the See of Can-
terbury, he procured the substitution of his own offices
in the place of those formerly adopted, and got them
" published by the king's authority, at a time when so
high a style as was in them did not sound well to the
nation."
As Burnet himself had no concern in the transaction,
and does not state the authority from which he derived
his information, it is impossible to ascertain in what
degree there is any foundation for his representation.
Two circumstances, however, should be mentioned to
show that his statements are not strictly accurate. The
first is, that, in the office for the 30th of January, no
alteration of the slightest importance was made when
Sancroft held the primacy, or has been made at any
period subsequently to the first preparation of it : for
it stands now, with very immaterial exceptions, precisely
in the same form as it did at first. The second is, that
the office for the 29th of May, as it was adopted with
alterations after the death of Charles II. and during the
primacy of Archbishop Sancroft, could not have been
precisely that which he first proposed but which was
rejected. For the 29th day of May being the day of
King Charles's birth, as well as of his return, the office
during his life-time was adapted to both these events.
After his death, alterations were necessarily required,
in order to make the office commemorative solely of the
SANCROFT. 28a
Restoration of the royal family. It is true that some
further alterations and substitutions took place at this
time ; and perhaps it may be allowed that mention is
made in the new office of the Rebellion, and those con-
cerned in it, in stronger terms than had been done in
the former office, and this is probably the foundation
of Burnet's assertion, that an office was adopted " of
a higher strain." These alterations were of course made
under Archbishop Sancroft's authority, although the fact
of their having been introduced by himself, rests only
on the statement of Bishop Burnet.
The rapidity of Sancroft's rise seems to be surprising,
as industrious mediocrity rather than great talents or
profound learning was his characteristic. In 1662, he
was elected master of Emanuel College, Cambridge ; in
1664, he was appointed Dean of York, and soon after
he was removed to the Deanery of St. Paul's. In this
new situation he contributed much to the repairing of the
cathedral ; and when it was destroyed by the fire of
London, he gave £1400 towards rebuilding it. In
1668, he was presented to the Archdeaconry of Canter-
bury by Charles II., who, in 1677, raised him to the
See of Canterbury.
A more meek and gentle spirit few persons have pos-
sessed than Archbishop Sancroft, but he was called to
take his part in stirring times, when his firm principles
enabled him to act a part which, if not the wisest accor-
ding to our present notions, was certainly such as to
command universal respect. And occasions were not
wanting, on which Archbishop Sancroft maintained the
disciphne of the Church with a just degree of dignity
and firmness. A remarkable and unusual instance of
this occurred in his suspension of Dr. Thomas Wood,
Bishop of Lichfield and Coventry, from his episcopal
functions, on account of his neglect of his diocese and
other misdemeanours. In this bishop we have an un-
happy example of a very undeserving person raised to
VOL. VIII. c c
290 SANCROFT.
that important and dignified station in the Church by
most unworthy and disgraceful means. It is recorded
that he obtained his bishopric immediately from Charles
II., through the interest of the Duchess of Cleveland,
and that he recommended himself to her, by contriving
that his niece, a wealthy heiress, to whom he was guar-
dian, should marry the Duke of Southampton, son of
the duchess. After he was placed in the bishopric, he
grossly neglected the concerns of the diocese, residing
entirely out of it, and performing none of the functions.
In addition to this, he refused to build an episcopal
house, although he received money for this purpose from
the heirs of his predecessor, and although he cut down
from the >estates of the see, as for this building, timber,
which he afterwards sold. The Archbishop of Canter-
bury considered that a case of this flagrant nature
demanded the interference of his metropolitan authority.
He accordingly, in April, 1684, suspended Bishop Wood
from his episcopal dignity and functions. The bishop
submitted some time after, and the suspension was taken
off in May, 1686. However, this exercise of authority,
temperedwith mildness, unfortunately seems to have failed
in producing the desired effect ; for the bishop appears to
have continued in the habit of residing at a distance
from his diocese, and of neglecting its concerns.
Archbishop Bancroft, though enthusiastically loyal, was
devoted to the cause of true religion and the Church of
England, and when a traitor king was on the throne,
who sought to use his prerogative for the purpose of
introducing Popery, he dared to defy him and to main-
tain the sacred cause at the head of which he was
providentially placed. He certainly acted too cautiously
at first. When James appointed illegally an ecclesiastical
commission, Archbishop Bancroft refused to act upon
it, though nominated its head, but he only pleaded ill-
health, though by his being forbidden the court, it is
o\ed.v that his real feeling was understood.
SANCROFT. 291
We must enter into further detail in regard to the
events of the reign of James II., and we shall avail
ourselves of the brief but spirited sketch of the iniqui-
tous proceedings of the traitor king, given by Mr.
Chermside, in his lecture on the trial and acquittal
of the Seven Bishops.
In 1688, a bill was drawn up and prepared to be laid
before the parliament, entitled " An act for granting of
Liberty of Conscience, without imposing of oaths and
tests," — but before any parliamentary steps were taken
in the matter, the king on the 27th of April, thought
fit to republish his declaration of indulgence, and im-
mediately thereupon appeared the following announce-
ment in the Gazette : —
" At the Court at Whitehall, May 4th.
" It is this day ordered, by his majesty in council, that
his majesty's late gracious declaration, bearing date the
27th of April last, be read at the usual time of divine
service, on the 20th and 27th of this month, in all
churches and chapels, within the cities of London and
Westminster, and ten miles thereabout: and upon the
3rd and 10th of June next, in all other churches and
chapels throughout this kingdom. And it is hereby
further ordered, that the right reverend the bishops
cause the said declaration to be sent and distributed
throughout their several and respective dioceses to be read
accordingly."
This was a blow well struck — well struck, that is, if
it should prove successful ; but if not, then most disas-
trous for the striker, as the event shewed beyond a doubt.
Every eye in England, Churchman's, Nonconformist's,
Romanist's, must needs be fixed upon the Bishops of
the Church : the breathless anxiety of a whole nation
awaited their decision, and the decision must be speedy,
that is, if we remember the difficulties which then im-
peded communication, and seemed likely to preclude a
293 SANCROFT.
ready concert between the prelates. The clergy of Lon-
don in those days enjoyed, as a body, a great reputation
for worth and learning. Fowler and Patrick, Stilling-
fleet, Sherlock, and Tillotson, were of their number;
they met in consultation, and determined for their part
to refuse the reading of the king's declaration. This
resolution they made known to the archbishop, who had
been busy in the meantime to summon to his council as
many of his brethren as it was possible. A copy of the
letter which he despatched to them on the occasion is pre-
served in his own hand-writing.
" My Lord, — This is only in my own name, and in
the names of some of our brethren, now here upon this
place, earnestly to desire you immediately upon the
receipt of this letter to come hither with what conve-
nient speed you can, not taking notice to any that you
are sent for. Wishing you a prosperous journey and
us all a happy meeting.
" I remain your loving brother."
On the 12th of May, a meeting took place at Lambeth,
where there were present, besides Sancroft, the Earl of
Clarendon, three bishops, Compton, Turner, and White,
together with Tenison ; and it was then resolved not to
read the declaration; but to petition the king to dis-
pense with the obedience of the prelates, and to entreat
all those within reach of London "to repair to the aid of
their brethren forthwith. On the 18th another meeting
took place at the archbishop's; the proposed petition
was drawn up, written in the primate's own hand, and
subscribed as well by him as by the following: — Dr.
Lloyd, Bishop of St. Asaph, Dr. Ken, of Bath and
Wells, Dr. Turner, of Ely, Dr. Lake of Chichester, Dr.
White, of Peterborough, and Sir Jonathan Trelawney,
of Bristol.
SANCROFT. ^0S
**The humble petition of William, Archbishop of
Canterbury, and of divers of the suffragan bishops
of that province (now present with him,) in behalf
of themselves and others of their absent brethren,
and of the clergy of their respective dioceses,
humbly sheweth, —
*• That the great averseness they find in themselves
to the distributing and publishing in all their churches
your majesty's late declaration for liberty of conscience,
proceedeth neither from any want of duty and obedience
to your majesty ; our holy mother the Church of England
being both in her principles and in her practice unques-
tionably loyal, and having, to her great honour, been
more than once publicly acknowledged to be so by your
gracious majesty ; nor yet from any want of due tender-
ness to Dissenters, in relation to whom they are willing
to come to such a temper as shall be thought fit, when
that matter shall be considered and settled in parliament
and convocation. But among many other considerations,
from this especially, because that declaration is formed
upon such a dispensing power, as hath been often de-
clared illegal in parliament, and particularly in the years
1662 and 1672, and the beginning of your majesty's
reign ; and is a matter of so great moment and conse-
quence to the whole nation, both in Church and State,
that your petitioners cannot in prudence, honour, or
conscience, so far make themselves parties to it, as the
distribution of it all over the nation, and the solemn
publication of it once and again, even in God's house
and in the time of His Divine Service, must amount to,
in common and reasonable construction.
"And your petitioners will ever pray."
The petition once drawn up and signed, there was
no trace of hesitation or delay visible in the conduct of
the bishops. Sancroft, who as we have already stated,-
had the honour to be under the king's especial displea-
c c3
^U SANCROFT.
sure, for having denied to the Ecclesiastical Commission
the sanction of his venerable name, was unable to appear
at court, indeed had been for two years forbidden so to
do. — (See Life of Bishop Compton.) — But the other six
subscribers proceeded at once to seek an interview from
the king, in order to present their petition. Of this
interview no better account can be given than that which
is printed amongst the other MSS. of the archbishop,
of which the originals are in the Bodleian Library,
at Oxford.
In the evening of the same day, the petition being
finished, all the subscribers, except the archbishop, who
had been forbidden the court almost two years before,
went over to Whitehall to deliver it to the king. In
order thereto the Bishop of St. Asaph went first to the
Earl of Middleton, principal secretary, in the name of
all the rest, to desire his assistance for the introducing
them to his majesty ; but he had been sick for a fort-
night before, and so confined to his chamber. Then
St. Asaph, (his brethren staying at the Earl of Dart-
mouth's house,) went and made the like application to
the Earl of Sunderland, desiring him to peruse the
petition, and acquaint his majesty with it, that he might
not be surprised at the delivery of it; and, withal, to
beseech his majesty to assign the time and place, when
and where, they might all attend him, and present this
petition. The earl refused to inspect the petition, but
went immediately and acquainted the king with their
desire, and they were presently thereupon brought to
the king in his closet, within his bed-chamber, when the
Bishop of St. Asaph, with the rest (all being upon their
knees,) delivered their petition to his majesty. The
king was pleased (at first) to receive the petitioners and
their petition very graciously, and upon the first opening
of it to say. This is my Lord of Canterbury's own hand ?
to which the bishops replied, Yes, sir, it is his own hand.
SANCROFT. 295
But the king having read it over, and then folding it up,
said thus, or to this effect : —
" King. — This is a great surprise to me : here are
strange words. I did not expect this from you. This
is a standard of rebellion.
** St. Asaph, and some of the rest, replied, that they
had adventured their lives for his majesty, and would
lose the last drop of their blood rather than lift a finger
against him.
" King, — I tell you this is a standard of rebellion. I
never saw such an address.
" Bristol (falling down upon his knees) said. Rebellion !
Sir, I beseech your majesty, do not say so hard a thing
of us. For God's sake do not believe we are, are can be,
guilty of a rebellion. 'Tis imposible that I or any of my
family should be so. Your majesty cannot but remember
that you sent me down into Cornwall to quell Monmouth's
rebellion, and I am as ready to do what I can to quell
another, if there were occasion.
" Chichester. — Sir, we have quelled one rebellion, and
will not raise another.
" Ely. — We rebel, sir ! We are ready to die at your
feet.
" Bath and Wells. — Sir, I hope you will give that
liberty to us which you allow to all mankind.
" Peterborough. — Sir, you allow liberty of conscience to
all mankind ; but really this declaration is against our
conscience.
" King. — I will keep this paper. 'Tis the strangest
address I ever saw ; it tends to rebellion. Do you ques-
tion my dispensing powers ? Some of you have printed
and preached for it when it was for your purpose.
" Peterborough. — Sir, what we say of the dispensing
power refers only to what was declared in parliament.
" King. — The dispensing power was never questioned
by the Church of England.
'• St. Asaph. — It was declared against in the first
296 SANCROFT.
parliament, called by his late majesty, and by that
which was called by your majesty.
" King. — (Insisting upon the tendency of the petition
to rebellion) said, He would have his declaration pub-
lished.
" B. and W. — We are bound to fear God and honour
the king. We desire to do both ; we will honour you,
we must fear God.
" King. — Is this what I have deserved, who have sup-
ported the Church of England, and will support it? I
will remember you that have signed this paper, I will
keep this paper ; I will not part with it, I did not expect
this from you ; especially some of you. I will be obeyed
in publishing my declaration.
" B. and W. — God's will be done.
" King.— What's that?
** B. and W. — God's wiU be done, and so said Peter-
borough.
" King. — If I think fit to alter my mind, I will send
to you. God hath given me this dispensing power,
and I will maintain it. I tell you there are seven
thousand men, and of the Church of England too, that
have not bowed their knees to Baal.
" This is the sum of what passed ; as far as the
bishops could recollect it ; and this being said they were
dismissed."
The same night the petition was printed and circu-
lated ; by whom it is not known, certainly not by the
bishops themselves ; but all London and all England
soon knew that the Church and the Crown were fairly
confronted. The bishops had parried the blow, and the
king must either strike again or tacitly allow himself to
be defeated. As for the declaration and the order to
read it in the churches, they were waste paper; the
chief effect produced by this publication being this, that
Baxter and all the wiser and truer of his Nonconformist
SANCROFT. 29t
brethren, took occasion to use the granted indulgence of
preaching to thank and to extol the bishops for their
determination. In London,, four only of the parochial
clergy could be found to read it — in all England not
above two hundred, out of a body of ten thousand,
would do so; and in the diocese of Durham, Bishop
Crew, a creature of the king's, is said to have suspended
nearly two hundred of his clergy for refusing to read to
their people the royal declaration. Even in those few
churches where the reading was attempted, the congre-
gations in many cases rose and left the churches so soon
as the first words were pronounced. Such was the case
at Westminster Abbey, where Sprat, the Bishop of
Rochester, officiated as dean, and could scarce hold the
paper in hand for trembhng. At Whitehall it was read
by a chorister, for want of a better ; at Sergeant's Inn,
the chief justice desiring it to be read, the clerk signifi-
cantly declared that he had forgotten it. Similar scenes
were enacted upon the second of the two appointed Sun-
days. On that day, however, the 27th of May, the king
had taken his resolution, and late in the evening a king's
messenger arrived at Lambeth to serve upon the arch-
bishop a summons, by which he was required to appear
before his majesty in council, on the eighth of June,
to answer for a misdemeanor ; a similar summons was
served at once upon such others of the right reverend peti-
tioners as were then in London, and despatched after
the absent ones into their several dioceses.
On the day appointed, about five in the evening, the
whole seven attended at Whitehall, and upon being ques-
tioned by the chancellor and the king as to the genuine-
ness of the petition, whether it was indeed in the arch-
bishop's hand, they at first, acting upon the advice of
their counsel, were unwilling to be explicit in answer.
The archbishop addressed himself to James and said,
" Sir, I am called hither as a criminal, which I never
was before in my life, and little thought I ever should
S98 SANCROFT.
be, and especially before your majesty; but since it
is my unhappiness to be so at this time, I hope
your majesty will not be offended that I am cau-
tious of answering questions. No man is obliged to
answer questions that may tend to the accusing of
himself."
His majesty called this chicanery, and hoped he would
not deny his hand ; whereupon Lloyd, of St. Asaph,
urged that all divines of all Christian churches were
agreed in allowing a man in their circumstances to
refuse an answer. Still the king pressed for one, and
at last, the primate said, that if he gave one it must
be at the king's express command, " trusting to your
majesty's justice and generosity that we shall not suffer
for our obedience." The king refused then to give an
express command, and the chancellor bade them then
to withdraw ; they did so for a short time, and, upon
their return, were commanded expressly by James to
answer, and then, conceiving their condition to be
allowed, they owned the petition. Again they were
bidden to withdraw, and a third time were summoned
into the royal presence for the purpose of being told
by Jeffreys that they should be proceeded against " with
all fairness, so he was pleased to say, in Westminster
Hall ; they were then desired to enter into recogni-
zances ; but to this also, by the advice given beforehand
to them by eminent counsel, they objected; and although
the archbishop professed himself and his brethren ready
to appear and answer whensoever they should be called
upon, neither the king nor the chancellor upon that
occasion, nor the Earl of Berkeley, who afterwards
endeavoured to alter their determination, could prevail
upon them to disregard their determination, could pre-
vail upon them to disregard their counsel's advice.
The key to their conduct on this occasion is to be found
in a letter from the Bishop of Ely to the primate which
runs as follows :— -
SANCROFT. 290
" Ely House, Friday mom.
** May it please your grace, — We spent much time
yesternight with our ablest and kindest advisers, who
are unanimous in their opinion, that we should by no
means answer particular questions, but keep to the
generals ; what are the matters of misdemeanour against
us ; and desire a copy of our charge. Two of our num-
ber had a long discourse (even 'till past eleven at
night) with Sir R. Sawry, from whom we received more
instruction than from all the rest. That conference is
summed up in the enclosed half sheet of paper, and
our measures of answering are set down to us. The
other papers are the minutes out of the counsel's book
in my Lord Lovelace's case. All our wise friends are
of the mind that we should give no recognizances. We
shall attend your grace between two and three. (Cum
deo.) Your grace's most obedient servant,
"Fea. Ely."
The next step was taken by the king : the bishops were
committed to the Tower, by a warrant which fourteen
privy councillors subscribed, and at the same time an
order in council (signed by nineteen hands, amongst
which is observable that of Father Peter the Jesuit) was
issued for their prosecution by the law officers of the
crown in the court of King's Bench.
Never, perhaps, if we except the day on which these
same illustrious and venerable accused were taken from
their prison to the Justice-hall at Westminster, never
were the banks of lordly Thames the theatre of such a
scene, as they displayed, when these reverend champions
of a nation's and a church's liberties embarked under
an armed escort for the Tower of London. You might
have thought, but for their unwonted attendants, that
these prelates were pacing in solemn procession the long
drawn isle of some giant cathedral ; for on the river's
banks a countless multitude, forgetful of the noise and
300 SANCROFT.
riot of a popular display of feeling, knelt in reverence
to receive with prayers and tears the dignified and calm
benediction of the persecuted Churchmen. Nay, the
very guards caught the spirit of the crowd's emotion, for
they too upon landing, knelt, and craved the blessing
of their prisoners. It was a solemn hour too, that hour
of landing, it was the time of evening prayer, and from
the barge that brought them, the bishops forthwith betook
themselves to the Tower Chapel, where, by a coincidence
that did not fail to strike the minds of all men, the
second lesson for the evening service proved to be that
chapter of St, Paul, in which these fitting words occur :
" Giving no offence in anything, that the ministry be
not blamed ; but in all things approving ourselves as
ministers of God, in much patience, in affiictions, in
necessities, in distress, in stripes, in imprisonment."
The fifteenth day of June saw again upon the river a
band of prisoners passing in solemnity and triumph to
their trial. A writ of Habeas brought the bishops upon
that day before the King's Bench. " Of the immense
concourse of people," says the Pope's Nuncio, writing to
his court the events of that day — " who received them
on the banks of the river, the majority in their imme-
diate neighbourhood were upon their knees ; the Arch-
bishop laid his hands on the heads of such as he could
reach, exhorting them to continue stedfast in their faith ;
they cried aloud that all should kneel, while tears flowed
from the eyes of many."
In court, the bishops were attended by nine and
twenty peers, who had offered to be their sureties in
case of need. Their counsel consisted of Sir Francis
Pemberton, and Mr. Pollexton, accounted the most
learned among the elder lawyers, Sir Creswell Levins,
who endeavoured subsequently to back out of the duty
of their defence, but was compelled by the attornies to
proceed, Sir Robert Sawyer, Mr. Trely, and Mr. Somers,
a man, as it subsequently proved, of superior intellect
SANCROFT. SOi
and great attainments, who being at that time in his
thirty-eighth year, was yet at one of the consultations
held upon this matter objected to as a person too young
and too obscure to be retained in so important a cause.
They also had the benefit of Sir John Holt's advice,
a distinguished lawyer of Gray's Inn, whose name does
not appear in the list of their counsel ; but who was
recommended to them as a person both able and desirous
to serve them, by Compton, the suspended Bishop of
London. The bench was as unfavourable to their cause
as it was possible for it to be. The Lord Chief Justice,
Sir Robert Wright, and Mr. Justice HoUoway, had been
placed there by the unscrupulous James, to betray rather
than to explain or to administer uprightly the law.
Allibone, who is described in contemporaries as an
angry Papist, was virtually to try his own cause; for
his seat on the bench depended solely upon that dis-
pensing power of the king against which was in effect
directed the petition of the bishops — his spirit too was
subsequently shown by his conduct at the Croydon as-
sizes, where in the teeth of the acquittal pronounced
upon the bishops, he had the audacity to stigmatise
them in his charge as guilty of a seditious libel, the
very accusation which had been pronounced null and
void in the court in which he himself sat upon their
trial. One impartial judge then was all that could be
counted, it was Mr. Justice Powell, whom, for his im-
partiality, James arbitrarily dismissed within a fortnight
of the bishops' acquittal.
The day's proceedings commenced by reading the writ
and return under which the bishops were brought into
court. The attorney-general then moved that the infor-
mation also be read, and the bishops be called upon
to plead. To which their council objected on the
ground of irregularity in the warrant, and also because
the bishops being peers of parliament could not lawfully
be committed for trial — they contended, therefore, that
YOL. VIII, D D
303 SANCKOFT.
their lordships were not legally in court. The bench over-
ruled both objections, and, after three hours debating,
it was determined that the bishops should plead, and
that without delay. They pleaded Not guilty, and upon
their own recognizances (£200 the archbishop, £100
the rest) to appear on the trial, which then was fixed
for the 29th of June, they were enlarged. Even in
this stage of the affair, the joy of the people seems to
have been unbounded ; and yet, relying upon the temper
of the bench, hoping, perhaps, to tamper with the jury,
which the king took measures to effect, in a private
interview with Sir Samuel Astry, clerk of the crown,
whose business it was to form that body — the court
party were confident enough as to the result of the trial,
and the ominous words, fines, imprisonment, suspension,
found their way into the talk of the town.
Again the appointed day came round, and again the
unshaken champions of the nation's and the Church's
right, came into court, surrounded by admiring friends,
and bringing with them the anxious earnest sympathy
of almost all their fellow-subjects. It was a strange
sight for those who could remember the ties which some
forty years before had bound together England's bishops
and her king — who could remember how Laud's blood
shed upon the scaffold had been but precursor of the
blood of Charles : it was strange for them to see the
primate and his brethren stand confronted with the
legal officers of James — to see the prelates of a Church
which counted the father as her martyr arraigned as
seditious libellers by order of his Popish son.
But in truth, had the circumstances of the case been
other than they were, had the question to be tried
involved no such momentous consequences as it did,
had the people, had the Church of England, nay had
the whole of Protestant Europe, possessed no interest so
vital and so deep in the doings of that day, as certainly
was theirs, still the very persons of the calm and dignified
SANCROFT. 303
accused bore with them such character, such dignity, as
to make for ever memorable the day which heard them
tried.
On the day of their final trial the bench was filled by
the men mentioned before, Wright and Powell, Allibone
and Holloway. The king's counsel first found a difii-
culty in proving the hand-writing of the bishops who
had subscribed the petition, and here an important
witness, Blaithwaite, clerk of the privy council, was
forced at last by Pemberton's close questioning to ac-
knowledge the circumstances under which the bishops
had owned it to the king; and though no promise of
his majesty could be adduced directly intimating that
he accepted the condition of impunity attached by them
to their confession — still it was apparent to all men that
the sovereign's honour was tarnished by taking advan-
tage of a confession made as theirs had been. Then the
defendants' counsel insisted much upon the indictment
being laid in a wrong county, in Middlesex, instead of
Surrey, where the alleged libel must needs, as it was
shewn, have been written. After this they objected to
the word publislimg, reminding the court that the petition
was presented in the most private way imaginable to the
king, and to no other person. Hereupon things were
drawing to a close, the Chief Justice was beginning to
sum up, when he was interrupted by Mr. Finch, who,
on behalf of the bishops, asked him, whether what had
been said concerning the writing and publication was
evidence or no. — " For," said he, as it seemed incau-
tiously, "if it be evidence, we have other matter to offer
in answer." The king's solicitor-general took advantage
of the interruption to send for Lord Sunderland, the
president of the council, who upon the 18th of May had
presented the bishops to the king. The bishops' other
counsel were dissatisfied with Mr. Finch, and wished the
chief justice to proceed forthwith ; this he refused to do,
and an hour was spent in waiting for Lord Sunderland,
804 SANCROFT.
When he came, his evidence given upon oath could not
fully prove the delivery of the petition to the king ; after
its giving, the bishops council were asked what else they
had to plead. And now, thanks to Mr. Finch's most
fortunate interruption, as we must call it at this day, the
serious debate began in which, with equal boldness and
skill, the defendants' advocates disproved the charge of
seditious libelling brought against their clients, and,
which to the nation was of weightier import still, estab-
lished beyond doubt the illegality of this famous dis-
pensing power, the engine which had wrought the
greatest mischiefs done by James to the State and the
Church committed to his kingly care. Wright and Alli-
bone charged against the bishops as might have been ex-
pected. Holloway, contrary to expectation, found heart
to speak in favour of them, for which he shared the
disgrace of Powell, who manfully maintained that the
charges of libel or sedition were alike evidently unproved
against the right reverend defendants, and asserted that
the declaration which they had refused to read, sup-
posed in the king a power of dispensation unknown to
the laws of Britain. All night the jury passed in
consultation, and all night long the bishops' friends
watched anxiously the door of the room in which they
were confined. Next morning, between the hours of
niue and ten, the Court of King's Bench shewed such as
you see it in Mr. Herbert's painting of the event. It
was not seven men, nor seven bishops, but England,
that awaited there the saying of the jury's foreman, Sir
Roger Langley; and aa the words Not Guilty dropped
from that foreman's lips, it seemed as if all England
had caught up and was pealing them. You might have
said a crested billow, fierce but impotent, had dashed
itself in glassy fragments against some headland of
proud rock erect, immovable, and that along the shore
from bay to bay the echoing coast was sounding its
discomfiture.
SANCROFT. 305
This important historical event it has been necessary
to give at length, and we have used the words of
Mr. Chermside. It is referred to in several other lives.
The remainder of Archbishop Bancroft's career may be
briefly told. He felt that he ought to be a leader, and
yet must have been conscious that he had no strength of
mind to lead. He was an excellent martyr, but not
fitted for a general. In the subsequent events of the
Revolution, he perceived that a Revolution was neces-
sary, and yet hesitated to transfer his oath of allegiance.
He would have accepted William as a regent, the king
being pronounced to be incompetent to reign, but he
would not concede to him the name of sovereign. For
refusing to take the oaths to William and Mary, he
was suspended, and at last in 1691, deprived of his
archbishopric. He retired to his paternal estate at
Fresingfield, respected by all but the political zealots of
the Revolution, and reverenced in history, if not as a
great, yet certainly as a good man ; who boldly defended
his Church against a tyrant, and yet rendered even to
that tyrant the allegiance he conceived to be due to his
legitimate sovereign.
At Fresingfield, his native place, he lived in peace
and happiness. After he had made the great sacrifice
he had to principle, the natural turn of his mind must
have been to justify to himself the line he had taken,
by confirming and strengthening that view of things on
which the resolution was founded. In addition to this,
his more free and unreserved communications after his
retirement were principally maintained with persons
who had acted on the same views with himself; and, as
many of these carried their feelings and prejudices on
the subject which divided them from the rest of the
nation, much farther than he did, the result seems to
have been that his mind, besides being confirmed in its
approbation of the part which he had taken, gradually
advanced to a strong conviction of the error and even
D D 3
306 SANCROFT.
sinfulness of the part taken by others. Thus, as we
shall find, he was induced to think and speak of those
of the prelates and clergy who refused the new oath, and
were in consequence ejected, as forming the true Church
of England, while he looked upon the rest who remained
in possession of their benefices, or were appointed to
those vacated by the non-jurors, as forming an apostate
and rebellious Church. And, under the influence of the
same feelings, he was also induced to take steps which
no friend to his memory can justify or approve, for lay-
ing the foundation of a permanent schism in the Church
of England.
The first measure which he took for this purpose was
the formal consignment of his archiepiscopal powers, on
his retiring from the see, to Dr. Lloyd, the deprived
Bishop of Norwich.
The instrument, by which he appointed Bishop Lloyd
his vicar in all ecclesiastical matters, is dated from hig
"hired house," at Fresingfield, February 9th, 1691,
rather more than half a year after his departure from
Lambeth. He styles himself in it •• a humble minister
of the metropolitan Church of Canterbury." He states
that, having been driven by a lay force from the house of
Lambeth, and not finding in the neighbouring city a
place where he could conveniently abide, he had retired
afar off, seeking where, in his old age, he might rest his
weary head : and, as there remained many affairs of
great moment to be transacted in the Church, which
could be most conveniently attended to by one resident
in London or its vicinity, he therefore appoints him
(Bishop Lloyd) his vicar, and commits to him all the
authority belonging to his place and pontifical or archie-
piscopal office. The instrument proceeds " whomsoever
you, my brother, as occasion may require, shall take and
adjoin to yourself, shall choose and approve, confirm and
appoint, all those, as far as of right I can, I in like
manner take and adjoin, choose and approve, confirm
SANCROFT. mt
and appoint. In a word, whatsoever you in matters of
this kind may do, or think proper to be done, of what-
ever magnitude or description it may be, you are confi-
dently to impute to me."
The instrument is curious, as showing the state of the
archbishop's feeling at the time, and the firmness with
which he maintained the principles he had imbibed.
Bishop Lloyd continued to act under this commission
till the day of his death, but with so much caution and
prudence, as to give as little umbrage as possible to the
bishops who were in possession of the sees.
A second measure, which he took, or at least in which
he concurred, still less justifiable, was the providing for
a regular succession of nonjuring prelates and ministers.
We derive our principal information on this subject
from the author of the Life of Mr. Kettle well, one of
the most eminent nonjurors. It is stated that at some
period within the two or three first years after the
Revolution, probably in the year 1691 or 1692, the
exiled king ordered a list of nonjuring clergy to be
sent over to him ; a list was accordingly made out, as
perfect as could be procured in the existing state of
things, considering the unwillingness which, for obvious
reasons, many must have felt to have their names to
a pear in such a list. Out of the number whose
names were thus sent over, it is related that, at the
request of the nonjuring bishops. King James nominated
two for the continuance of the episcopal succession, the
one to derive his spiritual functions and authority from
Archbishop Sancroft, the other from Bishop Lloyd, of
Norwich, the eldest suffragan bishop. The two ap-
pointed were Dr. George Hickes and Mr. Thomas
Wagstaffe: the former was consecrated by the title of
Suffragan of Thetford, the latter by that of Sufiragan of
Ipswich. The archbishop died before their consecration,
and his archiepiscopal functions were performed on the
308 SANCROFT.
occasion by the Bishop of Norwich, assisted by the other
nonjuring bishops.
His death occurred on the 24th November, 1693.
The piety of his last moments was in keeping with his
whole life. Mr. Needham one of his chaplains men-
tions a few particulars relating to his habits, which are
given as illustrative of the manners of that age. " He
was," he states, " the most pious humble good Christian
I ever knew in all my life. His hours for chapel were
at six in the morning, twelve before dinner, three in the
afternoon, and nine at night, at which times he was con-
stantly present, and always dressed. His usual diet,
when it was not fast day, was two small dishes of
coffee, and a pipe of tobacco, for breakfast; at noon,
chicken, or mutton; at night, a glass of mum, and a
bit of bread, if anything."
• Bancroft, though a learned and laborious scholar, pub-
lished but little. His writings are : — Three Sermons,
published at different times, and reprinted together in
1694, 8vo. His few other publications consist of the
Latin Dialogue already mentioned, entitled Fur Prsedes-
tinatus, sive, Dialogismus inter quendum Ordinis Prae-
dicantium Calvinistam et Furem ad Laqueum damnatum
Habitus, &c., 1651, 12mo, containing an attack upon
Calvinism ; Modern Politics, taken from Machiavel, Borgia,
and other modern Authors, by an Eye-witness, 1653,
12mo ; A Preface to Bishop Andrewes' Defence of the
Vulgar Translation of the Bible, of which Sancroft was
the editor. In 1757, Nineteen Familiar Letters of his
to Mr., afterwards Sir Henry North, of Milden-hall,
Bart., and which were found among the papers of that
gentleman, were published in 8vo. His numerous col-
lections in MSS. were purchased some years after his
death by Bishop Tanner, and presented to the Bodleian
Library. — D'oyley. Chetmside.
SANDERS. 309
SANDERS, NICHOLAS.
Nicholas Sanders, (see Life of Jewell.) Of this person
the following account is given by Jeremy Collier. He
was born in Surrey, and educated in New College, Oxford,
where he was king's professor of canon-law. When
the times turned against his persuasion, he retired to
Rome, where he was ordained priest, and commenced
doctor of divinity. He attended Cardinal Hosius to
the Council of Trent. And here by disputing and
making speeches, he raised himself a considerable cha-
racter. At last he was sent Nuncio into Ireland, which
was looked on as a hazardous undertaking. And so it
proved ; for upon the miscarrying of his treasonable
practices, he was forced to abscond in the woods and
bogs, where he perished with hunger. This Sanders
was a desperate rebel ; his business in Ireland, as Rish-
ton, who published his history, confesses, was to raise
the natives upon the government ; or to speak in Rish-
ton's words, to comfort the afflicted Catholics who had
taken the field in defence of their religion. Cambden
reports, that his pormanteau, found about him when
dead, was stuffed with letters and harangues to animate
the Irish in their revolt. And here, amongst other
things, he gave them great expectations of succours from
the pope and the King of Spain.
His death occurred in 1583. He was the author of:
" De Origine ac Progressu Schismatis Anglicani, Lib.
III.," 8vo, which was published from his manuscript,
in 1585, at Cologne, and was frequently reprinted in
Catholic countries. The manner in which it is written,
however, justifies the severe remark of Bayle, that it
discovers " a great deal of passion and very little accuracy,
two qualities which generally attend each other." Bishop
Burnet has noticed a vast number of his errors and
misstatements towards the close of the first and second
310 SANDERSON.
parts of his "History of the Reformation." Sanders
also wrote a treatise, entitled " Be Clave David, seu
Regno Christi," published in 1588, &c.," " De Martyrio
Quorundam Tempore Henrici VIII. et Elizahethse, 4to,
published at Cologne, in 1610 ; an abusive account of
" The Life and Manners of the heretic, Thomas Cran-
mer ;" and various controversial treatises which are enu-
merated in Moreri. Bayle.
SANDEBSON, ROBERT.
Robert Sanderson was born at Rotherham in York-
shire, on the 19th of September, 1587, and having re-
ceived his primary education at the Grammar School
of Rotherham, he proceeded to Lincoln College, Oxford.
Here he w^as distinguished for his industry as well as
for his genius, and as regards religion he tells us in
the preface to his Sermons, 1657, "I had a desire I
may truly say, almost from my very childhood, to under-
stand as much as it was possible for me, the bottom of
our religion ; and particularly as it stood in relation both
to the Papists, and (as they were then styled) Puritans ;
to inform myself rightly, wherein consisted the true
differences between them and the Church of England,
together with the grounds of those differences : for I
could even then observe (which was no hard matter to
do), that the most of mankind took up their religion
upon trust, as custom or education framed them rather
than choice."
At the university he generally devoted eleven hours a
day to study ; by which industry he was enabled at an
early period of life to go through the whole course of
philosophy, and to obtain an intimate acquaintance with
all the classical authors. From most of these he made
large extracts ; and he also drew up indexes to them
for his private use, either in a kind of Journal, or at
SANDERSON. 311
the beginning and end of each book. The same assi-
duity he continued to practise during the whole of his
life, not only avoiding, but perfectly hating idleness, and
earnestly advising others to "be always furnished with
somewhat to do, as the best way to innocence and plea-
sure." In ] G06, he was elected fellow of his college ;
and in the following year he proceeded M.A. In 1608,
he was chosen reader of logic ; and he discharged the
duties of that appointment with such ability, that he
was rechosen to it during the succeeding year. He
also distinguished himself greatly in the capacity of
college-tutor. In 1611, he was admitted to holy orders.
Two years after he was chosen sub-rector of Lincoln
College ; and he filled the same office in 1614 and 1616.
In 1615, he published his lectures on logic, under the
title of Logicse Artis Compendium, 8vo. In 1617, he
took the degree of B.D. ; and in 1618, he was presented
to the Rectory of Wibberton, in Lincolnshire : this
living however, he resigned in the following year, on
account of the unhealthiness of the situation ; and about
the same time he was collated to the Rectory of Boothby
Pannell, in the same county.
Here, observes Isaac Walton, in his quaint and plea-
sant style, he was so happy as to obtain Anne, the
daughter of Henry Nelson, bachelor in divinity, then
Rector of Haugham, in the county of Lincoln (a man of
noted worth and learning.) And the giver of all good
things was so good to him, as to give him such a wife as
was suitable to his own desires ; a wife, that made his
life happy by being always content when he was cheer-
ful ; that was always cheerful when he was content ; that
divided her joys with him, and abated of his sorrow, by
bearing a part of that burden ; a wife, that demonstrated
her affection by a cheerful obedience to all his desires,
during the whole course of his life, and at his death
too ; for she outlived him.
And in this- Boothby Pannel he either found or made
312 SANDERSON.
his parishioners peaceable, and complying with him in
the constant, decent, and regular service of God. And
thus his parish, his patron and he, lived together in a
religious love, and a contented quietness : he not troub-
ling their thoughts by preaching high and useless no-
tions, but such, and only such plain truths as were
necessary to be known, believed, and practised in order
to the honour of God and their own salvation. And
their assent to what he taught was testified by such a
conformity to his doctrine, as declared they believed and
loved him. For it may be noted he would often say,
" That without the last, the most evident truths (heard
as from an enemy, or an evil liver) either are not, (or are
at least the less) effectual ; and usually rather harden,
than convince the hearer."
And this excellent man, did not think his duty dis-
charged by only reading the Church-prayers, catechizing,
preaching, and administering the sacraments seasonably ;
but thought (if the law, or the canons may seem to
enjoin no more, yet) that God would require more than
the defective law of man's making, can or does enjoin ;
even the performance of that inward law, which Al-
mighty God hath imprinted in the conscience of all
-■ good Christians, and inclines those whom he loves to
perform. He considering this, did therefore become a
law to himself, practising not only what the law enjoins,
but what his conscience told him was his duty, in
reconciling differences, and preventing law-suits, both
in his parish and in the neighbourhood. To which may
be added his often visiting sick and disconsolate families,
persuading them to patience, and raising them from
dejection by his advice and cheerful discourse, and by
adding his own alms, if there were any so poor as to
need it; considering how acceptable it is to Almighty
God, when we do as we are advised by St. Paul, (Gal. vi.
2) lieljp to hear one another's burthen, either of sorrow or
want : and what a comfort it will be, when the searcher
SANDEESON. 313
of all hearts shall call us to a strict account as well for
that evil we have done, as the good we have omitted;
to remember we have comforted and been helpful to a
dejected or distressed family.
Soon after he was made a prebendary of the Collegiate
Church of Southwell. In 16Q5, he was chosen one of
the clerks in Convocation for the Diocese of Lincoln ;
as he was also in all the subsequent Convocations
during the reign of Charles I. In 1629, he was in-
stalled into a prebend in the Cathedral of Lincoln. In
1631, at the recommendation of Laud, then Bishop of
London, the king appointed him one of his chaplains
in ordinary. In 1633, he was presented to the Eectory
of Muston, in Leicestershire, which he held for eight
years.
At the time of his being first appointed a proctor to
Convocation, the vehemence with which Calvinistic pecu-
liarities were forced upon the public induced Sanderson
as well as others to examine the subject ; and it was
about the year 1625, that he drew up for his own satis-
faction, such a scheme (he called it Pax EcclesicB) as
then gave himself, and has since given others such
satisfaction, that it still remains to be of great esti-
mation.
" When I began,"says he, " to set myself to the study of
divinity as my proper business, which was after I had the
degree of Master of Arts, being then nearly twenty-one
years of age, the first thing I thought fit for me do, was
to consider well of the articles of the Church of England,
which I had formerly read over, twice, or thrice, and
whereunto I had subscribed. And because I had then
met with some Puritanical pamphlets written against
the liturgy and ceremonies, although most of the argu-
ments therein are such as needed no great skill to give
satisfactory answers unto, yet for my fuller satisfaction
(the questions being de rebus agendis, and so the more
suitable to my proper inclination) I read over, with great
VOL. VIII. B E
314 SANDERSON.
diligence and no less delight, that excellent piece of
learned Hooker's Ecclesiastical PoHty. And I have
great cause to bless God for it, that so I did, not only for
that it much both cleared and settled my judgment for
ever after in many very weighty points (as of scandal,
Christian liberty, obligation of laws, obedience, &c.)
but that it also proved (by His good providence) a good
preparative to me (that I say not antidote) for the reading
of Calvin's Institutions with more caution than perhaps
otherwise I should have done. For that book was com-
mended to me, as it was generally to all young scholars,
in those times, as the best and perfectest system of
divinity, and fittest to be laid as a groundwork in the
study of that profession. And indeed, being so prepared
as he said, my expectation was not at all deceived in the
reading of those Institutions. I found, so far as I was then
able to judge, the method exact, the expressions clear,
the style grave and unaffected : his doctrine for the most
part conform to St. Augustine's ; in a word, the whole
work, very elaborate, and useful to the Churches of God
in a good measure ; and might have been, I verily believe,
much more useful, if the honour of his name had not
given so much reputation to his very errors. I must
acknowledge myself to have reaped great benefit by the.
reading thereof. But as for the questions of Election,
Eeprobation, Effectual Grace, Perseverance, &c., I took
as little notice of the two first, as of any other thing
contained in the book ; both because I was always afraid
to pry much into those secrets, and because I could not
certainly inform myself from his own writings, whether
he were a Supralapsarian, as most speak him, and he
seemeth often to incline much that way, or a Sublapsa-
rian, as sundry passages in the book seem to import.
But giving myself mostly still to the study of moral
divinity, and taking most other things upon trust, as
they were in a manner generally taught, both in the
schools and pulpits in both universities, I did for many
SANDERSON. 315
years together acquiesce, without troubling myself any
further about them, in the more commonly received
opinions concerning both these two, and the other points
depending thereuj)on : yet in the Sublapsarian way ever,
(which seemed to me of the two the more moderate,)
rational and agreeable to the goodness and justice of
God ; for the rigid Supralapsarian doctrine could never
find any entertainment in my thoughts, from first to
last.
" But in 1625, a parliament being called, wherein I
was chosen one of the clerks o-f the Convocation for the
Diocese of Lincoln, during the continnance of that par-
liament, which was about four months, as I remember,
there was some expectation that those Arminian points,
the only questions almost in agitation at that time,
should have been debated by the clergy in the Convo-
cation. Which occasioned me, as it did sundry others,
being then at some leisure, to endeavour by study and
conference to inform myself, as thoroughly and exactly
in the state of those controversies, as I could have oppor-
tunity, and my wit could serve me for it. In order
whereunto, I made it my first business to take a survey
of the several different opinions concerning the ordering
of God's decrees, as to the salvation or damnation of
men : not as they are supposed to be really in mente
divind, (for all His decrees are eternal, and therefore
co-eternal, and therefore no priority or posteriority among
them) but quoad nostrum intelligendi modum, because we
cannot conceive or speak of the things of God, but in
a way suitable to our own finite condition and under-
standing; even as God Himself hath been pleased to
reveal Himself to us in the Holy Scriptures by the
like suitable condescensions and accommodations. Which
opinions, the better to represent their differences to the
eye uno quasi intuitu, for their more easy conveying to
the understanding by that means, and the avoiding of
confusion and tedious discoursings, I reduced into five
316 SANDERSON.
schemes or tables, much after the manner as I had
used to draw pedigrees, (a thing which I think you
know I have very much fancied, as to me of all others
the most delightful recreation); of which scheme, some
special friends to whom I shewed them, desired copies ;
who, as it seemeth, valuing them more than I did, (for
divers men have copies of them, as I hear, but I do not
know that I have any such myself) communicated them
farther, and so they are come into many hands. These
are they which Dr. Reynolds, in his Epistle prefixed to
Master Barlee's Correptory Correction, had taken notice
of. Having all these schemes before my eyes at once,
so as I might with ease compare them one with another,
and having considered of the conveniences and incon-
veniences of each, as well as I could, I soon discerned
a necessity of quitting the Sublapsarian way, of which
I had a better liking before, as well as the Supralap-
sarian, which I could never fancy." Dr. Hammond's
Pacific Discourse of God's Grace and Decrees, a. d.
1660. Hammond's Works, vol. i. p. 669. It may be
worth observing that this collection of schemes or tables
must not be confounded with the tract published by
Isaac Walton under the title Pax Ecclesice, which Wal-
ton attributes to the year 1625. In that tract it is
plain, that he still retains the Sublapsarian opinion :
and there are other reasons to prove that the tracts
are not the same.
In 1636, when the court was entertained at Oxford,
Sanderson was created D.D. In 1642, the king ap-
pointed him regius professor of divinity at Oxford, and
canon of Christ Church ; but he was prevented by the
civil wars from entering on his professorship till four
years afterwards, and even then he held it undisturbed
only little more than twelve months. When, in 1643,
the parliament summoned the famous Assembly of
Divines to meet at Westminster, for the purpose of
deliberating on ecclesiastical affairs, Dr. Sanderson was
SANDERSON. 317
nominated one of that body. However, he dedined
taking his seat amongst them ; and afterwards he re-
fused to take, at first the Covenant, and then the
Engagement. The consequence of his refusal to take
the Covenant, was the sequestration of his Rectory of
Boothby Pannel, in 1644; but, so great was his repu-
tation for piety and learning, that he was not deprived
of it. He had the principal share in drawing up " The
Reasons of the University of Oxford against the solemn
League and Covenant, the negative Oath, and the Ordi-
nances concerning Discipline and Worship;" and when
the parliament had sent proposals to the king for a peace
in Church and state, his majesty desired that Dr.
Sanderson, with the Doctors Hammond, Sheldon, and
Morley, should attend him, and give him their advice how
far he might with a good conscience comply with them.
This request was at that time rejected; but in 1647,
and 1648, when his majesty w^as at Hampton Court, and
the Isle of Wight, it was complied with, and Dr. San-
derson both preached before the king, and had many
public and private conferences with him, from which his
majesty declared that he received the greatest satisfac-
tion. While he was at Hampton Court, by the king's
desire he drew up a treatise, containing his sentiments
on the proposal which parliament had made for the
abolition of episcopal government as inconsistent with
monarchy. What he wrote upon this subject was
published in 1661, under the title of Episcopacy, as
established by Law in England, not prejudicial to regal
Power, 8vo. In 1648, Dr. Sanderson, on account of his
adherence to the royal cause, was ejected from his pro-
fessorship and canonry at Oxford by the parliamentary
visitors, and withdrew to his living of Boothby Pannell ;
whence he was soon after carried prisoner by the parha-
mentary party to Lincoln, for the purpose of being
exchanged for Mr. Clarke, a Puritan divine and minister
of Allington, who had been made prisoner by the king's
E E 3
318 SANDERSON.
party. This exchange having been agreed upon, Dr.
Sanderson was released upon articles, by which it was
engaged that he should be restored to his living, and
that he should remain there undisturbed.
Here, observes Walton, he hoped to have enjoyed him-
self in a poor, yet in a quiet and desired ^J^ivacy ; but
it proved otherwise. For all corners of the nation were
filled with Covenanters, confusion, committee-men, and
soldiers, defacing monuments, breaking painted glass
windows, and serving each other to their several ends,
of revenge, or power, or profit; and these committee-
men and soldiers were most of them so possessed with
this covenant that they became like those that were
infected with that dreadful plague of Athens ; the plague
of which plague was, that they by it became maliciously
restless to get into company, and to joy (so the historian
saith) when they had infected others, even those of their
most beloved or nearest friends or relations ; and so
though there might be some of these covenanters that
were beguiled, and meant well ; yet such were the
generality of them, and temper of the times, that you
may be sure Dr. Sanderson, who though quiet and
harmless, yet was an eminent dissenter from them,
could therefore not live peaceably ; not did he. For the
soldiers would appear, and visibly oppose and disturb
him in the church when he read prayers, some of them
pretending to advise him how God was to be served more
acceptably ; which he not approving, but continuing
to observe order and decent behaviour in reading the
Church service, they forced his book from him, and tore
it, expecting extemporary prayers.
At this time he was advised by a parliament man of
power and note, that loved and valued him much, not
to be strict in reading all the Common Prayer, but to
make some little variation, especially if the soldiers came
to watch him ; for if he did, it might not be in the
power of him and his other friends to secure him from
SANDERSON. 319
taking the covenant, or sequestration : for which reasons
he did vary somewhat from the strict rules of the rubric.
Of the Prayer Book he told his friend Isaac Walton,
" That the Holy Ghost seemed to assist the composers ;
and, that the effect of a constant use of it would be,
to melt and form the soul into holy thoughts and
desires : and beget habits of devotions." This he said :
and " that the Collects were the most passionate, proper,
and most elegant comprehensive expressions that any
language ever afforded; and that there was in them
such piety, and that, so interwoven with instructions,
that they taught us to know the power, the wisdom, the
majesty, and mercy of God, and much of our duty both
to Him and our neighbour; and that a congregation
behaving themselves reverently, and putting up to God
these joint and known desires for pardon of sins, and
their praises for mercies received, could not but be more
pleasing to God, than those raw unpremeditated expres-
sions which many understood not, and so to which many
of the hearers could not say Amen."
For some years before the Restoration the hand of
poverty pressed heavily upon Dr. Sanderson, but he
bo»e all his afflictions with unrepining resignation, and
continued to maintain the cause of the suffering Church
with vigour and courage. He hazarded his safety, says
Walton, by writing the large and bold preface, now ex-
tant, before his Sermons, first printed in the dangerous
year, 1655. With respect to this admirable treatise, it
is to be wished that it were printed as a tract and cir-
culated, as being adapted to the present age as much as
to that for the benefit of which it was especially written.
One or two extracts we shall make. Having declared
that he preached as much against Popery as against
Protestantism, he remarks of the Puritans, " that they
preach against Popery, I not at all mishke ; only I could
wish that these two cautions were better observed, than
(as far as I can make conjecture of the rest, by the pro-
320 SANDERSON.
portion of what hath come to my knowledge), I fear they
usually are, by the more zealous of that party, viz. 1.
That they do not through ignorance, prejudice, or pre-
cipitancy, call that Popery, which is not; and then,
under that name and notion, preach against it. 2. That
they would do it with the less noise, and more weight.
It is not a business merely of the lungs, but requireth
sinews too ; or, to use their own metaphor, let them not
think that casting of squibs will do the deed, or charging
with powder alone : that will give a crack indeed, and
raise a smoke ; but unless they have bullet as well as
powder it will do little execution. "
In another place, alluding to the charge brought
against the Liturgy that the ceremonies are Popish, he
says of the Puritans : " their opinion is, that the things
enjoined are popish and superstitious, and consequently
unlawful to be used, and this they render as the reason
of their nonconformity. And the reason were certainly
good, if the opinion were true. For the popishness first,
unless we should sue out a writ de finihus regendis, it
will be hard to find out a way how to bring this contro-
versy to an issue, much less to an end, the term hath
been so strangely extended, and the limits thereof (if yet
it have any) so uncertain. If they would be entreated to
set bounds to what they mean by Popish and Popery, by
giving us a certain definition of it, we should the sooner
either come to some agreement, or at least understand
ourselves and one another the better, wherein and how
far we disagreed. In the meantime it is to me a won-
der, that if reason would not heretofore, yet the sad
experience of the ill consequents so visible of late time,
should not have taught them all this while to consider
what infinite advantage they give to the Eomish party to
work upon weak and wavering souls, by damning so
many things under the name of Popery, which may to
their understandings be sufficiently evidenced, some to
have been used by the ancient Christians long before
SANDERSON. 321
popery was hatched, or but in the egg, and all to have
nothing of superstition or Popery in them, unless every
thing that is used in the Church of Rome become
thereby popish and superstitious. Nor V7hat great ad-
vantage they give to our newer sectaries to extend the
name yet farther : who, by the help of their new lights,
can discern Popery, not only in the ceremonies formerly
under debate, but even in the churches and pulpits
wherein they used to call the people together to hear
them. These are by some of them cried down as popish,
with other things very many which their Presbyterian
brethren do yet both allow and practise ; though how
long they will so do is uncertain, if they go on with the
work of reformation they have begun, with as quick
dispatch and at the rate they have done these last two
seven years. The having of godfathers at baptism,
churching of women, prayers at the burial of the dead,
children asking their parent's blessing, &c., which for-
merly were held innocent, are now by very many thrown
aside as rags of Popery. Nay, are not some gone so far
already as to cast into the same heap, not only the
ancient hymn Gloria Patri (for the repeating whereof
alone some have been deprived of all their livelihoods)
and the Apostles' Creed ; but even the use of the Lord's
Prayer itself? — And what will ye do in the end thereof?
And what would ye have us to do in the meantime,
when you call hard upon us to leave our Popery, and yet
would never do us the favour to let us know what it is ?
It were good therefore, both for your own sakes that you
may not rove in infinitum, and in compassion to us, that
you would give us a perfect boundary of what is Popery
now, with some prognostication or ephemerides annexed,
(if you please,) whereby to calculate what will be Popery
seven years hence.
" But to be serious, and not to indulge myself too much
merriment in so sad a business, I believe all those men
will be found much mistaken, who either measure the
322 SANDERSON.
Protestant religion by an opposition to Popery, or account
all Popery that is taught or practised in the Church of
Eome. Our godly forefathers to whom (under God) we
owe the purity of our religion, and some of which laid
down their lives for the defence of the same, were sure of
another mind, if we may from what they did, judge what
they thought. They had no purpose (nor had they any
warrant) to set up a new religion, but to reform the old
by purging it from those innovations which in tract of
time (some sooner, some later,) had mingled with it, and
corrupted it both in the doctrine and worship. Accord-
ing to this purpose they produced, without constraint
or precipitancy, freely and advisedly as in peaceable
times, and brought their intentions to a happy end ; as
by the result thereof contained in the Articles and
Liturgy of our Church, and the prefaces thereunto, doth
fully appear. From hence chiefly, as I conceive, we are
to take our best scantling whereby to judge what is, and
what is not, to be esteemed Popery. All these doctrines
then, held by the modern Church of Rome, which are
either contrary to the written word of God, or but super-
added thereunto as necessary points of faith, to be of all
Christians believed under pain of damnation; and all
those superstitions used in the worship of God, which
either are unlawful as being contrary to the word, or
being not contrary, and therefore arbitrary and indif-
ferent, are made essentials, and imposed as necessary
parts of worship : these are, as I take it, the things
whereunto the name of Popery doth properly and pecu-
liarly belong. But as for the ceremonies used in the
Church of Rome, which the Church of England at the
Reformation thought fit to retain, not as essential or
necessary parts of God's service, but only as accidental
and mutable circumstances attending the same for order,
comeliness, and edification's sake ; how these should
deserve the name of popish, I so little understand, that
I profess I do not yet see any reason why, if the Church
SANDERSON. 323
had then thought fit to have retained some other of those
which were then laid aside, she might not have lawfully
so done, or why the things so retained should have been
accounted popish. The plain truth is this : The Church
of England meant to make use of her liberty, and the
lawful power she had (as all the Churches of Christ have,
or ought to have) of ordering ecclesiastical affairs here,
yet to do it with so much prudence and moderation, that
the world might see by what was laid aside, that she
acknowledged no subjection to the see of Rome ; and by
what was retained, that she did not recede from the
Church of Rome out of any spirit of contradiction, but
as necessitated thereunto for the maintenance of her
just liberty. The number of ceremonies was also then
very great, and they thereby burdensome, and so the
number thought fit to be lessened. But for the choice
which should be kept, and which not, that was wholly in
her power, and at her discretion. Whereof, though she
were not bound so to do, yet hath she given a clear and
satisfactory account in one of the prefaces usually pre-
fixed before the Book of Common Prayer."
It is curious to observe that a fact continues to exist
just as Sanderson found it in the 17th century. He
says, " that in those counties, Lancashire for one, where
there are the most and most rigid Presbyterians, (mean-
ing Puritans) there are also the most and most zealous
Roman Catholics."
The Restoration found Dr. Sanderson an old man.
He was reinstated in his professorship and canonry, in
August, 1560 ; and, to the great satisfaction of the true
friends of the Church, was included with Sheldon, Mor-
ley, and others, in the list of bishops consecrated in
October following.
The see chosen for him was that of Lincoln. He
possessed it about two years and a half; a short time,
yet long enough to enable the Church to appreciate his
public labours, and the diocese to taste his munificence.
324 SANDERSON.
A principal share was taken by him in the additions
and alterations made in the Liturgy by the Convocation
of 1661 : in particular, the general Preface to the Com-
mon Prayer Book is of his composition. He augmented,
at his own cost, several poor livings in his diocese;
repaired the palace at Buckden, on which Bishop Wil-
liams had, in the last reign, bestowed a princely ex-
pense, but which had been ruined in the civil war ; and,
after distinguishing his brief tenure of the episcopal
office by some farther proofs of his liberality, he expired,
in January, 1663, without having made any provision
for his family. His preparations for his departure out
of the world were made with the pious serenity to be
expected from the previous tenor of his life. The day
before his death he received the Church's absolution ;
pulling off his cap at the performance of that solemn
service in order that the hand of the chaplain employed
in it might rest on his bare head.
Bishop Sanderson was unquestionably one of the
ablest of our English divines. " That staid and well
weighed man," it was said by his contemporary Ham-
mond, " conceives all things deliberately, dwells upon,
them discreetly, discerns things that differ exactly, pass-
eth his judgment rationally, and expresses it aptly,
clearly, and honestly." A profound scholar, a judicious
divine, a great preacher, a matchless casuist; — in poverty
and oppression, patient and courageous — in prosperity
and high station, simple and self-denying — distinguished,
in every variety of circumstances, by the same Christian
bearing and unaffected piety, — Sanderson holds an emi-
nent place among those true sons of the Church of Eng-
land, whose memory she cherishes with joy and thank-
ness ; and he probably realized the hope, often expressed
by him, that " he should die without an enemy."
The principal works of Bishop Sanderson are: — 1.
" Logicse Artis Compendium," 8vo, ]615. 2. " De Jura-
menti Promissorii Obligatione, Prselectiones VII.," 8vo,
SANDYS. 325
1647. The translation of this work, made by King
Charles I., was printed in 8vo, in the year 1655. 3.
" Censure of Mr. Anthony Ascham's Book of the Confu-
sions and Revolutions of Government," 8vo, 1649. As-
cham was English resident at Madrid, in the time of the
Rump Parliament. 4. " Thirty-six Sermons : ad aulam,
clerum, magistratum, populum," foL, 1658. Of the
discourses contained in this invaluable collection of
divinity, several had before appeared separately, and
twelve as collected into a 4to volume, in 1632. To the
eighth edition, printed in 1689, is prefixed the interest-
ing Life, by Walton. 5. " De Obhgatione Conscientiae
Praelectiones," 4to, 1661. 6. "Episcopacy, as estab-
lished by law in England, not prejudicial to the Regal
Power," 8vo, 1661. 7. " Preface to Ussher's work on
The Power communicated by God to the Prince, and the
Obedience required of the Subject," 4to, 1661. 8. "Ar-
ticles of Visitation and Enquiry concerning Matters
Ecclesiastical," 4to, 1662. 9. "Nine Cases of Con-
science Resolved." Several of these had been already
published at different times. 8vo. 1678. 10. " Bishop
Sanderson's Judgment concerning Submission to Usur-
pers." Annexed, with other tracts, to Walton's Life of San-
derson, 1678. 11. "Discourse of the Church, &c., first,
concerning the Visibility of the True Church ; secondly,
concerning the Church of Rome," 1688. This tract was
published by Dr. Ashton, of Brasenose College, Oxford,
from a MS. communicated to him by the domestic chap-
lain who attended Bishop Sanderson on his death-bed.
Dr. Sanderson is mentioned by Brian Walton among
those learned friends who assisted him in his Polygot
Bible. — Works. Isaac Walton. Cattermole.
SANDYS, OR SANDES, EDWIN.
Edwin Sandys, or Sandes, descended from the ancient
yOl. yiii. f f
326 SANDYS.
barons of Kendal, was born near Hawkshead, in Fur-
ness Fells, in 1519. He received his primary educa-
tion most probably at the School of Furness Abbey, and
in 1532 or 1533, went to St. John's College, Cambridge,
where he graduated in 1539. In 1547, he became
Master of Catherine Hall; about which time he was
also Vicar of Haversham, in Buckinghamshire, and a
Prebendary of Peterborough. He embraced the doc-
trines of the Reformation and married. At the death
of Edward VI., he was also a Prebendary of Carlisle
and Vice-chancellor of the University of Cambridge.
When Dudley, Duke of Northumberland, after the death
of Edward VI., was in arms for the cause of Lady Jane
Grey, he marched through Cambridge on his way to
attack the Princess Mary. He persuaded Dr. Sandys
to maintain Lady Jane's title in a Sermon before the
university. Dr. Sandys did not hesitate to undertake an
office which would have laid the new queen, had Lady
Jane succeeded, under obligations to him. The spe-
culation, however, failed by the success of Mary, and
Dr. Sandys found himself in prison instead of being
in a palace. He contrived to escape and arrived at
Antwerp, in 1554. Finding that he was not in safety
at Antwerp, he proceeded to Strasburg. Here he
took up his abode for the present, and here unques-
tionably spent the most gloomy portion of his life.
His own health was at this time deeply injured ; he
fell sick of a flux (the usual concomitant of hardships
and afflictions,) which continued without abatement for
nine months ; his only child died of the plague ; and
his beloved wife, who had found means to follow him
about a year after his flight from England, expired of
consumption in his arms. In addition to his sor-
rows, the disputes concerning Church discipline broke
out among the English exiles, on which several of his
friends left the place. After his wife's death, he went
to Zurich, where he was entertained by Peter Martyr,
but, his biograplier thinks, the time did not permit him
to receive any deep tincture either as to doctrine or dis-
cipHne from Geneva or its neighbours. Within five
weeks the news of Queen Mary's death arrived ; and
after being joyfully feasted by Bullinger, and the other
ministers of the Swiss Churches, he returned to Stras-
burg, where he preached ; after which Grindal and he
set out for their native country together, and arrived in
London on the day of Queen Elizabeth's coronation.
In the month of March following, the queen and her
council appointed him one of the nine Protestant divines
who were to hold a disputation against an equal number
of the Popish clergy, before both houses of parliament
at Westminster. He was also one of the commissioners
who were selected to prepare a new liturgy, and to de-
liberate on other matters for the reformation of the
Church. On the 21st December, 1559, he was conse-
crated Bishop of Worcester. When, about the year
1565, it was determined that a new translation of the
Bible (called afterwards Parker's, or the Bishops' Bible)
should be made. Dr. Sandys, on account of his great
skill in the original languages, was one of the bishops
who were appointed to undertake that work, and he
had allotted to him as his portion the first and second
books of Kings, and the first and second books of
Chronicles.
At his first visitation in 1560, five or six priests were
presented to him for living in a state of concubinage,
and he took occasion, on that account to deliver in his
cathedral a sermon shewing the necessity of permitting
priests to marry. In 1570, on the translation of his
friend Grindal to York, he succeeded him in the see
of London, from which, in 1576, he was translated to
York, on the removal of Grindal to Canterbury. In
1577, Archbishop Sandys resolved to visit the whole of
his province. Such a general visitation he was induced
to make, it is said, in consequence of the complaints of
328 SANDYS.
Dr. Barnes, Bishop of Carlisle, that he had in vain
attempted to bring the clergy of his diocese to an abso-
lute conformity, owing to the lax government, which had
been exercised over them by his predecessor ; and that
his province abounded in Non-conformists, whom he
could not reduce to the established orders of the Church.
He had much trouble with Whittingham, Dean of
Durham, who had, in the unsettled state of affairs,,
obtained the preferment without having been ordained.
The archbishop was determined to enforce the discipline
of the Church, although perhaps he had as little regard
to the necessity of episcopal ordination as Whittingham.
The Archbishop of York was indeed more of a practical
partizan than a divine, and seems chiefly to have studied
theology as necessary to his worldly advancement. He
was in his heart opposed to the doctrine and discipline
of that Church, to enforce which, in order that he might
find favour with the government, he was harsh and
severe. When first he came from abroad, being a liberal,
he was strongly opposed to the use of clerical habits,
but when he was a bishop he was a strict enforcer oi
conformity upon the Puritans. His real sentiments
came out in his last will: — " I am persuaded," says he,
" that the rites and ceremonies by political institution
appointed in the Church, are not ungodly nor unlawful,
but may for order and obedience sake be used by a good
Christian — but I am now, and ever have been persuaded,
that some of these rites and ceremonies are not expedient
for this Church now ; but, that in the Church reformed,
and in all this time of the gospel, they may better be
disused by little and little, than more and more urged."
He has the bad preeminence of being the first English
bishop who, by his prudence or parsimony, laid the
foundation of a fortune in his family, which has justified
their subsequent advancement to a peerage. With his
father's savings, the manor of Ombersley, in Worcester-
shire, was purchased by Sir Samuel Sandys, the eldest
SXKAVIA. B$i0
son, whose descendants, since ennobled by the family
name, still remain in possession of that fair and ample
domain.
His life was rendered a scene of perpetual contention
and warfare, in which he had numerous enemies by whom
many attempts were made to ruin his reputation and
interest. One scheme which was planned with this
view was of a most atrocious nature. He quarrelled
alike with Papists and Protestants, with the clergy who
were under him, and with his brethren on the episcopal
bench. He seldom kept house at York or Southwark,
but lived in obscure manor houses on his estates, to
accumulate a fortune for his children. Nevertheless, he
was active in the discharge of his duties and zealous as
a preacher. He died in 1588. Twenty two of his dis-
courses were collected together in 1616, and printed in
■ito. — Life hy Whitaker. Strype.
SABAVIA, ADEIAN.
Of Adrian Saravia, who was honoured by the personal
friendship and professional confidence of the illustrious
Hooker, it is to be regretted that few details can be given.
He was of Spanish extraction, and was a native of Artois,
where he was born in 1531. In 1582, he was professor
of divinity at Leyden. Being well skilled in ecclesi-
astical antiquity, he was a strong assertor of episcopacy,
which, raising against him the hostility of those with
whom he was associated, he threw himself on the pro-
tection of the Church of England in 1587. He had
some time before recommended himself to the episcopal
communion, by his Answer to Beza's book, De triplici
Episcopatu. Not long after his arrival in England,
he published a very learned book, De diversis Gradibus
Ministrorum Evangelii. In this tract, he proves bishops
not only of a superior degree, but of a different order
3 F F
330 SARAVIA.
from priests. This book was dedicated to the ministers
of the Belgic Churches, where, though not very welcome,
it passed without contradiction. But Beza, Danseus, and
the rest of the Genevians gave it a warmer reception.
They looked upon the principles as subversive of their
ecclesiastical government, and therefore resolved to try
their strength upon it. Beza, it seems, had other busi-
ness, and therefore left the undertaking to Danaeus.
This man, whose talent lay more in railing than rea-
soning, made little of it. Beza therefore finding it ne-
cessary to reinforce Danseus, published an answer in the
year 1593, to which Saravia replied the next year. Beza
after this seemed to have had enough of the controversy
and lay by. As for Saravia, his merit was not overlooked
by the English bishops. He was made prebendary of
Westminster, and considered in other respects to his
satisfaction. In the year 1594, be published a vindi-
cation of his former book, of which an account is given
by Strype, who says, " the reason that moved him to write
upon this argument, viz., that the three orders of minis-
ters were anciently and universally used in the Christian
Church, was, as he tells us himself, that he had observed,
how there were certain scandalous libels (which he had
read before he came into England) of evil-tongued men
set forth ; therein impudently and rudely, with reproaches
and railing speeches, set upon, not only the persons of
those who were placed over the Church of England,
but also the episcopal dignity and degree itself. Which
error, he said, was much greater than they could be
persuaded of, who defended it with the very great scan-
dal, not only of the Church of England, but of all the
Christian Churches whatsoever.
"That what he had done therefore, was not only,
(whatsoever some thought) to defend the dignity of the
English bishops; but that his end was, if not to take
away, yet, at least,- to lessen the offences given by some
of their own men, in many places, to the bishops of
SAKAVIA. sm
all the Churches of Christ, as well of France as Ger-
many, and other learned men, and such as were not
ignorant of the ancient government of the Church ; and
to supple the wound which they then had made, and
would never heal, and as much as might be, to remove
the remoras of the propagation of the doctrine of the
Gospel."
" That he had therefore some notes lying by him, con-
cerning the necessity of bishops, and the dignity of
the ministers of the gospel, comprised in a few chap-
ters, which he thought once to have presented to the
States of Holland. Afterwards, coming into England,
he fell into discourse of this subject with some pastors
of this Church, who wondered at his opinion of bishops
and seemed to him to believe, that he rather brought
it to their ears as a matter of discourse, than that he
truly thought so in his own mind ; besides, he saw
their own Churches (i. e. in the Low Countries, where
he lived) look that w^ay, as favouring the seditious and
schismatic party of the Church of England, and might
give this faction in England, some cause to depart
from and contemn this Church. That he therefore on
that account, to free those Churches where he lived,
and whereof he was a member, from such suspicion,
took upon him the pastoral ministry in the Church of
England, and withal set forth his tract of the different
Degrees of Ministers in the Church ; whereby he might
(in the name of the reformed Churches abroad) give a
testimony to the world of a conjunction of their minds
in one and the same faith. And this he was invited
to do by the good example of the bishops of the Church
of England, who, notwithstanding their rites and cere-
monies were different from those of the Churches abroad
among whom he lived, yet did not only bear and suffer
strangers to use their own customs and rites in their
dioceses, but also friendly embraced and cherished them.
( As they did the Dutch and French people in London,
332 SARAVIA.
Canterbury, Norwich, Colchester, Sandwich, Southamp-
ton, &c.) And therefore he added, that they did ill,
whosoever separated and divided one from another,
because of external rites and ceremonies.
"And when he saw, that all the best sort of men did
not abstain from the communion of their Churches
abroad, in like manner he always thought, that he
himself ought to hold communion with the Churches
of England, in all places where he should live. And
that whensoever it happened that he should be present
in their churches when the Lord's Supper was cele-
brated, he partook with them in those sacred symbols
of the peace and unity of Christians. And that it was
a certain sign of a very w^ak judgment, or else of a
Pharisaical pride and conceit, to refuse the communion
of the Church, (in which Christ, and grace obtained
for us by Christ, is purely taught) only for different
external rites.
" The same learned foreigner farther spake his mind
concerning this venerable order of bishops, and declared
how they came to be so much opposed ; which, me-
thinks, deserves to be recorded, being historical. Olivi
Episcopos, &c. ' That heretofore no good man did dis-
allow of bishops and archbishops ; but now it w^as come
to pass, by the hatred of the Bishop of Rome's tyranny
and his party, that these very names were called into
question ; and that by divers, on a different account ;
some, because they believed that such things as were
invented by Anti-christ, or by those who made way for
him, were to be banished forth without of the Church ;
others, more modest, thought for the reverence of an-
tiquity, that they were to be borne withal, (although
they approved them not,) until they might conveniently
with the thing itself, be antiquated. They dared not
openly indeed condemn bishops and archbishops, whom
they knew to have presided over the Church, and that
with great fruit and benefit: but they were willing to
SARAVIA. 883
let them go, because they saw some reformed Churches
of these times, which had received the Gospel, and re-
jected the tyranny of the Romish bishop, and had cast
off all the government of bishops, did not approve these
fathers, and were more pleased with a new form of eccle-
siastical government, as believing it to be instituted by
our Lord and Saviour Himself, and most different from
all ambition and tyranny, &c. But,' added he, 'why
I do not in like manner approve that form, this is my
reason, because it doth not seem to be sufficiently de-
monstrated by the Word of God, nor confirmed by any
example of those that were before us, our ancestors, as
being partly unknown to them, and partly condemned
in such as were heretics.'
•' Therefore, of this new manner of governing the
Church, he was, he said, of the same opinion that others
held of the government of bishops, namely, that it was
human, [as Beza did,] and to be borne with, till another
that was better could be obtained: and, on the other
hand, that which was disallowed of, as human, seemed
to him to be divine ; as being that which, as well in the
Old as New Testament, was instituted by God. But
because it had been defiled by the wicked deeds of men,
that which was to be attributed to man's impiety was
ascribed [amiss] to the function ; as if no like calamity
might happen to this new kind of government, &c. If
any objected, that there were many corruptions in the
government of bishops, of that matter he intended no
disputation ; but that the same complaint might be
made of the government of civil magistrates ; but no
man in his wits ever thought that a fit reason to remove
from the magistracy all those who were over the com-
monwealth, [how well soever they governed.]
" The question then was, whether our Lord forbade a
primacy, with more eminent power, among the pastors
of the Church, and ministers of the Gospel : that a
pastor might not be set over a pastor, and a bishop over
334 SAHPI.
a bishop, to preserve external polity; not how bishops
had used their authority. If any were minded to accuse
bishops and their consistories, either of neglect of their
duties, or for unjust judgments given, there was nobody
hindered but that such things might be brought before
the chief magistrate. That, for his part, he undertook
the defence of no bishop, nor was he so considerable to
do it ; nor had they need of his defence ; they were able
to speak for themselves, and to answer their detractors.
All that he did was to lament, that the ancient order,
necessary for preserving discipline in the kingdom of
Christ, and most diligently observed by the fathers,
should be quite taken away : and that he exceedingly
feared, lest by the calamity of that age, it might be
wholly taken away ; because he saw the men of his
times were so disposed, as to desire that the whole min-
istry of the Church might be reduced to the bare preach-
ing of the Gospel. These were the sentiments of
Saravia, that learned stranger, which was the cause of
his writing his thoughts concerning the ej)is copal order."
He died in 1613, and was interred in Canterbury
Cathedral. All his works were published in 1611, in
folio. He must have acquired a very extensive knowledge
of the English language, as we find his name in the first
class of those whom James I. employed in the new
translation of the Bible. — Collier. Strype. Walton.
SARPI.
Saepi, commonly called Father Paul, or Fra Paolo, was
baptized by the name of Peter, but according to an
iniquitous custom of the Romish Church took the name
of Paul when he entered the order of the Servites.
He was born at Venice, in 1552. He was the son
of a merchant who had come from St. Veit to Venice,
and of a lady of the Venetian family of Morelli,
SARPI. 835
which enjoyed the privileges of cittadinanza. His
father was a little, swarthy, impetuous, quarrelsome
man, who had ruined himself hy erroneous speculations.
His mother was one of those beautiful Venetian blondes
not unfrequently to be seen ; her figure was large, and
her character marked by modesty and good sense. Her
son resembled her in his features.
A brother of hers, Ambrosio Morelli, was then at the
head of a school which enjoyed peculiar reputation, and
was principally devoted to the education of the young
nobility. Of course the master's nephew was admitted
to share the instruction. Nicoli Contarini and Andrea
Morosini were Paolo's school-fellows, and were very inti-
mate wfth him. In the very threshold of his life he
formed the most important connexions.
Nevertheless, he did not suffer himself to be restrained
either by his mother or by his uncle, or by these con-
nexions, from following his inclination for solitude, and
entering a convent of Servites as early as in his four-
teenth or fifteenth year.
Sarpi spoke little, and was always serious. He never
ate meat, and till his thirtieth year drank no wine ; he
abhorred lewd discourse : '• Here comes the maiden,"
his companions used to say when he appeared, "let us
talk of something else." Every wish, inclination, or
desire he was capable of, was fixed on those studies
for which he was endowed with remarkable aptitude.
He possessed the inestimable gift of rapid and just
apprehension ; for instance, he always recognized again
a person whom he had once seen, or when he entered
a garden, he saw and remarked everything in it at a
glance ; his vision, both mental and bodily, was clear
and penetrating. Hence he applied himself with par-
ticular success to natural sciences. His admirers ascribe
to him the discovery of the valves in the blood vessels,
and of the dilatation and contraction of the pupil, the
first observation of the dip of the needle, and of a great
386 SARPI.
many other magnetic phenomena, and it cannot be
denied that he took a Uvely share both in the way of
suggestion and discovery, in the labours of Aquapen-
dente, and still more of Porta. To his physical studies
he added mathematical calculations, and the observation
of intellectual phenomena. In the Servite library in
Venice, was kept a copy of the works of Vieta, in which
many errors of that author were corrected by the hand
of Fra Paola : there was also preserved there, a little
treatise of his on the origin and decline of opinions
among men, which, if we may judge from the extracts
given from it by Foscarini, contained a theory of the
intellectual powers, which regarded sensation and
reflexion as their foundations, and had much analogy
to the theory of Locke, if it did not quite so strictly
coincide with it, as some have asserted. Fra Paolo
wrote only as much as was necessary : he had no
natural promptings to original composition: he read
continually, and appropriated what he read or observed :
his intellect was sober and capacious, methodical and
bold ; he trod the path of free enquiry.
With these powers he now advanced to questions of
theology and of ecclesiastical law.
It has been said he was in secret a Protestant ; biat
his Protestantism could hardly have gone beyond the
first simple propositions of the Augsburg Confession,
even if he subscribed to these : at all events, Fra Paolo
read mass daily all his life. It is impossible to specify
the form of religion to which he inwardly adhered ; it
was a kind often embraced in those days, especially by
men who devoted themselves to natural science, — a
mode of opinion shackled by none of the existing sys-
tems of doctrine, dissentient and speculative, but neither
accurately defined nor fully worked out.
Thus much, however, is certain, that Fra Paolo bore
a decided and implacable hatred to the temporal autho-
rity of the pope. This was perhaps the only passion
SARPI. 337 •
he cherished. Attempts have been made to attribute
it to the refusal of a bishopric for which he had been
proposed ; and who may deny the effect which a morti-
fying rejection, barring the path of natural ambition,
may have even on a manly spirit? Nevertheless, the
true cause lay far deeper. It was a politico-religious
habit of thought, bound up with every other conviction
of Sarpi's mind, corroborated by study and experience,
and shared with his friends, his contemporaries, the
men who once had assembled at Morosini's, and who
now swayed the helm of the state. Before the keenness
of his penetrating observation vanished those chimerical
arguments, with which the Jesuits laboured to prop
up their assertions, and those doctrines, the real foun-
dation of which was, in fact, to be looked for only in
a devotion to the Roman See, created by a by-gone con-
dition of society.
About the year 1602, commenced the great contro-
versy between the Republic of Venice and the Pope of
Rome. It is not necessary here to enter into the details.
The story is the oft-repeated one. On the one hand the
most unjustifiable pretensions were advanced by the
Pope, which, under the direction of father Paul, were
reasonably and manfully resisted by the Rulers of the
Republic, who, nevertheless, in the end submitted to an
unworthy compromise. The conduct of Paul Sarpi
throughout the affair was such as to raise him to the
highest consideration in Europe. Pending these dis-
putes, being appointed theologian and one of the coun-
sellors of the Republic, he drew up a treatise entitled,
Consolation of Mind to tranquillize the Consciences of
good Men, and to prevent their entertaining any Dread
of the Interdict, published by Paul V. As this work was
designed for the sole use of government, it was not pub-
lished by the author, but was locked up in the archives
of the republic; whence a copy having some years
afterwards been clandestinely obtained, it was published
VOL. VIH. G G
• 338 SARPI.
at the Hague in 1725, both in the Italian and French
languages. In the same year an English version of it
appeared in London. Sarpi also published a translation
of A Treatise on Excommunication, by Gerson, both in
Latin and Italian, with an anonymous letter prefixed to
it. This work was immediately condemned by the In-
quisition ; whose sentence Bellarmine undertook to sup-
port in a strain of sophistical reasoning, which Sarpi
ably detected in An Aj^ology for Gerson. To the suc-
ceeding champions for the papal see, among whom were
Baronius and Bzovius, Sarpi made an unanswerable
reply in a piece entitled, Considerations on the Censures
of Paul V.
Sarpi had also a share in some other treatises in this
memorable controversy ; particularly in A Treatise on
the Interdict, published in the names of seven divines
of the republic. At length the papal court cited Sarpi
by a decree, October 30, 1606, under penalty of excom-
munication, to appear in person at Rome, and justify
himself from the heresies of which he was accused.
Despising, however, the thunders of the Vatican, he
refused to submit to the citation.
Even when the pope had come to an understanding
with the republic, the court of Rome could not forgive
Sarpi's attacks on the pope's authority ; and some of its
fanatical adherents were persuaded that it would be a
highly meritorious action to make away with a man who
had been condemned for heresy. Sarpi received inti-
mations from various quarters that designs were formed
either against his liberty or his life ; but, trusting to the
accommodation which had taken place, and the rectitude
of his own conduct, he lived in a state of security which
gave his enemies favourable opportuities of carrying
their plans into execution. Returning to his monastery
on the evening of the 5th of October, 1607, he was
attacked by five assassins armed with stilettoes, who
wounded him in fifteen places, and left him for dead
SARPI. 339
upon the spot. Providentially, none of these wounds
proved mortal, though three of them were exceedingly
dangerous. No sooner was the senate informed of this
murderous attempt, than, to show their high regard for
the sufferer, and their detestation of such a horrid
attempt, they broke up immediately, and came that night
in great numbers to his monastery ; ordered the physi-
cians to bring them regular accounts of him : and after-
wards knighted and richly rewarded Acquapendente,
for the great skill which he discovered in curing him.
That Sarpi himself entertained no doubts respecting the
quarter from which this wicked aim at his life proceeded,
appears from his saying pleasantly to his friend Acqua-
pendente one day while he was dressing his wounds,
that they were made Stylo Romanse Curiae. One of the
weapons, which the assassin had driven with such force
into Sarpi's cheek that he was obliged to leave it in the
wound, was hung up at the foot of a crucifix in the
Church of the Servites, with this inscription, Deo Filio
Liberatori.
Sarpi himself was now aware of the necessity of living
more privately in his monastery. In this retirement
he wrote his Account of the Quarrel between Paul V.
and the Republic of Venice, published in 1608. His
attention was directed in the next place to the arrange-
ment and completion of his celebrated History of the
Council of Trent, for which he had long before collected
ample materials. It was first published in London, by
Sir Nathaniel Brent, (by whom also it was translated
into English,) in 1619, in folio, under the feigned name
of Pietro Soave Polano, which is an anagram of Paolo
Sarpi Venetiano, and dedicated to James I. by Anthony
de Dominis, Archbishop of Spalatro, then a resident
in England. It was afterwards published in the original
Italian, the French, and other languages; and in 1736,
father Courayer published in London a new French
translation of it in 2 vols, folio, illustrated with valuable
340 SAUEIN.
critical, historical, and theological notes. Sarpi also
in the retirement of his monastery, wrote : — A Treatise
on Ecclesiastical Benefices, pointing out the means by
which the Church had acquired its immense revenues,
and the abuses which had taken place in the disposal
of them ; A Treatise on the Inquisition; De Jure Asylo-
rum ; a Treatise On the Manner of conducting the
Government of a Republic, so as to insure its Duration ;
and a continuation of Minuccio Minucci's, Archbishop
of Zara's, History of the Uscocchi, from 1602 to 1616.
The articles already enumerated, together with a volume
of Letters, are all the productions of Sarpi's pen which
have been published.
He died on the 14th of January, 1623, in the seventy-
second year of his age.
Of Paul Sarpi's History of the Council of Trent,
Ranke concludes an elaborate criticism with saying:
" His authorities are diligently collected, very well
handled, and used with superior intelligence ; nor can
it be said that they are falsified, or that they are
frequently or essentially perverted ; — but a spirit of
decided opposition pervades the whole work.
" In this way Sarpi struck anew into a different course
from that commonly pursued by the historians of his
day. He gave to their system of compilation the unity
of a general tone and purpose : his work is disparaging,
condemnatory, and hostile ; he set the first example of
a history which accompanies the whole progress of its
subject with increasing censure ; far more decided in
this than Thuanus, who first made a cursory use of
this method. Sarpi has found numberless imitators on
this score. (See the Life of Pallavicini.) — Fulgentio.
Life of Walton. Johnson. Hanke.
SAURIN, JAMES.
James Saukin was born at Nismes, in 1677, and upon
SAVONAROLA. 341
the revocation of the Edict of Nantes, in 1685, he went
with his father into exile, and having settled at Geneva,
was educated there. In his seventeenth year he quitted
his studies to enter the army, and made a campaign as a
cadet in Lord Galloway's company. But he quitted the
army, and returned to his studies at Geneva in 1696.
In 1700, he went to Holland, and thence to England,
where he continued nearly five years, and preached with
great acceptance among his fellow refugees in London.
In 1703 he married. Two years afterwards he returned
to Holland, where he became pastor to a 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 for the remainder of
his life. He died in 1730, in the fifty-fourth year of his
age. He was the author of 12 volumes of Sermons, five
of which were published by himself, between the years
1708 and 1725, in 8vo, and the remainder from his MSS.
Saurin also published, The State of Christianity in
France ; A Compendium of Christian Divinity and Mo-
rality, in the Catechetical Form; and. Discourses His-
torical, Critical, and Moral, on the most memorable
Events of the Old and New Testament. This last,
which is his principal work, forms 6 large folio volumes.
He died before the 3rd volume was completed, which
was finished by Roques, who added a fourth volume on
the Old Testament; Beausolve adding two other volumes
on the New Testament. — Life prefixed to the Translation
of his Sermons by Robinson.
SAVONAROLA, GIROLAMO MARIA FRANCESCO MATTHEO.
This extraordinary person is regarded by some as a
patriot and reformer, and by others he is represented
as a fanatic and a demagogue. Impartial history, while
it cannot entirely acquit him of fanaticism, vyill represent
G G 3
343 SAVONAROLA.
hira as a pious and disinterested man whose generous
spirit was roused to indignation by the iniquities of the
Church of Rome, and whose objects were noble. He
was born on the 21st of September, 1452. He was
educated at first by his grandfather, and on his death
his father procured for him teachers from whom he
became acquainted with Greek and Roman literature,
the study of which had been lately revived. He was
intended for the medical profession, but having been
crossed in love, he suddenly determined " to leave the
world," as the Romanists style it, and in 1475, he sought
refuge in the Dominican Cloister at Bologna, acting thus
in opposition to the wishes of his father.
Rigid in all the observances of his ascetic rule, hum-
ble, holy, devoted, Savonarola soon obtained as high a
reputation for sanctity as for learning; for a time he
was entirely occupied in reforming himself, and his
companions were glad to share the credit of his piety,
while as yet their repose was undisturbed by that in-
convenient goodness which aims at reforming others.
In his lonely cell, by fervent prayer and devout medi-
tation he learnt more and more of the attributes of God,
and of the nature of His commands to His creatures.
It seems natural that an honest mind, enlightened by
just ideas of the Deity, should look for truth in the
agreement of written revelation with the light of natural
conscience, and with the providential government of the
universe, since, each emanating from the source of truth,
they must agree perfectly together, though sometimes
their connection is concealed ; and that in any apparent
contradiction it should suspect some error in the inter-
pretation of one of these. Savonarola knew his Bible
well ; he observed that the consciences of his Romish
brethren, clergy as well as laity, were so far from re-
sponding to its precepts that the general tone of morals
was thoroughly opposed to the spirit of the New Testa-
ment, and his first alarm was the discovery of this
SAVONAROLA. 343
darkened conscience ; he did not yet fully perceive the
deeper evil, that by the false interpretations of his
Church, Scripture itself was wrested to support those
who called evil good, though suspicions of false doctrines
are often mingled with censures of moral guilt.
In the New Testament he devoted his special attention
to the study of the Apocalypse, but he did not confine
himself to the New Testament ; he had indeed a strong
partiality for the Old. The brothers of his order were
surprised at the predilection of Savonarola for a book
which had fallen into such neglect in the seats of reli-
gion ; — most of all, they wondered at the great attention
and regard which he paid to the more ancient writings.
"Why," demanded the monks of Savonarola, "do you
study the Old Testament ? Surely it is of no use to go
over again the past, and perplex our minds with the
understanding of fulfilled histories ?" To this question
Savonarola replied by another — " For what purpose then
has God preserved these writings? and why have the
fathers of the Church equally expounded the Old Testa-
ment and the New, and recognized the inter- dependency
of the one with the other?" Not a reason for study, but
an excuse for their indolence, was what the monks had
desired — so they left Savonarola unanswered, and the
Scriptures unread.
When he was ordained he soon became celebrated as
a preacher, although in his first attempts at sacred
oratory he appears to have failed. And from an early
period in his career he assumed the position of a re-
former. In the year 1485, he preached in Brescia,
where he there describes the state of the medieval
Church.
" The popes have attained through the most shameful
simony and subtlety the highest priestly dignities, and
even then, when seated in the holy chair, surrender
themselves to a shamefully voluptuous life and an insa-
tiable avarice. The cardinals and bishops follow their
344 SAVONAROLA.
example. No discipline, no fear of God is in them.
Many believe in no God. The chastity of the cloister
is slain, and they who should serve God with holy zeal
have become cold or lukewarm. The princes openly
exercise tyranny. Their subjects encourage them in
their evil propensities, their robberies, their adulteries,
their sacrileges. But, after the corrupted human race
has abused for so many centuries the long-suffering of
God, then at last the justice of God appears, demanding
that the rulers of the people, who with base examples
corrupt all the rest, should be brought to heavy punish-
ment, and that the people of Asia and Africa, now
dwelling in the darkness of ignorance, should be made
partakers of the light."
From this time his fame as a preacher and even as a
prophet spread far and wide, until in 1487, he became
Prior of St. Marco in Florence. The monastery of St.
Marco had been founded by Cosmo di Medici, and as
the patronage still remained in his family, they naturally
expected the deference which former priors had willingly
paid to protectors so powerful and so worthy. Savona-
rola however looked with a jealous eye upon the autho-
rity of the Medici as hostile to liberty ; he refused on
his induction to acknowledge Lorenzo as head of the
republic, and shunned his presence when he visited the
monastery, alleging that he held communion with God
and not with man : when reminded that Lorenzo was
in the garden, he inquired, "Did he ask for me?"
"No." "Then let him proceed with his devotions."
By reviving in example and precept the austere rule of
St. Dominic, he became obnoxious to all those in his
convent into whom he could not infuse some portion of
his own enthusiasm, and to whom his conduct was a
constant reproach. He was a great enemy to idleness ;
slept but four hours, being present day and night in
choir at all sacred offices ; and he gave audiences at
certain times to all who wanted his help in resolving
SAVONAROLA. 345
conscientious scruples. His greatest recreation was
when a little leisure remained to be passed with the
novices : he often said to the old fathers, " Do you wish
I should preach well ? give me time to converse with my
children." While with them he ever spoke of divine
things and of the Sacred Scriptures, and acknowledged
that this way he had learned much, for that God often-
times spoke and expounded His revelation by these sim-
ple youths as by pure vessels full of the Holy Spirit.
The cells of the monks were frequently visited by their
prior, who heard or inquired what was the subject of
their conversation : if it concerned eternity, he excited
them to greater animation, mingling in it, and remind-
ing them that God was present ; if they were not occu-
pied in celestial things, he adroitly changed the strain
to something holy in such a way that none were embar-
rassed, and all became accustomed to spiritual converse.
He was strictly abstemious, and no man ever doubted
his chastity. He desired the coarsest and most patched
clothing ; once in consulting about reformation with two
abbots of Vallambrosa, he happened to glance at their
cowls, which were of beautiful velvet, and smiled; the
abbots, somewhat blushing, said by way of excuse, " Bro-
ther, do not wonder at the fineness of our cowls, they
last so much the longer;" the brother replied, •' What a
pity St. Benedetto and St. Gio. Gualbert did not know
this secret, they would have worn the same."
Not content with monastic reform, Savonarola pro-
ceeded openly to attack the authority of the Medici,
accusing them of aiming at the sovereignty of the state ;
and, according to the account of some contemporary
authors, predicting the fall of the family under Pietro
and the approaching death of Lorenzo. The latter how-
ever showed no disposition to punish this presumption,
but merely restrained Savonarola from giving public
lectures, and declared that all attempts to reform the
morals of the Florentines met with his hearty concur^
346 SAVONAROLA.
rence. He gave also very decided testimony of his
esteem for the character of the reformer, in sending for
him when at the point of death, that he might receive
his confession and bestow absolution. Savonarola went.
To his inquiries if Lorenzo continued firm in the Catho-
lic faith, the latter replied in the affirmative. Then he
exacted a promise that whatever had been unjustly
obtained from others should be restored ; Lorenzo an-
swered, " Certainly, father, I shall do so' or if not able,
I shall strictly enjoin the duty on my successors." To
an exhortation on bearing death with fortitude, he re-
plied, " Cheerfully, if it be the will of God;" but when
Savonarola further insisted that he should re-establish
the independence of Florence, he refused to comply,
and the father departed without absolving him. Poli-
tiano, who might probably have been present, says that
Savonarola did give absolution, but as his narrative does
not agree so well with the characters of the parties as
that of Pico, the friend and biographer of Savonarola,
and as he was a man to whom all religious ordinances
were indifferent, if not contemptible, he is very likely
to be incorrect : impartiality is out of the question in
both cases.
Pietro di Medici succeeded his father, but could not
hold the reins of government with so firm a hand, and
Florence was soon distracted by factions.
Savonarola now took a more decided part in affairs of
state. Not only in the Duomo and St. Marco, which
were crowded, but in the public squares, he harangued
assembled thousands, bitterly inveighing against the
corruptions of the pontifical court, no less than against
the general licentiousness of manners and the domineer-
ing spirit of the Medici. He even delivered prophecies
of future miseries, to the utterance and accomplishment
of which friends and enemies alike bear witness : the
latter attributing them to his uncommon sagacity and
extensive information; the former to the immediate
SAVONAROLA. 347
inspiration of the Holy Spirit, — both probably consider-
ing as deliberate assertion many things which were but
scintillations of his fiery eloquence, and which rather
threatened than foretold the disastrous future.
But his politics did not distract his mind from his
spiritual duties as a preacher; and at Florence, as for-
merly at Brescia, we find him drawing a picture of the
state of religion, when Popery was predominant. " In
our days," says he, " when all Christians have come to
such a pass, that they communicate only once a year,
and that with very sorry preparation, they are worse
than the heathen were, and every day become more
depraved. Every year they confess their sins, and yet
return to the same sins, promising God every time to
live better, but never performing their promises. Our
priests, who without devotion and reverence administer
the Supper, are yet worse than the laity. Thus because
Christians have forsaken the true service of Christ, they
are now-a-days fallen into such blindness, that they know
not what the name of Christian means, and wherein the
true service of God consists. They occupy themselves
with outward ceremonies, and know nothing of the inner
service of God. Seldom or never they read the Sacred
Scriptures, or if they read them, they understand them
not; or if they understand them, they have no taste
for them — yea, they only say, * Our soul is disgusted
with this vulgar feast. Who will give us to hear Cicero's
eloquence, and the sounding words of the poets, the soft
diction of Plato, and the acuteness of Aristotle? For
the Scriptures are far too simple, contain food only fit
for women. Preach to us the refined and sublime.'
And thus the preachers accommodate themselves to
the people. Since they could no more endure sound
doctrine, the people have given themselves to lies,
they invite such teachers as suit their itching ears, they
turn themselves away from the truth, and follow cun-
ningly-devised fables. Also the princes and heads of
us SAVONAROLA;
the people will not hear the truth, but say, * Preach to
us what pleases us, preach to us flatteries, and tell us
something good.' And hence. Christian people now
wander in great darkness."
Of the state of the monasteries and the ill effects of
the constrained celibacy of the clergy we have his opinion
thus stated: — "'The chastity of the cloister is slain!'
Had not the celibacy of the clergy become a futile pretext,
provoking fornication and adultery, and encouraging con-
cubinage ? Had not the Church become a brothel ? was
not the Church of Rome even the Mother of Harlots ?
Was it not written on her front, blazoned shamelessly
on the folds of her tiara ? Did she any longer attempt
to conceal it ? was not the veil altogether withdrawn ?
Innocent VIII. regarded as no crime what he had in-
herited as a custom. The clergy were rendered dissolute
by an absurd regulation, which outraged nature without
ministering to grace, and violated the precept of Scrip-
ture, declaring, that ' Marriage is honourable in all.'
The cloisters were grossly immoral — most odious prac-
tices were indulged — all due to what Luther calls ' the
hell of celibacy.' " Savanarola had not arrived at this
perception; he was a monk. He thought it right to
take the vow of chastity — he had taken it, and he kept
it. In all the relations of life, he w^as a sincere man ;
and it was this which made him sternly heroic — which
fitted him for a reformer — which predisposed him for the
martyr's crown.
It does not fall within our province to narrate the
political conduct of Savonarola ; it is sufficient to say
that in acting as he thought for the good of his country
he was always opposed to the family of the Medici. The
exiled partisans of the Medici carried their complaints
to Rome, where they were favourably received ; the pope
lent a willing ear to accusations against his most formid-
able adversary, Savonarola. He was now doubly ob-
noxious as the political favourer of the French, and the
SAVONAROLA. 349
bold denouncer of the enormous vices of the pontifical
court and family : not only opposing them in sermons,
but writing to the emperor and the King of Spain,
representing the Church as falling into ruin, and en-
treating the convocation of a general council, in which
he undertook to prove that the Church was without a
head, since he, who had obtained tlie chair of St. Peter
by bribery, was unworthy not only of his high dignity,
but of the name of Christian. Copies of these letters
were sent to Rome, and they exasperated Alexander to
the utmost ; rich, clever, and a pope, he could not fail to
have a party, ami found the Franciscans willing instru-
ments of vengeance against a member of the rival order ;
many volunteered a service more applauded and better
recompensed at Rome than any other ; but there was
some difficulty in finding vulnerable points in the cha-
racter of Savonarola, and in those of his doctrines which
were most practically obnoxious. The pope sent for a
learned bishop, and said : —
'* I wish you to controvert the sermons of this brother."
Bishop. — " Holy father, I will do it ; but I must have
arms to oppose and overcome him."
Pope. — " How arms?"
Bishop. — " This brother says w^e ought not to keep
concubines, be licentious, or commit simony — he says
true ; what can I answer to this ?"
Pope. — " What is to be done in this matter ?"
Bishop. — "Reward him, make him a friend by honour-
ing him with a red hat, provided he leaves off prophe-
sying, and retracts what he said."
In pursuance of this plan, a learned man, Ludovrco,
was sent to Savonarola, who received him kindly, and
argued with him three days ; Ludovico, failing to con-
vince by reason, offered the cardinalate, which Savona-
rola refused, and invited his guest to hear the preaching
next morning, when, after repeating his denunciations
more violently than ever, he declared he would have no
VOL. VIII. H H
350 SAVONAROLA.
other red hat than one tinged by the blood of mar-
tyrdom. The messenger returned persuaded that the
brother was indeed a true servant of God.
After the failure of this lenient measure, the pope
first silenced, and then excommunicated the refractory
monk, causing the sentence to be read in the Duomo of
Florence : for a while Savonarola submitted, and relin-
quished his pulpit to Domenico da Pescia, and other
friends ; he hesitated to shake off an authority which
had long been the cement of the ecclesiastical fabric,
however unjustly it was now exercised, but soon he
resumed his functions in defiance of the pope's mandate,
affirming that he knew it was the will of God he should
not submit to the decisions of such a corrupt tribunal,
and declared that he should be condemned of God, if
ever he asked absolution for this resistance.
In this proceeding he was upheld by the magistracy
of Florence, as appears by the spirited letter they sent
to Alexander.
The effect of Savonarola's eloquence and especially
of his preaching was wonderful and beneficial, and by
success he was morally injured. While at a distance
from the world his mind had been open to the reception
of all truth, he had listened to the Word of God almost
exclusively, and learned purer doctrines than those trans-
mitted through a corrupt Church, doctrines which Luther
continued to learn with a mind wholly bent on theolo-
gical investigation, and communicated to others gradu-
ally as they were presented to himself; but Savonarola,
with only an imperfect apprehension of them, plunged
into the temporal affairs of men, to use for their benefit
the little knowledge he had acquired, and amidst the
confusion and error by which he was surrounded, had
much difficulty in holding fast that little, and no leisure
to enlarge his store. The men with whom he was neces-
sarily associated in the prosecution of his designs in-
fected him with their superstitions ; the injustice and
SAVONAROLA. 351
opposition he encountered disturbed the exercise of his
cool judgment ; it was not till after the conclusion of his
poHtical career that he advanced again beyond his times,
and left behind both the world and the Church of Kome
in his nearer approach to Divine Truth.
Exhausted by fatigue, abstinence, and incessant emo-
tion, Savonarola fell sick and was compelled to retire
from public duties, and commit the exposition of his
doctrines principally to Domenico da Pescia, whose zeal
outran his judgment ; he appears to have interrupted
his master's expression of confidence in God, " Who,"
he said " would, if necessary, enable him to pass unhurt
through the fire," into an appeal to miracles in support
of his doctrine ; and though repeatedly warned not to
give way to a wild imagination, he suffered himself to
be so far transported in the heat of declamation as to
accept a challenge thrown out by a monk of the Minor
Observantines, and refer the decision between their re-
spective opinions to the result of an ordeal fire ! This
barbarous proposition had not hitherto been noticed by
Savonarola, who always denied that it originated with
him or his party. The turbulent and divided multitude
gladly caught at the promise of a spectacle, and the
magistrates, some of one party and some of another,
agreed to try this mode of ascertaining the truth, though
there were some who either moved by humanity, or as
one might suppose, for the purpose of throwing ridicule
upon the whole affair, affirmed that it would be quite
as satisfactory, and much less cruel, if the two monks
were immersed in a tub of water (for their greater com-
fort w^arm water,) and he who came out dry was to be
considered the conqueror.
A day was appointed for the trial. Savonarola with
his champion, at the head of a numerous procession,
appeared at the place, and thundered out the psalm
" Let the Lord arise and scatter his enemies." The
Franciscan came ; the flames were kindled ; when Savo-
852 SCHWARTZ.
narola, finding that the adverse party was not to be inti-'
midated, proposed that Domenico should be allowed to
carry the host with him into the fire. This was ex-
claimed 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. The
populace insulted and turned against him. His enemies,
after a sharp conflict, apprehended him, with Domenico
and another friar, and dragged them to prison. An
assembly of ecclesiastics, directed by two emissaries from
Eome, sat in judgment upon them. The resolution and
eloquence of Savonarola disconcerted his judges at the
first examination ; but upon the application of torture,
his constancy gave way, and he acknowledged the impos-
ture of his pretending to supernatural powers. He and
his companions were condemned to be first strangled and
then burnt, and the sentence was put in execution on
the 23rd of May, 1498, before an immense crowd of
spectators, a part of whom still venerated him as a saint
and martyr, while the rest execrated him as a hypocrite
and seducer. — Life and Times of Savonarola. Foreign
Quarterly.
SCHWARTZ, CHRISTIAN FREDERICK.
This illustrious man and distinguished missionary was
born at Sonnenburg, in the province of Bradenburg,
in 1726. He was educated at the University of Halle,
and there formed his resolution to engage in missionary
labour. Having determined to make India the seat of
his ministry, he sailed for Tranquebar, on the Coroman-
del coast, in 1750, to superintend the Danish Mission.
In 1766, he became one of the missionaries of the Society
for Promoting Christian Knowledge, to which the Danish
mission was afterwards transferred. He removed first to
SCOT. 353
Trinchinopoly, and afterwards to Tanjore. He also went
on a successful embassy from the presidency of Madras
to Hyder Ali at Seringapatam ; and in 1783, he, through
the influence of his high moral reputation, saved Tanjore,
then besieged by Hyder's troops, from the horrors of
famine. In 1785, he engaged in a scheme for the estab-
lishment of schools throughout the country for the pur-
pose of teaching the natives the English language, which
was carried into effect at Tanjore and other places. In
1787, the Raja of Tanjore confided to the care of Schwartz
his successor Maha Sarbojee, a minor, who, some years
afterwards, manifested his fihal affection for his tutor
and protector by erecting a monument, by Flaxman, to
his memory in the mission church at Tanjore. Schwartz
died February 13th, 1798.
SCOT, OR, ROTHEEHAM, THOMAS.
Thomas Scot, alias Rotherham, a munificent bene-
factor to Lincoln College, Oxford, was born at Rotherham,
in Yorkshire, from whence he took his name, but that
of his family appears to have been Scot. He rose by his
talents and learning to the highest ranks in Church and
State, having been successively fellow of King's College,
Cambridge, master of Pembroke Hall, chancellor of that
university, prebendary of Sarum, chaplain to King Ed-
ward IV., provost of Beverley, keeper of the Privy Seal,
secretary to four kings, Bishop of Rochester and Lincoln,
Archbishop of York, and lord-chancellor. His buildings
at Cambridge, Whitehall, Southwell, and Thorp, are
eminent proofs of his magnificent taste and spirit.
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
h H 3
354 SCOTT.
rector of that society, preached the visitation sermon
from Psalm Ixxx. 14, 15 : — " Behold and visit this vine,
and the vine-yard 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 govern-
ment. Rotherham 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 build-
ings, he increased the number of fellows from seven to
twelve, and gave them the livings of Twyford in Buck-
inghamshire, 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 col-
lege had yet made provision for the natives of that dio-
cese, 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 Rotherham. This
prelate died in 1500 at Cawood, and was buried in the
Chapel of St. Mary, under a marble tomb which he had
built. — Chalmers.
SCOTT, JOHN.
John Scott was born at Chippenham, in Wiltshire, in
1638. He was originally intended for trade, but after-
wards went to New Inn Hall, Oxford, where he matricu-
lated in 1657. When ordained he came to London,
where he officiated in the perpetual curacy of Trinity in
the Minories, and as Minister of St. Thomas's, in South-
wark. In 1677, he was presented to the Rectory of St,
SCOTT. 355
Peter Le Poor, in Old Broad-street : and was collated to
a prebend in St. Paul's Cathedral, in 1684. In 1685,
he accumulated the degrees of bachelor and doctor in
divinity.
His great work was the Christian Life. The first part
was published in 1681, 8vo, with this title, *' The Christian
Life, from its beginning to its consummation in Glory,
together with the several means and instruments of
Christianity conducing thereunto, with directions for
private devotion and forms of prayer, fitted to the several
states of Christians;" in 1685, another part, "wherein
the fundamental principles of Christian duty are as-
signed, explained, and proved;" in 1686, another part,
" wherein the doctrine of our Saviour's meditation is
explained and proved." This admirable work was
strongly recommended to students of divinity by the late
Dr. Lloyd, Bishop of Oxford.
When Popery was encroaching under Charles XL and
James II. he was one of those champions who opposed it
with great warmth and courage, particularly in the dedi-
cation of a sermon preached at Guildhall Chapel, Nov.
5, 1683, to Sir William Hooker, lord-mayor of London,
in which he declares that " Domitian and Dioclesian
were but puny persecutors and bunglers in cruelty, com-
pared with the infallible cut-throats of the apostolical
chair."
After the Revolution, he was offered the Bishopric of
Chester, which he refused from scruples about the Oath
of Homage, as he did afterwards another bishopric, the
Deanery of Worcester, and a prebend of Windsor, because
they were the places of persons who had been deprived.
In 1691, he succeeded Sharp, afterwards Archbishop of
York, in the Rectory of St. Giles-in-the-Fields ; and in
the same year he was made canon of Windsor. He died
in 1694. Besides the Christian Life, he published also
Examination of Bellarmine's Eighth Note concerning
Sanctity of Doctrine; The Texts Examined, which
356 SCOQGAL.
Papists cite out of the Bible concerning Prayer in an
Unknown Tongue ; Certain Cases of Conscience resolved,
concerning the lawfulness of joining with Forms of
Prayer in public worship ; A Collection of Cases and
other discourses lately written, to recover Dissenters
to the Communion of the Church of England, 1685,
4to. All his works were published in 2 vols., folio,
1104:.— Wood. Biog. Diet.
SCOUGAL, HENRY.
This admirable writer, whose works still live, and which
found an editor of late years in the late incomparable
Bishop Jebb, did much in a short time, since he was
called to his reward in his twenty- seventh year. Of a life
so short, little is known. He was born in June, 1650, at
Salton, in East Lothian, and was son of the Bishop of
Aberdeen. In the University of Aberdeen, he received
his education, and so distinguished himself, that at
the age of twenty, he was enabled to fill the office of
professor of philosophy, with honour to himself and
with profit to his pupils.
He maintained his authority among the students in
such a way as to keep them in awe, and at the same
time to gain their love and esteem. Sunday evenings
were spent with his scholars in discoursing of, and
encouraging religion in principle and practice. He
allotted a considerable part of his yearly income for
the poor; and many indigent families of different
persuasions, were relieved in their difficulties by his
bounty, although so secretly that they knew not whence
their supply came.
Having been a professor of philosophy for four years,
he was at the age of twenty-three admitted into holy
orders, and settled at Auchterless, a small village about
twenty miles from Aberdeen. Here his zeal and ability
SCOUGAL. 35t
in his great Master's service were eminently displayed.
He catechised with great plainness and affection, and
used the most endearing methods to recommend religion
to his hearers. He endeavoured to bring them to a close
attendance on public worship, and joined with them
himself at the beginning of it. He revived the use of
lectures, looking upon it as very edifying to comment
upon and expound large portions of Scripture. In the
twenty-fifth year of his age, he was appointed professor of
divinity in the King's College, Aberdeen, which he at
first declined, but when induced to accept it, he applied
himself with zeal and diligence to the exercise of this
office. After he had guarded his pupils against the
common artifices of the Roman missionaries in making
proselytes, he proposed two subjects for public exercise :
the one, of the pastoral care, the other, of casuistical
divinity.
The inward dispositions of this excellent man, are
best seen in his writings, to which his pious and blame-
less life was wholly conformable. His days, however,
were soon numbered ; in the twenty- seventh year of his
age, he fell into a consumption, which wasted him by
slow degrees ; but during the whole time of his sickness
he behaved with the utmost resignation, nor did he
ever show the least impatience. He died June 20,
]778, in the twenty-eighth year of his age, and was
buried in King's College Church, in Old Aberdeen.
His principal work is entitled *' The Life of God in
the Soul of Man," which has undergone many editions,
and has been thought alike valuable for the sublime
spirit of piety which it breathes, and for the purity
and elegance of its style. He left his books to the library
of his college, and five thousand marks to the office of
professor of divinity. He composed a form of morning
and evening service for the Cathedral Church of Aber-
deen, which may be seen in Orem's Description of the
Canonry of Old Aberdeen, printed in No. 3. of the
358 SECKER.
Bibliotheca Topographica Britannica." His treatise on
the " Life of God," &c, was first printed in his hfe-time
by Bishop Burnet about 1677, without a name, which
the author's modesty studiously concealed. It went
through several subsequent editions, and was patro-
nised by the Society for promoting Christian Knowledge,
and was reprinted in 1786, with the addition of •' Nine
Discourses on important subjects," by the same author,
and his Funeral Sermon, by Dr. G. G. — EncyclopcEdia
Perthensis. Bihl. Topog. Britan.
SECKER, THOMAS.
Of this prelate, Pope said, ** Seeker is decent ;" and
decent and decorous he was, without excellence, in
every department of life. He was respectable as a
scholar, as a divine, as a writer, as a parish priest
and as a bishop. And he lived at a period when a
government hostile to the Church, looked out for res-
pectable mediocrity, to fill the highest ecclesiastical
stations. He was born in 1693, at Sibthorpe, in the
Vale of Belvoir, in Nottinghamshire. His parents were
dissenters, and he was educated for the dissenting
ministry. But having perceived the errors of dissenting
principles, he declined to officiate in the capacity of a
minister, although with his usual cautious moderation
he abstained from declaring himself a Churchman. In
1716, he applied himself to the study of physic, both
in London and at Paris. He had been acquainted with
the celebrated Joseph Butler when he was at a Dis-
senting School, at Tewksbury, and while at Paris he
received an offer from Butler, now preacher at the Rolls,
to obtain for him a preferment in the Church of
England, if he would conform. He was enabled to
make the offer through his intimacy with Mr. Edward
Talbot, son of the Bishop of Durham, Seeker acceded
SECKER. 869
to the proposal, and proceeding with his usual regard to
propriety, took his medical degree at Leyden, in 1721,
and, entering at Exeter College, Oxford, received a
degree by diploma at that university after a year's
residence.
Having been ordained by the Bishop of Durham, his
progress was rapid. He was made chaplain to Bishop
Talbot ; he had the living of Hough ton-le- Spring, which
he exchanged in 1727 for that of Ryton, and a prebend
of Durham ; in 1 732, he was nominated one pf the
king's chaplains, and in the following year Hector of St.
James's, Piccadilly. In that year he went to Oxford
to take his degree of doctor of laws (not being of sutfi-
cient standing for that of divinity.) On this occasion he
preached his celebrated Act Sermon, on the advantages
and duties of academical education, which was printed
at the desire of the heads of houses, and quickly passed
through several editions. . Early in 1 735, he was made
Bishop of Bristol. In 1737, he was translated to
Oxford. In 1750, he gave up the Rectory of St. James's,
and his Durham prebend, and was made Dean of St.
Paul's. In 1758, he became Archbishop of Canterbury.
Bishop Porteus observes, that when translated to
the Metropolitan See, all designs and institutions that
tended to advance good morals and true religion, he
patronized with zeal and generosity. He contributed
largely to the maintenance of schools for the poor, to
rebuilding or repairing parsonage houses and places of
worship, and gave at one time no less than £500
towards erecting a chapel in the Parish of Lambeth,
to which he afterwards added near d6 100 more. To the
Society for promoting Christian Knowledge he was a
liberal benefactor, and to that for propagating the Gos-
pel in Foreign Parts, of which he was the president,
he paid much attention ; was constant at all the meetings
of its members, (even sometimes when his health would
ill permit it,) and superintended their deliberations with
360 SECKER.
consummate prudence and temper. He was sincerely
desirous to improve to the utmost that excellent insti-
tution, and to diffuse the knowledge and belief of
Christianity as wide as the revenues of the society,
and the extreme difficulty of establishing schools and
missions amongst the Indians, and of making any
effectual and durable impressions of religion on their
uncivilized minds, would admit. But Dr. Mayhew, of
Boston, in New England, having in an angry pamphlet
accused the society of not sufficiently answering these
good purposes, and of departing widely from the spirit
of their charter; with many injurious reflections inter-
spersed on the Church of England, and the design of
appointing bishops in America; his grace on all these
accounts thought himself called upon to confute his
invectives, which he did in a short anonymous piece,
entitled. An Answer to Dr. Mayhew's Observations on
the Charter and Conduct of the Society for propagating
the Gospel ; printed for Rivington, 1764, and reprinted in
America. The strength of argument, as well as fairness
and good temper, with which this Answer was written,
had a considerable effect on all impartial men, and even
on the doctor himself, who plainly perceived that he had
no common adversary to deal with ; and could not help
acknowledging him to be "a person of excellent sense,
and a happy talent at writing ; apparently free from the
sordid illiberal spirit of bigotry; one of a cool temper,
who often shewed much candour, was well acquainted
with the affairs of the society, and in general a fair rea-
soner." He was therefore so far wrought upon by his
*' worthy answerer," as to abate much in his Reply of
his former warmth and acrimony. But as he still would
not allow himself to be "wrong in any material point,"
nor forbear giving way too much to reproachful language
and ludicrous representations, he was again animad-
verted upon by Mr. Apthorpe, in a sensible Tract,
entitled, "A Review of Dr. Mayhew's Remarks," &c.,
SECKER. 361
printed also for Rivington, in 1765. This put an end
to the dispute. The doctor on reading it declared he
should not answer it, and the following year he died.
It appeared evidently in the course of this controversy,
that Dr. Mayhew, and probably many other worthy
men amongst the Dissenters both at home and abroad,
had conceived very unreasonable and groundless jea-
lousies of the Church of England, and its governors ;
and had in particular greatly misunderstood the pro-
posal for appointing bishops in some of the Colonies.
TJie chief reasons for desiring an establishment of this
nature, were, the want of persons vested with proper
authority, to administer to the members of the Church
of England the ancient and useful office of confirmation ;
to superintend the conduct of the episcopal clergy ; and
to save candidates for the ministry the trouble, cost, and
hazard of coming to England for ordination. It was
alleged, that the expence of crossing the Atlantic for
that purpose could not be less than £100, that near a
fifth part of those w^ho took that voyage had actually
lost their lives ; and that in consequence of these dis-
couragements, one half of the Churches in several pro-
vinces were destitute of clergymen. Common humanity,
as well as common justice, pleaded strongly for a remedy
to these evils ; and there appeared to be no other eflPec-
tual remedy but the appointment of one or more bishops
in some of the episcopal Colonies. The danger and
inconveniences, which the Dissenters seemed to appre-
hend from that measure, were thought to be effectually
guarded against by the mode of appointment which was
proposed. What that mode was, may be seen in the
following extract from the archbishop's Answer to Dr.
Mayhew, in which he explains concisely and clearly the
only plan for such an establishment that was ever meant
to be carried into execution.
" The Church of England is, in its constitution, epis-
copal. It is, in some of the Plantations, confessedly the
VOL. VIII J I
362 . SECKER.
established Church ; in the rest are many congregations
adhering to it ; and through the late extension of the
British dominions, it is likely that there will be more.
All members of every Church are, according to the prin-
ciples of liberty, entitled to every part of what they
conceive to be the benefits of it, entire and complete,
so far as consists with the welfare of civil government.
Yet the members of our Church in America do not thus
enjoy its benefits, having no Protestant bishop within
three thousand miles of them ; a case which never had
its parallel before in the Christian world. Therefore
it is desired that two or more bishops may be appointed
for them, to reside where his majesty shall think most
convenient; that they may have no concern in the least
with any persons who do not profess themselves to be of
the Church of England, but may ordain ministers for
such as do; may confirm their children when brought
to them at a fit age for that purpose ; and take such
oversight of the episcopal clergy, as the Bishop of Lon-
don's commissaries in those parts have been empowered
to take, and have taken without offence. But it is not
desired in the least that they should hold courts to try
matrimonial or testamentary causes ; or be vested with
any authority now exercised, either by provincial gover-
nors, or subordinate magistrates ; or infringe or diminish
any privileges or liberties enjoyed by any of the laity,
even of our own communion. This is the real and
the only scheme that hath been planned for bishops in
America ; and whosoever hath heard of any other, hath
been misinformed through mistake or design. And as
to the place of their residence," his grace further de-
clares, "that it neither is, nor ever was intended or
desired to fix one in New England ; but that episcopal
colonies have always been proposed."
The doctor on reading this account confessed that, if
it were the true one, "he had been misinformed himself,
Stud knew of others who had been so in common with
SECKER. 363
him; and that if such a scheme as this were carried
into execution, and only such consequences were to
follow, as the proposer had professedly in view, he could
not object against it, except on the same principle that
he should object against the Church of England in
general."
As it came however from an unknown writer, he
thought himself at liberty to consider it as nothing more
than the imaginary scheme of '.a private man, till it was
confirmed by better authority. It now appears to have
come from the best authority, and it is certain that this
mode of establishing bishops in xlmerica, was not in-
vented merely "to serve a present turn," being precisely
the same with that proposed by Bishop Butler twenty
years ago; and with that mentioned by his grace, in
his Letter to the Right Honourable Horatio Walpole,
written when he was Bishop of Oxford, and published
since his death by his executors, Mrs. Catherine Talbot,
and Dr. Daniel Burton; in which the whole affair is set
in a right point of view, his own sentiments upon it
more fully explained, and an answet given to the chief
objections against such a proposal.
Bishop Porteus remarks, " It is a very remarkable
circumstance, and a complete justification of the arch-
bishop's sentiments and conduct on the subject of an
American episcopacy, that notwithstanding the violent
opposition to that measure when he espoused it, yet no
sooner did the American Provinces become independent
States, than application was made to the English bishops
by some of those States, to consecrate bishops for them
according to the rites of the Church of England. And
accordingly three bishops were actually consecrated here
some years ago, one for Pensylvania, another for New
York, and a third for Virginia."
He died in 1768, and was buried in the church-yard
of Lambeth parish. He expended upwards of £300 in
arranging and improving the MS. library at Lambeth.
364 SEDGWICK.
He also made it bis business to collect books in all
languages from most parts of Europe, at a great expense,
and left them to the library at his death. The greatest
part of his noble collection of books he bequeathed to
the archiepiscopal library of Lambeth. To the MS.
library there he left a large number of valuable MSS.
written by himself on a great variety of subjects, critical
and theological. His well known Catechetical Lectures,
and his MS. sermons, hg left to be revised by his two
chaplains, Dr. Stinton and Dr. Porteus, by whom they
were published in 1770.
SEDGWICK, OBADIAH.
Obadiah Sedgwick was born at Marlborough, in Wilt-
shire, in 1000, and educated at Magdalen Hall, Oxford;
after which he obtained the Vicarage of Coggeshall, in
Essex; but in the rebellion he removed to London, and
was chosen preacher at St. Paul's, Covent-garden, and a
member of the Westminster Assembly of Divines.
Wood says, " that while he preached at Mildred's,
which was only to exasperate the people to rebel and
confound episcopacy, it was usual with him, especially
in hot weather, to unbutton his doublet in the pulpit,
that his breath might be the longer, and his voice more
audible, to rail against the king's party, and those who
were near him, whom he cdWed popish counsellors.'' The
same author adds, " He was a great leader and abettor
of the Reformation pretended to be carried on by the
Presbyterians ; whose peaceable maxims, like razors set
with oil, cut the throat of majesty with a keen smooth-
ness. This he did in an especial manner, in Sept , 1644,
when he, with great concernment, told the people several
times, that God was angry with the army for not cutting
off delinquents.'"
It has also been said, that Mr. Sedgwick was " a
SEED. 365
preacher of treason, rebellion, and nonsense," even in
his sermons before the parliament.
In 1653, or 1654, he was appointed one of the tryers
or examiners of ministers ; and soon after one of the
commissioners of London for ejecting " ignorant and
scandalous ministers," that is, orthodox and pious
divines. These Covenanters who were so loud in their
clamour when, at the Restoration the clergy of the
Church of England were restored to their property, not
only ousted them when they had the power, but ma-
ligned and misrepresented them as some of their suc-
cessors are still accustomed to do.
He died in 1658. He pubHshed :— The Fountain
Opened ; An Exposition of Psalm xxiii. ; The Anatomy
of Secret Sins ; The Parable of the Prodigal ; Synopsis
of Christianity; and other works long since for-
gotten, the list of which occupies more than a page
in Pteid's History of the Westminster Divines.— TFoorf.
Reid.
SEED, JEREMIAH.
Little is known of the life of this very clear headed and
learned divine, whose writings stand next perhaps to those
of Dr. Waterland in the controversies of the last century.
He was born at Clifton, near Penrith, in Cumberland,
and educated at Lowther, and at Queen's College,
Oxford, of which he was chosen fellow in 1732. The
greatest part of his life was spent at Twickenham, where
he was curate to Dr. Waterland. In 1741, he was
presented by his college to the living of Enham, in
Hampshire, where he died in 1747.
He published : — Discourses on several important
Subjects, 2 vols. 8vo ; his Posthumous Works, con-
sisting of Sermons, Letters, Essays, &c., in 2 vols. 8vo,
were published in 1750.
3 II
366 SHARP.
SERARIUS, NICHOLAS.
Nicholas Seraeius was born at Rambemlliers, in Lor-
raine, in 1555. He studied at Cologne, and there
became a Jesuit. He died at Mentz, in 1609. His
collected works were published in Mentz, in three tomes,
fol. Of these, the most esteemed w^ere : — Commentaries
on several Books of Scripture : Prolegomena on the
Holy Scriptures ; Trihseresium, seu de celeberrimis
tribus, apud Judaeos, Pharisaeorum, Sadducaeorum, et
Essenorum Sectis ; an edition of this work was pub-
lished at Delft, in 1703, with the addition of the trea-
tises of Drusius and Scalier, on the same subject ; De
rebus Moguntinis. — Gen. Biog. Diet.
SHARP, JAMES.
James Sharp was born in 1618, at Banff Castle, Banff-
shire, and was educated at King's College, Aberdeen.
In 1638, he fled from persecution and retired to Eng-
land, being expelled from his college for refusing to take
the Covenant. Although he was only twenty years of
age, his merit was such that he attracted the kindly
notice of such men as Saunderson, Hammond, and
Jeremy Taylor. He did not remain long in England,
but was driven back to his native air by severe indis-
position. Through the interest of the Earl of Rothes,
he was appointed to the chair of philosophy at St. Leo-
nard's College, in the University of St. Andrew's. He
resigned the professorship soon after, and retired to the
living of Crail.
Sharp was more of a politician than a divine, and
though he preferred episcopacy as a form of Church
government, and even avowed his predilection to Crom-
well, yet he did not consider it as a necessary or divine
SHAEP. 367
institution. There seems, therefore, to have been very
little inconsistency in his conduct either in holding office
under the Presbytery, or in being instrumental in the
re-establishment of episcopacy.
The Presbyterians were at this time divided into two
parties, the Remonstrators or Protestors, and the Resolu-
tioners. To account for the origin of the two parties
we must look back to the year 1688, when a General
Assembly, called by Charles I., became guilty of high
treason, and refused to rise when legally dissolved by
the king. This illegal assembly condemned the Liturgy
— Book of Canons — Book of Ordination — and the Court
of High Commission. It repealed all the acts of Assem-
bly for the preceding forty years ; condemned, deposed,
and excommunicated the bishops, as an Anti-christian
corruption; declared them infamous, and worse than
heathens and publicans. It refused to rise when dis-
solved by the king's commissioner ; but, indeed, all the
succeeding parliaments and assemblies both met and
enacted laws contrary to the royal authority. At that
period, the General Assembly exalted itself above the
crown and parliament, and actually repealed acts of
parliament. A new oath was invented, called the
Solemn, League and Covenant, and imposed, contrary
to all law, upon all men and women, and even children
were compelled to take it ; and such as refused were ex-
communicated. The consequence of excommunication in
Scotland, at that time, was the confiscation of all their
moveables, and that their persons were placed beyond
the protection of the laws. The lives of the bishops,
therefore, were now at the mercy of every man who might
lift their hands against them, to avoid which they fled
to England. Such was the unhappy posture of Charles's
affairs, that he found himself under the necessity of
ratifying their illegal acts of assembly, in the parliament
of 1641. By that mutilated and illegal parliament,
episcopacy was abolished, and the Presbyterian system
368 SHARP.
established. The Solemn League and Covenant was
sworn by the now dominant Presbyterians, and all men
forced to comply with it ; the object of which was to
" endeavour the extirpation of Popery, Prelacy, (that is
Church government by archbishops, bishops, their chan-
cellors and commissaries, deans, deans and chapters,
archdeacons, and all other ecclesiastical officers depend-
ing on that hierarchy,) superstition, heresy, schism, pro-
faneness and whatsoever shall be found contrary to
sound doctrine and the power of godliness." The con-
vention, or parliament, as it had been called, of 1641,
abolished patronages by an ordinance, which by the godly
was thought " worthy of being written in letters of gold."
It is a singular fact, that in the history of Presbytery,
whenever it reached a point when, in their own opinion,
it had neither spot nor wrinkle, it immediately began
to backslide. " After this," says Willison in his Testi-
mony, " a mournful scene opened, by the breaking divi-
sion that entered into the Church, which tended to stop
the progress of reformation work, and make way at
length for restoring Prelacy. This was occasioned by
some ensnaring questions put to the commission in
December, 1650, by the king, (Charles 11.) and parlia-
ment, (which they had better have declined to answer,)
concerning the admission of persons into places of public
trust, civil and military, who formerly had been opposers
of the Covenanted reformation, upon their making public
profession of their repentance ; those who were for ad-
mitting them being called Puhlic Resolutioners, and thos,e
against it being called Protestors.''
The Protestors or Remonstrators, were the violent and
fanatical Presbyterians attached to the Solemn League
and Covenant. The Resolutioners were the remains of
the Episcopal clergy, and were by far the greatest pro-
portion of the kingdom.
Sharp was a Resolutioner. He occupied so eminent
a place in his party that he represented them when
O
SHARP. 369
Cromwell was in Scotland, and sought to reconcile reli-
gious differences. He was consulted by Monck, who
seems to have relied much on his judgment when de-
signing to restore the king. He was sent to Breda, and
conferred with Charles the Second, and " in all his
transactions," says Guthrie, " he seems to have acted
with great prudence and frankness towards his consti-
tuents ; I can see no great ground for the violent charge
brought by Bishop Burnet against the former, for ingra-
titude and treachery towards his constituents ; — he fairly
tells Douglass that he would not appear for Presbytery
in any other way than within his own sphere."
He seems to have been desirous at first of establishing
the moderate Presbyterian system, to which he belonged
in Scotland. But he soon perceived that every thing
was tending towards the re-establishment of Episcopacy,
to which he had always inclined, without thinking it
essential. He writes from London : " From any obser-
vation I can make, I find the Preshijterian cause wholly
given up and lost. The influencing men of the Presby-
terian judgment are content wdth Episcopacy of Bishop
Usher's model, and a Liturgy somewhat corrected, with
the ceremonies of surplice, cross in baptism, kneeling at
communion, if they be not imposed by a canon, suh
poena aut culpa. And for the Assembly's Confession, I
am afraid they will yield it to be set to the door ; and
that the Articles of the Church of England, with some
amendments, take place. The moderate Episcopalians
and Presbyterians fear, that either the high Episcopal
men be uppermost, or that the Erastians carry it from
both. As for those they call rigid Presbyterians, there
are but few of them, and these only to be found in the
province of London and Lancashire, who will be incon-
siderable to the rest of the nation. A knowing minister
told me this day, that if a synod should be called by the
plurahty of incumbents, they would infallibly carry Epis-
copacy. There are many nominal, /eit; real Presbyterians.
370 SHARP
The cassock-men do swarm here ; and such who seemed
to be for Presbytery, would be content of a moderate
Episcopacy. We must leave this in the Lord's hands.
Who may be pleased to preserve to us what He hath
wrought for us. I see not what use I can be longer
here. I wish my neck were out of the collar. Some
of our countrymen go to the Common Prayer. All matters
are devolved into the hands of the king, in whose power
it is to do absolutely what he pleases, in Church and
state. His heart is in His hand, upon whom are our
eyes." In another letter of the same date, Mr. Sharp
says, '* I find our Presbyterian friends quite taken off
their feet, and what they talk of us and our help, is
merely for their own ends. They stick not to say, that
had it not been for the vehemency of the Scots, Messrs.
Henderson and Gillespie, &c., set forms had been con-
tinued ; and they tvere never against them. The king and
(Scottish) grandees are nholly for Episcopacy ; the Epis-
copal men are very high." — " The parliament when it
meets will make all void since 1639, and so the king
will be made king, (that is, absolute there ; in Scotland,
to wit, as here,) and dispose of places and offices as he
pleases."
Sharp acted according to the best of his judgment.
He had never been a Covenanter : he represented the
old episcopal clergy who had been ousted by the red
hot Presbyterians, and the more moderate of the Pres-
byterian party. He evidently supposed that in consenting
to the shadow of episcopacy to which he was called upon
to yield, he had the majority of his constituents with him,
and by the enthusiasm with which he was received when
he returned to Scotland, he had reason to believe that he
had judged correctly. Every thing was to remain the
same as under the Presbyterian system ; no liturgy; no
ceremonies ; no cross in baptism, no altars, no kneeling
at the Eucharist, no chancels were to be introduced : only
the chief pastor of each diocese was to be a consecrated
SHARP. 371
person. Well might the English Presbyterians exclaim,
" What would our brethren in Scotland be at ? What
would they have ?" The restoration of Episcopacy, says
Guthrie, was inevitable. In 1661, came forth the act
Rescissory by which were rescinded all the acts by the re-
bellious parliaments since 1633, and the Church was thus
virtually restored to what it was in 1612. The next step
was to restore the right of presentation to the patrons of
Scottish benefices, of which right they had been deprived
in 1649. And at last came forth the Proclamation from
Whitehall, declaring it to be the king's pleasure to restore
the government of the Church by archbishops and bishops
as it stood settled in 1637.
Sharp acted unwisely in accepting the j^rimacy under
such circumstances. The Covenanters were enraged
beyond endurance, and as they could not vent their rage
on the king, they singled out Sharp. These feelings were
expressed by the most malignant and profligate Covenanter
then in existence, the Earl of Lauderdale, who addressed
the following words to Sharp : — " Mr. Sharp, bishops you
are to have in Scotland ; and you are to be Archbishop
of St. Andrew's. But, whoever shall be the man, I will
smite him and his order, below the fifth rib." And well
did he make this flagitious saying good ! For when he
perceived that the restoration of bishops was inevitable,
his malignity found a resource in the resolution to make
Episcopacy hateful and intolerable. " My lord," he ex-
claimed with an oath, to the Earl of Glencairn, who
had expressed his anxiety for a limited, sober, and
moderate Episcopacy, — " My lord, since you are for
bishops, and must have them, bishops you shall have :
and higher than they ever were in Scotland : and that
you shall find." It is well known that he was faithful
to this threat. He succeeded, to his heart's content, in
making the cause he wished to ruin, utterly detestable,
by often labouring in its behalf with the merciless
ferocity of an inquisitor.
372 SHARP.
That the view we have taken of Sharp's principles are
correct, namely, that he regarded Episcopacy as expe-
dient, but not essential to the validity of holy orders,
appears from what took place in the preliminaries to
the consecration of himself and three other Scottish
clergymen. Kirkton says, " first, there was a question
to be answered, and that was, whether they were to be
re-ordained presbyters, yea, or no ? Sharp desired they
might be excused, and that their Presbyterian ordina-
might be sustained. Episcopal they could not have;
and the former English bishops had sustained Spottis-
wood's Presbyterian ordination in the year 1610; but
Sheldon was peremptory — either they must renounce
their old Presbyterian ordination, or miss their expected
Episcopal coronation ; so they were cont€nt rather to
deny themselves to be presbyters, than not to be re-
ceived bishops ; and when they consented, Sheldon told
Sharp that it was the Scottish fashion to scruple at every
thing, and swallow any thing. But with a great pro-
cess of change of vestments, offices, prayers, bowing to
the altar, and kneeling at the communion, they were
re-ordained presbyters, and consecrated bishops both in
one day, and this was a preface to a fat Episcopal ban-
quet, and so their work ended. This was done Decenii-
ber, 1661."
Wodrow, in the printed history, gives the same account
in nearly the same words ; but in his *' Analecta," he
relates a hearsay story, as follows :—" January, 1707.
This day, Mr. James Webster told that his author had
this account from Bishop Hamilton; that after the
Restoration, Sharp, Leighton, Hamilton, and Fairfowl,
four of them, were at London ; and that there were
only two of them that were re-ordained, that were Sharp
and Leighton : that when Sharp got the gift of the
Archbishopric of St. Andrews from the king, he came
to Juxon, Bishop of London, with the orders ; and who
says that is very good, but Mr. Sharp, where are your
SHARP. 373
orders? You must be re-ordained presbyter, before you
can be consecrated bishop. He said he behoved to con-
sult with his brethren, and returned and told them that
they behoved to be re-ordained. Mr. Hamilton and the
others said, that they were ordained before the thirty-
eight, by bishops. Mr. Leighton said, J will yield,
(although) I am persuaded I was in orders before, and
my ministrations were valid, and that they do it cumu-
lative, and not privative ; and although I should be
ordained every year, I will submit."
The reception of the new prelates in Scotland was
enthusiastic. On the 6th of April, the primate and
the other bishops arrived at Berwick-on-Tweed. Many
of the nobility, gentry, and ministers went from Edin-
burgh as far as Cockburn's-path, a hamlet about eight
miles beyond Dunbar, to meet and escort them into
the capital. A vast multitude of inferior note met
them at Musselburgh, whence they were conducted
into Edinburgh, in triumph ; " and with all reverence
and respect received and embraced them, in great pomp
and grandeur, with sound of trumpet and all other
curtesies requisite. This done on Tuesday, the 8th of
April, 1662." This is corroborated by Wodrow ; but
he adds, " which was not a little pleasing to Sharp's
ambitious temper." There is no doubt it would be
pleasing not only to him, but to all those who wished
for the peace of their country, or that the wounds of
the Church should be healed. It is pleasing, even at
this day, when the Covenanting fire is smouldering in
its ashes, to see with what unanimity so good a work
was received by " the generality of the new upstart
generation; who had no love to Presbyterial govern-
ment ; feeding themselves with the fancy of Episcopacy."
Let the Covenanters say what they will, this demonstra-
tions is a decided proof of " the inclinations of the
people." It is an incontrovertible fact, and recorded too
by Wodrow, that "the generality of the people were
VOL. VIIl. K K
374 SHARP.
wearied" of the Presbyterial yoke, and none but the
bigoted Covenanters were opposed to the Episcopal
government.
Soon after his arrival at the Scottish metropolis, the
primate consecrated other bishops to the vacant sees.
Kirkton, followed by Wodrow, indulges his maUce in
giving the blackest character to all these fathers of the
Church, but especially to Dr. Sharp. Their satanic
malice, and indeed that of the whole Covenanters,
defeats itself, and even brings a direct reproach upon
their own beloved discipline. If the bishops were such
monsters of wickedness as they represent them to have
been, why did the Kirk, in its state of Philadelphian
purity, suffer them to exercise their ministry without
rebuke ? Why suffer them to disgrace the Presbyterian
discipline, which Kirkton informs us was so severe, and
so inquisitorial, that even a poor peasant could not
escape its searching strictness, far less its ministry?
We leave these questions to be answered by those who
believe and continue the malicious misrepresentations
of those persecutors of the true Church. Had they
really been such immoral men, under such an inquisi-
torial discipline, it would have been next to impossible
to have concealed their immorality, even although Kirk-
ton admits, that their tyranical discipline made hypocrisy
the besetting sin of the age. It says very little for the
severe morality to which the Presbyterian discipline is
said to be so favourable, to wink at such alleged wicked-
ness in their ministers. Had these men, however,
remained in their obscurity of parish ministers ; but
more particularly, had they adopted the Presbyterian
discipline, the world would have been unedified by the
malicious libels of Kirkton and Wodrow. It is certain,
there never was the slightest accusation of immorality
against them till after their promotion to the order of
bishops. The Covenanting historians, and who have
been but too thoughtlessly copied by more reputable
SHARP. 375
names, have heaped the most atrocious falsehoods on
the Scottish bishops ; accusations which a small degree
of reflection would show were the suggestions of malice
and envy alone. The bishops were chosen out of the.
party known by the name of public Resolutioners, towards
whom the Covenanters entertained the most fiendish
hatred.
None, however, suffered so much, nor more unjustly,
than Archbishop Sharp. It seems to have been a chief
and paramount object with his enemies, to fix on him
the guilt of necromancy, and for which purpose the most
absurd and improbable falsehoods have been gravely
recorded as materials for future history. Such " weak
inventions of the enemy" would only excite contempt,
as being the childish gossip of ignorant and silly men,
envious of his superior abilities and station, were it not
for the deep and fiendish malice which lurks under
them. The atrocious libels which the chief historian
of that period has put into circulation, and which have
been thoughtlessly and maliciously repeated without
inquiry, are recorded upon no better authority than mere
hearsay. The object is apparent, and hitherto has been
eminently successful ; for not content with taking his
life in a most barbarous manner, they have never ceased
to murder his character, so that he has been a double
martyr — in deed and in reputation. Good men in all
ages have been the butt of the wicked ; but none were
ever so maligned and insulted whilst living, nor their
memories so persecuted when dead, and some of them
even murdered, as these fathers of the Church, but
especially the archbishop. The persecution, whether
active or passive, to which the true Church has ever
been subjected by heretics and schismatics, may consti-
tute one of its marks. The Church in England was
crushed beneath the upper millstone of Popish Jesuits,
and the nether millstone of the Puritans ; and the
Church in Scotland was annihilated by the united fero-
376 SHARP.
city and intolerance of the Covenanters and Popish
emissaries, at the grand rebeUion. It has been all along
the tactics of all these parties to persecute the Church,
but especially the Church in Scotland, by the continued
circulation of the most enormously wicked and inconsis-
tent falsehoods on the memories of the first prelates of
that branch of the Church Catholic.
Of the persecutions to which the Covenanters were
subjected by the civil power we have only to speak with
abhorrence, and with the greater abhorrence when we
know that the profligate instigator of these was himself
of the same way of thinking with those he persecuted,
and desired to make Episcopacy stink in the nostrils of
the people. But for these atrocities Sharp is not respon-
sible, and it is to be recollected that the principles of
the Covenanters were principles as much opposed to the
laws of common humanity as to the laws of God, They
thirsted for the blood of these victims, and many felt
that if they were not repressed they would be themselves
destroyed. The principles of the Covenanters and Pres-
byterians of that age are sufficiently exemplified by the
concluding events of Sharp's life.
In the year 1668, when the primate was in Edinburgh,
and engaged " in distributing alms to the poor in the
street," says the author of the " True and Impartial
Account," he was shot at by a fanatical preacher of the
name of Mitchell, who had been out with the armed
insurrection two years before : " a youth," says Wodrow,
" of much piety and zeal " ! The ball missed Sharp,
but wounded Honyman, Bishop of Orkney, who hap-
pened to be beside him, and who died of the w^ound
a few years after. Here, again, Wodrow remarks, that
"people could not help observing the righteousness of
Providence in disabling Bishop Honyman," because, it
seems, in former times he had written in favour of Pres-
byterianism ! The assassin made his escape through
the crowd; but not before his features were distinctly
SHARP. 377
seen by the primate. In order to escape from justice,
he went to Holland, where he remained five j^ears, from
whence he returned with a resolution to make a second
attempt on the object of his hatred. Accordingly, he
came with his wife to Edinburgh, and hired a small
shop within a few doors of Sharp's lodgings, where he
sold tobacco and groceries. One day soon after, the
primate being accidentally in Edinburgh, perceived this
very man eyeing him with a malignant scowl, as if
watching for an opportunity of doing him some mischief.
He had him instantly arrested ; and two loaded pistols,
with three balls each, being found upon him, he was
brought before a committee of the privy council, who,
it is alleged, promised him his life if he would confess
that he was the person who had attempted to shoot the
primate on the former occasion. On this point, however,
the accounts are conflicting. One asserts that Sharp
only promised to intercede for him, on the condition of
his confessing. Burnet (who disliked Sharp personally,
and admits that he received his account from one of
his enemies) says that he swore to Mitchell with uplifted
hands, that if he would confess, no harm whatever should
happen to him. The criminal, it would appear, made
the required confession; after which he was taken for
trial before the Lords of Justiciary, the appointed judges
in all criminal cases. Some one had hinted to him, in
the meantime, that he ought not to confess anything ;
because, though he might get his life, he would pro-
bably lose his hand, and be imprisoned for the remainder
of his days. Being called upon by the court to say
whether he were guilty or not, he pleaded not guilty,
and obstinately refused to repeat his former confession,
though informed that his life could not be granted to
him on any other condition. As therefore he withdrew
his confession, the council considered themselves justi-
fied in withdrawing their conditional promise of pardon ;
and in the meantime, till he should think better of it,
3 KK
378 SHARP.
lie was sent to the tolbooth, where he was imprisoned two
years. At the end of that period, he was again brought
before the council, and had the cruel torture of the
boots applied to one of his legs, but without producing
the required confession. Next, he was remanded to the
Bass rock, where he was kept another two years, after
which his trial was resumed, according to Laing, " at
the instigation of Sharp." The evidence against him
was conclusive ; and was so far from being contradicted,
even by himself, that when asked by Lord Halton why
he had done so execrable an act, he answered, " Because
the archbishop was an enemy to the godly people in the
west." His trial lasted four days ; at the end of which,
being found guilty by the unanimous vote of a jury con-
sisting of fifteen gentlemen, he was condemned and
executed. In his last words, he declared openly that
he laid down his life in opposition to the perfidious
prelates, and in testimony to the cause of Christ : and
blessed God that He had thought him worthy of so
doing.
The foregoing are the simple facts of the case, so far
as they are known, as we find them briefly detailed
by Mr. Lyons, in his History of St. Andrews, and it must
rest with the reader to judge whether Sharp is deserving
of the odium with which his memory has been loaded
for the part he took in the transaction.
After an administration of eighteen years, Sharp, as
is well known, was cruelly murdered by a party of ruffians
to whom he had made himself obnoxious. Their con-
spiracy against him arose out of a quarrel which he had
with one Haxton of Rathillet, and his brother-in-law,
Balfour of Kinloch, about some money due to him, which
they resisted, while he took legal means to compel pay-
meut. This so exasperated them, that they engaged a
party of seven Covenanters who were too happy to wreak
their vengeance on the primate on religious grounds.
With their help, they way-laid him on Magus Muir,
SHARP. 379
near St. Andrews, as he was travelling home in his
coach from Edinburgh, accompanied by his eldest
daughter. But here we will allow his biographer to
describe what occurred on his part immediatety previous
to the murder : — " Upon Friday, May 2nd, he deter-
mined to take a journey to St. Andrews, with a design
to return upon Monday to Edinburgh, and thence to
begin his journey for court. On Friday evening he
reached Kennoway, where he lodged that night ; in which,
and next morning, he was observed to have eaten or
drunk very little, but was known to have been very
fervent and longer than ordinary in his devotions ; as
if God, out of His great mercy, had thereby prepared
him for what he was to meet with from the worst of men.
His religious behaviour was so much taken notice of that
morning by the pious and learned Dr. Monro, (who had
come to wait on him,) that he said he believed he was
inspired. So, on Saturday, May 3rd, he entered his
coach with his daughter Isabel, and went on his journey.
All the way he entertained her with religious discourses,
particularly of the vanity of life, the certainty of death
and judgment, of the necessity of faith, good works, and
repentance, and daily growth in grace," &c. The cir-
cumstances of his murder have often been described.
Let it suffice to say here, that the assassins, after making
themselves masters of the servants and horses, dragged
the unfortunate prelate out of his coach, and despatched
him with many wounds. Instead of trying to escape,
they retired to a neighbouring cottage, where they devoted
several hours to prayer. They felt no fear or compunction,
but thanked God that he had enabled them to accomplish
this glorious work, and asked strength that they might,
if necessary, seal it with their blood ! Danziel, one of
the fanatics, declared that, in answer to this prayer, he
heard a voice from heaven saying, " Well done, good and
faithful servants."
The murder of the archbishop was received with a
380 SHARP.
savage yell of exultation throughout all the regions of
remonstrant Presbyterianism, which of itself shewed
how abhorrent their principles were from the spirit of
the Gospel. Their malignity has defeated itself in the
portraiture they have undertaken to draw of their victim.
They have represented him, not only as a traitor and a
persecutor, but as a wretch, stained with the most abomi-
nable crimes, — with infanticide, adultery, and incest.
And, in order to deepen the horrors of the picture, they
have not scrupled to affirm, that he was in a dark con-
federacy with the evil potentate ! It is seriously related
by Wodrow that, on one occasion, the archbishop de-
spatched his footmen to St, Andrews, for a paper ; and
that, when the man arrived at St. Andrews, after a hasty
journey, to his terror and astonishment, he found his
grace there, quietly sitting at his table, with his black
gown and tippet, and his broad hat, just as he had left
him at Edinburgh. Another story is, that one Janet
Douglas, when summoned before the council, on a charge
of sorcery, declared that she knew who were witches,
but was no witch herself. Being threatened with the
plantations, she turned to the primate, and said, " My
lord, who was with you, in your closet, on Saturday night
last, between twelve and one o'clock ?" And, when after-
wards privately questioned by Lord Rothes, she declared
that his grace's nocturnal visitor was no other than the
muckle black deevil himself. It was, moreover, asserted
that "he bore a charmed life," or, at least, a s/io^proof
body, upon which leaden bullets could work no further
mischief than to leave black or blue marks behind them !
And, all this trash is propounded with just as much
confidence and gravity, as if it were a narrative of the
best authenticated facts ! It would be cruel to hang a
dog on the sole testimony of such witnesses.
On the other side of the picture, it is undeniable
that in his personal habits of life he was blameless ; we
have not grounds for doubting that his religion was
SHARP, JOHN. 38]
sincere, and it is beyond question that he was charitable
to the poor. Neither can it be disputed that he was
capable of kind and generous offices towards men who
w^ere anything but his well-wishers. By his intercession
with the king he saved the lives of two traitors, Simpson
and Gillespie; and he made a similar attempt, though
without success, in favour of a third, the notorious
Guthrie, author of the treasonable pamphlet entitled,
" The Causes of God's Wrath," &c. These facts were
known to Wodrow ; but were scandalously suppressed
by ^im in his calumnious History. His commission
was " to aggravate the crimes," and not to blazon the
virtues of the royal clergy. — Stephens. Lyons History of
St. Andrews.
SHABP, JOHN.
John Shabp was born at Bradford, now one of the first
towns in Yorkshire, but at that time little more than
a village, on the 16th of February, 1644, his father being
an eminent tradesman. In 1660, he went to Cambridge,
and in 1667, he was ordained on the same day deacon
and priest at St. Margaret's, Westminster, by Dr. Fuller,
Bishop of Limerick, and he became domestic chaplain
to Sir Heneage Finch, then attorney-general.
In 1672, he was made Archdeacon of Berkshire, aod
in 1676, Prebendary of Norwich, next Eector of St.
Bartholomew, near the Exchange, and afterwards of
St. Giles'-in-the-Fields, London. In 1679, he took his
degree of D.D., and became lecturer of St. Lawrence,
Jewry. In 1681, he was made Dean of Norwich, by the
interest of his friend Finch, at that time lord-chancellor.
As a parish priest and as a preacher, he was exem-
plary and laborious. But with the exception of a con-
troversy with Dissenters, occasioned by a sermon he had
preached before the lord-mayor, in 1674, he did not
382 SHARP, JOHN.
come prominently before the public until the reign of
James II.
Dr. Sharp, in 1686, having preached in his own
church a sermon against Popery, as he descended from
the pulpit a paper was put into his hand, containing
an argument for the right of the Church of Rome to
the title of the only visible Catholic Church. This he
answered from his pulpit on the next Sunday ; which
circumstance being represented at court as an attempt
to produce jealousy and disaffection to his majesty's
government, and an infraction of his order concerning
preachers, the king was greatly incensed, and in the
June following, sent a mandate to Dr. Compton, Bishop
of London, for the suspension of Dr. Sharp from preach-
ing in any church or chapel in his diocese, till he had
given satisfaction for his offence. The bishop sent for
the doctor, and informed him of the royal displeasure,
who replied, that he had never been called upon to
answer for the matter, or to make his defence, and that
he was ready to give full satisfaction. The bishop there-
upon wrote to Lord Sunderland, stating the impossibility
of his complying with the king's command, since he
must act in the case as judge, and could not condemn a
man without knowledge of the cause, and citing the
accused party. He, however, advised Dr. Sharp to
intermit the exercise of his function, and for the present,
to go down to the Deanery at Norwich. With this
advice he complied, and employed his leisure in forming
a cabinet of coins, chiefly British, Saxon, and English.
At length he presented a very humble petition to the
king, in consequence of which he was permitted to
return to his duty in the metropolis ! and there is no
doubt that, according to his promise, he was careful to
give no farther offence from the pulpit. When, however,
in 1688, the archdeacons were summoned to appear
before the ecclesiastical commissioners for disobeying the
king's orders about the declaration, he concurred with
SHARP, JOHN. 383
his brethren in declining to appear, and drew up the
reasons for their refusal. Still true to the loyal prin-
ciples of his Church, when he preached, first before the
Prince of Orange, and then before the convention, he
prayed before sermon for King James ; on the second of
these occasions, the house of commons having now voted
that the king had abdicated, he gave much offence by his
prayer, and also by some passages in his sermon, that
after a long debate, the house broke up without voting
him the usual thanks ; but this was done afterwards.
He had no doubt as to the necessity of the revolution,
but he had a deep sense of duty, and we may therefore
suppose that at this time he did not consider all hope
of an accommodation with James to be at an end.
It was with the same propriety of feeling, that while
he accepted from William the Deanery of Canterbury,
in 1689, he refused and adhered to his refusal, to accept
any of the bishoprics vacant by the ousting of the non-
juring bishops. He risked the loss of William's favour
in doing so, but he felt the claims of private friendship,
he honoured the high though, as he thought, the mis-
taken principle of the non-jurors, and he may have
doubted of the lawfulness of the process by which they
were deprived. But on the death of Lamplugh in 1691,
he accepted the Diocese of York. As Archbishop of
York, his conduct was as exemplary as it had been as
a parish priest. He sympathised with his clergy ; he
could understand their difficulties, and acted as their
adviser and friend. He bestowed all the canonries of
his church upon the clergy of his diocese : he was
indefatigable in preaching himself, and lost no oppor-
tunity of hearing his clergy preach that so he might
judge of their powers in the pulpit. His cathedral
to which he resorted three times a week, (viz., on the
Litany days,) for several years after he came to the see,
though he lived two miles out of the city, served him
well for this purpose. For in that church, besides the
384 SHARP, JOHN.
preaching courses, distributed among t"he prebendaries
and archdeacons, on all the Sundays and holidays in
the year, there are sermons likewise on every Wed-
nesday and Friday in Advent and Lent. So that during
those seasons at least, he had an opportunity of hearing
three sermons a-week from different hands. But as all
these turns in the Minster were chiefly supplied by the
members of it, the prebendaries or vicars-choral, that
he might also exercise and know the talents of the
city clergy, and those of the neighbouring parishes, he
set up an evening lecture, to be preached on every
Friday, at All Saint's Church, in the Pavement.
He was particularly careful to do all the good he
could, by giving advice to the younger clergy, especially
at ordinations and visitations. The first he held regu-
larly at all the stated times, when he was in his diocese.
And as it was a business of the greatest weight and
consequence that appertained to his office, he used the
properest means to qualify himself for the discharge of
it. He usually repaired privately to his chapel to beg
God's presence with him, and blessing upon him, or,
to use his own expression, to implore the guidance of
His Spirit in that work. He measured candidates for
orders, more by their modesty and good sense, and the
testimonials of their virtue, than by their learning. To
have a right notion of the main doctrines of religion,
to understand thoroughly the terms of the new covenant,
both on God's part and on man's ; and to know the
reasons, and apprehend the force of those distinctions
upon which the Church of England explained and stated
those terms differently from the Church of Rome, and
other communions separating from her, were with him,
the chief qualifications for the ministry in regard to
learning.
When consulted about the Societies for the Reformation
of Manners which were established in various parts of
the country about the year 1697, he declined associating
SHARP, JOHN. 385
with dissenters for sucli objects, thougli his liberality
towards them, not to their principles, was well known.
And referring to one of these societies instituted at Carlisle
he observes, " I must confess if a society was entered
into at York upon these articles, I should neither give
the members of it any disturbance nor any discourage-
ment. I should only wish that those of the clergy who
joined in it would add an article or two more, w^hereby
they should more particularly oblige themselves to the
reading of prayers on Wednesdays and Fridays, and
holidays, or in populous towns every day, unless they
w^ere hindered by some urgent business. Secondly, to
the holding monthly communions in their parishes,
and lastly to the diligent attendance upon catechising
and instructing the youth of their parishes in the
principles of Christianity. The practice of which things
will in my poor opinion, more contribute to the pro-
moting a reformation, than the informing against crimi-
nals, though that is a good work too."
Whenever he was consulted by the clergy about their
parochial concerns, he immediately answered their
queries, and clearly and positively determined them.
In all his letters of this kind, which are left, there is
but one in which he is something doubtful what to
resolve ; but even there he leaves no doubt or difJBculty
upon the clergyman who consulted him, by permitting,
or rather advising him to follow his own first deter-
mination. The case not being very common, about the
marriage of a person with a quaker, according to the
usage of the Church, the letter itself will not be dis=
agreeable : —
"November 30, 1700.
" Sir, — The case which you propose hath some diffi-
culty in it, since our present canons say nothing about
it. The old canons, indeed, are express against any
person being married, who was not first baptized. But
then in those times marriage was accounted a sacrament,
VOL. VIII. L L
386 SHARP, JOHN.
and baptism was janua sacramentorum. On the other
side, though marriage be no sacrament, but all men
and women have a natural right to it, yet whether
any who are not initiated in Christianity, ought to have
the solemn benediction of the Church (as it is upon that
account that the clergy have anything to do with mar-
riage,) is a thing fit to be considered. Add to this, that
there is something in the Church office which supposeth
that both the married persons are baptized. For, ac-
cording to the Rubric, it is " convenient that they re-
ceive the holy communion together at the first oppor-
tunity that presents itself." And therefore they must
be in a condition of receiving it, which unbaptized
persons are not.
•' Pray ask yourself what you would do in case a per-
son excommunicated should desire you to marry him.
Methinks the case is much the same.
"I do think, upon the whole, it is not advisable to
depart from your first resolution, unless the party will
be first baptized, which I am not against your doing as
privately as may be.
" I am, &c., Jo. Eboe."
His care for the Church extended far, and when he
was emploj^ed in 1703, in preparing measures to be
laid before the Convocation, he wished to add a proposal
concerning bishops being provided for the plantations.
"When the Occasional Conformity bill was introduced,
there was one point which he laboured to carry, and
that was to indemnify parish ministers for observing
the Rubric, from all such damages as by the Test Act
they might stand liable to, for refusing to give the sacra-
ment in any instance wherein the rubric directed repul-
sion from it. In the debates, December 4, 1702, upon
this bill, his grace applied himself to this point alone.
" I made a speech, (says he,) against the clause that was
then brought in to oblige all officers to receive the sacra-
SHARP, JOHN. S8T
ment four times a year, unless a clause might be brought
in to indemnify parish ministers for repelling such from
the communion, as by the rubric they are empowed to
do." This was rather securing to the clergy their rights,
than opposing the dissenters in the favour they desired.
He thought the consciences of the parochial clergy doing
their duty in the administration of the sacraments, were
as much to be considered, and to be as tenderly treated
as the consciences of those who could occasionally con-
form. And that it was hard the dissenters should be
allowed to act inconsistently, in order to obtain the
benefits of the law ; while the Church ministers, for
acting consistently, and according to rule, incurred the
penalties of the law ; that is, were liable to the damages
which any man sustained by being rejected by them
from the communion. There were also several others
who voted with him for the bills against occasional con-
formity, who yet were never thought unfavourable to the
dissenters.
In the attempt to introduce the Church system into
Prussia, Archbishop Sharp took a deep interest which in
some degree compensated for the culpable neglect of the
then Archbishop of Canterbury. Indeed, in every thing
relating to the Church at large. Archbishop Sharp shewed
his zeal. To the distressed Greek Churches in America
he was a liberal benefactor, and received with hospitality
Arsenius, Archbishishop of Thebais, when he came to
England in 1713. But the proceedings with respect to
Prussia are of more immediate interest.
The Protestant subjects of the kingdom of Prussia
consist partly of Lutherans, and partly of Calvinists;
which latter call themselves the Reformed; the word,
Calvinist being disagreeable to them, and consequently
used only by such as are not their friends.
Frederick, King of Prussia, had found it necessary,
for the greater solemnity of his coronation, in 1700,
to give the title of bishops to two of the chief of his
388 SHARP, JOHN.
clergy, the one a Lutheran, the other a Reformed. The
former died soon after; whereupon the other, viz. Dr.
Ursinus, continued without a colleague, and with the
title of bishop. Since that time the king, who was a
lover of order and decency, conceived a design of uniting
the two different communions in his kingdom, the
Lutherans and the Reformed, in one public form of
worship. And as he had a great respect for the English
nation and Church, and held a good opinion of the
Liturgy of the Church of England, he thought that
might be the most proper medium wherein both parties
might meet. The person who, above all others, was
instrumental in creating in the king a favourable opinion
of the discipline and Liturgy of the English Church,
and in improving his good dispositions to establish
them in his own realm, was Dr. Daniel Ernestus Jab-
louski, a man of great credit and worth, first chaplain
to the King of Prussia, and superintendent or senior
of the Protestant Church in Poland. This gentleman
had received very great prejudices in his youth against
the Church of England, from those among whom he
was educated. But after he had been twice in Eng-
land, and had spent some time in Oxford, and in the
conversation of our English divines, and in the study
of our Liturgy and Church discipline, he became not
only reconciled to them, but an admirer of our ecclesi-
astical constitution ; and took all opportunities ever
after, of expressing his friendship and zeal for the
English Liturgy and ceremonies.
Dr. Ursinus was likewise very well inclined to a con-
formity in worship and discipline to that of the Church
of England; but if he did not prosecute the design
with a warmth and zeal equal to Jablouski's, it may be
imputed to his never having seen the Church of Eng-
land in her own beauties and proper dress as the other
had.
By the advice principally of these two, the king
SHARP, JOHN. dm
ordered the English Liturgy to be translated into high
Dutch, which was done at his University of Frankfort-
upon-the-Oder, where the professors in general were
friends to the Church of England. This done, he
ordered his bishop Dr. Ursinus, to write a letter in his
name to the Archbishop of Canterbury, to acquaint
him with what had been, and with what was intended
to be done ; and to ask his grace's advice about it. The
scheme was, if the king's intentions met with due re-
ception and encouragement from England, which it was
presumed could not fail, to have introduced the Liturgy
first into the king's own chapel, and the cathedral
church; and to leave it free for the other churches to
follow the example ; and the time prefixed for this
introduction was the first Sunday in Advent, 1706. It
was indeed debated in the king's consistory (called so
because a privy counsellor always sits with, yet presides
over the divines,) whether the English Liturgy should
be used, or a new one composed in imitation of it,
several objecting, that they should seem to acknow-
ledge a dependance on the Church of England, by
wholly using her service ; upon which some divines,
who were not willing the design should miscarry, drew
up a formulary, which was put in manuscript into the
hands of the king's bishop.
A letter was written by Dr. Ursinus to his Grace of
Canterbury, pursuant to the king's directions. And
two copies of the high Dutch version of the English
Liturgy were sent along with it; one for her majesty
the queen, the other for his grace. And orders were
given to form a correspondence between the principal
of the clergy of both courts, about the means of pro-
moting the design. The letter and the copies were
put into the hands either of Baron Spanheim, or M.
Bonet, the king's ministers. Her majesty, upon the
receipt of her copy, ordered my Lord Raby, her minister
at the Court of Prussia, to return her thanks to the
L l3
390 SHARP, JOHN.
king and to the bishop which was done. But it unfor-
tunately happened, that the other copy, and the letter,
which were designed for the Archbishop of Canterbury,
by some neglect or mistake, were not delivered to him ;
and the more unfortunate because they were assured at
Berlin, that they had been delivered to him by Mr.
Knyster, a subject of the King of Prussia, then in
England. This occasioned some disgust ; and the king
having often asked Dr. Ursinus, what answer the arch-
bishop had given to his letter, greatly wondered, when
the bishop, after some time, continued to rej)ly, that
as yet none had been sent. And it was thought, that
this misfortune (but looked upon in Prussia rather as
a neglect in the Archbishop of Canterbury,) was one of
the chief occasions which made the king grow cool in
the design.
Notwithstanding the sinful supineness of the Whig
Archbishop of Canterbury, the proposal was well received
by the clergy of England, as w^e may learn from a des-
patch to the King of Prussia by his minister, M. Bonet,
giving an account of an interview he had had with the
English secretary of state. After having spoken of the
Service of the Church of England, as " the most proper
that is among Protestants," he addresses himself to
other considerations. " The j&rst is, that a conformity
between the Prussian Churches and the Church of
England would be received with great joy here. The
second is, that the conformity to be wished for beyond
the sea relates more to Church government than to any
change in the Pdtual or Liturgy. The clergy here are
for Episcopacy, and look upon it, at least, as of apos-
tolical institution, and are possessed with the opinion,
that it has continued in an uninterrupted succession
from the Apostles to this present time ; and upon this
supposition, they allege there can be no true ecclesias-
tical government but under bishops of this order ; nor
true ministers of the Gospel, but such as have been
SHARP, JOHN. 391
ordained by bishops ; and if there be others that do not
go so far, yet they all make a great difference between
the ministers that have received imposition of hands
by bishops, and those that have been ordained by a
synod of presbyters. A third consideration is, that the
Church of England would look upon a conformity of
this nature as a great advantage to herself, and that the
clergy, united to the Court and the Tories, are a very
considerable and powerful body. On the other side,
the Whigs, the Presbyterians, the Independants, and
all the other non-conformists would look upon this con-
formity with great concern as weakening and disarming
their party. And the electoral House of Brunswick,
which depends more upon the latter than the former,
may fear lest this conformity should have other conse-
quences. But though the Whigs have more money,
because they are more concerned in trade, and though
their chiefs may have the reputation at present of a
superior genius, yet the others have more zeal and con-
stant superiority and interest,
" Ut in ratione humillima, &c."
It was, perhaps, the jealousy of the Whigs and the
fear of the Hanoverians lest they should offend the Dis-
senters, which prevented this noble scheme from being
accomplished. Archbishop Sharp, however, endeavoured
to further it to the day of his death, and continued his
correspondence with his Prussian friends. Much im-
portant information is given on this subject in the
Appendix to Sharp's Life of Sharp.
In the same work, from which this article is taken, we
find a beautiful and affecting specimen of the archbishop's
private devotions, taken from his Diary. When he
resided at London, he constantly attended the early sacra-
ments, (for the most part at Whitehall), that he might be
at liberty to preach afterwards in the Parish Chnrch, or
392 SHARP, JOHN.
attend the Queen's Chapel, whither he generally resorted
for the morning service, when he had not engaged to sup-
ply any pulpit in town. The afternoon service he had in
his own family. In short, he made it his serious endea-
vour, as he often remarks, "' to spend the whole Lord's
day in the best manner he could to the glory of God, and
the good of his own soul."
Thursday was the other day of the week that he appro-
priated to thanksgivings ; and these were usually his
acknowledgments to God of his " great temporal mercies
and blessings vouchsafed to his country, his family and
to himself, in that he and all who belonged to him,
lived in health, peace, and safety; joined with earnest
petitions, that God for His mercies' sake, would have
him and his always in protection." In the summer
time, when he resided at Bishopsthorp, and when the
weather was fair, he usually offered these thanksgivings
sub dio, either in his garden or in the adjoining fields and
meadows, whither he frequently walked to perform his
devotions. The parish Church of Acaster is within a
little mile of the Archbishop's Palace. It stands by
itself in the fields. Thither he frequently retired alone
and made the little porch of that church his oratory,
where he solemnly addressed and praised God. And
here it was that for some years he resorted, as he had
opportunity, to perform his Thursday thanksgivings;
afterwards he removed from this place to another which
was more pleasant, and more commodious too, as being
nearer his house ; and this was a shed or little summer
house, placed under a shade on the side of a fish-pond
which stood north of his house and gardens. Hither
he frequently retired for prayer, but most generally on
Thursday. Afterwards, when the plantations that he
had made in his garden, were grow^n up to some per-
fection he again changed the scene of his thanksgivings
and offered them up in a particular walk, which from
thence he called his Temple of Praise. It is a close
SHARP, JOHN. 303
grass-plot walk, lying north and south, and hedged on
each side with yew, so thick and high, as to be com-
pletely shaded at all times of the day, except noon.
On the east it hath a little maze or wilderness, that
grows considerably higher. The entrance into it at
each end is through arches made in a lime hedge, and
the view through these arches immediately bounded by
a hedge of horn-beam at one end, and a fruit wall at
the other. So that from within the walk, scarce any
thing is to be seen but verdure and the open sky above.
In this close walk, and in the adjoining maze, ( for pro-
bably he adopted both at the same time for his Temple of
Praise,) he spent many a happy hour, especially in the
last years of his life. Here was a privacy that answered
his design, and a solemnity that suited his taste ; and here
he poured out his soul in prayers and thanksgivings, and
had such delightful intercourses with God, as would affect
him to a very great degree. Thus, for instance, he notes,
in the year 1712 : — " After evening prayers, I walked in
my garden, and there, in my Temple of Praise, poured
out my soul to God in an unusual ardent manner; so
that I think I was never so rapturously devout in my
life." This passage is brought to shew what use he
made of that place, and not what effect the place had
upon him. For indeed at this time of life, he had
attained to such a habit of raising his affections, beyond
what he had been formerly able to do, that, upon several
occasions, he wrought himself into ardours which he
had not felt in so great a degree before. Thus for
instance, in the same summer: — " I never was in such
transports of devotion hardly as I was when I came
home from the Minster, being alone in the coach. I
never prayed more heartily and devoutly in my life.
And I hope God will hear my prayers which I put up
for grace and mercy, with tears."
He did not neglect general literature or the patronage
of hterary men, Mr. Speaker Onslow, in a note to
394 SHELDON.
Burnet's History of his own Times, says of Archbishop
Sharp, " He was a great reader of Shakspeare. Dr.
Mangaj, who had married his daughter, told me that he
used to recommend to young divines the reading of the
Scriptures and Shakspeare. And Dr. Lisle, Bishop of
Norwich, who had been chaplain at Lambeth to Arch-
bishop Wake, told me that it was often related there, that
Sharp should say, that the Bible and Shakspeare made
him Archbishop of York."
In every relation of life, he seemed to excel, and was
beloved by all who approached him, although he was
very plain spoken, and remonstrated without fear, but
with gentleness with the highest personages, not only in
his own diocese, but in London when he found them
transgressing, and felt himself responsible.
He died at Bath, in 1714, and was buried in York
Cathedral, where an inscription by Dr. Smalridge records
his merits. His Sermons, in 7 vols. 8vo, have been
published since his death, and are deservedly popular. —
Le Neve. Sharps Life of Sharp.
SHELDON, GILBEET.
This munificent prelate was born at Stanton, in Staf-
fordshire, in the year 1598, and was educated at Trinity
College, Oxford, where he took his B.A. degree in 1617.
In 1622, he was elected fellow of New College, and soon
after became chaplain to the lord-keeper, Coventry,
by whom he was presented to a stall in Gloucester
Cathedral. In 1633, he became Vicar of Hackney,
having previously held the Rectory of Ickford, in Buck-
inghamshire. In 1634, he took his D.D. degree, and in
March, 1635, was elected warden of All Souls. About the
same time, he became chaplain in ordinary to his
majesty, was afterwards clerk of his closet, and by
,laim designed to be made master of the Savoy Hospital,
SHELDON. 395
and Dean of Westminster ; but his settlement in them
was prevented by the rebellion.
In February, 1644, he was one of the king's chap-
lains sent by his majesty to attend his commissioners
(at the treaty of Uxbridge) for their devotions, and for
the other Service of the Church, as the management of
the treaty required, which could not be foreseen.
In April, 1646, we find him attending his majesty
at Oxford, and witness to a remarkable vow of his,
which is published in the Appendix to Archdeacon
Echard's History of England, p. 5 : — " In the midst of
these uncommon difficulties, the pious king, as it were,
reflecting upon his concessions relating to the Churches
of Scotland and England, and being extremely tender
in case of sacrilegious encroachments, wrote and signed
this extraordinary vow, which was never yet published :
— I do here promise and solemnly vow, in the presence
and for the service of Almighty God, that if it shall
please the Divine Majesty, of His infinite goodness to
restore me to my just kingly rights, and to reestablish
me in my throne, I will wholly give back to His Church
all those impropriations which are now held by the crown ;
and what lands soever I do now, or should enjoy, which
have been taken away, either from any episcopal see, or
any cathedral or collegiate church, from any abbey, or
other religious house. I likewise promise for hereafter
to hold them from the Church, under such reasonable
fines and rents as shall be set down by some conscien-
tious persons, whom I propose to choose with all up-
rightness of heart, to direct me in this particular. And
I most humbly beseech God to accept of this my vow,
and to bless me in the design I have now in hand,
through Jesus Christ our Lord. Amen.
"Oxford, April 13, 1646. Chaeles K"
This is a true copy of the king's vow, which was pre-
served thirteen years under ground by me,
3 660, Aug. 21. GiLB. Sheldon.
396 SHELDON.
During the king's being at Newmarket, a.d. 1647, and
afterwards in the Isle of Wight, Sheldon had the
honour to attend his majesty as one of his chaplains.
In the latter end of 1647, he was ejected his warden-
ship by the parliament visitors, and in 1648, was im-
prisoned ; but obtaining his liberty some time after, he
retired to Snelston in Derbyshire, whence from his own
purse, and from others which he made use of, he sent
constantly monies to the exiled king, and followed his
studies and devotions till matters tended to a happy
restoration. On the 4:th of March, 1659, Dr. John
Palmer, w^ho had usurped his wardenship almost twelve
years, died ; at which time there being an eminent fore-
sight of his majesty's return, there was no election
made of a successor, only a restitution of Dr. Sheldon,
though he never took re-possession.
On the king's return he met his majesty at Canter-
bury, and was soon after made Dean of the Chapel
Royal, and upon Bishop Juxon's translation to Canter-
bury, was made Bishop of London, to which he was
elected Oct. 9, 1 660 ; confirmed the 23rd, and conse-
crated in King Henry the Seventh's Chapel, at West-
minster, on the 28th of the said month, by Brian
Winchester, assisted by Accepted York, Matthew Ely,
John Rochester, and Henry Chichester, by virtue of a
commission from the archbishop, dated Oct. 24, and
directed to them for that purpose.
He held the mastership of the Savoy with the Bishop-
ric of London ; for the famous conference between the
episcopal clergy and the Presbyterian divines concerning
alterations to be made in the Liturgy, ad. 1661, was
held at his lodgings in the Savoy.
Hence the name of this great historical event ; at the
first meeting of the commissioners appointed to confer.
Bishop Sheldon told the Presbyterian theologians, *' that
not the bishops, but they, had been seekers of the con-
ference, and desired alterations in the Liturgy : therefore,
SHELDON. 397
there was nothing to be done till they had brought in all
they had to say against it in writing, and all the
additional forms and alterations which they desired. The
ministers moved for an amicable conference, according to
the commission, as thinking it more likely to contribute
to dispatch, and to the answering the great end : whereas
writing would be a tedious, endless business, and prevent
that familiarity and acquaintance with each others minds,
which might facilitate concord. But Bishop Sheldon ab-
solutely insisted upon it, * that nothing should be done
till all exceptions, alterations, and additions, were brought
in at once.' And after some debate, it was agreed, ' that
they should bring in all their exceptions at one time, and
all their additions at another time.' During the course
of the conference the bishop did not appear often, and
engaged not in all the disputation, and yet was well
known to have a principal hand in disposing of all such
affairs."
While he was Bishop of London he contributed largely
to the repairs of Christ Church, Oxford, damaged as that
college had been by the iniquities of the rebellion. He
also had the chief direction of the province of Cantor
bury, owing to the great age of Archbishop Juxon, whose
successor he became in 1663. He expended large sums
upon the episcopal houses of the See of London ; and
being translated to that of Canterbury in 1663, he re-
built the Library at Lambeth, and made additions to its
contents. It was still more to his honour, that he
remained at Lambeth during the plague of London, and
exerted himself, both by his own liberal contributions,
and by promoting collections throughout his province, for
the relief of the afflicted. On the removal of Lord
Clarendon from the chancellorship of the University of
Oxford, he was chosen to succeed him in December
1667 ; and he immortalized his bounty to that university
by the erection, at his sole expence, of the celebrated
theatre at Oxford which bears his name : " Munus (says
VOL. VIII. M M
398 SHELDON.
Dr. Lowth in an elegant oration) dignum auctore — quod
cum intueor et circumspicio, videor mihi in ipsa Roma
vel in mediis Athenis, antiquis illis, et cum maxime
florentibus, versari," This edifice was opened in July,
1669, soon after whicli he resigned his chancellorship, and
retired from public business. He had before honourably
lost the king's confidence by importuning him to part
with his mistress, Barbara Villiers. During the latter
part of his life he chiefly resided at Croydon. He died
at Lambeth, on November 9th, 1677, in the 80th year
of his age.
Besides his learning and piety he is particularly dis-
tinguished by his munificent benefactions. We are
assured by his relations, that from the time of his
being Bishop of London to that of his death, it appeared
in his book of accompts, that upon public, pious, and
charitable uses he had bestowed about £66,000. Another
author has the following paragraph.
Dr. Sheldon, while Bishop of London, (not to enu-
merate particulars) gave for the augmentation of vicarages
belonging to his see the sum of one hundred and forty
pounds a year, for which he abated in his fines to the
value of £1680. When advanced to the See of Canter-
bury, he augmented the vicarages of Whitestable in
Kent, and disposed to public pious uses, in acts of
munificence and charity (in his life, or by his last will
and testament) the sum of £72,000, as attested by his
treasurer, Ralph Snow, Esq., to whom his grace left a
generous legacy under this distinguishing style, " to my
old and faithful servant."
Elsewhere it is said, after the civil wars, there were
several bishops who gave their helping hands to the
repairing and enlarging of Trinity College in Oxford,
especially Archbishop Sheldon.
His works of piety and charity are enumerated
as follows by the pen of the learned Mr. Henry
Wharton :—
SHELDON. 399
To my Lord Peter, for the purchase £. s. d.
of London House 5200 0 0
Abated in his fines for the augmen-
tation of Vicarages 1680 0 0
In the repair of St. Paul's before
the fire 2169 17 10
Repairs of his houses at Fulham,
Lambeth, and Croydon 4500 0 0
To All Souls Chapel, Trinity College
Chapel, Christ Church, Oxford,
and Lichfield Cathedral ... ... 450 0 0
Charge of the Theatre at Oxford ... 14470 11 11
To the University, to buy land to
keep it in perpetual repair 2000 0 0
When he was made bishop, the
leases being all expired, he abated
in his fines, (I suppose the above-
mentioned article of £1680 is
included in this) 17733 0 0
In his will I find the following particulars : —
*'My body I desire may be decently buried, but very
privately and speedily, that my funeral may not waste
much of what I leave behind for better uses.
"I give to good, pious, and charitable uses, £1500 to
be disposed of as I shall direct either by writing or by
word of mouth ; or for want of such directions, as my
executors and overseers shall think fit.
" To my successors some books mentioned in a
schedule.
" All the plate, furniture and books in the Chapel at
Lambeth to my succesors in order.
" Whereas I formerly subscribed £2000 to the repair
of St. Paid's, my executors to discharge whatever shall
remain unpaid at my decease.
" Published Feb. 5, 1672."
400 SHERLOCK.
Sheldon's only publication is, A Sermon preached
before the king at Whitehall, upon June 8, 1660, being
the day of solemn Thanksgiving for the happy return
of his majesty, on Psalm xviii. 49, London, 1660, 4to. —
Le Neve. Wood.
SHERLOCK, THOMAS.
This distinguished prelate, son of the succeeding, was
born in London in the year 1678. He was educated
at Eton, where he was distinguished as a scholar, and
not less for his love of athletic exercises, especially of
bathing. From Eton he went to Catharine Hall, Cam-
bridge, where he obtained a fellowship. Upon the re-
signation of his father, in 1704, he was made master of
the Temple, and, notwithstanding his youth, soon ob-
tained the respect of the members of that society, where
his preaching was blessed for many years with eminent
success. His sermons are, for calm and steady reason-
ing, as well as forcible expression, among the first com-
joositions we possess in that department of literature.
He took his degree of D.D. in 1707, in which year he
married. In 1714, he was elected master of Catharine
Hall, and in 1716, was promoted to the Deanery of
Chichester.
Except three sermons, preached on public occasions,
he did not come forth as an author until the famous
controversy, known as the "Bangorian;" and he was
unquestionably by far the most powerful antagonist
against whom Bishop Hoadley had to contend. He
published a great many pamphlets on the subject, the
chief of which is entitled, " A Vindication of the Cor-
poration and Test Acts, in answer to the Bishop of
Bangor's reasons for a Repeal of them, 1718." To
this the bishop lost no time in replying, yet while he
vehemently opposed the principles laid down in the
SHERLOCK. 401
tract, he bore the most unequivocal testimony to the
abilities of the author. It has been said that Bishop
Sherlock afterwards regretted the strong line of conduct
he had taken with respect to this controversy, and re-
pented of the language he had employed. Nothing,
however, can be further from the truth ; so far from
changing his opinion on the subject, he wrote some
additional treatises, which he had always wished to pub-
lish. His views appear to have remained unchanged :
*' I have been assured," says Bishop Newton, whose
opinion on the point must be decisive, *' by the best
authority — by those who lived with him most, and knew
him best — that this intimation is absolutely false."
The period at which Bishop) Sherlock lived was re-
markable for the low state of religious feeling, both
within and without the pale of the established Church.
The age of fanaticism had passed by, and had been
followed by one in which the great fundamental doc-
trines of Christianity were thrown into the shade. The
fact has been attempted to be denied ; but to no purpose.
The published religious works of the day afford proof
positive that this statement is true ; and the testimony
of those who mourned over what they could not alter,
places the matter beyond all dispute. A race of un-
principled men sprung up, desirous wholly to undermine
the Christian faith, and on its ruins to erect a wretched
system of deism, utterly subversive of every moral
principle, loosing man from all moral restraints, and
allowing him to lead, without dread of a judgment, a life
of unbounded sensuality, with the flattering promise,
"death is an eternal sleep." " All who had objections
of their own to offer, or who might hope to serve their
cause by reviving the calumnies of others, were at perfect
liberty to produce them. Accordingly the authenticity
of the Bible, more especially of Christianity, was assailed
at all points by a host of free-thinkers and sophistical
reasoners, with a versatility of skill unknown to its
M M 3
402 SHERLOCK.
ancient adversaries, and a zeal as indefatigable in its
exertions as it was bold and ingenious in its contri-
vances. History, philosophy, literature, and romance,
wit, satire, ridicule, reproach, and even falsehood, were
all leagued in this conspiracy, and furnished, in their
turn, arms for prosecuting this unnatural rebellion
against light and truth," Although Lord Shaftesbury,
even where he sets up ridicule as the test and criterion
of truth, expresses his strong and decided disapprobation
of scurrilous buffoonery, gross raillery and an illiberal
kind of wit, and that what is contrary to good breeding
is in this repect as contrary to liberty.
Anthony Collins published, though as was his custom
without his name, his " Discourse of the Grounds and
Reasons of the Christian Religion," a book which made
a great noise ; for " the turn given to the controversy,'
says Dr. Leland, " had something in it that seemed
new, and was managed with great art ; and yet, when
closely examined, it appears to be weak and trifling."
In enumerating the many admirable and convincing
replies to this work, a most powerful treatise issued from
the pen of Dr. Chandler, Bishop of Lichfield and Coven-
try. Dr. Leland says, " it may be proper also to men-
tion a book which was occasioned by ' the Grounds,' &c.,
though not directly in answer to it, entitled, ' The use
and Intent of Prophecy in the several ages of the
Church,' by Dr. Thomas Sherlock,' &c. &c. This is
an excellent performance ; in which a regular series of
prophecy is deduced through the several ages from the
beginning, and its great usefulness shown. The various
degrees of light are distinctly marked out, which were
successively communicated in such a manner as to
answer the great ends of religion and the designs of
Providence, till those great events to which they were
intended to be subservient should receive their accom-
plishment. Dr. Sherlock greatly distinguished himself
by this publication, which, if possible, proved more fully
SHERLOCK. 403
the strength of his mental powers, and the depth and
extent of his varied acquirements, Collins's opinions
were that man is a mere machine.; that the soul is
material and mortal ; that Christ and his apostles built
on the predictions of fortune-tellers, and divines; that
the Prophets were mere fortune-tellers and discoverers
of lost goods ; that Christianity stands wholly on a false
foundation. Yet he speaks respectfully of Christianity,
and also of the Epicureans, whom he at the same time
regards as Atheists.
Woolston now appeared as the champion of infidelity.
His object was to allegorize away the miracles of our
Lord, as Collins had attempted to act with respect to
the prophecies. But his conduct was flagrant in the
extreme. He is styled by JMosheim " a man of an in-
auspicious genius, who made the most audacious though
senseless attempts to invalidate the miracles of Christ."
" Many glaring instances of unfairness and disingenuity
in his quotations from the fathers were plainly proved
upon him. It was shown that he had quoted books
generally allowed to be spurious as the genuine works
of the fathers ; and hath, by false taanslations and
injurious interpolations, and foisting in of words, done
all that was in his power to pervert the true sense
of the authors he quotes ; and that sometimes he inter-
prets them in a manner directly contrary to their own
declared sense, in the very passages he appeals to, as
would have appeared if he had fairly produced the whole
passage. It is not to be wondered at, that an author
who was capable of such a conduct should stick at no
methods to expose and misrepresent the accounts given
by the evangelists of our Saviours miracles. Under
pretence of showing the absurdity of the literal and
liistorical sense of the facts recorded in the Gospels,
he hath given himself an unrestrained license in invec-
tive and abuse. The books of the Evangelists, and the
facts there related, he hath treated in a strain of low
404 SHERLOCK.
and coarse buffoonery, and with an insolence and scur-
rility that is hardly to be paralleled."
Dr. Sherlock took up the cause of truth with great
talent and decision. He clearly perceived the knavery
as well as weakness of his antagonist ; and he published
his well known small treatise^ " The Trial of the Wit-
nesses of the Resurrection of Jesus, 1729 ;" a work
which has gone through a very large number of editions,
and which Leland describes as being "universally
admired for the polite and uncommon turn, as well
as the judicious manner of treating the subject."
In 1728, he was promoted to the See of Bangor, in
which he succeeded his antagonist Bishop Hoadley ; as
he did, in 1738, in that of Salisbury. As his intimacy
with the members of the legal profession, while master of
the Temple, had given him a propensity to study the
law, and he had naturally a turn to business, he was not
a silent occupier of a seat in the house of lords, but
occasionally joined in debates, as a supporter of the
interests of the Crown and Church, in which he delivered
himself with force and elegance. He opposed the bill
brought in 17B1 from the house of commons, respecting
members being pensioners,* regarding it as tending to
diminish the influence of the crown in that house, and
thereby to disturb the balance of the constitution. He
not only spoke, but by his influence excited an opposition
out of doors, against an attempt to settle an unvaried
and certain stipend on the clergy in lieu of tithes. He
was considered in parliament as a great authority in
ecclesiastical law, and frequently led the judgment of the
house. Such was the reputation he acquired in the epis-
copal character, that upon the death of Archbishop
Potter in 1747, he was offered the See of Canterbury,
which he declined on account of ill health ; but after-
wards recovering, he accepted the See of London, vacant
in 1749.
In the month of February, 1750, a violent shock of an
SHERLOCK. 405
earthquake, which had been, as it were, announced by
some remarkable coruscations of aurora borealis, with
tremendous tempests of thunder, lightning, hail and
rain, greatly terrified the inhabitants of the metropolis :
and this terror was redoubled by a similar phenomenon,
on the very same day of the following month, between
five and six in the morning. The shock was immediately
preceded by a succession of thick low flashes of lightning,
and a rumbling noise like that of a heavy carriage rolling
over a hollow pavement : its vibrations shook every house
from top to bottom, and in many places the church-bells
were heard to strike ; people started naked from their
beds, and ran to their doors and windows in a state of
distraction ; yet no house was overthrown and no life was
lost. However, the periodical recurrence of the shocks,
and the superior violence of the second, made a deep im-
pression on the minds of the more ignorant and super-
stitious part of the community ; who began to fear lest
another such visitation should be attended with more
dismal consequences. These sentiments of terror and
dismay soon spread, and were augmented to an extraor-
dinary degree by a fanatical soldier, who went about the
streets preaching up repentance, and boldly prophesying
that another shock in the same day in April w^ould lay
the mighty Babylon in ruins. ' Considering the infec-
tious nature of fear and superstition,' says the historian,
and the emphatic manner in which the imagination had
been prepared and preposssssed, it was no wonder that
the prediction of this illiterate enthusiast should have
contributed in a great measure to augment the general
terror. The churches were crowded with penitent sin-
ners ; the sons of riot and profligacy were overawed into
sobriety and decorum. The streets no longer resounded
with execrations or the noise of brutal licentiousness ;
and the hand of charity was liberally opened. Those
whom fortune had enabled to retire from the devoted city,
fled to the country with hurry and precipitation ; inso-
408 SHERLOCK.
much that the highways were encumbered with horses
and carriages. Many who had in the beginning com-
bated these groundless fears with the weapons of reason
and ridicule, began insensibly to imbibe the contagion,
and felt their hearts fail in proportion as the hour of pro-
bation approached : even science and philosophy were not
proof against the unaccountable effects of this communi-
cation : in after ages it will hardly be believed that on
the evening of the 8th day of April, the open fields that
skirt the metropolis were filled with an incredible num-
ber of people assembled in chairs, in chaises, and
coaches, as well as on foot, who waited in the most fear-
ful suspense, until morning and the return of day
disproved the truth of the dreaded prophecy. Then
their fears vanished; they returned to their respective
habitations in a transport of joy ; were soon reconciled to
their abandoned vices, which they seemed to resume with
redoubled affection; and once more bade defiance to the
vengeance of Heaven.
The Bishop of London took advantage of the peculiar
state of feeling into which the public mind had been
forced by these extraordinary events, to address a " Pas-
toral Letter to the Clergy and Inhabitants of London
and Westminster, on occasion of the late Earthquakes."
This was bougbt up and read with such avidity by all
ranks of people, that more than 100,000 copies were sold
within a month. A tract also which he composed on the
observance of Good Friday is said to have had great
effect, in a moral and religious point of view. Nor would
it be right if we omitted to mention his admirable
Charge, the only one he published, which he printed and
distributed among his clergy in 1759, and in which a
profound knowledge of the law, both of Church and
State, is applied with paternal affection to their use and
service.
He still held his ofiice in the Temple till 1753, when
he resigned it in an Affectionate Letter to the Benchers.
SHERLOCK, WILLIAM. 407
Infirmities soon after accumulated upon him ; he nearly-
lost the use of his limbs and speech, but still retained
vigour of understanding sufficient for the revision and
correction of a volume of sermons, which was follow^ed
by four volumes more. He died on the 18th day of
July, 1761. — Hughes. Church of England Magazine.
Hartwell Homes Introduction. Nichols's Funeral
Sermon.
SHERLOCK, WILLIAM.
William Sheelock was born in the year 1641, at South-
wark, and was educated first at Eton and then at Peter
House, Cambridge, where he graduated in 1660. In
1669, he became Rector of St. George's, Botolph-lane,
London.
In this parish he discharged the duties of his function
with great zeal, and was esteemed an excellent preacher.
In 1673, he pubhshed "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
llie 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 Hertford-
shire. 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 Scrip-
tures ;" and continued to preach the same opinion after
the accession of James 11. when it was put to the test.
He engaged also in the controversy with the Papists,
which shows 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
408 SHERLOCK, WILLIAM.
refused to take the oaths to WilUara and Mary, and was
therefore suspended from all his preferments. During his
suspension, he published his celebrated treatise, entitled
" A practical Discourse on Death," 1690, which has
passed through at least forty editions, and is indeed the
only one of his works now read. But before the ex-
piration of that year, he thought proper to comply with
the new government, and taking the oaths, was rein-
stated in all his preferments, of which, though forfeited,
he had not been deprived.
His conduct on this occasion, involved him in a con-
troversy of a personal nature, of which the best account
that we have seen is that given by Mr. Lathbui-y, in
his interesting History of Convocation. Having alluded
to the publication of Bishop Overall's Convocation Book
by Archbishop Sancroft, he remarks, that it produced a
remarkable effect.
" Dr. Sherlock, who hesitated to take the oaths to the
new government, professed that his scruples were
removed by this book. The case was this : the Nether-
lands had revolted from the Spaniards, and in allusion to
their case, the convocation, though on all other points
they carried the royal perogative very high, decided, that
a government when fully settled, though commenced in
rebellion, was lawful, and that submission might be
yielded to it. It is clear that Sancroft had not consider^
the passage in question. Sherlock, however, took the
oaths on the ground that the Anglican Church recognised
a government de facto. He also endeavoured to induce
others to take the same views, by quoting Overall's book.
Thus Sancroft printed the book for one purpose ; and
in Sherlock's case it answered another. In all proba-
bility Sherlock had begun to repent of his refusal to
comply with the new order of things. In my opinion he
was looking about for a reason to enable him, with some
colour of justice, to retrace his steps, and he found it in
this Convocation Book. This appears to have been the
SHERLOCK, WILLIAM. 409
most remarkable result produced by its publication.
Sherlock was actually suspended before he discovered the
lawfulness of taking the oaths. He then published his
' Case of Allegiance due to Sovereign Powers,' &c. in which
he says, ' That he had some of the thoughts before ; '
but he says further, ' Stick I did, and could find no help
for it, and there I should have stuck to this day, had I
not been relieved by Bishop Overall's Convocation Book.'
This work was severely attacked by several individuals.
There soon appeared ' A Review of Dr. Sherlock's Case of
Allegiance,' &c., supposed to have been written by Wag-
staffe. Sherlock published ' A Vindication of the Case of
Allegiance,' which was replied to by Wagstaffe in ' An
Answer to Dr. Sherlock's Vindication.' The author of
' The Review,' in allusion to Overall's book, says, ' It is a
shrewd sign the doctor was hard put to it, when he caught
hold of a twig; yet nothing will serve him, but it must'
be the judgment of the Church of England.'"
" But the weapons of ridicule and satire were also
used against Sherlock on this occasion. A bitter pamph-
let was published under this title : ' The Trimming
Court Divine, or Reflections on Dr. Sherlock's Book on
the Lawfulness of Swearing Allegiance to the present
Government.' The author observes, ' They were wicked,
according to him, who contributed to drive out King
James ; and yet they are no less wicked who shall in the
least contribute to bring him in again.' Again : ' His
scheme of government is calculated for every meridian,
nor can anything happen amiss to him, provided there be
but an actual possessor of the supreme power, which 'tis
impossible there should want.' In allusion to the Convo-
cation Book, he says — ' That book set him most blessedly
at liberty ; a pretty fetch to hale in the Church of Eng-
land to abet his untoward principles.' But a satirical
poem was also published with the title, ♦ The Weesils, a
satyrical Fable, giving an Account of some Argu mental
Passages happening in the Lion's Court about Weesilion's
VOL. VIII. N N
410 SHERLOCK, WILLIAM.
taking the Oaths;' 4to, 1691. The doctor's wife is
represented as arguing the point. Thus the argument
of the first section explains its character : —
Husband and Avife at variance are
About the oaths, till female art
Informs his conscience he must swear,
And brings him over to her part.
" The doctor is represented as arguing against the
oaths on the ground of character. She alludes to some
of his writings, which, she says, favour her view. He
replies —
Opinions variously the wise endite :
Ne'er build too much on what I write ;
Thou art my own, and I may boldly say,
My pen can travel this and t'other way.
" The wife at last says, the doctor having exhorted her
to depend on Providence —
But the meantime I want my coach and six,
The neighbouring wives already slight me too,
Justle to the wall, and take the upper pew.
" It is scarcely necessary to add, that the doctor yields
to the entreaties of his wife, and takes the oaths to King
William and Queen Mary. Tom Brown is supposed to
have been the author of this pungent satire."
With respect to the alleged inconsistency of Sherlock,
Mr. Lathbury in another work, the History of the Non-
jurors, justly observes, " Sherlock was not the only
inconsistent man of that period. Burnet and Tillotson,
in the time of Charles II. held the same opinions.
They opposed Popery : but they maintained that oppo-
sition to the prince could not be justified : and that
the authority was in his person, not in the law. Had
Sherlock complied at the Revolution without scruple, he
would have been in the same situation with Burnet,
Stillingfleet and Tillotson, all of whom had written in
defence of the doctrine at which he stumbled. They
SHERLOCK, WILLIAM. 411
Complied at first ; while he hesitated, yet yielded after-
wards. His two works, " Obedience and Submission
to the present government, &c.," and the " Case of
Allegiance," were attacked by several of the Nonjurors.
One of the keenest answers was written, I believe, by
Wagstaffe. It is attributed to Ken in the Biographia
Britannica ; but this is clearly a mistake ; and in a copy
now in my possession, which was once the property of
a Nonjuror, a contemporary of Sherlock's, it is assigned
to Wagstaffe. Sherlock replied in " A Vindication of
the Case of Allegiance ;" but nothing could relieve him
from the charge of fickleness and inconsistency. Sher-
lock had told the Bishop of Killmore, that " he would
be sacrificed before he took the new oath of allegiance."
This is stated by Hickes, w^ho very justly remarks, " if
those, who took that oath would but remember their own
case, they would have more compassion for those who
could not take it at all. There were, however, some who
stepped forward in Sherlock's defence. One writer in
particular asserts, that some would have complied but
for the schemes of some of the leaders in the opposition
to King William. He lauds the government for its
leniency. " They were very zealous to have got the act
for taking the oaths to their majesties limited to
a very short time, that men, having but a little time to
bethink them, might more generally have refused them,
as they did in Scotland : but the six months that was
allowed (much against their wills) was so well employed,
that the number of the Non-swearers was very small in
comparison; and if these very men had not made it
their business to traduce all that took the oath as
apostates, time servers, and perjured men, perhaps it
would have been much less than it was." Alluding
to those who complied, he says : " Every man that
taketh the oath raiseth a new clamour : so that it is
apparent to all the world, some men fear nothing
more, than that there should be no non-swearers.''
413 SHERLOCK, WILLIAM.
Sherlock stated, in his Preface, that he had renounced
no principle, except one in " The Case of Resistance ;"
but he forgot, that that one was the hinge on which
all turned.
The truth is that they found that, what appeared to
them in theory correct, could not be maintained without
leading to consequences the most dangerous, and very
properly they reconsidered their principles, and found
that though their principles were right in the main,
they admitted of exceptional cases.
Dr. Sherlock was promoted to the Deanery of St. Paul's
in 1691, a year also memorable for the publication of
his Vindication of the Doctrine of the Holy and ever
Blessed Trinity. "In this elaborate work," says Bishop
Van Mildert, " he proposed a new mode of explaining
that ' great mystery ; ' by an hypothesis, which (as he
conceived) ' gave a very easy and intelligible notion of a
Trinity in Unity,' and removed the charge of contradic-
tions. His mode, however, of doing this was much dis-
approved, not only by Socinian writers, but by men who
were no less sincere advocates of the doctrine than him-
self. Dr. Wallis, Savilian professor of geometry, one of
the most profound scholars of his time, though he
approved of much of Dr. Sherlock's treatise, yet regarded
some of his illustrations as approaching too nearly to
Triiheism. Dr. South, a man of no less powerful intel-
lect, opposed it, upon similar grounds, with great vehe-
mence, and with unsparing reproach. Both those dis-
tinguished writers substituted, however, for Dr. Sherlock's
hypothesis, theories of their own, far from being gener-
ally satisfactory ; and were charged by the opposite party
with leaning towards Sahellianism. In the University of
Oxford, Sherlock's view of the doctrine was pablicly cen-
sured and prohibited. This produced further irritation ;
and such was the unbecoming heat and acrimony with
which the controversy was conducted, that the Royal
Authority was at last exercised, in restraining each party
SHERLOCK, WILLIAM. 413
from introducing novel opinions respecting these myste-
rious articles of faith, and requiring them to adhere to
such explications only, as had already received the sanc-
tion of the Church."
" These unhappy disputes were eagerly caught at by
Anti-Trinitarians of every description, as topics of invec-
tive or of ridicule ; and the press teemed with offensive
productions of various description, calculated to agitate
the minds of the people, and to bring the doctrines of
the Church into disrepute. The advocates of the estab-
lished creed were represented as being now divided into
two distinct and irreconcileable parties, the Tritheists and
the Nominalists, or (as they were sometimes called) the
real and the nominal Trinitarians ; the former intended
to denote those who maintained Sherlock's hypothesis ; the
latter, those who espoused the theories of South and
Wallis. These terms of reproach were readily adopted
by Socinian writers, whose policy it was to represent all
Trinitarians as implicated in the errors either of Trithe-
ism or Sabellianism, and to deny that any intermediate
theory of Trinitarian doctrine could consistently be
maintained."
At length the contest was carried on with so much
acrimony, that his majesty, on the suggestion of the
bishops, interposed with a prohibition of the use of
new terms in the explication of the doctrine of the
Trinity. Another deviation of this divine from the
sentiments which he had professed at an early period,
appeared in a sermon which he preached on the
Death of Queen Mary, expressing an approbation of
a scheme then entertained of comprehension with the
Dissenters.
He died in 1707. He wrote : — A Discourse con-
cerning the Knowledge of Christ; The Case of Resis-
tance to the Supreme Powers ; A Practical Discourse
concerning Death ; Discourse on Religious Assemblies ;
Discourse on Providence; On the Happiness of Good
3 N N
414 SHUCKFORD.
Men, and Punishment of the Wicked, in another World ;
and, A Discourse on Judgment. — Birch. Nichols. Van
Mildert's Waterland. Lathbury.
SHUCEFOED, SAMUEL.
The time and place of Shuckford's birth are not known,
but he was educated at Caius College, Cambridge, where
he graduated in 1716. He became Rector of Shelton, in
Norfolk, from which place the preface to his learned work
on the " Connection between Sacred and Profane His-
tory " is dated. He was a prebendary of Canterbury,
and held the living of All-Hallows, Lombard-street, in
London.
He died in 1754. He published a few occasional
sermons ; but he is principally known for his History of
the World, Sacred and Profane, 3 vols. 8vo, intended to
serve as an introduction to Prideaux's Connection, but he
did not live to carry it down to the year 747 b.c. where
Prideaux begins. He wrote also a Treatise on the
Creation and Fall of Man, intended as a supplement
to the preface to his history.
Jt was the intention of Dr. Shuckford in his well-
known work in his " Connection " to bring down the nar-
rative of Sacred History from the creation of the world
to the epoch at which Prideaux begins his valuable per-
formance. But he did not live to complete his plan, and
the work which thould have extended to the reign of
Ahaz proceeds no further than to the times of Joshua,
leaving about eight hundred years of a very important
period to the pen of another. That pen was taken up,
and Shuckfords plan was completed by the late Dr.
Russell the Bishop of Glasgow, who acquired and de-
served for his learning and virtues the respect of his
contemporaries. — Evan. Brit. FaisselVs Connection.
SIMEON. 415
SHOWEK, JOHN.
John Shower was born at Exeter in 1657. In 1679, he
became assistant to Vincent Alsop, in Westminster ; but
in 1685, he went abroad as tutor to a young gentleman,
and after visiting Italy, remained two years in Holland,
where he officiated to an English congregation at Eotter-
dam. In 1690 he returned, and became assistant to Mr.
John Howe ; but afterwards he discharged the pastoral
office at a meeting in the Old Jewry. He died in 1715.
His works are: — " Eeflections on Time and Eternity;"
" Eeflections on the late Earthquakes ; " " Family
Eeligion ; " " Life of Henry Gearing ; " " The Mourner's
Companion." — Watkin's Gen. Biog. Diet,
SIBBES, RICHARD.
EicHARD SiBBEs was bom at Sudbury, in Suffolk, in
1577, and educated at St. John's College, Cambridge,
where he obtained a fellowship. He became such a
popular preacher at Cambridge, that the society of Gray's
Inn invited him to be their lecturer. In 1625 he was
chosen master of Catherine hall : having refused the
provostship of Trinity College, Dublin. Dr. Sibbes died
in 1635. His treatise entitled, The Bruised Reed, is said
to have been the main cause of Eichard Baxter's conver-
sion. He also wrote a Commentary on the first Chapter
of the second Epistle of St. Paul to the Corinthians.
His works have been reprinted, in 3 vols. 8vo. — Gen.
Biog. Diet.
SIMEON, STYLITESr
Simeon Stylites was born about 392, at Sison, a border-
town, which lies between Syria and Cilicia. He was the
416 SIMEON.
son of a shepherd, and followed the same occupation to
the age of thirteen, when he entered into a monastery.
After some time he left it, in order to devote himself to
a life of greater solitude and austerity, and he took up
his abode on the tops of mountains, or in caverns of
rocks, fasting sometimes for weeks together, till he had
worked himself up to a due degree of enthusiastic extra-
vagance. He then, as it is said, to avoid the concourse
of devotees, but probably to excite still greater admira-
tion, adopted the strange fancy of fixing his habitation
on the tops of pillars (whence his Greek appellation);
and with the notion of climbing higher and higher
towards heaven, he successfully migrated from a pillar
of six cubits, to one of twelve, twenty-two, thirty-six,
and forty. The age was stupid enough to consider
this as a proof of extraordinary sanctity, and multitudes
flocked from all parts to pay their veneration to the holy
man. What is truly wonderful, Simeon passed forty-
seven years upon his pillars, exposed to all the incle-
mency of the seasons. At length an ulcer, swarming
with maggots, put an end to his wretched life at the
age of sixty-nine.
Many of the inhabitants of Syria and Palestine,
seduced by a false ambition, and an utter ignorance of
true religion, followed the example of this fanatic, though
not with the same degree of austerity. And what is
almost incredible, this superstitious practice continued^in
vogue until the twelfth century, when, however, it was at
length totally suppressed.
The Latins had too much wisdom and prudence to
imitate the Syrians and Orientals in this whimsical
superstition. And when a certain fanatic, or impostor,
named Wulfilaicus, erected one of those pillars in the
country of Treves, and proposed living upon it after the
manner of Simeon ; the neighbouring bishops ordered it to
be pulled down, and thus nipped this species of super-
stition in the bud. — Mosheim.
SIMPSON. 417
SIMLEE, JOSIAS.
JosiAS SiMLER was bom at Cappell, in Switzerland, in
1530. He was educated at Zurich, where, in 1563, he
became professor of theology.
He died in 1 576. Besides commentaries on the Scrip-
tures, he wrote the lives of Peter Martyr, Gesner, and
BuUinger, each in a thin 4to. volume ; published an
Epitome of Gesner's Bibliotheca, 1555, folio; and he
was editor of some of the works of Peter Martyr and
Bullinger ; ^thici Cosmographia, Antonini Itinerarium,
Eutiliani Numantiani Itinerarium, et alia varia ; Helve-
tiorum Respublica ; Vallesiae Descriptionis libri duo,
et de Alpibus commentarius ; Vocabularia rei nummarias
ponderum et mensurarum, Gr., Lat., Heb., Arab., ex
diversis auctoribus collecta. — De Thou. Baillet.
SIMPSON, EDWARD.
Edward Simpson was born at Tottenham, in 1573, and
was educated at Westminster, whence he proceeded to
Trinity College, Cambridge, where he graduated in 1600.
In 1618, he was presented to the Ptectory of Eastling,
in Kent. He then took his degree of D.D., and was
made prebendary of Coringham. In 1636, he published
at Cambridge his Mosaica ; Sive Chronici Historiam
Catholicam complectentis Pars Prima, in qua res anti-
quissimas ab Orbe condito ad Mosis obitum Chronologice
digestse continentur, 4to. Afterwards he undertook his
Chronicon Catholicum ab exordio Mundi, but did not
live to publish it. He died in 1651. His Chronicon,
&c., was published at Oxford, in 1652, with a Latin life
prefixed, and was reprinted by Peter Wesseling. Dr.
Reynolds, afterwards Bishop of Norwich, in his license of
it for the press, speaks of it as " egregium et absolutissi-
418 SIRMOND.
mum opus, summa industria, omuigena eruditione,
magno judicio, et multorum annorum vigiliis pro-
ductum." His other works are : — Positive Divinity, iu
three parts, containing an Exposition of the Creed,
Lord's Prayer, and Decalogue ; The Knowledge of Christ,
in two treatises ; A treatise concerning God's Providence
in regard of Evil, or Sin ; The Doctrine of Regeneration,
delivered in a Sermon on John iii. 6, and Defended in a
Declaration ; Tracatus de Justificatione. Notse Selec-
tiores in Horatium ; Praelectiones in Persii Satiras ;
Anglicanse Linguae Vocabularium Etymologicum ; Sanctae
Linguae Soboles ; Di Gentium, sive Nominum, quibus
Deos suos Ethnici appellabant Explicatio. — Wesselmg,
SIRMOND, JAMES.
James Sirmond was born at Riom, in 1559, and became
a Jesuit in 1576. In 1590, he was sent for to Rome by
the general of his order, Aquaviva, to take upon him the
office of his secretary, which he held for sixteen years.
In 1617, he was appointed Rector of the Jesuits College,
at Paris, and, in 1 637, he became confessor to Louis
XIII. He died in 1651.
The works, edited by Sirmond, were chiefly those of
authors of the middle ages, the manuscripts of which he
discovered in his searches among the libraries at Rome
and in other places. Those of his own composition were
in great part controversial, and in some of them he was
the opponent of the most learned men in that age. His
work entitled " Censura de Suburbicariis Regionibus,"
which related to the suburbicary churches under the
jurisdiction of the Roman pontiff, impunged the opinions
of Godefroy and Saumaise. He had a dispute with Peter
x\urelius respecting the second canon of the Council of
Orange, which was conducted with a degree of acrimony.
A dissertation, which he wrote to prove that St. Denis
SKELTON. 419
the Areopagite was a different person from St. Denis
of France, raised a host of adversaries against him,
as touching upon a favourite national tradition ; but in
the end all competent judges were convinced by his
arguments. He was less successful in a controversy
respecting predestination, by which he became involved
in hostility with the Jansenists. It is said to have
been a practice with him, never to bring out at first
all that he knew of a subject, but to reserve some argu-
ments for a reply, like auxiliary troops in a battle.
Though upon the whole candid and sincere, he is
charged with having sometimes advanced opinions as
those of the French clergy, which were only those of
his order. His works were published collectively at
Paris, in 5 vols, folio, 1696. — JDupin. Moreri.
SKELTON, PHILIP.
Of this learned and pious but eccentric divine, a memoir
has been published by Mr. Burdy, which, though coarse
in language and sentiment, is often amusing. Skelton
was born in the parish of Derriaghly, near Lisburn, in
Ireland, in 1707, and educated at Trinity College, Dublin,
where he obtained a scholarship ; but he left the
university on taking his first degree. In 1732, he settled
on the curacy of Monaghan, in the diocese of Clogher,
Here we are informed by his biographer, his life was
most exemplary, and his preaching efficacious. It was
said that the very children of Monaghan, whom he
carefully instructed, knew more of religion at that time,
than the grown people of any of the neighbouring
parishes, and the manners of his flock were soon greatly
improved, and vice and ignorance retreated before so
powerful an opponent. His charities were extraordinary
for all he derived from his curacy was £40, of which he
gave £10 a year to his mother, and for some years a like
4S0 SKELTON.
sum to his tutor, Dr. Delany, to pay some debts he had
contracted at college. The rest were for his maintenance
and his charities, and when the pittance he could give
was insufficient for the relief of the poor, he solicited the
aid of people of fortune, who usually contributed accord-
ing to his desire, and could not indeed refuse a man,
who first gave his own before he would ask any of theirs.
His visits to the jails were also attended with the happi-
est effects. On one remarkable occasion, when a convict
at Monaghan, of whose innocence, he was well assured
was condemned to be hanged within five days, he set off
for Dublin, and on his arrival was admitted to the privy
council which then was sitting. Here he pleaded for
the poor man with such eloquence, as to obtain his
pardon, and returned with it to Monaghan, in time to
save his life. In order to be of the more use to his
poor parishioners, he studied physic, and was very
successful in his gratuitous practice, as well as by his
spiritual advice, and was the means of removing many
prejudices and superstitions which he found very deeply
rooted in their minds.
Mr. Skelton set out in his ministry in the character
of an avowed champion of the orthodox faith. Deriving
his religious principles from the pure source of infor-
mation, the Holy Scriptures themselves, he could find
in these no real ground for modern refinements. Con-
sequently he declared open war against all Arians,
Socinians, &e, and published several anonymous pieces
against them. In 1736, he published "A Vindication
of the Right Rev. the Lord Bishop of Winchester," an
ironical attack on Hoadley's " Plain Account of the
nature and end of the Lord's Supper." When Bishop
Sterne read it, he sent for Skelton, and asked if he had
written it ? Skelton gave him an evasive answer. " Well,
well," said the bishop, " 'tis a clever thing — you are a
young man of no fortune ; take these ten guineas, you
may w*nt them." " I took the money," Skelton told his
SKELTON. 421
biographer, " and said nothing, for I was then a poor
curate."
He published the same year, " Some proposals for the
Revival of Christianity," another piece of irony against
the enemies of the Church, which was imputed to Swift,
who, as usual, neither affirmed nor denied ; but only ob-
served, that the author " had not continued the irony to
the end." In 1737, he published a "Dissertation on
the Constitution and Effects of a Petty Jury," In this,
among other things, he seems to object to locking up a
jury without food, until they agree upon their opinion.
The attorney-general called at his bookseller's, who
refused to give up the name of the author. "Well,"
said the attorney-general, " give my compliments to the
author, and inform him from me, that I do not think
there is virtue enough in the people of this country ever
to put his scheme into practice."
In 1748, Skelton having prepared for the press his
valuable work, entitled " Deism Revealed," he conceived
it too important to be published in Ireland, and therefore
determined to go to London, and dispose of it there.
On his arrival, he submitted his manuscript to Andrew
Millar, the bookseller, to know if he would purchase it,
and have it printed at his own expence. The bookseller
desired him, as is usual, to leave it with him for a day
or two, until he could get a certain gentleman of great
abilities to examine it. Hume is said to have come in
accidentally into the shop, and Millar shewed him the MS.
Hume took it into a room adjoining the shop, examined
it here and there for about an hour, and then said to
Andrew, print. By this work Skelton made about £200.
The bookseller allowed him for the manuscript a great
many copies, which he disposed of among the citizens
of London, with whom, on account of his preaching, he
was a great favourite. He always spoke with high
approbation of the kindness with which he was received
by many eminent merchants. When in London he spent
VOL. VIII. 0 0
422 SKELTON.
a great part of his time in going through the citj, pur-
chasing books at a cheap rate, with the greater part of
the money that he got by his " Deism Revealed," and
formed a good library.
" Deism Revealed " was published in two large volumes.
It consists of eight dialogues ; in the first seven there
are four, and in the eighth only two, speakers. At first
three unbelievers attack one Christian, who at last makes
a convert of one of them, a young gentleman of great
fortune, but of good sense and candour. In these
dialogues, the most of the infidel objections against the
gospel are introduced with their whole force, and fully
and candidly answered. So that the book is rather a
complete answer to deistical cavils, than a regular proof
of the divine authority of the gospel. But if their cavils
are proved groundless, Christianity consequently is true.
The title of " Deism Revealed " shows that it was
intended to expose the craft of the infidels. In this
book there is a great deal of good sense, sound argu-
ment, and original observation. It proves the author
deeply read, and well acquainted with the subject of
which he treats. But it is defective in point of
arrangement ; the matter is too loosely thrown together,
and the arguments do not follow each other in regular
order. This remark, however, only holds good with
respect to particular places. The style is also some-
what coarse ; words are uselessly multiplied, and argu-
ments drawn out beyond their proper bounds. The
author, in his attempts at wit, frequently fails ; he is
merry himself, but the reader unhappily cannot join
with him in the joke. True wit subsists where the
writer is grave, and the reader merry.
This book was in high repute on its first publica-
tion. A second edition was required in little more
than a year. Among others. Dr. Delany admired it,
well pleased with the growing fame of his pupil, to
whom he had proved himself so sincere a friend.
SKELTON. 4S8
And even now, there is scarce any man of reading in
this country that has not at least heard of '* Deism
Eevealed." A few months after its pubUcation, the
Bishop of Clogher happened to be in company with
Dr. Sherlock, Bishop of London; who asked him if he
knew the author of this book ? " O yes," he answered
carelessly, " he has been a curate in my diocese, near
these twenty years." " More shame for your lordship,"
replied' he, "to let a man of his merit continue so
long a curate in your diocese."
The ingenious Bishop of London sent a message
once to inform Mr. Skelton, that he would promote
him in his diocese, if he would write a book upon
Christian Morals. On which he desired the messenger
to ask his lordship, what objection he had to the old
" Whole Duty of Man ? " To this question he never
received any answer. The old " Whole Duty of Man "
was one of his favourite books. The style, he said,
was admirably qualified for instruction, being so simple
as to be easily understood by the most unlearned.
In 1750, he obtained the living of Pettigo. In 1759,
he was prefered to the living of Devenish, near Ennsi-
killen ; whence he was removed, in 1766, to Fintona,
in the county of Tyrone. In all of these situations
his labours as a parish priest were exemplary, and he
thoroughly understood and adapted himself to the Irish
character. A curious anecdote is told of him on his
going to Fintona. Having discovered that most of his
protestant parishioners were dissenters, he invited their
minister to dine with him, and asked his leave to
preach in his meeting on the next Sunday; and con-
sent being given, the people were so pleased with Mr.
Skelton, that the greater number of them quitted their
own teacher. After some time, Skelton asked him how
much he had lost by the desertion of his hearers ?
He told him £40 a year, on which he settled that sum
on him annually.
4:U SMALBROKE.
His charities were almost unbounded. To relieve the
poor he distressed himself, and one of his last acts was
to sell his beloved library, that he might have the means
of assisting his parishioners during a dearth occasioned
by the decline of the yarn manufactory, at Fintona.
He had, in 1770, published his works by subscription,
for the benefit of the Magdalen Charity in Dublin. He
died May 4, 17 S7.— Life by Burdy.
SMALBKOKE, EICHARD.
RicHAED Smalbroke was born at Birmingham in 1672,
and was probably educated at King Edward's School in
that town. He proceeded from school to Magdalen
College, Oxford, where he took his M.A. degree in 1694.
He engaged in the controversies of the time, and espe-
cially as an opponent of Whiston.
He published : — '* Reflections on Mr. Whiston 's Con-
duct," and "Animadversions on the New Arian Re-
proved." But his great work was "A Vindication of
our Saviour's Miracles ; in which Mr. Woolston's Dis-
courses on them are particularly examined ; his pretended
authority of the fathers against the truth of the literal
sense are set in a just light; and his objections, in
point of reason, answered," Lond. 1729, 8vo. This
involved him in a controversy with some anonymous
writers, and in one or two respects he laid himself
open to ridicule by an arithmetical calculation of the
precise number of the devils which entered into the
swine. Dr. Smalbroke also published eleven single
Sermons between 1706 and 1732, and one or two
" Charges," and small controversial pieces to the
amount of twenty-two.
He was chaplain to Archbishop Tenison, and was
appointed in 1712, treasurer of Llandaff, and afterwards
prebendary of Hereford. In 1723, he was consecrated
SMALRIDGE. 4Q5
Bishop of St. David's, whence he was translated to the
See of Lichfield and Coventry, in 1730. He died in
1749. — Gent. Mag. Shaw's Staffordshire.
SMALRIDGE, GEOEGE.
George Smaleidge was born at Lichfield, in 1663, and
was educated at Westminster. In 1682, he became a
Westminster student at Christ Church, Oxford, and was
when M.A. distinguished as a tutor. While in this
situation he took part in the controversy against Obadiah
Walker, the Popish master of University College. His
work is interesting especially at the present time (1851),
as shewing that our present controversies had their
counterpart in the seventeenth century. Smalridge's
work was entitled "Animadversions on Eight Theses
laid down, and inferences deduced from them, in a
Discourse, entitled, Church Government, Part V., lately
printed at Oxford." The Discourse here mentioned was
printed by Obadiah Walker, at his private press, and
has for its full title, " Church Government, Part V., a
relation of the English Reformation, and the lawfulness
thereof examined by the Theses delivered in the four
former parts." As these former parts were never pub-
lished. Walker, or rather the real author, Abraham
Woodhead, was exposed to the indignant reprehension
and severe ridicule of his opponents. Smalridge having
mentioned the answer of Dr. Aldrich, gives the following
reasons for his own undertaking: — "I should not," says
he, " have thought myself obliged to answer the extra-
vagant singularities of a private fancy, such especially
as are not likely to do any mischief to the public, and
such I esteem the notions of this pamphlet, which is too
perplexed for a common reader's understanding, and too
sophistical to impose upon the more intelligent. But
considering the false and scandalous reports that are
o 0 3
426 SMALRIDGE.
of late so industriously spread about the nation, as
if Oxford converts came in by whole shoals, and all
the university were just ready to declare in favour
of Popery, I have just reason to believe that this
pamphlet was designedly printed at Oxford to counte-
nance those reports, for no doubt the Popish presses were
at the editor's service. The secret is, these papers are
to pass, with unwary people, for a specimen of the
university's government; much such an one indeed as
the tile was, which Hierocles's scholars brought to mar-
ket, for a sample of the house he had to sell. Now
there are divers aggravations of this foul play, which
make it yet more insupportable ; as where it is said,
' Why is this question now revived, which the members
of our Church have of late so carefully declined, out of
pure respect to those ears, which, if it be possible, they
are not willing to offend ? Or why are we of the univer-
sity attacked in our own quarters, and so defied to own a
truth, that we can neither in honour nor honesty decline
an answer, though we are well aware with what design
the scene of the controversy is laid in Oxford ? Or how
can we brook this usage from our companions, our own
familiar friends, with whom we have taken sweet
counsel together, and walked in the House of God as
friends ?' " This piece was published in May, and how
exactly our author, whose tract followed it in June, has
kept to the same lore, appears from his epistle addressed
to the university reader, where he observes, ' that the
hopes of our enemies abroad have been entertained, and
the solicitude of our friends awakened, by the news of
our Oxford converts daily flocking into the bosom of
the Romish Church. But we hope all men are by this
time convinced, that they deserve as little consideration
for their number, as they do regard for their accom-
plishments. No one needs to be alarmed at the deser-
tion of six or seven members, who shall consider their
dependance on one, who, by the magazines which he
SMALRIDGE. 4Q7
had stored up against us, shews that he has not now
first changed his complexion, but only dropped the
vizor.'
Smalridge also afforded a specimen of his talent for
Latin poetry in his Auctio Davisiana (on the sale of
the books of Davis, the Oxford bookseller), first printed
in 3 689, 4to, and afterwards inserted in the Musse
Anglicanse. In the same year he entered into holy
orders ; and about 169j^, he was appointed by the Dean
and Chapter of Westminster to be minister of Tothill-
fields Chapel.
In 1693, he was collated to a prebend in the Cathe-
dral of Litchfield. In 1700, he took his degree of
D.D. In ] 708, he was chosen lecturer of St. Dunstan's
in the West, London, which he resigned in 1711, when
he was made one of the canons of Christ Church, and
succeeded Atterbury in the Deanery of Carlisle, as he
did likewise in the Deanery of Christ Church, in 171 3.
In 1714, he was consecrated Bishop of Bristol ; and
Queen Anne soon after appointed him her lord-almoner,
in which capacity he for some time served her successor
George I. ; but refusing to sign the declaration which
the Archbishop of Canterbury and the bishops in and
about London had drawn up against the rebellion in
1715, he was removed from that place.
The passage in the Declaration to which he objected,
was this, " We are the more concerned that both the
clergy and people of our communion should shew them-
selves hearty friends to the government, on this occasion,
to vindicate the honour of the Church of England,
because the chief hopes of our enemies seem to arise
from discontents, artificially raised amongst us ; and
because some who have valued themselves, and been too
much valued by others for a pretended zeal, have joined
with Papists in these wicked attempts, which as they
must ruin the Church if they succeed, so they cannot
well end without great reproach to it, if the rest do
428 SMITH.
not clearly and heartily declare our detestation of
such practices." This, he thought was an unjust and
invidious party-reflection upon some, whose loyalty was
unquestionable.
Bishop Smalridge, however, soon regained the favour
of the Princess of Wales at least, afterwards Queen
Caroline, who was his steady patron till his death, in
1719. Besides his publications already mentioned, he
wrote twelve Sermons, printed by himself in 1717, 8vo.,
and sixty Sermons published by his widow in 1726, fol.,
of which another edition appeared in 1727. — Biog. Brit.
SMITH, JOHN.
John Smith was born in Warwickshire in 1563, and
going to Oxford in 1577, became a fellow of St. John's
College. He succeeded Bishop Andrewes as lecturer in
St. Paul's Cathedral, London, and was popular as a
preacher. In 1592, he was presented to the living of
Clavering, in Essex. He died in 1616. His works are :
— " The Essex Dove presenting the world with a few of
her Olive Branches, or a Taste of the Works of the Rev.
John Smith, delivered in three treatises ; " and " An
Exposition on the Creed and Explanation of the Articles
of our Christian Faith," in seventy-three Sermons, 1682,
folio. — Wood.
smith, JOHN.
John Smith was born in 1618, at Achurch, near Oundle,
in Northamptonshire. He entered at Emmanuel Col-
lege, Cambridge, in 1636, and in 1644, was chosen fellow
of Queen's. He died Aug. 7, 1652.
Certain treatises by Smith were published by Dr. John
Worthington at Cambridge, in 1660, 4to, under the
SMITH, MILES. 439.
title of " Select Discourses," consisting : — 1. Of the true
Way or Method of attaining to Divine Knowledge ; 2. Of
Superstition ; 3. Of Atheism ; 4. Of the Immortality of the
Soul; 5. Of the Existence and Nature of God; 6. Of
Prophesy ; 7. Of the Difference between the Legal and
the Evangelical Righteousness, the old and new Covenant,
&c. ; 8. Of the Shortness and Vanity of a Pharisaical
Eighteousness ; 9. Of the Excellency and Nobleness of
true Religion; 10. Of a Christian's conflict with, and
conquests over, Satan.
These are not sermons, but treatises ; and are less
known than they deserve. They shew an uncommon
reach of understanding and penetration, as well as an
immense treasure of learning, in their author. A second
edition of them, corrected, with the funeral sermon by
Patrick annexed, was published at Cambridge, in 1673,
4to. The discourse " Upon Prophecy," was translated
into Latin by Le Clerc, and prefixed to his " Commen-
tary on the Prophets," published in 1731. — Patrick's
Sermon at his Funeral.
SMITH, MILES.
Miles Smith was born at Hereford, and about 1568
matriculated at Corpus Christi College, Oxford, but
graduated at Brasen-nose. He afterwards became one of
the Chaplains of Christ Church, and as a member of that
house took his B.D. degree. He was in due course
preferred to the office of Residentiary in Hereford Cathe-
dral, and in 1612 became Bishop of Gloucester.
His knowledge of the Oriental languages was so
extraordinary, that he was thought worthy by James I. to
be employed upon the last translation of the Bible. He
began with the first, and was the last man in the
translation of ' the work : for after the task had been
finished by the whole number appointed to the business,
4.^0 SMITH, RICHARD.
who were somewhat above forty, the version was revised
and improved by twelve selected from them, and, at
length, was referred to the final examination of Bilson,
Bishop of Winchester, and Dr. Smith. When all was
completed he was commanded to write a preface, which is
the same that is now extant in our authorised version of
the Bible. The original is said to be preserved in the
Bodleian library. It was for his services in this transla-
tion that he was appointed Bishop of Gloucester, and
had leave to hold in commendam with his bishopric his
former livings, namely, the Prebend of Hint on, in the
Church of Hereford, the Rectories of Upton-on- Severn,
Hartlebury in the diocese of Worcester, and the first
portion of Ledbury, called Overhall. According to Willis
he died October 20 ; but Wood says, in the beginning of
November, 1624, and was buried in his own cathedral.
He was a strict Calvinist, and of course no friend to the
proceedings of Dr. Laud. In 1632, a volume of ser-
mons, transcribed from his MSS., was published at
London, fol. ; and he was the editor of Bishop Babing-
ton's works, to which he prefixed a preface. — Wood,
Fuller.
SMITH, RICHARD.
This person is notorious for being the second bishop
appointed to preside over the Romish schism in Eng-
land. He was born in Lincolnshire, in 1556, and was
educated at Trinity College, Oxford. He afterwards
went to Rome, and thence to Valladolid, where he took
his doctor's degree. In 1603, he came to England as
a Popish missionary. He sided with that party in the
Romish sect which was opposed to the Jesuits, and espe-
cially against Parsons, and when this party carried their
point, and prevailed upon the Pope to give them a
bishop, he was one of the persons recommended to
SMITH, RICHARD. 431
the Pope. The Pope, however, chose a person named
Bishop, who was also recommended by the English
Papists, who was consecrated bj the title of Bishop of
Chalcedon.
The first Bishop of Chalcedon did not live long to
enjoy his elevation. After appointing a Dean with nine-
teen Canons, five Vicars general, twenty Archdeacons,
with a certain number of Rural deans, and striving what
he could to promote peace and good order, he died
April 16th, 1624, aged seventy-one. Early in the
following year, February 4th, 1625, Dr. Richard Smith
was appointed his successor, on the application of the
chapter, with the same title and powers. What was
the extent of these powers seemed ambiguous, but for
some time all went on quietly, till at length disputes
were raised on the subject by the regulars, including
of course, those sleepless enemies of good order, the
Jesuits. The state of the case was this: — The Bishop
of Chalcedon was appointed over England and Scotland
nominally with ordinary powers, (i. e. having authority
of his own, and in himself, to govern his flock,) but as
they were revocable at the pope's pleasure, the bishop
had not in reality ordinary jurisdiction, but was in fact,
only a Roman delegate. He however called himself
Ordinary of England, and was received as such. This
title Dr. Smith peaceably retained for two years, but
it was at length called in question on the following
grounds. By a bull of Pius V., and by the council
of Trent, regulars were not allowed to hear the confes-
sions of lay persons without the ordinary's approbation.
For some time they requested the approbation of Dr.
Smith, and were satisfied therewith. But at length,
" having," says the author of the " Memoirs of Panzani,"
" more maturely weighed the case among themselves,
they flew off, alleging that the pope, being the universal
Ordinary of the whole Church, had sufficiently qualified
them to hear any one's confession by express faculties
432 SMITH, SAMUEL.
granted for the mission; and for the future they were
resolved, they said, not to seek the Bishop of Chalcedon's
approbation." This led to a warm controversy, numer-
ous books being written on both sides, and several
learned men abroad taking a part in it. The pope,
(Urban VIII,) at last, in 3 627, interposed his authority,
and commanded silence to both parties ; he also ad-
monished Dr. Smith to drop the title of Ordinary of
England, which belonged not to the Bishop of Chalcedon,
and " declared that the regulars, by virtue of their
apostolic mission, were exempted from the canons that
required episcopal approbation ; but that the Bishop of
Chalcedon might claim a jurisdiction as to the three
parochial sacraments."
Not long after this, 1629, two proclamations one after
the other were issued out against the bishop, which
induced him at length to leave the kingdom. He with-
drew in the course of the year to France, whence he
exercised his jurisdiction over the English Romanists
by vicars general and other ecclesiastical ofi&cers. In
his retirement he experienced the kindness of Cardinal
Kichlieu, who bestowed upon him the Abbey of Char-
roux; but upon the death of his benefactor, in 1642,
the succeeding minister of state, Mazarin, withdrew his
protection, and even deprived him of his abbey. He
afterwards retired to an apartment near the convent of
some English nuns, in Paris, where he expired in 1655,
aged eighty-eight, and with him the title of the Bishop
of Chalcedon. — Dod. Memoir of Panzani. Darwell.
SMITH, SAMUEL.
Samuel Smith was born in the neighbourhood of Dudley,
in Worcestershire, in 1588, and was educated at St.
Mary Hall, Oxford. He left the university without
taking a degree, and became beneficed at Prittlewell, in
SMITH, WILLIAM. ' 433
Essex, and afterwards, as Wood says, in his own country,
but, according to Calaray, 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 restora-
tion he was ejected from Cressedge, but neither Wood
nor Calamy have ascertained where he died. The former
says, '* he was living an aged man near Dudley in 1663."
His works are : — David's Blessed Man; or a short Expo-
sition upon the first Psalm, Lend. 8vo, of which the
fifteenth edition, in 12mo. was printed in 1686; The
Great Assize, or the Day of Jubilee, 12mo, which before
1684 went through thirty-one editions, and was often
reprinted in the last century ; A Fold for Christ's Sheep,
printed thirty-two times ; 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. — Wood. Calamy.
SMITH, OK SMYTH, WILLIAM.
William Smith, or Smyth, was a native of Lancashire,
and was born in the middle of the fifteenth century. He
took his L.L.B. degree at Oxford before 1492, when he
was presented by the Countess of Richmond, mother of
Henry VII., to the Rectory of Cheshunt, in Hertford-
shire. In 1493, he was consecrated Bishop of Lich-
field and Coventry. He was shortly afterwards made
president of the Prince's Council within the marches
of Wales. There was a renewal of this commission
in the seventeenth year of the reign of Henry VII.,
of which Smith was again lord-president. The Prince's
VOL. viii. p p
48i SNAPE.
Court was held chiefly at Ludlow Castle, long the
seat of the muses, honoured at this time with a train
of learned men from the universities, and afterwards
immortalized by Milton and Butler. Here Bishop
Smith, although placed in an office that seemed likely
to divert him from the business of his diocese, took espe-
cial care that his absence should be compensated by a
deputation of his power to vicars-general, and a suffragan
bishop, in whom he could confide ; and here he conceived
some of those generous and liberal plans which have con-
ferred honour on his name. The first instance of his
becoming a public benefactor was in rebuilding and re-
endowing the hospital of St. John, in Lichfield, which
had been suffered to go to ruin by the negligence of the
friars who occupied it. Accordingly, in the third year of
his episcopate, he rebuilt this hospital, and gave a new
body of statutes for the use of the society. In 1495, he
was translated to the See of Lincoln. In 1500, he was
elected chancellor of the University of Oxford. In 1507-8,
he concerted the plan of Brasenose College, along with
his friend Sir Richard Sutton, and lived to see it com-
pleted. He died at Buckden, January 2, 1513-14, and
was interred at Lincoln Cathedral. — Churtons Lives of
Founders. Chalmers History of Oxford.
SNAPE, ANDEEW.
Andrdw Snape was born at Hampton-court, and edu-
cated at Eton, and at King's College, Cambridge, where
he obtained a fellowship. In 1705, he was created D.D. ;
in 1713, he was made Canon of Windsor. In 1717, on
the breaking out of the Bangorian controversy, he took a
zealous part against Hoadley, in a " Letter to the Bishop
of Bangor," which was so extremely popular as to pass
through seventeen editions in a year, but Hoadley 's
interest at court prevailed, and in so extraordinary a
SOANEN. 435
degree, that in the same year, 1717, Dr. Snape, as
well as Dr. Sherlock, were removed from the office of
chaplain to his majesty. Atterbury, in a letter to Bishop
Trelawney, on this occasion, says ; " These are very ex-
traordinary steps ; the effects of wisdom, no doubt ; but
of so deep a wisdom, that I, for my part, am not able to
fathom it.
In 1713, he had been installed a canon of Windsor,
and on Feb. 21, 1719, was elected provost of King's
College, although the court interest was in favour of Dr.
Waddington. In 1723, he served the office of vice-
chancellor of the university, and gave every satisfaction
in discharging the duties of both offices. The revenues
of the college were greatly augmented in his time, by the
assistance of some fellows of the college, his particular
friends. It was said that in 1722 he drew up the
address to his majesty, George II., upon the institution
of Whitehall preachers, " an address," says Dr. Zachary
Grey, "worthy of the imitation of both universities on
all occasions of the like kind, as it was thought to have
nothing redundant or defective in it," He was for a
short time Rector of Knebworth, in Hertfordshire, and
afterwards, in 1737, of West-Ildesley, in Berkshire.
This last he retained till his death, which happened at
his lodgings, at Windsor Castle, Dec. 30th, 1742. His
sermons were published in three vols. 8vo. — Harwood's
Alumni Etonenses.
SOANEN, JOHN.
John Soanen was born at Riom, in J 647. He entered
into the congregation of the Oratory at Paris, in 1661,
where he took for his confessor the celebrated Father
Quesnel. After teaching the languages and rhetoric in
several of the seminaries of the society, he devoted him-
self to pulpit services, and wath so much success, that he
436 SOCINUS.
became one of the four distinguisLed preachers of the
congregation, who were popularly termed the four Evan-
gelists. Fenelon joined him with Massillon as models of
pulpit eloquence. In 1695, he was placed in the See of
Senez, a bishopric of small revenue, but which, being in
a retired situation, required little of the parade of office,
and permitted him to expend the greatest share of his
income in charity. To all the virtues belonging to a
Christian pastor, he united a firmness which enabled him
to sustain the part of a martyr to principle. On the pub-
lication of the famous bull Unigenitus, which contained
a condemnation of Quesnel's opinions, he appealed
against it to a future council, and published a pastoral
letter, in which he controverted its positions with great
force. Cardinal Fleury, resolving to make an example
of a disobedient prelate, selected Soanen for the victim ;
and assembling in 1727, the Council of Embrun, at
which the licentious Cardinal de Tencin presided, pro-
cured a condemnation of the conscientious bishop, who
was suspended from his priestly and episcopal functions,
and exiled to Chaise-Dieu, in Auvergne. He had nu-
merous visitors in his retreat, who paid him the respect
due to his virtue and integrity.
He died in 1740, at the age of ninety- two, revered
by the Jansenists as a saint, and stigmatized by the
Molinists as a rebel. He was the author of " Pastoral
Instructions," "Charges," and "Letters," which were
printed, with his Life, in 2 vols. 4to., and 8 vols. 12mo.
A collection of Sermons has been published in his
name, but their genuineness is doubtful. — Moreri.
SOCINUS, FAUSTUS.
Although the Socini, strictly speaking, are not en-
titled to a place in this Biography, still a short notice
of the authors of so much mischief may be expected.
SOCINUS, 437
Faustus Socinus, nephew of the succeeding, was bora at
Sienna, in 1539. He studied but little in his youth ; he
only had a tincture of classical learning, and learned only
the elements of logic. The letters his uncle wrote to his
relations, whereby they and their wives were imbibed with
many seeds of heresy, made an impression upon him ;
so that he fled away as the rest, when the inquisition
began to persecute that family. He was at Lyons
when he heard of his uncle's death, and immediately set
out to take possession of all the writings of the deceased.
He returned into Italy, and became so acceptable to
Francis de Medicis, the grand Duke of Tuscany, that
the charms of the court, and the honourable employ-
ments bestowed upon him, hindered him for the space
of twelve years from remembering that he had been
looked upon as the man, who was to put the last hand
to the system of Samosatenian Theology, whereof his
uncle Lselius had drawn but a rough draught. At
last, the search after the gospel truths appearing to
him more valuable than the delights of a court-life,
he voluntarily left his country, and went into Germany
in the year 1574, nor did he care to return, though he
was desired to do it by the grand duke. He was three
years at Basil, where he studied divinity the whole time
with great application ; and having embraced a doctrine
very different from that of the Protestants, he undertook
to maintain and spread it ; and in order to it, he wrote
a book, De Jesu Christo Servatore. He disputed at
Zurich with Francis Puccius, in the beginning of the
year 1578.
The differences occasioned by the ill-doctrine of
Francis David, about the Honours and the Powers of
the Son of God, caused a great disturbance in the
Churches of Transylvania. Blandrata, a man of great
authority in those Churches, and at court, sent for
Socinus, whom he took to be a person well qualified to
pacify those troubles. He lodged him in the same house
p p 3
438 SOCINUS.
with Francis David ; but the latter could not be unde-
ceived, and maintained his opinion so openly and so
boldly, that he was imprisoned. He died soon after ; and
Socinus was ill-spoken off upon that account, though it
is affirmed he had no hand in the counsels that were
given to the Prince of Transylvania, in order to oppress
Francis David. He retired into Poland in the year 157^,
and desired to be admitted into the communion of the
Unitarians ; but, because he differed from them in some
points, and would not be silent, he met with a repulse.
Nevertheless, he wrote in favour of their churches against
their enemies. The book he wrote against James
Paleologus afforded his enemies a pretence to exasperate
the King of Poland ; and yet that book was nothing less
than seditious. But though the bare reading of that
book was sufficient to confute the informers, Socinus
thought it expedient to leave Cracow, after he had been
there four years, and to take sanctuary in the house of
a Polish lord. He lived above three years under the pro-
tection of several lords of the kingdom, and even married
a woman of good family. He lost her in the year 1587,
at which he was extremely afflicted ; and to complete his
affliction, he was deprived of the yearly income of his
patrimony by the death of Francis de Medicis, grand Duke
of Florence. The satisfaction he had to see his doctrine
approved at last by many ministers, was very much
troubled in 1598, for he received a thousand insults at
Cracow, and his friends had much ado to rescue him out
of the hands of the mob. He lost his household goods,
and some of his manuscripts, the loss of which he ex-
tremely lamented. He lost among others, that which he
had written against the Atheists. To avoid the like dan-
gers for the time to come, he retired to a village about
nine miles distant from Cracow, where he spent the
remaining part of his life in the house of Abraham
Blonski, a Polish gentleman. He died there on the 3rd
of March, IQOL—Bayle.
SOCINUS, LiELIUS. 439
SOCINUS, L^LIUS.
L^Lius SociNUS was born at Sienna, in 1525, and was
educated by his father an eminent civilian at Bologna, for
the civil law. Convinced of the errors of the Romish
Church, he left Italy, and after visiting several foreign
countries, he settled at last at Zurich, where he became
intimate with Calvin, BuUinger, Beza, Melanchthon,
and others. But having soon discovered, by the doubts
he proposed to them, that he had adopted sentiments
the most obnoxious to these reformers, he became an
object of suspicion ; and Calvin, in particular, wrote to
him an admonitory letter, of w^hich the following is a
part : — " Don't expect," says he, " that I should answer
all your preposterous questions. If you choose to soar
amidst such lofty speculations, suffer me, an humble
dis(5iple of Jesus Christ, to meditate upon such things
as conduce to my edification ; as indeed I shall endea-
vour by my silence to prevent your being troublesome
to me hereafter. In the mean time, I cannot but
lament, that you should continue to employ those ex-
cellent talents with which God has blessed you, not
only to no purpose, but to a very bad one. Let me beg
of you seriously, as I have often done, to correct in
yourself this love of inquiry, which may bring you into
trouble." It would appear that Socinus took his advice
in part, as he continued to live among these orthodox
divines for a considerable time, without molestation.
He found means, however, to communicate his no-
tions to such as were disposed to receive them, and even
lectured to Italians, who wandered up and down in
Germany and Poland. He also sent writings to his
relations, who lived at Sienna. He took a journey into
Poland about 1558 ; and obtained from the king some
letters of recommendation to the Doge of Venice and
440 SORBONNE.
the Duke of Florence, that he might be safe at Venice,
while his affairs required his residence there. He after-
wards i^eturned to Switzerland, and died at Zurich in,
1562, in his thirty-seventh year. Being naturally
timorous and irresolute, he professed to die in the com-
munion of the Reformed Church, but certainly had con-
tributed much to the foundation of the sect called from his
or his nephew's name, for he collected the materials that
Faustus afterwards digested and employed with such
dexterity and success. He secretly and imperceptibly
excited doubts and scruples in the minds of many, con-
cerning several doctrines generally received among Chris-
tians, and, by several arguments against the divinity of
Christ, which he left behind him in writing, he so far
seduced, even after his death, the Arians in Poland,
that they embraced the communion and sentiments of
those who looked upon Christ as a mere man, created
immediately, like Adam, by God himself. There are
few writings of Ltelius extant, and of those that bear
his name, some undoubtedly belong to others. — Diipin.
Gen. Diet. Mosheim.
SOEBONNE, EGBERT DE.
RoBEET DE SoEBONNE was bom Octobor 9th, 1203, at
Sorbonne, in the diocese of Rheims. He was educated
at Paris, and became chaplain and Confessor to Louis
IX. He became a Canon of Cambray in 1251. Having
reflected on the difficulties which he had himself en-
countered, in order to obtain his doctor's degree, he
determined to exert himself in order to provide for the
assistance of poor scholars. For this purpose he judged
that the most convenient and efficacious plan would be to
form a society of secular ecclesiastics, who, living in a
community, and having the necessaries of life provided
for them, should be wholly employed in study, and teach
SORBONNE. 441
gratis. All his friends approved the design, and offered
to assist him both with their fortunes and their advice.
With their assistance, Robert de Sorbonne founded, in
1253, the celebrated college which bears his name. He
then assembled able professors, those most distinguished
for learning and piety, and lodged his community in the
tms des deux 2^ortes, opposite to the palace des Thennes.
Such was the origin of the famous College of Sorbonne,
which proved the model of all others, there having been
no society in Europe before that time where the seculars
lived and taught in common. The founder had two
objects in view in this establishment, theology and the
arts ; but as his predilection was to the former, he com-
posed his society principally of doctors and bachelors in
divinity. Some have said that his original foundation
was only for sixteen poor scholars (hoursiers) or fellows ;
but it appears by his statutes that from the first estab-
lishment, it consisted of doctors, bachelor-fellows, bache-
lors not fellows, and poor students as at present, or at
least lately. The number of fellows was not limited, but
depended on the state of the revenues. The number in
the founder's time appears to have been about thirty, and
be ordered that there should be no other members of his
college than guests and associates (hospites et socii,) who
might be chosen from any country or nation whatever. A
guest, or perhaps as we should call him, a commoner,
was required to be a bachelor, to maintain a thesis, called,
from the founder's name, Robertine, aud was to be ad-
mitted by a majority of votes after three different
scrutinies. These hospites remained part of the estab-
lishment until the last, were maintained and lodged in
the house like the rest of the doctors and bachelors, had
a right to study in the library (though without possessing
a key), and enjoyed all other rights and privileges, except
that they had no vote in the assemblies, and were obliged
to quit the house on becoming doctors. For an associate,
Socius, it was necessary, besides the Robertine thesis, to
443 SORBONNE.
read a course of philosophical lectures gratis. In 1764,
when the small colleges were united with that of Louis-
le-grand, the course of philosophy was discontinued, and
a thesis substituted in its place, called the second
Robertine.
As to the fellowships, they were granted to those only
among the Socii who had not forty livres, of Paris money,
per annum, either from benefices or paternal inheritance ;
and when they became possessed of that income, they
ceased to be fellows. A fellowship was worth about five sous
and a half per week, and was held ten years. At the end
of seven years all who held them were strictly examined,
and if any one appeared incapable of teaching, preaching,
or being useful to the public in some other way, he was
deprived of his fellowship. Yet, as the founder was far
from wishing to exclude the rich from his college, but, on
the contrary, sought to inspire them with a taste for
learning, and to revive a knowledge of the sciences among
the clergy, he admitted associates, who were not fellows,
"Socii non Bursales." These were subject to the same
examinations and exercises as the Socii, with this only
difference, that they paid five sols and a half weekly
to the house, a sum equal to that which the fellows
received. All the Socii bore and still bear the title of
" Doctors or Bachelors of the House and Society of
Sorbonne," whereas the Hospites have only the appellation
of " Doctors or Bachelors of the House of Sorbonne."
Their founder ordered that every thing should be mana-
ged and regulated by the Socii, and that there should be
neither superior nor principal among them. Accordingly
he forbade the doctors to treat the bachelors as pupils,
or the bachelors to treat the doctors as masters, whence
the ancient Sorbonists used to say " We do not live
together as doctors and bachelors, nor as masters and
pupils ; but we live as associates and equals." In con-
sequence of this equality, no monk of whatever order,
has at any time been admitted '* Socius of Sorbonne ; "
SORBONNE. 443
and from the beginning of the seventeenth century, who-
ever is received into the society takes an oath on the
gospels, " That he has no intention of entering any
society or secular congregation, the members of which
live in common under the direction of one superior, and
that if after being admitted into the Society of Sorbonne,
he should change his mind, and enter any such other
community, he will acknowledge himself from that time,
and by this single act, to have forfeited all privileges of
the society, as well active as passive,, and that he will
neither do nor undertake any thing contrary to the
present regulation." Robert de Sorbonne permitted the
doctors and bachelors to take poor scholars, whom he
wished to receive benefit from his house ; and great
numbers of these poor scholars proved very eminent
men. The first professors in the Sorbonne were William
de Saint Amour, Odon de Douai, Gerard de Rheims,
Laurence the Englishman, Gerard d'Abbeville, &c. They
taught theology gratis, according to the founder's inten-
tion; and from 1253, to the revolution, there have been
always six professors at least, who gave lectures on the
different branches of that science gratis, even before the
divinity professorships were established. Fellowships
were given to the poor professors, that is, to those whose
incomes did not amount to forty livres ; but it appears
from the registers of the Sorbonne, that the first pro-
fessors above mentioned, were very rich, consequently
they were not fellows. Robert de Sorbonne ordered that
there should always be some doctors in his college who
applied particularly to the study of morality and
casuistry ; whence the Sorbonne has been consulted on
such points ever since his time from all parts of the
kingdom. He appointed different offices for the govern-
ment of his college. The first is that of the Proviseur,
who was always chosen from among the most eminent
persons. Next to him is the Frieux, chosen from the
Socii bachelors, who presided in the assemblies of the
444 SORBONNE.
society, at the Robertine acts, at the reading of the Holy-
Scriptures, at meals, and at the Sorboniques, or acts of the
licentiates, for which he fixed the day ; he also made two
public speeches, one at the first, the other at the last of
these. The keys of the gates were delivered up to him
every night, and he was the first person to sign all the
acts. The other offices are those of " Senieur, Conscrip-
teur, Procureurs, Professors, Librarian, &c." There is
every reason to believe that the Sorbonne, from its founda-
tion, contained thirty-six apartments, and it was doubtless
in conformity to this first plan that no more were added
when Cardinal Richelieu rebuilt it in the present magni-
ficent style. One, however, was afterwards added,
making thirty-seven, constantly occupied by as many-
doctors and bachelors. After Robert de Sorbonne had
founded his divinity college, he obtained a confirmation
of it from the pope, and it was authorised by letters
patent from St. Louis, who had before given him, or ex-
changed with him, some houses necessary for that esta-
blishment in 1256, and 1258. He then devoted himself
to the promotion of learning and piety in his college, and
with success, for it soon produced such excellent scholars
as spread its fame throughout Europe. Legacies and
donations now flowed in from every quarter, which
enabled the Sorbonists to study at their ease. The
founder had always a particular partiality for those who
were poor, for although his society contained some very-
rich doctors, as appears from the registers and other
monuments remaining in the archives of the Sorbonne,
yet his establishment had the poor principally in view,
the greatest part of its revenues being appropriated to
their studies and maintenance. He would even have his
college called " The House of the Poor," which gave rise
to the form used by the Sorbonne bachelors, when they
appear as respondents, or maintain theses in quality of
Antique ; and hence we also read on many MSS. that
they belong to the " Pauvres Maitres de Sorbonne." The
SORBONNE. 445
founder, not satisfied with providing sufficient revenues
for his college, took great pains to establish a library.
From the ancient catalogue of the Sorbonne library
drawn up in 1289 and 1290, it appears to have consisted
at that time of above a thousand volumes ; but the col-
lection increased so fast, that a new catalogue became
necessary two years after, i.e. in 1292, and again, in
1338, at which time the Sorbonne library was perhaps
the finest in France. All the books of whatever value
were chained to the shelves, and accurately ranged
according to their subjects, beginning with grammar,
the belles lettres, &c. The catalogues are made in the
same manner, and the price of each book is marked in
them. These MSS. are still in the house. Robert de
Sorbonne (very different from other founders, who begin
by laying down rules, and then make it their whole care
to enforce the observance of them), did not attempt to
settle any statutes till he had governed his college above
eighteen years, and then prescribed only such customs as
he had before established, and of which the utility and
wisdom were confirmed to him by long experience.
Hence it is that no attempt towards reformation or change
has ever been made in the Sorbonne ; all proceeds
according to the ancient methods and rules, and the ex-
perience of five centuries has proved that the constitution
of that house is well adapted to its purposes, and none of
the French colleges since founded have supported them-
selves in so much regularity and splendour. Robert de
Sorbonne having firmly established his society for
theological studies, added to it a college for polite litera-
ture and philosophy. For this purpose he bought of
William de Cambrai, canon of St. Jean de Maurienne, a
house near the Sorbonne, and there founded the college
de Calvi, in 1271. This college, which was also called
" the little Sorbonne," became very celebrated by the
great men who were educated there, and subsisted till
1636, when it was demolished by Cardinal Richeheu's
VOL. VIII. Q Q
446 SOUTH.
order, and the Chapel of the Sorbonne built upon the
same spot. The cardinal had, however, engaged to erect
another, which should belong equally to the house, and
be contiguous to it ; but his death put a stop to this plan :
and to fulfil his promise in some degree, the family of
Richelieu united the college du Plessis to the Sorbonne
in 1648. Robert de Sorbonne had been Canon of Paris
from 1258, and became so celebrated as to be frequently
consulted even by princes, and chosen for their arbiter on
some important occasions.
He bequeathed all his property, which was very con-
siderable, to the Society of Sorbonne, and died at Paris,
August 15th, 1274, aged seventy-three, leaving several
works in Latin. The principal are : — A Treatise on
Conscience ; another on Confession ; and the Way to
Paradise, all which are printed in the " Bibl. Patrum."
He wrote also other things, which remain in MS. in the
library. The House aiid Society of Sorbonne is one of
the four parts of the faculty of theology at Paris, but
has its peculiar revenues, statutes, assemblies, and pre-
rogatives.— Chalmers. Diet. Hist, de L'Avocat.
SOUTH, PtOBEKT.
Robert South was born in the year 1633, at Hackney.
In 1647, he was sent to Westminster, and was elected
a student of Christ Church in 1651. He took his B.A,
degree in the usual course, but he had some difficulty
in obtaining that of M.A., for dissent being now in the
ascendant, he was caught in the very act of commit-
ting what, in the eyes of those who had rule in the
college, was a great sin, even that of worshipping God
after the form and manner of the Church of England.
Upon this Dr. Owen, who was then vice-chancellor, and
had been invested with that character some years before,
was pleased to express himself very severely, and after
SOUTH. 447
threatening him with expulsion, if he should be guilty
of the like practices again, to tell him that he could do
no less in gratitude to his highness the protector, and
his other great friends who had thought him worthy of
the dignities he then stood possessed of. To which
Mr. South made this grave but very witty reply, " Grati-
tude among friends, is like credit among tradesmen, it
keeps business up, and maintains the correspondence :
and we pay not so much out of a principle that we ought
to discharge our debts, as to secure ourselves a place to
be trusted another time ;" and in answer to the doctor's
making use of the name of the protector and his other
great friends, he said, " Common-wealths put a value upon
men, as well as money, and we are forced to take them
both, not by weight, but according as they are pleased to
stamp them, and at the current rate of the coin," by
which he exasperated him two different ways, and made
him his enemy ever after ; as he verified his own sayings,
which were frequently applied by him to his fellow-
students, viz.: — "That few people have the wisdom to
like reproofs that would do them good, better than
praises that do them hurt."
But though the doctor did what he could to shew his
resentment by virtue of his office, the majority of those
in whose power it was to give him the degree he had
regularly waited the usual terms for, was an over-match
to all opposition, and he had it conferred on him.
In 1659, South having been admitted into holy orders
the year before, according to the rites and ceremonies of
the Church of England, (then abolished) by a regular,
though deprived bishop, was pitched upon to preach the
Assize sermon before the judges. For which end, he
took his text from the 10th chapter of St. Matthew's
Gospel, V. 33, "Whosoever shall deny Me before men,
him will I also deny before My Father which is in hea-
ven." This sermon was called by him. Interest Deposed,
and Truth Restored, &c., and had this remarkable para-
448 SOUTH.
graph in it concerning the teachers of those days, viz. — •
" When such men talk of self-denial and humility, I
cannot but think of Seneca, who praised poverty, and
that very safely, in the midst of his riches and gardens,
and even exhorted the world to throw away their gold,
perhaps, (as one well conjectures) that he might gather it
up : so these desire men to be humble, that they may
domineer without opposition. But it is an easy matter
to commend patience, when there is no danger of any
trials, to extol humility in the midst of honours, to begin
a fast after dinner."
In the close of the said sermon, after having applied
himself to the judges, with proper exhortations that be-
spoke his intrepidity of soul, he addressed himself to
the audience in these words : — " If ever it was seasonable
to preach courage in the despised, abused cause of Christ,
it is now, when His truths are reformed into nothing ;
and when the hands and hearts of His faithful ministers
are weakened, and even broke, and His worship extir-
pated in a mockery, that His honour may be advanced,
well to establish our hearts in dut}^ let us before hand
propose to ourselves the worst that can happen. Should
God in His judgment suffer England to be transformed
into a Munster, should the faithful be everywhere mas-
sacred, should the places of learning be demolished,
and our colleges reduced not only (as one in his zeal
would have it) to three, but to none : yet assuredly hell
is worse that all this, and is the portion of such as deny
Christ. Therefore let our discouragements be what they
will, loss of places, loss of estates, loss of life and rela-
tions, yet still this sentence stands ratified in the decrees
of Heaven. Cursed be the man that for any of these
deserts the truth, and denies his Lord."
Soon after the restoration, he was chosen public orator
of the university, in cod sequence, it is believed, of his
excellent sermon preached before the king's commis-
sioner, and entitled The Scribe Instructed, Matt. xiii. 52.
SOUTH. 449
In this office he acquitted himself so much to the satis-
faction of Lord Clarendon, when complimenting him at
his investiture as a chancellor of the university, that he
was taken under the protection of that eminent man,
and appointed his domestic chaplain. He was presented
to a prebend of Westminster in 1663, and by virtue of
a letter from the chancellor was, in the same year, ad-
mitted to the degree of D.D. In 1670, he was made a
canon of Christ Church, Oxford; and in 1673 he
attended, in quality of chaplain, Laurence Hyde, younger
son of the Earl of Clarendon, in his embassy to Poland.
Soon after his return from Poland, he was by the
dean and chapter of the Collegiate Church of West-
minster, in consideration of his great abilities to dis-
charge the pastoral office, made choice of to succeed
Dr. Edward Hinton, as Rector of Islip, in Oxfordshire,
a living of £200 per annum ; one hundred of which,
out of his generous temper he allowed to the Rev. Mr.
Penny, student of Christ Church, his curate, and the
other, he expended in the educating and apprenticing
the poorer children of that place. After having been
two years incumbent there, he caused the chancel that
had been suffered miserably to run to ruin by his prede-
cessor, to be rebuilt.
He also rebuilt the parsonage. It appears that
Dr. South had frequent opportunities of being advanced
to the episcopal bench, and when his friend, Lord
Clarendon, w^as lord-lieutenant of Ireland, he refused an
Archbishopric in the Irish Church. He acted nobly in
these instances: although he was generous, learned, and
pious, yet his temper was irritable, he was sarcastic,
bitter in his mode of expressing himself, and either
unable or unwilling to keep his art in proper restraint.
He doubtless felt that such a person was not a man cal-
culated to fill the office of bishop in those days with com-
fort to himself or advantage to the Church. He continued,
therefore, where his eccentricities were regarded with
3 Q Q
450 SOUTH.
toleration, where bis character was understood, and where
he was both useful and beloved.
His principles were severely tested at the Revolution,
In common with most of the divines of the Church of
England he had in the re-action after the Revolution,
pushed the doctrine of the royal prerogative to an
extreme; and in the reign of James 11. he found a
traitor king using that prerogative, to subvert the institu-
tions of the country and to undermine the Church he was
sworn to support. South, loyal on the one hand, and
yet a determined foe to Popery on the other, was per-
plexed how to act, and passed his time in fasting and
prayer. He refused to sign the Invitation to the Prince
of Orange, but when the Revolution was effected he
acquiesced in it and took the oaths to the Sovereigns de
facto. Again he was pressed to accept one of the vacant
sees, and again his answer was Nolo Episcopari.
No sooner had the occurrence of the Revolution with-
drawn the public attention from the dangers of Popery,
than Socinianism, encouraged by the Act of Toleration,
and the general license of the times, began to thrust
forward its pretensions with unprecedented boldness. It
was at this time that South became engaged in the violent
controversy with Dr. Sherlock, dean of St. Paul's, to
which allusion was made in the notice of Bishop Bull.
Sherlock's " Vindication of the Doctrine of the Trinity "
appeared in 1690. This work was answered by South,
in a volume in 4to, entitled "Animadversions " on it,
published in 1693 ; a production of great ability, but
deformed, in the view of calmer judgments, by a more
than commensurate infusion of asperity and contemptu-
ousness. In 1694, Sherlock replied in a " Defenc'e " of
his notion of the Trinity. This work also South
answered, in the following year, in *' Tri theism charged
upon Dr. Sherlock's new Notion of the Trinity ; " again,
as in the former volume, asserting, with a warmth of zeal
for which the epithet furious is not too strong, his own
SOUTH. 451
different views of that doctrine, which with justice he
terms, the Church's " palladium — the prime, the grand,
the distinguishing article of our Christianity ; without
the belief of which, a man can be no more a Christian,
than he can without a rational soul be a man ; " and de-
claring the system of Sherlock to be " Paganism — the
introduction of a plurality of Gods."
That this strongly attached son of the Church of Eng-
land wholly disapproved of those plans, which, in his
time, were successively entertained for the comjDrehension
of dissenters, was of course to be expected : in fact, he
opposed them on all occasions, with that want of mod-
eration in the use of language which was too character-
istic of his zealous mind ; including, in his fearless and
indiscriminate censures, all those who favoured such
attempts, as, equally with the Puritans of a past age,
" wolves in sheeps' .clothing." He was therefore naturally
displeased with the course which public opinion now
took, as well as at the extreme partiality of the govern'^
ment in favour of the low, or liberal party in the Church ;
and lost no opportunity of expressing it in his own
inimitable manner.
Less worthy of an enlightened mind was his jealous
dislike of the new school of experimental philosophy,
and its promoters. An instance is recorded by Dr.
Wallis, as occurring on a very marked occasion. In a
letter from Wallis to Mr. Boyle describing the ceremonies
at the dedication of the theatre at Oxford, then recently
erected, the writer mentions the oration delivered on the
occasion by South, as university orator ; and complains
that " the first part of it consisted of satirical invectives
against Cromwell, fanatics, the Royal Society, and the
new philosophy."
Through the greater part of Queen Anne's reign. Dr.
South was a severe sufferer from illness ; yet he neither
lost his wonted alacrity of spirit and pleasure in the
society of his friends, nor would wholly remit his habits
452 SPARKE.
of study. On the decease of Dr. Sprat, the historian of
the Royal Society, he was once more soKcited to take
preferment. The bishopric of Rochester, with the
deanery of Westminster, was offered him ; but he again
refused to quit a private station, — now, at least, on
sufficient grounds ; and Atterbury was, in consequence,
chosen to occupy the vacant see.
He expired July 8th, 1716. His sermons, in six vols.
8vo, have been often printed ; the last edition was printed
at the Oxford University Press. After his death appeared
his Opera Posthuma Latina, and his English Posthu-
mous Works, consisting of three more sermons, his
Travels into Poland, and Memoirs of his Life, in two
vols, 8vo. — Life prefixed to Posthumous Works. Catter-
SPAEKE, THOMAS.
Thomas Spaeke was born at South- Somercote, in Lin-
colnshire, in 1548, and became fellow of Magdalen
College, Oxford. In 1575, he became Archdeacon of
Stow, being Rector at the same time of Bletchlej, in
Buckinghamshire. In 1582, he w^as presented to a
secondary stall in Lincoln Cathedral.
In 1603, he was called to the conference at Hampton-
court, as one of the representatives of the Puritans ;
as he had been one of their champions in 1584, at the
dispute at Latnbeth ; but the issue of the Hampton-
court conference was, that he inclined to Conformity,
and afterwards expressed his sentiments in, A Brotherly
Persuasion to Unity and Uniformity in Judgment and
Practice, touching the received and present ecclesiastical
government, and the authorized rites and ceremonies of
the Church of England; London, 1607, 4to. He died
in October, 1616.
His works, besides those already mentioned, are : —
SPARROW. 453
A Comfortable Treatise for a Troubled Conscience ; Brief
Catechism, printed ^vith the former, and a Treatise on
Catechising; Answer to Mr. Joh. de Albine's notable
Discourse against Heresies; The Highway to Heaven,
&c. against Bellarmine and others, in a Treatise on the
37th, 38th, and 39th verses of the viith chapter of St.
John; London, 1597, 8vo. — Wood. Neal.
SPAEEOW, ANTHONY.
Of the author of the well-known and much valued
Rationale of the Book of Common Prayer of the Church
of England, less is known than those who have been
benefited by his labours w^ould desire. He was born at
Depden, in Suffolk, and was first a scholar and then a
fellow of Queen's College, Cambridge. He was guilty of
what rebels regard as a sin, loyalty to his sovereign and
fidelity to his religion, and therefore he was ejected from
his fellowship by the Dissenters in 1643. He was for the
same reason, and for praying to God in his own way, by
using the Book of Common Prayer, ejected by the same
parties from his living of Hawkedon, in Suffolk.
After the Restoration he returned to his living, was
elected one of the preachers at St. Edmund's Bury, and
w^as made archdeacon of Sudbury, and a prebendary of
Ely. About 1577, he was elected master of Queen's
College, and he then resigned his charge at St. Edmund's
Bury, and the rectory of Hawkedon. In 1667, he was
made Bishop of Exeter ; and on the death of Dr.
Reynolds, in 1678, he was translated to Norwich, where
he died in 1685.
Of his Rationale the best edition is that of 1722, 8vo,
with Downes's Lives of the Compilers of the Liturgy,
and Bishop Sparrow's Sermon on Confession of Sins and
Absolution. He also published, A Collection of Articles,
Injunctions, Canons, Orders, Ordinances, &c. 1671, 4to.
— Wood. Willis s Cathedrals.
454 SPINCKES.
SPINCKES, NATHANIEL.
A LIFE of Spinckes is prefixed to " The Sick Man
Visited," but it is meagre, and it is the more unsatisfac-
tory, as a good life of Spinckes by a contemporary would
have given us a history of the Nonjurors at an interesting
period. He was born at Castor, in Northamptonshire, in
1653. He received his first classical instruction from the
Eev. Mr. Morton, Rector of Haddon, and then went to
Trinity College, Cambridge; but on the 12th of October,
1672, tempted by the prospect of a Rustat scholarship,
he entered himself of Jesus College, where, in nine days
he was admitted a probationer, and May 20, 1673, sworn
a scholar on the Rustat foundation. After residing some
time in Devonshire, as chaplain to Sir Richard Edgecombe,
he removed to Petersham, where, in 1681, he was asso-
ciated with Dr. Hickes, as chaplain to the Duke of
Lauderdale. On the duke's death, in 1683, he removed
to St. Stephen's Wal brook, London, where for two years
he was curate and lecturer. In 1685, the dean and
chapter of Peterborough conferred on him the Rectory of
Peakirk or Peaking-cum-Glynton, in Northamptonshire ;
and in 1687, he was made a prebendary of Salisbury,
and instituted to the Rectory of St. Mary, in that town.
Being decided in his attachment to the Stuart family, he
was deprived of all his preferments in 1690, for refusing
to take the oaths to William and Mary.
He now became eminent among the Nonjurors, and in
1713, he consented to be consecrated aNonjuring Bishop
under circumstances of more than questionable propriety.
The deprived bishops, with Archbishop Sancroft at their
head, were now no more. In 1693, after Sancroft's
death, Hickes and Wagstaffe had been consecrated, but
Wagstaffe died in 1712 ; so that Hickes was left alone.
He therefore could not continue the succession, as three
bishops are required by the canons at consecrations.
SPINCKES. 455
Under these circumstances he had recourse to Scotland,
and Campbell and Gadderer assisted in 1713, in the con-
secration of Jeremy Collier, Samuel Hawes, and
Nathaniel Spinckes. Spinckes became the antagonist of
Collier, (see Life of Collier,) on the subject of the Usages ;
Spinckes advocating a strict adherence to the present
Book of Common Prayer. He was often in great pecu-
niary distress ; but never swerved from his principles.
He died in 1727.
It has been remarked, in reference to his consecration
as a bishop, " happy would it have been for any diocese
had he been legally appointed to it." The following des-
cription of his person and acquirements is full of interest :
— " he w^as of low stature, venerable of aspect, and ex-
alted in character. He had no wealth, few enemies, many
friends. He was orthodox in his faith : his enemies
being judges. He had uncommon learning and superior
judgment : and his exemplary life was concluded by a
happy death. His patience was great : his self denial
greater : his charity still greater : though his temper
seemed his cardinal virtue (a happy conjunction of con-
stitution and grace), having never been observed to fail
him in a stage of nine and thirty years." He was buried
on the north side .of the cemetery of St. Paul's Church,
London.
He Tvas a proficient in Greek and Saxon, and had made
some progress in the Oriental languages. He assisted in
the publication of Grabe's Septuagint, Newcourt's Eeper-
torium, Howell's Canons, Potter's Clemens Alexandrinus,
and Walker's Sufferings of the Clergy. His own works
are : — An Answer to the Essay towards a proposal for
Catholic Communion, &c. ; The New Pretenders to
Prophecy re-examined, &c. ; Two pamphlets against
Hoadley's Measures of Submission; Two pamphlets on
The Case stated between the Church of Rome and the
Church of England, as to Supremacy; Two pamphlets
against Restoring the Prayers and Directions of Edward
456 SPOTSWOOD.
VI. 's Liturgy. His most popular work is, The Sick Man
Visited, &c., 1712. — Life as above. History of Nonjurors,
by Lathbury.
SPOTSWOOD OR SPOTTISWOODE, JOHN.
John Spotswood or Spottiswoode was born in 1565, in
the parish of Mid-Calder, in the county of Edinburgh,
and was educated at Glasgow. He succeeded his father
as minister of Calder when he was only eighteen years of
age. But for the sake of seeing the world, he accepted
an appointment in the suite of Ludowick, Duke of Lenox,
when, in 1601, that nobleman was sent on an embassy
to France. Spotswood had at this time the advantage of
visiting England, where, perhaps, he first imbibed those
Church principles by which he was afterwards distin-
guished. It is probably to these circumstances that we
may attribute the fact that in 1603, James I. selected
Spotswood to be one of the clergy to attend him to Eng-
land. Spotswood was in the same year, 1603, appointed
titular Archbishop of Glasgow and a Privy Councellor
for Scotland. The Church was not at this time re-estab-
lished in Scotland, and the bishops were called Tulehan
Bishops. (See Life of Adamson.) Spotswood evinced his
munificence, while at Glasgow, by repairing both the
Cathedral and the Episcopal Castle, and was so much
beloved that he was regarded by the people as their
** tutelar angel."
In June, 1610, he presided as the elected moderator
over an assembly of the Kirk, at Glasgow, when, after
three days discussion, it was agreed with great unanimity,
" that the calling of all general assemblies did belong to
his Majesty by the prerogative of his crown : that synods
should be kept in every diocese twice in the year, in April
and October, to be moderated by the bishop, and where
he cannot attend, by such of the ministers as he shall
SPOTSWOOD. 457
appoint for that turn : that no excommunication or abso-
lution be pronounced against, or for any person, without
the knowledge and approbation of the bishop of the
diocese, and the sentence to be pronounced at his direc-
tion by the minister of the parish where the offender has
his dwelling : that in time coming all presentations be
directed to the bishop of the diocese, with power to him
to confer all benefices void after the lapse, jure devoluto :
that in the suspension or deprivation of ministers, the
bishop is to call in some of the neighbouring ministers,
and in their presence to try the fact, and pronounce sen-
tence : that the visitations of the diocese be made by the
bishop himself, or by such worthy minister as he shall
depute in his place, and every minister, who without
leave or just excuse shall be absent from the visitation or
diocesan synod, be suspended from his office and benefice ;
and if he does not amend, be deprived : and that every
minister at his admission swear obedience to the king and
to his ordinary, according to the form agreed upon in
1571."
In consequence of these conclusions, when the assem-
bly rose, the king called up the moderator, Spotswood, to
London, and desired him to bring with him any other
two of his brethren titulars whom he should think fit.
Accordingly he made choice of Andrew Lamb, of Brechin,
and Gavin Hamilton, of Gallqway, and with them arrived
at London about the middle of September. At their first
audience, the king told them, " that he had with great
charge recovered the temporalities out of lay hands, and
bestowed them, as he hoped, upon worthy persons : but
as he could not make them bishops, nor could they
assume that honour themselves, he had therefore called
them to England to receive regular consecration from the
bishops there, that on their return home they might com-
municate the same to the rest, and thereby stop the
mouths of adversaries of all denominations." To this
truly sensible speech, Spotswood answered in name of
VOL. VIII. R R
458 SPOTSWOOD.
them all, " that their only fear was, lest this might be
taken for a sort of subjection to the Church of England,
because of old pretensions that way." But the king had
provided against that danger, by secluding both the Arch-
bishops of Canterbury and York, the only pretenders to
that subjection, from having any hand in the office, and
nominating the Bishops of London, Ely, and Bath, to
administer the rite : which was done accordingly on the
21st of October, in the Chapel of London House, and
thereby, the Scottish bishops obtained the reality of
that high character which they had hitherto borne
only in name. We are told that before the consecra-
tion. Bishop Andrewes of Ely proposed their being first
ordained presbyters, as they had received no ordination
from a bishop, but was answered by Bancroft, Archbishop
of Canterbury, who was present, that the orders they had,
being of necessity for want of bishops, were sufficient,
" otherwise the vocation of the foreign reformed churches
might be called in question." That this popular argu-
ment was made use of by Bancroft, Archbishop Spots-
wood himself tells us, and rests there, without taking
notice of any thing further. But we have information
from other hands, that Dr. Bancroft added a more con-
vincing solution, and the only solution which could give
satisfaction to a man of xlndrewes' strict principles, that
according to many examples in the primitive Church, the
Episcopal order included all below it, and consequently
the regular conferring of it supplied every real or sup-
posed defect.
Upon this occasion too, the king instituted a Court of
High Commission in Scotland, for ordering of all ecclesi-
astical causes, and gave directions to the clergy, which
they all approved of, as agreeable to the conclusions that
had passed among themselves in their late assembly in
June. The three consecrated bishops, on their return
home, conveyed the Episcopal powers, which they had
now received in a canonical way, to their former titular
SPOTSWOOD. 459
brethren, to Mr. George Gladstanes in St. Andrews, Mr»
Peter Blackburn, in Aberdeen, Mr. Alexander Douglas,
in Moray, Mr. George Graham, in Dunblain, Mr. David
Lindsay, in Ross, Mr, Alexander Forbes, in Caithness,
Mr. James Law, in Orkney, Mr. Alexander Lindsay, in
Dunkeld, Mr. John Campbell, in Argyle, and Mr. Andrew
Knox, in the Isles. Thus, after fifty years of confusion,
and a multiplicity of windings and turnings, either to
improve or set aside the plan adopted in 1560, we see an
Episcopal Church once more settled in Scotland, and a
regular Apostolical succession of Episcopacy introduced
upon the extinction of the old line which had long before
failed, without any attempt, real or pretended, to keep it
up. The king had been long projecting this settlement,
and had gone on by gradual advances, from one step to
another, with much patience and great perseverance to
the last.
In 16 J 5, Archbishop Spotswood was very reluctantly,
on his part, translated to St. Andrews, and became the
Primate of all Scotland.
In 1617, the king determined, after thirteen years'
absence, to visit his native country, and among other
preparations for his reception, he gave orders to repair
the Chapel of Holyroodhouse, and sent down some por-
traits of the Apostles, to be set up in proper places, as
ornaments to it. But it being signified to his majesty, by
the Archbishop of St. Andrews, the Bishops of Aberdeen,
Galloway, and Brechin, in a joint letter, how ready the
people w^ould be to take offence at a thing so uncommon
among them, though he was much displeased with such
unreasonable grumblings, and even in some measure with
these bishops, who, he thought, humoured the people in
them, yet for the sake of peace, he condescended to recall
his orders, but cautiously put it upon the footing of want
of time to get the work properly done. In prosecution
therefore of his design, he took his journey from London,
and in the beginning of May, came to Berwick, where he
460 SPOTSWOOD.
was met by the Privy Council of Scotland, and by their
advice summoned a parliament to convene at Edinburgh
on the 13th of June. On the day appointed the parlia-
ment was held, and the king in a long speech recom-
mended to the estates the establishment of religion and
justice, neither of which, he said, could be looked for,
unless due regard was had to the ministers of both. The
first article proposed to public deliberation was, touching
the royal authority in causes ecclesiastical, concerning
which he desired it might be enacted, " that whatsoever
conclusion was taken by his majesty, with advice of the
archbishops and bishops in matters of external policy, the
same should have the power and strength of an ecclesias-
tical law." But Spotswood tells us, that the bishops
interceding, humbly intreated that the article might be
better considered, as in making ecclesiastical laws, they
said, the advice and consent of presbyters was also re-
quired : upon which, the king, with much reluctance,
agreed that the article should pass in this form " that
whatever his majesty should determine in the external
government of the church, with the advice of the arch-
bishops, bishops, and a competent number of the min-
istry, should have the strength of a law."
So far were the bishops, we see by these two instances,
from humouring or flattering the king in all his proposals,
as a few malignants falsely upbraided them ; and so
cautious were they in this last instance, not to stretch the
prerogative inherent in their character, to too great a
height above their brethren of the lower clergy.
On the 25th of August, 1618, a general assembly was
convened by the Archbishop, the Church having increased
her strength, notwithstanding the violent opposition of
the Presbyterians. The assembly met at Perth, where
the following articles, five in number, were discussed and^
accepted — " 1. That the Holy Sacrament be received
meekly and reverently by the people upon their knees.
^. That if any good Christian known to the pastor, be by
SPOTSWOOD. 461
long visitation of sickness unable to resort to the church
for receiving the Holy Communion, and shall earnestly
desire to receive the same in his own house, the minister
shall not deny him so great a comfort, but shall adminis-
ter it to him, with three or four to communicate with him,
according to the form prescribed in the Chnrch. 3. That
in cases of great need and danger, the minister shall not
refuse to baptize an infant in a private house, after the
form used in the congregation, and shall, on the first
Lord's day after, declare such private baptism to the
people. 4. That for stopping the increase of Popery, and
settling true religion in the hearts of people, it is
thought good that the minister of every parish catechize
the young children of eight years of age in the belief, the
ten commandments, and the Lord's Prayer, and that
children so instructed shall be i^resented to the bishop,
who shall bless them with prayer for the increase of their
knowledge, and continuance of God's heavenly graces
with them. 5. That considering how the inestimable
benefits of our Lord's birth, passion, resurrection, ascen-
sion, snd sending of the Holy Ghost, were commendably
and godly remembered at certain particular days and
times by the whole Church of the world, and may be so
now, therefore it is thought meet, that every minister
shall upon these days make commemoration of the said
inestimable benefits from pertinent texts of Scripture,
framing his doctrine and exhortation thereto, and re-
buking all superstitious observation, and licentious pro-
fanation thereof."
There was of course much opposition upon the part of
the rabid Presbyterians, but still there was, during the
reign of James I., much peace and harmony even in the
Scottish Church. But of all the instances of the king's
tender regard for the peace and honour of the Church of
Scotland, none was more conspicuous than his constant
method of filling up such bishoprics as fell vacant in his
time. For upon every such event he appointed the Arch-
il r 3
462 SPOTSWOOD.
bishop of St. Andrews to convene the rest of the bishops,
and all of them to name three or four whom they thought
sufficiently qualified for that high office, so that there
might be no error in the choice which he reserved the
privilege of to himself, out of that approved list. This
was keeping up such a harmony between the rights of
the Church on the one hand, and the prerogatives of the
crown on the other, now that they were so intimately
connected, and as it were intermixed with one another,
that neither of the two could be aggrieved, either by the
weight of royal authority bearing hard upon the freedom
of the one, or the claim of total exemption encroaching
upon the dignity of the other. And if any failure or
mistake was to slip into the management of Church mat-
ters, which the greatest caution cannot always prevent,
the blame would by this means fall where it properly
ought, upon those who, by the original constitution of the
Church, were the spiritual governors of it.
Thus was the Church of Scotland quietly governed in
the time of James I. But there remained one flagrant
defect in that plan of uniformity which the king so
ardently desired, — there was no authorised Liturgy. A
form had indeed been drawn up and had been sanctioned
by the king, but his attention having been directed to
political events at the close of his reign, it was not
enforced. The subject was discussed in the counsels of
Charles I., at the commencement of his reign, but it was
again deferred. In the meantime an agitation against
the introduction of a Liturgy were made a party move-
ment by the unprincipled portion of the aristocracy, who,
having enriched themselves with Church lands at the
Reformation, feared less they should be compelled to sur-
render them if the Church were fully re-established.
Hence there was a union between the rebellious and
sordid aristocracy and the schismatical and malignant
among the clergy, which, as is too well known, was
attended by the most disastrous consequences.
SPOTSWOOD. 463
In 16B3, Charles I. came to Edinburgh, and was
crowned with great pomp by Archbishop Spotswood.
Before the king left Scotland, with the consent of the
Archbishop, he erected Edinburgh into a bishopric ; and
with a view to the settlement of the Church, he appointed
Laud, then Bishop of London, whom he had brought
with him into Scotland, to preach in the Abbey Church
before his majesty. Bishop Laud was heard, says
Clarendon, " with all the marks of approbation and
applause imaginable." This was a good introduction to
the king's design, and produced a conference between
Laud and such of the Scotch bishops and clergy as were
at hand : at which meeting Laud could not help lament-
ing the strange and almost singular nakedness of the
Scottish manner of worship, for want of a liturgy and a
proper collection of Canons, which he thought would
supply all defects. The Archbishop of St. Andrews re-
plied, " that in the late king's time a motion had been
made to frame a liturgy, and collect some Canons for the
Church, but was deferred at that time, because of the
stirs at first about the Perth articles ; and he still had
apprehensions, that the attempting of it even yet might
have some disagreeable consequences." But the other
bishops pressing the undertaking, and declaring there
was no danger in it, the king consented that there should
be a liturgy for the Church of Scotland.
The king and the Bishop of London were anxious that
the English Liturgy should be introduced without altera-
tion, but Archbishop Spotswood and the Scottish prelates
represented so strongly the prejudice such a proceeding
would excite in the minds of their countrymen, that it
was arranged that a new liturgy, with some variations
from the English, should be composed, and also a collec-
tion of Canons put together, to regulate and enforce the
ecclesiastical discipline : all which were to be transmitted
from time to time to England, to be approved by the
king, after having been revised by Dr. Laud, who in Sep-
464 SPOTSWOOD.
tember, 1633, was made Archbishop of Canterbury, and
by two other divines, Dr. Juxon, Bishop of London, and
Dr. Wren, of Norwich.
Thus the great work was begun, which, if all those
concerned had done their part honestly and uprightly,
according to the king's pious intentions, might have
been gradually and peaceably accomplished, without those
tumults and commotions, of which, by treachery and
double-dealing, it was made the ostensible cause. The
book of Canons was first undertaken, for which these
strong reasons were assigned, " that by this means there
might be a fixed measure for stating the power of the
clergy, and the practise of the laity : that the acts of the
General Assemblies being only in manuscript, could not
reach the generality, and, being not easy to be transcribed
because of their bulkiness, or to be removed from place
to place because of the risk of it, few of the inferior
clergy knew where to apply for information : that in con-
sequence of this, not one in the kingdom governed his
practice by these acts of General Assemblies : and, there-
fore, that by reducing these regulations in a lesser com-
pass, and laying them open to the public view, nobody
could miscarry through ignorance, or complain of being
overcharged." The Canons being with great deliberation
among the Scottish prelates, and by the singular activity
of Dr. Maxwell, lately made Bishop of Ross, drawn up
with this view, and presented to his majesty, he signed a
warrant to Laud and Juxon, to examine the draught, and
bring it to as near a conformity as possible to the English
code of J 603: which being done, and a book prepared
for the press, the king confirmed it by letters patent
under the great seal, at Greenwich, May 23rd, 1635,
" enjoining all archbishops, bishops, and others exercising
ecclesiastical jurisdiction in Scotland, to see them
punctually observed." These Canons were printed at
Aberdeen, in 1636, and as soon as published, became the
subject of much clamour and criticism : which, indeed,
SPOTSWOOD. 465-
was no more than might be expected, as any rules, how-
ever innocent and useful, will for a while be apt to give
offence to people who have long been accustomed to no
rule, or rather to be all rulers promiscuously or alter-
nately, over one another.
It was about the time of forming these Canons, that,
on the death of the old Chancellor, the Earl of Kinnoul,
the king was pleased, out of love and esteem to Arch-
bishop Spotswood, whose fidelity both the late king and
himself had long experienced, to intrust hfhi with that
highest office of state in the kingdom, by a commission
under both the seals, in customary form, January 14th,
1635, constituting and creating, John, Archbishop of St.
Andrews, Lord High Chancellor of Scotland during life,
being the first and only Protestant churchman that ever
bore that high dignity. And as a further testimony of his
royal affection to the Church, he ordered six or seven o
the other bishops to be admitted into the privy council
hoping, by thus giving them a legal share of power in the
civil government and judicatories of the kingdom, to put
them in a better capacity of regulating and settling the
polity of the Church. But in this, both he and they
were sadly disappointed : for this unseasonable accumu-
lation of honours, to which their functions did not entitle
them, exposed them, as Lord Clarendon remarks, to the
envy of the whole nobility, many of whom wished them
well as to their spiritual character, but could not bear to
see them possessed of those offices and employments
which they looked upon as naturally belonging to them-
selves.
The royal proclamation directed that the new Liturgy
should be used in all the churches of Edinburgh, on
Easter-day, 1637 ; but owing to some unforeseen delay,
this was not carried into effect till the 23rd of July fol-
lowing. Meanwhile, the leaders of the Puritanical
democracy had been moving heaven and earth to throw
obstacles in the way of its reception ; and concerted their
466 SPOTSWOOD.
measures so skilfully, that success was almost certain to
attend them. Messrs. Henderson, Dickson, and Cant,
Lord Balmerino, Sir Thomas Hope, and Johnston of
Warriston, held a private meeting in Edinburgh, " with
certain matrons and serving women." These last were
instructed to " give the first affront to the book, and were
assured that men would afterwards take the business out
of their hands." Having thus laid the train, they with-
drew to a convenient distance to await the explosion.
When the Sunday came, and the Dean of Edinburgh
had proceeded but a few minutes with the service, he was
suddenly saluted by the " matrons and serving women "
with such indecent and abusive epithets as "ye devil's
gett ! " [child], and " ane of a witch's breeding." After
numerous expressions of this kind had been poured forth,
a woman named Janet Geddes, hearing the Dean an-
nounce the collect for the day, exclaimed, " Deil colic
the wame [belly] o' ye ! " and aimed at his head the
small moveable folding-stool on which she had been sit-
ting. A young man happened to respond the " Amen "
somewhat audibly at the end of one of the prayers, a
"matron " who sat near him, turned quickly round, and,
after heating both his cheeks with the weight of her
hands, thus shot forth the thunderbolt of her passion,
" False thief! is there nae ither part of the kirk to sing
your mass in, but ye maun sing it at my lug ? " [ear]. In
the midst of this tumult. Dr. Lindsay the Bishop of
Edinburgh mounted the pulpit, and tried to recall the
unruly mob to a sense of what was due to the holy placQ
in which they were assembled ; but his efforts were fruit-
less. The Archbishop of St. Andrews, in his capacity
both of primate and chancellor, then rose up in his gal-
lery, and attempted to address the people, but with as
little success. At length the magistrates interfered, and
eventually succeeded in clearing the cathedral of the
rioters. But when the doors were closed, and the service
had once more commenced, they attacked the windows
SPOTSWOOD. 467
with stones, and kept up such a loud and incessant howl
around the walls, as effectually interrupted the devotions
of the worshippers. After the service was over, the
bishop had the utmost difficulty in reaching his home in
safety, and could not have done so but that a nobleman
gave him shelter in his carriage. A woman who was
near him exclaimed, " Fy, if I could get the thrapple
[windpipe] out of him ; " to whom another responded,
" Though ye got your desire, perchance anither waur nor
him micht come in his room ; " on which the first
rejoined, " Na, na, after Cardinal Beaton was stickit, there
never anither Cardinal in Scotland sinsyne [since] ; and
if that false Judas were now stickit, scarce ony ane durst
hazard to come after him." Singular as it may seem,
the contemporary but anonymous relator of these anec-
dotes tells them to the women's praise, and thus winds
up his narrative : — " These speeches, I persuade myself,
proceeded not from any particular revenge or inveterate
malice which could be conceived against the bishop's
person, but only from a zeal to God's glory wherewith
their heart was burnt up." The character of these
women was, no doubt, worthy of their cause ; nor is other
comment on their behaviour necessary, except what is
expressed by Baillie himself, who, though their general
vindicator, is honest enough at times to speak out his
mind : — " I think," he says, " our people were possessed
with a bloody devil, far above anything I could have
imagined, though the mass in Latin could have been
presented."
And yet, in the face of these historical facts, it is con-
stantly asserted, that the king tried to force the Liturgy
on the people of Scotland. The truth is, the force used
was in opposing, not in imposing it. And thus, to serve
their own factious ends, the leaders of the Puritanical
movement inflicted an irreparable religious injury on the
great bulk of their countrymen, in robbing them, perhaps
for ever, of a form of prayer which was not only in exact
468 SPOTSWOOD.
conformity with what was used throughout the Church
Catholic in the earUest age of Christianity, but is allowed
to be the sublimest compilation that uninspired men ever
framed for the performance of public worship, and, at
the same time, the purest manual for the exercise of
private devotion.
For this animated account of these proceedings we are
indebted to Lyon's interesting History of St. Andrews,
who observes, that when the Presbyterians found that
they had embarked in the cause of treason and rebellion,
they were not scrupulous as to the means they chose to
accomplish their ends. Their great object was to keep
up the excitement they had already raised in the public
mind. This they effected, partly by the pulpit harangues
of the disaffected ministers. " From every pulpit," says
the Presbyterian author of Henderson's Life, *' the lan-
guage of calm defiance was heard." The same end they
advanced by means of their voluntary fast days, and
prayer meetings, which they made far more numerous, as
well as more stringent, than the ancient fasts and festi-
vals of the Church ; and which, under the pretence of
humbling themselves before God for their sins, were
embraced as occasions for stirring up the people against
the king and Episcopacy ; for they well knew that the
most effectual method of gaining over the people to their
side, was to call in the aid of religion — " Quoties vis
fallere plebem, finge Deum."
The same object they farther promoted by means of a
National Covenant which they caused to be drawn up, by
which they bound the subscribers, by the most solemn
obligation of religion, to persevere at all hazards in the
cause they had undertaken.
Nearly every nobleman in the country took this cove-
nant, and the civil authorities in most of the great towns
submitted to its requirements ; and though most of the
clergy in the rural districts objected to it, their objections
were silenced by threats, or drowned in clamour.
SPOTSWOOD. 466
Now the progress of revolution and bloodshed was
unimpeded, and the Presbyterians carried all before
them. An assembly of the Kirk met at Glasgow, in
Nov. 1638, where they proceeded to degrade, as they
called it, from their sacred office all of their brother
ministers whom they suspected of malignancy, i.e. of
loyalty to their king and of duty to their Church ; they
abolished Episcopacy as far as in them lay, the Five
Articles of Perth, the Canons and the Liturgy. Their
next measure was the daring excommunication and
deposition of their ''pretended archbishops and bishops,"
as they were pleased to call them. But here a formidable
difficulty occurred. Most of these refractory presbyters
had been ordained by the said " pretended " prelates ;
and, according to the universal practice of the Church
Catholic, had, at their ordination, taken an oath of
canonical obedience to them. How, then, were they,
with any show of consistency, to depose from their holy
office those whom they had sworn to obey ? Their
expedient was this : they passed an act " annulhng the
oath exacted by prelates from ministers when admitted
to their callings ! " We have all heard of the pope
granting dispensations to his spiritual subjects from the
observance of oaths ; but it was a new sight to behold
Protestants dispensing themselves from the observance
of their own oaths. Yet we need not wonder ; for ex-
tremes meet. " Puritanism," says Dr. South, " is only
reformed Jesuitism, as Jesuitism is nothing else but
popish Puritanism ; and I could draw out such an exact
parallel betwixt them both, as to principles and practices,
that it would quickly appear they are as truly brothers as
ever were Piomulus and Remus ; and that they sucked
their principles from the same wolf." When the above
difficulty had been thus jesuitically removed, a committee
was nominated to arrange, bring forward, and substan-
tiate the charges against the bishops ; so that, not being
present themselves, either personally or by proxy, and
VOL. VIII. s s
470 SPOTSWOOD.
'the judges, jury, and witnesses all consisting of their
avowed enemies, they were condemned as a matter of
course. They were accused of almost every crime which
the vocabulary of their language afforded; accusations
which the members were but too eager to believe, as
some apology for their enormous wickedness in so
treating their ecclesiastical rulers. When unprincipled
men are bent on any favourite object, they do not allow
conscientious scruples to stand in their way. The
bishops accordingly were deposed, or excommunicated,
or both ; were " declared infamous, and commanded to
be so holden by all and every one of the faithful, and to
be denounced from every pulpit in Scotland as ethnicks
and publicans ;" and all on the pretext of " zeal for the
glory of God, and the purging of the Kirk." The primate
in particular, one of the best and most learned men of
that or any other age, was found guilty of " drunkenness,
adulteries, breach of Sabbath, papistical doctrine, preach-
ing Arminianism, incest, et ccetera .'" for w^hich he was
both deposed and excommunicated by this anti-Christian
court.
Soon after the king proposed to the Archbishop to
resign his office of chancellor, in consequence of the bad
spirit of the times, but would not insist upon it if he
chose to keep it. The archbishop consented, and received
£•2500 for the sacrifice which he made. When he saw
his countrymen plunging into rebellion, his sovereign
insulted, the Church in Scotland overthrown, and himself
and order proscribed, he thought it prudent to leave his
country, where his person was no longer safe ; and
retired to Newcastle, depressed in spirits, and in a very
infirm state of health. When he grew a little better, he
proceeded to London ; but there he soon became worse,
and was visited by his friend Archbishop Laud, from
whose hands he received the Holy Eucharist.
Spotswood died on the 29th of November, 1639, and
by the command of the king was buried by torch-light,
SPOTSWOOD. in
in Westminster Abbey. " The manner of his burial,"
says his biographer, " by the command and care of his
religious king, was solemnly ordered ; for the corpse being
attended by many mourners, and at least eight hundred
torches, and being brought near the Abbey Church of
Westminster, the nobility of England and Scotland then
present at court, with all the king's servants and many
gentlemen, came out of their coaches, and conveyed the
body to the west door, where it was met by the dean and
prebendaries of that church in their clerical habits, and
buried according to the solemn rites of the English
Church, before the extermination of decent Christian
burial was come into fashion."
A more generous, learned, and munificent prelate has
seldom been called to rule in the Church ; and his advice
was at all times given for moderate measures, and for the
sacrifice of any thing but principle for peace.
Archbishop Spotswood was the author of a '* History
of the Church of Scotland, beginning with the year 203,
and continued to the end of the reign of James VI."
published at London in 1655, fol. This work was under-
taken at the command of King James, who, when Spots-
wood told him that some passages in it might bear hard
on the memory of his mother, said, " Write the truth
and spare not." The king knew that what he regarded
as a nearer interest, was in safe hands. Of the history,
the first book relates to the introduction of Christianity
in Scotland, in which it was shewn that episcopacy was
its primitive form in that kingdom ; the second gives an
account of the bishops in the several sees ; the five fol-
lowing relate the rise and progress of the Reformation,
confuting the opinion of those who maintain that it
began with presbytery. Spotswood also wrote a tract in
defence of the ecclesiastical establishment in Scotland,
entitled " Refutatio Libelli de Regimine Ecclesise Scoti-
canae." — Life prefixed to Spotswood' s History. Skinner.
Lyons.
473 SPRAT.
SPRAT, THOMAS.
Thomas Sprat was born at Tallerton, in Devonshire, in
1636, and from a school at his native place proceeded
to Wadham College, Oxford in 1651, and took his M.A.
degree in 1657. He was a versifier and exercised his
powers of imagination in describing the virtues of Oliver
Cromwell on the Usurper's death. After the restoration
he became chaplain to the Duke of Buckingham, and
was eminent in literature and science, his chief work
being the History of the Royal Society of which he was
one of the first fellows. In 1668, he became a preben-
dary of Westminster, and he afterwards became rector
of St. Margaret's. He was in 1680, made canon of
Windsor, in 1683, dean of Westminster, and in 1684,
Bishop of Rochester. The court having thus a claim
upon his diligence and gratitude, he was required to
write a History of the Ryehouse Plot; and in 1685,
he published A True Account .and Declaration of the
horrid Conspiracy, against the fate King, his present
Majesty, and the present Government. The same year,
being clerk of the closet, to the king, he was made
dean of the chapel-royal : and the next year, he was
appointed one of the commissioners for ecclesiastical
affairs. On the critical day, when the Declaration dis-
tinguished the true sons of the Church of England,
he stood neuter, and permitted it to be read at West-
minster, but pressed no one to violate his conscience :
and, when the Bishop of London was brought before
him, he gave his voice in his favour. When James
II. fled, and a new government was to be settled, Sprat
was one of those who considered, in a conference, the
great question, whether the crown was vacant, and man-
fully spoke in favour of his old master. He complied
however, with the new establishment, and was left un-
molested ; but in 1692 an atrocious attempt was made
SQUIRE. 4.n
by two unprincipled informers to involve him in trouble
by affixing his counterfeited signature, to a seditious
paper. But he succeeded in a little time in establishing
his innocence. He died in 1713. — Biog. Brit.
SPURSTOWE, WILLIAM.
William Spurstowe was educated at St. Katharine Hall,
Cambridge, of which he became a fellow. He was
minister at Hampden in Buckinghamshire, when the
rebellion broke out. He joined the rebel army, as
chaplain, and in 1643 he became a member of the so-
called assembly of Divines, becoming at the same time
pastor of Hackney. He was made master of Katharine
Hall but was turned out for refusing the engagement ;
so ready were the schismatics to persecute one another.
He was obliged to give place, to an orthodox clergy-
man at Hackney in 1662, and died in 1666. He was
author of a Treatise on the Promises ; The Spiritual
Chemist; The Wiles of Satan; and Sermons. He was
also engaged in the attack on episcopacy, under the
name of Smectymnuus. — Reid.
squire, SAMUEL.
Samuel Sqdire was born at Warminster, in Wiltshire,
in 1714, and in due course became a fellow of St.
Johns College, Cambridge. He is better known as a
scholar than as a divine. In 1739, he was made Chan-
cellor and Canon of Wells, and Archdeacon of Bath.
In 1748, he was presented by the king to the Eectory
of Topsfield in Essex; and in 1749, when the Duke
of Newcastle, to whom he w^as chaplain, was installed
Chancellor of Cambridge, he took the degree of D.D.
In 1750, he was presented by Archbishop Herring to
ss 8
474 STACKHOUSE.
the Rectory of St. Anne, Westminster, being his grace's
option on the see of London ; and soon after he was
presented by the king to the Vicarage of Greenwich.
On the estabhshment of the household of the Prince
of Wales, afterwards George III., he was appointed
his royal highness's clerk of the closet. In 1760, he
was presented to the Deanery of Bristol ; and in the
following year he was advanced to the Bishopric of St
David's. He died in 1T66. Among his theological
works are the following ; Indifference for Religion In-
excusable, or, a Serious, Impartial, and Practical Re-
view of the Certainty, Importance, and Harmony of
Natural and Revealed Religion ; The Principles of
Religion made easy to Young Persons, in a short and
familiar Catechism. — Geiifs Mag.
STACKHOUSE, THOMAS.
Thomas Stackhouse w^as born in 1680. Of his early
history, nothing is known, not even the place of his
birth. In his history of the Bible he styles himself
M.A. but this was probably a Lambeth degree, as his
name does not appear on the Books of Oxford or the
boards of Cambridge. He was for some time Minister
of the English Church at Amsterdam, and afterwards
successively Curate at Richmond, in Surrey, and at
Ealing and Finchley, in Middlesex, In 1733, he was
presented to the Vicarage of Benham Valence, alias
Beenham in Berkshire, where he died in 1752. He
wrote, The Miseries and great Hardships of the inferior
Clergy in and about London; and A Modest Plea for
their Rights and better Usage, in a Letter to a Right
Rev. Prelate ; Memoirs of Bishop Atterbury, from his
Birth to his Banishment ; A Funeral Sermon on the
Death of Dr. Brady ; A Complete Body of Divinity ;
A Defence of the Christian Religion from the Several
STANHOPE. 4r§
Objections of Anti-Scripturists ; Reflections on the Na-
ture and Property of Languages ; The Bookbinder,
Bookprinter, and Bookseller Confuted, or the Author's
Vindication of Himself from the Calumnies in a paper
industriously dispersed by one Edlin ; New History of
the Bible from the Beginning of the World to the
Establishment of Christianity, 1732, 2 vols. fol. Of
this work, a new and valuable edition was published
with copious additions, corrections and notes by Bishop
Gleig in 1817. By the plan of the work, the author
states the objections made to Christianity and its doc-
trines, and as Bishop Gleig observes, the author's
answers to the objections which he has stated with
great force are really feebler than they might have been
made. Many important doctrines are also stated in
vague and ambiguous terms. He also wrote A New
and Practical Exposition on the Creed ; Vana Doc-
trinae Emolumenta, a poem; An Abridgment of Bur-
net's Own Times ; The Art of Shorthand ; A System
of Practical Duties ; and several single Sermons : —
NicholVs Bowyer. Gleig.
STANHOPE, GEOEGE.
Geoege Stanhope was born March 5th, 1600, at
Hertishoon, in Derbyshire, and was educated at Eton
and at King's. He graduated in 1681, and continued
for some time a resident at the university, and through-
out his life, his deep and earnest piety won for him the
respect of all pious persons, by whom he was regarded as
a saint ; his mild and friendly temper made him the
delight of his friends; and his sympathy with the
unfortunate endeared him to all who were brought
under his influence. He officiated first at the Church of
Quoi, near Cambridge; and in 1688 he was made vice-
476 STANHOPE.
proctor of the University, and was preferred to the Rectory
of Tewing, in the county of Hertford; and in 1689 he
was presented by Lord Dartmouth, to whom he was
chaplain, and to whose son he had been tutor, to the
vicarage of Lewisham, in Kent. He was soon after
appointed chaplain in ordinary to king William and
Queen Mary ; and he enjoyed the same honour under
Queen Anne. He also had a share in the education of the
Duke of Gloucester, the heir presumptive to the crown.
In July, 1697, he took the degree of D. D. In 1701, he
preached the Boyle Lectures, which he published. In
1703, he was presented to the Vicarage of Deptford, in
Kent, on which he relinquished the Rectory of Tewing.
In the same year also he was promoted to the deanery of
Canterbury. He was also Tuesday lecturer at the Church
of St. Lawrence Jewry, where he was succeeded, in 1 708,
by Dr. Moss. At the Convocation of the Clergy, in
February, 1714, he was chosen to fill the prolocutor's
chair: and he was twice afterwards re-chosen. In 1717,
when the fierce spirit of controversy raged in the Convo-
cation, he checked the Bangorian champion, archdeacon
Edward Tenison, in his observations, by reading the
shedule of prorogation. The archdeacon, however, not
content with protesting against the proceedings of the
House, entered into a controversy with the prolocutor
himself. In the following year a correspondence com-
menced between the dean and his diocesan. Bishop
Atterbury, on the increasing neglect of public baptisms ;
from which it appears, that Stanhope had " long dis-
couraged private baptisms." He died, universally
lamented, at Bath, March 18th, 1728, aged sixt3'-eight,
and was buried at the Church at Lewisham. He was
celebrated as a preacher, and was very influential in all
affairs relating to the church. He published a transla-
tion of Thomas a Kempis De Imitatione Christi; a
translation of Charron on Wisdom ; the Meditations of
the Emperor M. Aurelius Antoninus, translated, with
STANLEY. m
Dacier's Notes and Life of the emperor ; Sermons upon
several occasions, fifteen in number, with a scheme, in
the preface, of the author's general design; a translation
of Epictetus, with the Commentary of Simplicius ;
Paraphrase on the Epistles and Gospels, 1705, 4 vols.
8vo; this, which was his greatest work, was written
originally for the special use of his pupil, the Duke of
Gloucester ; the truth and excellence of the Christian
Religion asserted, against Jews, Infidels, and Heretics,
in sixteen sermons preached at Boyle's Lectures ;
Rochefoucault's Maxims, translated ; an edition of Par-
sons's (the Jesuit's) Christian Directory, put into more
modern language ; St. Augustin's Meditations, a free
version ; A Funeral Sermon on Mr. Richard Sayer,
bookseller ; Twelve Sermons on several occasions ; The
Grounds and Principles of the Christian Religion,
translated by Wanley from Ostervald, and revised by Dr.
Stanhope ; Several Sermons on particular occasions,
between 1692 and 1724 ; a Posthumous Work, being a
Translation from the Greek Devotions of Dr. Launcelot
Andrewes, 1730, in 8vo. — Chalmers. Todd's Deans oj
Canterbury.
STANLEY, WILLIAM.
William Stanley was born at Hinckley, in Leicester-
shire, in the year 1647, and was educated at St. John's
College, Cambridge. In 1689, he was made a canon
residentiary of St. Paul's. In 1692, archdeacon of
London ; and in 1706, dean of St. Asaph. He died in
1731. He published some Sermons; and two tracts,
one entitled. The Devotions of the Church of Rome
compared with those of the Church of England ; and
the other, The Faith and Practice of a Church of
England Man. — Life iwefixed to Works.
478 STEPHENS. WILLIAM.
STEPHENS, JEEEMY.
Jeremy Stephens was born at Bishop's Castle, in
Shropshire, in 1592, and entered at Brasenose College,
in Oxford, 1609. He became chaplain at All Soul's
College, and afterwards Rector of Quinton, and of
Walton, both in Northamptonshire. He assisted Sir
Henry Spelman in the first volume of his edition of the
Councils, and so won the favour of that great patron of
literature, Archbishop Laud, who procured him a
prebend in Lincoln Cathedral. But the Dissenters
spared neither learning nor piety where they obtained
the ascendant, and he was deprived of his preferment in
1644. At the Restoration he was replaced in his former
livings, and had also a prebend in the Cathedral of
Salisbury. He died in 1665. He published, Notae in
D. Cyprian, de unitate Ecclesise ; Notse in D. Cyprian,
de bono patientiae ; Apology for the Ancient Right and
Power of the Bishops to sit and vote m Parliament;
B. Gregorii Magni, episcopi Romani, de Cura pastorali
Liber vere aureus, accurate emendatus et restitutus e vet.
MSS. cum Romana Editione collatis. He also edited
Spelman 's work on Tithes, and his Apology for the
Treatise De non temerandis Ecclesiis. — Wood.
STEPHENS, WILLIAM.
William Stephens was a native of Devonshire, and
becoming a fellow of Exeter College, Cambridge, gra-
duated there in 1715. He was first vicar of Brampton,
and afterwards rector of St. Andrew's, in Plymouth, —
a post to which he was elected by the corporation. He
was an orthodox and learned divine, and from his publi-
STERNE. 479
cations which remain, his early death which took place
in 1786, is much to be lamented. His first sermons
against the Arians, and the two volumes of Sermons
published since, are highly and justly esteemed. — Pre
face to Sermons.
STERNE, RICHARD.
Richard Sterne was born at Mansfield, in Shirwood,
in the county of Nottingham, in 1596; and in 1611,
matriculated at Cambridge as a member of Trinity
College. He afterwards migrated to Bene't College, of
which he was elected fellow. He then took pupils with
great credit to himself and to the college, and proceeded
B.D. the following year, and was incorporated in the
same degree at Oxford, in 1627. He had been ap-
pointed one of the university preachers the year before,
and was in such high reputation, that he was made
choice of for one of Dr. Love's opponents in the philo-
sophical act, kept for the entertainment of the Spanish
and Austrian ambassors, and fully answered their expec-
tations. In 1632, he was made president of the college;
and upon Dr. Beale's translation from the mastership
of Jesus to that of St. John's College soon after, he
succeeded him in March, 1633.
His promotion is thus noticed in a private letter: —
" One Sterne, a solid scholar (who first summed up the
3,600 faults that were in our printed Bibles of London)
is by his majesty's directions to the Bishop of Ely,
(who elects there) made master of Jesus." This occa-
sioned him to take the degree of D.D. in 1635, and
he then assumed the government of the college, to which
he proved a liberal benefactor.
In 1641, he was presented by his college to the Rectory
of Harleton, in Cambridgeshire ; but some contest
arising, he did not get possession of it till the summer
480 STERNE.
following. He had, in 1634, been presented to the
living of Yeovilton, in the county of Somerset, through
the favour of Archbishop Laud, one of whose chaplains
he was, and so highly esteemed by him, that he chose
him to attend him on the scaffold.
Upon the breaking out of the rebellion, he was very
active in sending the Cambridge-plate to his majesty;
for which he (together with Dr. Beale, master of St.
John's, and Dr. Martin, master of Queen's,) was by
Cromwell (who had with some parties of soldiers sur-
rounded the several chapels, whilst the scholars were at
prayers,) seized and carried in triumph to London ; and
though there was an express order from the Lord's house,
for their imprisonment in the Tower, which met them at
Tottenham- High-Cross, (wherein notwithstanding there
was no crime expressed,) yet were they led captive through
Bartholomew-fair, and so as far as Temple-bar, and back
through the city to the prison in the Tower ; on purpose
that they might be hooted at, or stoned by the rabble-rout.
Since which time now above three years together, says an
account hereof then written, they have been hurried up
and down from one prison to another, at excessive and
unreasonable charges and fees exacted from them, far
beyond their abilities to defray ; having all their goods
plundered, and their masterships and livings taken from
them, which should preserve them from famishing.
And though in all this time there was never any accusa-
tion brought, much less proved against any of them, yet
have they suffered intolerable imprisonment ever since,
both by land and water ; especially that in the ship ;
where for ten days together, they (with many other gentle-
men of great rank) were kept under deck, without liberty
to breathe in the common air, or to ease nature, except at
the courtesie of the rude sailors, which oftentimes was
denied them : in which condition they were more like
gally-slaves than free-born subjects, and men of such
(quality and condition ; and had they been so indeed,
STERNE. 481
some migbt have had their wills, who were bargaining
with the merchants to sell them to Algiers, or as bad a
place, as has been since notoriously known, upon no false
or fraudulent information. Besides which there are some
other circumstances, which render the usage of Dr.
Sterne, and his fellow sufferers, in a peculiar manner
barbarous and inhuman. For when they were first seized,
they were used with all possible scorn and contempt,
(Cromwell being more particularly insolent towards them),
and when one of them desired a little time to put up some
linen, Cromwell told him, that it w^as not in his com-
mission. In the villages, as they passed from Cambridge
to London, the people were called by some of their
agents to come and abuse and revile them ; they were
also led leisurely through the midst of Bartholomew-Fair;
as they passed along ; they were entertained with excla-
mations, reproaches, scorns, and curses ; and it was a
great Providence, considering the prejudice which the
people had to them, that they found no worse usage.
After their confinement, though they often petitioned to
be heard, yet they could never obtain either a trial, or their
liberty. They had been a full year under restraint in
other prisons, when they were at length, Friday, August
11, 1643, by order of the parliament, sent on board the
ship, the name of which was the Prosperous Sailor, then
lying at Wapping. As they went to Billingsgate to take
water, a fellow was like to have been committed for say-
ing, that they looked like honest men. But another of
the true stamp, looking these grave, learned divines
in the face, reviled them, saying, that they did not look
like Christians ; and prayed, that they might break their
necks as they went down the stairs to take water. This
harsh usage they found by land ; but yet they found far
worse by water. Being come on shipboard, they were
instantly put under hatches, where the decks were so low,
that they could not stand upright ; and yet were denied
stools to sit on, or so much as a burthen of straw to lie on*
VOL. VIII. T T
482 STERNE.
Into this little ease, in a small ship, they crowd no less than
80 prisoners of quality; and that they might stifle one
another, having no more breath than what they sucked
from one another's mouth, most maliciously and certainly
to a murderous intent, they stop up all the small augur-
holes, and all other inlets which might relieve them with
fresh air. An act of such horrid barbarism, that nor age,
nor story, nor rebellion can parallel ! Whilst Dr. Sterne
thus continued in durance, March 13, 1643, he was by a
warrant from the Earl of Manchester, ejected from the
mastership, and one Mr. Young substituted in his room ;
whom that Earl coming in person to the College- Chapel
put into the master's seat, and with some other Formali-
ties gave him the investiture of this headship, April 12,
1644: of which he was afterwards himself dispossessed,
November 14, 1650, for refusing the engagement. After
this Dr. Sterne was removed from the ship, but still kept
under confinement in some other prison : only when the
blessed martyred archbishop (whose chaplain he was)
suffered on Tower-hill, he was allowed to attend him on
the scaffold, and perform the last offices of piety about
him. At length having lost all he had, and suffered to
the last degree for his loyalty, he was permitted to have
his liberty. After which he lived obscurely until the
restoration.
Soon after the restoration, he was consecrated Bishop
of Carlisle, and was concerned in the Savoy Conference,
and in the revisal of the Book of Common Prayer. On
the decease of Dr. Frewen, he was translated to the
archiepiscopal see of York. He died in 1683, in the
eighty-seventh year of his age, and was buried in the
Chapel of St. Stephen in his own cathedral, where a
superb monument was afterwards erected to his memory
by his grandson, Richard Sterne, of Elvington, Esq.
Bishop Burnet censures him for being too eager to enrich
his family. But his many benefactions to Benet and
Jesus colleges, to the rebuilding of St. Paul's, London,
STIGAND. 483
and other public and charitable purposes, attest his
liberality. As an author, besides some Latin verses, in
the Genethliacon Caroli et Mariae, 1631, at the end of
Winterton's translation of the Aphorisms of Hippocrates
in 1633, on the birth of a prince in 1640, and others in
Irenodia Cantab, ob paciferum Caroli e Scotia reditum,
1641, he was one of the assistants in the publication of
Walton's Polyglott ; published a Comment on Psalm ciii.
Lond. 1649, 8vo. ; and wrote a Treatise on Logic, which
was published after his death, in 1686, 8vo., under the
title of Summa Logicee, &c. — Walker. Le Neve.
STIGAND.
The following account of Stigand is taken from Godwin :
Stigand was chaplain unto King Edward the Confessor,
and preferred by him first unto the Bishopric of the East
Saxons at Helmham 1043, and after unto Winchester
the year 1047. He was a man stout and wise enough,
but very unlearned (as in a manner all the bishops were
of those times) and unreasonably covetous. Perceiving
the king highly displeased with Piobert the Archbishop,
he thrust himself into his room, (not expecting either his
death, deprivation or other avoidance) without any
performance of usual ceremonies. And whether it
were that he mistrusted his title to Canterbury, or inex-
cusable covetousness I cannot tell ; certain it is, that he
kept Winchester also together with Canterbury, even
until a little before his death he was forced to forego them
both. Many times he was cited unto Piome about it ;
but by gifts, delays, and one means or other he drove it
off, never being able to procure his pall thence so long as
king Edward lived. William the Conqueror having slain
king Harold in the field, all England yielded presently
unto his obedience, except only Kentishmen, who follow-
ing the counsel of Stigand and Egelsin the abbot of St.
484 STIGAND.
Augustines, gathered all their forces together at Swans-
combe near Gravesend, and there attended the coming
of the king (who doubted of no such matter) every man
holding a green bough in his hand ; whereby it came to
pass that he was in the midst of them before he dreamed
of any such business toward. He was greatly amazed at
the first, till he was given to understand by Stigand, there
was no hurt meant unto him, so that he would grant
unto that country their ancient liberties, and suffer them
to be governed by their former customs and laws, called
then and till this day. Gavelkind. These things he easily
yielded unto, upon this armed intercession, and after-
w^ard very honourably performed : but he conceived so
profound a displeasure against Stigand for it, as he never
ceased till he had revenged it with the other's destruction.
A while he gave him very good countenance, calling him
father, meeting him upon the way when he understood
of his repair toward him, and affording him all kinds of
gracious and favourable usage both in words and be-
haviour : but it lasted not long. The first sign of his
hidden rancour and hatred toward him was, that he
would not suffer himself to be crowned by him, but made
choice of Aldred Archbishop of York : for which he
alleged other reasons, as that he had not yet received
his pall, &c. But the matter was, he was loth in that
action to acknowledge him for archbishop. Soon after
his coronation, he departed into Normandy carrying with
him Stigand and many English nobles, under a pretence
to do them honour : but in truth he stood in doubt lest
in his absence they should practice somewhat against
him ; and namely Stigand he knew to be a man of a
haughty spirit, subtile, rich, gracious and of great power
in his country. Presently upon his return, certain
Cardinals arrived in England, sent from the Pope as
legates to redress (as they said) certain enormities and
abuses of the English clergy. Stigand by and by per-
ceiving himself to be the mark that was especially shot
STIGAND. 485
at, hid himself a while in Scotland with Alexander
Bishop of Lincoln, and afterwards in the Isle of Ely.
At last 2)erceiving a convocation to he called at Winches-
ter, he came thither and hesought the king in regard of
his own honour, and the promise made unto him at
Swanscombe, (which was not to be offended with him or
any other for their attempt at that time) to save him
from the calamity he saw growing toward him, which he
could not impute unto any thing so probably, as his
undeserved displeasure. The king answered him with
very gentle words, that he was so far from endeavouring
to take any revenge of that or any other matter, as he
loved him, and wished he knew how to protect him from
the danger imminent : but that which was to be done at
that time, must be done by the pope's authority which he
might not countermand. So do what he could, he was
deprived of his livings by these prelates. The causes
alleged against him were these : first that he had held
Canterbury and Winchester both together (which was no
very strange thing, for Saint Oswald had long before held
Worcester with York, and St. Dunstan, Worcester with
London.) Secondly, that he had invaded the See of
Canterbury, Robert the Archbishop being yet alive unde-
prived; and lastly, that he presumed to use the pall of
his predecessor Robert, left at Canterbury, and had never
received any pall but of Pope Benedict, at what time he
stood excommunicate for simony and other like crimes.
In the same convocation many other prelates were
deprived of their promotions, as Agelmare, Bishop of
Helmham, brother unto Stigand, divers abbots and men
of meaner places. All which was done by the pro-
curement of the king, who was desirous to place his
countrymen in the rooms of the deprived for the estab-
lishment of his new gotten kingdom. Poor Stigand
being thus deprived, as though he had not yet harm
enough, was also clapt up presently into prison within
the Castle of Winchester, and very hardly used there,
T T 3
486 STILLINGFLEET.
being scarcely allowed meat enough to hold life and soul
together. That was thought to be done to force him to
confess where his treasure laj, whereof being demanded,
he protested with great oaths he had no money at all ;
hoping belike so to procure his liberty the rather, and
make himself merry with that he had laid up against
such a dear year. He died soon after of sorrow and
grief of mind, or (as others report) of voluntary famine,
17 years after he first obtained the Archbishopric, After
his death, a little key was found about bis neck, the lock
whereof being carefully sought out, shewed a note or direc-
tions of infinite treasures hid under ground in divers
places. All that the king pursed in his own coffers.
The bones of this archbishop lie entombed at this day
upon the top of the north wall of the Presbytery of the
Church of Winchester in a coffin of lead, upon the north
side whereof are written these words, Hie iacet Stigandus
Archiepiscopus. He was deprived ann. 1069, and died
within the compass of the same year.
STILLINGFLEET, EDWAKD.
This eminent divine though of a Yorkshire family was
born on the 17th of April, 1635, at Cranbourne in
Dorsetshire. His primary education he received at his
native place, and at Rmgwood in Hampshire. St. John's
College, Cambridge, had the honor of enrolling him
among their fellows in the year 1653. In the following
year he accepted the invitation of Sir Roger Burgoyne,
who wished him to reside with him at his seat at
Wroxhall, in Wanvickshire ; and in 1655, he was ap-
pointed tutor to the Hon. Francis Pierrepoint, brother of
the Marquis of Dorchester. In 1657, he returned to
Wroxhall, and was presented by his patron, Sir Roger
Burgoyne, to the living of Sutton in Bedfordshire.
Being yet a youth and every thing being in an unsettled
STILLINGFLEET. 487
state around him, he published in 1659, his Irenicum, a
Weapon Salve for the Church's Wounds, or the Divine
Right of particular forms of Church Government dis-
cussed and examined according to the principles of the
Law of Nature ; the positive laws of God ; the practice
of the Apostles ; and the primitive Church ; and the
judgment of reformed Divines, whereby a foundation is
laid for the Church's peace, and the accommodation of
our present differences.
Mr. Catermole in the short biography with which he
prefaces his extracts from Bishop Stillingfleet's writings,
and which, like all his other biographies, is written with
much discernment and sound judgment, observes that
this was one of the many fruitless attempts, to effect
that proposed union, which, in the language of those
times, has already been referred to under the term
" comprehension ; " the effusion of a young and generous
mind, little acquainted with men, proposing to itself, by
recommending liberal concessions, to remove those dif-
ferences, the sight of which filled him with pain. With
the view of facilitating the admittance of Nonconformists
into the Church, the claims of all religious communities
to an inprescriptible right, derived from divine authority,
were to be broken down ; and no other conditions of
communion imposed than such as Scripture expressly
requires.
This treatise was admired by all for its learning and
ingenuity, and by many for its liberal views ; but it did
not convince ; and its author himself saw reason, after-
wards, to repudiate the principle which it advances. He
apologized for it, in more than one of his later publica-
tions, as designed indeed to serve the Church of
England, but as containing things which ought in
justice to be ascribed to the writer's " youth, and want of
consideration.
While diligently performing his duty as a country
pastor, he composed his second work, printed in 1662*
488 STILLINGFLEET.
with the title of " Origines Sacrse; or a ratiooal Account
of the Christian Faith, as to the truth and divine
authority of the Scriptures, and the matters therein con-
contained," 4to. This is a performance of extensive and
accurate learning, in a perspicuous style and method,
and has always been esteemed one of the best defences of
the Christian religion.
For the following brief account of the work w^e
are again indebted to Mr. Catermole. It consists of
three books. The first is directed against the alleged
irreconcileableness of the chronology of Scripture, with
that of the learned Pagan nations ; and demonstrates
that, as far as the heathen accounts of time differ
from the Scriptural, they are unworthy of credit. In
the second, the author undertakes to refute the pre-
tence that faith in Scripture is inconsistent with reason ;
with which view he states, on rational grounds, the claims
to credibility of Moses and the prophets, our Saviour and
His apostles, who through successive ages were employed
in revealing the mind of God to the world. The third
regards the pretended sufficiency of that explanation of
the origin of things which may be drawn from philosophy
independent of revelation ; and here the truths them-
selves revealed in Scripture are insisted on, and the
fallacy of those opinions and principles demonstrated,
which appeared to be contradictory to any of them.
When it is remembered that this work was completed be-
fore the author had entered his twenty- eigth year, it will
appear to be a marvellous production. Soon after its
publication, he attended the visitation of his diocesan
the celebrated Bishop Sanderson, who, hearing his name,
approached him and enquired whether he Vvas any re-
lation of the very learned divine who was the author of
the Origines Sacrse. The venerable prelate could scarcely
be persuaded that in the young man before him he
saw the author of a work so distinguished by extent of
knowledge and ripeness of understanding.
STILLINGFLEET. 489
The reputation he had acquired procured for him the
commission of Dr. Henchman, Bishop of London, to
draw up a vindication of Archbishop Laud's conference
with Fisher the Jesuit, to which a reply had appeared.
The title of his work was, "A Rational account of the
grounds of the Protestant Religion," 1664, foL, and it was
pronounced by Dr. Tillotson fully answerable to this
appellation. He was soon after elected preacher at the Rolls
Chapel ; and becoming thereby personally known in the
metropolis, he was presented, by the Earl of Southampton,
in 1665, to the living of St. Andrew's, Holborn, and was
likewise appointed lecturer at the temple. In 1668, he
took the degree of doctor in divinity, on which occasion
he kept an act, and greatly distinguished himself by his
fluency in the Latin language, and his logical acuteness.
Various other preferments were successively conferred
upon him, among which was that of canon- residentiary of
St. Paul's, on the nomination of Charles II., to whom he
had for some time been chaplain. This was followed by the
Archdeaconry of London, and, in 1678, by the Deanery
of St. Paul's, the last being the highest promotion he
attained during that reign.
During the following years he published a volume of
sermons, of which one, being on The Reason of Christ's
Suffering for us, was attacked by the Socinians. Stilling
fleet vindicated the orthodox doctrine, in a separate treatise,
and followed this up by several other publications relating to
the controversy with that sect. His defence of Laud
remained hitherto unnoticed by the Romanists ; but, by
their conduct with regard to other questions, they pro-
voked him to more serious efforts against them. He
began by his celebrated Discourse concerning the Idolatry
Fanaticism, and Divisions, of the Church of Rome This
he followed up by other tracts ; as that against Mr. Cressy,
author of the Ecclesiastical History, in which he exposes
the unsoundness of the mystical divines of that com-
munion ; and one in reply to Dr. Geddon, who had
490 STILLINGFLEET.
undertaken to refute the charge of idolatry, brought
against his Church.
It may not be undesirable, at the present time, when
this accusation is regarded by so many lukewarm Pro-
testants as uncharitable and unfounded, to direct the less
informed reader where to lind this whole matter discussed
with the learning and ability it demands. Geddon
asserted, that in accusing the Romish Church of idolatry,
Stillingfleet dissented from the opinions of his own.
This assertion the dean refutes, from the Homilies, from
the Liturgy and Injunctions of Edward the Sixth, from
Cranmer's Articles of Visitation, from the Injunctions
and other monuments of Elizabeth, and from the
writings of Whitgift, Bancroft, Bishop Montagu, and
others. He then considers the nature and species of
idolatry ; and, comparing them with the worship used
by the Roman Catholics infers, that in their worship of
the Host, of saints, relics, images, and especially of the
cross, they are certainly guilty of that sin. Other
labours of his indefatigable pen followed, in the same
strain ; in one or other of which, every corrupt portion of
the Popish system was, in its turn, handled with such
vigour and effect, that no other controversial books were
80 much read and valued as Stillingfleet's. In fact, con-
troversy, and in particular the Romish controversy, was
his peculiar province. The vastness and variety of his
polemic labours, continued through the reigns of Charles
the Second and James the Second, are truly astonishing.
He was looked up to by the members of the Church of
England in the light of her most powerful, and, as they
believed, her invincible champion. The writer of his
Life informs us, that on account of his zeal against
Popery and his convincing refutations of it, " he received
several threats, and more than once had notice of bar-
barous designs against him." He proceeded undaun-
tedly, notwithstanding, in the strenuous discharge of
what he deemed his duty ; rather animated than dis-
STILLINGFLEET. 491
couraged by the favour which the Romish sect received
at court.
A sermon which he preached about the time of the
Popish plot, in which his object was to unite the Dissen-
ters in the common cause, by persuading them to quit
their separation from the estabhshed Church, involved him
in a controversy with Baxter, Owen, and others of that
party, who were not likely to concur in his position, that
" since, according to the judgment of divers among them-
selves, a conformity to our church's worship was not
unlawful, by consequence their separation must be sinful
and dangerous." Their strictures upon his sermon drew
from him a reply, entitled, " The Unreasonableness of
Separation : or an impartial Account of the History,
Nature, and Pleas of the present Separation from the
Communion' of the Church of England," 1681 and 1683.
The extent of learning and powers of investigation
possessed by this eminent divine were farther manifested
by two publications, the first of which was written on
occasion of the impeachment of the Earl of Danby, when
a discussion arose, whether bishops ought to be permitted
to vote at that trial. He thereupon wrote a treatise on
" The Jurisdiction of Bishops in capital Cases," in which
he maintained the affirmative of the question by argu-
ments which proved him to be extraordinarily versed in
parliamentary history, and common and statute law.
The second was a work published in 1685, entitled
" Origines Britannicse, or the Antiquities of the British
Churches," fol. ; a performance of wide and profound
research, giving a view of the origin and progress of
Christian Churches in Britain, from the first introduction
of Christianity in the island, to the conversion of the
Saxons. It is however to be observed, that Dr. Stilling-
fleet was not the first who exercised himself in enquiries
on this topic, and that much of the ground had been
cleared by the learned Archbishop Usher, in his work
" De Ecclesiarum Britannicarum Primordiis." When
4^ STILLINGFLEET.
King James had instituted an ecclesiastical commission,
Stillingfleet, who had long been prolocutor of the Lower
House of Convocation, was summoned to appear before
it ; on which occasion he drew up a " Discourse con-
cerning the Illegality of the Ecclesiastical Commission,
in answer to the Vindication and Defence of it ; not
published however, till 1089.
At the revolution, the merits of this eminent clergy-
man towards the Church of England were recognized by
his promotion to the episcopal bench as Bishop of Wor-
cester, to which see he was consecrated in October,
1694. In this station he zealously engaged in the
dischage of his professional duties, instructing and
admonishing his clergy in several learned charges,
which were printed, correcting abuses in his courts,
and defending the rights of his order by speeches in
parliament. On the death of Archbishop Tillotson, in
1694, there was an intention of advancing him to the
See of Canterbury, the Queen being very desirous of
that measure, through veneration for his character and
attainments ; but, according to Bishop Burnet, the
Whigs opposed it from the apprehension " that both
his notions and his temper were too high." The
Socinians and Unitarians being at the time assiduous
in propagating and defending their opinions, the Bishop
of Worcester thought it his duty to appear again as an
asserter of orthodoxy : he accordingly reprinted his
" Discourse concerning the True Reason of the Suffering
of Christ ; " and afterwards published a *' Vindication
of the Trinity, with an Answer to the late Objections
against it from Scripture, Antiquity, and Reason." In
this last piece he was induced to make some animadver-
sions on Locke's Essay on the Human Understanding,
conceiving that the definition of substance, and the notion
of ideas, contained in that celebrated work, were unfavour-
able to the doctrine of the Trinity. Locke was the idol
of the Metaphysicians during the last century, and it
STILLINGFLEET. 493
was then the fashion of those who read the Philosopher
without understanding him, as well as of those who
Bincerely embraced his system, to represent the Bishop as
having been defeated by the philosopher in the contro-
versy which ensued. In the present day, by most
thinking persons the bishop is regarded as right and the
philosopher in error.
Bishop Stillingfleet's constitution, though naturally
strong, gave way to repeated attacks of the gout, fostered
by his studious sedentary life, and he died on March 27th,
1699, having nearly completed his 64th year.
The principal works of Stillingfleet are : — Irenicum ;
A Weapon Salve for the Church's Wounds, 4to, 1659 ;
Origines Sacree, or a Eational Account of the Christian
Faith, as to the Truth and Divine Authority of the Scrip-
tures, &c. 4to, 1662 ; A Rational Account of the
Grounds of the Protestant Religion, being a Vindication
of the Lord Archbishop of Canterbury's Relation of a
Conference between him and John Fisher, &c. fol., 1664;
Tracts in Reply to Strictures on the ' Vindication,' &c. ;
Six Sermons, fol., 1669 ; A Discourse concerning the true
Reason of the Sufferings of Christ, fol., 1669, a second
part afterwards appeared ; A Discourse concerning the
Idolatry practised in the Church of Rome, &c., 8vo,
1671 ; Answer to several Treatises, occasioned by that
work, 8vo, 1673 ; Conferences between a Romish Priest,
a Fanatic Chaplain, and a Divine of the Church of Eng-
land, concerning Idolatry, &c. 8vo, 1679 ; Answers to
some Papers lately printed, concerning the Authority of
the Catholic Church in Matters of Faith, &c. 4to. 1686.
The papers referred to in this tract were said to have
been written by Charles the Second. Dryden, recently a
servile convert to Popery, wTote a defence of them, to
which Stilhngfleet replied.
The Doctrine of the Trinity and Transubstantiation
compared, 4to, 1686.
Numerous other treatises relating to this controversy,
VOL. VIII. u u
4 94 STONHOUSE.
were published by him, about this time, in rapid
succession.
The Council of Trent examined, and disproved by
Catholic Tradition, &c. 4to, 1688; The Unreasonable-
ness of Separation, &c, 4to, 1681 ; The grand Question
concerning the Bishops' Right to vote in Parliament, in
Cases capital, &c. Svo, 1 680 ; Origines Britannicae, or the
Antiquities of the British Churches, fol., 1685 ; A Dis-
course concerning the Illegality of the Ecclesiastical
Commission, &c. 1689 ; Discourse in Vindication of the
Trinity, &c. 1696.
This was a defence of his ' Discourse on the Sufferings
of Christ ' — the controversy occasioned by that publica-
tion having been revived by the appearance of a new
edition. Several other tracts were also put forth by him
against the Socinians.
Correspondence with Mr. Locke, 1697, 1698; Eccle-
siastical Cases, 1698 ; Sermons on some of the principal
Doctrines of the Christian Religion, 8vo, 1696.
Many other tracts (some of them sent forth, in the
first instance, anonymously) were included in his works,
published by his son, in six volumes, in folio, 1710.
The same editor likewise gave to the public. Miscellane-
ous Discourses, 1735. — Goodwins Life, 1710. Cattermole,
STONHOUSE, SIR JAMES.
Sir James Stonhouse was born in 1716 at Tubney, near
Abingdon in Berkshire. He was a Wykehamist, and pro-
ceeded from Winchester to St. Jobn's College, Oxford,
where he took his M.B. degree in 1742, and M.D. in
1745. He rose to eminence as a physician, first in the
ancient city of Coventry, and afterwards at Northampton.
He succeeded to a baronetcy late in life, by the death of
his collatual relation, Sir James Stonhouse, of Radley.
After he had practiced as a physician at Northampton
STRATFORD. 495
for twenty years, having laboured in the cause of virtue
and reUgion and having succeeded, not without much
opposition, in estabUshing an infirmary, he determined to
seek holy orders in the Church of England, and the
Bishop of Hereford acceded to his proposal. In 1764,
he was presented to the living of Little Cheverell, and
in 1779, to that of Great Cheverell, where he became
very pojDular as a preacher. He died in 1795. Among
other ways of doing good, he was convinced that the dis-
persion of plain and familiar tracts on important subjects
was one of the most important ; and he accordingly wrote
several of these, some of which were adopted by the
Society for Promoting Christian Knowledge. His cor-
respondence was published in 1805, 2 vols. r2mo, with
the title, Letters from the Rev. Job Orton and the Rev.
Sir James Stonhouse, &c. — Orton s Letters. Gent. Mag.
STEATFORD, NICHOLAS.
Nicholas Steatford was born at Hemel Hempstead, in
Hertfordshire, in 1683, and was a fellow of Trinity
College, Oxford. He was Warden of Manchester, and in
1673, Dean of St. Asaph. In 1689, he was consecrated
Bishop of Chester. He died in 1707. Besides some
occasional sermons, and a charge to his clergy, his works
were chiefly levelled at the doctrines of Popery, in which
controversy he published. Discourse, concerning the
necessity of Reformation, with respect to the Errors and
Corruptions of the Church of Rome ; Discourse on the
Pope's Supremacy, in answer to Dr. Godden ; The Peo-
ple's Right to read the Holy Scriptures asserted ; The
Lay-Christian's Obligation to read the Holy Scriptures ;
and, Examination of Bellarmin's fourteenth note con-
cerning the Unhappy End of the Church's Enemies, &c.
He was one of the first and most zealous promoters of
the Societies estabhshed in the beginning of the last
496 STRYPE.
century for the reformations of manners. For an account
of which see the Life of Bishop Beveridge. — Wood.
Nicolsons Letters.
STEYPE, JOHN.
To this venerable compiler, reference has been con-
tinually made in these volumes, and in our Lives of
the Reformers and our historical notices of the refor-
mation copious extracts have been made from his works
The history of his happy peaceful life is soon told.
He was born in the parish of Stepney in 1643, and
having been educated at St. Paul's School, London,
removed in 1662, to Jesus College, Cambridge. In
1669, he was nominated to the perpetual Curacy of
Theydon Boys in Essex, but he held it only for a few
months, having been appointed to Low Leyton in the
same county, a living which he possessed till the time
of his death. Soon after he came to reside at
Low-Ley ton, he obtained access to the valuable manu-
scripts of Sir Michael Hickes, knight, once of Ruck-
holt's in this parish, and secretary to William Lord
Burleigh, and began from them, some of those
collections which he afterwards published. It appears
however, that he extended his inquiries much further^
and procured access to every repository where records
of any kind were kept ; made numerous and indeed,
voluminous transcripts, and employed many years in
comparing, collating, and verifying facts, before he
published anything. At the same time he carried on
an extensive correspondence with Archbishop Wake,
and the Bishops Atterbury, Burnet, Nicolson, and other
eminent clergymen or laymen, who had a taste for the
same researches as himself. Towards his latter days,
he had the sinecure of Terring, in Sussex, given him
by Archbishop Tenison, and was lecturer of Hackney»
SUAREZ. 497
till 1724, when he resigned that lecture. When he
became old and infirm, he resided at Hackney with Mr.
Harris apothecary, who had married his granddaughter,
and there he, died Dec. 11, 1737, at the very advanced
age of ninety four, one instance at least, that the most
indefatigable literary labour is not inconsistent with
health.
His publications were: — The second volume of Dr.
John Lightfoot's works, 1684, fol. ; Life of Archbishop
Cranmer, 1694, fol. ; The Life of Sir Thomas Smith,
1698, 8vo ; Lessons for Youth and Old Age, 1699,
12mo ; The Life of John Elmer, Bishop of London,
1701, 8vo; The Life of Sir John Cheke, 1705, 8vo;
Annals of the Reformation, 4 vols; vol. 1. 1709, (re-
printed 1725; vol. 2. 1725; vol. 3. 1728; vol. IV.
1731, ; Life of Archbishop Grindal, J 710, fol. : Life and
Letters of Archbishop Parker, 1711, fol; Life of Arch-
bishop Whitgift, 1718, folio: An accurate edition of
Stow's Survey of London, 1720, 2 vols, folio, for which
he was eighteen years collecting materials: Ecclesias-
tical Memorials, 1721, 3 vols. fol. ; He also published
a sermon at the assizes at Hertford, July 8, 1689; and
some other single sermons, in' 1695, 1699, 1707, 1711,
1724. He kept an exact diary of his own life, which
was once in the possession of Mr. Harris ; and six
volumes of his literary correspondence, were lately in
the possession of the Rev. Mr. Knight of Milton, in
Cambridgeshire. The materials for many of his works,
part of the Lansdowne library, are now in the British
Museum. A complete edition of Strype's works has
been published by the University of Oxford, with a
valuable index in two volumes. — Biog. Brit, hysoris
Environs.
SUAREZ, FRANCIS.
Fr.\ncis Suarez, a Spanish Jesuit, from whose works,
u u 3
498 SUTCLIFFE.
the most pernicious immoralities, of that sect can h6
extracted, was born at Granada, in 1548, and was
educated at Salamanca. He filled several professorships
of his order, and was so voluminous a writer, that his
works extended to twenty-three volumes folio. He died
in 1615. The Jesuits consider Suarez as the greatest
and best scholastic divine their order has produced, and
lavish the highest encomiums upon him. He was the
principal author of the system of Congruism, which is
at bottom only that of Molina. Father Noel, a French
Jesuit, made an abridgment, of the works of this
commentator, which was published at Geneva, in
1732, fol.
SUICEE, JOHN CASPAR.
This learned divine to whose Thesaurus the student
of divinity is so deeply indebted, and which supplies
the place of a Patristic library, was born in 1620, at
Zurich, in Switzerland. He studied at Montauban, and
having first acted as pastor to a congregation of the
Eeformed Church, he became in 1660, professor of
Hebrew and Greek in the university of his native town.
He devoted himself to the study of the Greek Fathers.
He died in 1684. His principal work is that to which
allusion has been made, and is entitled, Thesaurus
Ecclesiasticus e Patribus Graecis, ordine Alphabetico,
exhibens qusecunque Phrases, Eitus, Dogmata, Hsereses.
et hujusmodi alia hue spectant, Amsterdam, 1682,
2 vols. fol. ; best edition, Amsterdam, 1728, 2 vols. fol.
with a supplement by his son. This work is said
to have been the fruit of twenty years' labour. He
also wrote a work on the Nicene Creed ; a Greek
Syntax; and a Greek and Latin Lexicon. — Moreri.
SUTCLIFFE, MATTHEW.
Of the year or place of Sutcliffe's birth, there is no
SUTCLIFFE. 499^
account. It is only known, that he was educated at
Trinity College, Cambridge, and in 1586 he was made
Archdeacon of Taunton and in 1588, Dean of Exeter.
He projected a college of polemical divines to be
employed in opposing the doctrines of Papists and
" Pelagianizing Arminians," and others, that draw
towards Popery and Babylonian slavery, &c." Prince
Henry was a zealous friend to it : the king consented
to be deemed the founder ; called the college after his
own name, " King James's College, at Chelsea;" endowed
it with the reversion of certain lands at Chelsea, which
were fixed upon for its site ; laid the first stone of the
building ; gave timber out of Windsor Forest ; issued
his royal letters to encourage his subjects throughout
the kingdom to contribute towards the completion of
the structure ; and, as a permanent endowment, pro-
cured an act of parliament to enable the college to
raise an annual rent, by supplying the city of London
with water from the river Lea. It appears by the
charter of incorporation, dated May 8, 1010, that the
college consisted of a provost and twenty fellows, eighteen
of whom were required to be in holy orders ; the other
two, who might be either laymen or divines, were to be
employed in writing the annals of their times. Sutcliffe
himself was the first provost; Camden and Haywood
the first historians ; and among the fellows we find the
well-known names of Overall, Morton, Field, Abbot,
Howson, Spencer, Boys. &c.
Sutcliffe devoted his time and property to this great
work, but after his death, which occurred in 1629, the
undertaking failed. The chief of his works are: — A
Treatise of Ecclesiastical Discipline ; De Presbyterio,
ejusque nova in Ecclesia Christiana Politeia ; De Tnrco-
Papismo, or, on the Resemblance between Mahometanism
and Popery; De Purgatorio, adversus Bellarminum;
De Versa Christi Ecclesia; De Missa, adversus Bellar-
minum; The laws of Armes; Examination of Cartr
500 SYNESIUS. ^
Wright's Apology, 1596, 4to; and many other works^
enumerated in the Bodleian catalogue, of the controversial
kind, against Bellarmine, Parsons, Grant, and other
Popish propagandists. — Fuller, hyson. Faulkner s History
of Chelsea.
SYNESIUS.
Synesius was born at Cyrene, in Africa, at the close
of the fourth century. Under Hypatia, the female
philosopher of the Platonic School of Alexandria, and
under the eminent mathematicians Theon, Pappus and
Hero, he received that education in philosophy for
which more than for his Christianity he was celebrated.
He became distinguished for his learning as much as
for his noble birth. The Church of England has for
more than a century and a half, complained of the
unworthy motives which have frequently influenced the
ministers of the Crown, in forcing unfit or unworthy
persons into the episcopal sees. The abuse of power
is always to be lamented, and judicious reforms to
guard against the despotism which is part of the corrup-
tion of the human heart, are to be desired. But no
reform will prevent the occurence of abuses under any
system. And the reader of ecclesiastical history will
not fail to remember how bad were frequently the epis-
copal appointments, when they were the results of popular
election under ecclesiastical influence. This was the
case with Synesius; he was certainly a heretic and
scarcely a believer in Christianity, yet a bishopric was
forced upon him, even when he was not yet in holy
orders.
About the year 420, the people of Ptolemais applied
to Theophilus of Alexandria for a bishop, and Synesius
was appointed and consecrated, though he declared,
that he would not renounce his philosophical pursuits,
SYNGE. 501
that he believed, that the souls of men existed before
their bodies, that the world would never end, and that
there would be no resurrection of the body. Theophilus
overruled these objections to the confirmation of the
bishop elect, maintaining that a man whose life and
manners were in every respect so exemplary could not
long be a bishop, without being enlightened with
heavenly truth. He is said to have become orthodox
in his late years, and it is certain that being a married
man and living in his episcopal palace, with his wife,
he so ordered his family as to render it a model to
his diocese which, in an age when the celibacy of the
clergy though not insisted upon, was growing into
fashion, was very advantageous. The year of his
death is not known. There are extant of Synesius,
several writings on different topics, and 155 epistles,
all in Greek. One of these is, An Oration concerning
Government, or the Art of Reigning, pronounced before
Arcadius when he was deputy from Gyrene. A singular
and ingenious piece of his, is entitled, The praise of
Baldness, in which, he has enlivened that apparently
barren subject with many amusing remarks and images.
He wTote, Homilies which are much commended ; and
Ten Hymns, formed of a most singular mixture of
Christian truths, poetic images, and new Platonic
dreams. The best edition of his whole works is that
of Petau, Greek and Latin, fol. Paris, 1612. — Dupin.
Cave.
SYNGE, EDWARD.
Of this prelate, it is to be remarked, that he belonged
to an ancient family, to which the name of Synge
(sing) was given, by Henry VIII. The ancestor of
the bishop was a chorister, of Rochester Cathedral, and
on the occasion of Henry Vlll.th's attending the service
502 SYNGE.
of that cathedral, the chorister sang so well, that his
majesty was pleased to direct that he should henceforth
bear the name of Synge. It is presumed, that the
chorister was more skilled in music, than in orthography
and the ancient name was retained, when the family
became eminent. Edward Synge was the son of a bishop,
the nephew of a bishop, and the father of two bishops.
He was the second and youngest son of Edward, Bishop
of Cork, and was born April 5, 1659, at Inishonane, a
village about ten miles from Cork. His father was,
at that time, vicar of the place, and had boldly dared to
use "the liturgy, during the time of the usurpation,
notwithstanding the severe prohibition of the dominant
dissenting faction to the contrary. From the school
at Cork, Edward Synge went to Christ Church Oxford,
where he graduated, he then repaired to the University
of Dublin, where he finished his studies. After offici-
aiing as a parish priest for twenty years, at Cork, he
became Chancellor of St. Patrick's, Dublin, with which
situation he held the living of St. Werburgh's, in that
city. In ] 714, he was made Bishop of Raphoe ; and
in 1716, he was translated from thence to the Arch-
bishopric of Tuam.
Very soon after his translation, he voluntarily and
generously gave up the quarter-archiepiscopal parts,
which his predecessors had enjoyed for a long time.
These were originally that portion of oblations, which,
before the institution of parishes, was reserved to the
bishop for his maintenance ; the other three parts being
employed for the support of the inferior clergy, the
repairing fabrics of churches, and the sustenance of
the poor. After the institution of parishes, the tithes
were distributed for a time in the same way. But when
bishoprics came to be endowed with lands and other,
firm possessions, then the bishops, to encourage a
quick foundation of churches, and to establish a better
provision for the resident clergy, tacitly receded from
SYNGE. 503
their quarter part. This portion the Archbishop of
Tuam, and his suffragan bishops, were originally entitled
to, as well as the rest, in their respective bishoprics,
to make up a sufficient revenue for the support of the
dignity of their places. At the Reformation, the Conaught
clergy became more poorly provided for than in any other
part of the kingdom which was partly occasioned
by lay-impropriations, partly for want of a settled form
of tithing, and partly by the quarter-episcopals, which
gave the bishops, a fourth part of the tithes of most
of the parishes in their dioceses ; and that, with the
impropriator's right to two parts, left the clergy but a
fourth, a poor and miserable maintenance. The bishops
of that province were not much better provided for, and
without the quarter-episcopals would have been in as
mean a condition as the rest of the clergy. The Arch-
bishopric of Tuam, for instance, was reduced to £160 per
annum.
In 1836, the then Archbishop of Tuam, jointly with
the Bishops of Elphin, Clonfert, and Killala, petitioned
King Charles I. to grant them such lands as they
could by good proof, or strong probability, shew to
have belonged to their sees : or which they had an
equitable right to ; and that were withheld from them
by unjust pretences, to the end they might be enabled
to maintain themselves with their own lands, without
the episcopal quarter-part of tithes, any great addition
of charge to the king, or the plurality of commendams.
This petition, through the hearty concurrence of the
Lord Deputy Wentworth, met with a favourable recep-
tion. But the ensuing rebellion, in 1641, hindered the
final and happy settlement of that affair.
Good Archbishop Synge, at the meeting of the next
parliament after his consecration, took care to have an
act passed, in 1717, for divesting his see for ever of the
said quarter-episcopal part, and for settling the same
on such rectors, vicars, or curates, as do personally dis-
504 TANNER.
charge the respective cures within the dioceses of Tuam
and Enaghdune. He also procured a clause in that act,
to enable him to demise a share of the demesne lands
of the archbishopric, in the same manner as he by law
could demise other lands, not demesne, belonging thereto,
at the rent of three-fourths of the full yearly value.
He died in 1741. Several of his tracts are circulated
by the Society for promoting Christian Knowledge. They
have been published in four volumes, 12 mo.
TANNER, THOMAS.
Thomas Tanner was born in 1674, at Market Lavington,
in Wiltshire. He entered at Queen's College, Oxford, in
1689, and became first a chaplain and then a fellow of All
Souls. In 1701, he was Rector of Thorpe, and in 1721,
was made an archdeacon in the diocese of Norwich. In
1713, he obtained a prebend in the Cathedral of Ely,
which he resigned on being appointed to a canonry of
Christ Church, in 1723. He was elected prolocutor of
the Convocation of 1727, and was consecrated Bishop
of St. Asaph, in 1732. He died in 1735. The work
which first brought him into notice was his Notitia
Monastica, or a short account of the Religious Houses
in England and Wales which was published in 1695.
He also ipublished a second edition of Wood's Athense
Oxonienses, much corrected and enlarged, with the
addition of more than 500 new Lives from the author's
Original Manuscript, London, 1721, 2 vols. fol.
Wood, on his death-bed had made a present to
Tanner, then a fellow of All Souls', of his papers, con-
taining a continuation of his work. Dr. Tanner left
ready for the press a large work, founded on his Notitia,
bearing the following title, Notitia Monastica, or, an
Account of all the Abbies, Priories, and Houses of
Friers, heretofore in England and Wales, and also of
TAULER. 505
all the Colleges and Hospitals founded before 1540.
This was published by his brother, the Rev. John Tanner,
London, 1744, fol. A third edition, considerably im-
proved by the Rev. James Nasmith, was published at
Cambridge, in 1787, fol.
Bishop Tanner had likewise prepared for the press
Bibliotheca Britannico-Hibernica ; sive de Scriptoribus
qui in Anglia, Scotia, et Hibernia, ad Saeculi XVIL
initium floruerunt, literarum ordine,. juxta familiarum
nomina, dispositis, Commentarius. This work, the fruit
(with the former) of forty years application, was pub-
lished in 1748, fol. under the care of Dr. David Wilkins,
who prefixed a long and learned preface. Bishop Tanner
was a member of the Society of Antiquarians. — Wood.
Biog. Brit.
TAULEE, OR TAULERUS.
John Tauler, or Taulerus, was a native, either of
Cologne or of Strasbourg, and was born about the year
1294. He was a Dominican monk, and became a
popular preacher. He flourished at a period, when the
credit and influence of the scholastic system, was
declining ; and, when a disposition to mysticism arose
out of a feeling of disgust for the unmeaning verbal
disputes of the schools, mysticism was preached with
ardour by John Tauler, who acquired the title of
the Illuminated Doctor. He died at Strasbourg in
1361. The celebrated work entitled Theologia Germa-
nica, which was admired by Dr. Henry More, and
was translated, into German, first, by Luther, and
then by Ardnt, has been attributed to Tauler. But
this can hardly be correct, for Tauler is in that
work referred to as an authority. The first edition of
his sermons appeared at Leipsic, 1498, 4to. This
edition was followed by another at Augsburg, 1508, fol.,
VOL. VIII. X X
506 TAUSEN.
and a more complete one at Basle, 1521, fol. A trans-
lation of these sermons, into the dialect of Lower
Germany, was published at Halberstadt, in 1523, fol.
and another into High German by P. J. Spener, at
Nuremburg, 1688, 4to. A new edition in modern High
German was published at Frankfort on the Maine, in
3 vols. 8vo, 1825. His Nachfolgung des armen Lebens
Christi, was first printed at Frankfort in 1621. The
most recent edition is that by Schlosser, Frankfort,
1833. A collection of all the treatises of Tauler, was
commenced in 1823, at Lucerne, by N. Casseder. —
Tennemann. Biog. Universelle.
TAUSEN, OH TAGESEN, JOHN.
John Tausen or Tagesen, was born at Birkendi in the
Island of Funen, in 1494. He was educated at Aarhuus,
and Odensa. Becoming a monk, he entered into a con-
vent of the order of St. John of Jerusalem at Antwors-
kow. Having obtained leave to travel, he visited Lou-
vain and Cologne, where he became acquainted with
the writings of Luther. Notwithstanding a prohibition
from his prior, he afterwards visited Wittemberg, and
formed an acquaintance with Melanchthon. On his
return to his native country, he delivered lectures in
theology in the University of Copenhagen, and in 1524,
avowed himself a disciple of Luther. His course of
conduct naturally gave offence to his former friends,
especially the monks, and having been expelled from
one convent he was imprisoned in another. But he
continued to preach what he believed to be the truth,
and after undergoing some hardships, he was in 1526,
appointed chaplain to Frederick I., King of Denmark,
and gathered a large congregation at Wiborg. Here,
to protect themselves from the violence of the papists,
Ijis followers were obliged to go to church armed.
TAYLOR. 5 07
He was appointed to the Church of St. Nicholas at
Copenhagen in 1529, where he remained till 1537,
preaching the doctrines of the Reformation and defending
them against the attacks of the Papists. In 1537, he
was appointed theological professor at Roeskilde, and in
1542, he was made Bishop of Ripen. He died in 1561.
He published several theological treatises, and some
Danish Hymns, besides a Danish translation of the
Psalms. He is sometimes called the Danish Luther. —
Biog. Universelle.
TAYLOR, JEREMY.
This eminent divine, who is sometimes called the
Shakspeare of theology, was a lineal descendant of the
illustrious martyr whose life is given in the succeeding
article. He was born in Trinity Parish, Cambridge, on
the 15th of August, 1613. His father was a barber ;
but a barber in those days practised also in surgery and
pharmacy, and took a higher position in society than
that which is now assigned to the trade. This is men-
tioned not to detract from the merit of Jeremy Taylor in
raising himself from a low to a high station in life, but
to account for the fact asserted by himself, that his
father was " reasonably learned," and that *' he solely
grounded his children in grammar and the mathe-
matics."
From the study of his father, Jeremy Taylor passed
into the lecture room of Caius College, of which he
was a sizar, and where he graduated in 1631. Shortly
after his becoming master of arts, in 1633, having
already been admitted into holy orders, he was employed
by one Risden, who had been, according to the acade-
mical habits of the time, his chamber-fellow, and who was
now lecturer in St, Paul's Cathedral, to supply his place
for a short time in that pulpit, where his graceful person
508 TAYLOR.
and elocution, together with the varied richness of his
style and argument, and, perhaps, tlie singularity of a
theological lecturer of twenty years of age, very soon
obtained him friends and admirers. He was spoken of
in high terms to Laud, who had then recently left the
See of London for that of Canterbury.
He sent for Taylor to preach before him at Lambeth,
and made use of the influence he possessed as visitor
of All Souls College, Oxford, to obtain for him a fellow-
ship in that house. The proceeding appears to have
been irregular, and as such, was opposed by the warden,
the celebrated Sheldon, but the great majority of the
fellows co-operated with the archbishop, and felt them-
selves honoured by admitting into their society a young
man who, if not " bene natus," was more than " medio-
criter doctus."
He was soon after appointed chaplain to Charles
L, having been already made chaplain to Archbishop
Laud, and in 1638, he was presented by Bishop Juxon to
the Rectory of Uppingham, in Rutlandshire. During
this time he is said by Wood to have first become the
object of a suspicion, which, however undeserved, con-
tinued through life to haunt him, of a concealed attach-
ment to the Romish communion. Such a report was
almost sure to be raised at the expense of any man
whom Laud esteemed and promoted. And if Taylor
had already adopted his ascetic notions of piety, his
profound veneration for antiquity, and his attachment
to the picturesque and poetical features of religion, he
would be only the more likely to incur a charge which
in a more advanced period of his life, and while con-
tending against the errors of Popery, he solemnly
declared to have been always unfounded and slanderous.
Being a young man, and also unsuspicious, he seems
at this time to have lived on terms of intimacy with
Christopher Davenport, a wily Franciscan, who assumed
the title of Francis a Sancta Clara. He was a learned
TAYLOR. 509
man, and having been unable to refute the arguments
of young Taylor, sought to damage his character by
representing him as being inclined to apostatize to
Popery. Doubtless in those days as in these the Papists
had agents in the Church of England, whose business
it was to lead astray the ignorant, and to misrepresent
and malign those who were true and consistent members
of the Church of England, especially if they were of a
generous disposition and liberal character.
At Uppingham he continued to reside until 1642. In
May, 1639, he married Phoebe Landisdale, orLangsdale,
by whom he had four sons and three daughters. In
1642, he produced his Episcopacy Asserted against the
Acephali and Aerians New and Old, which was pub-
lished at Oxford by the king's command. This is dedi-
cated to Sir Christopher Hatton, afterwards Lord Hatton
of Kirkby, whose son he afterwards assisted in preparing
an edition of the Psalms, according to the authorized
version, which appeared in 1644, entitled. The Psalter
of David, with Titles and Collects according to the
matter of each Psalm, by the Right Hon. Christopher
Hatton.
The outrageous proceedings of the Presbyterian party
had already produced a considerable revulsion of the
national feeling in favour of Episcopacy, and Taylor took
high ground in his " Episcopacy asserted." We may
quote the following passage from his Introduction: —
" Antichrist must come at last, and the great apostasy
foretold must be, and this not without means proportion-
able to the production of so great declensions of Christi-
anity. ' When ye hear of wars and rumours of wars, be
not afraid,' says our blessed Saviour, ' the end is not yet'
It is not war that will do ' this great work of destruction ;'
for then it might have been done long ere now. What
then will do it ? We shall know when we see it. In
the meantime, when we shall find a new device, of which,
indeed, the platform was laid, in Aerius and the Ace-
xx3
510 TAYLOR.
phali, brought to a good possibility of completing a thing,
that whosoever shall hear, his ears shall tingle, ' an
abomination of desolation standing where it ought not,'
' in sacris,' in holy persons, and places, and offices, it is
too probable that this is the preparatory for the Anti-
christ, and grand apostasy.
" For if Antichrist shall exalt himself above all that is
called God, and in Scripture none but kings and priests
•are such, ' dii vocati, dii facti,' I think we have great
reason to be suspicious, that he that divests both of their
power, (and they are, if the king be Christian, in very
near conjunction,) does the work of Antichrist for him ;
especially if the men whom it most concerns will but call
to mind, that if the discipline or government which Christ
hath instituted is that kingdom by which He governs all
Christendom, (so themselves have taught us,) when they
(to use their own expressions) throw Christ out of His
kingdom ; and then either they leave the Church without
a head, or else put Antichrist in substitution.
" We all wish that our fears in this and all things else
may be vain, that what we fear may not come upon us; but
yet that the abolition of Episcopacy is the forerunner, and
preparatory to the great Apostasy, I have these reasons to
show, at least, the probability. First, &c. * * *
''Sections 2 and 3. This government was by immediate
substitution delegated to the Apostles, by Christ Himself,
* in traditione clavium, in spiratione Spiritus, in missione
in Pentecosto ' This power so delegated, was not to
expire with their persons ; for when the great Shepherd
had reduced His wandering sheep into a fold. He would
not leave them without ' guides to govern' them, so long
as the wolf might possibly prey upon them, and that is,
till the last separation of the sheep from the goats. And
this Christ intimates in that promise, « Ero vobiscum
(Apostolis) usque ad cosummationem seculi.' ' Vobiscum ;'
not wMth your persons, for they died long ago : but
' vobiscum et vestri similibus,' with Apostles to the end
TAYLOR. 511
of the world. And, therefore, that the Apostolate might
be successive and perpetual, Christ gave them a power of
Ordination, that by imposing hands on others, they might
impart that power which they received from Christ."
In August, 164'2, when Charles I. went to Oxford,
Taylor was called upon to attend him in his capacity of
chaplain, and was there honoured with a doctor's degree;
but in the same year, his living of Uppingham was
sequestered by the parliament. It is probable that he
retired into Wales, either in the summer of 1645, or the
spring of the following year.
It was about this time that he contracted his second
marriage. His second wife was a Mrs. Joanna Bridges,
who was possessed of a competent estate at Mandinam,
in tbe parish of Llanguedor, and county of Carmarthen.
Her mother's family is unknown ; but she was
generally believed to be a natural daughter of Charles
the First, when Prince of Wales, and under the gui-
dance of the dissipated and licentious Buckingham.
That the martyr's habits of life, at that time, were
extremely different from those which enabled him, after
a twenty years' marriage, to exult, while approaching
the scaffold, that, during all that time, he had never,
even in thought, swerved from the fidelity which he
owed to his beloved Henrietta Maria, there is abun-
dant reason to believe; nor are the facts, by any means,
incompatible.
When the Assembly of Divines at Westminster pub-
lished their Directory, which abolished the usual forms
of prayer, Taylor published A Discourse concerning
Prayer Extempore, or by Pretence of the Spirit, in
Justification of authorised and set Forms of Liturgie.
This was printed in 1646. It had been preceded,
probably about 1644, by An Apology for authorised and
set Forms of Liturgy against the Pretence of the Spirit.
While in Wales, he was obliged to maintain himself and
hV2 TAYLOR.
his family by keeping school at Newton, in Carmar-
thenshire, where he was assisted by Mr. Nicholson,
afterwards Bishop of Gloucester, and Mr. Wyat, of St.
John's College, Oxford, afterwards prebendary of Lincoln;
and they jointly produced, in 1647, a New and Easie
Institution of Grammar, London, 12mo. Taylor found
also a generous patron in Richard Vaughan, Earl of
Carbery, who resided at Golden Grove, the seat of his
ancestors, in the parish of Llanfihangel Aberbythick,
near Llandillo Fawr, in Carmarthenshire. Into this
hospitable family he was received as chaplain. The
first fruit of the learned quiet he now enjoyed was his
Liberty of Prophesying, 1647, 4to, written in behalf
of the clergy of the Church of England, who were now
generally excluded from their benefices, and forbidden
to minister according to her Liturgy.
The next work was one of greater bulk, and far more
extensive popularity, (the first, perhaps, of his writings
which was speedily and widely popular,) The Life of
Christ ; or, the great Exemplar.
Of the three parts into which this splendid work is
divided, each has a separate dedication ; an engine of
harmless flattery, which Taylor was too grateful, or too
poor, to omit any fair opportunity of employing. The
first is inscribed to his friend. Lord Hatton, and the
second to Mary, Countess of Northampton ; whose hus-
band, Spencer Compton, Earl of Northampton, had,
as it appears from some of Taylor's expressions, been
engaged, at the time of his death, (which took place
in the battle at Hopton Heath, on the royal side,) in a
work of a similar character. The third, in the first
edition, was dedicated to Frances Lady Carbery; and
after her death, another dedication was added, in the
third edition, to her successor, the Lady Alice Egerton.
This work is still read with profit and delight by the
student of divinity, and as a specimen of that union
of learned orthodoxy with a devotional spirit by which it
TAYLOR. 613
is distinguished, we present the reader with the following
notice of the Sacrament of Baptism. '* In Baptism we are
born again ; and this infants need in the present circum-
stances, and for the same great reason that men of age
and reason do. For our natural birth is either of itself
insufficient, or is made so by the fall of Adam, and the
consequent evils, that nature alone, or our first birth,
cannot bring us to heaven, which is a supernatural end,
that is, an end above all the power of our nature as now
it is. So that if nature cannot bring us to heaven, grace
must, or we can never get thither ; if the first birth can-
not, a second must : but the second birth spoken of
in Scripture is baptism ; ' a man must be born of
water and the Spirit.' And therefore baptism is Xovtoov
TraXiyycvecrtas, ' the laver of a new birth.' Either then
infants cannot go to heaven any way that we know of, or
they must be baptized. To say they are left to God,
is an excuse, and no answer ; for when God hath opened
the door, and calls that the ' entrance into heaven,' we do
not leave them to God, when we will not carry them to
Him in the way which He hath described, and at the
door which Himself hath opened : we leave them indeed,
but it is but helpless and destitute : and though God is
better than man, yet that is no warrant to us ; what it
will be to the children, that we cannot warrant or conjec-
ture. And if it be objected, that to the new birth are
required dispositions of our own, which are to be wrought
by and in them that have the use of reason ; besides that,
this is wholly against the analogy of anew birth, in which
the person to be born, is wholly a passive, and hath put
into him the principle that in time will produce its pro-
per actions ; it is certain that they that can receive the
new birth, are capable of it. The effect of it is a pos-
sibility of being saved, and arriving to a supernatural
felicity. If infants can receive this effect, then also the
new birth, without which they cannot receive the effect.
And if they can receive salvation, the effect of the new
5U TAYLOR.
birth, what hinders them but they may receive that, that
is in order to that effect, and ordained only for it, and
which is nothing of itself, but in its institution and rela-
tion, and which may be received by the same capacity, in
which one may be created, that is, a passivity, or a
capacity obediential ?
Fourthly: concerning pardon of sins, which is one
great effect of baptism, it is certain that infants have not
that benefit, which men of sin and age may receive. He
that hath a sickly stomach, drinks wine, and it not only
refreshes his spirits, but cures his stomach : he that
drinks wine, and hath not that disease, receives good by
his wine, though it does not minister to so many needs ;
it refreshes though it does not cure him : and when oil is
poured upon a man's head, it does not always heal a
wound, but sometimes makes him a cheerful countenance,
sometimes it consigns him to be a king, or a priest. So
it is in baptism : it does not heal the wounds of actual
sins, because they have not commited them; but it takes
off the evil of original sin : whatsoever is imputed to us
by Adam's prevarication, is washed off by the death of
the second Adam, into which we are baptized."
In October, 1650, he lost his valuable patroness the
Countess of Carbery, and delivered a funeral sermon on
that occasion, which was published the same year.
Previous to the death of the countess, he had been
occupied in writing his Rule and Exercises of Holy
Dying, and several sermons preached by him at Golden
Grove. These, with the addition of the funeral sermon
lately delivered, and a Discourse of the Divine Insti-
tution, Necessity, and Sacredness of the Office Minis-
terial, he published in 1651. In 1652, he published
A Short Catechism composed for the use of the school
in South Wales, which he afterwards reprinted under
the head ' Credenda,' in his Golden Grove, and again, in
1655, considerably enlarged, In the same year he
pubUshed a Discourse on Baptism, its Institution, and
TAYLOR 615
Efficacy upon all Believers ; which was followed in 1653
by another collection of Twenty-five Sermons. These
Sermons, with ten others, preached after the Restoration,
were republished in fol. In 1654, he published The
Real Presence and Spiritual of Christ in the blessed
Sacrament, proved against the doctrine of Transub-
stantiation. This was followed in the next year by his
Unum Necessarium, or the Doctrine and Practice of
Repentance. In this work he had, as its title implies,
expressed himself concerning the nature of original sin,
and the extent of man's corruption, in a manner, if not
unprecedented and unwarrantable, at least at variance
with the opinion of Christians in general, and more
particularly of the Protestant Churches ; and he appears
to have felt, and not without reason, considerable anxiety
as to the manner in which his work would be received
by them. From the Calvinists he neither expected nor
wished for approbation ; but, in order to conciliate the
favour or soften the opposition of the members of his
own communion, a single dedication did not appear
sufficient. Beside an epistle to Lord Carbery, he has
introduced his treatise with a preface inscribed to the
Bishops of Salisbury and Rochester, and the rest of
the clergy of the Church of England, in which he
strenuously, though with many expressions of humility
and submission to his spiritual superiors, exculpates
himself from the charge of heresy, or of holding Ian
guage inconsistent with the liturgy and articles of
religion.
This apology was not however thought sufficient, and
considerable alarm was excited among the orthodox
clergy, not only by the supposed danger of the doctrine
thus advanced, but by the scandal to which their per-
secuted Church would be exposed, if the charge of
Pelagianism, so often brought against it, should re-
ceive support from the writings of one of its most
distinguished champions. Warner addressed him in st,
516 TAYLOR.
private letter of expostulation and argument, of which
we now know nothing except through the answer. The
venerable Sanderson, too, (who, though honoured and
courted by the ruling party, had relinquished, for con-
science sake, the chair of regius professor of divinity
in Oxford,) though he had by this time abandoned the
high Calvinistic interpretation of the articles which in
his earlier life he had defended, is said to have deplored,
with much warmth, and even with tears, this departure
from the cautious and Scriptural decision of the Church
of England ; and to have bewailed the misery of the
times, which did not admit of suppressing, by authority,
so perilous and unseasonable novelties.
About this time he was in confinement in Chepstow
Castle, on suspicion of having been concerned in
the insurrection of the royalists at Salisbury. In
the beginning of 1657, he went to London, where he
officiated to a private congregation of royalists. In 1657,
he collected several of his smaller pieces, with collateral
improvements, into a folio volume, and published them
under the title of A Collection of Polemical and Moral
Discourses ; adding two hitherto unpublished, a Dis-
course on Friendship, and Two Letters to Persons
changed in their Religion. In the same year he was
induced by Lord Conway to take up his residence at
Portmore, the mansion of that nobleman in the county
of Antrim. Here he wrote his Ductor Dubitantium,
or the Rule of Conscience in all her general measures ;
serving as a great instrument for the determination of
Cases of Conscience, 1660, fol. This was dedicated to
Charles II.
In the spring of 1660, he went to London, where he
subscribed the declaration of the nobility and gentry that
adhered to the late king in and about that city ; and
when the vacant sees were filled up. Bishop Lesley was
promoted to that of Meath, and Taylor succeeded him in
that of Down and Connor. He was also made one of
TAYLOR. «1T
the Irish privy council. Before he left London he pub-
lished his book on the Sacrament, entitled The Worthy
Communicant, &c. On his return to Ireland he was
chosen vice-chancellor of the University of Dublin. On
opening the parliament in May, 1661, he preached before
the members of both houses at St. Patrick's Cathedral,
and his sermon was printed at London, in 4to. The
same year, on the translation of Dr. Robert Lesley to the
see of Raphoe, the king, by grant of June 21, committed
to the Bishop of Down and Connor the administration
of the see of Dromore ; which he held during the re-
mainder of his life. Finding the choir of the Cathedral
of Dromore in ruins, he undertook to rebuild it. In the
same year he held a visitation at Lisnegarvy; at which
he issued Rules and Advices to the Clergy of his
diocese for their deportment in their personal and public
capacities.
In 1663, he published Three Semaons which he had
preached in the Cathedral of Christ Church, Dublin;
Eleven Sermons, preached since the Restoration; and a
Discourse on Confirmation. In July, 1663, he preached
the funeral sermon of Dr. John Bramhall, Archbishop of
Armagh. In the same year, at the request of the Bishops
of Ireland, he published A Dissuasive from Popery,
addressed to the people of Ireland. A second part was
published after his death. He had also begun a Dis-
course on the Beatitudes, when he was attacked by a
fever, which carried him off in ten days, at Lisburn,
August 13, 1667, in the fifty-fifth year of his age. He
was interred in the choir of the Cathedral of Dromore.
His funeral sermon was preached by his friend Dr.
Rust, who succeeded him in the see of Dromore, the
conclusion of whose Sermon we may be permitted to
quote. " This great prelate had the good humour
of a gentleman, the eloquence of an orator, the fancy
of a poet, the acuteness of a school-man, the profound-
ness of a philosopher, the wisdom of a counsellor, the
VOL. VIII. Y z
518 TAYLOR, ROWLAND.
sagacity of a prophet, the reason of an angel, and the
piety of a saint ; he had devotion enough for a cloister,
learning enough for an university, and wit enough for a
college of virtuosi : and, had his parts and endowments
been parcelled out among his poor clergy that he left
behind him, it would, perhaps, have made one of the
best dioceses in the world."
The works of Bishop Taylor are too many to enume-
rate here. They were collected and published in fifteen
volumes, 8vo., in 1828, with a Life of the Author, by
Bishop Heber. There is an edition now passing through
the press of the University of Oxford, under the super-
vision of the Rev. Mr. Eden, the learned vicar of Aber-
ford, in Yorkshire, late fellow of Oriel College. — Rust.
Heber. Bonny.
TAYLOR, ROWLAND.
Where this holy martyr was born or in what year is
unknown. It has been supposed that he was a York-
shireman. He was educated at Cambridge and became
the Head of Border Hostle, near to Caius College. Here
he commenced doctor of Laws. He was presented by
Archbishop Cranmer, to the Rectory of Hadley, in
Suffolk. The times were corrupt and it is mentioned
to his credit that at his first entering into his benefice,
he did not as the common sort of beneficed men do, let out
his benefice to a farmer, that should gather up the profits,
and set in an ignorant unlearned priest to serve the
Cure, and so they may have the fleece, little or nothing
care for feeding the flock. But contrarily he forsook
the Archbishop of Conterbury, Thomas Cranmer, with
whom, he before was in household, and made his
personal abode and dwelling at Hadley among the
people committed to his charge. Where he was a good
shepherd, abiding and dwelling among his sheep, gave
TAYLOR, ROWLAND. 519
himself wholly to the study of Holy Scriptures, most
faithfully endeavouring himself to fulfil that charge,
which the Lord gave unto Peter, saying; Peter lovest
thou me ? Feed my lambs : Feed my sheep : feed my
sheep. This love of Christ so wrought in him, that
no Sunday nor holyday passed, nor other time when
he might get the people together, but he preached
to them the Word of God, the doctrine of their
salvation .
In 1553, the Papists being again dominant in the
Church, he was summoned to appear in London before
Gardiner, Bishop of Winchester, and lord high-chancellor,
having resisted the performance of the Popish mass at
Hadley. It is said that Gardiner was stimulated in
this instance by feelings of avarice as well as of bigotry,
as he desired to obtain possession of the Taylor estate
at Frampton, which would revert, on Dr. Taylor's
condemnation, to the crown. He defended his cause
with firmness, and was committed to the King's Bench
prison, where he remained till the 22nd of January,
1555, when he was sentenced to be burnt. The execution
took place on the 8th of February, 1555, on Aldham
Common, near Hadley. There is nothing, says Bishop
Heber, more beautiful in the whole beautiful Book of
Martyrs, than the account, which Fox has given of
Rowland Taylor, whether in the discharge of his duty
as a parish priest, or in the more arduous moments
when he was called on to bear his cross in the cause
of religion. His warmth of heart, his simplicity of
manners, the total absence of the false stimulants of
enthusiasm or pride, and the abundant overflow of better
and holier feelings, are delineated no less than his
courage in death, and the buoyant cheerfulness, with
which he encountered it, with a spirit only inferior to
the eloquence and dignity of the Phsedon, Something
indeed, must be allowed for the manners of the age,
before we can be reconciled to the coarse vigour of his
620 TAYLOE, JOHN.
pleasantry, his jocose menace to Bonner, and his jests
with the sheriff on his own stature and corpulency.
But nothing can be more delightfully told, than his
refusal to fly from the lord-chancellor's oflScers ; his
dignified, yet modest determination to await death in
the discharge of his duty; and his affectionate and
courageous parting with his wife and children. His
recollection, when led to the stake, of " the blind man
and woman," his pensioners, is of the same delightful
character, ; nor has Plato, any thing more touching
than the lamentation of his parishioners over his dis-
honoured head, and long white beard, and his own
meek rebuke to the wretch who drew blood from that
Ysnerable countenance. — Fuller. Fox. Heher.
TAYLOR, JOHN.
Taylor John, a dissenting minister, was born in 1694, at
or near Lancaster, He received his education at White-
haven under Dr. Dixon and other teachers, and in 1715,
was nominated by one of the Disney family to the Chapel
of Kirkstead, in Lincolnshire, a cure exempt from all
episcopal jurisdiction, and which, from the latter end of
the preceding century, had been occupied by dissenting
ministers. Here he kept a school, and after eighteen
years removed to a dissenting meeting house, in Norwich,
and obtained a doctor's degree in Scotland. After offici-
ating some years to a congregation at Norwich, he went
to Warrington as tutor in the academy. He died there
in 1761. His works are — 1. The Scripture Doctrine of
Original Sin. 2. A Paraphrase on the Romans. 3. The
Scripture Doctrine of Atonement. 4. An Hebrew and
English Concordance, 2 vols, folio. 3. A Sketch of
Moral Philosophy. — Gen. Biog, Diet,
TENISON. 621,
TENISON, THOMAS.
Thomas Tenison, was born at Cottenhan, in Cambridge-
shire. He received his primary education at the Gram-
mar School at Norwich, and proceeded thence to
Corpus Christi College, Cambridge, where he gradu-
ated in 1656 — 7. His father had been a sufferer
under the rebellion for his loyalty to the king and his
faithfulness to the Church, and the son was not willing,
therefore, to become a preacher under the Independents,
when that sect being in the ascendant tolerated no reli-
gion but their own. He therefore pursued the medical
profession. But on the prospect of the Reformation he
betook himself to the study of divinity, and was ordained
privately at Richmond, in Surrey, by Dr. Duppa, Bishop
of Salisbury. He became fellow of his College in 1662,
and held the cure of St. Andrew the Great, in Cambridge.
Here he remained faithfully doing his duty, when the
Plague broke out, and all who bad no claim of duty upon
them quitted the University. So faithfully did he dis-
charge his duty, that before he quitted that cure his
parishoners voted him a piece of plate, — a compliment
less common at that time than at present. In 1667,
he obtained a Rectory in Huntingdonshire from the
Earl of Manchester, who made him his chaplain.
He first appeared as an author in 1670, in a work
entitled, " The Creed of Mr. Hobbes examined, in a
feigned Conference between him and a Student in Divi-
nity." In 1674, he was chosen principal minister to the
church of St. Peter's Mancroft, Norwich : and in 1678, he
published a " Discourse of Idolatry ;" and in the following
year, " Baconiana," or some pieces of the great Lord
Verulam, with a general account of his writings. Being
one of the royal chaplains in 1680, he took the degree of
D.D., and was presented by the King to the vicarage
of St. Martin'sin-the-fields, London. As Whitehall and
Y y3
52Q TENTSON.
the court were in the hmits of his ecclesiastical jurisdic-
tion, he thought it his duty to engage in the foremost
rank against Popery, the great object of apprehension
during that and the subsequent reign ; and he wrote several
works in controversy with the advocates for the Church
of Rome, not omitting the Defence of Orthodoxy against
Socinianism. At the same time he did honour to his
station by his liberal benefactions to the poor, and by
beginning the endowment of a charity-school and public
library, which he afterwards completed. He was selected
to prepare the Duke of Monmouth for execution, and so
conducted himself as to win the respect of the Traitor-
monarch James II., at the very time that he exerted him-
self most manfully against that monarch's religion. He
appears, in truth, to have been a man of great tact; and
though not a great divine or a learned man, he was
generous and munificent, and conducted himself respect-
ably in every station. As a politician, he was not only a
Whig, but a person ready to back the Whig party in all
their measures. This circumstance added to the medioc-
rity of his talents, and his latitudinarian notions in
Church matters, marked him out for preferment in the
reign of William III. He was made Archdeacon of Lon-
don, and was one of the commissioners for altering the
Liturgy, a design which happily failed and of which an
account will be given in the Life of Tillotson.
The commission, which consisted of twenty persons,
was appointed to prepare matters for the convocation.
Tenison's province was to collect the words and expres-
sions excepted against throughout the Liturgy, and to
propose others more clear and plain in their room, and
less liable to objections. The original Papers of all the
alterations proposed by the Commissioners, rested in his
hands ; and he was always cautious in trusting them out
of his own keeping, alleging, that if they came to be
public, they would give no satisfaction on either side, but
be rather a handle for mutual reproaches, as one side
TENISON. 523
would upbraid their brethren for having given up so much,
while the other would justify their nonconformity, because
those concessions were too little, or, however, not yet
passed into a law. The original book came afterwards
into the hands of Dr. Gibson, late Bishop of London.
In 1691, he was consecrated Bishop of Lincoln. He
was soon after offered the Archbishopric of Dublin, but
he made it a condition of his acceptance of it, that the
impropriations belonging to the estates forfeited to the
crown should all be restored to their respective parish
Churches. Although the King thought this reasonable
there were found to be difficulties so great that the mea-
sure could not be carried into execution, and Tenison,
instead of being translated to Dublin was raised to the
Metropolitan See of Canterbury, in 1694. One of his
first duties as archbishop was to attend Queen Mary, who
died of the small pox, and to preach her funeral sermon.
For this sermon he was called to task by good Bishop
Ken, who reproached him for not exhorting the Queen to
repentance on the ground of her undutiful conduct to her
father.
One of the first steps taken by the archbishop was
to suggest to the king the necessity of preserving and
restoring the discipline of the Church, and he prevailed
upon his majesty to issue certain injunctions to be by
him communicated to the bishops and the rest of the
clergy. The injunctions commenced thus : —
•' Most Reverend Father in God, our right truly and
right entirely beloved counsellor, and most reverend
father in God, we greet you well. We being very
sensible, that nothing can more effectually conduce to
the honour and the glory of God, and the support of
the Protestant religion, than the protecting and main-
taining of the Church of England, as it is by law
established, which we are resolved to do to the utmost
of our power, have therefore, upon mature deliberation
with you and other our bishops, by virtue of our royal
524 TENISON.
supreme authority, thought fit, with the advice of our
privy council, to ordain and publish the following in-
junctions :
" I. That the 34th and 35th Canon concerning Ordi-
nation, be strictly observed.
" II. That every person to be admitted to Holy
Orders, do signify his name and the place of his abode
to the bishop fourteen days before he is ordained, to the
end that inquiry may be made into his life and conver-
sation. And that he appear at the furthest on Thursday
in Ember-week, that so such, who upon examination
shall be found fit, may have time to prepare themselves
by fasting and prayer, before the day of ordination.
" III. That every bishop shall be well satisfied, that
all persons that are to be ordained have a real title with
a sufficient maintenance, according to the 33rd canon ; in
which matter we require the bishops to use an especial care.
Then follow some injunctions relative to nonresidents,
and curates, and the document continues : —
*' XL That the bishops do use their utmost endea-
vours to oblige their clergy to have public prayers in
the church, not only on Holydays, but as often as may
be ; and to celebrate the Holy Sacrament frequently.
" XII. That the bishops shall require the clergy to
use their utmost endeavours, that the Lord's Day be
religiously observed, that they set a good example to
their people, and exhort them frequently to their duty
herein.
*' XIII. That the bishops remind their clergy to visit
the sick frequently ; and require them to perform their
duty with great care and diligence, according to the 67th
canon.
" XIV. That the catechizing be duly performed ac-
cording to the 59th canon.
♦' XV. That the bishops be careful to confirm, not
only in their triennial visitations, but at other con-
venient seasons.
TENISON. 525
" XVI. That care be taken, that the archdeacons make
their visitations personally ; and that as much as may
be they live between the bounds of their jurisdiction,
and do their duty according to the canons.
" XYII. That no commutation of penance shall be
made, but by the express order and directions of the
bishop himself, which shall be declared in open court.
And that the commutation-money shall be applied only
to pious and charitable uses, Articidi pro Clew, made in
the year 1584, and the constitution made in the year
1597."'
These injunctions were issued in 1694, and were
followed by a letter from the archbishop himself to his
suffragans, in 1695, in which among other things he
insists upon the clergy in their prayer before the sermon,
" Keeping to the effect of the 55th canon." He also " com-
mends to their care the preaching of the clergy in the
afternoon, upon catechetical heads, both that the peo-
ple may be better rooted and grounded in the faith,
and also kept from other assemblies." He concludes
with desiring that " when any person comes to you to
be ordained, you lay it upon his conscience, to ob
serve such fasting as is prescribed upon Ember-days,
and to give himself in most serious manner to medita-
tion and prayer. After some competent time after every
ordination, whether intra or extra Ternpora, at least
between Michaelmas or Christmas, I desire you to send
a return under your hand, attested by the archdeacon,
and such other clergymen as assisted at the ordination,
containing the names and surnames of all the persons
then ordained ; the place of their birth, their age, and
college where they were educated, with the degree they
have taken in the university, the title upon which they
were ordained, and upon whose letters demissory, if they
came out of another diocese ; and to subjoin a particular
account of all such as then offered themselves to ordina-
tion, and were refused : as also of the reasons for which
526 TENISON.
they were refused. All which I undertake and promise,
to cause to be entered into a ledger book for that purpose.
By this means counterfeit orders may be detected ; men
who come up for preferment may be the better under-
stood and distinguished ; and such who have had the
misfortune either to lose their orders or to want them
here, upon any emergent occasion may be in some
measure helped.
" And that the king may be the better enabled to give
you his further assistance, in these and other affairs of
the Church, you are desired and required to comply with
his majesty's command to me signified, in giving me
an account of what has been done in your diocese, in
pursuance of his injunctions, when you come next to
parliament ; as also of the present state of it, in as
particular a manner as you well can ; that such accounts
may be laid before him, in order to the supplying of
what is wanting, and rectifying of what is amiss. Not
doubting of your lordship s care and zeal in these weighty
matters, I recommend you, and all your affairs to the
blessing of God Almighty, and remain
Your very loving friend and brother,
Thos. Cantaur.
The reader is referred to the lives of Sherlock and
South for the controversy originating with those divines
on the doctrine of the Holy Trinity. The controversy
became so vehement that Archbishop Tenison advised
the issue of the following directions in the king's name: —
" Most Reverend, and Right Reverend Fathers in
God, we greet you well. Whereas we are given to
understand, that there have of late been some differ-
ences among the clergy of this our realm, about their
ways of expressing themselves in their sermons and
writings, concerning the doctrine of the Blessed Trinity,
which may be of dangerous consequence, if not timely
prevented : We therefore, out of our princely care, and
TENISON. 527
zeal for the preservation of the peace and unity of the
Church, together with the purity of the Christian faith,
have thought fit to send you these following directions,
which we straightly charge and command you to publish,
and to see that they be observed within your several
dioceses.
" I. That no preacher whatsoever, in his sermon or
lecture, do presume to deliver any other doctrine con-
cerning the Blessed Trinity, than what is contained in
the Holy Scriptures, and is agreeable to the three creeds,
and the Thirty-nine Articles of Religion.
" II. That in the explication of this doctrine they care
fully avoid all new terms, and confine themselves to such
ways of explication, as have been commonly used in the
Church.
" III. That care be taken in this matter, especially to
observe the fifty-third canon of this Church, which for-
bids public opposition between preachers ; and that above
all things they abstain from bitter invectives, and scur-
rilous language against all persons whatsoever.
" IV. That the foregoing directions be also observed
by those who write any thing concerning the said
doctrine.
" And whereas we also understand, that divers per-
sons who are not of the clergy, have of late presumed,
not only to talk and dispute against the Christian faith,
concerning the doctrine of the Blessed Trinity, but also
to write and publish books and pamphlets against the
same, and industriously spread them through the king-
dom, contrary to our known laws established in this
realm : We do therefore strictly charge and command
you, together with all other means suitable to your holy
profession, to make use of your authority according to
law, for the repressing and restraining of all such
exorbitant practices. And for your assistance we will
give charge to our judges, and all other our civil
officers, to do their duty herein, in executing the laws
528 TENISON.
against all such persons as shall by these means give
occasion of scandal, discord, and disturbance in our
Church and kingdom.
*' Given at our court at Kensington, the third day of
February, 1695. In the second year of our reign :
By his Majesty's command.
Shrewsbury."
In 1699, the Archbishop addressed another letter to
the bishops of his province, but it is not worth transcrib-
ing, containing merely the most common-place directions
and exhortations as to their conduct, and mode of acting
at a period of great profaneness.
Tenison, following the example of Tillotson, advised
King William not to call a convocation, being desirous to
adopt those arbitrary principles in Church matters which
he repudiated in the affairs of State. Hence arose that
controversy, for an account of which the reader is referred
to the Life of Atterbury, to which article he is also referred
for a general account of the convocations over which
Tenison presided, when at last by public opinion he was
compelled to yield, and convocation was convened.
In 1700, the archbishop obtained a commission, au-
thorizing him, with the Archbishop of York, with four
other prelates, Burnet, of Salisbury ; Lloyd, of Worcester;
Patrick, of Ely ; and Moor, of Norwich ; to recommend
to his majesty proper persons for all ecclesiastical prefer-
ments in his gift above the value of £20 in the king's
books.
Archbishop Tenison, a man of generous disposition and
good intentions, felt deeply the want of influence he
possessed in the Church, and the suspicion with which
he was regarded. Forced by a party into a high station
above his abilities, and to preside over a Church which
he valued rather for its political than for its spiritual posi-
tion, he could hardly have expected the support of true
Churchmen ; but every impartial reader of history will
TENISON. 52»
admit that the party spirit of his opponents transported
them beyond due bounds, and that he deserved better treat-
ment than he received. Besides the donations ah'eady
mentioned, he founded a charity school at Lambeth
for the education of twelve poor girls, and another at
Croydon. He built, in 1706, the episcopal throne in
the Church of Canterbury, at the expense of £'244 8s. 2d.
In 1707, he gave books to the library of St. Paul's
Cathedral, London, to the value of £256 17s. In 1709,
he gave seventy guineas to the poor Palatines. In 1710,
he gave £30 towards beautifying the parish Church of
Cranbrook, in Kent. In 1713, he presented to the
Church of Lambeth, a velvet pall, which cost him £46,
and he had before been a great encourager of Strype
in writing his Life of Archbishop Parker, besides bearing
the expense of the plate of his grace's figure prefixed
thereto. To these must be added his benefactions to
Benet College, in Cambridge, to the amount of about
£3000, and to the university £50, to advance printing
there, besides the copy of Dr. Spencer's book, " De
Legibus Hebrseorum."
By his will he gave to the Society for the Propagation of
the Gospel, £1000 towards the settlement of two Protes-
tant bishops, one on the continent, the other on one of
the isles in North America. The interest of which sum was
to be given in the meantime to such disabled missionaries
of the province of Canterbury as have discharged their
trusts faithfully. To the governors of Queen Anne's
bounty for the augmentation of five small livings in
Kent, £1000. To the corporation for the relief of clergy-
men's widows and children, £500. To Bromley College,
fifty guineas, towards repairing the house, and the like
sum to the poor widows thereof To the French Pro-
testant refugees, £100. To the parish of Lambeth, a
piece of ground for a burying place, whereon his school
was erected. To Archbishop Whitgiffs Hospital at
Croydon, £100,. with £400 to the school founded there
VOL. VIIT. z z
530 TERTU^^^^
in his life-time. To ten poor .^^^^^.^ ^^ ^^^ars in the
diocese of Canterbury, £10 ea^^ r^^ those of St.
Martin's-in-the-Fields, London, arl, g^ James's, West-
minster, £30 each. And to those of -.^^^roft, Tharston,
and Bracon-Ash, in Norfolk, Cottenham in '^.ambridge-
shire, and Holywell in Huntingdonshire, £10 eacv.. tJe
gave his fire-engine, maps, and pictures, in Lambeth
house, to the use of his successors ; and many books
and papers to the library there. To his chaplains,
relations, and servants, &c. he made handsome bequests ;
and to Dr. Lilly Butler, minister of Aldermanbury, who
had many children, £50.
He thus deserved the character of a munificent prelate.
He lived to see the great object of his wishes accom-
plished and the Protestant Succession secured. He
crowned George I., and died Dec. 14th, 1715.
He wrote : — The Creed of Mr. Hobbes examined ;
Discourse of Idolatry; and, Baconiana, or some pieces
of the great Lord Verulam, with a general account of
his writings. — Memoirs of his Life and Times. Le Neve.
Kennet.
TEETULLIAN, QUINTUS SEPTIMTUS FLOEEKS.
QuiNTUs Septimius Florens Tertullian, was born, ac-
cording to Allix, in the year 145, or 150, was converted
to Christianity about 185 ; married in 186 ; was admitted
into the Priesthood 192; adopted the opinions of Montanus
about 199; and died 220. But these dates the Bishop
of Lincoln observes rest entirely upon conjecture. The
following is the account given of Tertullian by St.
Jerome : —
" Tertullian a presbyter, the first Latin writer after
Victor and Appollonius, was a native of the province of
Africa and city of Carthage, the son of a proconsular cen-
turion : he was a man of a sharp and vehement temper,
TERTULLIAN. 63t
flourished under Severus and Antoninus Caracal] a, and
wrote numerous works, which, as they are generally
known, I think it unnecessary to particularize. I saw at
Concordia, in Italy, an old man named Paulus. He said
that, when young, he had met at Eome with an aged
amanuensis of the blessed Cyprian, who told him that
Cyprian never passed a day without reading some portion
of Tertullian's works, and used frequently to say. Give
me my master, meaning Tertullian. After remaining a
presbyter of the Church until he had attained the middle
age of life, T ertullian was by the envy and contumelious
treatment of the Roman clergy driven to embrace the
opinions of Montanus, which he has mentioned in several
of his works under the title of the New Prophecy ; but
he composed, expressly against the Church, the Treatises
de Pudicitia, de Persecutione, de Jejuniis, deMonogamia,
and six books de Ecstasi, to which he added a seventh
against Apollonius. He is reported to have lived to a
very advanced age, and to have composed many other
works which are not extant."
In his Tract de Praescriptione Haereticorum, Tertullian
takes a rapid survey of the origin and progress of the
Church. " Christ," he says, " during his residence on
earth, declared the purposes of his mission, and the rule
of faith and practice, either publicly to the people or
privately to the disciples, of whom he attached twelve
more immediately to his person, intending they should
be the teachers of the Gentiles. One of them betrayed
him ; but the remaining eleven he commanded to go and
instruct all nations, and to baptise them in the name of
the Father, Son, and Holy Ghost. These eleven,
having added to their number a twelfth, in the room of
him who had been cut off, and having received the pro-
mised effusion of the Holy Spirit, by which they were
endowed with supernatural powers, first preached the
Gospel and founded Churches in Judea : they then went
forth to the Gentiles, preaching in like manner and
532 TERTULLIAN.
founding Churches in every city. From these Churches
others were propagated and continue to he propagated
at the present day, which are all reckoned in the number
of Apostolic Churches. Moreover all these Churches
constitute one Church ; being joined together in the
unity of faith and in the bond of peace."
He bears testimony also to the distinction of orders
among the Clergy. One of his charges against the Here-
tics is, that they neglected this distinction. *' With
them," he says, " one man is a Bishop to-day, another to-
morrow : he who is to-day a Deacon, will be to-morrow a
Reader ; he who is a Priest to-day, will tomorrow be a
Layman," In the Tracts de Baptismo and de Fuga in
Persecutione, the three orders of Bishops, Priests, and
Deacons are enumerated together; and in the former the
superior authority of the Bishop is expressly asserted.
The episcopal office, according to Tertullian, was of
Apostolic institution. In the Tract de Prescriptione
Haereticorum, he throws out the following challenge to
the Heretics. " Let them shew," he says, "the origin of
their Churches ; let them trace the succession of their
Bishops, and thus connect the individual who first held
the office, either with some Apostle, or som.e Apostolic
man w^ho always remained in communion with the Church.
It is thus that the Apostolic Churches shew their origin.
That of Smyrna traces its Bishops in an unbroken line
from Polj^carp, who was placed there by St. John : that
of Piome from Clemens, who was placed there by St.
Peter : and every other Church can point out the indi-
vidual to whom the superintend ance of its doctrine and
discipline was first committed by some one of the Apos-
tles." The same statement is repeated in the fourth
Book against Marcion.
For various other quotations from Tertullian condem-
natory of the peculiar tenets of Romanism and confirma-
tory of Anglican Protestantism, the reader is referred to
Bishop Kaye's Ecclesiastical History of the second and
TERTULLIAN. 533!
third centuries, illustrated from the writings of Tertul-
lian.
TertuUian's most celebrated work is his Apologeticus,
or Apology for the Christian Religion. To this work
different dates are assigned, from 198 to 205. It is
commonly supposed to have been written before he
became a Montanist. Its object is to show the injustice
of the persecutions inflicted upon the Christians, and the
falsehood of the charges brought against them ; and at
the same time to display the excellence of the Christian
religion, and the folly and absurdity of that of the
heathens. This is a valuable performance, containing
much information as to the manners and conduct of the
early Christians, whom it defends in a manly strain.
Connected with it are his two books Ad Nationes, in which
with his characteristic vehemence, he carries the attack
into the enemy's quarters. This work [was discovered
in MS. by James Gothofred, and printed by him in
1625, 4to.
His other extant works are, Liber ad Scapulam ;
De Fuga in Persecutione ; De Corona Militis ; Ad
Martyres ; De Spectaculis ; De Idololatria ; De Testimo
nio Animse ; Contra Gnosticos Scorpiace : De Patientia ;
De Oratione ; De Baptismo ; De Poenitentia ; Libri Duo
ad Uxorem ; De Cultu Feminarum ; De Virginibus
Velandis; De Exhortatione Castitatis ; DeMonagamia;
De Jejuniis ; De Pallio ; De Praescriptionibus Hseretico-
rum ; Adversus Marcionem Libri V. ; Ad versus Valenti-
nianos ; De Carne Christi ; Adversus Hermogenem ;
Adversus Praxeam ; and Adversus Judseos. He wrote
other works, which are lost. The best editions of Ter-
tullian are those of Rhenanus, Rigaltius, and Semler. A
full account of editions and illustrative works is given at
the end of the small edition of Tertullian by Leopold,
in Gersdorfs Bibliotheca Patrum Ecclesiasticorum Latin-
orum Selecta, 4 vols. 12mo, Leips. 1839-41, Tauchnitz;
and also in the candid and learned work above referred
z z 3
534 THEODORE.
to of the Bishop of Lincoln. The works of Tertullian
have been accurately translated by the Rev. Charles
Dodgson, examining Chaplain of the Bishop of Ripon.
TertulliarCs Works. Bishop. Kaye.
THEODORE OF MOPSUESTTA.
For the events in general Ecclesiastical History with
which this person is connected, the reader is referred to
the Life of Cyril of Alexandria, and of Nestorius. He
was a disciple of Diodorus, Bishop of Tarsus, in the year
378 ; and he became Bishop of Mopsuestia, a city in
Cilicia, in 393. He died in 429. The Heresy of Apol-
linaris had led to the necessity of distinguishing the
two natures of God the Son, with greater exactness than
before. This necessity was increased by the tendency to
confound the Substance, which prevailed in Egypt.
Theodore of Mopsuestia, consequently fell into the oppo-
site extreme and was regarded as the real originator of
the error of Nestorius who divided the Person. His
Biblical Commentaries are the standard of the Nestorian
Chaldaean or Thomas Christians in the East.
Those parts of his works supposed to contain the dis-
tinction of two persons in Christ, the letter from Ibas,
Bishop of Edessa, who defended him, and the anathemas
published by the celebrated Theodoret, Bishop of Cyrus,
against St. Cyril, in favour of Theodore of Mopsuestia,
occasioned no little disturbance in the Church. This
dispute is called the affair of the Three Chapters, and
was not settled till the fifth general council (the second
council of Constantinople), 553, when he and his
writings were anathematized. — Fleury. Guiseler.
THEODORE.
Theodore was a native of Tarsus, whose historical life
commences in 669, when he was sixty years of age. The
THEODORE. 535
Anglo'S&xons had been converted to Christianity partly
by British bishops, partly by missionaries from Ireland,
and partly by the successors of the Italian mission which
had been sent by Gregory the Great under Augustine.
The ambition of the Italian missionaries and their intol-
erance of any churches who did not adhere to the Roman
customs involved the British churches in painful contro-
versies and in divisions much to be deplored. In vain
did the native bishops make proposals for peace, the
Italian missionaries received orders from Rome to insist
on the Romish ceremonies. We may regret, but we can
hardly wonder at their conduct ; it was natural for them
to defer to their own Church and think slightingly of
churches which differed from it. In the conversion of
the Chinese at the present time, two Churches are
engaged, the North- American and the English : by the
North-American Bishop a plan of joint operation was
agreed upon, but the English Bishop wrote home for
instructions, and sought them not only from Primate
Sumner, but also from a voluntary association of
Christians called the Church Missionary Society, who
advised him to act independently of the American
Prelate. Just so, the Italian Missionaries sought and
acted upon the advice received from Rome, and their views
were thus sectarian and narrow. The Roman party
eventually triumphed, though the triumph probably in-
volved little or no change in the articles of Belief. If
we except Prayers for the dead we have indeed no
sufficient evidence that papal peculiarities of doctrine
were then established. Gregory the Great is known
from his Epistles to have repudiated the authority since
claimed for his See, and to have disapproved of the Ado-
ration of Images. Undoubtedly, we find in his works
the germ of Romanism, but still the system established
under his auspices was widely different from that
eventually established at Trent, when Romanism was
authoritatively confirmed by the Romish Church.
536 THEODORE.
The Church being under these circumstances, on the
death of Deusdedit, Archbishop of Canterbury, the kings
of Kent and Northumbria agreed to appoint Wighard, a
native priest, to the vacant See, and to give him the
Primacy over all the bishops of England. They sought
to conciliate the native clergy by appointing one of their
body, and they hoped to conciliate the Italian party by
sending the person so appointed to be consecrated by the
Bishop of Rome. It was thus gradually that the Romish
influence advanced in England.
Unfortunately Wighard died at Rome before he could
be consecrated ; and the two kings, Oswy and Egbert
immediately sent a message to Vitalian, the Pope of
Rome, desiring that he would select a fit person for the
See of Canterbury, and undertaking to receive him as
Primate. Vitalian evidently wished to act in a concilia-
tory spirit. lie would not select one like Wighard, of
" the English race," as Bede styles him, for this would
have been offensive to his Italian missionaries, but still
he hoped to avoid offence to the native clergy by not
appointing an Italian. He found a man who would
exactly answer his purpose in Hadrian, an African by
birth, but enthusiastically and superstitiously devoted to
the Roman customs. He offered the vacant See to
Hadrian, who refused it, but strongly recommended
Theodore ; a man, says Bede, well instructed in worldly
and divine literature ; of known probity of life, and
venerable for age, being sixty-six years old. The Pope
acted on the recommendation, but evidently with some
reluctance, for Thedore being by education a member of
the Greek Church, Vitalian suspected that he might not
maintain the Roman interests with sufficient zeal, and
that he might introduce the Greek instead of the Roman
customs. He would only consecrate him, therefore, on
condition that Hadrian, in whose zeal for Rome he had
full confidence, would accompany him. He was sent,
according to Bede, that he might take especial care that
THEODORE. 637
Theodore should not according to the custom of the
Greeks introduce into his Church anj'thing not approved
by the Roman Church. Theodore was consecrated on
Sunday the 26th of March, 668, and on the 27th of
May, was sent with Hadrian into Britain, They pro-
ceeded by sea to Marseilles, and thence by land to Aries ;
at Aries, and afterwards at Paris they remained a consid-
erable time, the severity of the winter delaying their
progress, and a suspicion being entertained at the French
court that they came with some secret message from the
Greek emperor to the English kings. It was not till
Egbert sent his Prsefect, Redfrid, into France, that
Theodore was allowed to proceed to England, Hadrian
being detained a short time longer.
Theodore arrived at his church the second year after
his consecration on the 27th of May, and held the See
twenty-one years three months and twenty-six days. He
immediately visited all the Island wherever an Anglo-
Saxon tribe could be found ; and besides preaching the
Gospel, urged by Hadrian, he established the Roman
custom of celebrating Easter, in opposition to that of the
British Churches. Thi^ seems to have been the badge
of party at that time. He was, says Bede, the first
archbishop whom all the English Church obeyed. Of
Anglo-Saxon literature he may be regarded as the parent,
and forasmuch as both he and Hadrian were well read
both in sacred and secular literature, .they gathered
around them a crowd of disciples, and together with
holy writ they also taught them the arts of ecclesiastical
poetry, astronomy, and arithmetic. Greek, of course,
they delighted to teach, and with such success, that in
Bede's time there were living some of their scholars who
were as well versed in Greek and Latin as in their native
language. The times were flourishing, for the kings
beiug brave men and good Christians, were a terror to all
barbarous nations, and the minds of all men, according
to Bede, were bent on the joys of the heavenly kingdom,
538 THEODORE.
and all who desired to be instructed in sacred reading
had masters at hand to teach them. From that time,
according to the same authority, they also began in all
churches of the English to learn sacred music, which till
then had only been known in Kent. We may also
remark that before Theodore's time there were no parish
churches or residences for single clergymen ; but whether
married or not the clergy dwelt together near the bishop's
residence, and awaited his direction. To Theodore
we are indebted for the introduction of the parochial
system.
In the year 673, a national synod was convened by
Theodore, at Hertford, a frequent residence of the East
Saxon kings. " When we were all met together," saith
Theodore, in an account of the procedings preserved in
Bede, " and were set down in order, I said, • I beseech you,
most dear brothers, for the love and fear of our Kedeemer,
that we may all treat in common for our faith ; to the end
that whatsoever has been decreed and defined by the holy
and revered fathers, may be inviolably observed by all.'
This and much more I spoke tending to the preservation
of the charity and unity of the Church ; and when I had
ended my discourse, I asked every one of them in order,
whether they consented to obverve the things that had been
formerly canonically decreed by the fathers ? To which
all our fellow-priests answered, ' It so pleases us, and we
will all most willingly observe with a cheerful mind what-
ever is laid down in the canons of the holy fathers.' I
then produced the said book of canons, and publicly
showed them ten chapters in the same, which I had
marked in several places, because I knew them to be of
the most importance to us, and entreated that they might
be most particularly received by them all.
*' Chap. I. That we all in common keep the holy
day of Easter on the Sunday after the fourteenth moon
of the first month.
*' II. That no bishop intrude into the diocese of
THEODORE. 539
another, but be satisfied with the government of the
people committed to him.
" III, That it shall not be lawful for any Bishop to
trouble monasteries dedicated to God, nor to take any
thing forcibly from them.
" IV. That monks do not remove from one place to
another, that is, from monastery to monastery, unless by
the consent of their own abbot ; but that they continue
in the obedience which they promised at the time of
their conversion.
*' V. That no clergyman, forsaking his own bishop,
shall wander about, or be any where entertained without
letters of recommendation from his own prelate. But
if he shall be once received, and will not return when
invited, both the receiver, and the person received, be
under excommunication.
"VI. That bishops and clergymen, when travelling,
shall be content wdth the hospitality that is afforded
them ; and that it be not lawful for them to exercise
any priestly function without leave of the Bishop in
whose diocese they are.
" VII. That a synod be assembled twice a year ; but
in regard that several causes obstruct the same, it was
approved by all that we should meet on the 1st of
August once a year, at the place called Clofeshoch.
" VIII. That no bishop, tlirough ambition, shall set
himself before another ; but that they shall all observe
the time and order of their consecration.
*' IX. It was generally set forth, that more bishops
should be made, as the number of believers increased;
but this matter for the present was passed over.
" X. Of marriages, that none be allowed any but law-
ful wedlock ; that none commit incest ; no man quit his
true wife, unless, as the Gospel teaches, on account of
fornication. And if any man should put away his own
wife, lawfully joined to him in matrimony, that he take
540 THEODORE.
no other, if he wishes to be a good Christian, but continue
as he is, or else be reconciled to his own wife.
" These chapters being thus treated of and defined by
all, to the end, that for the future no scandal of conten-
tion might arise from any of us, or that things be
falsely set forth, it was thought fit that every one of us
should, by subscribing his hand, confirm all the par-
ticulars so laid down. Which definitive judgment of
ours, I dictated to be written by Titillus our notary.
Done in the month and indiction aforesaid. Whosoever,
therefore, shall presume in any way to oppose or infringe
this decision, confirmed by our consent, and by the sub-
scription of our hands according to the decree of the
canons, must take notice, that he is excluded from all
sacerdotal functions, and from our society. May the
Divine Grace preserve us in safety, living in the unity of
his holy church."
Theodore, after thus providing a national code of
ecclesiastical jurisprudence, authorised two episcopal
depositions. Winfrid, Bishop of Mercia, having given
some offence, was driven from his bishopric, and the me-
tropolitan approved. He did the same -in Wilfrid's case.
Egfrid, the Northumbrian king, had married Etheldred,
an East Anglian princess, bred a zealous Christian, and
smitten with a superstitious trust in monastic austerities.
A subject of high distinction had been her husband in
early youth, but she repelled his embraces. As a queen,
this pertinacity continued: vain were Egfrid's iraporiu-
nities, vain his promises and persuasions to her spiritual
adviser, Wilfrid. At length her humour was indulged,
and she gladly left the profusion of a court for the priva-
tions of a cloister. The new queen, probably, found
Egfrid prejudiced against Wilfrid, as an abettor of his
late wife's mortifying repugnance. The Northumbrian
prince, accordingly, became an attentive hearer, when she
painted invidiously his extensive acquisitions and osten
THEODORE. 541
tatious habits. Two prelacies, it was urged, might be
maintained upon his endowments, and the charge was
too great for one. His own consent, howevfer, for any
division, appears to have been hopeless : hence the case
was laid before Theodore, under whose deliberate sanction
he was deprived of his bishopric. National authorities
being all against him, he determined upon trying the
effect of papal interposition. At Rome, he found some
sort of a council sitting, and before it he laid his case.
This body pronounced his treatment uncanonical, and
Pope Agatho furnished him with a letter, announcing this
decision. Papal jurisdiction, however, being unknown
to Wilfrid's countrymen, they spurned Agatho's inter-
ference, and angrily thrust the disgraced prelate into
prison ; nor, when liberated, could he regain his
bishopric.
About this time, Theodore being informed that the faith
of the Church at Constantinople was much perplexed by
the heresy of Eutyches, and desiring to preserve the
Churches of the English, over which he presided, from
that infection, an assembly of many venerable priests and
doctors was convened, at which he diligently inquired
into their doctrines, and found that they all unanimously
agreed in the Catholic faith. This he took care to have
committed to writing by the authority of the synod, as a
memorial, and for the instruction of succeeding genera-
tions ; the beginning of which instrument is as follows : —
" In the name of our Lord and Saviour Jesus Christ,
in the tenth year of the reign of our most pious lord,
Egfrid, king of the Northumbrians, the seventeenth of
October, the eighth indiction ; and in the sixth year of
the reign of Ethelfrid, king of the Mercians, in the
seventeenth year of the reign of Aldhulf, of the East
Angles, in the seventh year of the reign of Lothair, king
of Kent ; Theodore, by the grace of God, archbishop of
the island of Britain, and of the city of Canterbury,
being president, and the other venerable bishops of the
VOL. VIIT. 3 A
543 THEODORE.
island of Great Britain sitting with him, the holy
Gospels being laid before them, at the place which, in
the Saxoii tongue, is called Heathfield, we conferred
together, and expounded the true and orthodox faith, as
our Lord Jesus in the flesh delivered the same to his
disciples, who saw him present, and heard his words, and
as it is delivered in the creed of the holy fathers, and by
all holy and universal synods in general, and by the
consent of all approved doctors of the Catholic Church ;
we, therefore, following them jointly and orthodoxly, and
professing accordance to their divinely inspired doctrine,
do believe and do, according to the holy fathers, firmly
confess, properly and truly, the Father, and Son, and
Holy Ghost, a Trinity consubstantial in unity, and unity
in Trinity, that is, one God subsisting in three con-
substantial Persons, of equal honour and glory."
And after much more of this sort, appertaining to the
confession of the true faith, this holy synod added to its
instrument, " We have received the five holy and general
councils of the blessed fathers acceptable to God ; that is,
of 318 bishops, who were assembled at Nice, against the
most impious Arius and his tenets ; and at Constanti-
nople, of 150, against the madness of Macedonius and
Eudoxius, and their tenets ; and at Ephesus, first of 200,
against the most wicked Nestorius, and his tenets ; and
at Chalcedon, of 630, against Eutyches and Nestorius,
and their tenets; and again, at Constantinople, in a
fifth council, in the reign of Justinian the younger,
against Theodorus and Theodoret, and the epistles of
Iba, and their tenets against Cyril;" and again a little
lower, " the synod held in the city of Rome, in the time
of the blessed Pope Martin, in the eighth indiction, and
in the ninth year of the most pious Emperor Constantine,
we receive : and we glorify our Lord Jesus Christ, as
they glorify Him, neither adding nor diminishing any
thing : anathematizing those with our hearts and mouths
whom they anathematized, and receiving those whom
THEODORE. 543
they received, glorifying God the Father, who is without
beginning, and his only begotten Son generated from
eternity, and the Holy Ghost proceeding from the Father
and the Son in an ineffable manner, as those holy apos-
tles, prophets, and doctors, whom we have above-men
tioned, did declare. And all we, who, with Archbishop
Theodore, have thus expounded the CathoUc faith, have
also subscribed thereto."
Among the divines at Hatfield was John the Precentor,
an illustrious foreigner brought over by Benedict Biscop,
who succeded Hadrian as a spy upon Theodore who was
still regarded with suspicion at Rome, although his fault
actually was that, while maintaining his independence,
he had the pardonable weakness of yielding to the pre-
valent feeling, and of deferring too much to Roman
precedent. Theodore reached the age of eighty-eight,
and was then released from his labours. His life,
observes Mr. Soames, had been no less honourable
than long ; and he must, undoubtedly, be ranked among
the ablest of English primates. A Protestant may
possibly regret that such eminent qualities laid the
foundation of an insidious influence, which eventually
adulterated sound religion, and insulted the national
independence. The days of Theodore, however, were
anterior to most Roman innovations, and he seems
always to have Iboked upon the papal see under an
oriental feeling of independence. Far inferior persons
in the religious history of ancient England have, accord-
ingly, been canonized. The name of Theodore, although
he was the corner stone of pontifical authority through
all the British isles, will be vainly sought among the
saintly rubrics in a Romish calendar : but his reputation
stands on higher grounds. He first gave stabihty to the
rehgious establishment of England, by defining prin-
ciples of doctrine and discipline. He provided for the
nation's intellectual growth, by a zealous and active
patronage of learning. During the earlier years of his
544 THEODORET.
English residence, instruction was indeed given person-
ally, both by himself and by his friend Hadrian, in every
branch of scholarship then known to students. As a
theologian Theodore long maintained a high degree of
importance. He had adopted a prevaling opinion, that
every sin must be visited by some corresponding penalty.
For the just apportionment of this, he compiled his
famous Penitential, an assumed authority for the modern
Romish confessional, of extraordinary value from its
antiquity and bulk. Theodore, however, has afforded
Romanists considerable embarrassment, by pronouncing
confession to God alone sufficient for spiritual safety.
His authority, therefore, is unfavourable to sacramental
absolution, that scholastic lure, so ominous to attrite
souls, but admirably fitted for a ready and powerful hold
upon mankind. — Bede. Collier. Soames. Churton.
THEODORET.
Theodoket was born at Antioch, about the year 385,
Of his early history little is known except that at an
early period of life he had, for bis masters in theology
and Science, Theodore of Mopsuestia and St. Chrysostom,
and that he was when very young appointed one of the
public readers of Scripture. In the "year 4'23, he was
consecrated Bishop of Cyrus a city of Syria, near the
Euphrates, and honourable mention is made of his
activity in promoting the temporal as well as spiritual
welfare of his people.
In the Nestorian controversy he espoused the cause
of the heretic Nestorius. (See his Life, and Cyril
of Alexandria.) The distinguishing tenet of Nes-
torius was, his refusal to give to the Virgin Mary the
title of Q^oTOKo?, or Mother of God. That Theodoret
should have sided with this heresiarch can only be
accounted for upon the supposition that he did not
THEODORET. 545
perceive, that unlike most of the disputes of the period,
this heresy was not a mere quibble about words, but
involved a doctrine of no less importance than the Son
of God. Theodoret uniformly and strenuously adhered
to this doctrine, although he rejected this particular
term, ©ioroKO's. Most probably his conduct in rejecting
the term, while he maintained the thing signified, was
mainly if not wholly, attributable to the friendship which
had long subsisted between him and Nestorius, and to
the personal pique which had arisen between him and
St. Cyril, the principal opponent of the heresy.
In the year 431, the council of Ephesus was convened by
the Emperor Theodosius, for the purpose of allaying the
dissensions which the Nestorian heresy had excited in
the Church. At this council Nestorius was excommuni-
cated, and his heresy condemned. Several of his most
zealous partizans, and among them was Theodoret, were
deposed from their ecclesiastical ofiSces. The disputes,
however, still continued with unabated acrimony ; and it
was not till the year 435 that Theodoret was induced, by
the entreaties of certain holy brethren, to become recon-
ciled with the hostile party : he then renounced the
defence of Nestorious, and was accordingly reinstated in
his bishopric.
The remainder of his life was not spent in tranquillity.
He soon became involved in a fresh controversy with
Dioscorus, the successor of St. Cyril in the see of
Alexandria. Theodoret was accused of maligning the
memory of St. Cyril. Another cause of the dispute
was that Theodoret vehemently opposed the Eutychian
heresy, which Dioscorus as firmly upheld. The heresy of
Eutyches was directly opposite to that of Nestorius ; for
while the latter denied that the divine nature was truly
united to the human nature in Christ in one person, the
former denied that the two natures in Christ remained
distinct. In this controversy Theodoret suffered a second
defeat. Dioscorus raised up enemies against him in
3 A 3
646 THEODORET.
Constantinople, who accused him of propagating heresy
in the church, and of teaching that there are two Sons.
Theodosius the younger received these calumnies without
examination : he signed the deposition of Theodoret,
and forbad his quitting Cyrus. This mandate was
pronouced about the year 447. Theordoret was then at
Antioch : he quitted the city without saying farewell to
any one, and, according to this sentence retired to Cyrus,
where he remained till 450, wholly occupied in literary
labours, and in writing letters in self-justification. One
of these letters was addressed to Dioscorus, but na
regard was paid to it : on the contrary Theodoret was
j)ublicly anathematised in Alexandria, and fresh com-
plaints against him were laid before the emperor. Soon
after, another council was held at Ephesus, at which
Dioscorus presided, and here Theodoret was excom-
municated.
Theodoret yindicated his character and conduct in a
long letter to the learned Leo at that time Bishop of
Rome, and referred to his many works as a proof of
his orthodoxy. He complained of the injustice of the
council in condemning him unheard and during his ab-
sence. In 450, he obtained permission from Theodosius
to quit Cyrus, and to retire to a monastery. Theodosius
died the same year (450), and was succeeded by Marcian,
who had married his sister Pulcheria. Marcian recalled
Theodoret ; and, at the instance of Leo, convened
the council of Chalcedon. Here the enemies of Theodoret
raised loud clamours against him, recommenced their
accusations, and insisted upon his pronouncing anathema
against Nestorius. Theodoret desired rather to explain
his own doctrines than to anathematise his friend : at
length, overpowered by the numbers of his enemies, he
exclaimed, "Anathema to Nestorius, and to all who do
not confess that the Virgin Mary is the Mother of God."
Upon this compliance with the demands of the council,
he was formally re-instated in his episcopal dignity.
THEODORET. 647
The few remaining years of his life seem to have been
passed in retirement. He is thought to have died about
A. D. 458, probably in the seventieth or eightieth year of
his age. Even after his death his enemies renewed their
attacks, and again called his orthodoxy into question.
His works were condemned as heretical at the fifth
general council : but according to the almost unanimous
decision of posterity, this sentence was unjust; for from
his earliest youth he had been diligently instructed in
the doctrines of the Nicene confession of faith ; and
throughout his life he invariably adhered to the princi-
ples of the Homoousians, or those who maintained the
consubstantiality of the three divine Persons of the
Trinity. The condemnation of the council referred to
thos« points wherein he was blameless, while the real
errors of his doctrines escaped undetected. The defective-
ness of his views, especially with respect to justification,
adoption, and regeneration, may, however, be easily
detected by all who feel inclined to peruse his volumious
writings, and at the same time to search the Scriptures
as to whether these things be so.
Of Theodoret, Mr. Dowliug remarks, that like sO
many other persons of high literary distinction, he wanted
that consistency and firmness of character without which
no one, however talented, can act with honour in public
life. But his works have secured him an undying
reputation. His exegetical writings are not exceeded in
value by any thing of the kind produced by the ancient
writers ; and his homilies rank among the happiest
efforts of Christian eloquence. His Ecclesiastical History
is supposed to have been written towards the year 450,
It begins with the rise of Arianism ; and it is not a
little to the honour of his moderation and judgment that
he discontinued it when he was in danger of being no
longer impartial, and made the year 427 the term of his
historical labours, instead of prolonging them beyond
the Council of Ephesus, and the controversy to which it
548 THEODORUS.
led. It does not yield in literary merit to the labours of
any of his contemporaries on the same subject. He
has communicated much information, especially with
respect to the East, which was omitted by Socrates and
Sozomen ; and is declared by Photius to have excelled
all his predecessors in the style suitable to historical
composition. — Life prefixed to Works.
THEODOPwUS, LECTOB.
We are not acquainted with the particulars of the life
of the author so designated ; his writings only have
saved his name from oblivion. But these were im-
portant. He appears to have been the only orthodox eccle-
siastical historian of his time. His first work was an origi-
nal history in two books, of the period between the council
of Ephesus, (431,) and the reign of the elder Justin, (518),
which was held in great esteem by succeeding writers,
and appears to have been written with judgment and
accuracy. It has not come down to posterity : we only
possess a series of extracts made from it by Nicephorus
Callisti in the fourteenth century, and a few other
fragments. But these, though they throw little light on
the form and method of the work to which they belonged,
afford much authentic information respecting the state of
the Eastern Church from the death of Theodosius II. to
that of Anastasius.
But Theodore the Reader has an especial claim for
notice in the present work, as the earliest writer of a new-
kind of Ecclesiastical history. The writers, who had
hitherto attempted to illustrate the fortunes of the
Church, had confined themselves to original composi-
tion. Theodore condescended to edit the labours of his
predecessors. At the suggestion, as he tells us of a
Paphlagonian presbyter, or bishop, he employed himself
in reducing the works of the three historians, Socrates,
THEOPHANES. 549
Sozomen, and Theodoret, into one connected narrative,
with a view probably of providing a convenient connexion
between the history of Eusebius and his own work. But
it does not appear that this Tripartite history was com-
pleted. His labours probably were interrupted. We
find two books only of this arrangement mentioned by
ancient writers ; and the manuscript of the work, which
was in the possession of Leo Allatius, brought down the
history merely to the death of Constantius. (36 1 ,) We have
no reason to regret that it never became popular, as we
are no doubt indebted to the circumstance for the
preservation of the original works in their integrity. If
the Tripartite history of Theodore had been read as widely
and as exclusively in the east, as that of Cassiodorus was
in the west, it is scarcely likely that we should now
possess a complete work of any Greek ecclesiastical
historian of the fifth century. — Voiding.
THEOPHANES.
Theophanes was himself a person of some importance
in the ecclesiastical history of the eastern empire. His
father, who was a member of a noble family, and
ftad been employed in offices of trust and dignity by
Constantino Gopronymus, died while he was yet in his
infancy. He was, therefore, educated under the care of
his mother, and early derived from a domestic of the
family a strong desire to lead an ascetic life. But his
splendid fortune rendered it difficult for him to indulge
his inclination. Under the Iconoclast emperors to be a
monk was to be a rebel. He was compelled to marry
the daughter of a favoured courtier; but the bride,
fortunately, was not indisposed to her husband's views,
and he gladly embraced the opportunity which was soon
after afforded by the regency of Irene (781), to retire
altogether from the world, and employ his wealth in
550 THEOPHILUS.
founding a monastery. As the superior of this establish*
ment he heartily co-operated in the restoration of the
images. The circumstances under which he had devoted
himself to the monastic life, and his character for
sanctity procured him reputation ; and when the Icono-
clasts again triumphed (814), he had the opportunity of
evincing the sincerity of his principles by enduring
persecutions which obtained for him a place in the
Menologium, and the title of Confessor. When we take
into consideration the circumstances of his life, it would
be almost unreasonable to expect to find in the historical
writings of Theophanes either moderation or candour.
In his Chronographia, which, as it has been already
explained, was written in continuation of the work of
Georgius Syncellus, and which extends from the begin-
ning of the reign of Diocletian to the end of that of
Michael Khangabe (814), he makes no profession of
impartiality, but denounces the Iconoclasts with un-
measured violence. For his information, however, he
professes to follow preceding writers, and his work
cannot but be regarded as a history of the Church.
THEOPHILUS OF ANTIOCH.
Of the history of this writer little is known, except
that he was a convert to Christianity from Heathenism,
and became Bishop of Antioch in 170. He died in
182 or 184.
He was a vigorous opponent of heresy, and wrote a
book against Marcion, and a treatise against Hermogenes,
with some other tracts which have perished. There are
extant three books addressed to him by Autolycus, a
learned heathen, who had written a vindication of his
religion against the Christians. These books afford the
earliest example of the use of the word Trinity, applied
by the author to the three persons of the Godhead,
THEOPHYLACT. 551
the third of whom he terms Wisdom. The books
of Theophilus to Autolycus were published in Latin by
Conrad Gesner, Zurich, 1546, and were inserted in the
Orthodoxographia, Basle, 1555. They were annexed in
Greek and Latin to the supplement of the Bibliotheca
Patrum, 1624; and were printed at the end of the
edition of Justin Martyr's works by Morell ; they were
also published at Oxford, in 1684, 12mo., by Dr. Fell ;
and at Hamburgh, in 1723, 8vo, by J. C. Wolfius. — Cave.
Dupin.
THEOPHYLACT.
This distinguished commentator flourished in the
eleventh century, according to Fabricius, about the year
1070, and according to Cave, about 1077. This was
about the time of his being appointed Archbishop of
Achridia, and Metropolitan of Bulgaria. The year of his
death is not known. His principal work is. Comment-
aries upon the Four Gospels, the Acts of the Apostles,
and the Epistles of St. Paul. They are chiefly abridged
from Chrysostom and others, but contain observations of
his own. He likewise wrote Commentaries upon the
Twelve Minor Prophets. Meursius published, in 1617,
seventy-five Epistles of this author in Greek, of which a
Latin translation was printed in 1622. They have been
inserted in the Bibliotheca Patrum. A tract in the
name of Theophylact, entitled Oratio in Adorationem
Crucis medio Jejuniorum Tempore, was published by
Gretser; and Poussines printed at Paris, in 1651, in
Greek and Latin, a piece attributed to this author, with
the title, Institutio Regia ad Constantinum, Porphy-
rogenitum, reprinted in the Imperium Orientale of
Banduri. His works were published, Gr. et Lat. at
Venice, 1754, fol. — Cave. Lardner.
THOMAS, AQUINAS. — (See Aquinas.)
652 THOMAS.
THOMAS, WILLIAM.
William Thomas was bora at Bristol, in 1613. He
received his primary education at the School of Caermar-
then, of which place his grandfather was recorder ; and
thence went to St. John's College, Oxford. He afterwards
obtained a fellowship at Jesus College. His first pre-
ferment was the Vicarage of Penbryn, in Cardiganshire.
He afterwards had the Vicarage of Laugh arn, with the
Rectory of Lansedurnen annexed. Here he 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 Laugharn, 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 added that he
should go to church next Sunday, and if Mr. Thomas
persevered in praying for that drab of 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, sajnng, " 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,
THOMAS. S5S
he was about thirty- three years old. Soon after, the
parliament committee deprived him of his 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, he was obliged to teach a private
school in the country ; and though his friends often
made him liberal presents, yet his wife and numerous
family were frequently in want of common necessaries.
At the restoration Mr. Thomas was re-instated in his
living, and by the king's letters patent made chanter of
St. Davids.
In 1605, he was made Dean of Worcester, and in
T677, Bishop of St. David's, with which he held the
Deanery of Worcester in commendam. He was very
acceptable to the gentry and clergy of that diocese : he
had been bred up among them, spoke their language,
and had been a fellow- sufferer with many of them in the
late troublesome times. His behaviour confirmed their
expectations, his generous temper agreed with theirs, but
his chief concern was not so much to please their
humours, as to correct their morals, and save their souls ;
to promote true piety and goodness, and to sow the seeds
of holiness among them. He began to repair the palaces
at Brecknock and Aberguilly; he preached frequently in
several parts of his diocese in the language of the
country, and was very instrumental in promoting the
translation of the Bible into Welsh. He endeavoured
all he could to remove the cathedral service from St.
David's to Caermarthen ; the former being a place of no
trade, little frequented, situated in a corner of the king-
dom, twelve long miles from any market town, the
cathedral ruinous, the bishop's palace quite demolished,
VOL. viii. 3 B
554 THOMAS.
no residence kept, the canons never attending, except to
receive their revenues, and not one shiUing laid out in
repairing the cathedral after the restoration. On the
contrary, Caermarthen he knew to be a rich and populous
town ; the great church capable of being made decent
and handsome, and the episcopal house of Aberguilly
very near, where the bishop constantly resided. On
those motives he set about the work very heartily, but
met with the same success as bishop Barlow had done
before.
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
Bishoprick of St. David's, and refused very considerable
fines, afterwards received by Bishop Womack. He went
to Worcester in August, 1683, and wslh 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, and 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
THOMAS. 655
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 his health
would permit; and upon complaint from Archbishop
Sheldon, dated June 4, 1670, that the duties of reading
the Church Service and administering the sacraments
were too much neglected by dignified persons, " the
deans 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 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 con-
siderable 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
556 THOMAS.
the Consistory court, whereby he much prevented the
frivolous suits, and expedited the dilatory proceedings,,
which at that time were much complained of. In 1683,
Archbishop Bancroft wrote a letter to the bishop com-
plaining 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 23rd day of August, the eve of St. Bartholomew.
He met him at the gate of his palace, attended by his
clergy, and in a short Latin speech welcomed him to
the city. His majesty walked upon a large piece of
white broad cloth of the manufacture of the city, all
strewed with flowers, which reached from the palace
gate to the stairs leading up to the great hall : as he
went along, he said, " My lord, this looks like White-
hall." 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.
The next morning being the feast of St. Bartholomew,
the king went to hear mass at the Popish Chapel, built
at his accession to the crown, on the east side of
Foregate-street, attended by the mayor and aldermen,
whom, when they came to the gate of the chapel, his
majesty asked if they would not go in with him ; to which
the mayor with a becoming spirit replied, " I think we,
THOMAS. 557
have attended your majesty too far already." This
worthy magistrate who preferred his religion, and duty
to his country, to every other consideration, should have
his name recorded in letters of gold : Dr. Nash took
pains to find out who it was, and believed it to be either
Thomas Bearcroft or Thomas Sherwin ; the former was
elected by the new charter, the latter by the old charter
restored. Upon this answer made by the mayor, the
king went into the Popish chapel, and the mayor, with
all the Protestants who attended him, went to the
College Church, where, when divine service was ended,
the bishop waited on his majesty till dinner came in,
and the meat being set on the table he offered to
say grace ; but the king w^as pleased to say that he would
spare him that trouble, for he had a chaplain of his own,
upon which the good old man withdrew, not without
tears in his eyes. As soon as the dinner was over, his
majesty proceeded in his progress to Ludlow, having
expressed himself well pleased with the attendance of
the gentlemen of the county, and his entertainment by
the bishop, which his lordship says in a private letter to a
friend, though very chargeable to him, yet he did not
grudge it, as he hoped he had done the Church some
credit by it. The white broad cloth on which his
majesty walked from the palace gate to the stairs leading
to the great hall cost his lordship £27 : it was rolled up
after his majesty, and taken away by the attendants as
belonging to his ^vardrobe.
While the king was at Worcester, the neighbouring
Dissenters of all denominations sent their addresses to
him, which the Earl of Plymouth, being lord-lieutenant,
was to receive, and to deliver to the king. When he
brought the two first the king asked him what religion
the men who brought them were of, " Indeed, sir,"
replied the lord-lieutenant, " I did not ask them ; but I
know by their looks they are neither of your religion nor
mine." But now the good bishop's troubles drew on apace:
3b 3
568 THOMAS.
the penal laws against Non-conformists were suspended ;'
and May 4, 1688, the king ordered the bishops to take
care that his declaration should be read in the neigh-
bourhood of London, on the 20th and 27th of the said
month, and in all other churches and chapels the 3rd
and 10th of June. The archbishop and six bishops
presented a petition against it ; the consequence of which
was, that thej were sent to the Tower ; this was a great grief
to the bishop, not that he was concerned for any fault
or misbehaviour of his brethren, or for the calamity that
had befallen them, for he often wished that he had
been with them, to bear his testimony in so good a
cause, and to have a share with them in their honourable
sufferings, but he was troubled to think on that im-
pending storm which he foresaw might fall on the
Church : however, both he and the dean, (Dr. Hickes)
resolved not to disperse the declaration, and signified
to all the clergy his utter dislike of it. Soon after he
received a letter from court, containing a reprimand- for
not obeying the king s orders : the answer to which was,
as he himself says, without any tincture of collusion,
but declaratory of his firm resolution not to comply.
Upon King William's accession, his ill health would not
allow him to attend the convention ; and indeed he
never approved of the Prince of Orange's being declared
king, and much less of that act which obliged all per-
sons to take oaths of allegiance to King William and
Queen Mary, or to forfeit their offices, their livings, and
their temporal subsistence. For his own part he was
resolved to forsake all, rather than to act contrary to his
former oaths, and homage, which he had paid to King
James; and although he whites to Kettlewell, and says,
♦' If my heart do not deceive me, and God's grace do not
fail me, I think I could suffer at a stake rather than take
this oath," yet it does not appear that he used any per-
suasions to prevent others from taking it, only freely
g^vve his opinion, and advised them sincerely to consult
THOMAS. 559
their own consciences. This was what he said to the
clergy; and when a grandson of his, Dr. William
Thomas, then a student of Trinity College, Cambridge,
consulted him on this critical point, he left him to his
own liberty, and the feelings of his own conscience. In
one of his sermons he says, " An humble man submits,
suspects his own judgments, hath a venerable esteem
for his superiors ; if startled by any constitutions in
Church and State, he frequently prays, seriously dis-
courses, modestly counsels with others ; if after all ex-
pedients he remains dissatisfied, if he cannot swim with
the stream, he wnll not trouble the waters."
The limited time for taking the oaths drawing near,
he prepared himself for leaving the palace, and vacating
the see. He had agreed with Mr. Martin, then vicar of
Wolverly, to come and live with him ; and he wrote to
Dr. Stillingfleet, telling him that he would use all his
interest that he might succeed him. While he was thus
preparing all things for his retirement, God was pleased
to prepare better for him, for, about the 20th of June,
after a very severe fit of the gout, he grew continually
weaker and weaker, though his friends did not think
him in any immediate danger. The bishop, however,
perceiving himself decaying, on Sunday the 23rd, re-
ceived the Sacrament in his own chapel ; on Monday
all his servants were called in, and he gave every one
of them his blessing ; that night he endeavoured to
sleep, but in vain ; his daughter-in-law, Mrs. Anne
Thomas, sat up with him, and was much edified by him,
for the most part of that restless night he spent in ejacu-
lations and prayer to God, that he would be pleased to
release him from his miseries, and the troubles of this
vain world : there was no weight or clog on his con-
science ; death did not appear at all troublesome to him,
the sting was gone, his earnest desire was to depart, and
be wdth Christ. Thus he passed the few remaining
^ours of his life, being sensible to the last ; but, growing
560 THORNDIKE.
still weaker and weaker, about three o'clock the next day,
being the 25th, he patiently submitted to the stroke of
death, and resigned his spirit into the hands of God that
gave it. He died in the seventy-sixth year of his age.
He published : — An Apology for the Church of Eng-
land ; A Sermon preached at Caermarthen Assizes ; and,
The Mammon of Unrighteousness, a Sermon. A Letter
to the Clergy, and an imperfect work, entitled Roman
Oracles Silenced, were published after his death. —
Nash's Worcestershire.
THOMASSIN, LEWIS.
Lewis Tpiomassin, was born at Aix, in Provence, in
1619. At fourteen years of age, he was admitted into
the congregation of the Oratory, where he was professor
of moral philosophy, until he was appointed professor
of divinity at Saumur. In J 654, he removed to Paris.
He died in 1695.
His principal works are : — L'Ancienne et Nouvelle
Discipline de I'Eglise, 1725, 3 vols, folio ; Dogmes Theo-
logiques ; Traite Dogmatique et Historique des edits et
autres Moyens dont on s'est servi dans tons les tems
pour etablir et maintenir I'unite dans I'Eglise ; Direc-
tions for Studying and Teaching Philosophy in a Chris-
tian manner ; the same " for the Profane Historians ;"
A plan of the same kind for Grammar or the Languages
with relation to the Holy Scriptures ; A Universal
Hebrew Glossary, — in this he endeavours to trace all
words in other languages to Hebrew roots ; Dissertations
on the Councils ; and, Memoires sur la Grace. — Moreri.
THOBNDIKE, HERBERT.
Of this eminent divine, we are not aware that any
THORNDIKE. 561?
account exists except the short notice in the General
Biographical Dictionary, and in Walker's Sufferings
of the Clergy. To the edition of his works published
in the Anglo- Catholic library, no biography is prefixed.
We give the life, therefore, as it is in Chalmers. The
year of his birth is not stated, but he was educated
at Trinity College, in the University of Cambridge, of
which he was fellow. In 1638, he was proctor of that
university. In July, 1642, he was admitted to the
Rectory of Barley, in Hertfordshire ; and upon the
death of Dr. Samuel Ward, in September, 1643, he
was elected master of Sidney College, in Cambridge,
from which. Dr. Walker says, he w^as kept out " by the
oppressions of the times ;" but there was also somewhat
of court intrigue in this affair, as related in Walter
Pope's life of Bishop Ward. He tells us, that upon
the death of the latter, the fellows of the college
assembled to choose a new master. Mr. Seth Ward,,
with nine of them, gave their suffrages for Mr. Thorn-
dike of Trinity College ; for Mr. Minshull there were
eight votes including his own. But while they w^ere at
the election, a band of soldiers rushed in upon them,
and forcibly carried away Mr. Parsons, one of those
fellows, who voted for Mr. Thorndike, so that the num-
ber of suffrages for Mr. Minshull, his own being ac-
counted one, was equal to those Mr. Thorndike had.
Upon which Mr. Minshull was admitted master, the
other eight only protesting against it, being ill-advised,
for they should have adhered to their votes. Two of
them, whereof Mr. Ward was one, went to Oxford, and
brought thence a mandamus from the king, commanding
Mr. Minshull, and the fellows of Sidney College, to
repair thither, and give an account of their proceedings
as to that election. This mandamus, or peremptory
summons, was fixed upon the chapel-door by Mr. Linnet,
who was afterwards a fellow of Trinity College, but at
that time attended on Mr. Thorndike.
562 THORNDIKE.
On the other side, one Mr. Bertie, a kinsman of the
Earl of Lindsey, being one of those who voted for Mr.
Minshull, was also sent to Oxford on his behalf. This
gentleman, by the assistance and mediation of my lord
of Lindsey, procured an order from the king to confirm
Mr. Minshull s election ; but he, not thinking this title
sufficient, did corroborate it with the broad seal, to which
Mr. Thorndike consented, Mr. Minshull paying him and
the rest of the fellows the charges they had been at in
the management of that affair, amounting to an hun-
dred pounds. This was, therefore, evidently a matter in
which " the oppressions of the times" (which are usually
understood to mean those which arose from the usurpa-
tion) were not concerned. He was, however, afterwards, to
experience the latter also, and was ejected from his
living of Barley, which was given to the Rev. Nath.
Ball, of King's College, Cambridge, who, Calamy informs
us, punctually paid a fifth part of the income to Mr.
Thorndike. At the restoration he was replaced in this
living, but resigned it on being made a prebendary of
Westminster. He very much assisted Dr. Walton in
the edition of the Polyglot Bible, particularly in marking
the variations in the Syriac version of the Old Testa-
ment ; and wrote several treatises : A Discourse con-
cerning the primitive Form of the Government of
Churches, Cambridge, 1641, 8vo; A Discourse of Reli-
gious Assemblies and the Public Service of God, Cam-
bridge, 1642, 8vo; A Discourse of the Right of the
Church in a Christian State, with a Review by way of
Appendix, London, 1649, 8vo ; Just Weights and Mea-
sures ; that is, the present state of Religion weighed in
the Balance, and measured by the Standard of the Sanc-
tuary, London, 1662, 4to ; A Discourse of the Forbearance
of the Penalties, which a due Reformation requires, Lon-
don, 1670, 8vo; Origines Ecclesiae, seu de ratione ac
jure finiendi Controversias Ecclesiae, London, 1670,
8vo. To these we may add, what is called his famous
THORNDIKE. 660
book, published in 1659, under the title of An Epilogue
to the Tragedy of the Church of England, in three
books, viz. : 1. Of the Principles of Christian Truth.
2. Of the Covenant of Grace. 3. Of the Laws of the
Church. By a letter from Chancellor Hyde, in the
Appendix to Dr. Barwick's Life, it would appear that
this work had given offence, as being unseasonable and
injudicious. Hyde says, " Pray tell me what melancholy
hath possessed poor Mr. Thorndike? And what do our
friends think of his book ? And is it possible that he
would publish it, without ever imparting it, or commu-
nicating with them? His name and reputation in
learning is too much made use of, to the discountenance
of the poor Church ; and though it might not be in
his power to be without some doubts and scruples, I do
not know what impulsion of conscience there could be
to publish those doubts to the world, in a time when he
might reasonably believe the worst use would be made,
and the greatest scandal proceed from them." This
seems to allude to some opinions he held that were
unfavourable to the measures of the court : and we find
that there was some difficulty in admitting him into the
convocation in 1661, *' on account of his speaking much of
the Bohemian Churches, called Uiiitas Fratrum." He
was a member of the Savoy conference, and in the little
he said completely undeceived the Nonconformists, who,
from his early publications, had supposed he was of
their side. There was also a suspicion that he had a
little too much leaning to the Church of Rome, so that
his character has not descended to us with all the
evidences of consistency; but that he was a man of
great learning, and an able oriental scholar, seems
indisputable.
He died July, 1672, and was interred in Westminster
Abbey. There were some remarkable passages in his
last will, dated July 3rd that year ; particularly these
words: " My will is, that if my nieces, or either of them,
■564 TILLEMONT.
shall return to New England after my decease, or shall
maruy with any that goes to mass, or any of the new
licensed conventicles, then whatsoever is given them by
this my will, exceeding the four hundred pounds, which
I have absolutely given them by deed, shall be void and
not due ; so that when either or both of them shall be
married here to such as sincerely cleave unto the Church
of England, then the payment to be made. — As for my
body, I charge my executor to write these words upon
my grave-stone : ' Hie jacet corpus Herbert! Thorndike,
prebendarii hujus ecclesJEe, qui vivus veram reformandae
ecclesise rationem ac raodum precibusque studiisque pro-
sequebatur. Tu, lector, requiem ei et beatam in Christo
resurrexionem precare.' " It is evident, from this last
clause, that he believed in the eflBicacy of prayer for the
dead. — Chalmers.
TILLEMONT.
Louis Sebastian Le Nain de Tillemont was born in
Paris, on the 30th of Nov., 1637, and was educated at
Port Royal. His taste for historical studies developed
themselves at an early period of life. At the age of
twenty- three, he entered the Episcopal seminary at
Beauvais ; and there he remained for three or four
years, and then went to reside with Godefroi Hermant,
a canon of the Cathedral of Beauvais, with whom he
remained five or six years. He then returned to Paris,
and, after receiving the other orders of his Church, and
being ordained priest, in 1676, he settled at Tillemont,
(whence he took his name,) about a league from Paris,
near Vincennes. About this time he was employed,
along with his friend M. de Sacy, on a life of St. Louis ;
•and two years after he travelled in Flanders and Holland.
In 1590, he began to publish his History of the Em-
-perors, 4to, and completed it in five volumes. It met
TILLEMONT. 665
with great success, and was reprinted at Bmsselsrand
translated into English. This was followed by his
Ecclesiastical History, Memoirs pour servir a I'Histoire
Ecclesiastique des Six Premiers Siecles, &c., 1693, &c.,
completed in sixteen volumes, 4to.
His writings, remarks Mr. Bowling, may be fairly said
to have exhausted the sources of history which had
hitherto come to light, and to exhibit all that was known
of the empire and the Church during the first six
centuries. But his great work, (Memoires pour servir a
I'Histoire Ecclesiastique des six premiers Siecles), is
correctly described by its title ; it is a magazine of
materials selected, arranged, and labelled, rather than a
history. It is a book less suitable to be read than to be
consulted. It is, however, a perfect model of historical
research, not less admirable for its tone and spirit, than
for its accuracy and learning. The scholar always turns
to the pages of Tillemont with satisfaction, and the
thoughtful student of Ecclesiastical history cannot but
revere the memory of a writer in whom, after allowing
for the peculiarities of a pious Eomanist, he ever finds
liberality without latitudinarianism and candour without
scepticism.
He died Jan. lOth, 1698, aged sixty-one. He was
interred at Port Royal, agreeably to his desire ; but when
that abbey was destroyed in 1711, his remains were
removed to St. Andre des Arcs, his parish church.
M. Tronchai, canon of Laval, published Tillemont 's life
in 1711, 12mo.
He supplied materials for several works published
by others, — the Life of St. Louis, begun by De Sacy,
and finished and published by La Chaise ; the lives of
St. Athanasius and St. Basil, by Godefroi Hermant;
and the Lives of Tertullian and Origen, by Du
Fosse, under the name of La Mothe. — Biog. Generale.
Dowling.
VOL. viii. 3 c
566 TILLOTSON.
TILLOTSON, JOHN.
TiLLOTsoN John was born at Sow erby in the parish of
Halifax, in the county of York, where his father was
a clothier, in October, 1630. His parents were Puritans,
though Tillotson himself at an early period of life seems
to have renounced the Calvinistic peculiarities. He was
indeed accused, but unjustly, of Socinianism. His
extreme liberality sometimes caused the sincerity of his
principles to be doubted, though it is quite certain that
if he did not fully believe, he did not deny the doctrines
of the Church as held in the reformed Church of
England. Tillotson was educated at Clare Hall, Cam-
bridge, of which college he was admitted a pensioner on
the 23rd of April, 1647. He graduated in 1650, in
which year he became fellow. In 1654, he became M. A.
Tillotson was a student at this time of the Scriptures,
and among the fathers, especially of St. Chrysostom and
St. Basil. In 1656, he was tutor to the son of Edmund
Prideaux, Cromwell's attorney-general, and resided in
the family. He was at this time a Presbyterian. But
he took a careless and philosophical view of all points
relating to the Church, and shortly after the Restoration
was ordained by Dr. Sydserf, Bishop of Galloway. He
did not hesitate to conform, when in 1662, the Act of
Uniformity passed, and he became curate in Cheshunt
in Hertfordshire. He here encountered an Oliverian
soldier who set up as an Anabaptist preacher ; this
man preached in a red coat, and was followed by many
people, but Tillotson succeeded in persuading him to
desist from " an encroachment upon the priest's office
and to betake himself to an honest employment."
In 1663, he was presented to the living of Kedington,
in Suffolk, which he soon after resigned on being chosen
preacher of Lincoln's Inn.
In 1664, he was chosen Tuesday Lecturer at St.
TILLOTSON. 567
Laurence, Jewry. In the same year he married Elizabeth
daughter of Dr. French, canon of Christ Church, by a
sister of OHver Cromwell, which lady was remarried to the
celebrated Bishop Wilkins, then rector of St. Laurence,
Jewry; and in the following year Tillotson was appointed
lecturer to the same parish. He was now become a
distinguished preacher; and he obtained great reputation
by a sermon preached before the corporation of London,
on the Wisdom of being religious, which was printed.
He also began to engage in controversy, by writing
The Rule of Faith, in reply to a book written by one
Sargeant or Smith, a convert to Popery. In 1666, he
took the degree of D. D., and in 1669, he was made
chaplain to Charles II., and presented to a prebend of
Canterbury.
Popery was now becoming a great subject of alarm to
the nation; and when the king, in 1672, issued a
declaration for liberty of conscience, supposed to be for
the purpose of favouring the Roman Catholics, the
bishops recommended to the clergy to preach against
Popery. The king complaining of this, as an attempt
to excite disaffection among the people, the Bishop of
London convoked some of the clergy to consider what
answer should be made to his majesty. Tillotson, who
was one of the number, suggested the reply, that " since
his majesty professed the Protestant religion, it would be
an unprecedented thing that he should forbid his clergy
to preach in defence of a faith which they believed, and
which he declared to be his own." This was a pretty
plain insinuation of his doubts of the king's sincerity
and he soon after preached a noted sermon at Whitehall
on the hazard of salvation in the Church of Rome ;
notwithstanding, however, the offence he may be sup-
posed to have given, he was advanced in 1672 to the
Deanery of Canterbury. In the following year he was
presented to a prebend in the Church of St. Paul's ; and
in that year he published Bishop Wilkins's " Principles of
568 TILLOTSON.
Natural religion," with a recommendatory preface. That
prelate, who died in his house, had entrusted him with
the disposal of all his papers.
It was much to Tillotson's honour that Dr. Barrow
also at his death conferred upon him a similar trust,
in consequence of which he published that eminent
person's Treatise on the Pope's Supremacy. Popery
was so much the object of Dr. Tillotson's dread and
aversion, that in a sermon preached before the king
in April, 1680, and published by his majesty's special
command, entitled, " The Protestant Religion, vindicated
from the charge of Singularity and Novelty ;" he was
betrayed into a sentiment of intolerance which exposed
him to heavy censure. It is contained in the following
passage : " I cannot think, till I am better informed,
which I am always ready to be, that any pretence of
conscience warrants any man that is not extraordinarily
commissioned, as the apostles and first publishers of the
gospel were, and cannot justify that commission by
miracles, as they did, to affront the established religion
of a nation, though it be false, and openly to draw men
off from the profession of it, in contempt of the magis-
trate and the law. All that persons of a different
religion can in such a case reasonably pretend to, is, to
enjoy the private liberty and exercise of their own
conscience and religion, for which they ought to be very
thankful, and to forbear the open making of proselytes
to their own religion (though they be never so sure
that they are in the right) till they have either an
extraordinary commission from God to that purpose, or
the providence of God make way for it by the permission
of the magistrate." It is said that after the sermon a
nobleman stept up to the king, who had slept the
greatest part of the time, and said, "It is a pity your
majesty was asleep, for we have had the rarest piece of
Hobbism that ever you heard in your life :" to which
Charles answered, " Odds-fish, then he shall print it;"
TILLOTSON. 569
"which was the cause of the order. It is certain that
Tillotson was highly blamed for it, both by the estab-
lished clergy, and by his former Presbyterian friends ;
and indeed a more direct assertion of the right of every
government to suppress innovation or reformation of
religion cannot be produced, and the Papists, in
particular, might use it to great advantage. When the
bill for the exclusion of the Duke of York was in
agitation, he warmly 2:)romoted it ; and he refused to
sign the address of the London clergy to the king on his
declaration that he could not consent to such a bill.
In 1682, Dr. Tillotson published a volume of Sermons
by Bishop Wilkins from his manuscripts, to which he
prefixed a defence of that prelate's character from the
aspersions thrown upon it in the Hist. et. Antiq. Univers.
Oxon. of Anthony Wood. He was the editor in the fol
lowing year of the three folio volumes of Dr. Barrow's
Sermons, a task which must have cost him much labour,
and for which English divinity is much indebted to him.
This was the year of the Rye-house plot, and of its melan-
choly consequences, the execution of Lord Bussell and
Algernon Sidney. To the former of these sufferers
Tillotson was called, with Burnet, to assist in the
religious preparation for his death.
It is to be remarked that these divines, leaders in
the revolution, urged on this as on other occasions
the doctrine of passive obedience. Against the Church
of England divines, who held this doctrine, and yet
justify the revolution, a charge of inconsistency is some-
times brought, and by no one is it more strongly urged
than by Mr. Macaulay. Yet that gentleman ought to
give some weight to what is said by the favourite divine
of William ILL, Bishop Burnet, " As I have," says his
lordship, " expressly and publicly owned a reserve for
resistance in case of a total subversion ; so I must add,
that to my knowledge, other divines still understood
that doctrine of non resistence with this reserve ; though
3c 3
570 TILLOTSON.
they did not think it necessary to mention it. If a man
were to exhort married persons to their duty, he might
use that general expression of St. Paul, ' That the
husband is the head of the wife, as Christ is the head
of the Church ; and that as the Church is subject unto
Christ, so wives ought to be subject to their own hus-
bands in every thing :' he might say all this without an
exception ; and yet in the case of intolerable cruelty, the
wife may see to her own preservation ; but desertion or
adultery sets her more at liberty. In the same manner,
when we exhort children to obey their parents in all
things; we do not suppose the case of their parents
going about to kill them, nor argue what they may do
in such a case. Extraordinary cases ought not to be
supposed, when we give the directions that belong to
the ordinary course of life ; and therefore divines might
preach submission in very large and full expressions,
who yet might believe, that a total subversion was a case
of another nature, which might warrant more violent
remedies. This I am sure was our late primate's
opinion."
"A Discourse against Transubstantiation," published
near the close of Charles II. 's reign and another against
Purgatory at the commencement of that of James II.
were the prelude to a volumicus controversy, which
occupied Tillotson till the approach of the revolution.
The revolution found Dr. Tillotson, Dean of Canter-
bury, and Residentiary of St. Paul's ; but it found him
also in high favour with the Prince of Orange, and all
the more because it was through Tillotson's persuasion
that the Princess Ann of Denmark had declared in
favour of the prince. In 1689, he was appointed clerk
of the closet to William III. and obtained permission to
exchange his Deanery of Canterbury for that of St.
Paul's, an exchange rendered necessary by his having
become the confidential adviser in Ecclesiastical affairs
to the new king and queen.
TILLOTSON. 571
William anxious to conciliate the Dissenters, endea-
voured to abolish the sacramental test ; but the Bill of
Comprehension, which included a dispensation from
kneeling at the sacrament, encountering various ob-
stacles, fell to the ground.
Tillotson and Burnet (the latter created Bishop of
Sarum) admonished the king on this failure, to submit
the business of comprehension to a synod of divines as
being the method at once the most acceptable to the
clergy, and the best calculated to silence the Popish
objectors, who sneered at a religion established by Acts
of Parliament. Thirty divines, (among whom we find
the names of Tillotson, Tenison, Patrick, Burnet^
Stillingfleet, and Kidder) were accordingly directed to
prepare such alterations as they should judge expedient
in the Liturgy and Canons, with proposals for reform-
ation in ecclesiastical courts, and in other matters
relative to the Church ; all which were first to be
submitted to Convocation, and afterwards reconsidered
in parliament. After four divines of this committee had
withdrawn in dissatisfaction, the remainder proposed
that canonical lessons should be read in churches
instead of the Apocraphal books, and the Athanasian
Creed left at the option of the officiating minister; that
new Collects, more glowing in devotion, should be drawn
up, and a new version of the Psalms prepared; that
chanting in cathedrals should be discontinued, and
legendary saints expunged from the calendar ; that the
cross in baptism, the surplice, and the posture of kneel-
ing at the sacrament, should not in future be insisted
on ; that the word Minister should be introduced in the
place of Priest ; that fasts in Lent should not consist in
abstinence from meats ; and that sponsors in baptism
should not be held essential. They submitted, that re-
ordination, where Presbyters had imposed hands should
be conditional ; and pronounced the damnatory clause in
the Athanasian Creed to be applicable only to those who
572 TILLOTSON.
denied the substance of the Christian religion. Among
these proposed changes, a few might perhaps be ex-
pedient; others were useless; and many highly objec-
tionable. But the Tories so far succeeded in alarming
the public mind, that little could be expected from
Convocation by the schemers of this conciliatory plan.
The Convocation was dissolved and not permitted to
sit again for ten years.
At the time when Tillotson kissed hands for the
Deanery of St. Paul's, King William hinted his deter-
mination to advance him to the See of Canterbury.
From Tillotson's private letters we learn how far from
satisfactory to him was the idea of such promotion ; and
we may well conceive it. The heart of a usurper is
seldom at rest. He w^as forced by the strong hand of
power into the chair of Sancroft, — (See Sancroft.J
He was consecrated in 1691. The following is his
own account of his preparation for the sacred office to
which he was raised : — " May 30th, 1691. The day
before my consecration to the Archbishopric, which was on
Whit-Sunday, at St. Mary-le-Bow, when, on Whit-Sunday
eve I retired to Edmonton, to spend that day in fasting
and prayer, to implore the blessing of Almighty God
upon that action, and the assistance of His grace and
Holy Spirit to be vouchsafed to his sinful and unworthy
servant, whom His wise providence, and the impor-
tunate desire of their majesties. King WilHam and
Queen Mary, the best of princes, (whom God in great
mercy to a most sinful and perverse people hath by a
most signal providence set upon the throne of these
kingdoms, and sent (I trust) to be our deliverers and
benefactors for many generations yet to come) have
called to the government and conduct of this miser-
ably distracted Church in a very difficult and dangerous
time.
"I began with a short prayer to Almighty God to
prepare mj heart for the duty of this day, and to assist
TILLOTSON. 67a
me in the discharge of it, in such a manner as might
be acceptable in his sight, through Jesus Christ my
blessed Saviour and Redeemer.
" I proceeded next to a thanksgiving to Almighty God
for His mercy and goodness to me in the conduct of my
whole life, from my first entrance into the world, to
this day.
"Next, I made an humble and penitent confession
of my sins, and earnest supplication for the pardon and
forgiveness of them.
" Next a prayer for God's blessing upon me, and His
Holy Spirit to be conferred upon me, in the solemn
dedication of me the day following to this high and
holy office.
" Then I read the prayers in the consecration office.
I concluded with a prayer for the king and queen, and
a short ejaculation,"
He was consecrated the following day in the Church of
St. Mary-le-Bow, by the then Bishop of Winchester,
Lloyd of St. Asaph, Burnet of Salisbury, Stillingfleet
of Worcester, Ironside of Bristol, Hough of Oxford.
The rest of his life was passed in the discharge of the
duties of his high office. It is impossible to read the
works or refer to the acts of Tillotson without being
impressed with the notion of his being a good and
sincere man. He was a man of good common sense
and of much worldly wisdom ; truly benevolent, always
ready to serve his friends. He was no theologian, and his
cold and cautious temperment made him approach the
Socinian school, though against the Socinian heresies
he was careful and consistent in protesting. The
extreme bitterness of the Non-jurors against him is very
natural, but it is not one of the points upon which we
can concede praise to those conscientious and often ill-
used men.
He died in 1694, and was buried in the Church of
St. Laurence, Jewry, Tillotson's Sermons have been
574 TOPLADY.
reprinted in three volumes, folio, and in 1 6mo. To the
last edition, in folio, is prefixed a Life of him by Dr.
Birch. — Birch. Burnet. Young.
TiNDALE, WILLIAM, — (See TyndaU.)
TOLET, FRANCIS.
Francis Tolet was born at Cordova, in 153'2, and
became a Jesuit in 1559. He was the first Jesuit who
was advanced to the purple, being made a cardinal in
1593. He died in 1596. He was one of those whom
Sixtus V. employed in revising his edition of the Vul-
gate. He published, Commentaries upon Aristotle's
Philosophy; Commentaries upon the Gospel of St. John,
Twelve Chapters of St. Luke, and the Epistle to the
Romans ; A Sum of Oases of Conscience, or Instruc-
tions to Priests. — Biog. Universelle.
tonstall, — (See Tunstall.)
TOPLADY, AUGUSTINE MONTAGUE.
Montague Augustine Toplady was born at Farnham,
in Surrey, in 1740. He was educated at Westminster,
and afterwards at Trinity College, in Dublin. He was
ordained in 1762, and soon after obtained the living of
Broad Hembury, in Devonshire. In 1775, he removed
to London, where he officiated in the chapel belonging
to the French Calvinists, near Leicester Fields. Al-
though a member of the Church of England, he was
himself a violent Calvinist. He died in 1778.
His works are : — The Church of England vindicated
TOWERSON. 575
from the charges of Arminianism ; and the case of
Arminian Subscription particularly considered, in a
Letter to the Rev. Dr. Nowell ; The Doctrine of Abso-
lute Predestination stated and asserted, with a pre-
liminary Discourse on the Divine Attributes, translated
in great measure from the Latin of Jerom Zanchius,
with some account of his life prefixed ; A Letter to the Rev.
Mr. John Wesley, relative to his pretended abridgment
of Zanchius on Predestination ; Free Thoughts on the
projected Application to Parliament for the Abolition of
Ecclesiastical Subscriptions ; More work for Mr. John
Wesley, or a Vindication of the Decrees and Providence
of God from the defamations of a late printed paper,
entitled The Consequence Proved; Historical Proof of
the Doctrinal Calvinism of the Church of England ;
The Scheme of Christian and Philosophical Necessity
Asserted, in answer to Mr. John Wesley's Tract on that
subject : Collection of Hymns for Public and Private
Worship ; and. Sermons, preached on special occasions.
His works have been published with his Life, in 6 vols.
8vo. He was for some time editor of the Gospel Maga-
zine, commenced in 1774.
TOWERSON, GABRIEL.
Gabriel Towerson, a native of Middlesex, was educated
at Queen's College, Oxford. He became M.A. in 1657,
and in 1660, was elected Fellow of All Soul's. He
obtained from his College the Rectory of Welwyn, in
Hertfordshire, and in 1693, was presented, through the
interest of Tillotson, to the living of St. Andrew, Under-
shaft, in the city of London. He took his degree of
D.D. in 1677. He died in 1697.
His works are : — A brief account of some expressions
in St. Athanasius's Creed ; An Explication of the
Decalogue, or Ten Commandments ; and, Explication of
676 TOWGOOD.
the Catechism of the Church of England; Of the
Sacraments in general, in pursuance of an explication
of the Catechism of the Church of England ; Of the
Sacrament of Baptism in particular; Of the Rite of
Baptism among the Heathen and the Jews ; and, Of
the Institution of Christian Baptism. — Wood. Funeral
Sermon by Stanhope.
TOWGOOD, MICAH.
MiCAH TowGooD, was born at Axminster, in Devon-
shire, in 1700, and educated under the Eev, Mr.
Chad wick, of Taunton, and in the academy under
the direction of Mr. Stephen James and Mr. Grove,
in the same town. Soon after he had commenced a
preacher, he settled with a congregation of dissenters
at Moreton-Hampstead, in Devonshire. He removed to
Crediton, in the same county, in 3 735, and soon after
published, without his name, a tract entitled Recovery
from Sickness, and a pamphlet entitled High-flown
Episcopal and Priestly Claims freely examined, in a
Dialogue between a Country Gentleman and a Country
Vicar, 1737. In 1739, he published the Dissenter's
Apology, in which he endeavours to vindicate a separa-
tion from the Church. In 1741, when the nation was
engaged in a war with Spain, he assumed a different
character, by publishing, Spanish Cruelty and Injustice
a justifiable plea for a Vigorous War with Spain. But
his principle work is, The Dissenting Gentleman's
Answer to Mr. White, a clergyman of the diocese of
Norwich, who had written against the principles of the
dissenters with great ability. In 1750, he settled at
Exeter, where he published some pamphlets in defence
of Infant Baptism. In 1761, he became a teacher in a
Dissenters' academy in that city. He died in 1792.
In his religious sentiments he was an Arian. — General
Biographical Dictionary,
TOWNSON. 577
TOWNSON, THOMAS.
An admirable biographical sketch of this eminent divine
exists, says that learned prelate and admirable man,
Bishop Jebb, uniting the fine simplicity of Izaac Walton
with the classic elegance of Louth. It is from the pen
of the elder Archdeacon Churton. Bishop Jebb has
himself with his usual good taste and sound judgment
abridged this Life, and the following is a further abridg-
ment from the Preface to the Practical Discourses of
Townson, edited by Bishop Jebb. Thomas Townson
was descended from a family originally of Yorkshire,
was eldest son of a native of Lancashire, the Piev. John
Townson, M.A., rector of Much Lees, in Essex, by his
wife Lucretia, daughter of the Rev. Edward Wiltshire,
rector of Kirkanders, in Cumberland, He was born in
1715, and baptized on the 7th of April, in that year.
Having been instructed a while by his father, he was
placed under the care of the Rev. Henry Nott, vicar of
the neighbouring parish of Terling ; where he was early
distinguished for quickness of apprehension, and a most
retentive memory. Thence he was removed to the Free
School at Felsted ; where, besides other eminent persons,
Dr. Wallis, and Dr. Barrow were educated. The master,
at that time, was the Rev. Mr. Wyatt;a man studious
alike to cultivate in his young charge, purity of morals,
and accuracy of learning.
But Mr. Townson, the father, did not neglect one
great precaution : he placed in his son's hands, editions
or copies of Horace, and other classics, from which
those passages, that cannot enter the mind without con-
taminating it, had been carefully expunged; with an
injunction, religiously to avoid the danger of perusing
them. A parential precept, which Dr. Townson, through-
out life, gratefully remembered ; and, as occasion served,
gave similar advice to others : convinced, that the absence
VOL. VTII. 3 D
578 TOWNSON.
of temptation, and ignorance of vice, are among the best
preservatives against its contagion.
He was entered a commoner of Christ Church, Oxford,
March 13, 1733. Here, as at school, his proficiency was
rapid : and his poetical as well as general talents, united
with the utmost regularity and obligingness of manners,
soon recommended him to notice and esteem.
In July, 1735, he was elected demy of St. Mary
Magdalen College; in 1737, fellow of that society,
having, on Oct. 20th, been admitted bachelor of arts.
He commenced master of arts, June 20th, 1739, and
was ordained deacon, Dec. 20th, 1741, and priest, Sept.
19th, 1742, by Dr. Seeker, Bishop of Oxford.
Three days after his ordination, he set out for France
with Mr. Dawkins, in company with Mr. Drake and Mr.
Holdsworth, Thence he proceeded to Italy, where he con-
tinued about a year and a half ; and, having crossed the
Alps by Mount Cenis, passed through Germany, and
Holland ; and landed at Harwich, August 26th, 1745.
While on the classic ground of Italy, where every
scene revived the memory of some splendid achieve-
mlent, or introduced him to some illustrious ancient,
he did not forget his own proper studies. At Naples,
while he twice visited, with sympathetic fondness, the
tomb of his favourite Virgil, he found time, neverthe-
less, with a more honoured name, and sublimer poet,
to contemplate the glory of God, in the works of crea-
tion, and in his written law : and the result of his medita-
tions appears in a very fine sermon on the nineteenth
Psalm, begun while he was in this city.
On his return from the continent, he resumed, at
the university, the office of tuition. Mr. Lovibond,
author of the " Tears of old May-day," was one of his
pupils, before he travelled; and, after he came back.
Lord Bagot stood in the same relation to him. At this
time, was laid the foundation of that entire friendship
between them, which was interrupted only by death.
TOWNSON. 579;
In 1746, he was instituted by Bishop Gibson, to the
vicarage of Hatfield Peverel, in Essex, on the presenta-
tion of the patron, Mr. Dabbs.
In 1749, he was senior proctor of the university.
The speech deUvered by this officer, upon the expiration
of his office, is usually a review of the events of the
year; and Mr. Townson, on that occasion, in an
oration of classical elegance, applauded the graceful
eloquence of the public orator, Dr. King; mentioned,
with merited praise, his two friends, Mr. Drake, Mr.,
afterwards Lord Bagot; and spoke thus of the poetry
professor, Mr. Lowth : " Quern de poetica sacra sic ex
cathedra explicantem audivimus, ut omnibus ornari
rebus videretur, quee aut naturae munera sunt, aut
instrumenta doctrinae."
A candid and honourable testimony : the more so,
because Mr, Lowth and the speaker were generally
looked up to, as the two first scholars in the university :
a circumstance which, in ordinary minds, might have
created some jealousy. But jealousy was, in this case,
out of the question ; thongh there had been a design
of bringing forward Mr. Townson, as Lowth's competitor
for the professorship of poetry. Such competition his
modesty could not suffer: and the learned world will
be for ever delighted and improved, by the admirable
" Praelections on Hebrew Poetry."
In this same year, (1749) he resigned Hatfield ; and
was presented to the Ptectory of Blithfield, in Stafford-
shire, by Sir Walter Wagstaffe Bagot, Bart. June 15th,
he was admitted B.D. The same summer, Mr. Drake
offered him the lower mediety of Malpas, in the county
of Chester. This living, though of considerable value,
he was, at first, unwilling to accept ; at length, however,
he gave his consent; and, on the second of January,
J 751, was instituted by Bishop Peploe. At the close of
the year, he left Oxford, and resigned his fellowship.
In 1758, he had some accession of fortune: and in
580 TOWNSON.
1759, having previously divided his time between
Blithfield, and Malpas, he resigned the former in favour
of the Rev. Walter Bagot, son of his friend and
patron.
In the discharge of his duties as a parish priest, he
was most exemplary, and at the same time, though a
working clergyman, he retains the highest rank among
the theologians and men of learning. He greatly ad-
mired, from full conviction of its excellence, the Com-
mon Prayer of the Church of England. The spirit
of devotion, which pervades and animates it, the energy
and simplicity of it, are incontestable; but it was his
opinion, that the prayers, compressed as they are in
short collects, or couched in single petitions, were, at
once, well adapted for the family or the closet, and
incomparably the best for social and public worship.
For, though, possibly, an individual may, with equal
improvement, use a longer form, the words of which
he himself utters; yet, when numbers join mentally
in prayers spoken by one, their attention is less likely
to grow weary, or to wander, when assisted by frequent
pauses; by alternate petitions, responses, and ejacula-
tions as in the established Liturgy.
His attention extended to small matters as well as
more important; and there being a difference in the
mode of reading the introductory invocations of the
Litany, where some persons lay stress on the pro-
noun (us), others on the preposition preceding (upon,)
the latter he esteemed the proper way of pronouncing
the clause; since the Litany is not a prayer for the
congregation exclusively, but, as the rubric explains it,
"a general supplication" for all mankind.
He thought a certain decency and solemnity of form
were of great use, in giving life and effect to religious
offices intrinsically excellent. " Order" indeed, in the
judgment of the divine Hooker, is that, •* without which
peace could not be in heaven ;" but it is fit, that a reli-
TOWNSON. 581
gion intended for an inferior and compound being should
be adapted to his whole nature, and engage whatever is
innocent in him, on the side of virtue ; so that, while
the sentiments have the concurrence of the understand-
ing, and the spirit and energy warm the hearty the ex-
terior circumstances may catch the imagination, and
influence the passions. Thus the whole man is em-
ployed in his best service ; and every faculty conspires
in paying homage to Him who gave it. Such were his
sentiments, of whom we are speaking ; and, in addition
to the regular order which he found at Malpas, he him-
self introduced one custom now observed there, that two
of the clergy should officiate on Sundays at the altar.
It appeared, he thought, decent and respectful, that the
Almighty should be well attended at His holy table.
When he had been rector of Malpas some time, a
handsome pair of silver chalices were found in the
church; and it was afterwards discovered that he was
the donor of them. They were inscribed with this
verse : •' All things come of thee, 0 Lord ; and of thine
own have we given Thee." (1 Chron. xxix. 14.) He
afterwards gave a chalice to the neighbouring Church
of Harthill, with the same inscription.
From parochial labours, to literary pursuits, the tran-
sition is easy and natural. About the year 1766, and
for some time afterwards, he employed himself, with
much care and dihgence, in composing an exposition of
the Apocalypse. The work was finished, but never
published ; and he once mentioned the circumstance to
a very worthy friend, as an instance of the success of
prayer. It was his humble request to God, that if his
system were wrong, the work might never see the light ;
and it so proved, that, whenever he thought of revising
his papers, and preparing them for the press, something
still intervened and hindered his design. With regard
to the interpretation of the unaccomplished prophecies
in this awful book, he remarked at a later period, having
3 D 3
582 TOWNSON.
an eye to what he had written on the subject, *' I once'
thought I had it all very clearly before me ; but I now
suspect we know very little of the matter."
In 1767, and 1768, he pubhshed three short, but
able pamphlets, on the subject of the Confessional : his
name, however, he did not give ; partly, no doubt, from
his native modesty, and still more, to avoid, as far as
possible, dispute and altercation.
In 1768, he again went abroad for a year. His
welcome, when he returned to his parish was such as
must have made the pastor feel that he was amply
repaid for all his labours. The whole parish crowded
to see him ; and every one that saw him, blessed him.
His own joy on the occasion, if more serene (as the
poet pourtrays the passion, " taciturn pertentant gaudia
pectus") was not less hearfelt : for, indeed he loved his
flock with sincere affection ; and, upon his return to
them, applied himself, with new ardour, to his pastoral
duties and theological studies.
Of these his studies, one of his first productions was
the •' Discourses on the Four Gospels." The sermon
which opens the subject was, in substance, first preached
in the parish Church of Blithfield : probably while he
was rector; but certainly before the year 1768. It was
afterwards, June 2nd, 1771, preached before the uni-
versity, of which he still continued a member. His
learned audience desired him to publish what they had
heard with so much satisfaction. Such approbation
induced him maturely to reconsider the subject ; and he
threw into an appendix the proofs of certain points,
which it had been necessary, in the sermon, to assume
as granted. The matter grew upon him, till the work
acquired its present form and size. Having submitted
it, at different times, to the perusal and censure of some
very learned and judicious friends, he at last, in com-
pliance with their repeated solicitations, gave up the
manuscript for publication. It came out in the spring
TOWNSON. 583
of 1778 : but even then by his own good will, his name
would not have appeared ; which was given, with his
acquiescence rather than by consent, by his worthy friend
and brother-in-law, the Rev. Dr. Winchester, who super-
intended the publication.
In the course of this work, it afforded him great
satisfaction, to find that the internal evidence all along
confirmed external testimony ; that the Gospels were
published in the same order in which they now stand ;
and that each of them was written with that especial
view and design, which the early fathers and the tradition
of the Church respectively assigned to them.
The University of Oxford expressed its approbation of
this work by conferring on the author the degree of D D.
by diploma. In 1780, he was collated by Bishop Porteus
at that time Bishop of Chester, to the Archdeaconry of
Richmond ; and two years subsequently he was offered,
through Lord North, the honourable office of Regius
Professor of Divinity in the University of Oxford. He
modestly declined the offer, because '• being now so far
in the decline of life," as he expressed himself, " I am
very apprehensive, or rather satisfied, that I am not
equal to the exertions, which a faithful discharge of the
•duties of that office would require."
In 1778, his attention having been particularly drawn
to the subject of our Lord's resurrection, it engaged, at
intervals, his best thought and pains for the remainder
of his life. In ] 784, he printed a few copies of a part
of his work for distribution among his friends ; that he
might obtain their free opinion of the whole, and their
objections to any particular part. He afterwards new
modelled his plan; and in the last part of his last
illness, revised the discourse again. In the last letter
he ever wrote, April 12th, 1792, he intrusted the corrected
manuscript for publication, to his friend Dr. Loveday;
under whose inspection it was, early in the next year,
given to the world.
584 TRAPP.
His health after this gradually declined, and on the
15th of April, 1792, in the presence of his biographer,
Ralph Churton, who thus states his general character,
" Never, perhaps, in these latter ages, has any man in
a like situation, been equally esteemed and equally
lamented. His works were published in two vols, 8vo.,
in 1810, by Archdeacon Churton. His Practical Dis-
courses in 1828, by Bishop Jebb.
TKAPP, JOSEPH.
Joseph Teapp was born in 1679, at Cherrington, in
Gloucestershire, and became in 1704, a fellow of Wad-
ham. He was elected professor of poetry in 1708, and
in 1710, acted for Dr. Sacheverell at his trial. In 1711,
he went as chaplain to the lord-lieutenant to Ireland.
In 1720, he was presented to the living of Dauntzey, in
Wiltshire, which he resigned in the following year for
the united parishes of Christ Church, Newgate-street, and
St. Leonard's, Foster-lane, London. In February, 1727,
in consequence of the merit and usefulness of his two
books, entitled Popery Truly Stated, and Answer to
England's Conversion, both printed in that year, he
was presented by the University of Oxford with the
degree of D.D. by diploma. In 1733, he was, on the
demise of Robert Cooper, M.A., and Archdeacon of
Dorset, preferred to the Rectory of Harlington, in
Middlesex, on the presentation of Lord Bolingbroke, to
whom he had been appointed chaplain on the recom-
mendation of Swift, and in defence of whose adminis-
tration he had written a number of papers in the
Examiner, during 1711, and the two following years.
In 1734, he was elected one of the joint-lecturers of St.
Martin's-in-the-Fields. He died in 1747.
He was successful as a political writer against the
Whigs, but pre-eminently unsuccessful as a poet and a
" TULLY. 585
translator. One of his best Theological works is his
Notes on the Gospels, published in 1747. He pubHshed
also Sermons, at Lady Mayers' Lectures ; various single
Sermons, and a Defence of the Church of England
against the Church of Kome. His father, John Trapp,
Vicar of Weston-upon-Avon, and schoolmaster of Strat-
ford-upon-Avon, published a Commentary upon most of
the Books of the Old Testament, in six vols, folio, —
Biog. Brit. Nichols.
TULLY, THOMAS.
Thomas Tully chiefly celebrated for the fact of his
having entered into controversy with Bishop Bull, was
born at Carlisle in 1622. He became a fellow of Queen's
College, Oxford, and in 1642, was appointed master of
the Grammar School at Tetbury, in Gloucestershire. In
1657, he took his degree of bachelor of divinity, and
soon after was made master of Edmund-hall. After the
Restoration he was created D.D. and appointed chaplain
to the king ; and was also presented by one of his pupils
to the Rectory of Grittleton, in Wiltshire, to which was
added the Deanery of Ripon. He died in 1656.
His principal works are, Logica Apodeictica sive
Tractatus brevis et dilucidus de demonstratione : cum
dissertatiuncula Gassendi eodem pertinente ; Enchiridion
didacticum, ^cum appendice de Coena Domini, et exposi-
tione Symboli Apostolici et Orationis Dominicae; Justi-
ficatio Paulina sine Operibus, cum dissertat. ad Rom.
vii. 14 ; this was levelled chiefly at Bulls Harmonia
Apostolica, and Baxter's Aphorisms on Justification ; and
both replied to Tully, Bull in his Apology for the
Harmony, and Baxter in a Treatise on Justifying
Righteousness, &c. To the latter Tully rejoined in
A Letter to Mr. Richard Baxter, &c. Oxon, 1675, 4to —
Wood.
686 TUNSTALL.
TUNSTALL, OR TONSTALL, CUTHBERT.
CuTHBERT TuNSTALL, or ToNSTALL was bom in 1474, at
Ilatchford, near Richmond, in Yorkshire, being the
natural son of a country gentleman of high station in
that part of the country. About the year 1491, he
entered at Balliol College, Oxford, but soon left Oxford
on account of the plague, when he entered at King's
Hall, now part of Trinity College, Cambridge, of which
Hall he became a fellow. He took his degree of doctor
of laws in the University of Padua, where he had
Latimer for a fellow-student. He returned to England
in 1511, when he attracted the notice of Archbishop
Warham, who preferred him to the Rectory of Harrow-
on- the-Hill, and made him his chancellor. In 1514, he
was made a Prebendary of Lincoln, and in 1515,
Archdeacon of Chester. In 1516, he was made master
of the Rolls ; and in the same year he was sent on an
embassy, with Sir Thomas More, to the Emperor
Charles V., then at Brussels, where he made the
acquaintance of Erasmus. In 1519, he obtained the
prebend of Botevant, in the Cathedral of York ; and in
1521, that of Combe and Hornham, in the Cathedral of
Sarum, together with the Deanery of Salisbury ; and in
1522, he was promoted to the Bishopric of London.
In 1523, he was made keeper of the privy seal : and in
1525, he and Sir Richard Wingfield went as ambassadors
into Spain, in order to confer with the emperor, after the
King of France, Francis I. had been taken prisoner at
the battle of Pavia. In 1527, he attended Cardinal
Wolsey in his embassy to France ; and in 1529, he was
one of the English ambassadors employed to negotiate
the treaty of Cambray. It was on his return from this
last place, that he exerted himself to suppress Tyndale's
edition of the New Testament. " Even in this matter,"
Bishop Burnet observes, "judicious persons discerned
TUNSTALL. 587
the moderation of Tunstall, who would willingly put
himself to a considerable expense in burning the books
of the heretics, but had too much humanity to be
desirous, like many of his brethren, to burn the heretics
themselves," In 1530, he was translated to the Bishop-
ric of Durham. When the great question of Henry
VIII.'s divorce was agitated, Tunstall at first favoured
the divorce, and even wrote on that side of the question,
though he afterwards chauged his opinion.
When Henry VIII. assumed the title of supreme head of
the Church of England, Tunstall recommended it, both in
his injunctions, and in a sermon preached at Durham ;
though he had before in 1531, solemnly protested against
that title. The same point, of the king's supremacy, he
earnestly vindicated also in 1538, in a sermon preached
before his majesty, upon Palm Sunday, wherein he
zealously condemned the usurpations of the Bishop of
Eome. In 1535, he was one of the commissioners for
taking the valuation of Ecclesiastical benefices, in order
to settle the first-fruits and tenths. And in 1537, the
king commanded him, on account of his learning and
judgment, to peruse Reginald Pole's book of Ecclesias-
tical union, which occasioned some letters between the
Cardinal and our bishop ; particularly a severe joint one
from him, and John Stokesley, Bishop of London, against
the pope's supremacy. The year following, he was
appointed to confer about the reformation of religion,
with some ambassadors from the Protestant German
princes ; but things were not yet ripe for a proper
alteration in this kingdom. In 1541, came out anew
edition of the Bible in English, revised by him and
Nicholas Heath, Bishop of Piochester. He did not
approve of every part of Popery ; but was of opinion,
that old usages and traditions were not to be broken
without a great cause, and that some of them were in
no wise to be broken. In the reign of King Edward VI.,
he went along with the Reformation for some years ; and
588 TUNSTALL.
was one of the privy-council, and of the king's council
in the north. At length, some of the courtiers coveting
the revenues of his rich bishopric, took the advantage of
an accusation of misprision of treason brought against
him ; for which he was committed to the Tower, on the
20th December, 1551. The parliament, sitting on the
28th of March, a bill was brought into the house of
lords, to attaint him for misprision of treason. Arch-
bishop Cranmer spoke warmly and freely against it,
not satisfied, it seems, with the charge that was laid.
However, the bill passed, and the archbishop protested.
But when it came down to the commons, they were
not satisfied with the evidence, which consisted of bare
depositions of witnesses ; but required that the accusers
might be brought face to face : and so it went no farther.
When he could not be ruined in a parliamentary way,
means were contrived to do it in a more private and
effectual manner. For that purpose, a commission
was granted, September 21st, 1552, to seven persons ;
empowering them to call before them Cuthbert, Bishop
of Durham ,and examine him of all manner of conspir-
acies, &c. and if he were found guilty, to deprive him
of his bishopric. Accordingly he was deprived, either
the 11th or 14th of October, and remained a prisoner in
the Tower all the rest of King Edward's reign. Upon
his deprivation, the bishopric w^as offered to Dr. Robert
Home, dean of the same church, who refused to accept
it : next, to Nicholas Ridley, Bishop of London. Then
a project was formed of dividing the bishopric into
two, by founding a new one at Newcastle : but that
design did not take effect ; nor, very probably, was it
ever intended it should. For, though that is mentioned
in a private act of parliament, in March, 1552-3, whereby
it was actually dissolved ; yet, in April, 1553, being con-
verted into a County Palatine, it was given to the ambitious
John Dudley, Duke of Northumberland. Upon Queen
Mary's accession to the throne, in 1553, Bishop Tonstall
TUNSTALL. S89
was not only delivered from his imprisonment, on the
5 th of August, but also reinstated in his bishopric.
March 3th, 1554, he was put in commission with
Gardiner, Bonner, and others, to deprive Robert Holgate,
Archbishop of York, and John Bird, Robert Farrar, and
Paul Bush, Bishops of St. David's, Chester, and Bristol,
on account of their being married. Otherwise he
behaved, during this whole cruel reign, with great lenity,
moderation, and good nature ; no ways imbruing his
hands in the blood of the faithful and unfortunate
Protestants, who were brought to the stake : so that his
diocese escaped the persecutions, which were too frequent
in others at that time. When Queen Elizabeth came to
the crown, there were great hopes that a man of his
great meekness and knowledge would have readily come
into the Reformation ; but being attached to some of the
errors of Popery, and being indeed so far advanced in
years, that he had in all probability, but a very little
time to live, he conscientiously chose rather to lose his
rich bishopric, than act against his own judgment.
Being therefore deprived in July, 1559, for refusing the
oath of supremacy, he was committed to Matthew
Parker, Archbishop elect of Canterbury, in free custody,
where he was entertained in a most kind, friendly, and
brother-like manner. The archbishop, in his frequent
conversations with him, brought him off from many of
the errors of Popery.
It appears that Tunstall told his nephew Bernard
Gilpin, that in the matter of Transubstantiation, Inno-
cent III. had done unadvisedly in making it an article
of faith ; and he further confessed that the pope had
committed a great error in the affair of indulgences,
and in other things. Tunstall also held the doctrine
of justification by faith only. He died November 18th,
1559, aged eighty-five, and was buried in the chancel
of Lambeth Church, at the expense of Archbishop
Parker, with a Latin epitaph by the learned Dr. Haddon.
VOL. VIII. 3 E
590 TURNER.
His principal publications are. — In Laudem Matri-
monii ; De Arte Supputandi ; A Sermon on Palm
Sunday, 1539 ; De Veritate Corporis et Sanguinis
Domini in Eucharistia; Compendium in decem Libros
Ethicorum Aristotelis; Contra impios Blaspbematores
Dei Praedestinationis ; Godly and Devout Prayers in
English and Latin. — Strype. Burnet. Collier. Biog.
Britannica.
TURNEE, FRANCIS.
Francis Turner was the son of Thomas Turner, Dean
of Canterbury, who suffered much from the Dissenters,
in the great rebellion. He was a Wykehamist, having
been educated both at Winchester and at New College.
In 1669, he was a prebendary of St. Paul's, and in
1670, he became master of St. John's College, Cam-
bridge. In 1683, he was made dean of Windsor, and
in the same year, he was promoted to the See of
Rochester, from which in the following year, he was
translated to that of Ely. He was one of the six
bishops who joined Archbishop Sancroft on May 18th,
1688, in subscribing and presenting a petition to
James II., setting forth their reasons why they could
not comply with his commands to cause his majesty's
'* Declaration for Liberty of Conscience," to be read in
their churches. In consequence of this he was sent,
with his brother prelates, to the Tower — (See the Life
of Sancroft.)
In the reign of William and Mary he became a
Non-juror. Not long before the day fixed by the Act
for the Deprivation of the Bishops, a plot against the
government was discovered, in which Lord Preston,
Mr. Ashton, and some others were implicated. Lord
Preston and Mr. Ashton were tried and executed; but
TURNER. 591
t"he evidence on which the conviction was founded was
of a very slender description. A quantity of letters
was discovered in the possession of Lord Preston, among
which were two, said to be written by Turner, Bishop
of Ely. In one, the waiter says, '* I speak in the
plural, because I write my elder brother's sentiments
as well as my own, and the rest of the family, though
lessened in number ; yet if we are not mightily out in
our accounts, we are growing in our interest, that is in
yours." In the second letter, the writer, after expressing
his determination not to swerve from his course, adds,
'• I say this in behalf of my elder brother, and the rest
of my nearest relations, as well as for myself." That
these letters were written by the bishop of Ely was never
proved ; but Burnet and others chose to assert, that the
proof was conclusive. It is indeed doubtful whether the
other parties were engaged in any plot. " In December,
1690, says Wood, there was a pretended discovery of a
pretended plot of the Jacobites or Non-jurers, whereupon
some of them were imprisoned ; and Dr. Turner being
suspected to be in the same pretended plot, he withdrew
and absconded." A proclamation was issued for the
apprehension of the Bishop of Ely, but not for some
time after, not indeed until the 5th of February, when
the sees of the bishops were become vacant by the
operation of the Act of Parliament. This circumstance
seems to support the idea, that the charge against
Turner was made for the purpose of reflecting odium on
the Nonjuring Prelates, so that the government might
have a better colour for filling up the vacancies. Tindal,
who assumes the guilt of Turner, says that the discovery
of the bishop of Ely's correspondence^ gave the king a
fair opportunity to fill up the vacant sees. As Turner
was permitted to live quietly afterward, we may assume
that the government did not consider him guilty. Burnet
says : " The discovery of the Bishop of Ely's correspon
59JJ TURNER.
dence in the name of the rest, gave the king a great
advantage in filling these vacant sees, which he resolved
to do on his return from the Congress." Burnet pro-
duces no evidence against Turner ; and we cannot but
conclude, that the charge was not only unfounded, but
that it was fabricated for the purpose of rendering the
suspended bishops obnoxious to the people at the period
when the strong step of removing them from their sees
was about to be put in execution. The circumstances
are peculiar. The plot was discovered in December : the
trials occurred in January : Lord Preston and Mr.
Ashton were executed during that month : and the first
of February was the day fixed by Act of Parliament for
the deprivation of the bishops. A charge, therefore,
against Turner, and such a charge as implicated Bancroft
and the rest of the bishops, was the very thing to excite
the public mind, and to deprive them of that sympathy,
which their sufferings in the cause of the Church in the
previous reign, and their present misfortunes, were hkely
to produce. Calamy rather improves upon Burnet : he
says, the sees were not filled " till letters were discovered
that shewed what correspondencies and engagements
there were among them." This is from a man who
professed a great regard for truth and holiness : yet
he joins in traducing men, without any evidence
whatever.
He died in extreme poverty, leaving behind him a
large family in 1700.
He published, a Vindication of the late Archbishop
Bancroft and his Brethren, the rest of the deprived
bishops, from the Reflections of Mr. Marshall, in his
Defence of our Constitution ; Animadversions on a
Pamphlet entitled The Naked Truth ; these were
answered by Andrew Marvell, under the name of
Rivet; and Letters to the Clergy of his Diocese. —
Lathhury.
TURRETINI. 593
TUERETINI, JOHN ALPHONSO.
John Alphonso Tueretini was the son and grandson of
eminent men. His grandfather, Benedict, published a
Vindication of the Genevan version of the Bible against
the work of father Coton; and his father, Francis,
Institutio TheologicsD Elenchticae ; De Satisfactione
Christi : and other works. John Alphonso was born at
Geneva in 1671. Having finished his studies in
divinity, in 1691, he travelled for improvement; and
after visiting England, Holland, and France, and be-
coming acquainted with the learned in those countries,
he returned home, and was admitted to the evangelical
ministry in 1694, and aggregated to the society of
pastors in the following year. In 1697, he became the
first professor of ecclesiastical history at Geneva, and in
1705, professor of theology, both which offices he held
during the remainder of his life. He was not less
distinguished for his liberality than for his learning and
abilities ; and besides engaging with Wake, Archbishop
of Canterbury, and some German divines, in schemes
for a re-union among Protestants, he assisted in obtain-
ing a dispensation from signing the formulary of faith
called Consensus, to which the Genevan clergy had been
subjected. Among his principal works are " Pyrrhonis-
mus Pontificius," 1692, designed as an antidote to the
celebrated Bossuet's Variations des Eglises Protestantes ;
" Nubes Testium pro moderato et pacifico de Rebus Theo-
logicis Judicio cum Praemissa Disquisotione de Articulisne
fundamentalibus," 1719, 4to. ; "Historiae EcclesiasticsB
Compendium, a Ch. N. usque ad an. 1700.'' 1734, 8vo.
Commentaries on the Epistles to the Thessalonians, and
the Epistle to the Romans ; Sermons ; and numerous
academical Discourses and Dissertations. Professor
Turretini died in 1737. His works were published
collectively at Leu warden, 1775, 3 vols. 4 to. — Gen.
Biog. Diet.
3e 3
594 TWISSE.
TWELLS, LEONAED.
Leonaed Twells was educated at Jesus College, Cam-
bridge, where he graduated in 1704. After holding
the Vicarage of St. Mary's, Marlborough, he was ap-
pointed in 1737, to the rectories of St. Matthew, Friday-
street, and St. Peter Cheap, in London. He was also
a prebendary of St. Paul's.
He published : — A critical Examination of the late
new Text and Version of the Testament, in Greek and
English, in three parts, the first two were printed, in
1731, and the last in 1732, 8vo. ; the work here ex-
amined was entitled. The New Testament in Greek and
English, containing the original text corrected, from the
authority of authentic MSS. and a new version formed
agreeably to the illustrations of the most learned com-
mentators and critics, with notes and various readings,
&c. ; A Vindication of the Gospel of St. Matthew ; and
a Supplement to the Vindication ; Answer to the Inquiry
into the meaning of the Demoniacks in the New Testa-
ment ; Answer to the Further Inquiry ; The Theological
Works of Dr. Pocock. After his death, 1743, two
volumes of his Sermons at Boyle's and Lady Meyer's
lectures were published in 8vo. — Nav. Gen. Biog. Diet.
TWISSE, WILLIAM.
William Twisse was born at Speenham Land, near
Newbury in Berkshire, in 1575. He was a Wykehamist
and passed through the two St. Mary's Colleges with
great credit. In 1604, he took his M. A. degree, and in
1614, his degree of D.D. He attended the Queen of
Bohemia, on her journey to the Palatinate, as chaplain,
having been appointed to the office by James I. On his
return to England, he accepted the Curacy of Newbury,
oi' which place be afterwards became Vicar, and rejoicing
TYNDALE. 595
in the learned leisure he here enjoyed, he refused several
offers of perferment, and among others the Wardenship
of Winchester College, and a stall in Winchester Cathe-
dral. With reference to the latter appointment he said
that '* he thought himself unfit for Cathedral employ-
ment : it was hard for him, among such eminent men as
the Prebendaries of Winchester, either to sing musically
enough, or to preach rhetorically enough," which shews
that the Prebendaries, at that time, were accustomed to
chaunt.
Upon the publication of the Book of Sports, Dr.
Twisse declared his opinion against it, and refused to
read it ; yet he was still such a favourite with James I.
that he forbade his being molested on this account.
During the rebellion he suffered considerably by the
violence of the soldiery. In 1640, he was chosen one
of the sub-committee, to assist the committee of accom-
modation appointed by the house of lords, to consider
the innovations introduced into the Church, and to
promote a more strict reformation. In 1643, he was
nominated by an order of the parliament, prolocutor to the
Westminster Assembly of Divines. He preached (the
Assembly opening on July 1st,) before both houses of
parliament, in Henry VII. 's Chapel. He died about
the 20th of July, 1646.
His works are : — Vindiciae Gratis, Amst. 1632 and
1648, folio, against Arminius; A Discovery of Dr. Jack-
son's Vanity ; Dissertatio de Scientia Media tribus libris
absoluta ; Of the Morality of the Fourth Command-
ment ; Treatise of Reprobation : with some other works
printed after his death. He also corrected Bradwar-
dine's works, edited by Sir Henry Savile. — Eeid. Clark.
TYNDALE, OR TINDALE, WILLIAM.
William Tyndale, or Tindale was born on the Borders
596 TYNDALE.
of Wales, sometime before the year 1500. He was of Mag-
dalen Hall, Oxford. But having taken his degrees, he after-
wards removed to Cambridge, and from thence after some
time, he went to live with a gentleman (Sir John Welch)
in Gloucestershire, in the capacity of tutor to his children.
While he continued there, he had frequent disputes with
abbots and doctors, who visited the family, both about
learned men, divinity, and the Scriptures. One day
Sir John Welch and his lady went to return a visit, where
several of those dignitaries conversed with all freedom,
Tyndale not being present : and in the evening, they
returned full of arguments against Tyndale, all which
he answered by Scripture, maintaining the truth, and
reproving their false opinions. Upon which Lady Welch
(who was, says Tyndale, a sensible woman) broke out in
the following exclamation :--" Well, there was doctor ,
who can spend a hundred pounds ; there was doctor
, who can spend two hundred pounds ; and doctor
, who can spend three hundred pounds; and what,
is it reason, think you, that we should believe you before
them?" Tyndale made no reply, and in future spoke
less of those matters.
At this time he was translating a book of Erasmus,
entitled Enchiridion militis Christiani, which when
finished, he gave to Sir John and Lady Welch, who
carefully perused it; and, it seems, were so far convinced
of the truth, in opposition to the Popish doctrines of
the abbots and priests, that these gentlemen afterwards
met with a very cool reception at their house, and soon
declined their visits altogether. This, as it was natural
to suppose, brought upon Tyndale the wrath of all the
Popish clergy in the neighbourhood, who soon had him
accused of many heresies to the bishop's chancellor,
before whom he had been cited to appear ; but nothing
being proved, after railing at him and abusing him, they
dismissed him. In his way home he called upon a
certain doctor, who had been an old chancellor to a
TYNDALE. 597
bishop, and his very good friend ; to him he opened
his heart, and consulted him upon many passages of
Scripture. Before they parted the doctor said to him,
"Do you not know that the pope is very antichrist,
whom the Scripture speaketh of? But beware what
you say ; if it should be known you are of that opinion,
it will cost you your life :" and added, " I have been an
officer of his ; but I have given it up, and defy him and
all his works."
Not long after this affair, Tyndale fell in company
with a certain divine, not remarkable for his learning, with
whom he disputed, and drave him so close, that at length
the divine blasphemously cried out, " We had better be
without God's laws than the pope's." Tyndale, fired at
this expression, and filled with zeal, replied, "I defy
the pope and all his laws ;" and added, " That if God
spared his life, ere many years, he would cause a boy
that drives the plough to know more of the Scriptures
than he did." After this, the hatred of the priests was
so great, that he was obliged to leave the country, which he
did, with the consent and hearty wishes of Sir John Welch
for his welfare. Tyndale, remembering the high com-
mendations Erasmus had given of Tunstall's learning,
then Bishop, of London, hoped he should find favour
and protection with him ; but as this was not the way
God, in his providence had marked out for him, the
bishop excused himself, saying, " That his house was
full, that he had already more than he could accommo
date, but that he advised him to seek about in London,
where he could not fail to obtain employment."
Tyndale remained in London about a year, when being
desirous to translate the New Testament into English, as
the most effectual means (in his own opinion, and in
that of his dear friend, John Frith,) to remedy the great
darkness and ignorance of the land, but judging it could
not safely be done in England ; he, by the kind assist-
ance of Mr. Humphrey Monmouth and others, went
598 TYNDALE.
into Germany, where he laboured upon the work, and
finished it in the year 1527. In a letter to Frith, he
says of it ; "I call God to recorde agaynst the daye we
shall appeare before our Lord Jesus, to geve a reckenyng
of our doynges, that I never altered one syllable of God's
word agaynst my conscience, nor would this daye, if all
that is in the earth, whether it be pleasure, honour, or
riches, might be given me." It was the first translation
of the Scripture into modern English. He then began
with the Old Testament, and finished the five books of
Moses, prefixing excellent discourses to each book, as he
he had done to those of the New Testament. Cranmer's
Bible, or (as it was called) the Great Bible, was no
other than Tyndale's revised and corrected, omitting the
prologues and tables, and adding Scripture references
and a summary of contents. At his first going over
into Germany, he went into Saxony, and had much
conference with Luther and other learned men ; and
then returning to the Netherlands, made his abode at
Antwerp, at that time a very populous and flourishing
city.
The translation was printed in 8vo, in 1526, without
the translator's name. As there were only 1,500 printed,
and all the copies which could possibly be got in England
were committed to the flames, copies of this first edition
are very scarce. When this translation was imported
into England, the supporters of Popery became very
much alarmed ; they asserted that there were a thousand
heresies in it; that it was too bad to be corrected, and
ought to be suppressed ; that it was not possible to
translate the Scriptures into English ; and that it would
make the laity heretics, and rebels to their king. It is
more painful, however, to record that such men as
William Warham, Archbishop of Canterbury, and
Cuthbert Tunstall, Bishop of London, issued their orders
and monitions to bring in all the New Testaments
translated into the vulgar tongue, that they might be
TYNDALE. 599
burnt. To destroy them more effectually, Tunstall, being
at Antwerp in 1526 or 1527, procured Augustin Pack-
ington, an English merchant, to buy up all the copies of
the English Testament which remained unsold ; these
were accordingly brought to England, and publicly burnt
at St. Paul's Cross. But this ill judged policy only took
off many copies which lay dead upon Tyndale's hands,
and supplied him with money for another and more
correct edition, printed in 1535. Strict search, however,
continued to be made among those who were suspected
of importing, and concealing the volume. Humphrey
Monmouth, Tyndale's great patron and benefactor, was
imprisoned in the Tower, and almost ruined. In the
mean time the Dutch printers made new impressions of
the first edition, which were sold at a cheap rate, and
obtained a wide circulation ; so that the diffusion of the
Scriptures in the vernacular tongue could no longer be
prevented. In 1529, Sir Thomas More had pubhshed
a dialogue, in which he endeavoured to prove that the
books burnt were not New Testaments, but Tyndale's
or Luther's Testaments ; and so corrupted and changed
from the good and wholesome doctrine of Christ to their
own develish heresies, as to be quite another thing. In
1530, Tyndale published an answer to this Dialogue, and
the king, at a court of Star Chamber, in 1531, with
the concurrence of the prelates, universities, and clergy,
pronounced a severe condemnation of it, together with
other heretical books.
This active and learned reformer was in the mean
time proceeding in his labours, and as soon as he had
finished his New Testament, he set about a translation
of the five books of Moses from the Hebrew. He had
the misfortune, however, in going by sea to Hamburgh,
for the purpose of getting it printed there, to be ship-
wrecked on the Dutch coast, with the loss of his books,
papers, and money. Not dispirited at this accident, he
reached Hamburgh by another conveyance, where he met
600 TYNDALE.
Miles Coverdale, by appointment, and they worked
together till they had finished the Pentateuch, which
was printed in 1530. Tyndale afterwards translated
the prophecy of Jonah, prefixing a large prologue, and
published it in 1531 ; and this was the whole of his
labour on the Scriptures, though other versions have
been ascribed to ^him. He then returned to Antwerp,
and 1534 took up his lodging in the house of Mr. Pointz,
an English merchant, doubtless thinking that he might
there pursue his studious plans in safety. But the
detestable spirit of the times would not suffer a heretic
to exist in any place where he might be reached. The
tyrant, Henry VIII. and his subservient council suborned
one Henry Phillips to betray him under the mask of
friendship. This man insinuated himself into the
acquaintance of Tyndale and Pointz, and gained their
confidence, whereby he was enabled to give notice to the
imperial procurator general at Brussels of an opportunity
for seizing the unsuspecting Tyndale, and conveying him
as a prisoner to Vilvorden. He remained there in confine-
ment a year and a half ; and in the mean time Pointz
and the English merchants obtained letters from Crom-
well, secretary of state, and a friend of the Reformation,
to the Court of Brussels, for his liberation. But by the
contrivance of Philips, an accusation was brought against
Pointz, who was himself thrown into prison, whence he
escaped by night. Tyndale was at length, in 1536,
brought out for trial upon the emperor's decree at
Augsburg. He was offered council to assist him in his
defence, which he declined, saying he would answer for
himself. He was condemned, and executed by strang-
ling at the stake, after which his body was reduced to
ashes. His last words were " Lord open the King of
England's eyes."
Besides his translations, Tyndale wrote various theo-
logical and controversial tracts, which were collected
together, and printed by John Day, 1572, folio, is together
TYNDALE. 601
with John Frith's and Barnes's works. A new an^
beautifully printed edition of Tyndale's translation of the
New Testament was published in London, by Bagster, in
small 4to, in 1836 : it professes to be printed verbatim
from a unique copy in the library of the Baptist College
at Bristol, of the first impression of 1526. A reprint
of the edition of 1534 was published by Bagster in his
Enghsh Hexapla, London, 4to, 1841. All Tyndale's
original writings were published along with those of
Frith, and Barnes, at London, in 1573, fol. ; an edition
of them, aloni? with those of Frith, under the title of
The Works of the English Reformers, William Tyndale
and John Frith, was edited by Thomas Russell, A.M., 3
vols. 8vo, London, 1831. — Foxe. Middleton. Burnet.
UDAL, NICHOLAS.
Nicholas Udal was born in Hampshire, in 1506. He
received his education at Corpus Christi College, Oxford.
He shewed his inclination to Lutheranism so early in
life that he did not take his M.A. degree. He held the
living of Braintree, in Essex, and that of Calbourne,
in the beautiful Isle of Wight, with the Mastership of
Eton College, from whence he was removed to West-
minster. He was in the service of Queen Catherine
Parr. In 1555, he had been appointed head-master of
Westminster-school. He died in 1564. He is said to
have written several comedies, and Bale mentions. The
Tragedy of Popery. But none of these now exist. A
specimen, however, of his abilities in this way may be
seen in a long quotation from a rhyming interlude by
him, printed in Wilson's Art of Logick, 1587, and
reprinted in Bliss's edition of Wood's Athense. His
other works are, Flowers for Latin speaking, selected and
gathered out of Terence, and the Comedies of that
VOL. YIII. 3 F
602^ USHER
"^Jriter translated into English, &c. often printed, par-
ticularly in 1533, 1538, 1568, and 1575 ; Leland and
Newton wrote encomiastic verses on this book ; a Trans-
lation of the Apophthegms of Erasmus ; Epistolae et
Carmina ad Gul. Hormannum et ad Joh. Lelandum ;
a Translation of Erasmus's Paraphrase on the Gospels
and Acts of the Apostles, 1551, folio; and a Trans-
lation of Peter Martyr's Treatise on the Sacrament.
USHEE, OR USSHER, JAMES.
This celebrated prelate and excellent man was born in
the parish of St. Nicholas, in the city of Dublin, on the
4:th of January, 1580 — 1, Of his early life only a few
anecdotes have been transmitted to us. But it appears,
says Dr. Elrington, that he was one of those happy
individuals, who, educated in a deep sense of religion,
and brought up in the fear of the Lord, had duly
cherished the grace vouchsafed to him in Baptism, and
had been day by day, assisted from on high to imitate,
in all humility, his Divine Master, and " grow in wisdom
and stature, and favour with God and man."
He was sent to the school which was kept by James
Fullerton, afterwards Sir James ; and James Hamilton,
afterwards Lord Clandeborge, whom James I. when King
of Scotland, sent to Ireland to secure his interest among
the Irish nobility in the event of Elizabeth's death ; and
who, to escape the jealousy or suspicions of Elizabeth,
undertook the office of schoolmasters.
To the school, opened under these extraordinary cir-
cumstances, he was sent when eight years of age, and
continued there for five years. On the 9th of January,
1593 — 4, Trinity College, Dublin was first opened, for
the admission of students, and Dr. Bernard states that
Usher was the first scholar entered upon the books,
though probably he meant the first student. Usher
USHER. 603
says of himself that he was inter primos in illam admis-
sos. He was indefatigable in his studies. The circum-
stances of the times and the peculiar situation of his own
family, divided as it was between the Roman Catholic
and Protestant Churches, exercised an irresistible force
upon the mind of Usher, to devote a considerable portion
of his time to the study of polemical divinity. With
that candour which distinguished him through the whole
period of his life, he appears to have studied the works
of the principal writers on both sides of the question,
and the work which exercised a considerable influence
upon the course of his subsequent studies was Stapleton'a
" Fortress of the Faith." The chief strength of Staple-
ton's argument lay in the attempt to establish the
antiquity of the Romish faith and the novelty of the
reformed Church, which he professed to maintain by the
whole current of tradition transmitted through the
works of the Fathers. Usher, even at that early period,
was impressed with the truth of Tertullian's maxim,
"Verum quodcunque primum, adulterum quodcunque
posterius," and he determined to read through the works
of the Fathers, and ascertain whether the appeal of
Stapleton was founded in fact. This prodigious task he
executed in eighteen years, commencing in the twentieth
and terminating in the thirty-eighth year of his age.
The fruit of his labours he intended to have commu-
nicated to the world in the Bibliotheca Theologica, but
he never completed the work, never indeed finished any
part of it.
His father wished him to become a student of law,
but on his father's death, he felt himself at liberty to
pursue his own inclinations and to devote himself to
divinity. The paternal estate he gave to his brothers
and sisters, that he might himself be free from secular
cares, and he became a fellow of his college. It does
not appear in what year he was elected, but he took his
M.A. degree in 1600.
604 USHER.
About this time the Jesuit Fitz- Simons, a prisoner
in Dublin Castle, put forth a challenge, defying the
ablest champion that should come against him, to dis-
pute with him about the points in controversy between
the Roman and the Protestant Churches. Usher, though
but in his nineteenth year, accepted the challenge ; and
when they met, the Jesuit despised him as but a boy ;
jet, after a conference or two, he was so sensible of the
sagacity of his mind, the strength of his arguments,
and his skill in disputation, as to decline any farther
contest wuth him.
Usher was unfortunate in the superiors assigned to
him by the English government, for the superintendence
of the New College, as they were decidedly of the Puritan
school. In Usher, Dr. Elrington observes, however
apparent were the traces of early associations, yet. in
later years, the effects of this prava disciplina were
almost obliterated.
The pernicious practice, the same author observes,
which marred the early progress of the Irish University,
extended over the whole Irish Church. Whenever a
man became so troublesome that it was necessary to get
rid of him, whenever powerful interest claimed promotion
for an individual whom the government were ashamed
to promote in England, he was sent over to Ireland, and
obtained a high station in its Church. This state of
things continued after the restoration ; the abuse was
strongly and frequently complained Of by Primate
Boulter, and traces of it have existed even in the
memory of the present generation.
As catechist, Usher distinguished himself in a very
remarkable manner. Every week he explained the pure
principles of the Christian religion, as professed and
maintained by the reformed Churches, in opposition to
the errors which had mixed themselves with primitive
Christianity in the creed of the Roman Catholic Church ;
and this task he performed with such a display of
USHER. 605
accurate knowledge on the most controverted subjects,
and such a readiness and fluency of expression, that his
friends anxiously pressed him to appear in the pulpit.
This he steadily refused, pleading his youth as a suffi-
cient excuse, until he was called forward by an appoint-
ment which compelled him to appear in public. Such
was the scarcity of qualified preachers, that when it
became necessary to appoint persons to preach at Christ's
Church, before the members of the Irish government, a
selection was made of three lay masters of arts in
Trinity College. The persons selected were James
Usher, Abel Walsh, and John Richardson. The duty
imposed upon Richardson was to preach every Wednes-
day, and explain the Prophecies of Isaiah. Walsh was
to preach on Sundays, in the forenoon, and establish the
principal points of theology from the sacred Scriptures.
Usher preached in the afternoon of Sunday, on the
principal points of controversy with the Roman Catholic
Church. " His part," says Dr. Bernard, " was to handle
the controversies for the satisfaction of the Papists, which
he did so perspicuously, ever concluding with matter of
exhortation, that it was much for the confirmation and
edification of the Protestants, which the elder sort of
persons living in my time I have often heard acknow-
ledging."
Usher did not continue long in this strange situation ;
he felt strong scruples at discharging the office of a
preacher without being admitted into holy orders, and
procured the removal of the only impediment, want of
the canonical age, by a special dispensation. He was
ordained deacon and priest on the fourth Sunday in
Advent, 16.01, by his uncle, Henry, Archbishop of
Armagh.
In 1603, he first visited England, with Dr. Chaloner,
on a deputation for the purchase of books for the library
of Dubhn College. He soon after obtained his • first
ecclesiastical preferment, that of the chancellorship of
Sje- 3
606 USHER.
St. Patrick's, Dublin, to which the living of Finglass
was annexed ; and he performed more of the pulpit duty
than necessarily belonged to his office.
In 1606, he revisited England, where he contracted
an intimacy with the two eminent antiquaries, Camden
and Sir Robert Cotton. To the former he communi-
cated some valuable information relative to the ancient
state of Ireland, which were inserted in a new edition of
the '* Britannia." He was made professor of divinity in
the University of Dublin in 1607.
About this time he drew up a learned treatise concern-
ing the Corban lands, or those anciently appropriated to
the chorepiscopi, the substance of which was afterwards
published in Spellman's Glossary. Another visit to
England, in 1609, made a large addition to his literary
connections, and caused him to be noticed at court.
From this period he paid regular visits to the sister
island every three years, passing several of the sum-
mer months at the universities or the metropolis, for
the advantage of books and learned conversation in
pursuing the inquiries in which he was engaged.
These avocations probably induced him to decline the
post of provost of the University of Dublin, to which
he was unanimously elected in his 30th year. Two
years afterwards, he was admitted to the degree of doc-
tor in divinity.
In 1613, he printed in England his first work, entitled
" Gravissimse Qusestionis de Christianarum Ecclesiarum,
in Occidentis prsesertim Partibus, ab Apostolicis tem-
poribus ad nostram usque aetatem, continua successione
et statu, Historica Explicatio." In this work he takes
up the history of the Western Church from the sixth
century, where it had been left by Bishop Jewel in his
" Apology for the Church of England," carrying it down
in the first part to the accession of Pope Gregory VII.
in the tenth century. A second part extends it beyond
the middle of the thirteenth century ; a third was
USHER. COT
planned to bring the history to the era of the Refor-
mation, but was never executed. Dr. Usher in this
year entered into the marriage-state with the daughter
of Dr. Chaloner, who was an heiress with a considerable
fortune, and with whom he passed forty years of his life
in great harmony. A convocation of the Irish clergy
being held in 1615, it was determined that they should
assert their independence as a national Church, by
drawing up a set of articles of their own.
This was the ostensible reason, and was perhaps the
real motive with many. But the more powerful and
really actuating motive with most of the Irish clergy was
that innovating spirit, which, having failed some years
before in the attempt to ingraft the doctrine of Calvin on
the profession of faith of the Anglican Church, by means
of the notorious Lambeth Articles, was now to be em-
ployed in attempting to substitute in the Irish Church,
a new profession, with which those articles should be
incorporated.
The articles, which were accordingly now drawn up,
consisted of one hundred and four paragraphs, oi sec-
tions, under nineteen heads ; each head being divided
into several sections. Thus, for example, the first, which
is entitled, " Of the Holy Scripture, and the Three
Creeds," is divided into seven parts, which relate, re-
spectively, to the Holy Scripture as the ground of our
religion and the rule of faith ; to the canonical books
of the Old and New Testament ; to the apocryphal books ;
to the translation of the Scriptures into all languages
for the common use of all men ; to their clearness ; to
their sufficiency for salvation ; and to the three creeds,
as capable of being proved by most certain warrant of
Holy Scripture.
They comprehended, " almost word for word," as
stated in a notice prefixed, " the nine articles agreed
on at Lambeth, the 20th of November, anno 1595;
but whereas it is stated, that they were *' agreed on
608 USHER.
at Lambeth," it is omitted to be added, that they were
immediately suppressed by Queen Elizabeth, withdrawn
by Archbishop Whitgift, and afterwards, at the instance
of such men as Bishops Overall, Andrewes, and other
luminaries of the English Church, disapproved and
rejected by King James, when proposed to him by
Dr. Reynolds, in the conference at Hampton Court.
However the attempt, which had been defeated in
England, was for the present more successful in Ire-
land. And accordingly, under the influence of James
Usher, not yet warned from the consequences which
prevailed some time after the Reformation, of studying
divinity in the systems of modern divines, instead of
learning the true doctrines of Christianity, and the
real sense of Scripture in difficult or controverted pas-
sages, by having recourse to the guidance of the pri-
mitive Church, and the writings of the early fathers,
the Lambeth Articles were adopted.
This was the great mistake in this great man's life ;
and he seems soon to have been aware of it. He by no
means desired to be classed with the Puritans and con-
sequently on going to England in 1619, he thought it
necessary to provide himself with an attestation to his
orthodoxy and professional character from the lord-deputy
and his council ; the effect of which, together with the
satisfaction he gave to his majesty in a private con-
ference, not only removed all suspicions, but procured
the king's spontaneous nomination of him to the vacant
See of Meath, to which he was consecrated on his return
to Ireland in the following year.
It may here be proper to give the opinion of Usher
on the doctrine of Episcopacy. He was embarrassed
in maintaining the cause of episcopacy, without denying
the validity of the orders of continental Churches ;
hence he was led to lower his doctrine of episco-
pacy as far as was possible, and perhaps farther than
was consistent with his upholding its apostolical
USHER. 600
origin. Dr. Bernard states, that a report was cir-
culated of the primate having given an unfavourable
judgment of the ordination beyond the sea, founded on
the following statement : " Mr. asked the Bishop
of Armagh on occasion of ordination, what he thought
of them that were ordained of presbyters ; he said he
judged their ordination to be null and looked on them
as laymen. He asked him what he conceived of the
Churches beyond the sea. The bishop answered he had
charitable thoughts of them in France : but as for
Holland he questioned if there was a Church amongst
them or not ; or words to that purpose : this Dr.
confidently reports," The paper containing this state-
ment was forwarded to the primate by Dr. Bernard,
who gives the following extracts from his grace's answer :
it is unfortunate and rather extraordinary that he did
not give the whole letter : '* Touching Mr. 1 cannot
call to mind that he ever proposed to me the question
in your letter enclosed, neither do I know that doctor
who hath spread the report; but for the matter itself
I have ever declared my opinion to be that Episcoj^us et
Presbyter gradu tantum differunt, non ordine, and con-
sequently that in places where bishops cannot be had,
the ordination of presbyters standeth valid : yet on the
other side, holding as I do, that a bishop hath a
superiority in degree over a presbyter, you may easily
judge that the ordination made by such presbyters, as
have severed themselves from those bishops unto whom
they had sworn canonical obedience, cannot possibly by
me be excused from being schism atical ; and howsoever
I must needs think that the Churches which have no
bishops, are thereby become very much defective in
their government, and that the Churches in France,
who living under a Popish power, cannot do what they
would, are more excusable in this defect than the Low
Countries, that live under a free state, yet for testifying
my communion with these Churches (which I do love and
610 USHER.
honour as true members of the Church Universal) I do
profess that with like affection I should receive the
blessed Sacrament at the hands of the Dutch ministers,
if I were in Holland, as I should do at the hands of the
French ministers if I were in Charentone."
In 1622, he supported the Protestant cause by pub-
lishing a treatise on The Religion of the Ancient Irish
and Britons, the scope of which was to show the con-
formity of the rites and doctrines of the early ages of
Christianity in these countries with those of Protes-
tantism, and to point out the periods in which the
practices of the Church of Rome were successively intro-
duced. In 1623, he was constituted a privy counsellor
for Ireland ; and in the same year he made another
visit to England, in order to collect materials for a
work concerning the antiquities of the Churches of
England, Scotland, and Ireland, which the king him-
self (struck by the profound knowledge of ecclesiastical
and national antiquities exhibited by him in the last-
mentioned work,) had employed him to write ; and soon
after his return to Ireland he was engaged in answering
the challenge of Malone, an Irish Jesuit of the College
of Louvain. He again visited England, when King
James, just before he died, (January, 1624,) advanced
him to the Archbishopric of Armagh ; but, as he was
preparing to return to Ireland, he was seized with a
quartan ague, which detained him nine months. Before
he left England he had a disputation with a Popish
priest at Drayton, in Northamptonshire, the seat of Lord
Mordaunt, afterwards Earl of Peterborough, a zealous
Papist, who wished to bring his lady into the pale of the
Romish Church. With this view he chose, for the
champion of his own cause, the Jesuit Beaumont, whose
true name was Rookwood (brother of that Rookwood who
was executed for the Gunpowder Treason). Against this
antagonist. Lady Peterborough made choice of Arch-
bishop Usher for her champion in the cause of the
USHEfl. 611
Protestant faith. The heads of the dispute were agreed
to be upon transubstantiation, the invocation of saints,
of images, and the perpetual visibility of the Church.
After it had been held for three days, for five hours
each day, in which Usher sustained the part of respon-
dent, that office for the fourth day lay upon Beaumont,
according to the regulation settled by himself. But he
sent a letter to Lord Mordaunt, with an excuse, alleging,
" that all the arguments which he had formed had slipt
out of his memory, nor was he able by any effort to
recollect them, imputing the cause of the misfortune
to a just judgment of God upon him, for undertaking of
his own accord, without the license of his superiors, to
engage in a dispute with a person of so great eminence
and learning as the primate." Such shameful tergiver-
sation sunk deeply into the mind of Lord Mordaunt,
who, after some conferences with the archbishop, re-
nounced Popery, and continued in the profession of the
Protestant faith to the #nd of his life. And Lady Peter-
borough evinced her sense of the archbishop's services
to the cause of the true religion, by the kindness and
respect which she showed to him all his life after.
In the administration of his archbishopric. Usher acted
in a most exemplary manner.
Being now returned to his native land, says Dr. Parr,
and settled in this great charge, (having not only many
churches, but dioceses, under his care,) he began care-
fully to inspect his own diocese first, and the man-
ners and abilities of the clergy, by frequent personal
visitations; admonishing those he found faulty, and
giving excellent advice and directions to the rest, charg-
ing th«iii to use the Liturgy of the Church in all public
administrations; and to preach and catechize diligently
in their respective cures ; and to make the Holy Scrip-
tures the rule, as well as the subject, of their doctrine
and sermons. Nor did he only endeavour to reform the
clergy, among whom, in so large a diocese, and where
612 USHER.
there was so small encouragement, there could not but
be many things amiss ; but also the proctors, apparitors,
and other officers of his ecclesiastical courts, against
whom there were many great complaints and abuses
and exactions in his predecessor s time : nor did he find
that Popery and profaneness had increased in that
kingdom by anything more than the neglect of due
catechising and preaching ; for want of which instruction
the poor people that were outwardly Protestants, were
very ignorant of the principles of religion; and the
Pa23ists continued still in a blind obedience to their
leaders. Therefore he set himself with all his power to
redress these neglects, as well by his own example as by
his ecclesiastical discipline ; all which proving at last too
weak for so inveterate a disease, he obtained his majesty's
injunctions to strengthen his authority, as shall be here-
after mentioned.
Having met with an old treatise bearing upon the
Predestinarian controversy, he published it in 1631, at
Dublin, under the title of Goteschalci et PredestinariansB
Controversice ab eo MotsB Historia, 4to ; this is said to
have been the first Latin book ever printed in Ireland.
He published another work in 163 2, concerning the
ancient Irish Church, entitled, Veterum Epistolarum
Hibernicarum Sylloge, a collection of letters out of several
ancient MSS. and other authors, to and from Irish bishops
and monks from 592 to 1180, concerning the affairs of
the Irish Church ; which show^ the great esteem, as well
for learning as piety, in which the bishops and clergy of
that Church were held at Eome, in France, England,
and elsewhere ; with several matters relating to the great
controversies of those times about the keeping of Easter,
and also every thing relating to ecclesiastical discipline
and jurisdiction of the Church of that kingdom. In
the convocation which met in 1634, he had a principal
share in the composition and establishment of the Irish
Canons.
USHER. 613
In this convocation it was agreed to receive the thirty-
nine Articles, although the Irish Articles of 1615 were
not at that time rejected. The agreement with the Church
of England in doctrine having been settled in the con-
vocation, it was further moved by the Bishop of Derry,
(Dr. Bramhall) that, as they had received the Articles,
so they would likewise the Canons, of the Church of
England, in order that the two Churches might have
the same rule of government as well as of belief. An
objection to this proposal was made with great earnest-
ness by the Lord Primate, that it would appear to be
the betraying of the privileges of a national Church :
that it might lead to placing the Church of England in
a state of absolute superintendence and dominion over
that of Ireland: that it was convenient for some dis-
crepancy to appear, if it were but to declare the free
agency of the Church of Ireland, and to express her sense
of rites and ceremonies, that there is no necessity of the
same in all Churches, which are independent of each
other ; and that different canons and modes might co-
exist with the same faith, charity and communion.
By these and similar arguments the Lord Primate
prevailed with the convocation, in which the preposses-
sions of many of its members inclined them to a
favourable reception of his reasonings. The fact, indeed,
seems to have been in some degree agreeable to the
statement of Mr. Carte, in his Life of the Duke of
Ormonde, that the convocation contained many members
inclined in their hearts to the Puritanical peculiarities,
as distinguished from the more sober and -chastised
ordinances of the Church of England, and of themselves
prepared to object to some of the English Canons, now-
offered to their judgment and approbation ; particularly
to such as concerned the solemnity and uniformity of
divine worship, the administration of the Sacraments,
and the ornaments used therein ; the qualifications for
holy orders, for benefices, and for pluralities; the oath
VOL vrir. 3 g
614 USHER.
against simony, the times of ordination, and the obli-
gations to residence and subscription.
It was accordingly concluded, that such canons as
were fit to be transplanted should be adopted in the
Church of Ireland, and others be added to them, having
been constructed afresh for the purpose so as to form
a complete rule peculiarly suited to the circumstances
of the country.
The execution of this task was committed to the
Bishop of Derry ; and the result was the Book of Con-
stitutions and Canons for the regulation of the Church
of Ireland, which, having been passed in convocation,
received its final confirmation and authority from his
majesty's assent, according to the form of the statute,
or Act of Parliament, made in that behalf.
These canons for the most part agreed in substance
and intention with the English Canons, from which,
however, they differed much in arrangement and con-
struction, without any obvious improvement, rather per-
haps the contrary. In number also, they were less,
amounting to one hundred only, whereas the English
code comprised one hundred and forty one. This
diminution is attributable in a considerable degree to
a combination, occasionally, of more than one of the
English into one only of the Irish Canons.
x^ll this while he kept up a correspondence in every
country for the advancement of learning ; and he pro-
cured in 1634 a copy of the Samaritan Pentateuch from
the East ; besides one of the Old Testament in Syriac,
and other valuable MSS. The former was one of the
first of those Pentateuchs that ever were brought into
these western parts of Europe, as Selden and Walton
acknowledge ; and the Syriac Testament was much more
perfect than any other that had hitherto been seen in
these parts. The other MSS. were procured through
Mr. D aires, a merchant at Aleppo. The archbishop
collated the Samaritan with the Hebrew, and marked
USHER. 61.5
the differences; after which he intended to present it
to the library of Sir Robert Cotton. It is now in the
Bodleian Library.
Although the archbishop opposed the excellent Arch-
bishop Brarahall, as we have seen, on one occasion, yet
he took other opportunies to testify his regard for his
person, and his respect for his principles. In some of
their opinions there must have been a difference between
Archbishop Usher, and Archbishop Laud, and yet.
Archbishop Laud was a prelate whom Archbishop Usher
was proud to regared as his friend. In vol. xv. of his
works, published by Dr. Elrington, there is a letter
(cxc) to the most Rev. William Laud, Archbishop of
Canterbury, in which, he excuses himself for not
having sooner congratulated him on his promotion to
Canterbury, which he there does with all the warmth
of a sincere friend and admirer. " I may truly say
thus much for myself," writes Usher, "that since the
time I received the letter you wrote me the day before
you began your journey into Scotland, no day hath
passed hitherto, wherein I have not made particular
mention of you in my prayers unto Almighty God, Who
both graciously heard my request and granted therein
as much as my heart could desire."
But further, the high opinion which he entertained of
Archbishop Laud, induced him to exert all the interest
he possessed, to secure his appointment to the chan-
cellorship of the University of Dublin. The following
are the words of Usher to Laud, in the same letter :
" By the death of your predecessor, our University of
Dublin was left to seek a new chancellor, whom I advised
to pitch upon no other but yourself; which they did with
all readiness and alacrity. If your grace will deign to
receive that poor society under the shadow of your wings,
you shall put a further tie of observance, not upon that only,
but upon me also, who had my whole breeding there." This
letter not being so quickly responded to as Usher had
616 USHER.
expected, he wrote a second letter to Laud, urging upon
him the necessity of taking this high office upon him.
His greatest work, Emmanuel, or a Treatise on the
Incarnation of the Son of God, was published at Dublin
in 1638, and in 1639 appeared his celebrated Britanni-
carum Ecclesiarum Antiquitates. In 1640, he came to
England with his family and repaired to Oxford. He
intended to remain in England only a short time, but
he never returned to his native land, the troubles having
now commenced. He had at one time inclined to yield
some points on the subject of episcopacy, but he now
threw all the weight of his character and learning on
the side of the Episcopate. He inserted two pieces in
a collection of tracts published at Oxford in 1641.
These were, " A Discourse on the Origin of Bishops and
Metropolitans," deducing these dignities from the apos-
tolic times; and, " A Geographical and Historical Dis-
quisition on the Lydian or Proconsular Asia," in which
he confirmed the former opinion by shewing that the
seven cities, the Churches of which are mentioned in
the Book of Revelations, were all seats of metropolital
civil government under the Romans. He also, in defence
of monarchy drew up at the king's command, a treatise
concerning " The Power of the Prince and Obedience of
the Subject," in which, he strongly maintained, the
absolute unlawfulness of taking up anns against the
sovereign.
In the impeachment of Lord Strafford, which was
the first great blow, struck by the long parliament
against royalty, Usher was one of the five prelates who
were consulted by his majesty on the question whether
he might conscientiously pass the bill of attainder
against the earl, after he had given him, a solemn
assurance of personal safety. Of the number, Juxon,
Bishop of London, was the only one who decided that
the king ought in no case to break his promise. The
others gave a kind of middle opinion, which had
USHER. 617
probably a considerable influence in overcoming the
king's scruples, and if any blame were imputable to
their casuistry on this occasion, they must all share
in it. There is however the king's own testimony upon
record, that Usher was in fact extremely shocked at the
passing of the bill, and he performed every pious and
friendly office, to the unfortunate sufferer, after his
condemnation. In the same year, 1641, the Irish rebellion
broke out in all its horrors : and the primate, though
out of the reach of personal injury, incurred great
loss of property from the pillage which was its
consequence, having nothing left him in the island,
excejDt the furniture and books at his house in Drog-
heda. His books were safely conveyed to him by
sea, and he sold his plate and jewels for present sup-
port ; but he soon after obtained a regular though much
reduced provision from the temporalities of the vacant
See of Carlisle. The civil war being now commenced,
he took up his abode at Oxford, where he occasionally
preached before the king, and received from him many
tokens of esteem. By these he was so much confirmed
in his cause, that when nominated by the parliament
to be a member of the assembly of divines of different
persuasions sitting at Westminster in 1648, he not only
refused to take a seat among them, but publicly con-
troverted their authority, and decried their purposes.
By this conduct, he gave so much offence to the parlia-
ment, that an order passed for confiscating his library
then deposited at Chelsea, which was however, through
the interposition of his friend, the learned Selden,
suffered to be redeemed for a small sum by one who
kept it for him.
Intent upon his studies, as the only relief to his
mind in the present calamitous state of public affairs,
he brought to a conclusion in 1644, a labour in which
he had been long engaged, that of a corrected edition
of the Epistles of Ignatius, Bishop of Antioch, origi-
'6 Q o
618 USHER.
ginally collected by Polycarp, but transmitted to pos-
terity in a very corrupted state. This work he printed
at Oxford ; and the additions from manuscripts, and
elucidations by his own notes and dissertations, rendered
it a mass of critical erudition, -which obtained the general
applause of the learned world and made a great accession
to his reputation. The decline of the royal cause having
in ] 645, brought Oxford in danger of a siege, the primate
with the king s permission quitted that city, and repaired
to Cardiff, of which place, his son-in-law, Sir Timothy
Tyrrel, was governor for his majesty. In that fortress
he resided, in peace and safety, for almost a year,
pursuing his studies by the aid of some chests of books
which he had brought with him ; but after the battle
of Naseby, the necessities of the king obliging him to
disfurnish his garrisons of men and ammunition. Sir
T. Tyrrel quitted his command, and the primate was
left to seek another refuge. In this emergency he
received a welcome invitation from the Dowager Lady
Stradling, possessor of the Castle of St. Donate's in
Glamorganshire, w^hither he proceeded with his daugh-
ter ; but they had the misfortune by the way to fall in
with a body of armed Welsh mountaineers, by whom
they were pillaged ; and what was peculiarly distressing
to the primate, his papers, the fruit of long study, were
in an instant dispersed into a thousand hands. Some
gentlemen of the county coming up were ashamed of
this treatment, of a venerable stranger, and caused
all his property to be returned that could be found;
and by great exertions, all his books and papers, with
the exception of a very few, were afterwards recovered.
He remained some months longer in Wales, experiencing
a high degree of respect from the gentry, several of
whom secretly sent him considerable supplies of money.
During Usher's residence in Wales, a book was pub-
lished under his name by Mr. Downham, entitled, " A
Body of Divinitv: or the Sum and Substance of the
USHER. 619
Christian Religion." Of this Body many editions have
been published, and on the credit of its contents, a
character has been made for, and fixed upon Archbishop
Usher, most singularly at variance with his true one.
Although the book was disowned by him and declared " to
be in divers places deponant from his judgment," and
" could not by any means be owned by him ;" yet edition
after edition of this work has been published by those
who were aware of the primate's disavowal and dis-
approval of the work : and every advocate of Supra-
lapsarian doctrines, quotes in his support, the opinions
of Archbishop Usher, as put forth in this " his Body
of Divinity!" The letter to the editor disavowing the
work is as follows : —
" SiE, — You may be pleased to take notice that the
Catechism you write of is none of mine ; but transcribed
out of Mr. Cartwright's catechism, and Mr. Crook's and
some other English divines, but drawn together in one
method as a kind of common-place book, where other
men's judgments and reasons are strongly laid down,
though not approved in all places by the collector ;
besides that, the collection (such as it is) being lent
abroad to divers, in scattered sheets, hath for a great
part of it miscarried ; the one half of it (I suppose) well
nigh, being no way to be recovered, so that so imperfect
a thing, copied verbatim out of others, and in divers
places dissonant from my own judgment, may not by
any means be owned by me. But if it shall seem good
to any industrious person to cut off what is weak and
superfluous therein, and supply the wants thereof, and
cast it into a new mould of his own framing, I shall be
very well content that he make what use he pleaseth of
any of the materials therein, and set out the whole in
his own name ; and this is the resolution of
" Your most assured loving friend,
" May J 3th, 1645, " Ja. Aemachanus."
620 USHER.
As some persons have expressed their disappointment
that Dr. Elrington has not published " The Body of
Divinity " among the works of the archbishop, that learned
divine remarks : " Had the authorship been a matter of
doubtful evidence, there might be a plausible ground
for that complaint, but there can be none for not pub-
lishing among the works of Archbishop Usher what
Archbishop Usher declared was not his."
The Calvinistic and Supralapsarian character which
has so long and so gratuitously been given to Archbishop
Usher, (built on the supposition that this work was his,)
vanishes as untrue, made for him, and assigned to him
for party purposes.
The friendship he had so well merited from Lady
Mordauut, now Countess of Peterborough, was now to
become a principal source of the comfort of his remaining
life. She sent him an invitation to take up his residence
at her house in London, with which he willingly com-
plied ; and from that period to the day of his death,
he was usually an inmate in some one of her ladyship's
mansions, where he met with the most respectful treat-
ment. He arrived in London, in June, 1645, when some
captious questions were put to him by the parliamentary
commissioners, and an oath was proposed to him, which
he required some time to consider. At length the influ-
ence of Selden and other friends delivered him from
further molestation, and he was suffered to live in quiet.
An order was even made in parliament for paying him
£400 yearly, though it is uncertain how long he received
it. In 1647, he was elected preacher to the Society of
Lincoln's-Inn, which office he discharged nearly eight
years, being supplied by the benchers with handsome
furnished lodgings and rooms for his books.
At last his eyesight and teeth beginning to fail him,
he could not be well heard in so large a congregation,
and he was forced to quit this place about a year and a
half before his death. In the meanwhile, amidst all the
USHER. 621
convulsions of the times, he continued his studies, and
in the year in which he was chosen to Lincoln's-inn, he
pubHshed his Diatriba de Romanse Ecclesise Symbolo
Apostolico Vetere, ahisque Fidei Formulis dedicated to
Gerard J. Vossius ; which he followed by bis Dissertatio
de Macedonum et Asianorum Anno Solari ; cum Grase-
corum Astronomorum Parapegmate, 1648, 8vo. About
this time he w^as called to the Isle of Wight by Charles I.
to assist him in treating with the parliament upon the
point of Episcopacy ; when he proposed an expedient,
which he called Presbyterian and Episcopal Government
Conjoined, which the king approved as the likeliest means
of reconciling both parties. But no proposals how
moderate soever, would satisfy the Presbyterians. His
majesty was at length taken out of their hands by the
army and brought to the scaffold, the sight of which
struck the archbishop with the utmost horror. The
Countess of Peterborough's house, where the primate
then lived, being exactly opposite to Charing Cross,
several of the family, at the time of the king's execution,
went up to the leads, which commanded a full view of
Whitehall ; and, as soon as the king came upon the
scaffold,' some of them went down and told the primate,
asking him if he would not see the king once more
before he was put to death. Though unwilling at first,
yet he w^as persuaded at length to go up, as well out of
a desire to see the king once again, as from curiosity,
since he could scarce believe what they told him. When
he came upon the leads his majesty was in his speech.
The primate stood still, and said nothing, but sighed :
and, lifting his hands and eyes full of tears towards
heaven, seemed to pray earnestly. But when the king
had done speaking, and had taken off his clothes and
doublet, and stood stript in his waistcoat, and the
executioners in vizards began to put up the king's
hair, he grew pale, and would have fainted if he had
not been immediately supported and carried away.
622 USHER.
He ever after observed the 30th of January as a private
fast.
In 1650, he pubhshed the first part of his Annals
of the Old Testament, and the second in 1654. The
two parts were printed together, under the title of
Annales Veteris et Novi Testamenti, at Paris, 1673, and
at Geneva, 1722, folio ; this last edition is the best.
In 1652, he published his Epistola ad Ludovicum
Capellum de variantibus Textus Hebraici Lectionibus.
Cromwell, who had now possessed himself of the
supreme power, showed his respect for the character of
Usher by desiring a conference with him on a plan he
had formed for the general interests of Protestants, both
at home and abroad ; but it does not appear to have had
any result. In 1655, he preached Mr. Selden's funeral
sermon in the Temple Church, and published, De Graeca
Septuaginta Interpretum verum Syntagma; this was
reprinted at Leipsic in 1695. On the 20th of March,
1656, he was taken ill, and he died the day following,
in the Countess of Peterborough's house, at Ryegate,
in Surrey, in the seventy-sixth year of his age, and was
buried by order of Cromwell, in the Chapel of Erasmus,
in Westminster Abbey. Besides the works above men-
tioned, the following were printed from his papers after
his death: — The Judgment of the late Archbishop;
Chronologia Sacra ; the Judgment and Sense of the
present See of Rome ; A volume of Sermons ; Historia
Dogmatica Controversise inter Orthodoxos et Pontificios
de Scripturis Sacris Vernaculis ; A collection of Three
Hundred Letters written to James Usher, Lord Arch-
bishop of Armagh, &c., collected by Richard Parr, D.D.,
his lordship's chaplain, at the time of his death, folio,
London, 1686, — to this collection Parr has prefixed an
ample biographical memoir of the archbishop. Usher
left his library, being the chief part of his property^ as
a portion to his daughter and only child. It was first
bought by the officers and soldiers of Cromwell's army
VERGERIO. 623
in Ireland, and lodged in Dublin Castle, where it lay
till the Restoration, when Charles II. gave it, according
to the primate's intention, to the University of Dublin,
where it now remains. The library consisted of 10,000
volumes, printed and manuscript ; but many of the books
were stolen. Both the king of Denmark and Cardinal
Mazarin had offered large sums for it by their agents
here ; but the executors had been forbidden, by an order
from Cromwell and his council, to sell it to any one
without his consent. — Parr. Elrington.
VEKGERIO, OR VERGEEIUS, PETER PAUL.
Peter Paul Vergerio, or Vergerius, the son of
an eminent man of the same name, was born at Capo
d'Istria at the commencement of the 16th century.
Having studied at Padua, he became eventually Bishop
of Capo d'Istria. He had been previously employed by
the Roman See, and was zealous in promoting its
interests. By Clement VII. he was sent as nuncio to
Ferdinand, King of the Romans to prevent the assem-
bling of a general council. He had an interview also
with Luther, of which conflicting accounts have been
given. Certain it is that he remained opposed to
Lutheranism till the time of his consecration as Bishop.
Having however fallen under suspicion from his liberality
and candour, he determined to vindicate his character
by writing a work against the " The German Apostates."
But in reading their publications he himself became a
convert to their opinions, communicated his change of
sentiments to his brother, who was Bishop of Pola, and
who, after inquiry, adopted the same opinions ; and they
resolved to propagate them in their respective dioceses.
Vergerio, deeming himself in danger, retired to the
protection of Cardinal Hercules Gonzaga at Mantua;
but he was obliged to quit that asylum ; and in 1546,
624 VINCENTIUS.
he presented himself before the council at Trent for
his justification. He was not allowed to enter upon it
there, but obtained a dispensation from going to plead
his cause at Rome, and was referred to the nuncio and
patriarch of Venice. The affair was protracted till ]548,
when he received an order not to return to his church ;
soon after which he withdrew to the country of the
Grisons, where, and in the Valteline, he officiated some
years as a minister. He at length received an invitation
to Tiibingen from the Duke of Wirtemburg, where he
died in 1565. Vergerio wrote a number of works against
Popery, all in the Italian language. — Melchior Adam.
YILLALPANDA, JOHN BAPTIST.
John Baptist Villalpanda was born at Cordova, in
155'2, became a Jesuit, and died at Rome, in 1608.
He assisted Jerome Prado in a commentary on Ezekiel.
He particularly distinguished himself in a dissertation
upon the structure of Solomon's Temple, in respect to
which, having adopted a theory that it was perfect, as
the model had been given by God himself, he exhausted
much fancy and ingenuity to describe an edifice which
should answer that character. Calmet's Dictionary con-
tains some account of this curious inquiry, as also several
engravings in illustration of it. Villalpanda likewise
edited a theological tract by St. Remi. — Calmet.
VINCENTIUS LIRINENSIS.
ViNCENTius LiRiNENsis, tlic wcll-known author of the
Commonitorium adversus Hsereticos was a native of
Gaul. The year of his birth is not known. Having
served first as a soldier, he retired afterwards to the
Monastery of Lerius, in Provence, where he became a
priest. He died about the year 440. — Dupin. Moreri.
VITRINGA. 625
VINCENT, THOMAS.
Thomas Vincent was born at Hertford, in 1634, and
was educated at Westminster and Christ Church. He
held, as a dissenter, the living of St. Mary Magdalen,
Milk-street, London, from which he was ejected on the
Restoration of the Church, in 16G2. His conduct during
the plague of London was noble ; he threw himself into
the midst of the plague, preached, and visited the sick
wherever he was sent for. This remarkable instance of
courage and humanity probably reconciled many to him
who disapproved of his nonconformity ; for although he
preached afterwards at a dissenting meeting at Hoxton,
and was the founder of another at Hand-Alley, Bishops-
gate-street, we do not find that he was molested. He
died in 1678, in the forty- fourth year of his age. He
was the author of several pious tracts, which went through
many editions in his lifetime, and afterwards ; and he
had some controversy with William Penn the Quaker, and
with Dr. William Sherlock. The most popular of his
tracts were his Explanation of the Assemblies' Catechism ;
and, God's terrible Voice to the City by Plague and
Fire; this was first printed in 1667, 12mo, and went
through thirteen editions before 1671. He published a
work of the same kind, occasioned by an eruption of
Mount Etna, entitled Fire and Brimstone, &c. 1670, 8vo.
Calamy.
VITEINGA, CAMPEGIUS.
Campegius Vitringa was born at Laenwarden, in Fries-
land in 1659, and graduated in divinity at Leyden,
in 1679.
He died at Francker, in 1722, at which place he had
honourably discharged the duty of professor in various
faculties for several years. His works are : — Commentary
VOL. VIII. 3 H
626 VORSTIUS.
on Isaiah, 2 vols. fol. in Latin ; Apocalypseos Anachrisis,
1719, 4to; Tjpus Theologiae Practicae, 8vo ; Hypotvposis
HistorisD et Chronologiae Sacra3, 8vo ; Synagoga Vetus,
4to; Archisynagogues, 4to ; De Decemviris Otiosis Syna-
gogae, 4to ; Observationes Sacrse, 4to ; Doctrina Religio-
nis Christianas per Aphorismos Descripta ; Verklaring
over de Evangelische Parabolen ; and, Aenleiding tot
het rechte Verstand van den Tempel Ezechielis. — Niceron.
Saxii Onom.
VOET, GISBERT.
GiSBEKT VoET was bom at Hensde, in 15S9. In 1634,
he became professor of theology at Utrecht. He was a
vehement Calvinist. He died in J 667. Contemporary
with Yoet was Descartes ; and in Voet the philosophy
of Descartes found a sturdy opponent. He charged its
supporters with an atheistical tendency. The theo-
logical system of Cocceius being held by the same per-
sons who were votaries of the Cartesian philosophy,
though not at all connected with it, the sect of CxDcceians
was considered as opposite to that of the Voetians ; and
those designations were applied to two parties in the
schools of Holland, which were long engaged in violent
contests. Voet continued in the exercise of his functions
at Utrecht till his death in 1677, at the age of 88. Be-
sides his writings against Descartes, he was the author
of various theological works ; among these are, Selecta
Disputationes Theologicse, 5 vols. 4to ; and Politica
Ecclesiastica, 4 vols. 4to, Amsterdam, 1663-1676. — His
son Paul, born in 161 9, was professor of law at Utrecht,
and published various works on juridicial topics.—
Mosheim. Biog. Univ.
VOESTIUS, CONRAD.
Conrad Vorstius (Von Dem Vorst) was born in 1569,
VORSTTUS. 627^
at Cologne ; his father was a dyer, and with his wife had
been converted to Protestantism. Conrad was educated
at Dusseldorf. In 1587, he entered the College of St.
Lawrence, at Cologne, where he did not graduate being
unable to subscribe to the articles of the Council of
Trent. He was then for a season engaged in secular
employments, but in 1589 resumed his studies at
Herbon. He received a D.D. degree at Heidelberg,
whither he had gone with some pupils in 1593. He
then visited the universities of Switzerland and Geneva.
At the latter place, he gave lectures under the patronage
of Beza, but declined the offer of a professional chair
on account of a similar offer which he accepted at
Steinfurt.
It appears that some suspicions had been raised con-
cerning his orthodoxy, in consequence of which he
repaired to Heidelberg, where he had taken his degree,
and obtained a certificate of his soundness in the faith,
after he had made a protestation against the opinions
of Socinus, and apologized for some incautious expres-
sions, he had used, which seemed to favour them.
He remained at Steinfurt, where he also officiated
as minister till 1610, when he received a call to
succeed Arminius in the professorship of theology at
Leyden. This, after considerable hesitation, he accepted,
and was thereby at once involved in the controversial
war then raging in the United Provinces. Although he
had brought with him the fullest attestations to his
orthodoxy, as well as to his morals, the Gomarists or
rigorous Calvinists, could not bear to see a man of senti-
ments different from their own in possession of a chair
in so distinguished a seminary; and taking advantage
of a book which Vorstius had lately published at Stein-
furt, entitled " Tractatus theologicus de Deo, sive de
Natura et Attributis Dei," they accused him of a number
of heresies, and engaged several foreign universities in
their party. In particular, they obtained the aid of
esr voRSTius.
King James I., whose supreme gratification was to
exercise his dictatorial authority in reHgious controversy.
The king was hunting when Vorstius's book was brought
to him, which he perused with so much dihgence, that
in an hour s time he drew up a catalogue of heresies
from it, which he sent to his resident at the Hague, with
orders to notify to the States how much he detested these
errors, and those who should tolerate them. He also
caused the received mode of condemning a book, by
committing it to the flames, to be practised on several
copies of Vorstius, at London, Oxford, and Cambridge.
The States having replied to the English resident, that
if Vorstius was found guilty of the errors imputed to
him, they would not retain him, his majesty's zeal was
by no means satisfied ; and he wrote in person to the
States, vehemently urging them to dismiss the Professor,
even were he to equivocate about his blasphemies ; for
were he to maintain them, there could be no doubt that
he would deserve to be burnt. He added, " that if they
did not proceed with ardour to extirpate these germs of
Atheism, he would publicly separate from such false and
heretical Churches, and in quality of Defender of the
Faith, would exhort all the other reformed Churches to
take common council for extinguishing and sending back
to hell these abominable heresies ; and would forbid all
his own subjects to haunt so infected a spot as the
University of Leyden." Such was the despotic violence
of this pacific monarch, when he had only men of the
robe and gown to contend with ! James, moreover em-
ploj^ed his controversial pen against Vorstius, who wrote
a short and respectful reply to his royal adversary.
The States appear not to have been much moved by
these menaces ; for, although they suspended the Pro-
fessor from the exercise of his charge till he should have
justified himself from the accusations against him, yet
after a conference held at the Hague in April, 1611,
between six ministers of each of the opposite parties, in
VORSTIUS. 629}
presence of the curators of the University of Leyden, at
which Vorstius pleaded his own cause, the States de-
termined, that nothing appeared to prevent the vocation
which had been addressed to him from having its full
effect. He was thus about to triumph, when an un-
fortunate circumstance raised a storm against him which
he could not resist. Some of his disciples printed a
small tract " De Officio Christiani Hominis," which
contained several Anti-trinitarian doctrines. A great
clamour was raised against it ; and in order to implicate
Vorstius himself, his works were minutely examined, to
find matter of charge of a similar kind against him.
He was called upon publicly to explain himself on these
topics ; and although he signed a profession of faith
conformably to the Trinitarian system, such a load of
suspicion and odium rested upon him, that he found it
expedient provisionally to renounce his professorship,
and withdraw from Leydeh till a definitive judgment
should be given on his case. In 1612, he retired to
Tergou, where he passed more than seven years in
retreat, comporting himself in an irreproachable manner.
The Synod of Dort was at length held in 1619, in which
the party opposed to the Arminians bore sway. That
assembly thought fit, without hearing Vorstius, to de-
clare him unworthy of the professorship, in consequence
of which he was deprived of it by the States of Holland,
and for ever banished from their territories. For two
years more he lived in secrecy frequently changing his
abode. At length the Duke of Holstein having collected
the dispersed relics of the Arminians, and assigned them
a place for a town, Vorstius repaired thither in 1622;
but being soon taken ill, he died at Tonningen in the
month of September, at the age of 53. His body was
conveyed to Friedrichstadt, the new Arminian settlement,
where he was interred with great solemnity. Besides
the work above mentioned, he w^as the author of a
3 H 3
630 WAKE.
number of theological writings, chiefly in controversy
both with the Roman Catholics and his Protestant
antagonists. —Bayle. Aikin.
WAKE, WILLIAM.
William Wake was born at Blandford, in Dorsetshire,
in 1657. Through the patronage of Bishop Fell, he
obtained a studentship, at Christ Church, Oxford, where
he matriculated in 1672. At the proper age he was
ordained, and in 1682, accompanied Viscount Preston
who was appointed envoy extraordinary to the court of
France, as his lordship's chaplain. He was not idle in
the French metropolis, but was employed by Bishop
Fell to procure the collection of some valuable Greek
manuscripts of the New Testament at Paris, for the use
of Dr. Mill, whose edition was patronized by that muni-
ficent prelate. On his return to England, at the begin-
ning of James XL's reign, he was appointed preacher of
Gray's Inn.
During his residence in France, a copy of The Exposi-
tion of the Doctrine of the Catholic Church by Bossuet,
the celebrated Bishop of Meaux, fell into the hands of
Wake, and furnished him with a remarkable oppor-
tunity of discovering the dangerous craft made use of by
that prelate to disguise and palliate some of the Romish
doctrine. He was induced to publish what he called byway
of contrast to the work of the French prelate, an Exposi-
tion of the Doctrine of the Church of England. To this
he prefixed a particular account of the Copy of Bossuet's
Exposition just mentioned. He states that it was de-
signed to satisfy or seduce the great Turenne who was
educated a Protestant. Wake presumes that Turenne
could not have been convinced by the work in question,
and supposes that Bossuet supplied either by personal
WAKE. 631
conferences with him, or by some other papers to us
unknown, what was wanting to the first draught which
he had seen of this. For he observes, that the manu-
script copy which then appeared, and for about four
years together passed up and down through private
hands with great applause, wanted all those chapters of
the Eucharist, Tradition, the Authority of the Church
and Pope, which now make up the most considerable
part of it; and in the other points which it handled,
seemed loosely and favourably to propose the opinions of
the Church of Rome, that not only many undesigning
persons of that communion were offended at it, but
the Protestants, who saw it, generally believed, that
Bossuet dared not publicly to own, what in his Exposition,
&c. he privately pretended to be their doctrine ; and the
event shewed that they were not altogether mistaken :
For, in the beginning of the year 1671, the Exposi-
tion being, with great care, and after the consideration
of many years, reduced into the form in which we novf
see it, and to secure all, fortified with the approbation of
the Archbishop of Rheims, and nine other bishops, who
profess, that having examined it with all the care which
the importance of the matter required, they found it
conformable with the doctrine of the Church, and as such
recommended it to the people which God had committed
to their conduct, it was sent to the press : the impres-
sion being finished and just ready to come abroad, the
author, who desired to appear with all the advantage
to himself and his cause that was possible, sent it to
some of the doctors of the Sorbonne, for their appro-
bation, to be joined to that of the bishops, that so no
authority, either ordinary or extraordinary, might be
wanting to assert the doctrine contained in it to be so
far from the suspicion conceived of it by the Protestants,
that it was truly, and without disguise. Catholic, Apostolic,
Pioman. But to the great surprise of Bossuet, and those
who had cried up his treatise before, the doctors of the
632 WAKE.
Sorbonne, to whom it was communicated, instead of the
approbation tliat was expected, confirmed what the Pro-
testants had said of it, and, as became their faculty,
marked several of the most considerable parts of it,
wherein the Exposition, by the too great desire of pal-
liating, had absolutely perverted the doctrine of the
Church. Mr. Wake continues to observe, that to prevent
the open scandal which such a censure might have
caused, the whole edition, with great industry and all the
secrecy possible, was suppressed, the several places which
the Doctors had marked changed, and the copy so
speedily sent to the press again, that in the end of the
same year another, much altered, was publicly exposed,
as the first impression that had at all been made of it.
Yet thii could not be so privately carried on, but that it
soon came to a public knowledge, insomuch that some of
the first answers that were made to it charged Bossuet
with this change. '* I don't hear," proceeds Mr. Wake,
'• that he has ever yet thought fit to deny the relation,
either in the advertisement prefixed to the later edition
of his book, wherein he replies to some other passages
of the same treatise, or in any other vindication. Whe-
ther it be that such an imputation was not considerable
enough to be taken notice of, or that it was too true to be
denied, let the reader judge. But certainly it appears
to us not only to give a clear account of the design and
genius of the whole book, but to be a plain demonstration,
how improbable soever Bossuet would represent it, that it
is not impossible for a Bishop of the Church of Rome
either not to be sufficiently instructed in his religion to
know what is the doctrine of it, or not sufficiently sincere,
to represent it without disguise. And since a copy of that
very book so marked, as has been said, by the doctors of
the Sorbonne, is fallen into my hands, I shall gratify
the reader's curiosity with a particular view of the changes
that have been made, that so he may judge whether of
the two was the cause of those great advances which the
WAKE. 633^
author in that first edition had thought fit to make
towards us."
This \York, which is generally called, Wake's Catechism,
was answered in A Vindication of the Bishop of Condom's
Exposition of the Doctrine of the Catholic Church, in
answer to a book entitled, An Exposition of the Doctrine
of the Church of England, &c. with a Letter from the
said Bishop, 1686, 4to ; to this Wake replied in a book
entitled, A Defence of the Exposition of the Doctrine of
the Church of England against the Exceptions of Mon-
sieur de Meaux, late Bishop of Condom, and his Vin-
dicator, London, 1686, 4to. This occasioned, A Reply
to the Defence of the Exposition of the Doctrine of the
Church of England ; being a farther vindication of the
Bishop of Condom's Exposition of the Doctrine of the
Catholic Church : with a second Letter from the Bishop
of Meaux, 1687, 4to. In answer to which Wake pub-
lished, A second Defence of the Exposition of the Doc-
trine of the Church of England, against the new Excep-
tions of Monsieur de Meaux and his Vindicator, London,
1688, 4to. Wake afterwards wrote several tracts in the
controversy against Popery, which was carried on with
great zeal during the latter part of the reign of James
II. (1687 and 1688.) As he was a favourer of the
Revolution, he was, after that event, appointed deputy
clerk of the closet to WilHam III. In July, 1689,
according to Wood, he accumulated his degrees in divinity
at Oxford ; but another account says that he was created
D.D., having been the preceding month preferred to a
canonry of Christ Church, in the room of Dr. Aldrich,
appointed dean. With a view to contribute to a defence
of the doctrine and government of the Church of England
against the adversaries of its hierarchy, he published in
1693, An English version of the genuine Epistles of the
Apostolical Fathers, with a preliminary discourse con-
cerning the use of those Fathers. Of this work he
published a new edition in 1710 ; and it was afterwards
634 WAKE.
twice reprinted during his life-time. In July, 169^,
he was preferred to the Rectory of St. James's, West-
minster. He took a very active part in the memorable
controversy with regard to the Convocation ; and in 1697,
in answer to A Letter to a Convocation Man, concerning
the Rights, Powers, and Privileges, of that Body, he
published a ref)ly, entitled, The Authority of Christian
Princes over their Ecclesiastical Synods asserted, with
particular respect to the Convocations of the Clergy of
the Realm and Church of England, Hvo.
In this book he undertakes to prove, that under
the government of a Christian Prince, the Church*
has no other right to assemble in synods, but what it
receives from the grant or express consent of such a
Prince, and consequently no person can be deputed
to call a synod without his particular leave ; and
when the synod is assembled, they have no right to
sit, debate, dispute, or determine upon any point of
doctrine or discipline, any farther than is allowed by
the Prince, who may ratify, annul, or alter their pro-
ceedings as he thinks proper, and suspend the execu-
tion of all or any of their constitutions and decrees.
In short, that the authority of their acts depends entirely
and solely upon him ; and that no synod can dissolve
themselves without his permission. The piece being
somewhat imperfect, and some mistakes slipt into it
through haste, did not escape the animadversions of his
antagonists : whereupon Dr. Kennet, who engaged after-
wards on the same side with Wake, published an
apology for him on these terms, observing, that his
attempt upon this subject was the more difficult, because
no writer before him had professedly treated of these
matters. And truly, continues Kennet, since our Church
was reformed, no occasion had been given, no disputing
among Churchmen with the King's Supremacy as by law
established, from 25 Henry VIII. to the 9 William III.
For this reason the doctor had a better title to civil
WAKE. 635
usage, because he was the first adventurer, and made
discoveries of a world unknown, as it were before. That
he had a further right to some allowance, in that he
owned himself in haste, and spoke modestly of what he
had done. He offers it " as a rude hasty performance at
most but an imperfect essay, and the first lines of a
draught, shews rather what he designed, than what he
was able in any tolerable manner to finish;" with many
other acknowledgments ingenuous and free ; not insult-
ing his adversary, nor catching at a word for triumph,
but with a good easy air approving himself a writer of
some breeding and some conscience, for an example to
his answerers and accusers.
Wake vindicated himself in An Appeal to all the true
members of the Church of England, in behalf of the
King's Ecclesiastical Supremacy, as it was by law estab-
lished ; by our convocations approved ; and by our most
eminent bishops and clergymen stated and defended,
against both the Popish and fanatical opposers of it,
1698, 8vo. In 1700, Atterbury entered into this dispute
with great vigour and resolution, and published an
answer to Dr. Wake's book, entitled, the Rights, Powers,
and Privileges, of an English Convocation, stated and
defended, 8vo ; printed in 1701, with additions. The
controversy now grew warm, and several writers of con-
siderable note engaged in it. (See for a detailed account
of this controversy. The Life of Atterbury.) Burnet,
Bishop of Salisbury, and Kennet, afterwards Bishop of
Peterborough, wrote animadversions upon Atterbury 's
work. Hody, Gibson, and Hooper, were concerned in it :
Hooper was on the side of Atterbury ; Hody and Gibson
were against him. But the most considerable and deci-
sive answer to Atterbury was Dr. Wake s w^ork, entitled
The State of the Church and Clergy in England, in
their Councils, Synods, Convocation, Conventions, and
other Public Assembhes, historically deduced from the
Conversion of the Saxons to the present times, 1703,
636 WAKE.
folio. This work was esteemed not only a full and
sufficient answer to Atterbury, (who never attempted to
reply to it,) but decisive with regard to the controversy
in general. In 1701, Dr. Wake was installed Dean of
Exeter, whence, in 1705, he was promoted to the
Bishopric of Lincoln. In January, 1716, on the death
of Archbishop Tenison, he was translated to the See of
Canterbury; and as he had lived to see the folly of giving
way to the enemies of the hierarchy by way of recon-
ciling them to it, he both voted and spoke in the house
of lords against the repeal of the Schism and Conformity
Bill in 1718. From the same experience he was led to
oppose the design entered into by some very powerful
persons, in the year following, to repeal the Corporation
and Test Acts. It was well known that Hoadley was at
the bottom of this design, and that his famous Sermon
on The Nature of Christ's Kingdom was a preparatory
step to it. The archbishop therefore thought it proper
to declare his dislike of the measure, as Hoadley had
proposed it, in an indirect way, and wrote a Latin letter
addressed to the superintendent of Zurich, which was
published there under the title of Oratio Historica de
Beneficiis in Ecclesiam Tigurinum collatis. In 1721,
the archbishop joined the Earl of Nottingham in bring-
ing a bill into parliament, levelled at the Arian heresy,
and entitled, A Bill for the more effectual Suppression
of Blasphemy and Profaneness; which, however, was
rejected in the house of lords, and brought on him the
charge of inconsistency, because in the cases of Whiston
and Clarke, in 1711 and 1712, he had spoken with
moderation of their Arianism. Whiston wrote a very
angry letter to the archbishop on this occasion, which is
printed in his Life.
While the archbishop was thus labouring to preserve
the purity and dignity of the Church at home, we find
him exerting his wisdom to remove the errors and pre-
judices concerning its doctrine and government among
WAKE. 637
the nations abroad; and foreigners had a share in his
universal catholic affection. Some mutual civilities
having passed in 1717, between his grace and Lewis
Ellis Dupin, Doctor of the Sorbonne at Paris, as men of
letters, by the means of the Rev. Mr. Beau voir, then
chaplain to Lord Stair, the English ambassador at that
court ; Dupin wrote to the archbishop a Latin letter in
January, 1717 — 18, wherein having congratulated the
Church of England on the enjoyment of so eminent a
prelate for its Metropolitan, he took occasion to express
his desire of an union between the two churches of
England and France, and of entering into a correspon-
dence with his grace for that purpose. The archbishop,
in return, thanking him for his civilities, observed that
it was full time both for himself and the rest of his
brethren of the Sorbonne to declare openly their true
sentiments of the superstition and ambition of the court
of Rome : that it was the interest of all Christians to
unmask that court, and thereby reduce it to those
primitive limits and honours which it enjoyed in the
first ages of the Church. In the course of this corres-
pondence, the archbishop explained the Belief, Tenets,
and Doctrine of the Church of England, the manner of
its beginning to reform and shake off all foreign power
and superstition both in Church and State, and its
acknowledgment that our Lord Jesus Christ is the only
Founder, Source, and Head of the Church. His Grace
insisted constantly on this Article in the letters he wrote
not only to Dr. Dupin, but Quinault and Piers de
Girardin, both doctors also of the Sorbonne ; and he always
maintained the justice and orthodoxy of every individual
Article of the Church of England, without making
the least concession towards approving the ambitious
pretensions of the Church of Rome. It is not to be
wondered at, if the doctors of the Sorbonne readily
concurred in a scheme which some of the principal of
them singly wished for. Dr. Patritius Piers de Girardin,
VOL VIII. 3 I
638 WAKE.
in an oration spoken in an extraordinary Assembly of the
Sorbonne, March 17, 1718, N.S., openly proposed it; and
before the July following, Dr. Dupin drew up an Essay
towards an Union, which was to receive the approbation
of Cardinal de Noailles, and then to be transmitted to
his grace. This piece, which was called, A Commoni-
torium, was read by, and had the approbation of, the
Sorbonne, and in it was ceded the administration of the
Eucharist in both kinds, the performing of divine service
in the vulgar tongue, and the marriage of the Protestant
Clergy ; and the invocation of Saints was given up as
unnecessary. The project engrossed the whole con-
versation of the city of Paris. Lord Stanhope, who
about that time went thither upon some extraordinary
emergency, and Lord Stair, the ambassador, were con-
gratulated thereupon by some great personages in the
royal palace. The Piegent himself (Duke of Orleans)
and Abbot du Bois, minister of foreign affairs, as also
M. Jely de Fleury, attorney-general, gave the line at
first, and let things run on to certain lengths. But the
Jesuits and Constitutioners rung the alarum-bell, and
overturned the whole scheme, by spreading a report that
Cardinal Noailles and his friends the Jansenists were
upon the point of making a coalition with the Heretics.
Hereupon Dr. Piers de Girardin was sent for to court,
and severely reprimanded by Abbot Du Bois, and strictly
charged, upon pain of being sent to the Bastille, to give
up all the letters he had received from the Archbishop
of Canterbury, as also a copy of all his own. The
doctor was forced to obey ; and all the letters were im-
mediately sent to Rome, as so many trophies gained from
the enemies of the Church. Abbot du Bois was then in
pursuit of a cardinal's cap, which met with some stop at
Rome : his discovery of what was in agitation in France,
and in concert with whom, is supposed to have con-
tributed not a little to removing all difficulties, and to
procuring that dignity, which he soon after obtained.
WAKE. 639
Thus ended this noble project ! His grace was perfectly
sensible that nothing could be done in it without the
concurrence of the state, however well disposed the
principal men of that Church might be towards it.
Nevertheless the change of affairs contributed to the
reputation of the archbishop, his letters being admired
even by the then Pope Clement XI. who declared it was
a pity the author of such profound letters was not a
member of their Church. And notwithstanding this
affair met with so unhappy a fate, yet several learned
Divines of the Gallican Church became thereby very
sensible of his grace's catholic benevolence and abilities.
It was from a conviction of these that Peter Francis
Courayer, canon regular and principal librarian of the
Cathedral Church of St. Genevieve at Paris, applied
not long after to his grace for his assistance to clear
up some difficulties in the accounts he had met with of
the English Ordinations. The archbishop gladly com-
plied with this request, and spared no pains to give his
correspondent full satisfaction on that point. And as
Father Courayer had also desired some information
concerning other branches of the constitution of the
English Church, the archbishoj) sent him also a particular
account of each. The correspondence began in 1721,
and continued till 1727; during the course of which
that learned Parisian divine received from his grace
such indisputable proofs of the validity of our ordinations,
as fully convinced him : whereupon he v,-as not afraid to
declare his sentiments to the public. But at length he
found it necessary to provide for his safety by flying
under the shelter of the archbishop's wing. His grace
sat in the Metropolitan Chair several years after
this ; but towards the close of his life, he grew so
much disabled, by age, and infirmities, that some
part of the care of the Church was transferred to Dr.
Edmund Gibson, Bishop of London, who in consequence
thereof, had the recommendation to all ecclesiastical
640 WALAFRIDUS*
preferments at court. The archbishop having reached,
in this feeble state of body and mind, the verge of
fourscore years, sunk into the arms of death at his
palace of Lambeth, January 24, 1736 — 37, and was
interred in a private manner at Croydon.
Archbishop Wake was a very munificent prelate ; he
left MSS. to Christ Church, Oxford, which were valued
at £10,000. Three volumes of his Charges and Sermons
were published after his death. — Biog. Brit. Wood.
Athen. Ox.
WALAFRIDUS, STRABO.
Strabo Walafridus was a native of Suabia, and flourished
in the early part of the ninth century. He studied under
Eabanus Maurus, in the Monastery of Fulda, having
received his primary education in that of St. Gallen, of
which he became afterwards dean. In 842, he was
chosen Abbot of Keichexau. He died in 849. He
"wrote
On Divine Offices : — explaining the ceremonies of the
Church, their origin and increase. Among other things
he says that, at first people were assembled in Church
without any express summons, then horns were used,
and last of all bells, the large ones called Campanse, and
the smaller Noise, from the town Nola, where they were
first used. — The whole work is one of very considerable
importance and utility. It was edited by Cochlseus, and
printed at Rome, 1590.
Lives — of St. Gallus, in two books ; and of St.
Othmar : both to be found ap. Surium.
On the destruction of Jerusalem : — being a kind of
Historical Sermon on the 19th chapter of St. Luke. —
Canis. vol. ii. pt. ii. p. 277.
Poems : — containing the Lives of some Saints ; Verses
on the Festivals ; verses on and to various- Individuals,
and many Miscellaneous Poems in several measures.
WALKER. 641
The Garden : — A Poem in which he describes uncon-
nectedly, the fruits and productions of a Garden. — These
Poems are in Canis. vol. ii. pt. ii. p. 1 84 ; and while they
prove him to have largely partaken of the love of the
times, for the marvellous, they evince no small skill as a
Poet, much being harmonious in sound and elegant in
true description. — Cave. Clarke.
WAIJ)ENSIS,
The historical name of Thomas Netter, taken from
Walden, the place of his birth in 1367. Receiving his
early education among the Carmelites, he completed his
studies at Oxford. Having taken his Doctor's Degree
and having assumed the habit of a Carmelite, he repre-
sented the Church of England at the councils both of
Pisa and of Constance. He became provincial of his
order and confessor to King Henry Y., who died in his
arms in 1422. He became a favourite with Henry VI.
as he had been with his father and grandfather, and
while attending his young sovereign to France, he died
at Rouen in 1430. His principal work is his Doctrinale
Antiquum Fidei Ecclesiae Catholicae, Paris, 1521 — 1523,
3 vols, fol., and reprinted at Saumur, Venice and Paris. —
Bale. Fits.
WALKEK, JOHN.
This valuable writer who is often referred to in these
pages was a Devonshire man and a fellow of Exeter
College. He took his Master's degree in 1699. He was
Rector of St. Mary-the-More, Exeter, when he commenced
his great work. His spirit was stirred up within him
when Calamy endeavoured to represent as martyrs or
at least as confessors the Dissenters who having usurped
3 1 3
649 WALL.
the livings of the English clergy were ejected for non-
conformity, at the Restoration. Walker shews that
when the Dissenters had triumphed over Church and
Crown, they ejected between seven and eight thousand
clergymen for conformity. He shews that of the Clergy
of the English Church between seven and eight thousand
were by the triumphant Dissenters, " imprisoned, ban-
ished, and sent a-starving." His work was published in
folio, in 1714, with the title of An Attempt towards
recovering an Account of the Numbers and Sufferings of
Clergy, who were sequestered in the Grand Rebellion.
For this performance he received the degree of D.D.
from the University of Oxford. He died about 1730.
WALL, WILLIAM.
Of the learned author of the great work on Infant Bap-
tism little is known. He was born in the year 1645, or
1646 ; but what was the place of his nativity, at what
school he was educated, or whether he ever became a
member of either of our universities, does not appear to
be known.
About the year 1676, he was presented to the living
of Shoreham, in Kent ; a vicarage in the diocese of
Rochester, in the gift of the dean and chapter of West-
minster. Here he resided, in the faithful discharge of
his pastoral duties, during the long space of fifty-three
years. It is said that he once declined the offer of a
second benefice (Chelsfield), of the value of three hun-
dred pounds a year, from conscientious motives, although
it was situate within three miles of Shoreham ; but sub-
sequently he accepted one, of about one fifth of that
value, namely, Milton, near Gravesend, at a distance of
twelve miles from his residence.
In 1676, or 1677, he married Catharine, daughter of
Edward Davenant, Esq., by whom he had two sons,
WALLIS. 643
William and Thomas, both of whom became citizens of
London, but died before their father : also two daughters
who died in their infancy; and a third, Catharine,
married to Mr. Waring of Rochester, by whom he left
sixteen grandchildren, eight sons and eight daughters.
He published his History of Infant Baptism in 1707.
After a long life, silently but honourably passed in
professional studies, and the duties of his sacred calling,
Dr. Wall expired on the 13th of January, 1727-8, at the
age of eighty-two.
After his death (1733) were published, Critical Notes
on the Old Testament, wherein the present Hebrew text
is explained, and in many places amended, from the
ancient versions, more particularly from that of the
LXX. : to which is prefixed, a large introduction, ad-
justing the authority of the Masoretic Bible, and vindi-
cating it from the objections of Mr. Whiston, and the
author of the Grounds and Reasons of the Christian
Religion, 2 vols. 8vo. — Nichols's Atterbury. Bowyer.
WALLTS, JOHlsr.
John Wallis, better known as a mathematician than
a divine, though a divine of some eminence, was born
at Ashford, in Kent, in 1616, and in 1632, went to
Emmanuel College, Cambridge. He afterwards became
fellow of Queen's. He was ordained by Dr. Walter
Curie, Bishop of Winchester. In 1643, he obtained the
sequestered living of St. Gabriel, in Fenchurch-street.
From which time he easily complied with all the changes
of the times, rather preferring monarchy and episcopacy
to any other style of government either in Church or
State. He became secretary to the Assembly of Divines,
and in 1649, was appointed Savilian Professor of Geo-
metry at Oxford. At the Restoration he conformed and
retained his academical offices. He died in 1703. He
was one of the originators of the Royal Society. His
644 WALTON.
Theological works were published in 1699, in three vols,
folio ; dedicated to William III., for he complied with
the Ptevolution as he had done with the Rebellion. He
is chiefly remembered as a theologian, for Eight Letters
concerning the Blessed Trinity, originally published in
]690, and reprinted by Fhntoff in ISAO.— Life prefixed
to Sermons.
WALTON, BRIAN.
Brian Walton, the editor of the English Polyglott Bible,
which has been justly styled the glory of the English
Church and nation, was a native of Yorkshire. He
has been represented by several writers as born at
Cleveland, in that county ; more correctly, by the writer
of his Life in the Biographia Britannica, in that part of
the North Fading of Yorkshire called Cleveland. Yet
the particular place of his birth has been so little known,
and so unsuccessfully inquired after, as to occasion a
modern historian of this very district to declare, and
many biographers of eminent men to admit, that they
could discover no trace of it. A learned fellow-country-
man long since informed the world, that Seymour or
Seamer, in Cleveland, was the place.
He was born in 1600, and in July, 1616, he is said to
have been admitted a sizar of Magdalene College, in
Cambridge ; whence he removed to Peter House, as a
sizar also, in 1618. In 1619, he took the degree of
Bachelor of Arts ; in 1623, that of Master of Arts.
From Cambridge he departed for a curacy and master-
ship of a school in Suffolk ; and thence to the metropolis,
as an assistant at the Church of Allh allows, Bread-street :
where he soon became possessed of a London Rectory,
that of St. Martin's Orgar, in 1626. Distinguished, as
he then was, for great activity and diligence, for abilities
by which he could command any learning though he had
WALTON. 645
not much studied it, and for judgment by which he
could manage to the best advantage any important sub-
ject ; it is no wonder, that to him was confided, soon
afterwards, the principal management, on the part of the
London clergy, in a very arduous undertaking ; namely,
a minute inquiry into the law, and a proposal of improve-
ment in the payment of tithes in that city.
From oblations, made to them by their parishioners
upon certain days and occasions, the revenues of the
London clergy anciently accrued. Contests and decrees
about them, in succeeding times, were at last merged
in a statute of Henry the Eighth, which fixed the tithes
or oblations at two shillings and nine-pence in the
pound. To avoid the regular payment, thus established,
not only were true rents subsequently concealed, but other
means of depreciation invented : so that when James the
First commenced his reign, the clergy sought redress from
the legislature. A bill was accordingly brought into
parliament ; which, however, did not pass into a law.
Nor did a similar bill in 1620 meet with the desired
success. At length, in 1634, the clergy renewed their
petition for relief in a statement, to King Charles the
First, of the greatness of their benefices in former days,
and of the meanness of them then, together with an
exposition of the causes. Of the practices, against which
they complained, there were palpable detections. Yet
arbitration was the measure to which both the injured
and the injurious party submitted : and the arbitrator
was the king, who was pleased to hear the matter him-
self. Nevertheless, the business proceeded slowly, till
1638 ; when the clergy were ordered to exhibit a copy of
the valuation of their respective tithes, with the value
likewise of the houses in their parishes. Dr. Walton's
copy bears the title of *' a moderate valuation" of the
houses in his parish, made according to his majesty's
direction, dated April 22, 1638. But to these statements
exceptions were taken ; and therefore another royal order
646 WALTON.
authorized the incumbent on the one part, and the
alderman of the ward or persons to he appointed by him
on the other, to discuss tlie subject, and call in such
assistance upon the occasion as they might choose.
There were also committees of three aldermen appointed
for the city, generally ; and three of the clergy for the
rest; to treat of accommodation. In the latter selection
was Dr. Walton. The national distractions, however,
soon closed their proceedings.
Walton was soon after presented to the two rectories
of St. Giles in the Fields, London, and of Sandon, in
Essex, on the same day, January 15, 1635-6. But the
former he did not retain, as we find both a successor to
it in 1636, and himself long afterwards in possession of
St. Martin's Orgar. He is supposed to have been, at
this time, chaplain to the king ; and to have been
collated also to a prebend in St. Paul's Cathedral. In
1639, he commenced doctor in divinity, at Cambridge;
where, in keeping his act upon the occasion, he main
tained this thesis : Pontifex Romanus non est judex
infallibilis in controversiis fidei: a circumstance to which
he referred, after a lapse of twenty years, with an avowal,
against the calumny of an enemy, that he professed him-
self to be still of the same judgment, and to be rather
more confirmed in that persuasion [of the pope's falli-
bility] than any way doubting it.
Having earnestly contended for all that a liberal and
learned profession had endeared to his brethren and
himself, he became, as rebellion advanced successfully,
the scorn of those who then respected neither learning
nor liberality ; and was pronounced a delinquent.
The follvving are among the articles and charges
brought against Dr. Walton. First, he is accused of
ordering his churchwarden to place the communion
table under the east-window ; which the churchwarden
declining. Dr. Walton himself, the bishop of Rochester,
and other friends then present, there placed it. This
WALTON. 64T
the accusers considered as superstition and innovation ;
which, as the arraigned primate of all England about
the same time obsei'ved, was but the Restoration of the
ancient approved ceremonies since the Reformation, and
settled either by law or custom ; till the faction of such
as then openly and avowedly separated from the Church
of England opposed them, and cried them down. To
the next charge, also, against Dr. Walton, the same
remark applies. For the accusers complained of his
reading part of the morning-service in the usual reading
pew of the church, and part at the altar. They likewise
noticed his not preaching on Sundays in the afternoon,
in order to express their indignation at his not permit-
ting them, " to procure a preacher, though at their own
charge." His firmness is to be admired and imitated.
About the latter end of 1G4'2, we find Dr. Walton
" sent for into custody as a delinquent." And then it
was, that the triumphant enemies of the king and clergy
had recourse to a kind of pastime, as it was termed, in
summoning before a committee of religion, or of seques-
tration, or of that which was called " of or for plundered
ministers," as Lilly, one of their own tools, relates, (such
" ambodexters," he says, "they were,)" many loyal and
learned ecclesiastics who were treated with all the in-
solence of which none but men of ignoble minds are
capable.
" These committees," (they are the words of an eye-
witness,) " these committees were made as several stages
for continual clergy-baitings. Mine ears still tingle at
the loud clamours and shoutings there made, especially
at the committee which sat at the court of wards, in
derision of grave and reverend divines, by that rabble of
sectaries, which daily flocked thither to see this new
pastime ; where the committee-members, out of their vast
privilege to abuse any man, (though their betters, and
some, members of the convocation, whose privileges are,
and by law ought to be, as large as those of the house of
648 WALTON.
commons,) without control, have been pleased to call the
ministers of Christ brought before them, saucy Jacks,
base fellows, brasen- faced fellows. And in great scorn
has the cap of a known orthodox doctor been called to
be pulled off, to see if he were not a shaven Popish priest!
And to some eminent doctors of divinity in the city of
London, Dr. Baker, Dr. Brough, and Dr. Walton, giving
testimony in a cause then before them, it was said by a
citizen, member of that committee, (Isaac Pennington,)
What shall we believe these doctors for ? And Sir Robt.
Harlow, going to his committee-chair, the chair of the
scorner, bragged to his friend, how he would bait the
dean of Christ Church !"
When Dr. Walton was ejected from his preferments,
he betook himself for refuge to Oxford ; and on the 12th
August, 1645, was incorporated in that university. Here
he formed the design of publishing his Polyglott ; and
upon the decline of the king's cause, he retired to the
house of his father-in-law, Dr. William Fuller, Vicar of
St. Giles's, Cripplegate, London, where, though fre-
quently disturbed by the prevailing powers, he lived to
complete it. The Polyglott Bibles which had preceded
were the Complutensian, or that of Cardinal Ximenes ;
(see Ximenes) the Antwerp, or Royal Polyglott, printed
at the expense of Philip II., of Spain'; and the Paris Poly-
glott, by Le Jay, the most magnificent of all. That of
Walton is regarded as the most useful. Nine languages
are employed in it ; and the convenience of the reader is
carefully consulted. Its title runs thus : Biblia Sacra
Polyglotta complectentia (textus originales) Hebraicum
cum Pentateucho Samaritano, Chaldaicum, Graecum ;
(versionumque antiquarum) Samaritanae, Graecse LXX
Inter., Chaldaicae, Syriacse, Arabicae, ^Ethiopicae, Persicae,
Vulg. Lat. quicquid comparari poterat. Cum textuum
et versionum Orientalium translationibus Latinis. Ex
vetustissimis MSS. undique conquisitis, optimisque ex«
emplaribus impressis, summa fide coUatis. Quae in
WALTON. 649
prioribus editionibus deerant suppleta. Multa antehac
inedita, de novo adjecta. Omnia eo ordine disposita, ut
t€xtus cum versionibus uno intuitu conferri possent.
The Biblia Polyglotta was published at London, in ]657,
in 6 vols, folio. In this great work, so far as related
to the correcting of it at the press, and the collating
of copies, he had the assistance of several learned per-
sons; the chief of whom was Mr. Edmund Castell,
afterwards professor of Arabic at Cambridge. Among
his other assistants were Mr. Samuel Clarke, of Merton
College, and Mr. Thomas Hyde, of Queen's College,
Oxford : he had also some help from Mr. Whelock, Mr.
Thorndike, Mr. Edward Pocock, Mr. Thomas Greaves,
&c. Towards printing the work he had contributions of
money from many noble persons and gentlemen, which
were put into the hands of Sir W. Humble, treasurer
for the work. The Prolegomena and Appendix to it
were attacked, in 1659, by Dr. John Owen, in Consi-
derations, &c. who was answered the same year by Dr.
Walton, in a piece under the title of, The Considerator
Considered ; or a Brief View of certain Considerations
upon the Biblia Polyglotta, the Prolegomena, and Ap-
pendix. Wherein, among other things, the certainty,
integrity, and the divine authority of the original text is
defended against the consequences of Atheists, Papists,
Anti-Scripturists, &c., inferred from the various readings
and novelty of the Hebrew points, by the author of the
said Considerations ; the Biblia Polyglotta and Transla-
tions therein exhibited, with the various readings, pro-
legomena, and appendix, vindicated from his aspersions
and calumnies ; and the questions about the punctuation
of the Hebrew text, briefly handled, 8vo. Walton's
Prolegomena consist of sixteen parts : — 1. Of the nature,
origin, division, number, changes, and use of languages.
2. Of letters, or characters, their wonderful use, origin,
and first invention, and their diversity in the chief
languages. 3. Of the Hebrew tongue, its antiquity, pre-
VOL VIII. 3 K
650 WALTON.
servation, change, excellency, and use, ancient characters,
vowel points, and accents. 4. Of the principal editions
of the Bible. 5. Of the translations of the Bible. 6.
Of the various readings in the Holy Scripture. 7. Of
the integrity and authority of the original texts. 8. Of
the Masora, Keri, and Ketib, various readings of the
Eastern and western Jews, Ben Ascher, and Ben Naph-
tali, and of the Cabala. 9. Of the Septuagint, and other
Greek translations. 10. Of the Latin Vulgate. 11. Of
the Samaritan Pentateuch, and the versions of the same.
12. Of the Chaldee language, and versions. 13. Of the
Syriac tongue, and versions. 14. Of the Arabic language
and versions. 15. Of the Ethiopic tongue, and versions ;
and, 16. Of the Persian language, and versions. As
these instructive Prolegomena were highly valued by
scholars on the continent, they were reprinted at Zurich
in 1573, foL, by Heidegger, with Drusius's collection of
Hebrew proverbs; and about 1777, Dathe printed an
edition at Leipsic, in Svo, with a preface containing
many judicious and learned remarks on several of Dr.
Walton's opinions. Nine languages, as we have observed,
are used in this Polyglott, yet there is no one book in
the whole Bible printed in so many. In the New Test-
ament, the four Evangelists .are in six languages ; the
other books only in five ; and those of Judith and the
Maccabees only in three. The Septuagint is printed
from the edition at Home, in 1587. The Latin is the
Vulgate of Clement VIII.
It has been said that Dr. Walton thought himself
bound in gratitude to dedicate his Polyglott to Cromwell ;
and some have supposed that this republican dedication,
as it has been called, was actually made. Dr. Todd
rectifies these matters, in Dr. Walton's own words ; which
contain information, hitherto unnoticed, and certainly
of a very interesting description.
It appears in the dedication of the Polyglott to King
Charles the Second, of which the existence has been by
WALTON. 651
some denied, that Dr. Walton had sent a specimen of
the work to the exiled monarch, before he had entered
upon it ; and had received an answer, worthy of a king
to give : namely, " that if means had not been wanting,
in his exile, he would have supplied the costs of such a
work." Dr. Walton proceeds to inform his majesty of
the resolution he had formed, after he was deprived of
his preferments, and not allowed to officiate publicly
as a clergyman ; lest, as he modestly expresses himself
^'he should seem to have lived wholly useless." He then
says, that at the very beginning of the work he intended
to dedicate it to his majesty ; that many could attest this:
that during the usurpation the intention could only be
concealed ; and that the usurper of royalty was not fairly
entitled to a dedication of it. For Cromwell, whom he
emphatically calls the great dragon, seems to have con-
sidered the Polyglott, at its outset, as affording an.
opportunity of exhibiting himself, as a great literary
patron ; and perhaps, he communicated to Dr. Walton,
the desire of having the work dedicated to him, which
the learned editor, if he did not absolutely refuse, hesi-
tated to promise. Perhaps the coldness of Dr. Walton
upon this occasion, was the reason why neither the once
expected thousand pounds, nor any part of it, in aid
of the work, are believed to have been advanced by the
influence, or from the purse of Cromwell. However,
through the dependants of the Usurper, it is evident
that Dr. Walton understood a suppression of his work
unless it should be dedicated to Cromwell. For a
deliverance from the implication, as well as from any
fury of the usurper, Dr. Walton, is therefore truly
grateful. It is probable, that this tribute of welcome
was sent to the king in 1659 ; about which time also,
we may suppose the two last leaves of the original Preface
to the Polyglott to have been cancelled, and three others
substituted in their place. The former mentioned Crom-
well thus ; Primo autem commemmorandi, quorum fa-
652 WALTON
vore chartam a vectigalibus immunem habuimus, quod
quinque ab hinc annis (1652) a Concilio secretion primo
consessum, postea a Serenissimo D. Protectore ejusque
Concilio, operis promvendi causa, benigne confirmatum
et continuatum erat. In the latter, there was merely the
mention of acknowledgment for the favour of having his
paper duty-free, omitting the Protector's name, and in-
cluding him and his Council under the simple description
of eos, quorum favore chartam a vectigalibus immunem
habuimus. It would have certainly been in conformity
to the liberal notions, encouraged by the republic of
letters, not to have disjoined a benefactor and the bene-
faction. But Dr. Walton had been working under a
government which allowed him indeed his paper free
from duty, but had deprived him of all his preferments ;
the head of which had also ungenerously aimed to extort
a dedication from him.
After the Eestoration, Dr. Walton had the honour
to present the Polyglott Bible to Charles II. who made
him chaplain in ordinary, and soon after (Dec, J 660)
promoted him to the Bishopric of Chester. In the
following year he was one of the commissioners at the
Savoy Conference. On the 11th of September, 1661,
he was installed at Chester with great ceremony; but,
returning to London, he died at his house in Aldersgate-
street, on the 29th of November following, and was
interred in St. Paul's Cathedral. Dr. Walton was twice
married. His first wife was Anne, of the Claxton family,
of Suffolk. She died May 25th, 1 640, aged forty-three,
and was hurried in the chancel of Sandon Church, where
a handsome monument was erected to her memory. His
second wife was Jane, daughter of Dr. Fuller, vicer of
St. Giles's, Cripplegate. Dr. Walton had published at
London, in 1655, Introductio ad Lectionem Linguarum
Orientalium, 8vo. — Memoirs by Todd.
WARBURTON. 653
WAKBUKTON, WILLIAM.
William Warbueton was born at Newark, 24th Decem-
ber, 1698. He was first put to School under Mr. Twells,
but had the chief part of his education at Okeham, in
Rutlandshire, under Mr. Wright. His education was
finished under his cousin, Mr. William Warburton, who
was made head master at Newark, and under whom the
subject of the present Biography was placed in 1714.
He never went to the University, but was put out clerk
in 1714, to Mr. Kirke, an eminent attorney, of Great
Markham, in Nottinghamshire, and continued with that
gentleman till 1719. He returned to Newcastle at the
expiration of his clerkship, and then determining to seek
Holy orders, he studied diligently, and was assisted by
his cousin, the master of Newark School, whose friend-
ship was invaluable to him. He was ordained deacon in
1723, in the Cathedral of York, by Archbishop Dawes,
and remained a deacon till 1726-7, when he was ordained
priest in St. Paul's, London, by Bishop Gibson. In
1723, he published Miscellaneous translations in Prose
and Verse, from Roman authors, with a Latin preface to
Sir Robert Sutton. These are styled by Bishop Hurd,
Juvenile Essays of his pen, hasty and innocent; but
they so far pleased Sir Robert, that in 1726, he gave
Warburton the Vicarage of Griesley in his native coun-
ty. He projected also a new edition of Velleius Pater-
culus, but dropped the design by the advice of Dr.
Middleton. Among " these blossoms of his youth" were
some notes communicated to Theobald, and inserted in
his edition of Shakspeare. In 1727, he published A
Critical and Philosophical Enquiry into the Causes of
Prodigies and Miracles as related by Historians; with
an Essay towards restoring a Method and Purity in
History : in which the Characters of the most celebrated
Writers of every Age, and of the several stages and
3 K 3
654 • WARBURTON.
Species of History, are occasionally criticised and ex-
plained.
Through Sir Robert Sutton's interest he obtained in
1728, an M. A. degree, having been put on the king's list
on the occasion of his majesty's visit to Cambridge. In
1728, he was indebted to the same patron for the Rectory
of Brand-Broughton, in the diocese of Lincoln. This pre-
ferment, from its vicinity to Newark, pleased him much,
and here he resided with his mother and sisters, from
1728 to 1746. It was not till the year ] 736, that he pub-
lished the first of those works, on which his great repu-
tation is raised. This was, The AlUance betwixt Church
and State ; the occasion and end, and substance of which
work, cannot be expressed in fewer or clearer terms,
than his own.
After a short historical view of religious parties in
England from the Reformation downwards; of the dis-
cordant notions entertained of religious establishments
and of the heats and animosities which those notions
had produced ; he speaks thus. —
" In this ferment, and in this embroiled condition,
the author of the Alliance between Church and State,
found the sentiments of men concerning religious liberty
and establishments, when he proposed his theory to
their consideration ; a theory, calculated to vindicate our
present happy constitution on a principle of right, by
adjusting the precise bounds of either society ; by shew-
ing how they came to act in conjunction ; and by
explaining the nature of their union ; and from thence
by natural and necessary consequence, inducing on the
one hand an estabhshed religion, with all its rights and
privileges, secured by a test law; and on the other, a
full and free toleration to all who dissented from the
national worship.
" He first shewed the use of religion to Society, from
the experience and practice of all ages : he inquired
from whence the use arose, and found it to be from
WARBURTON. 655
certain original defects in the very essence and plan
of civil society. He went on to the nature of religion ;
and shewed how, and for what causes, it constituted a
society ; and then, from the natures of the two societieSj
he collected, that the object of the civil, is only the
body and its interests ; and the object of the religious,
only the soul. Hence he concluded, that both Societies
are sovereign and independent ; because they arise not
out of one another ; and because, as they are concerned
in contrary provinces, they can never meet to clash ; the
sameness of original, or the sameness of administration,
being the only causes, which can bring one, of two
distinct societies, into natural subjection to the other.
" To apply religion therefore, to the service of civil
society, in the best manner it is capable of being applied,
he shewed it was necessary that the two societies should
unite ; for, each being sovereign and independent, there
was no other way of applying the service of religion in
any solid or effectual manner. But no such union could
arise but from free compact and convention. And free
convention is never likely to happen, unless each society
has its mutual motives, and mutual advantages. The
author, therefore, from what he had laid down of the
two societies, explained what these motives and advan-
tages were. Whence, it appeared that all the rights,
privileges and prerogatives of the two societies, thus
united, with the civil magistrate at their head, were
indeed those very rights, privileges, and prerogatives,
which we find established and enjoyed under our present
happy constitution in church and state. The result of
this was, that an established church and a free tole-
ration are made perfectly to agree by the medium of a
test law. This law, therefore, the author in the last
place proceeded to vindicate, on the same general prin-
ciples of the law of nature and nations. This is a true
though short analysis of the Alliance between Church
and State."
656 WARBURTON.
Bishop Hurd complains that the alliance was not
generally understood. But Warburton did not wait for
the reward of public favour, to encourage him in the
resolution he had taken, of dedicating his great talents
to the service of religion. In the close of this first
edition of The Alliance, he announced his next and
greatest work, The Divine Legation of Moses; which
he had now planned, and in part composed. For, when
such a writer as this, has by a long course of study
laid in the proper materials for invention to operate
upon, and has, by one vigorous essay, assured himself
of his own strength, his progress to perfection is rapid,
and almost instantaneous : like the pace of Homer's
gods, whose first step reaches to Olympus, and the second
to the end of the earth.
It had been pretended by those who called themselves
Deists, and in the modesty of free-thinking which then
prevailed, had, or affected to have, a respect for the
natural doctrine of a future state, that the omission of
this doctrine in the Mosaic Law was a clear decisive proof
of its imposture, as no institute of religion, coming from
God, could be without that principle.
The author of the Alliance saw the omission in an-
other light ; and was so far from admitting the Deist's
conclusion, that he thought himself able to prove, in the
clearest manner, and with the evidence of what is called
Moral demonstration, the divinity of the Mosaic Law
from that very circumstance.
Such then was the subject and scope of Mr. Warbur-
ton's capital work. The Divine Legation of Moses demon-
strated on the principles of a rehgious Deist. But in the
conduct of this new and paradoxical argument, so many
prejudices and objections, both of believers and unbe-
liever, w^ere to be removed : and so many collateral lights
to be let in upon it ; that the discourse extended itself
far and wide, and took in all that was most curious in
Gentile, Jewish, and Christian antiquity.
WARBURTON. 657
In the beginning of the year 1738, the first volume of
this work appeared, and immediately drew all eyes upon
it. Some were too weak, and some were too much dim-
med or distorted by prejudices, to take a full and distinct
view of its contents. No wonder, then, if such readers
misconceived the writer's purpose, rand misrepresented
it. Yet few were so blind, as not to admire the execu-
tion. " I hear nobody speak of your book," says the
Bishop of Chichester, " who do not express themselves
highly entertained with it ; though they think the prin-
ciple point which remains to be proved, a paradox."
This is Bishop Kurd's account, and the voice of pos-
terity has very generally condemned the theory, but
admitted that the work for its various learning is worthy
of attention. A future state, that is, the resurrection of
the dead, is involved in the promise of a Redeemer, for
how could the Redeemer be a blessing to the Patriarchs,
unless they are to be raised from the dead ? and in the
blessings to be effected by the Messiah, the Patriarchs
always expected to have a part.
Within two months of the publication of the Divine
Legation, Warburton published a Vindication. In 1738,
he was appointed chaplain to the Prince of Wales.
There was a nobleness of character about Warburton.
He had become connected with Dr. Middleton, and until
the infidel principles of that learned man became too
apparent to be doubted, he placed the best construction
on his opinions, and damaged his own character by de-
fending him. The same noble sentiments which induced
him to take part with the assailed, made him the Vindi-
cator of Pope. In 1739, he drew up and published a
short defence of Mr. Pope's Essay on Man, against M.
de Crousaz, who had written a book to shew that it was
constructed on the principles of Spinosa, and contained a
dangerous system of irreligion. But though this was a
slight thing, and took up little of his time, yet as it
respected so eminent a person, and had great conse-
658 WARBURTON.
quences with regard to himself, it will be propef to
enlarge upon it.
It has been objected to Mr. Warburton, that in his
earlier days, he had himself entertained a prejudice
against Mr. Pope, and had even expressed it in very
strong terms. The offence taken had probably been
occasioned by a severe reflection, in one of his satires on
Mr. Warburton's friend and patron, Sir Robert Sutton.
And in that case it is likely that he might express him-
self of the poet, with too much warmth. For, says
Bishop Hurd, I will not conceal or disguise the infirmity
of my friend. When his moral feelings were touched, he
was apt to be transported into some intemperance of
expression, and was not always guarded, or even just, in
his censures or commendations. But a mind, naturally
great, does not long retain this fervour, and when cooled
by reflection, is in haste to make amends for its former
excesses. It is impossible, indeed, that, under any pro-
vocation, he should be blind to so much merit, as our
great poet possessed ; and what he saw of this sort in any
man, he was not backward to declare to others. In his
Vindication of himself, last year, he had shewn how
much he admired Mr. Pope, by quoting a fine passage
from him, and applying it to himself in a way that
showed an esteem of his morals, as well as poetry.
Since that time, he had suffered so much himself from
angry zealots, and felt so strongly, in his own case, what
is was for a well-meaning man to have his religious senti'
ments misrepresented, that this attack of M. de Crousaz
would naturally find him in a disposition to resent it.
Add to all this, that he saw with concern the ill use
which some were ready to make of the supposed fatalism
of Mr. Pope, and how hurtful it was to religion to have it
imagined, that so great a genius was ill-inclined towards
it.
These reasons, working together, seem to have deter-
mined him to take the part of the injured poet; as indeed
WARBURTON. 659
lie explains the matter himself in a letter of July 16/
1739, to Dr. Middleton : — " A certain great man is very
angry with me for speaking of you in the manner I did.
I make no question but another sort of those they call
great men will hold themselves outraged by me in my
vindication of Mr. Pope against M. de Crousaz in some
letters which are going to be collected together and pub-
lished. But I cannot forbear shewing my esteem of
merit, and my contempt of their calumniators, or thinking
that it is of use to religion to prove so noble a genius
is a friend to it."
These letters were much read, and gave a new lustre to
Mr. Warburton's reputation. They shewed the elegance
of his taste in polite literature, as well as his penetration
into moral subjects. Mr. Pope was supremely struck
with them, and might now exult, as his predecessor,
Boileau, had done, when he cried out in the face of his
enemies.
"Arnauld, le grand Arnauld, fait mon Apologie."
From this time there was an intimate acquaintance
formed between the poet and his commentator.
Through his intimacy with Pope, Warburton became
acquainted with Mr. Allen of Prior Park, near Bath,
at whose house he became a frequent visitor. In 1744,
Pope died, and bequeathed to Warburton half his library
and the property of all such of his works already printed
as he had not otherwise disposed of; a legacy which Dr.
Johnson estimates at not less than £4,000. The nume-
rous attacks made on the Divine Legation elicited from
Warburton in 1744 and 1745 a collective defence under
the title of Remarks on Several Occasional Reflections,
&c., and though his list of antagonists comprised some
names well known in literature, as those of doctors
Middleton, Pococke, Grey, Sykes, and Stebbing, he
assumed towards them all that air of confident superiority
which constantly marked his controversial publications.
His acquaintance with Mr. Allen was ripened into an
660 WARBURTON.
intimate family connexion in September 1745, by his
marriage with that gentleman's niece, Miss Gertrude
Tucker, from which time, Prior Park became his prin-
cipal residence ; and on Allen's death in 1764, War-
burton became in her right, proprietor of that splendid
seat. In April, 1746, he was chosen preacher to the
society of Lincoln's-innr on the particular recommendation
of Mr. Murray, then solicitor general, afterwards Lord
Mansfield.
The preachership of Lincoln's-Inn had been offered
him in so handsome a manner, that it could not be
refused. Otherwise, the thing was not agreeable to him.
In a letter to Dr. Taylor from Prior-park, May 22nd,
1746, he says — " I think I told you in my last, that "the
Society of Lincoln's-Inn had made me an unanimous
offer of the preachership ; which therefore I could not
refuse, though I would gladly have done it. For it will
require five or six months attendance. And the ad-
vantage of the thing itself you may judge of, by this :
Mr. Allen would have me take a house, for which I pay
as much rent as the whole preachership is worth. This
only to you. And don't think I speak with any affection
when I tell you in your ear, that nothing can be more
disagreeable to me, than this way of life. But I hope
and determine that it shall not continue long. Don't
you pity me ? I shall be forced to write sermons : and
God knows what will become of the D. L. But if I can
do any good in this new station, I shall know how to bear
the disagreements of it, and that's all. How capricious
is the fate of mortals ! Any other clergyman would think
himself happy in such an honour as the society has done
me. I believe it is the first that has been done to their
preacher. Yet I have no joy in it."
The truth is, the attendance on the term broke in upon
his leisure ; and what, in his opinion, was worse, the
necessity he was under of composing sermons, with which
he was but slenderly provided, diverted him from other
WAEBURTON. 661
things, for which he judged himself better quahfied, and
which he had more at heart.
In 1747, Warburton published his edition of Shaks-
peare, in 8 volumes, 8vo. This is acknowledged to have
been a failure. The publication of Dr. Middleton's
Enquiry concerning the miraculous powers led Warburton
to publish in 1750, an able piece, entitled Julian, or a
Discourse concerning the Earthquake and fiery Erup-
tion which defeated that emperor's attempt to rebuild
the Temple at Jerusalem. In the same year, he pub-
lished a complete edition of Pope's Works, in 9 vols.
8vo, accompanied with notes of his own. In 1753 and
1754 he published two volumes of his Sermons preached
at Lincoln's Inn ; and in those years and the following
he gave A View of Lord Bolingbroke's Philosophy in a
series of Letters to a Friend, first anonymously, but
afterwards with his name, written with much strength
and acuteness. In 1753, he was promoted to a prebendal
stall in the Cathedral of Gloucester. In 1754, he was
nominated one of the king's chaplains in ordinary ; and
in the following year, he exchanged his prebend of
Gloucester for one of Durham. About the same time.
Archbishop Herring conferred upon him a Lambeth
degree of D.D. His promotion to the deanery of Bristol,
took place in 1757 ; and in the close of 1759, he was
made Bishop of Gloucester. Dr. Warburton had made
some severe reflections on the rising sect of Methodists
in the second edition of his second volume of The Divine
Legation in 1742; and he now in 1762, made a direct
attack upon their leading principles, in a work entitled
The Doctrine of Grace, or, the Office and Operation of
the Holy Spirit vindicated from the Insults of Infidelity
and the Abuses of Fanaticism. A third volume of his
Sermons was pubHshed in 1767; and in the following
year he gave a testimony of his zeal, for revealed religion,
by transferring £500 to trustees for the purpose of found-
ing a lecture at Lincoln's Inn, in the form of a course of
VOL. VIII. 3 L
663 WARD.
sermons, to prove the truth of Christianity from the com-
pletion of the prophecies in the Old and New Testament
relative to the Christian Church. From this time his
faculties underwent a rapid decline, and he fell into a
melancholy state, which was aggravated by the loss of
his -son and only child, who died of consumption in his
nineteenth year. He died at Gloucester, on the 7th of
June, 1779, in the eighty-first year of his age. His
works were printed in 1788, in 7 vols. 4to, under the
inspection of his friend Dr. Hurd, Bishop of Worcester,
who in 1794, printed, by way of preface to them, an
account of the life, writings, and character of the author.
In 1809, there was published. Letters from a late emi-
nent Prelate to one of his Friends, (Warburton to Hurd,)
Svo ; and in 1841, another 8vo. volume was published
by Mr. Kilvert, entitled Literary Remains of Bishop
Warburton. In 1789, Dr. Parr published Tracts by
Warburton and a Warburtian. — Life by Hurd. Quarterly
Revietv.
WARD, SETH.
Seth Ward was born in 1617, or 1618, at Buntingford,
in Hertfordshire, He received his primary education
at his native place, and in 16-32 was sent to Sidney
Sussex College, Cambridge, and became servitor to Dr.
Ward, the suffering master of this house ; who being
much taken with his parts and industry, got him in
upon the foundation. In 1640, he was Prevari-
cator, and when his patron and master was impri-
soned in this university, he attended him during his
confinement, as he did afterwards on his death-bed, being
either at that time a prisoner also himself, or else im-
prisoned afterwards, as well as ejected from his fellow-
ship, for refusing the covenant ; against which he soon
after joined with Mr. Gunning, Mr. Barrow, &c. in
drawing up that noted treatise, which was afterwards
WARD. 663*
published. When he was thus ejected, he was invited
to reside at sev^oral places : but he prefered that of R.
Freeman's, Esq., at Aspenden, in his own county ; where
he continued off and on till 1 649 ; about which time
(having then been some months with Lord Wenman,
at Thame, in Oxfordshire,) Mr. Greaves, the astronomy-
professor in Oxford, laboured to get him for his successor
in that lecture, after he had himself been turned out of
it ; which was accordingly effected. But it must not be
concealed, that Mr. Ward had at that time very much
degenerated from his former principles, and even taken
the engagement. He was some time also chaplain to
Bishop Brownrigg, who, on the death of Mr. William
Cotton, collated him about the year 1649, or 16.50, to
the Ghantery of Exeter ; in which he was afterwards
installed, little prospect as there was of such a turn at
the time of his collation, as also to Mr. Cotton's canonry
and prebend, September 15th, J 660. In 3 654, he pro-
ceeded, D.D. at Oxford, after which he was elected
principal of Jesus College in that University, by the
direction of Dr. Mansel, who had been ejected from
that headship several years before : but the protector,
according to the plentitude of his power, put in one
Howel, with a promise however of £80 per annum to
Dr. Ward, which yet was never paid him. In 1659, he
was elected president of Trinity College, in Oxford ; but
was forced soon after to give it up to Dr. Potter, the right
owner. Afterwards, he had St. Laurence-Jury conferred
upon him by his majesty. In 166J, he became dean of
Exeter, (about the same time also fellow of the Royal
Society,) the year following he w^as nominated to the
Episcopal See of that Church ; and in 1667, was trans-
lated to Salisbury. Whilst he was dean of Exeter
he got £25,000 of the Churches' ov^n money to be laid
out in repairing and beautifying that cathedral after the
ravages made in it by the Puritans, and in erecting
the noble organ there. Whilst he sat in the episcopal
664 WARD.
chair, he augmented several poor vicarages, increased the
stipends of the prebendaries, got the 'deanery of St.
Burian annexed to the bishopric, and reduced the Dio-
cese to great conformity. When he was removed to
Sahsbury, he Hkewise repaired and beautified that Cathe-
dral, gave considerable sums to it out of his own pocket,
and laid out no less than £2000 in the repairs of the
palace ; which was in a manner quite demolished during'
the confusions, having been sold by- the parliament to
one Van Ling, a Dutch tailor. In both dioceses also
he drew up notices of them, setting down in distinct
columns, the names, degrees, inclinations, learning, &c.
of the several incumbents ; together with the patrons'
value of the livings, &c. He had also the same watchful
eye over the Dissenters in the Diocese of Salisbury, as in
that of Exeter, insomuch that there was not one Con-
venticle in the city of Salisbury, and but few in the
whole county of Wilts ; and these two were in the
extreme parts of it towards Somersetshire. He kept a
most hospitable table, and many poor pensioners in
weekly pay, besides great numbers whom he relieved
daily at his gate ; and, which was a much greater charity,
sought out such poor house keepers as were ashamed to
beg, and sent them money ; insomuch that thousands of
blessings from the poor constantly attended him when-
ever he rode out or returned to his palace. He was also
chancellor of the Garter, and procured that honour to
be annexed to the See of Salisbury. He made it his
business likewise to serve the city, in their public affairs,
when he went to parliament, and contributed largely
towards making their river navigable. He was a bene-
factor to the Eoyal Society ; procured £400 towards
printing Castellus's Lexicon ; built and endowed a noble
college for ten clergymen's widows in the close at Salis-
bury ; he built also an hospital at the place of his nati-
vity, for ten poor aged men, with a stipend of £10 per an.
each; and founded four scholarships at Christ's College,
WARHAM. 665
in Cambridge. Towards the latter end of his life he had
a tender made him of the Bishopric of Durham, which
he refused. At length this person of wonderful parts
and learning, began to lose his memory, and the use of
his reason in a very great measure ; under which circum-
stances he died in January, 1689.
His works, besides Sermons, are : — A Philosophical
Essay towards an Eviction of the Being and Attributes
of God, the Immortality of the Souls of Men, and the
Truth and Authority of Scripture, Oxford, 165^, 8vo ;
De Cometis, ubi de Cometarum Natura disseritur, Nova-
Cometarum Theoria et Novissimae Cometae Historia pro-
ponitur ; Prselectio Oxonii habita, et Inquisitio in Ismae-
Jis Bullialdi Astronomise Philolaicae Fundamenta, Oxon.
1653, 4to ; Idea Trigonometrise Demonstrates, in Usum
Juventutis, Oxon. 1654, 4to ; In Thomas Hobbesii Phi-
losophiam Exercitatio Epistolica, ad D. J. Wilkinsium
Guardianum Coll. Wadhami, Oxon. 1656, 4to ; Astrono-
mia Geometrica; ubi Methodus proponiturqua primario-
rum Planetarum Astronomia sive EUiptica sive Circularis
possit geometrice absolvi, Lond. 1656, 8vo. — Walker.
WARHAM, WILLIAM.
William Warham was born at Okeley, in Hampshire,
and was a Wykehamist, proceeding from Winchester to
New College in 1475. In 1488, he quitted the Univer-
sity, and was employed in, the diplomatic line, and in an
embassy to the court of Burgundy, conducted himself so
much to the satisfaction of Henry VII. that in 1493, he
was appointed Master of the Rolls. On the 11th of
August, 1502, he was made Keeper of the Great Seal,
and on the 1st of January, 1503, he was made Lord
High Chancellor. In the beginning of 1503, he was
consecrated to the See of London. In 1504, he was
translated to Canterbury ; and in 1506, he was made
3l 3
666 WARHAM.
Chancellor of Oxford. When Henry VIII. ascended the
throne, Warham found a rival in Wolsey. Both these
prelates are to be considered as statesmen rather than
as divines, and the notice of them, therefore, in these
pages is brief. Warham resigned the seals in 1515, and
was succeeded by Wolsey. Wolsey, as Archbishop of
York, mortified Warham by refusing an established mark
of homage due, according to the established usages of the
time, to the primate of all England. It was customary
that the cross of the Archbishop of York should not be
advanced in the same province, or in the same place,
with the cross of Canterbury. Yet Wolsey, in defiance
of this ancient custom, had ordered his cross to be
advanced and carried before himself, not only within the^
precincts of the Archbishopric of Canterbury, but even in
the archbishop's presence. When that primate expostu-
lated with him concerning the indignity, which he appre-
hended to have been offered to himself, Wolsey projected
how he might for the future have a right to do it, with-
out incurring any imputation of acting contrary to rule.
And though his being cardinal did not exempt him from
that submission, on which the Archbishopric of Canter-
bury of right insisted ; yet he was sensible, that if he
could once be invested with the character of legate a latere,
it would put the matter out of dispute, and even render
him that primate's superior: that post therefore he soli-
cited, and shortly after obtained.
Under this commision he set up a new court, called
curia legatina ; by means of which he drew all manner of
jurisdiction throughout England into his own hands,
and appointed officials, registers, &c. in every diocese,
who took up all causes, and obliged the other officers, to
whom the jurisdiction really belonged, to sit still without
regard or profit. He had, in particular, erected a court at
Whitehall for matters testamentary ; which was thought
a considerable infringement upon the rights of the Arch-
bishop of Canterbury, in whose court it had been the
WARHAM. 667
constant usage to prove wills and testaments. The ])n-
mate therefore finding his authority superseded in so
enormous a degree, wrote two letters, by way of remon-
strance, to the cardinal, concerning the injuries done
himself; in one of which he represents, that such a
course of proceeding would in effect reduce him to the
mere shadow of an archbishop. But finding no redress
by this, or any other method of complaint to the cardinal,
he at last thought himself obliged to lay the state of the
case before the king, who directed him, in his name, to
go to the cardinal ; and, if he had done any thing amiss,
to admonish him of it. This admonition only tended lo
irritate the cardinal against him ; and had in other
respects so little effect, that the king himself afterwards
found it necessary to discourse with his chief minister
upon the subject, after such a manner, as made a better
and more lasting impression upon him.
When, in 1529, Wolsey was deprived of all his honours,
the great seal was again offered to Warham, who, being
now far advanced in years, declined it. He died at
Canterbury, in 1532, and was interred at his cathedral,
in a little chapel built by himself for the place of his
burial, on the north of Becket's tomb, where a monument
was erected to him, which was defaced in the civil wars.
He left his theological books to the library of All Souls'
College, his civil and canon law books to New College,
and all his books of Church music to Winchester College.
He was the warm friend and generous patron of Erasmus,
to whom, besides many letters, he sent his portrait,
which Dr. Knight supposes to have been a copy of that
at Lambeth by Holbein. Erasmus, in return, sent him
his own : and he also dedicated his edition of St. Jerome
to the Archbishop, and in other parts of his works
bestows the highest encomiums on him ; he calls him his
only Maecenas, and says that his generosity and liberality
extended not to him only, but to all men of letters. —
Godwin. Collier. Burnet.
668 "WARNER.
WARNER. JOHN.
John Warner was born in the Parish of St. Clement's
Danes, according to Lloyd ; but Wood asserts that he was
elected demy of Magdalen College, in Oxon, as a native
of the county of Surrey. In J 605, he became fellow
of that house ; afterwards rector of St. Dionyse, Back
Church, London, chaplain to his majesty, prebendary
of Canterbury, (to which cathedral he gave a most
curious and beautiful font,) governor of Sion College,
Dean of Lichfield, and in 1G37, was promoted to
the See of Rochester. When the seeds of rebellion
and anarchy began to ripen, in 1641, he shewed
himself a most zealous assertor of Episcopacy in the
house of lords, speaking for the function as long as
he had any voice left, and very pertinently and vali-
antly defended the antiquity and justice of bishops' votes
in the house of parliament. Afterwards he did not only
suffer with his brethren, by having the lands of his see
taken away, but by compounding for his temporal estate,
which was considerable. However by thus parting with
some of his estate to save the rest, he was enabled to
assist his suffering brethren ; and was accordingly a
great support to the sequestered clergy and their families,
as well as to other indigent persons, often using this
homely expression, says Lloyd, " That he did eat the
crag ends of the neck of mutton himself, that he might
leave the poor the shoulders." He was one of those
bishops that lived to see the King and Church restored,
and died in .1666, in the eighty sixth year of his age.
He was noted for a good school divine, and one well
read in the fathers ; but he was more especially eminent
for his great charity ; as a most noble monument of which
he left his personal estate for the erecting of an hospital
near his cathedral church, for the maintenance of twenty
poor widows of orthodox and loyal clergymen, to each of
WATERLAND. 669
which he allotted twenty pounds per annum, and ap-
pointed them a chaplain, with a stipend of fifty pounds
yearly. He gave a thousand pounds to augment the
library of Magdalen College, and five hundred pounds
to that of Rochester, for the same use ; one thousand
pounds for the repair of Rochester Cathedral ; one thou-
sand and fifty pounds for that of St. Paul ; and two
thousand pounds to purchase impropriations for the
smallest vicarages in the Diocese of Rochester. He
likewise founded the four Scotch Exhibitions in Balliol
College, and gave several other charitable legacies. —
Walker.
WATERLAND, DANIEL.
Few names, says Bishop Van Mildert, recorded in the
Annals of the Church of England, stand so high in the
estimation of its most sound and intelligent members
as that of Dr. Waterland. Well would it be if his
works were in these days more attentively studied, and
if the sound wisdom which directed him, were to ani-
mate those who seek to take a lead in the Church.
This great and judicious divine was born at Walesby, in
the Lindsey division of Lincolnshire, on the 14th Feb.,
1683. He was educated at Flixborough, and at the
Free School of Lincoln, whence he was removed to
Magdalen College, Cambridge. In December, 1702, he
obtained a scholarship, and, proceeding A.B. in Lent term
following, was elected fellow in Feb. 1704, and became
distinguished as a private tutor. In February, 1713,
on the death of Dr. Gabriel Quadrin, master of the
college, the Earl of Suffolk, in whose family the right is
vested, conferred the mastership upon Waterland, who,
having taken holy orders, v.as also presented by that
nobleman to the Rectory of EUingham, in Norfolk. He
however, still continued to take pupils, and for their
advantage wrote his Advice to a Young Student, w'ith
670 WATERLAND.
a Method of Study for the first Four Years, which went
through several editions. In 1714, he took the degree
of B.D., at the exercise for which he chose for his first
question, upon which consequently his Thesis was made,
Whether Arian Subscription be lawful ? — a question, says
Mr. Seed, worthy of him, who had the integrity to abhor,
with a generous scorn, all prevarication : and the capa-
city to see through and detect those evasive arts, by
w'hich some would palliate their disingenuity.
When Dr. James, the professor, had endeavoured
to answer his Thesis, and embarrass the question,
with the dexterity of a jDcrson long practised in all
the arts of a subtle disputant; he immediately replied
in an extempore discourse of above half an hour long,
with such an easy flow of proper and significant words,
and such an undisturbed presence of mind, as if he had
been reading, what he has since printed. The Case of
Arian Subscription considered, and the Supplement to it.
He unravelled the professor's fallacies, reinforced his
own reasonings, and shewed himself so perfect a master
of the language, the subject, and himself; that all
agreed, no one ever appeared to greater advantage.
There were several members of the University of Oxford
there, who remember the great applauses he received,
and the uncommon satisfaction which he gave. He was
happy in a first opponent, one of the greatest ornaments
of the Church, and finest writers of the age, who gave
full play to his abilities, and called forth all that strength
of reason, of which he was master. This opponent was
Dr. Thomas Sherlock, afterwards Bishop of London.
It has been observed, that probably the account of this
performance having reached Dr. Clarke's ears, gave occa-
sion to his omitting in the second edition of his Scripture
Doctrine of the Trinity, the passage in his first edition,
respecting Subscription to the Articles, which had given
offence.
In January, 1714-15, Dr. Sherlock being then Vice-
WATERLAND. 671
Chancellor, the thanks of the Senate were unanimously
voted to Dr. Bentley, for his Eeply to Collins s Discourse
on Free-thinking. The following Grace for this pur-
pose appears to have been drawn up by Waterland, and
was presented by him, with two other distinguished
friends of Bentley, Roger Cotes, and Mr. Bull, of Queen's
College : — " Whereas the Rev. Dr. Bentley, Master of
Trinity College, besides his other labours, published from
our press, to the great advancement of learning, and
honour of our University, has lately, under the borrowed
name of Phileleutherus Lipsiensis, done eminent service
to the Christian religion and the clergy of England, by
refuting the objections and exposing the ignorance of an
impious set of writers that call themselves Free-thinkers,
may it please you, that the said Dr. Bentley, for his good
service already done, have the public thanks of this
university; and be desired by Mr. Vice-chancellor, in
the name of the whole body, to finish what remains of so
useful a work."
Mr. Waterland was elected vice-chancellor, according
to the usual rotation, on Nov. 14, 1715, and during the
whole time he was in that office, he proceeded to no
higher degree than that of bachelor in divinity.
He took his D. D. degree when George I. visited the
University of Cambridge in 1717, in which year he was
also appointed chaplain to the king.
In the following year he published an Answer to Dr.
Whitby's Latin Disquisitions on Bishop Bull's Defence
of the Nicene Creed, — (See Life of Whitby, J — and An
Answer to Dr. Whitby's Reply to that attack. In 1719,
he published the first Dpfence of his Queries, in vindica-
tion of the Divinity of Christ, which engaged him in a
controversy with Dr. Clarke. The Queries which he
thus defended were originally drawn up for the use of the
Rev. John Jackson, rector of Rossington, in Yorkshire,
and it was intended that the debate should be carried
on by private correspondence ; but Jackson having sent
673 WATERLAND.
au answer to the Queries, and received Waterland's reply,
informed him that both were in the press, and that he
must follow him thither, if he wished to prolong the
controversy. On this, Waterland published a Vindica-
tion of Christ's Divinity ; being a Defence of some
Queries, &c. in answer to a Clergyman in the Country ;
which being soon attacked by the Arian party, Waterland
published, in 1723, A Second Vindication of Christ's
Divinity, or a Second Defence of some Queries relating
to Dr. Clarke's Scheme of the Holy Trinity, in answer to
the Country Clergyman's Reply, &c. This has always
been regarded as Waterland's most accurate performance
on the subject. In answer to this work. Dr. Clarke pub-
lished in the following year, Observations on the Second
Defence, &c., to which Waterland replied in A farther
Defence of Christ's Divinity. (See Life of Samuel
Clarke.) In consequence of the reputation which he
had acquired by his first publication on this subject,
Waterland was appointed by Dr. Robinson, Bishop of
London, to preach the first course of sermons at the
lecture founded by Lady Moyer. This he accomplished
in 1720, and afterwards printed Eight Sermons, &c. in
defence of the Divinity of our Lord Jesus Christ, &c. 8vo.
In the year 1721, soon after the publication of his
Sermons at the Lady Meyer's Lecture, he was presented
by the Dean and Chapter of St. Paul's to the Rectory of
St. Austin and St. Faith, in the city of London ; Dr.
Godolphin, (Provost of Eton,) being dean, and Dr.
Stanley, (Dean of St. Asaph,) Dr. Hare, afterwards
Bishop of Chichester,) and Dr. Younger the residen-
tiaries. ^
His literary labours evidently suffered no interruption
from these additional calls upon his time. Both his
tracts on the Case of Arian Subscription, his Second
Vindication, his Farther Vindication, and his Critical
History of the Athanasian Creed, besides some minor
performances, were published within three years from
WATERLAND. 673
his acceptance of this benefice. Nor was his attention
to the concerns of the university materially slackened;
for it was during this period that the proceedings against
Bentley, and other matters of more than ordinary
interest, occurred, in which Waterland had no incon-
siderable share. At the same time, his correspondence
with Mr, Lewis respecting the lives of WiclifF and Pecock
was carried on. These were occupations sufficient almost
to have engrossed the time and labour of a less active and
powerful mind.
Within about two years after his presentation to this
London benefice, Dr. Waterland was promoted to the
Chancellorship of the Diocese of York, by Sir William
Dawes, Archbishop of that province. That this dignity
was conferred upon him, solely from the high estimation
in which his public services were held by that truly
excellent prelate, is evident from the terms in which
Waterland acknowledges the favour, in the dedication of
his Critical History of the Athanasian Creed. After
paying his tribute of respect to the Archbishop, as "the
watchful guardian and preserver of the Christian Faith,"
and congratulating him on "the happy fruits of his
conduct, visible in the slow and inconsiderable progress
that the new heresy had been able to make in his grace's
province," he adds, with reference to his own work,
" what advantage others may reap from the publication
will remain in suspense; but I am sure of one to mijself,
(and I lay hold of it with a great deal of pleasure,) the
opportunity I thereby have of returning mj public thanks
to your grace for ^owx iniblic favours." The archbishop's
feelings in this respect are shewn in the following letter,
on the receipt of Dr. Waterland's book, dated Bishop's
Thorpe, November 9, 1723 : — " Sir, I can never thank
you enough for the service which you have done to
orthodox Christianity by your Critical History of the
Athanasian Creed ; nor for the honour which you have
done me and my whole province, in the epistle dedica-
VOL. VIII. 3 M
674 WATERLAND.
tory to it. With great pleasure I read it, both upon
account of the subject-matter of it, and the manner in
which you have treated it ; the one, of the greatest
importance to the Christian faith ; the other, a pattern
to all writers of controversy, in the great points of reli-
gion. God grant that it may attain the end, which I
dare say you designed by it, and which it is so well
fitted for, the quelling of that spirit of heresy which has
of late so much prevailed amongst us, and the preserving
our holy faith entire and undefiled. I am, sir, your
obliged and affectionate friend and brother, W. Ebor."
The next step in our author's ecclesiastical promotions
was to a Canonry of Windsor, in the year 1727. This
favour is said to have been conferred through the joint
recommendations of the Lord Townshend, Secretary of
State, and Dr. Gibson, Bishop of London. It led to his
obtaining also the Vicarage of Twickenham, in Middle-
sex, from the chapter, on a vacancy made by Dr. Booth's
advancement to the deanery, in 1730. On his presenta-
tion to this vicarage, he resigned the Rectory of St.
Austin and St. Faith. In the same year he was
collated by Bishop Gibson to the Archdeacon of Middle-
sex ; an appointment peculiarly well suited to his habits
and acquirements.
On the publication, in 1730, of Dr. Clarke's Exposition
of the Church Catechism, Water] and printed some re-
marks upon it ; and in doing this he advanced a position
concerning the comparative value of positive and moral
duties, which drew him into a controversy with Dr. Sykes.
Waterland's attention was next called to Tindal's deistical
publication of Christianity as old as the Creation, against
which he wrote, Scripture Vindicated, in answer to Chris-
tianity as old as the Creation, 1730-1732, three parts;
and two charges to the clergy of the archdeaconry of
Middlesex on the same subject. He now found an
antagonist in Middleton, who published, A Letter to Dr.
Waterland, (See Middleton. J This last controversy was
WATERLAND. 675)
succeeded by one with the Rev. John Jackson, before
mentioned, on account of Dr. Clarke's Demonstation of
the Being and Attributes of God, Dr. Waterland under-
taking to shew the weakness of the argument a priori,
which Clarke had thought proper to employ on that
occasion. In 1734, Waterland published The Import'
ance of the Doctrine of the Holy Trinity asserted. He
pursued the same subject in two charges delivered to the
clergy of his archdeaconry, in that and the following
year. In 1737, he published A Review of the Doctrine
of the Eucharist, as laid down in Scripture and Antiquity.
This standard work is intended to state the Anglican
view of the Holy Sacrament, correcting in many in-
stances the errors of Johnson and Brett, but upholding
the true Sacramental system as it was maintained in the
primitive Church.
An additional honour now awaited Dr. Waterland,
of which he could not but be deeply sensible. In the
year 1734, the clergy of the lower house of convocation
determined upon choosing him their prolocutor. To
this mark of high favour and distinction he adverts, in
one of his letters to Mr. Loveday, and in another to Dr.
Grey; and assigns as his reason for declining it, his
sedentary disposition and his uncertain state of health.
Probably it was pressed upon him with some urgency.
The Archdeacon of London, Dr. Cobden, had actually
prepared the speech to be delivered on presenting him to
the upper house ; and it was afterwards printed in a
volume of his miscellaneous writings.
From this period, few particulars occur in Waterland's
Life requiring especial notice. Mr. Seed informs us that
Dr. Waterland was offered and refused the Bishopric of
Landaff. He died on the 23rd of December, 1740, in
his fifty-eighth year. Of his latter end, Mr. Seed, his
friend and curate, writes thus : " The meek and candid
Christian was not lost in the disputer of this world. I
never saw him in a different humour, no, not even in
676 WATERLAND.
his last illness. The same unaffected cheerfulness, the
same evenness and sedateness, which was his distin-
guishing character, appeared from the first commence-
ment of our acquaintance to the last. Whatever painful
operations were thought necessary, he submitted to them
without reluctance, and underwent them with patience
and resignation. He was very amiable in a domestic
light. Though he felt great uneasiness, he gave none
but what arose from a fellow-feeling of his sufferings.
Even then, humane and benevolent to all about him,
but especially to her with whom he had lived in an
uninterrupted harmony for twenty-one years ; bringing
forth valuable things out of the good treasures of his
head and heart ; communicative of any thing that was
good, he would have engrossed nothing to himself, but
his sufferings ; w4iich jet he could not engross. For
every good-natured person that saw him could not but
suffer ivith a man, by and from whom they were sure to
suffer nothing. The same sound principles, from which
he never swerved, and of which he never expressed the
least diffidence, which he had unanswerably defended in
his health, supported and invigorated his spirits during
his sickness : and he died, a little before his entrance on
his fifty- eighth year, with the same composure with which
he lived ; and is now gone to offer up to God a whole
life laid out, or rather worn out, in His service,"
In his lifetime he published some single sermons, and
after his death two volumes more were added, with two
Tracts, 1. A Summary View of the Doctrine of Justifica-
tion. 2. An Inquiry concerning the Antiquity of the
Practice of Infant Communion, as founded on the notion
of its necessity. The whole published from the originals,
in pursuance of the request of the author, by Joseph
Clarke, M.A., 1742. A complete edition of Waterland's
works, with a life of the author, by Bishop Van Mildert,
was published at Oxford, in 1823, in 11 vols. 8vo. — Van
Mildert. Seed.
WAYNFLETE. 67%
WATTS, ISAAC.
Isaac Watts was born at Southampton in 1674, and
after being educated there, under a clergyman of the
Established Church, he removed, at the age of sixteen,
to an academy for Dissenters, in London, kept by the
Eev. Thomas Rowe. After pursuing his studies five
years with great credit and advantage, he returned to
Southampton, and remained two years at home, em-
ployed in the farther cultivation of his talents. In
1696, he became tutor to the son of Sir John Hartopp,
at Stoke Newington, near London : and in 1702, he
succeeded Dr. Isaac Chauncy (to whom he had previously
been assistant) as minister of a Dissenting congregation
in the metropolis. An attack of fever in 1712, obliged
him to relinguish for a time his pastoral duties, when
he obtained an asylum at the house of Sir T. Abbey, a
London alderman at Newington, and there he resided
during the remainder of his life.
He received diplomas of D.D. from the Scotch uni-
versities, and died universally respected in 1748.
Among his works are : — Lyric Poems ; Psalms, and
Hymns ; Sermons ; Philosophical Essays ; A Discourse
on Education ; An Elementary Treatise on Astronomy
and Geography; A Brief Scheme of Ontology; Logic;
and a valuable supplement to it, entitled, The Improve-
ment of the Mind ; besides theological tracts, and
various controversial pieces. — Gen. Diet.
WAYNFLETE, WILLIAM.
William Waynflete, founder of Magdalen College,
Oxford, whose proper name was Patten, alias Barbour,
was born at Waynflete, a market town on the Seacoast
of Lincolnshire. He was a Wykehamist, but not on the
3 M 3
678 WAYNFLETE.
foundation of Winchester College and consequently not
a fellow of New College. His college at Oxford is
indeed unknown. He was ordained deacon in 14Q0,
and presbyter in 1426.
In 1429, he was appointed to the Headmastership
of Winchester College. The situation was more hon-
ourable, at that time, than lucrative ; the income of
the master being derived from permission to take
boarders rather than from the endowment.
William of Wykeham has directed that the master of his
school at Winchester should be a person sufficiently
learned; possessed of skill in teaching, of good fame
and conversation, hired and removable ; that he should
instruct and inform the scholars of his college with
assiduity ; superintend them, their lives and manners,
with diligence ; reprove or punish sloth, idleness, or other
delinquency, without distinction or partiality. He has
forbidden his demanding, asking, or exacting from the
scholars, their parents or friends, any recompence ; and
the reader will not be displeased to know the reward
assigned for his labour. He has allowed the master
weekly commons, the same as the fellows and chaplains ;
to wit, twelve pence in plentiful years ; an increase to
thirteen, fourteen, and sixteen pence, when wheat shall
happen to be at the high price of two shillings a bushel,
and no further; also, every Christmas, eight yards of
cloth, about one shilling and nine-pence the yard, the
price limited for the warden, fellows, and chaplains; the
colour not to be white or black, russet or green ; and this
he is to have made into a decent robe, reaching to his
heels, with a hood ; the robe to be trimmed with fur, for
which he is allotted three shillings and fourpence.
They are all inhibited from selling, pawning, or giving
away their livery within five years from the time of their
receiving it. The stipend for teaching is ten pounds ;
and the whole salary, consisting of several articles, is
now thirty-eight pounds, eleven shillings, and two-pence.
WAYNFLETE. 679
In 1438, he was also made master of St. Mary
Magdalen Hospital, near Winchester. Henry VI. when
projecting the college at Eton, was led to examine in
person the plan of William of Wykeham's foundation
at Winchester. His first visit to the college was on the
30th of July, 1440. Waynflete had executed his office
there so ably, with such diligence, judgment, and suc-
cess, that the king, perhaps by the advice of Beaufort
and Beckyngton who knew his merits, resolved to trans-
plant him to Eton : and, as he adopted Wykeham's
institution for his model, to begin the seminary with a
colony under his master. Waynflete had presided in
the school about eleven years, when he was thus sud-
denly distinguished by good fortune, and became an
object of royal attention and favour.
The college at Eton, as that at Winchester, was
established chiefly on account of the School. It was at
first designed to consist of a provost, ten priests, four
clerks, and six boys, choristers, to minister daily at divine
worship ; of twenty-five indigent scholars ; the same
number of poor and infirm men; and of one master
or teacher to instruct gratis, in the rudiments of gram-
mar, the scholars, and all others who should come to
the college from any part of the kingdom of England.
In the charter of foundation, which passed the great
seal in 1441, Waynflete is named to be one of the six
fellows under provost Sever. He removed in 1442, with
five of the fellows and thirty-five scholars ; and assumed
at Eton the station which he had already filled with so
much honour to himself and advantage to the public at
Winchester.
When Waynflete had been master about three years,
the school being formed, he was promoted by the king
to be provost of Eton. The day fixed for his admission,
and for the introduction of the statutes, was the festival
of St. Thomas, the 21st of December, 1443. The com-
missaries, who were Bishop Beckyngton and William de
680 WAYNFLETE.
la Pole, afterwards Duke of Suffolk, with two notaries
public, met in the choir of the Collegiate Church ; and
the prelate declared their business to be, to receive the
oath of the provost to observe the statutes, and to see
him administer a like oath to the other members of the
college. Waynflete then appeared ; and after the read-
ing of a dispensation, which the insufficiency of the
buildings, and certain articles not yet fully arranged,
had rendered necessary in some particulars, looked into
and touched the holy Gospels, and, kneeling deliberately
and reverently, took the oath. He was then placed in
the chief seat on the right hand of the choir, and there
tendered the oath prescribed to the persons concerned,
each in his turn, in the presence of the commissaries.
This has been styled the formal admission of certain
members upon what is called the second foundation;
the provost, five fellows, two clerks, and ten scholars and
choristers. Two masters of arts, and two poor scholars,
admitted gremials of Eton by the new provost, became
in the same year (1443) the two first fellows and scholars
of King's College, not named in the charter. The
statutes prepared for the Eoyal Colleges were accepted in
July (20th) 1446, by the visitors, the Archbishop of
Canterbury, and the Bishop of Lincoln. The king had
then enlarged his plan for Eton, and added, among other
members, an usher. To the master he allowed ten
pounds yearly, a stipend far beyond what is allotted to
any one besides, except the provost, to whom he assigned
thirty. The successor to Waynflete in the school was
William Westbury, master of arts, of New College ; who,
it is not improbable, had been educated under him, as
many eminent and learned persons were, at Winchester
or Eton ; and whom he afterwards, in 3465, collated to
the mastership of St. Cross, vacant by the resignation of
Dr. Chaundler. Budden mentions, that by favour of
Sir Henry Saville, he had seen leases at Eton signed by
provost Waynflete.
WEBBE. 681
On the death of Cardinal Beaufort, Henry VI. deter-
mined that Wilham Waynflete should be his successor.
It was perhaps necessary. In October, 1456, he was
appointed lord high-chancellor in the room of Bourchier^
Archbishop of Canterbury; and the following year he
sat in judgment with the archbishop and other prelates,
upon Dr. Reginald Pecock, Bishop of Chichester, who
had advanced some doctrines contrary to the prevailing
religious opinions. Waynflete resigned the office of
chancellor in July, 1460, about which time he accom-
panied the king to Northampton, and was with him a
few days before the fatal battle near that place, in which
the royal army was defeated. Waynflete's attachment to
Henry's cause had been uniform and decided ; yet his
high character and talent appear to have protected him.
Edward IV. treated him not only with respect, but with
some degree of magnanimity, as he twice issued a special
pardon in his favour, and condescended to visit his
newly-founded college at Oxford.
In 1448, Waynflete obtained a royal grant to found a
hall to be called after St. Mary Magdalene, at Oxford,
and in 1456, he obtained the royal grant to found his
noble college of the same name in the same university.
He died in 1486, and was interred, with great
funeral pomp, in Winchester Cathedral, in a magni-
ficent sepulchral chapel, which is kept in excellent
preservation, by the Society of Magdalen College. He
established a free school in his native town, and was
a benefactor to Eton College, and Winchester Cathe-
dral.— Chandler.
WEBBE, GEORGE.
George Webbe was born in 1581, at Bromham, Wilt-
shire. He went to Oxford in 1598, being matriculated
at University College but becoming afterwards a scholar
682 WELCHMAN.
of Corpus. He kept a grammar school first, at Steeple
Aston, and afterwards at Bath. Charles I. made him
his chaplain soon after his accession to the throne, and
in 1629, he baptized his majesty's first child.
He was consecrated Bishop of Limerick, in December,
1634. He was confined by the rebels in Limerick
Castle, where he died in the latter end of 1641. His
principal work is his Practice of Quietness, directing a
a Christian to live quietly in this troublesome world.
The best edition is that of 1705, 8vo. His other publi-
cations are : — A Brief Exposition of the Principles of the
Christian Religion ; Arraignment of an Unruly Tongue,
wherein the Faults of an Evil Tongue are opened, the
Danger discovered, and Remedies prescribed, &c.; Agur's
Prayer, or the Christian Choice ; Catalogus Protestan-
tium, or the Protestant's Calendar, containing a survey
of the Protestant Religion long before Luther's days;
Lessons and Exercises out of Cicero ad Atticum. He
published also some other books for grammar schools, a
Latin and English edition of two of Terence's Comedies ;
and several Sermons, which appeared from 1609 to 1619.
Wood. Ware.
WELCHMAN, EDWARD.
Edward Welchman was born in 1665, at Banbury, in
Oxfordshire. He entered the University of Oxford as a
scholar of Magdalen Hall, in 1679. B.A. 1683. . Fellow
of Merton, 1684. M. A., 1688. He held the livings of
Lapworth and of Solihull, in Warwickshire, He was
Archdeacon of Cardigan. He died in 1739. His prin-
cipal work is his Illustration of the Thirty-Nine Articles,
written originally in Latin, but afterwards translated
from the sixth edition, under the title of The Thirty-
Nine Articles of the Church of England, illustrated with
notes, &c., 8vo. He published also, A Defence of the
Church of England from the Charge of Schism and
WELLS. 683
Heresy, as laid against it by the Vindicator of the
Deprived Bishops, (Mr. Henry Dodwell,) London, 1693,
4to ; the Husbandman's Manual : Directing him how to
improve the Several Actions of his Calling, and the most
Usual Occurrences of his Life, to the Glory of God, and
Benefit of his Soul, London, 1695, 8vo, written for
the use of his parishioners in Lapworth ; Dr. Clarke's
Scripture Doctrine of the Trinity examined ; A Confer-
ence with an Arian. He also edited Novatian's Works,
published at Oxford in 1724, Svo. — Wood.
WELLS, EDWARD.
Of this learned divine and useful author the place and
time of his birth is unknown. He was admitted a
scholar of Westminster in 1680, and was in his turn
elected a student of Christ Church. He took his M.A.
degree in 1693, and his D.D. in 1704. He was a
censor of Christ Church, and was presented by his pupil
Browne Willis to the Rectory of Bletchley, in Bucking-
hamshire. Dr. Wells also obtained the Rectory of
Cottesbach, in Leicestershire, in 1717. He died in
1727. He published : — An Historical Geography of the
Old and New Testament, illustrated with Maps and
Chronological Tables ; The Young Gentleman's Course
of Mathematics ; An Historical Geography of the New
Testament; Arithmetic and Geometry; A Paraphrase,
with Annotations, on all the Books of the Old and New
Testament ; An Help for the Right Understanding of
the several Divine Laws and Covenants ; Controversial
Treatises against the Dissenters; An Exposition of the
Church Catechism; Prayers on Common Occasions;
Harmonia Grammaticalis, or a View of the Agreement
between the Latin and Greek Tongues, as to the declin-
ing of Words ; A Letter to a Friend concerning the
Great Sin of taking God's Name in Vain; Elementa
684 WESLEY, JOHN.
Arithmeticae Numerosae et Speciosse. He also edited
Dionysius's Geography, Gr. and Lat Oxford, 1706. —
Nichols's Hist, of Leicestershire.
WESLET, JOHN. •
John Wesley was born at Epworth, in Lincolnshire, in
1703. In 1714, he went to the Charter House. And
in his seventeenth year, he was sent to Christ Church,
Oxford. At the university he was distinguished for his
good and steady conduct, his great talents, his industry,
his abstemiousness, and his high Church principles.
One of his rules then, and throughout life, was, "without
fasting and early rising it is impossible to grow in grace."
He was ordained deacon in 1725, by Potter, at that time
Bishop of Oxford, and afterwards Archbishop of Canter-
bury. In 1726, he was elected fellow of Lincoln College.
In 1727, he became his fathers curate, at Wroote. In
1728, he returned to Oxford, and was ordained priest,
but immediately after his ordination he set out for Lin-
colnshire, and did not again visit Oxford till June, 1729,
when he found the seed of Methodism sown, and only
waiting for him to cultivate its growth. He found that
his brother Charles, Mr. Morgan, and one or two others,
had formed themselves into a society. Their first meet-
ings, except on Sunday evenings, were rather literary
than religious ; and their chief reading was the classics.
In a little time, they applied these meetings chiefly to
religious purposes; when their regular and exemplary
conduct first gave them the name of Methodists. On
this subject the authority of Mr. Wesley is decisive,
who explains it in these words : " The regularity of their
behaviour gave occasion to a young gentleman of the
college to say, ' I think we have got a new set of Metho-
dists,' alluding to a set of physicians, who began to
flourish at Rome about the time of Nero, and continued
WESLEY, JOHN. 685
for several ages. The name was new and quaint. It
clave to them immediately; and from that time, both
those four young gentlemen, and all that had any reli-
gious connexion with them, were distinguished by the
name of Methodists."
Mr. Wesley ascribes his first religious impressions at
Oxford, to Bishop Taylor's Rules for holy Living and
Dying, which fell in his way ; and those impressions
were confirmed and increased by reading Stanhope's
Kempis, and the Serious Call and Christian Perfection
of Mr. Law. In reading these books, he tells us, that
he found such comfort as he had never felt before : and
that, meeting with a religious friend, he began to alter
" the form of his conversation, and to set out in earnest
upon a new life." He saw, as he observes, more and
more of the value of time ; shook off all his trifling
acquaintance ; applied himself more closely to study ;
watched against actual sins, and advised others to be
religious, according to that scheme of religion by which
he modelled his own life. In a little time, says he,
**I was convinced more than ever of the exceeding height
and breadth, and depth of the lawjof God. The light
flowed in so mightily upon my soul, that every thing
appeared in a new view. I cried to God for help, and
resolved not to prolong the time of obeying Him, as I
had never done before. And by my continued endeavour
to keep his whole law, inward and outward, to the best of
my power, I was persuaded that I should be accepted of
Him, and that I was even then in a state of salvation."
The society, with which he was connected, to an un-
usual strictness of deportment, and frequent meetings
with each other, soon added a more diffusive scheme of
utility. The principal and most active among them was
Mr. Morgan. By his advice and example, they visited
the sick and the prisoners in the castle ; they instituted
a fund for the relief of the poor, and were so diligent in
the ordinances of religion, and so industrious in doing.
VOL. VIII. 3 N
630 WESLEY, JOHN.
good, that they began to be taken notice of, and were
presently distinguished by the name of Methodists, Sacra-
mentarians, and the Godly Club.
The better to accomplish his benevolent designs, Mr.
Wesley abridged himself of all the superfluities, and of
some things that are called the necessaries of life ; and
proposing their scheme for the relief of the poor to
several gentlemen, they increased their fund to about
eighty pounds a year. These things, added to their
observance of the fasts of the ancient Church, and their
strict attention to every kind of religious duty, rendered
them more and more obnoxious to censure ; so that they
were now not only laughed at by the young men, but
some of the seniors of the university began to interfere.
One gentleman, a man of learning, and esteemed a man
of piety, threatened his nephew, that, if he went any
more to the weekly communion, he would turn him out
of doors. The young gentleman, however, went as usual.
His uncle now shook him by the throat, and threatened
him to no purpose ; so that, being disappointed in such
methods, he changed his plan, and by great mildness
and condescension, prevailed on him to absent himself
for at least five Sundays in six, which he continued to
do ever after.
In consequence of this, another gentleman prevailed
on some of the rest to promise that they would receive
the sacrament only three times a year. It was now reported
that the college censors were going to blow up the Godly
Club ; and Mr. Wesley, perceiving the opposition they
would meet with, consulted his father, and some other
gentlemen of piety and learning, whether they should re-
treat or go forward. The answers were such as they ought
to be. They were advised to go on. The Bishop of Oxford'
and the officiating minister at the Castle were consulted,,
who greatly approved of their proceedings : and indeed,
unless a man were a determined enemy to all religion,
it was impossible not to approve them. Of this Club
WESLEY, JOHN. 68t
HaiTey and Whitefield were members. In 1732,
he paid a visit to the celebrated William Law,
with whose writings he was much fascinated. He was
now a student of the mystic writers, and particularly
admired the Theologia Germanica, incorrectly attributed
to Tauler. We find him urged by his family to seek for
or accept the presentation of the living to Epworth, as
his father's successor. His father urged it upon him.
The people wished it. It was important for his family
that he should take the situation placed in his way by
Providence. But the love of excitement was one of
Wesley's besetting sins, and he could not prevail upon
himself to settle down as a country clergyman. His love
of excitement was soon to be gratified, for in 1735, he
received an appointment from the venerable Society for
Propagating the Gospel in Foreign Parts, as first mis-
sionary in Georgia ; and, as it is remarked in the report
published in 1851, though he remained in America only
two years, no one ever exhibited more zeal or greater
devotion to his duties. His manner of life was remark-
ably plain and frugal. He was indefatigable in his
ministrations ; and, as there were scattered settlements
of French, Italians, and Germans, within his mission, he
officiated to those several congregations in their own
tongue. No soldier of Christ was ever more ready to
endure hardness than John Wesley, for " he frequently
slept on the ground, sometimes waded through swamps,
or swam over rivers, and then travelled till his clothes
were dry. Who shall say what might have been the
happy results had such a man stood steadfastly by that
Church which he had proved himself so well able to serve ?
Alas ! it is vain to indulge in such conjectures ; but it is
due to truth to say that John Wesley at least did not
leave the Church because there was no occupation for his
energies found for him within it."
Notwithstanding his ministerial exertions, he became
the hero of a love story, and not conducting himself with
688 WESLEY, JOHK.
his usual good sense, he found it expedient to leave a
position where he had rendered himself ridiculous, and
was about to be prosecuted for defamation. He returned
to England in 1738, a few hours after George Whitefield,
who was a member of the Methodists' Society at Oxford,
had set sail from the Downs for Georgia. During
Wesley's residence of several weeks in London, after his
return from America, he preached in many of the
churches; but such was the effect of his unfashionable
doctrine, that after the first sermon in every church, he
was generally informed, he must preach there no more.
The doctrine, to which we particularly allude, is what he
calls " saving faith," which, he informs us, he saw clearly
on Monday, March 6th, 1738, and *' declared it without
delay." The consequence of this mode of preaching, he
says, was, that God then began to work by his ministry,
as He had never done before.
He now spent some time in visiting some of his friends
and relations ; met with Peter Bohler, Schulius Eichter,
and other Moravians just landed from Germany ; in
whose company and conversation he expressed a particu-
lar satisfaction. Soon after, going to Oxford to see his
brother Charles, who was said to be dying, he found him
recovering from the pleurisy. Here he again met with
Bohler, who thought him too philosophical, or too
rational (for we cannot tell which) and laconically told
him, " mi frater, mi frater, philosphia ista tua excoquen-
da est." It was by him, he tells us, he was convinced of
the want of that faith, whereby alone we are saved ; and
by his advice he hegan to preach *' salvation by faith
alone." Peter's words are remarkable: "preach faith
till you have it ; and then because you have it you will
preach faith." The first to whom he preached this
doctrine, was a prisoner under sentence of death. The
effect is not mentioned.
Much of this spring was spent in travelling with Mr.
Kinchlin, a fellow of Corpus, to Manchester, Holms
WESLEY, JOHN. 689
Chapel, Newcastle in Staffordshire, and several other
towns, where they frequently preached and exhorted,
either embracing or making occasions of speaking in
public and private, in inns and stables, and wherever
they came, on matters of religion, and with various
success. Some stared in silent astonishment at their
reproofs and exhortations ; while others seemed thankful
and willing to receive instruction. In some instances
prudence held their tongues, and prevented them from
embracing opportunities of speaking to those who
attended them at their inns, and in other places ; and Mr.
Wesley mentions some occasions, in which he supposes
they were providentially rebuked for their negligence.
Among others he gives the following instance : "The
next day, March 11th, we dined at Birmingham, and
soon after we left it, were reproved for our negligence
there (in letting those who attended us, go without
either exhortation or instruction) by a severe shower
of hail !"
In the latter end of March, or the beginning of
April, he left off his custom of confining himself to a form
of prayer. This change first took place at the Castle, in
Oxford, where he and Mr. Kinchlin went to visit a
prisoner. They first prayed in several forms, and then
in "such words as were given them in that hour." The
man kneeled down in " great heaviness and confusion."
After a short space he rose up, and eagerly said, '* I am
now ready to die. I know Christ has taken away my
sins, and there is no more condemnation for me." He
adds, " the same composed cheerfulness he shewed,
when carried to execution : and in his last moments he
was the same, enjoying a perfect peace, in confidence,
that he w^as accepted in the Beloved." Mr. Wesley
again observes, that on Monday, April 1st, being at
Mr. Fox's society, his heart was so full, that he could
not confine himself to the usual forms ; and that he did
not propose to be confined to them any more, but to
3 N 3
690 WESLEY, JOHN.
pray indifferently, with a form or without, as he should
find suitable to particular occasions."
At this time, his mind having been warmed by the
discourses of his Moravian friends, he was waiting in
anxious expectation for his own conversion. He says,
that he had now no objection to what Bohler had said
of the nature of faith, and of the holiness and happiness,
which he described as the fruit of it. But he could not
comprehend what he spoke of an instantaneous work.
He could not understand, *' how this faith should be
given in a moment ; how a man could at once be thus
turned from darkness to light, from sin and misery, to
righteousness and joy in the Holy Ghost." To satisfy
himself on this subject, he searched the Scriptures, par-
ticularly the Acts of the Apostles ; and the result was,
that, to his utter astonishment, he *' found scarce any
other instances there, than instantaneous conversions ;
scarce any so slow as that of St. Paul, who was three
days in the pangs of the new birth." The only retreat
he now had, was in the difference between the present
and the primitive times. He was persuaded, that " God
wrought thus in the first ages of Christianity ;" but the
times being changed, he was not certain that he would
" work in the same manner now."
On Sunday, the 22nd of April, he was driven out of
this retreat, by " the concurring testimony of several
living witnesses, who declared, that God had thus
wrought in themselves, giving them in a moment, such
a faith in the blood of his Son, as translated them
out of darkness into light, out of sin and fear into
holiness and happiness." Here, says he, ended my
disputing. I could only cry out, " Lord help thou
my unbelief."
His persuasion of the truth of this doctrine was
increased, as he informs us, by " hearing the experiences
of Mr. Hutchins of Pembroke College, and Mrs. Fox ;
two living witnesses, that God can at least, if he does
WESLEY, JOHN. 69J
not always, give that faith, whereof cometh salvation, in
a moment, as lightning falling from heaven."
The day from which Mr. Wesley dates his conversion,
is May 24th, 1738. He has introduced it with a studied
solemnity, by an enumeration of the various circum-
stances we have recited, with many more of ihe same
sort ; and it is immediately prefaced by an account of
himself, from his infancy till that moment. It was on
the evening of this day, that he went to a society in
Aid ersgate- street, where some one was reading Luther's
preface to the Epistle to the Romans. About a quarter
before nine, says he, while he was describing the change
that God works in the heart, through faith in Christ,
•' I felt my heart strangely warmed. I felt, I did trust
in Christ, Christ alone for my salvation : and an assu-
rance was given me, that he had taken away my sins,
even mine, and saved me from the law of sin and death."
He adds, that he immediately began to pray, particularly
for his enemies and persecutors, and declared to all that
were present what he now felt. With some intervals of
doubt and fear, he continued in this situation, and went
up and down preaching and labouring with all his might.
Various were the effects of those peculiar doctrines,
which Mr. Wesley had preached for some time before he
professed to have experienced them himself. Many were
offended, and among the rest, his brother Charles ; who
told him, he did not know what mischief he had done,
by talking in this manner ; and he observes, that God
did indeed from that time kindle a fire, which he hoped
would never be extinguished. The influence of this fire
was fierce and decisive. Many are represented as falling
suddenly to the ground, in horror and agony not to be
conceived, and rising again with equal expressions of
peace and consolation. Their conversions were usually
attended with these violent symptoms ; and, for several
years, few meetings occurred, where Mr. Wesley presided*
without one or more instances of the same kind.
692 WESLEY, JOHN.
It was in the month of May that the first Methodist
society was formed in London. Mr. Wesley is particu-
larly careful to distinguish the origin of Methodism into
three distinct periods. The first commenced at Oxford,
m 1729; the second at Savannah, in 1736, when twenty
or thirty met at his house ; and the last in London, on
the first of May, 1788, when about fifty agreed to meet
together once a week, in order to a free conversation,
begun and ended with singing and prayer."
About this time his friend Bohler embarked for
America. On this occasion he contemplates, in a kind
of rapture, the happy effects of his arrival in England ;
such, says he, as will remain "when the heavens and
the earth pass away." Mr, Wesley was now much per-
plexed with doubts and fears, concerning his own state,
and determined to retire for some time to Germany;
hoping that the conversation he would meet with there,
might be the means of establishing him more fully in
the faith. Taking leave of his mother, he embarked on
Tuesday, the 13th of June, 1738, and on Thursday
landed at Rotterdam. He arrived at Marienburn on the
4th of July, and was introduced to Count Zinzendorf.
At Hernhut, he remained a fortnight, and returned to
England in 1738. Reaching London on the 16th of
September, he began to exhort and preach, which he
frequently did three or four times a day, at Newgate and
in different parts of the city. He still retained his fel-
lowship ; but made several excursions into the country,
and with astonishing rapidity, made a multitude of con-
verts, and established societies in different parts of the
kingdom. The reproaches poured upon him from
various quarters, and the reports eagerly circulated
against him, seem to have had no other effect, than to
stimulate his courage and inflame his zeal. Whether
followed or despised, persecuted or applauded, he never
lost sight of his object.
Mr. Wesley's first essay in field preaching appears not
WESLEY, JOHN. 693
to have been adventured without some deliberation ; and
it was finally determined upon, in consequence of the
example set him, the day before, by Mr. Whitefield, who
had lately returned from America. It seems, it was
some time before he could reconcile himself to " this
strange way :" but happening, or perhaps choosing by
way of preparation, to expound to his congregation at
Bristol the Sermon on the Mount, Vv^hich, he observes,
is "one pretty remarkable precedent of field-preaching;"
and being encouraged by the countenance of his old
friend, he gave his scruples to the winds, and took the
field on an eminence, on the suburbs of Bristol, on the
2nd of April, 1739. A memorialist, in one of the mag-
azines, who has made himself very merry at his expense,
remarks that this event will form " an epoch of some
consequence in the ecclesiastical history of the eighteenth
century."
It will hardly be expected, and is indeed impossible,
if we would avoid endless repetitions, that we should
follow Mr. Wesley through the track laid down in his
journals. We can only touch upon the principal events.
From 1738 to 1747, he and his brethren were employed
in various parts of England; particularly in London,
Bristol, and Newcastle-upon Tyne, in Lincolnshire, Staf-
fordshire and Cornwall ; and among the colliers both at
Kingswood and in the north. In August, 1747, he went
over to Dublin, where a society had been collected by a
Mr. Williams, who we believe was a clergyman, or at
least officiated in that character. Considering the im-
mense number of papists (who are not easily proselyted)
and the fierceness of their opposers, Mr. Wesley and his
fellow-labourers were more successful than could have
been expected. In 1790, they had erected meeting-
houses in every part of the kingdom ; and had formed
twenty-nine circuits, which employed sixty-seven itine-
rants, and a considerable number of local preachers.
The Methodists of this country have been long
694 WESLEY, JOHN.
distinguished among the mob, by the elegant term,
swadlers. Mr. Wesley seems to have been much pleased
with the character and behaviour of the Irish, and agrees
with every candid observer of that polite and hospitable
people, in giving them the just praise of their liberal and
courteous manners. In those attentions which constitute
one great charm of civil society, and are peculiarly grate-
ful to a stranger, we know not whether they are equalled;
they certainly are not exceeded by any people we have
known. Mr. Wesley has somewhere observed, that he
has seen as true courtesy in an Irish cabin, as could
have been found at St. James's, or the Louvre.
It was not till April, 1751, that, invited by an officer
in quarters at Musselborough, he made his first tour into
Scotland. In this town he preached once or twice ; but
made no stay. In April, 1753, he visited the north once
more, and went immediately to Glasgow. Here, at
Edinburgh, Dundee, Aberdeen, Inverness, and a few
other places, societies were at length established : but
his success in Scotland, and in the other parts of the
nation, bore no sort of proportion. In 1790, the number
of circuits, north of Tweed, was no more than eight ;
which were supplied by twenty itinerants. That of the
people was equally inconsiderable.
The persecutions which Wesley and his associates
had to endure were disgraceful, and it would hardly be
believed that a brutal mob was often urged on by gentle-
men, and aided in their lawless proceedings by magis-
trates, if we had not ourselves, in the present age, been
witnesses of a similar attempt. It is curious to observe
that the Calvinists, from the time when Calvin per-
secuted Servetus to the days of the Puritans, and from
the days of the Puritans to the present hour, have
always been the most violent and persecuting in their
spirit and actions against their opponents.
John Wesley was early impressed, (and the principle
was more powerful and uniform in his brother Charles,)
WESLEY, JOHN, 695
with a strong predilection for the clergy ; which would
naturally induce him to wish for assistants in holy
orders. It was from this principle, and perhaps too
from their former intimacy at Oxford, that he took some
pains to cement the union between Mr. Whitefield
and himself. Had they harmonized in opinion, a
coalition might have taken place ; but with their views
it was impossible. The former was an advocate for
particular, the latter for universal redemption ; the one
a staunch Predestinarian, the other as resolute an Armi-
nian : and such was the effect of this distinction, that
they resolved finally to separate ; their converts mutually
dividing under their respective leaders.
Though this contention might have a tendency to
weaken, it does not appear to have eradicated in Mr,
Wesley his esteem for Mr. Whitefield. He entertained
the highest opinion of his character, and constantly
spoke of him in terms infinitely more respectful, than
of any other of his antagonists, especially his former
friends, the Moravians. These he treated with as little
ceremony as they seem to have treated him, and alter-
nately attacked them with the seriousness of argument
and the poignancy of ridicule.
In 1751, Wesley surprised his friends by marrying a
widow, Mrs. Vizelle. The marriage was a very unhappy
one. Wesley was too busy to be domestic, and the lady
was jealous. In the early stages of his career, Wesley's
sentiments suffered a variety of revolutions, or at least
of progressions, and sometimes led him to take notice,
both from the pulpit and the press, of several things,
which might well have been spared. A discourse on
Tea, or a learned lecture on the importance and superior
advantages of Celibacy, will scarcely strike the mind as
the most proper subjects of clerical discussions, or as
having any necessary connexion with our religious
concerns. As for the first of these, there seems to be
but one point of view in which it is worth notice, and'
696 WESLEY, JOHN.
in that view, it belongs, not to theology, but to medicine.
Of the latter, every one must judge for himself. An
apostle might surely recommend a single life, in times
of danger and general perplexity, without ever intending
it to be established as a standing rule. The expressions
of our Lord on this subject, as well as those of St. Paul,
seem merely applicable to a particular season. And
though Mr. Wesley insists, that " celibacy is the more
excellent way," and that St. Paul has laid down such
advantages of it, " as are by no means confined to a
state of persecution," we beg leave to doubt the truth
of a position, which, if generally admitted, would tend to
the destruction of society, and is directly levelled against
the unalterable laws of nature, and a positive command
of its great author. To combat these, is to be at war
with reason. The doctrine he so zealously inculcated,
is not only unscriptural, but dangerous. It may well
enough comport with the Papal superstition; but true
religion must ever abhor so chimerical a system. Among
those sects, who have most favoured it, the purity they
pretended to induce by an opposition to the law of nature,
was in fact never attained ; and they frequently fell into
vices, which were the natural consequence of so absurd a
principle.
It is possible that Wesley may have determined to
marry to give a practical proof that in this respect
his opinions had undergone a change. In order to
form the numerous societies of which the Methodists
consist, Wesley's labours as a preacher are without pre-
cedent. During the fifty years which compose his
itinerant life, he travelled about 4,500 miles every
year, one year with another, which amount, in the
above space of time, to 225,000 miles. It had been
impossible for him to perform this almost incredible
degree of labour without great punctuality and economy
in the management of his time. He had stated hours
for every purpose ; and his only relaxation was a change
WESLEY, JOHN. 697
of employment. For fifty-two years, or upwards, he
generally delivered two, frequently three or four, ser-
mons in a day. If to this it be added that he was a
very copious writer, it is probable that, few men ever
lived whose time was more fully occupied. Time, indeed,
was the possession on which he set the highest value ;
and by very early rising and exact punctuality he seemed
to enjoy more of it than usually belongs even to a life
protracted as his was. At first it had been supposed
that Wesley's intention was to revive a religious spirit
with the aid of regular clergymen ; but he soon found
it impossible to find a number sufficient for the exten-
sive design he had formed. He therefore, although at
first with some reluctance, employed laymen to preach,
who soon became numerous enough to carry on his
purpose.
Although this wrong doing on the part of Wesley
was not relished by the rich and the great, it was
better received among the lower class. It flattered
their natural fondness for equalization ; while it laid
a foundation for a perpetual and inexhaustible supply
of preachers, and consequently, was no small source of
the rapid increase of the societies.
In Mr. Wesley's plan, almost every thing that could
be thought of, as having a tendency to create influence,
and conciliate esteem, was sanctioned by a standing
rule. Visiting from house to house ; a punctual atten-
tion to the sick and afflicted ; frequent collections for
the poor, and the strict morality which is inculcated in
the regulations he established, have an air of much piety
and humanity, and doubtless had no small influence on
the success of his undertakings.
In this system the order is as follows : — the preachers,
the stewards, the leaders, the people. The office of a
preacher is, to preach twice a day, to visit the sick, to
meet the stewards and leaders once a week, and to pre-
side in the various meetings whenever he shall happen
VOL. VIII. 3 0
698 WESLEY, JOHN.
to be present. One preacher, in every circuit, is called
the assistant. It is his business to superintend the
conduct of the other preachers, and of the societies at
large ; to appoint all the occasional assemblies, such as
watch-nights, and quarterly meetings ; to make the col-
lections at stated periods ; and to give an account, at
the annual conference, of the state of the societies in
his circuit.
The office of a steward, is to receive the collections,
and to superintend the temporal economy of the societies.
That of a leader is to meet once a week a certain
number of people, who are called his class ; to re-
ceive their contributions, which he gives in to the
steward, to superintend their conduct, and to assist
the preachers in visiting the sick.
It is expected of the people, that they strictly observe
the rules of the society, by punctually attending the
meetings, public and private ; by keeping up public
worship in their families ; by abstaining from all games,
such as cards and dice, and whatever is usually classed
under the head of amusement; and above all, by avoid-
ing every species of immorality.
The meetings among the Methodists, especially in
large towns, are almost without number. Every society
is divided into companies of ten or fifteen, called classes ;
each of which regularly meets the leader once a week.
Many of these are subdivided into smaller companies,
called bands, which also meet once a week ; and these
are again collected into a general company, called the
body bands, and another called the select band ; each of
which is met by the preacher once a week. It is need-
less to add, that these meetings are purely religious.
The select bands are made up chiefly by those vrho pro-
fess perfection, and as the name signifies, are, for some
real or supposed distinction in piety, selected from the
rest. These were the peculiar favourites of Mr. Wesley ;
and, at one time, that is during the rage of prophecy,
WESLEY, JOHN. 699
in 1763, amounted in London alone to six hundred.
If, to the meetings already enumerated, we add from
thirteen to fourteen sermons preached in the course of
the week, which was the case in many places in the king-
dom, and the love-feasts, the watch-nights, and occa-
sional meetings for prayer, as on Wednesdays and
Fridays, the number will appear astonishing ! Indeed, we
do not scruple to say, that they were much too frequent ;
and a relaxation, in this instance, especially among the
large societies, soon became necessary, not only to the
preachers, who, in more senses than one, were exhausted
and worn out by this excessive labour, but also to the
people who were too frequently called away from their
families, and their temporal concerns.
Much fault has been found with the mode of con-
ducting many of these meetings. To the classes and
bands, it has been particularly objected, that they turn
too much on personal examination and inquiry into the
states of individuals ; and have a tendency to produce,
in the ignorant or hypocritical, false, and absurd preten-
sions to superior sanctity. In this instance, we are of
opinion, that an alteration might easily be made for the
better; and that, if advice and exhortation, or even a
free conversation on some scriptural subject, were sub-
stituted, it would be more conducive to the interests of
religion.
In the beginning of Methodism, and always till the
execution of the deed in 1784, every preacher was con-
sidered, when admitted, to travel, as a member of con-
ference ; which was held in the months of July or August,
at London, Bristol, Leeds, or Manchester.
In this meeting Mr. Wesley presided. Here young
preachers, offered upon trial, were admitted or rejected.
The character of every itinerant underwent a scrutiny,
and, in case of immorality, or any sufficient cause, the
punishment was suspension or dismission. Each preacher
on admission, paid one guinea, and half a guinea an
700 WESLEY, JOHN.
nually, as a fund for the support of superannuatecl
preachers and their widows. Collections were here
received from all quarters, for the support of the work ;
and the preachers were appointed to their districts for
the ensuing year.
It may naturally be supposed, that, among two or
three hundred persons, there would sometimes happen
a clashing of interests ; and that several, being anxious
for an appointment to the same circuit, some unpleasant
altercations would arise. But this was much less fre-
quent than might have been expected. Mr. Wesley
generally marked their respective circuits in his own
plan, and regulated almost every thing of importance,
previous to the meeting of conference; so that, within
twenty years of his death, this meeting was in fact
rather for the declaration or ratification of his decisions
than for any purposes of deliberation and counsel : and
such was the ascendency he had acquired, and such their ^
esteem and veneration for this extraordinary man, that
though the Whigs now and then complained, and felt a
little sore, on being treated like a French parliament, as
he sometimes called them, in general, they did not fail
to acquiesce. There were however some instances to the
contrary. Some not only remonstrated against any thing
they disapproved, but even challenged him to dispute
the point ; an invitation, which, it is needless to add,
was not often accepted. But rebellion was seldom suc-
cessful, and the malcontents were commonly under the
necessity of submitting, or of leaving the connexion.
At the meetings of conference, Mr. Wesley usually
preached both night and morning. On these occasions
he took care to exemplify in his own practice, and in a
manner peculiar to himself to enforce, early rising, with
similar regulations. And every one knows, that he had
a superior talent, for making trifles appear important,
and for turning indifferent things, when he disapproved
them, into ridicule and contempt. The most judicious
WESLEY, JOHN. 701
of his preachers and people always thought he went too
far in trifles and non-essentials ; but they all admired
the address with which he recommended them.
By some of his followers, his conduct and opinions
were observed, as an infallible rule of judgment and
practice. Some of his preachers carried their admiration
so far as to quote his writings in public, as others quote
the Scriptures, and to imitate him in almost every thing.
If he left off tea, which he did in 1742, they did the
same. If he lay upon the boards, or lived on vegetables,
they did so too ; and because he was fond of morning
preaching, they observed the practice, at five in the
morning, winter and summer, though very often, they
could scarcely collect half a dozen hearers. Some
imitated his hand writing, and so exactly copied his
style and manner of speaking, that the difference was
almost imperceptible.
How he accomplished it, is not easy to say. Perhaps
his extreme attention to these minutiae might be a pow-
erful instrument in his popularity. The fact, however,
is certain. Scarcely any man has ever possessed in such
perfection, the talent of attaching mankind to his person
and opinions ; and this enabled him to establish a dis-
cipline, not naturally pleasing to the human mind ; and
to inforce its observance, with a punctuality that is incon-
ceivable. We incline to think, that the opinion of his
sincerity and zeal, was the chief source of this singular
docility ; and that really conceiving these regulations to
be important, he the more easily persuaded others, that
they were so.
Throughout this article we have been indebted largely
to Hampson's account of Wesley, not as approving the
tone of that writer, but because he was thoroughly ac-
quainted with, without being unduly attached to, the
Methodist system. We subjoin what he says with
respect to the peculiar doctrines of Wesley ; the first of
these doctrines is that of the "direct witness," or the
3 0 3
702 WESLEY, JOHN.
Methodistic as distinguished from the Calvinistic doc-
trine of assurance. The dangerous use that has been
made of this doctrine, says Mr. Hampson, cannot be
more clearly perceived than in a remark in one of Mr.
Wesley's sermons, concerning the manner in which the
first Methodists insisted upon it. We give it in his own
words. "Near fifty years ago, the preachers were not
sufficiently apprized of the difference between a servant
and a child of God. They did not. clearly understand,
that every one who feareth God, and worketh righteous-
ness, is accepted of Him. In consequence of this, they
were apt to make sad the hearts of those whom God had
not made sad. For they frequently asked those who
feared God, * do you know that your sins are forgiven ?'
And upon their answering no, immediately replied, 'then
you are a child of the devil.' "
The other doctrine, in which Mr. Wesley seems to stand
alone, and to differ from the divines of the Church, is
" Christian perfection." Of this he has treated at large
in several parts of his writings, and in one or two distinct
treatises. His meaning seems to be, that there is a state
to be attained, at almost any period of life, in which we
may be delivered, not only from sinful actions, but from
the very nature and being of sin; or, in other words,
from every irregular desire, and from all inordinate pas-
sions and affections. This he calls Christian perfection;
and this state he supposes may be acquired in a moment,
by an act of faith.
Wesley, though driven by the force of circumstances,
to do many things which a Churchman must severely
censure, ever retained his attachment to the Church,
and until the later period of his life was accustomed to
maintain that he was still a consistent member of the
Church of England. His opinions with reference to the
Church of England may be gathered from the following
extracts made from his works : —
" I, John Wesley, hold all the doctrines of the Church
WESLEY. JOHN. 703
of England, I love her liturgy, I approve her plan of
discipline." — Wesley's Sermon on the Ministerial Office.
" We do not, we dare not separate from the Church.
Never let us make light of going to Church, either by
word or deed." — Minutes of Conference, 1770.
" None who regard my judgment or advice (John
Wesley's) will evek separate from the Church." Decem-
ber, llSO.—John Wesley.
" If you are resolved, you may have your service in
Church hours ; but remember, from that time, you will
see my face no more. This struck deep, and from that
hour, I (John Wesley) have heard no more of sepa-
rating from the Church." — Wesley's last Journal.
" They who dissuade people from attending the
Church and Sacraments, do certainly draw them from
the Church." — John Wesley's Letter, Dec, 1756.
" I believe there is no Liturgy in the world, either
in ancient or modern language, which breathes more of
a solid Scriptural rational piety, than the Common-
Prayer of the Church of England." — Preface to Wesley's
Prayer Book.
" My brother and I closed the conference by a solemn
declaration of our purpose, never to separate from the
Church." — Extract from Minutes of Conference, Aug. 25,
1756.
" We believe that it would not be right for us to
administer either Baptism or the Lord's Supper,
unless we had a commission so to do from those
bishops whom we apprehend to be in succession
from the Apostles." — Wesley's Journal, vol. ii. p. 829.
" They no more take upon themselves to be priests
than to be kings — they take not upon them to admi-
nister the Sacraments, an honour peculiar to the priests
of God." — Wesley's Appeal to Men of Reason, part iii.,
vol. xii. p. 253.
'• I believe one reason why God is pleased to continue
my life so long is, to confirm them (his followers) in the
704 WESLEY, JOHN.
present purpose not to separate from the Church." —
Wesley's Sermon on the Ministerial Office.
" In flat opposition to these I declare once more, that
I will live and die a member of the Church of England,
and that none who regard my judgment or advice, will
ever separate from it." — John Wesley's Further Thoughts
on Separation from the Church.
Surely at a period when Romanism and Pantheism are
from opposite sides assailing the truth as it is in Jesus,
the Methodists and the Church of England should
endeavour to re-unite. Concessions on both sides would
be necessary ; on the side of the Church it might be
fairly conceded that Methodism should be attached to
the Church of England, as Papal institutes are to the
Church of Rome, submitting to the general discipline,
but preserving its peculiarities. Methodists might retain
their conference, their classes, their chapels, their hymn
books, and even their local preachers. On the other
hand, the chapels would have to be episcopally licensed,
and extempore prayer only used at class meetings, the
Liturgy being strictly observed in the chapels ; and the
ministers officiating in the chapels would have to be
episcopally ordained. It is to be feared that the pride
of preachers would resist this, and yet this point the
Church of England could not yield without renouncing
her status as a Church. Surely there is nothing derog-
atory from true dignity, in receiving something in addi-
tion to what is now possessed. The past is not interfered
with, when the future is made regular.
Wesley is sometimes accused of exorbitant love of
power, and by his own people the charge was brought
against him. We think unjustly. Wesley is the
Napoleon of the religious world. He wielded a despotism,
and he felt that if he did not keep the reins tight in
his own hands, the system would soon be annihilated.
He was surrounded by persons of inferior minds, whose
ambition he had excited, and he saw that they must be
WESLEY, CHARLES. 705
kept in check. The few men of superior intelligence who
were associated with him had, on the other hand, almost
too much influence over his mind. He was accused of
partiality, because these, the exceptions among his fol-
lowers, were able to carry their points with him, while
others were kept at a distance, with their suggestions un-
heeded and their advice unasked. We think that his
grand error was in yielding to the importunities of his
coadjutors, and in pretending to give holy orders. From
that time, Wesley became a schismatic, and his institute
soon grew into a sect and denomination distinct from
the Church. We repeat our conviction, that those will
act most perfectly on the real principle of Mr. Wesley,
on the principle on which he would now act, who shall
endeavour to retrace this false step, and unite Metho-
dism, without removing its distinctive features, with the
Church of England.
This great and, notwithstanding his defects, we will
say, this truly good man, continued his labours almost to
his last hour. Sweet, calm, peaceful, full of faith and
hope, were his last moments ; his powerful mind unim-
paired by age. His death took place at his house, near
the City-road, London, on the 2nd of March, 1791, in the
eighty-eighth year of his age. He died comparatively
poor, after having had, in a principal degree, the man-
agement of the whole funds of the Methodist society.
His works, of various literary merit, but exhibiting
always the traces of a master mind, were printed together
in 1776, in 32 vols. 8vo. The family of Wesley is at
present represented by the Rev. Dr. Wesley, the learned
and orthodox Sub-dean of Her Majesty's Chapels royal,
the grandson of Charles Wesley. — Hamioson. Benson.
Southey. Watson.
WESLEY, CHABLES.
Chables Wesley was born at Epworth, in Lincolnshire,
706 WETSTEIN.
in 1708. He was educated at Westminster, and in 1720y
was elected a student of Christ Church. For his pro-
ceedings at Oxford, (see the Life of his brother John,) in
whose history his own was involved.
In 1735, he was prevailed upon by his brother to
accompany him in his mission to Georgia. Accordingly,
after having taken orders, he engaged himself as secretary
to General Oglethorpe, in which character he left Eng-
land. After preaching to the Indians, and undergoing
various difficulties and hardships, he returned home in
1736. In England he officiated as a public minister
among those of the Methodist persuasion with great
popularity ; sometimes in the metropolis, but generally
as an itinerant preacher.
Better constituted than his brother for domestic enjoy-
ment, Charles had a happy home, where the gentle
affections of a gentle nature found room to expand ; and
his zeal was thus attempered. More discriminative and
cautious, he shewed more firmness and judgment than
his brother in what related to the discipline of Metho-
dism, and if his advice had been followed, Methodism
would probably have been an institute of the Church of
England, instead of becoming as it has done, a sect in
opposition to it. He was a true poet, and was the
author of the Hymns which form, in fact the Liturgy of
the Methodist connexion. These compositions embody
the theory, the practice, the theopathy of the Christian
system ; and they do so with very little admixture of
what is questionable in point of doctrine. He died in
1788.,
WETSTEIN, JOHN JAMES.
John James Wetstein was born at Basle, in 1693. He
was appointed to the ministry in 1713. In 1714, he visi-
ted Zurich, Berne, and Geneva. At the latter place he
remained some time, and then travelled through France
WETSTEIN. 707
and England ; in all places he searched out the MSS.
of the New Testament to compare them with the printed
editions. Having passed through Holland and Germany,
he returned to Basle, in 1717. In England he became
acquainted with Bentley, and he revisited this country
in 1720. In 1730, appeared his Prolegomena to a pro-
posed new edition of the Greek text of the New Testa-
ment according to the ancient codices. About this time
the Calvinists entertained suspicion of his orthodoxy,
and resorted to such acts of persecution as to drive him
from his native country. He retired, in 1729, to Hol-
land, and was appointed by the Remonstrants one of their
professors at Amsterdam, in 1732.
In the summer of 1746, he came a third time to
England, to examine the MS. of the Syriac version of
the New Testament, which was in the possession of
Mr. Gloster Ridley. After these preparations, he began
to think seriously of printing his work ; and being en-
couraged by a great many literary men in England,
Germany, and Holland, he at length accomplished his
laborious undertaking, having published the first volume
in 1751, and the second the year following. He printed
the text from that commonly received, without any vari-
ation ; and he placed under the text all the different
readings which he had met with in the course of his
researches. Beneath these various readings he printed a
critical commentary, in which he inserted all the remarks
he had collected at various times from a great number of
Hebrew, Greek, and Roman writers. The first volume
of a reprint of Wetstein's work, in 4to, corrected and
improved, appeared at Rotterdam in 1831, edited by
J. A. Lotze ; but his death prevented its being continued.
The portion published contains only the Prolegomena.
There is also a previous republication of the Prolego-
mena at Halle, 1764, under the care of Dr. John
Solomon Semler. To his New Testament Wetstein
added two Epistles of Clemens Romanus, printed for
708 WHARTON.
the first time from a Syriac MS., with a Latin version;
but Lardner has proved them both to be spurious. In
1752, Wetstein was made a foreign associate of the
Academy of Sciences at Berlin ; and in the following
year he was elected a fellow of the Royal Society of
London. — He died in 1754. — Biog. Universelle.
WHARTON, HENRY.
Henry Wharton was born on the 9th of November,
1664, at Worsted, in Norfolk. In 1679-80, he was
admitted a pensioner of Gonville and Caius College,
Cambridge ; and soon after was elected a scholar of that
house. He resided at college till 1686, when he became
secretary to the learned Dr. Cave — (See Caves Life) — who
was then engaged on his Historia Literaria. Wharton
was so useful in this employment, that the doctor made
grateful mention of him in his Prolegomena, and ac-
knowledges the appendix of the last three centuries to be
almost wholly Wharton's. But Wharton was not content
with this ; although he remained with Dr. Cave only
seven or eight months, Wharton insinuated to his
friends that he had a greater share of the work than
could possibly, during that period of time, have been the
case. A Letter from Dr. Cave to Archbishop Tenison,
in vindication of himself, and explaining clearly what
was Wharton's employment, is published in the Life of
Archbishop Sancroft by Dr. D'Oyley, who observes, that
the real state of the case seems to have been, that Mr.
Wharton, a young man of uncommon natural powers,
indefatigable industry, and ardent spirit of research,
availed himself, with great rapidity, of the materials and
references, which the extensive reading of Dr. Cave sup-
plied for carrying on the Historia Literaria : and, feeling
conscious of his powers and of the assistance which he
really contributed, he forgot that the foundation of the
WHARTON. 709
whole was furnished by the eruditiou of Dr. Cave, and
arrogated more to himself than he really ought. Dr.
Cave, too, seems to have irritated the young scholar by
some moroseness and harshness of temper, by under-
valuing the assistance which he afforded, and by shewing
towards him some feelings of jealousy to which a person
of his high eminence ought to have been superior.
He was ordained in 1687, and soon after he was
employed by Dr. Tenison, then vicar of St. Martin 's-
in- the -Fields, London, to translate and epitomize a
Latin MS. on The Incurable Scepticism of the Church
of Rome, written by Jean de la Placette, a French
Protestant divine. Soon after he was introduced to
the notice of Archbishop Sancroft, who put into his
hands a MS. of Primate Usher, entitled, Historia Dog-
matica Controversise inter Orthodoxos et Pontificios,
&c., which he published with additions. He further
wrote and edited various works against the doctrines of
Popery ; and approved himself so well to the archbishop,
that, although as yet only in deacon's orders, he obtained
a license for preaching throughout the province of Canter-
bury, and was appointed one of his grace's chaplains.
The archbishop gave him the living of Minster, in
the Isle of Thanet, and in 1689, the Rectory of Char-
tham. His principal work he undertook by the advice
of Dr. Lloyd, the learned Bishop of St. Asaph. It is en-
titled, Anglia Sacra, sive Collectio Historiarum, partim
recenter Scriptarum, de Archiepiscopis et Episcopis
Angliae a prima Fidei Christianae susceptione ad An-
num, 1540, 2 vols. fol. London, 1691. He had designed
a third part, which the deprivation of his patron pre-
vented him from completing ; but a portion of it, con-
taining an account of the Bishops and Deans of London
and St. Asaph, was published after his death in 169,5,
with the title Historia de Episcopis et Decanis Lon-
dinensibus ; necnon de Episcopis et Decanis Assaven-
sibus ; a Prima Sedis utriusque Fundatione ad Annum
VOL. VIII. 3 p
7J0 WHEATLEY.
1540. In 1692, he published A Defence of Pluralities.
In 1693, he was the editor of some ancient theological
pieces : and published, under the name of Anthony
Harmer, a Specimen of some Errors and Defects in the
History of the Reformation of the Church of England,
writtten by Gilbert Burnet, D.D. This attack excited
the indignation of that divine, who immediately printed
a complaint against it, and has spoken with asperity of
Wharton in the introduction to the third volume of his
History of the Reformation. Wharton's last publication
was, The History of the Troubles and Trial of Arch-
bishop Laud, from the MS. of that prelate which had
been delivered to him by Archbishop Sancroft, a few days
before the death of the latter, with an injunction to send
it to the press. There was added Laud's own Diary,
with some other pieces. Besides the works above men-
tioned, he gave a new edition of the Life of Cardinal
Pole, by Bacatelli : and some remarks and aninadver-
sions on Strype's Memorials of Archbishop Cranmer,
printed at the end of that performance. He also edited
some theretofore unpublished works of Bede, under the
title of Bedse Venerabilis Opera qusedam Theologica.
He died much regretted in the thirty-first year of his
age, in 1695. — Life iwejixed to his Sermons. D'oyleys
Sancroft.
WHEATLEY, CHARLES.
Charles Wheatley, the useful and well-known author
of the illustration of the Book of Common Prayer, was
born in 1686, in Paternoster- row, London. He was
through his mother a descendant of Sir Thomas White,
the founder of St. John's College, Oxford. In 1699,
he was sent to Merchant Taylor's School. In 1706, he
went as a commoner to St. John's College, Oxford, where
he soon after was admitted fellow as Founder's kin, and
he became B.A. in 1T09 ; and M.A. in 1713.
WHELER. 711
In 1717, he was chosen lecturer of St. Mildred's in
the Poultry, London. He was afterwards presented to
the vicarages of Brent and Furneaux Pelham, in Hert-
fordshire. He died in 1742. He left some valuable
books and MSS. to the library of St. John's College,
Oxford. He published. Rational Illustration of the
Book of Common Prayer, — this is his chief work, and
has been often reprinted ; An Historical Vindication of
the 65th canon, shewing that the Form of Bidding-
prayer, before Sermon, has been prescribed and enjoined
ever since the Reformation; Christian Exceptions to
the Plain Account of the Nature and End of the Lord's
Supper, with a method proposed of coming at the true
and Apostolic sense of that Holy Sacrament; Private
Devotions at the Holy Communion, adapted to the
Public Office in the Liturgy ; The Nicene and Athana-
sian Creeds, so far as they are expressive of a Co-equal
and Co-eternal Trinity in Unity, and of a perfect God-
head and Manhood in one only Christ, explained and
confirmed, &c., in Eight Sermons, preached at Lady
Meyer's Lecture, in the years 1733 and 1734, London,
1738, 8vo. After his death, three volumes of his Ser-
mons, 8vo, were published in 1746, by Dr. Berriman. —
Berriman's Preface to his Sermons. Nichols's Bowyer.
WHELER, OE WHEELER, SIR GEORGE.
Sir George Wheler, or Wheeler was born in 1650,
at Breda, in Holland, his parents as loyalists, being
exiles from this country. In 1667, he became a pupil
of the learned Dr. Hickes and was a commoner of Lin-
coln College, Oxford. Before he graduated he started
on his travels, which extended through Greece and Asia
Minor. On his return to England, Wheler presented to
Lincoln College, Oxford, a valuable collection of Greek
and Latin MSS. which he had collected ; upon which,
7m WHICHCOTE.
in 1683, the degree of M.A. was conferred upon him,
he being then a knight. He now took orders, and in
1684 was installed into a prebend of the Cathedral of
Durham. He was also made vicar of Basingstoke, and
was afterwards presented to the rich Rectory of Houghton-
le-Spring, in the diocese of Durham, by Bishop Crew.
In 1702, he was created D.D. by diploma.
In 1682, he pubhshed an account of his Journey into
Greece, in the company of Dr. Spon, of Lyons, in Six
Books, fol. He also published in 1689, An Account of
the Churches and Places of Assembly of the Primitive
Christians, from the Churches of Tyre, Jerusalem, and
Constantinople, described by Eusebius ; and ocular ob-
servations upon several very ancient edifices of Churches
yet extant in those parts ; with a seasonable application ;,
and, The Protestant Monastery, or, Christian CEcono-
mics : this contains directions for the religious conduct
of a family. — Wood. Biog. Brit.
WHICHCOTE.
Whichcote was born at Stoke, in Shropshire, in 1610.
He went to Emmanuel College, Cambridge, in 1626.
He took his B.A. degree in 1629, and his M.A. in 1633.
In the last named year he was elected fellow and tutor
of his college. He was ordained in 1636. In 1643,
he was presented to the College-living of North Cadbury,
in Somersetshire. When in 1644, Dr. Collins was
ejected from the provost's place of King's College,
Whichcote was appointed his successor. He took his
D.D. degree in 1649. He was a Latitudinarian rather
than a Puritan, but was justly deprived of his usurped
provostship at the Restoration. But as he had no
scruples about conforming, he was in 1662, elected
minister of St. Ann's, Blackfriars, London. After the
destruction of his church, in 1666, he was presented
WHISTON. 713
by the crown to the living of St. Lawrence, Jewry. He
died in 1683.
The fate of his Sermons, which have been so much
admired, was somewhat singular. They were first ushered
into the world by one who could not be supposed very
eager to propagate the doctrines of Christianity, the
celebrated Earl of Shaftesbury, author of the Charac-
teristics, &c.
In 1698, his lordship published Select Sermons of
Dr. Whichcote, in two parts, 8vo. He employed on this
occasion the Rev. William Stephens, rector of Sutton, in
Surrey, to revise, and probably superintend the press ;
but the long preface is unquestionably from his lordship.
The same collection was republished at Edinburgh in
1742, 12mo, with a recommendatory epistle by the Rev.
Dr. William Wishart, principal of the College of Edin-
burgh. Three more volumes of Dr. Whichcote 's Sermons
were published by Dr. Jeffery, archdeacon of Norwich, in
1703, and a fourth by Dr. Samuel Clarke, in 1707. The
best edition of the whole was published in 1751, at
Aberdeen, in 4 vols. 8vo, under the superintendence of
Drs. Campbell and Gerard. Dr. Jeffery also published
in 1703, Moral and Religious Aphorisms collected from
Dr. Whichcote's MSS. Of these an elegant edition was
published in 1753, by Dr. Samuel Salter, with large
additions, and a correspondence with Dr. Tuckney which
we have already noticed in our account of that divine.
Long before this, in 1688, some Observations and Apoph-
thegms of Dr. Whichcote's, taken from his own mouth
by one of his pupils, were published in 8vo. — Gen. Diet.
WHISTON, WILLIAM.
William Whiston was born at Norton juxta Twycrosse,
in the county of Leicester, 1667. In the year 1684,
he was sent to school at Tamworth, under Mr. George
3 p3
714. WHISTON.
Antrobus, one of whose daughters he afterwards married.
He appears from an early period, by his own account to
have been hardly of a sane mind. After staying a year
and three-quarters at Tamworth, he was sent to Clare-
hall, Cambridge. In 1690, he became M.A. and a tutor
of his College. The year after his ordination, 1693, he
was made chaplain to Dr. Moore, Bishop of Norwich. In
that year he made the acquaintance of Newton, whose
Principia he had already studied. In 1696, he pub-
lished his first work, entitled a New Theory of the Earth,
from its Original to the Consummation of all Things ;
wherein the Creation of the World in Six Days, the
Universal deluge, and the General Conflagration, as laid
down in the Holy Scriptures, are shown to be perfctly
agreeable to Reason and Philosophy, 8vo.
Sir Isaac Newton, in 1701, made him his deputy in
the Lucasian professorship at Cambridge, giving him all
the profits of the place till 1703, when he resigned, in
his favour. Whiston in the mean time had published
several works, and in 1707, was appointed to preach the
Boyle Lecture. Up to this period Whiston was an ortho-
dox Christian. A gradual change now began to take
place in his opinions, which ended in his becoming an
Arian ; he finally added the rejection of infant baptism
to his system. His views on the matter were much
influenced by a persuasion that the Apostolic Constitu-
tions were not only genuine books, but " the most sacred
of the canonical books of the New Testament." The
change of his opinions soon appeared in his sermons
and in his writings, which came out with great rapidity,
and were very numerous. During the course of his inqui-
ries he sent the papers he had drawn up to the two
archbishops, requesting their revision of them ; and in
August, 1708, having written an Essay on the Apostolical
Constitutions, he ofl'ered it to the vice-chancellor of
Cambridge to be printed at the university press, but it
was rejected. He then published in 1709, a volume of
WHISTON. 715
Sermons and Essays, in which these opinions were sup-
ported ; and he regulated himself according to the same
tenets, both in his catechetical discourses, and in reading
the Liturgy. The first consequence of this conduct was
a complaint of him to the Bishop of Ely, who found
himself obliged to desire him to discontinue his cate-
chetical lecture, promising him, however, to continue the
salary ; but this offer Whiston declined to accept. On
the 30th October, 1710, he was deprived of his professor-
ship, and was expelled the university, after having been
formally convened and interrogated for some days before.
In 1710, appeared the work which has given him the
greatest notoriety. It was entitled An Historical Preface
to Primitive Christianity revived. This fell under the
notice of the lower House of Convocation in 1711, when
a Paper on the Subject was presented to the archbishop,
in which the members of Convocation stated that
Whiston's work contained assertions opposed to the
fundamental articles of the Christian faith. The arch-
bishop addressed the bishops on the subject, agreeing in
opinion with the clergy, that the book should be noticed
by convocation, and stating that two points were espe-
pecially to be considered ; first, the censure of the book
and its doctrines : secondly, the censure of the author.
To censure the book two things were necessary : first, to
examine it, and to make a selection of passages ; second-
ly, to fix the passages of Scripture, in the council of
Nice, and in the Thirty-nine Articles, upon which a
charge of heresy might be grounded. The archbishop
also stated, that the book might be censured in convo-
cation, provided certain difficulties were removed, espe-
cially the Act of the 1st of Queen Elizabeth, from which
it would seem, that all jurisdiction respecting heresy was
annexed to the Crown. There was also another difficulty,
namely, that the High Commission Court, in which such
matters had been adjudicated, was suppressed after the
Kestoration, when it was enacted, that no similar court
716 WHISTON.
should be erected. So that it was necessary to consider
whether the revival of the judicial authority of the con-
vocation was the erection of such a court. Two other
methods presented themselves in such a case : first,
the archbishop might hold a court of audience, his
suffragans being present, and then examine into and give
sentence in the cause : or secondly, the bishop of the
diocese might cite the offender into his own court. The
archbishop considered that the two last mentioned plans
were encumbered with the fewest difficulties. Another
letter was addressed by the archbishop to the bishops,
dated the 11th of April, 1711, containing one from
Whiston to his grace. As the case was involved in dif-
ficulties, the upper house presented an address to her
majesty on the subject, stating the offence alleged against
Whiston, namely, that he had advanced certain positions
which were damnable and blasphemous against the doc-
trine of the Trinity, expressly contradicting the two
fundamental articles of the Nicene creed, and defaming
the whole Athanasian. They then express their desire
to repress blasphemy, according to the powers granted
by her majesty's license : but that certain doubts have
arisen respecting their powers. They were especially in
doubt on one point, namely, whether an appeal would
lie from the convocation to the crown, the convocation
being a final court, and appeals from it not being specified
in the Statute of Appeals in the time of Henry VIII.,
while the statute of Elizabeth annexed all jurisdiction to
the crown. Under these circumstances they beseech her
majesty to submit the case to the consideration of the
judges.
Accordingly the judges were consulted : and eight of
the twelve, with the attorney and solicitor-general, con-
curred in opinion that the convocation had a jurisdiction
in cases of heresy. They agreed that there was, by
common right, an appeal to her majesty from all eccle-
siastical courts, by virtue of the supremacy, whether
WHISTON. 717
given by express words of an act of parliament, or not ;
that such power had not been taken away by act of
parliament : and that consequently a prosecution in con-
vocation, not excluding an appeal to her majesty, was
not inconsistent with the Act of the 1st of Queen
Elizabeth. They further agreed, that jurisdiction in
matters of heresy might be exercised in convocation, no
law, as they believed, having taken it away. But a
reservation was made. They stated that, " This being
a matter, which upon application for a prohibition on
behalf of the persons who shall be prosecuted, may come
in judgment before such of us as have the honour to
serve your majesty in places of judicature, we desire to
be understood to give our present thoughts with a
reserve of an entire freedom of altering our opinions, in
case any records or proceedings, which we are now
strangers to, shall be laid before us, or any new con-
siderations, which have not occurred to us, be suggested
by the parties, or their counsel, to convince us of our
mistakes."
Four of the judges came to a different conclusion.
They gave it as their opinion, that since the Statute of
Appeals in the time of Henry VIII., the convocation had
no jurisdiction in cases of heresy, but that the eccle-
siastical courts, from which appeals would lie to the
crown, were the proper places in which such matters
should be decided. They thought, that such a power
in the convocation would be an invasion of the rights
of the archbishops and bishops in their various courts.
Her majesty's council adopted the views of the ma-
jority of the judges: and an answer to that effect was
addressed to the archbishop, so that the convocation was
authorized to proceed. There were other difficulties
respecting the author, namely, whether the lower house
were to take a part in the proceedings, or whether the
sentence should be confirmed by the convocation of
York. In consequence of these difficulties, the bishops
718 WHISTON.
resolved on commencing with the book, for on that
point no doubt now existed as to their jurisdiction.
Their inquiry was to ascertain whether it contained
positions contrary to Scripture and to the decisions of
the first four general councils, which are the standards
appointed by law in cases of heresy.
Under these circumstances the book was proceeded
with. Certain propositions were extracted and censured
as Arian in their tendency; and having been agreed
upon by the bishops, they were sent down to the lower
house, who concurred in the censure, so that the pas-
sages were condemned by the authority of the whole
convocation. In one passage Whiston asserts, that the
Arian doctrine on the subject of the Trinity was the true
doctrine ; in another, that when the Scriptures speak of
one God, they mean one supreme God the Father only :
in others, that the Son is inferior and subordinate to the
Father, that the Son was created only before the world,
and that the Holy Ghost is inferior and subordinate to
the Father. Other positions of a similar kind were
also extracted, and embodied in the judgment or censure
of the convocation. They, therefore, concluded :
" We do declare, that the above-mentioned passages do
contain assertions false and heretical, injurious to our
Saviour and the Holy Spirit, repugnant to the Holy
Scriptures, and contrariant to the decrees of the two
first General Councils and to the Liturgy and Articles
of our Church."
On the 30th of May, the prolocutor presented a letter
to the bishops, which had been addressed to him by
Whiston, and delivered by Emlyn, the Unitarian
preacher, at the door of the Convocation-house. In
this letter he asks for a copy of the propositions ex-
tracted from his writings. The request was considered
to be reasonable by the lower house, who agreed that
he should be permitted to make his explication and
apology respecting the extracts. They concluded with
WHISTON. 719
a request, that he should be cited before the convoca-
tion for that purpose.
The judgment of the convocation was sent to her
majesty, who promised to take it into consideration ;
but on the 1 2th of June the convocation closed, and no
answer had been forwarded. When the convocation
assembled in the ensuing winter, two bishops were
deputed to wait upon the queen for the purpose of
obtaining her assent to the censure; but an excuse
was made that the document could not be found. Other
messengers were afterwards sent; but it was said that
the queen could not remember to whom she had given
the paper. Thus, under the shelter of the crown,
Whiston escaped altogether. The book was condemned
by the convocation ; but the condemnation could not be
carried into effect, because it was not confirmed by the
crown. Burnet expresses his satisfaction that nothing
was done; but, surely, to suffer the matter to be alto-
gether laid aside was not the way to support the Angli-
can Church or the cause of religion.
Although nothing further was done by convocation,
yet, in 1713, a prosecution was instituted against
Whiston in the spiritual court. He was cited, and not
appearing at the proper time, was declared contuma-
cious. The lay-judges, however, refusing to proceed
further without a court of adjuncts to determine what
heresy was, the matter was deferred, till an act of grace
in 1715, pardoning those accused of the supposed crime,
put an end to the prosecution.
The grievance was that Whiston could, during all this
time, represent himself to be a member of the Church of
England. But, in 1715, being refused the Eucharist in
his parish church, he opened his own house for public
worship, using a liturgy of his own composition ; but
towards the close of his life he became a Baptist, In
1719, he published a letter to the Earl of Nottingham,
" On the Eternity of the Son of God, and His Holy
720 WHITAKER.
Spirit," which afforded that nobleman an opportunity
for signalizing his orthodoxy, and prevented Whiston
from being chosen a fellow of the Royal Society, where
he was proposed as a candidate in 1720. He subse-
quently distinguished himself by an abortive attempt to
discover the longitude; and by his professed opinions
relative to an approaching millennium, and the restora-
tion of the Jews. Among his latest labours were his
Memoirs of his own life, 1749-50, 3 vols. 8vo. He died
in London, in 1752. Besides his original productions,
which are extremely numerous, he published a valuable
translation of the works of Josephus, with notes, dis-
sertations, &c. — Whistons Memoirs. Lathburi/s Convo-
cation.
WHITAKEE, WILLIAM.
William Whitaker was born in 1547, at Holme, in
Lancashire. He was educated first at the school of
Burnley, in which parish Holme is situated ; he was
afterwards sent to St. Paul's School, in London: thence
he went to Trinity College, Cambridge. In 1578, he
published a Greek translation of Nowell's Catechism, but
this was not his first publication, as is sometimes sup-
posed, as in 1569, he published the Prayers of the
Church of England in Greek. Nowell was uncle to
Whitaker. Whitaker also translated into Latin Jewel's
Apology. His character as a scholar now stood so high
that in 1579, he was made Regius professor of Divinity
at Cambridge. He became an able disputant on the
Protestant side in the Romish controversy ; so much so,
that Bellarmine pronounced him to be " the most learned
heretic he had ever read." But he was tainted with
Calvinism. In 1579, he was made chancellor of St.
Paul's, and soon after master of St. John's College,
Cambridge.
WHITAKER. 731
In 1587, he resigned the chancellorship of St. Paul's
for what reason does not appear ; but in 1591 Dr. Goad,
provost of King's College, presented a request to Dean
Nowell, in behalf of Dr. Whitaker, that he might be
preferred to some more valuable benefice. The vener-
able dean, anxious to serve his friend and kinsman,
forwarded Dr. Goad's letter the day he received it,
together with one of his own, to the lord treasurer ;
reminding his lordship of Dr. Whitaker's great learning,
well known at Cambridge by the productions of his pen
in Greek and Latin ; and not unknown to his lordship,
to whom several of his works had been dedicated. His
fitness for presiding over a learned society (Trinity
college was in view, then about to be vacant) had partly
appeared, from the quietness and good order which had
been established in St. John's college since he became
master ; and as to his circumstances, they were so far
from being affluent, that the dean, in consideration of
his poverty, had now for two years past taken upon him-
self the maintenance of one of his sons. This applica-
tion, however, for whatever reason, proved unsuccessful.
In 1589, an assembly was held at his college, by the
celebrated puritan Cartwright and others, for the purpose
of promoting a purer form of discipline in the Church.
Whitaker, as appears by a letter to Whitgift, was by no
means a favourer of Cartwright's opinions, many of
which he thought intemperate, and intemperately ex-
pressed ; but when, in consequence of this meeting, some
imperfections in the " Book of Discipline" were corrected,
altered, and amended, he had no objection to join in
subscribing the book thus amended. The year following,
he was charged with holding or forming a presbytery in
his college, and with other accusations, which he appears
to have repelled with success, although the particulars
are not upon record. Some have doubted whether he
were a puritan, or ought to be classed with those who
were hostile to the forms of the Church. But upon the
VOL. VIII. 3 Q
%^Z WHITAKER.
•whole, although far more moderate than any of his con-
temporaries, he not only associated with, but counte-
nanced the objections of some of the leaders of the
puritans to certain points of Church discipline and
government. He held many meetings in the university
with Fulke, Chaderton, Dod, and others ; but the
purpose of these was only to expound the Scriptures.
In 1595, however, there were some warm disputes about
points of Christian doctrine ; and when these began at
Cambridge, Dr. Whitaker had no inconsiderable share in
them. Deeply rooted, says Mr. Archdeacon Churton, in
the principles of Calvinism, he is yet to be commended
for his candour in acknowledging, at the very time when
the predestinarian dispute ran high, that " these points
•were not concluded and defined by public authority in
our Church."
That controversy, however, appears to have cost him
his life. For coming up to London with the five
Lambeth articles, as they were called, and pursuing that
business warmly, but without success, and having paid
what proved to be a farewell visit at the deanery of St.
Paul's, on his return to Cambridge, fatigued and disap-
pointed, he fell sick, and within a fortnight died, in the
forty-seventh year of his age, December 4, 1595.
His works are : — An Answer to Edmund Campian his
ten reasons; A Defence of his Answer against John
Durye ; a Refutation of Nicholas Saunders his Demon-
stration, whereby he would prove that the Pope is not
Antichrist ; A Collection thereto added of Ancient
Heresies raked up again to make the Popish Apostacy ;
a Thesis propounded and defended at the Commence-
ment in 1582, that the Pope is the Antichrist spoken of
in Scripture ; Answer to William Rainolds against the
Preface to that against Saunders in English : a Dispu-
tation concerning the Scripture against the Papists of
tliese Times, particularly Bellarmine and Stapleton ; A
Defence of the Authority of the Church ; Lectures on
WHITBY. 733
thB Controversies concerning the Bishop of Rome ; Lec-
tures on the Controversie concerning the Church ;
Lectures on the Controversie concerning Councils; A
Treatise of Original Sin, against Stapleton's three former
Books of Justification ; A Lecture on 1 Tim. ii. 4, read
on February 27, 1594, before the Earl of Essex, and
other honourable persons ; Lectures concerning the Sacra-
ments in general, and the Eucharist and Baptism in
particular. Whitaker's works were published in Latin,
at Geneva, in 1610, 2 vols, fol. — Gataker. Strype.
WHITBY, DANIEL.
Daniel Whitby was born at Rushden or Rusden, in
Northamptonshire, in 1638. He was elected a scholar of
Trinity College, Oxford, in 1655. B.A., 1657. MA.,
1660. In 1664, he was elected fellow of his College.
In the same year he engaged in controversy with the
Popish writers, by publishing, 1. " Romish Doctrines
not from the beginning: or a Reply to what S. C. (Sere-
nus Cressy), a Roman Catholic, hath returned to Dr.
Pierce's Sermon preached before his Majesty at White
hall, Feb. 1, 1662, in vindication of our Church against
the novelties of Rome," Lond. 4to. This was followed
in ] 668, by another piece against Serjeant, entitled, 2.
*' An Answer to Sure Footing, so far as Mr. Whitby is
concerned in it," &c. 8vo. 3. " An endeavour to evince
the certainty of Christian Faith in general, and of the
Resurrection of Christ in particular." Oxford, 1671, 8vo.
4. "A Discourse concerning the Idolatry of the Church
of Rome ; wherein that charge is justified, and the pre-
tended Refutation of Dr. Stillingfleet's Discourse is
answered." London, 1674, 8vo. 5. " The absurdity
and idolatry of Host-worship proved, by shewing how
it answers what is said in Scripture and the Writings
of the Fathers; to shew the folly and idolatry committed
7U WHITBY.
in the worship of the Heathen Deities. Also a full
Answer to all those pleas by which Papists would wipe
off the charge of Idolatry ; and an Appendix against
Transubstantiation ; with some Reflections on a late
Popish Book, called, The Guide of Controversies," Lend.
1679, 8vo. 6. " A Discourse concerning the Laws
Ecclesiastical and Civil made against Heretics by Popes,
Emperors, and Kings, Provincial and General Councils,
approved by the Church of Rome ; shewing, I. What
Protestant subjects may expect to suffer under a Popish
Prince acting according to those Laws. 11. That no
Oath or Promise of such a Prince can give them any
just security that he will not execute these laws upon
them. With a Preface against persecuting and destroy-
ing Heretics," London, 1682, 4to. Reprinted at London
1T23, in 8vo, with an Introduction by Bishop Kennet,
who ascribes this piece to Dr. Maurice, but it was re-
claimed by Dr. Whitby himself in his " Twelve Sermons
preached at the Cathedral of Sarum."
Thus far Dr. Whitby had proceeded with credit to
himself, and with satisfaction to the Church to which
he belonged, and the patron who had befriended him.
Dr. Seth Ward, Bishop of Salisbury, who made him his
chaplain, and, in Oct. 1668, collated him to the prebend
of Yatesbury in that cathedral, and in November follow-
ing to the prebend of Hurstborn Tarrant and Burbach.
He was also, in September, 1672, admitted precentor of
the same church, about which time he accumulated the
degrees of B.D. and D.D., and was preferred to the
Rectory of St. Edmund's Church, in Salisbury. But in
1682, he excited general censure by the publication of
'• The Protestant Reconciler, humbly pleading for con-
descension to Dissenting Brethren in things indifferent
and unnecessary, for the sake of peace, and shewing how
unreasonable it is to make such things the necessary
conditions of Communion. By a well-wisher to the
Church's Peace, and a Lamenter of her sad Divisions.'^
WHITBY. 7231
London, 1683, in 8vo. Although this work was pub-
lished anonymously, the author was soon known. It
involved him in a controversy : the book was condemned
by the University of Oxford, and Whitby was compelled
by Bishop Ward to make a public retractation.
This retractation is styled by one of his biographers " an
instance of human weakness," but it was of such weakness
as seems to have adhered to this divine throughout life,
for we shall soon find him voluntarily retracting opinions
of far greater consequence. In the meantime he carried
the same iveakness so far, as to publish a second part of
his " Protestant Eeconciler, earnestly persuading the
Dissenting Laity to join in full communion with the
Church of England ; and answering all the objections of
Nonconformists against the lawfulness of their submis-
sion unto the rights and constitutions of that Church."
Lond. 1683, 8vo. His next publications were two pam-
phlets in vindication of the Revolution, and the oath of
allegiance. He also published some more tracts on the
Popish controversy, and an excellent compendium of
ethics. " Ethices compendium in usum academicae
juventutis," Oxford, 1684, I2mo, which has often been
reprinted and used as a text-book. In 1691, he pub-
lished " A Discourse concerning the truth and certainty
of the Christian Faith, from the extraordinary gifts and
operations of the Holy Ghost, vouchsafed to the Apostles
and primitive professors of that faith."
His most important publication was, his " Paraphrase
and Commentary on the New Testament," which appeared
in 1703, 2 vols. fol. and was the fruit of fifteen years study.
He published afterwards the following pieces as a sequel
to, or connected with his Commentary: " Aditional An-
notations to the New Testament;'' with seven discourses;
and an Appendix, entitled " Examen variantium Lectio-
num Johannis Millii in Novum Testamentum ;" or, "An
Examination of the various readings in Dr. Mill's New
Testament ;" " The necessity and usefulness of the Chris-
3q3
726 WHITBY.
tian Revelation, by reason of the corruptions of the prin-
ciples of natural religion among Jews and Heathens,"
Lond. 1705, 8vo; "Reflections on some assertions and
opinions of Mr. Dodwell, contained in a book entitled
'An Epistolary Discourse, proving from the Scripture
and first fathers that the soul is a principle naturally
mortal.' Shewing the falsehood and the pernicious con-
sequences of them. To which is added an answer to a
pamphlet, entitled, some passages in Dr. Whitby's Para-
phrase and Annotations on the New Testament contrary
to Scripture and the received Doctrine of the Church of
England," London, 1707, 8vo.
He now published his Refutations of Calvinism, first,
" Four Discourses, shewing, I. That the Apostle's words,
Romans the ninth, have no relation to any personal
Election or Reprobation. XL That the Election men-
tioned in St. Paul's Epistle to the Gentiles is only that
of the Gentiles to be God's Church and people. III.
That these two assertions of Dr. John Edwards, namely,
1. That God's foreknowledge of future contingencies
depends upon His decree and that He foreknows them,
because He decreed them : 2. That God did from all
eternity decree the commission of all the sins in the
world : are false, blasphemous, and render God the
author of sin. IV. Being a Vindication of my Anno-
tations from the Doctor's cavils. To which is added as
an Appendix, a short answer to the Doctor's discourse
concerning the fixed term of human life," London, 1710,
8vo. And secondly, " A Discourse- concerning, 1. The
true import of the words Election and Reprobation ;
and the things signified by them in the Holy Scriptures.
2. The Extent of Christ's Redemption. 3. The Grace
of God : where it is required, whether it be vouchsafed
sufficiently to those who improve it not, and irresistibly
to those vv'ho do improve it ; and whether men be wholly
passive in the work of their regeneration ? 4. The Liberty
of the Will in a state of Trial and Probation. 5. The
WHITBY. 727
Perseverance or Defectibility of the Saints : with some
Reflections on the state of the Heathens, the Providence
and Prescience of God." London, 1710, 8vo.
We next find this fickle theologian attacking the very-
vitals of Christianity. When he wrote his Commentary
on the New Testament, the study of fifteen years be-
stowed on that work had discovered nothing to him to
shake his belief in the doctrine of the Trinity; but
what fifteen years could not do, as many days were
sufficient to effect in the present fluctuating state of his
opinions ; for immediately on the appearance of Dr^
Clarke's "Scripture Doctrine of the Trinity," Whitby
became a decided Arian, and published, but in Latin,
a treatise to prove " that the controversies raised about
the Trinity could not be certainly determined from the
fathers, councils, or catholic traditions ;" and a discourse,
shewing, that the exposition which the ante-Nicene fathers
have given of the texts alleged against the Ptev. Mr. Clarke
by a learned layman (Mr. Nelson), are more agreeable to
the interpretation of Dr. Clarke than to the interpretations
of that learned layman." On this subject he had a short
controversy with Dr. Waterland.
It was in 1718, that he published this volume under
the title of Disquisitiones modestse in clarissimi Bulli
Defensionem Fidei Nicenae. This work he dedicated to
Dr. Clarke ; acknowledging, however, that he had not
yet entirely satisfied himself as to the correctness of
Dr. C.'s view of the doctrines in question; but was
desirous of shewing that the controversies then agitated
on the subject of the Trinity could not be decided by
any clear and certain evidence from the writings of the
Fathers ; and that Bishop Bull, in endeavouring to
prove the conformity between modern orthodox believers
and the ante-Nicene fathers, had wandered from the
truth, and laboured in vain.
Bishop Bull died in 1709. His Defensio Fidei Nicense
was published in a.d. 1685. Why Dr. Whitby so long
V28 WHITBY.
delayed his animadversions on this book, and thought fit
to reserve them till the author was laid in his grave, it
might be difficult satisfactorily to explain. The tone and
temper of his Disquisitions do not, indeed, perfectly
correspond with the candour and deference towards that
venerable prelate, which the title-page seems to indicate.
This did not escape Waterland's notice; — fsee Life of
Waterland) — and, accordingly, in the defence of his
26th Query, he comments with some severity upon Dr.
Whitby's book. He charges him with some general
fallacies running through the whole work; — 1st, His
making no distinction between essence and person, but
always subjoining to the term essence the words indi-
vidual or numerical, so as to identify it with person,
and to make the Nicene faith appear to be mere Sabelli-
anism ; 2ndly, — His assuming, that because the Arians
did not scruple sometimes to use the same high and
strong terms to denote the Divinity of Christ, therefore
the ante-Nicene fathers, when they used such expressions,
meant no more by them than the Arians. Srdly, — His
assuming, on the other hand, that because the ante-
Nicene fathers distinguished God from Christ, or the
Father from the Son, and called the Father God, abso-
lutely, and without any distinguishing appellation, there-
fore they intended thereby (as the Arians did) to exclude
the Son from that title, in its unqualified acceptation.
Dr. Waterland then proceeds to the next general charge
of defects, misquotations, misconstructions, and misre-
presentations; which is pursued more in detail, though
not extended to any considerable length.
Dr. Whitby's reply is keen and acrimonious. In re-
pelling the general fallacies charged upon him, he is
certainly not successful ; neither explicitly denying, nor
satisfactorily defending them ; but lightly passing them
over, as of minor importance. On the charge of mis-
quotations, misconstructions, &c., he is more diff'use and
more vehement; always bold and confident, sometimes
WHITBY. 729
dexterous and acute ; but, in general, much inferior in
point of wariness and discretion to his friend Dr. Clarke ;
whom, indeed, he seems less anxious to defend, than to
heap obloquy upon Bull and Waterland. Towards the
conclusion, he more openly drops the defensive character,
and assumes that of the assailant ; retorting the charges
of fallacies, misrepresentations, and misconstructions ;
accusing his opponent of not clearly defining the mean-
ing of the words person and personality, nor confirming
the doctrine of consubstantiality and co-equality of the
Holy Spirit by any authorities among the ante-Nicene
fathers. He also accuses Dr. Waterland of " a per-
petual fallacy, in using the word hypostasis to signify-
neither a general essence, that is an essence common to
all the three, neither an existent, nor an individual
essence."
To this angry pamphlet, Waterland returned a speedy
answer ; in which he again noticed the author's general
fallacy of making essence and person to signify the
same, and his unfair application of the term indivi-
dual or numerical essence, in order to fix upon the
Trinitarian doctrine the appearance of Sabellianism.
This, he contends, was raising a dispute, not upon what
Bishop Bull himself had maintained, but upon some-
thing which his opponent presumed to be his opinion.
" The question with Bishop Bull," says Waterland, "was
whether the ante-Nicene fathers believed the Son to be
of an eternal, uncreated, and strictly divine substance.
But with you, it is, whether they believed him to be the
same numerical intellectual essence (that is, as you in-
terpret it, person) with the Father. Thus you have
changed the very state of the general question." — "Your
excuses for this," he adds, " are reducible to three heads.
1st, That you did not know what Bishop Bull meant.
2ndly, That you had interpreted numerical essence as all
the present orthodox do, whose cause Bishop Bull is
supposed to have espoused. 3rdly, That numerical
^30 WHITBY.
essence does and must signify what you pretend, and
nothing else : — taking it for granted that there is no
medium between numerical, in your sense, and specific ;
that is, no medium between Sabellianism and Tritheism.
This, indeed, is the Trpwrov i}/ev8o<5, the prime falsehood,
which you set out with, and proceed upon ; and which
makes all your discourses on this head confused, and
wide of the point." Upon these fallacies our author en-
larges with great effect ; and since they lie at the root of
Arianism, extend to all its ramifications, and equally
apply to Dr. Clarke and Mr. Jackson, as to Dr. Whitby :
the exposure of them may be regarded as of more general
importance, than the proofs he again urged, and con-
-firmed by additional evidence, of Whitby's misquotations
and misconstructions of the ante-Nicene fathers. Ad-
verting also to Whitby's peremptory assertion, that his
sense of the phrase numerical essence is the only proper
sense that it will bear, Waterland takes occasion thus to
expostulate with him, in terms equally applicable to
every other rash attempt to dogmatize metaphysically
upon the nature and essence of the Godhead : — " I will
give you a plain reason why you can never prove your
sense of the words to be the only proper sense : it is
because you can never fix any certain principle of indi-
viduation. It is for want of this, that you can never
assure me, that three real persons may not be, or
are not, one numerical, or individual substance. In
short, you know not, precisely, what it is that makes
one being, or one essence, or one substance. Here your
metaphysics are plainly defective : and this it is that
renders all your speculations upon that head vain and
fruitless. Tell me plainly, is the divine substance
present in every place, in whole or in part ? Is the sub-
stance which is present here upon earth, that very in-
dividual numerical substance which is present in heaven,
or is it not? Your answer to these questions may
perhaps suggest something to you, which may help you
WHITBY. 731
out of your difficulties relating to the Trinity; or else
the sense of your inability to answer either, may teach
you to be less confident in matters so much above you,
and to confess your ignorance in things of this nature,
as I do freely mine." To the charges retorted upon him
by Dr. Whitby, Waterland postponed any answer, until
they should assume a more tangible character. In the
mean while, he concludes with warning him against a
recurrence to certain presumptions in argument, which
run through the whole of his writing in this controversy,
and which betray him into continual sophistries easy to
be detected.
Dr. Whitby, with great alacrity, resumed the contest,
and published The second part of a Reply to Dr. Water-
land's Objections, wnth an Appendix in defence of the
first part of the Reply. In this he reiterates and enlarges
upon the several charges of fallacy before imputed to
Waterland, with respect to the terms person and person-
ality ; vindicates his own application of the terms, nature,
essence, and substance ; and lays down ten metaphysical
" postulata, or propositions, confirmed (as he asserts) by
the clearest evidence of reason," to serve as criteria by
which the several points in dispute should be determined.
Had these postulata been admitted as indubitable truths,
they would indeed have superseded any further discus-
sion ; since, in substance, they included almost every
point for which Dr. Whitby had contended. But with
respect to any weight of authority, or argument, that
could be claimed for them, they were nothing more than
the mere placita of Dr. Whitby himself ; opinions, already
controverted by his opponent, and which he had been
called upon to estabhsh by satisfactory proofs. Upon
such gratuitous assumptions, almost the whole reasoning
of this pamphlet is founded. It amounted, therefore, to
little more than a repetition of the former Reply ; and
this was probably the reason that Waterland, for the
present, suffered it to pass unnoticed. His attention,
73a WHITE.
indeed, just at this period, was drawn off in another
direction.
He afterwards published some pamphlets in defence
of Hoadley, in the Bangorian controversy. His last
work, but which he did not live to see published, is
entitled, The Last Thoughts of Dr. Whitby, containing
his correction of several passages in his Commentary on
the New Testament. To which are added five Discourses.
He died on the 24th of March, 1726, aged eighty-eight
years. Of all his works, his Commentary on the New
Testament only is now in reputation, being generally
joined with those of Patrick and Lowth, to form a series
of Commentaries on the whole of the Bible. — Chalmers.
Van Mildert, Gen. Biog. Diet.
WHITE, THOMAS.
Thomas White was born in Temple Parish, in the city of
Bristol. He was entered of Magdalen Hall, Oxford, about
1566, took his degrees in arts, was ordained, and became
a noted and frequent preacher. He afterwards settled in
London, where he had the living of St. Gregory's, near
St. Paul's, and in 1575, was made vicar of St. Dunstan's,
Fleet street, where his pulpit services were much ad-
mired. In 1584, he was licensed to proceed in divinity,
and commenced doctor in that faculty. In 1588, he had
the prebend of Mora, in the Church of St. Paul, conferred
upon him, and in 1590, was made treasurer of the
church of Sarum by the queen's letters. In 1591, he
was made canon of Christ Church, and in 1593, canon
of Windsor. He died March 1st, 1623-4, according to
Reading, but Wood says 1622-3, and was buried in the
Chancel of St. Dunstan's Church. In his will he ordered
a grave-stone to be placed over his remains, with a short
inscription, but this was either neglected or has been
destroyed. As soon as an account of his death arrived
WHITE. 753
at Oxford, the heads of the university in honour of his
memory as a benefactor, appointed Mr. Price, the first
reader of the moral philosophy lecture, to deliver an
oration, which, with several encomiastic verses, by other
members of the university, was printed under the title
of " Schola Moralis Philosphise Oxon. in funere Whiti
pullata," Oxon. 1624, 4to.
Dr. White published, 1. " Two Sermons at St. Paul's
in the time of the plague, 8vo. 2. '* Funeral Sermon on
Sir Henry Sidney," Lond. 1586, 8vo. 3. " Sermon at
St. Paul's Cross on the queen's day (Nov. 17] 1589,"
8vo. But his memory is chiefly to be venerated
for his works of charity, and his liberal encouragement
of learning. In 1613, he built an hospital in Temple
parish, Bristol, endowing it with £92 per annum. He
also founded the moral philosophy lecture at Oxford, for
the maintenance of which he gave the manor of Langdon
Hills, in the county of Essex, which was conveyed by
him to the university, under the form of a purchase, by
his deed enrolled, bearing date June 20, 1621. Out of
the revenues of this manor, besides an annual stipend of
£100 to the philosophy lecturer, he appointed several
sums to be paid to other uses ; as, to Christ Church
library ; to the Tuesday's preachers of the university ; to
the Easter sermons ; to the prisoners in the castle, &c.
He founded also small exhibitions for four poor scholars,
and for five divinity students at Magdalen Hall, most of
which are still continued. But his greatest benefaction
was to Sion college. He directed in his will that £3000
should be applied in building a college and alms-house
on the ruins of Elsynge priory, London-wall. His exe-
cutors accordingly purchased the site of this priory for
£2,450 and erected Sion college. The charters of incor-
poration are dated July 3, 6 Charles I. and June 20, 16
Charles II. By these authorities, a president, two
deans, and four assistants, with all the rectors, vicars,
&c. of the city of London and suburbs, were constituted
VOL. VIII. 3 E
734 WHITEFIELD.
a corporation. At the same time, alms-houses for ten
men, and as many women were established. Dr. White
had appropriated by will separate funds for the mainten-
ance of these poor people. The library, now the most
copious in the city of London, was principally the
foundation of the Rev. Thomas Wood, rector of St.
Michael's, Crooked-lane. Dr. White left his own library
to the dean and canons of Windsor. — Gen. Biog. Diet.
WHITEFIELD, GEOEGE.
George Whitefield was born at the Bell Inn, in the
city of Gloucester, at the close of the year 1714. He
describes himself as froward from his mother's womb ;
so brutish as to hate instruction; stealing from his
mother's pocket, and appropriating to his own use the
money that he took in the house. He enacted a female
part in a play, composed by the master, when he was at
St. Mary de Crypt's School. From school he persuaded
his mother to take him when he was fifteen years of age,
and he served as a waiter at the inn. In his own lan-
guage he "put on his blue apron and his snuffers,
washed mops, cleaned rooms, and became a professed
and common drawer." At the same time he read Ken's
Manual for Winchester Scholars, and Thomas a Kempis,
and giving up the romances which inchned him at one
time to the theatre, he composed two or three sermons.
The inn being made over to a married sister, he seemed
to be likely to lose his situation, when unexpectedly
through some friends of his mother's, a prospect was
held out to him of a servitor's place at Oxford. He
immediately returned to his Grammar School, shook off
all evil and idle courses, fasted as well as prayed, became
a communicant, and in 1733, became a servitor of Pem-
broke College, Oxford.
He had heard of the Methodists, (see Life of Wesley,)
WHITEFIELD. 735
and longed to be one of them. He soon obtained his
wish, and began with them " to live by rule, and to pick
up the very fragments of his time that nothing might be
lost." His life was ascetic. He practised austerities
such as Romish superstition encourages. He exposed
himself to cold in the morning, till his hands were quite
black. He kept Lent so strictly that before the termina-
tion of the forty days, he had scarcely strength enough to
creep down stairs, and was under a physician many
weeks. For improvement of health he returned to his
native place, where his general character, his demeanour
at church, and praying with the prisoners, attracted the
notice of Dr. Benson, the Bishop of Gloucester. This
should be remarked by those who represent the last cen-
tury as destitute of religious characters, and by those
who think that the aberrations of Whitefield and his
friends might have been prevented, if they had received
encouragement. Bishop Benson sent for Whitefield one
day after evening service, and having conversed with
him, and being satisfied with his piety, he asked him his
age, which was: little more than twenty-one. The good
bishop told him that although he had resolved not to
ordain any one under twenty-three, he should think it
his duty to ordain him whenever he came for holy
orders. Sir John Philips, of London, who was ready
to assist in religious works by his purse, had generously
given an annuity of £30 a year to Whitefield, on con-
dition that he continued at Oxford, and this the bishop
considered as a sufi&cient title. Whitefield prepared
himself by abstinence and prayer, and was ordained at
Gloucester, in 1736. Bishop Benson appears to have
felt a sincere regard for the young man he thus ordained,
little aware of the course he was to run. Whitefield's
first sermon was preached in St. Mary de Crypt, where
he had been baptized, and where he received his first
communion. So stirring was the discourse, that while
many profited by it, some of those incessant snarlers
736 WHITEFIELD.
and faultfinders, who can never make allowance for
defects, complained to the bishop that fifteen persons were
driven mad by the sermon. The good bishop replied that
he hoped the madness would not be forgotten before the
next Sunday. Whitefield soon after returned to Oxford.
In 1737, he first came up to London to ojSiciate for a
time in the chapel of the Tower ; but his first sermon in
the metropolis was preached in Bishopsgate church.
He preached also at various other places ; and, while
here, letters came from the Wesleys at Georgia, which
made him desirous to join them ; but he was not yet
quite clear as to this being his duty." He afterwards
supplied a curacy at Dummer, in Hampshire ; and
being at length convinced that it was his duty to go to
Georgia, he went in January, 1737, to take leave of his
friends in Gloucester. Here he underwent a severe trial
from his mother's grief, while his worldly-minded friends
reproached him for sacrificing his chance of preferment
from Bishop Benson. Little did they understand the
noble spirit by which Whitefield, with all his faults, was
animated, and his single-hearted devotion to his Master's
cause. The good Bishop of Gloucester approved of his
determination to go, received him like a father, as he
always did, not doubting that God would bless him,
and that he would do much good abroad. He himself
was in a state of high enthusiasm. Having been ac-
cepted by General Oglethorpe and the trustees, and
presented to the Bishop of London and the primate,
and finding that it would be some months before the
vessel in which he was to embark would be ready, he
went for a while to serve the church of one of his friends
at Stonehouse, in his native county ; and there he de-
scribes the habitual exaltation of his mind in glowing
language.
He afterwards visited Bristol and London, where he
was followed by incredible multitudes, and excited an
enthusiasm which baffles description.
WHITEFIELD. 737
On the 23rd December, 1737, he set sail : but
owing to adverse winds he was detained in the Downs ;
and it was not until the end of January following that
that the ship got fairly under weigh. He arrived at the
parsonage-house at Savannah, May 7, 1738, where he
remained until August. As some amelioration of the
deplorable condition of the colonists, he projected an
Orphan-house, for which he determined to raise contri-
butions in England ; and accordingly he embarked in
September, and after a boisterous passage, landed at
Limerick. There he was received kindly by the Bishop,
who engaged him to preach in the cathedral; and at
Dublin, where he also preached, he was courteously
received by Dr. Delany, Bishop Rundle, and Archbishop
Bolton. In the beginning of December, he arrived in
London, where the trustees of the colony of Georgia
expressed their satisfaction at the accounts sent to them
of his conduct, presented him to the living of Savannah,
and granted him 500 acres of land for his intended
Orphan-house.
Whitefield found Bishop Benson still living and by
him he was ordained priest. He again repaired to
London, where his preaching was so popular that the
churches could not hold the congregations who flocked
to hear him. His head began to be turned. He defied
the authorities of the Church, and spake evil of digni-
ties ; certainly without cause, for he had been every
where received by the bishops hitherto with courtesy
and respect, although they desired to promote his real
usefulness by restraining his excesses. He first preached
in the open air, on the afternoon of Saturday the 1 7th
of February, 1739, on Hannam-mount, at Rose-green,
Kingswood, near Bristol, a place inhabited chiefly by
colliers. His singular mode of address collected thou-
sands of those people, on whom his discourses produced
a most extraordinary efiect. He afterwards preached in
the open air at Bristol itself, where the pulpits were
3b3
738 WHITEFIELD.
closed against him. After this he preached often in the
open air in the vicinity of London, particularly in Moor-
fields, and on Kennington Common.
In August, 1739, he embarked again for America,
and landed in Pennsylvania in October. Afterwards
he went through that province, the Jersies, New York,
and back again to Maryland, Virginia, North and South
Carolina, preaching every where to vast congregations.
In the beginning of Jan. 1 740, he arrived at Savannah,
"where he founded, and in a great measure established,
his Orphan-house, by the name of Bethesda. He then
took another extensive tour through America, and re-
turned to England in March, 1741.
He arrived in England exasperated with the Wesleys,
on account of their determined opposition to Calvinism.
The Wesleys were prepared to make every allowance for
their friend's Calvinistic errors. But Calvinism is like
Piomanism always intolerant, and often bitter in its in-
tolerance, although the piety of many Calvinists is beyond
dispute ; and it could not entirely pervert the natural
kindness of Whitefield's heart. In an irritated state
of mind, Whitefield reached London. Charles Wesley
■was there, and on their meeting old feelings of respect
and love revived with such strength in Whitefield's heart,
that he promised never to preach against the Wesleys,
whatever his private opinion might be. But many
things combined to sour him at this time. He had
written against Archbishop Tillotson's works, and the
Whole Duty of Man, a bod^l^ in those days of unrivalled
popularity, in a manner which he himself then acknow-
ledged to be intemperate and injudicious ; and this
had offended persons, who were otherwise favourably
disposed towards him. His celebrity also seemed to
have passed away; the twenty thousands who used to
assemble at his preaching had dwindled down to two
or three hundred ; and in one exhibition at Kennington
Common, the former scene of his triumphs, scarcely a
WHITEFIELD. 739
hundred were gathered together to hear him. Worldly
anxieties, too, were fretting him, and those of a kind
which made the loss of his celebrity a serious evil. The
Orphan-house in Georgia was to be maintained ; he had
now nearly a hundred persons in that establishment,
who were to be supported by his exertions ; there were
not the slightest funds provided, and Georgia was the
dearest part of the British dominions. He was above a
thousand pounds in debt upon that score, and he himself
not worth twenty. Seward, the wealthiest and most
attached of his disciples, was dead, and had made no
provision for him, nor for the payment of a bill for
£350 on the Orphan-house account, which he had
drawn, and for which Whitefield was now responsible,
and threatened with an arrest. If his celebrity were
gone, the Bank of Faith, upon which he had hitherto
drawn with such confidence and such success, would
be closed against him. He called it truly a trying time :
" Many, very many of my spiritual children," says he,
" who, at my last departure from England, would have
plucked out their own eyes to have given me, are so
prejudiced by the dear Messrs. Wesleys dressing up the
doctrine of election in such horrible colours, that they
will neither hear, see, nor give me the least assistance ;
yea, some of them send threatening letters that God will
speedily destroy me." This folly on the part of Wesley's
hot adherents irritated him, and that irritation was
fomented by his own. He began naturally to regard
his former former friends as heretics and enemies ; and
when Wesley, who had been summoned by his brother
Charles to London on this occasion, went to him, to
see if the breach might yet be closed, Whitefield
honestly told him, that they preached two different
Gospels, and therefore he not only would not join
with him, or give him the right hand of fellowship,
but would publicly preach against him wheresoever he
preached at all. He was reminded of the promise
740 WHITEFIELD.
which he had but a few days before made, that what-
ever his opinion might be he would not do this: but
he replied, that promise was only an effect of human
weakness, and he was now of another-mind.
The conduct of Whitefield towards the Wesleys was
certainly very blameworthy at this time, but Whitefield
was a truly religious man, and his conscience reproach-
ing him, he acknowledged his fault, and asked pardon,
which Wesley, also a truly religious and we may add a
truly generous and placable man, readily conceded.
The difference betwen them, as far as it was personal,
was made up ; but upon the doctrines in dispute they
remained as widely separated as ever, and their respective
followers were less charitable than themselves.
Whitefield, who would not have played a second part
to Wesley, even if in doctrine they had agreed, with the
help of some colleagues, began to form distinct societies of
persons who held Calvinistic sentiments. This produced
in a short time a new house at Kingswood, and the two
tabernacles in Moorfields and Tottenham-court-road. He
visited also many parts of England, where similar socie-
ties were established; and he then went to Scotland,
where he preached in all the principal towns. In 17 IQ,
he visited Wales, where at Abergavenny, he married
Mrs. James, a widow of that place. The marriage was
not a happy one; and Mrs. Whitefield died in 1768.
By her he had one child, a son, who died in infancy.
In August, 1744, he embarked again for America,
whence he returned in July, 1 748. He now assumed
a new position. He became acquainted with Selina,
Countess of Huntingdon, a lady of extreme Calvinistic
views, and very self-sufficient. Whitefield was invited
to the house of the " noble and elect lady" as she was
profanely called by her flatterers, as soon as he landed.
After he had officiated there twice, she wrote to him,
inviting him again, that some of the nobility might hear
him. " Blessed be God," he says, in his reply, " that
WHITEFIELD. 741
tlie rich and great begin to have an hearing ear : I think
it is a good sign that our Lord intends to give, to some
at least, an obedient heart. How wonderfully does our
Redeemer deal with souls ; if they will hear the Gospel
under a ceiled roof, ministers shall be sent to them there:
if only in a church, or a field, they shall have it there.
A word in the lesson, when I was last with your lady-
ship, struck me, — Paul preached privately to those that
were of reputation. This must be the way, I presume,
of dealing with the nobility, who yet know not the Lord."
This is characteristic ; and his answer to a second note,
respecting the time, is still more so. *' Ever since the
reading your ladyship's condescending letter, my soul has
been overpowered with His presence. Who is all in all.
When your ladyship styled me your friend, I was
amazed at your condescension ; but when I thought that
Jesus was my friend, it quite overcame me, and made
me to lie prostrate before Him, crying, why me? why
me? I just now rose from the ground, after praying
the Lord of all lords to water your soul, honoured
madam, every moment. As there seems to be a door
opening for the nobility to hear the Gospel, I will defer
my journey, and, God willing, preach at your ladyship's.
Oh that God may be with me, and make me humble ! I
am ashamed to think your ladyship will admit me under
your roof; much more am I amazed that the Lord Jesus
will make use of such a creature as I am; — quite
astonished at your ladyship's condescension, and the
unmerited superabounding grace and Goodness of Him
Who has loved me, and given Himself for me." Wesley
would not have written in this strain, which, for its ser-
vile adulation, and its canting vanity, might well provoke
disgust and indignation, were not the real genius and
piety of the writer beyond all doubt. Such, however, as
the language is, it was natural in Whitefield, and not ill
suited for the person to whom it was addressed.
Lady Huntingdon built chapels in various places,
742 WHITGIFT.
which were called by her name ; and she procured
Calvinistic clergymen to officiate in them, until not
finding a sufficient supply of ordained persons, she
employed laymen, who were called Lady Huntingdon's
preachers. Among these persons Whitefield preached
until he returned to America, in 1769. The following
year he died. A fear of outliving his usefulness had
often depressed him : and one day, when giving way
to an irritable temper, he brought tears from one
who had not deserved such treatment, he burst into
tears himself, and exclaimed, *' I shall live to be a
poor peevish old man, and every body will be tired
of me!" He wished for a sudden death, and that
blessing was so far vouchsafed him, that the illness
which proved fatal, was only of a few hours' con-
tinuance. It was a fit of asthma : when it seized
him first, one of his friends expressed a wish that he
would not preach so often ; and his reply was, " I had
rather wear out than rust out." He died at Newbury -
Port, in New England, and according to his own desire,
was buried before the pulpit, in the Presbyterian Church
of that town.
A collection of his Sermons, Tracts, and Letters, in
6 vols, 8vo, was published at London, in 1771 : his
Journals he published himself. A Life of Whitefield,
by the Rev. J. Gillies, minister of the College Church
of Glasgow, appeared, in 8vo, at London, in 1813; and a
volume, entitled The Life and Times of the Rev. George
Whitefield, by Robert Philip, was pubished in 1838. —
Southeys Life of Wesley. Life of Whitefield by Gillies.
WHITGIFT, JOHN.
The events in the early life of John Whitgift may be
passed over without dwelling upon details. He was
born at Great Grimsby, in Lincolnshire, in 1530, accord;
WHITGIFT. 743
ing to Strype, in 1533, according to Paule. In 1548,
he went to Queen's College, Cambridge, but migrated
soon after to Pembroke Hall. He became a fellow in
1555 of Peter house. He proceeded to M.A. in 1557.
About this time he had a severe fit of sickness ; and
soon after his recovery happened the remarkable visita-
tion of this university by the authority of Cardinal Pole,
in order to purge out the heretics. To avoid this storm,
Whitgift's first resolution was to go to Strasburg, Frank-
fort, or somewhere in Switzerland ; but Dr. Perne, the
master of his college, though at that time a professed
Papist, yet having a great esteem for him, undertook to
screen him from the commissioners, which prevailed on
him not to leave the university. The master's promise
was faithfully performed ; and notwithstanding the seve-
rity of that visitation, he escaped without any injury,
by the connivance of his friend, who being then vice-
chancellor, and shewing himself active in the present
transactions, was the less suspected to favour any but
thorough devotees of Rome.
In 1560, he was ordained, and was made chaplain to
Richard Cox, Bishop of Ely, by whom he was presented
to the Rectory of Teversham, in Cambridgeshire. In
1563, he was appointed Margaret professor of Divinity.
In 1567, he was chosen Master of Pembroke Hall, but
this place within three months he resigned, being made
Master of Trinity. The same year, the university
admitted him inceptor for the degree of doctor in
divinity ; and being appointed likewise to keep the
commencement act, he chose for his thesis upon that
occasion, Fa'pa est ille antichristus ; the pope is the
antichrist. In 1570, having first applied to Cecil for
the purpose, he compiled a new body of statutes for
the university, which were of great service to that
learned community.
This work he finished in August, and the same month
he was the principal agent in procuring an order from
744 WHITGIFT.
the vice-chancellar and heads to prohibit Carfcwright,
who was now Margaret professor, from reading any
more lectures without some satisfaction given to them
of his principles and opinions. Whitgift informed the
chancellor of this step, and at the same time acquainted
him with Cartwright's principles, and the consequences
of them, upon which he received the chancellor's appro-
bation of what had been done. Upon this Cartwright,
being convened, and refusing to renounce his principles,
was deprived of his professorship ; and as he gave out
that his assertions were rather suppressed by authority,
than refuted by reason, Whitgift took an effectual method
to obviate that calumny. In the meantime, at the chan-
cellor's request he likewise wrote a confutation of some
of the chief of those principles, and sent them to Arch-
bishop Parker, in a letter dated December 29th, with an
intention to publish them, but was prevented. In 1671,
he served the ofiBce of vice-chancellor. The same year
an order was made by the archbishop and bishops, that
all those who had obtained faculties to preach, should
surrender them before the third of August; and that
upon their subscription to the thirty-nine articles, and
other constitutions and ordinances agreed upon, new
licences should be granted. This being signified to the
university, and an order sent, requiring them to call in
all the faculties granted before, Whitgift in pursuance
thereof surrendered his former licence, obtained in 1566,
and had another granted him September 17, 1571,
wherein he was likewise constituted one of the university
preachers. On the 19th of June, in consequence of the
queen's nomination, he was elected dean of Lincoln, into
which dignity he was installed on the 2nd of August follow-
ing. On the 31st of October, he obtained a dispensation
from the archbishop, impowering him together with this
deanery, his prebend of Ely, and rectory of Teversham
(besides the mastership of Trinity college) to hold any
other benefice whatsoever. Towards the end of the same
WHITGIFT. 745
year he preached the Latin sermon at the meeting of
the convocation, being then proctor for the clergy and
chapter of El j. On the 1 4th of May the next year, he
was presented to the lower house for their prolocutor,
and chosen. In August the same year, he resigned the
rectory of Teversham.
He was now, by particular appointment from the
Archbishop of Canterbury, writing his answer to the
Admonition, which requiring more ease of mind and
leisure hours than the execution of his office as master
of Trinity college (where he met with so much trouble
and opposition) seemed to admit, he even desired to
leave the university. However, the heads applied to the
chancellor in a letter dated September the 28th, to
prevent it. He had a little before, in the same month
this year, expelled Cartwright from his fellowship, for
not taking orders in due time, according to the statute
of the colleges. On the 2nd of November by the appoint-
ment of the Bishop of London, he preached at Paul's
Cross ; and before the expiration of the year came out
his answer to the ' Admonition,'
As Archbishop Parker was the chief person that set
Whitgift about this work, so he gave him considerable
assistance therein ; and the several parts of the copy as
it was finished were sent to him to revise ; and Cooper,
Bishop of Lincoln, another of the most learned bishops
of that time, together with other bishops and learned
men, were consulted. In this book, as Strype observes,
may be seen all the arguments and policy used in
those times for laying episcopacy and the liturgy aside,
and all the exceptions to them drawn up to the best
advantage ; and herein also are subjoined a full and
particular answer and refutation of the one, and vindi-
cation of the other; together with the favourable sense
of the learned men abroad, as Peter Martyr, Bucer,
Zuinglius, BuUinger, Calvin, Gualter, expressed in their
letters, or other writings of their's, and their approbation
VOL. VIII. 3 s
74« WHITGIFT.
of this church's frame and discipline, and the goTem-
ment of it by bishops. Strype was of opinion, that this
book may be justly esteemed and applied to as one of
the public books of the Church of England concerning
her profession and principles, and as being of the like
authority in respect to its worship and government, in
opposition to the disciplinarians, as Bishop Jewel's
Apology and Defence in respect of the Reformation and
doctrine of it, in opposition to the Papists. It was first
printed in 4to, and reprinted in the year following, with
this title ; An Answer to a certain Libel, intitled. An
Admonition to the Parliament by John Whitgift, D. of
Divinity, newlie augmented by the Authour, as by
Conference shall appear. Imprinted at London by
Henrie Bynneman, for Humfrey Toy, Anno 1573. To
this a reply being published by Mr. Cartwright the
next year, 1573, Whitgift wrote his defence the same
year.
At the same time Whitgift appeared with that warmth
that was natural to his temper, against a design, then
on foot, for abolishing pluralities, and taking away the
impropriations, and tythes, from bishops and spiritual
(not including temporal) persons, for the better provision
of the poorer clergy. On the 24th of March the last day of
the year 1576, he was nominated to the Bishopric of Wor-
cester, to which being confirmed on the 16th of April; he
was consecrated April 21st, 1577 ; and as this bishopric
brought him into the council for the marches of Wales,
he was presently after appointed vice-president of those
marches in the absence of Sir Henry Sydney, lord
president, made lord-lieutenant of Ireland. He did not
resign his mastership of Trinity College till June ; and
in the interim procured a letter from the chancellor, in
order to prevent the [practice (then in use) of taking
money for the resignation of fellowships.
The queen had it in her eye to raise him to the
highest dignity in the Church before her intentions
WHITGIFT. U7
took place, and shewed an inclination, as was said, to
put him into Archbishop Grindal's room before that
prelate's death. So much is certain, that Grindal, in
the condition he then was, had been desirous to resign,
and was desirous of Whitgift for his successor ; but
Whitgift could not be persuaded upon to comply with
it ; and in the queen's presence begged her pardon for
not accepting thereof upon any condition whatsoever,
during the life of the other. But upon Grindal's
death, which happened on the 6th of July, 1583, the
queen nominated Whitgift to succeed him, and,
accordingly, he was elected on the 23rd of August,
and confirmed on the 23rd of September. On the
17th of November, the queen's accession happening
on a Sunday, he preached at Paul's Cross upon
this text : " Put them in mind to be subject
to principalities, " &c. (Titus, iii.) At his first
entrance upon this charge he found the archbishopric
over-rated, and procured an order for the abate-
ment ^f one hundred pounds to him and his
successors, on the payment of first-fruits. He shortly
after recovered from the queen, as part of the possessions
of the archbishopric, Long-Beach Wood, in Kent, which
had been many years detained from his predecessor by
Sir James Croft, comptroller of her majesty's household.
But that which most concerned him was to see the
established uniformity of the Church in such great disorder
as it was from the non-complying Puritans, who, taking
advantage of his predecessor's easiness in that respect,
were possessed of a great many ecclesiastical benefices
and preferments, in which they were supported by some
of the principal men at court. He therefore set himself
with extraordinary zeal and vigour to reform these
infringements of the constitution, for which he had the
queen's express orders. With this view, on the 5th of
December this year, he moved for an ecclesiastical com-
mission, which was soon after issued to him with the
748 WHITGIFT.
Bishop of London, and several others. To the sSm*
purpose in ]584, he drew up a form of examination,
containing twenty-four articles, which he sent to the
hishops of his province, enjoiniog them to summon all
such clergy as in their respective dioceses were suspected
of Nonconformity, and to require them to answer those
articles severally upon oath, "ex officio mere, " likewise to
subscribe to the queen's supremacy, the Book of Common
Prayer, and the thirty-nine articles of religion.
At the same time he held conferences with several of
the Puritans, and by that means brought some to a
compliance ; and Avhen others appealed from the ecclesi-
astical commission to the council, he resolutely asserted
his jurisdiction, and vindicated his proceedings at the
peril of his life, and even in some cases against the
opinion of Lord Burghley, who was his chief friend
there. He waited this year also, about these matters^
upon the queen, who had been solicited in favour of
some of the innovators against the Liturgy, and soon
after sent her highness his answer to all their most
plausible objections that were commonly urged by
them, and gave her several reasons why the discipline
was rather to be suppressed, than by writing con-
futed. In the meantime he prevailed to have some
of the sees filled that had been vacant ever since the
ejection of the Popish bishops; and obtained a promise
from Burghley to complete the whole bencR. Nor did
his zeal for the established ecclesiastical polity display
itself with less warmth in opposing the election this year
of "Walter Travers to the mastership of the Temple,
and in advising a restraint to be laid upon the press at
Cambridge. Several petitions being offered to this par-
liament in favour of the Puritans, for receiving their
new platform and book of public prayer, as also against
pluralities and the court of faculties, the archbishop
answered them, and presented his answer to the queen
in person. He sent notes also upon them to Lord
WHITGIFT. 749
Burghley. However, being made sensible of the
justness of a complaint against the excessive fees
taken in spiritual courts, he set about drawing up a
new state of those fees, according to the ancient custom,
and at the same time prevailed with the queen not to
give her assent to some bills that had passed both
houses, which affected the present good estate of the
clergy ; namely, one giving liberty to marry at all times,
another for the trial of ministers' sufficiency by twelve
laymen, and such like. This last was a precedent for a
like act passed and rigidly executed against the royalists
during the rebellion and usurpation of Cromwell.
In the same parliament he procured an act for the
better foundation and relief of the poor of the Hospital
of East-bridge, in Canterbury ; and, before the year was
expired, he found means to put a stop to a commission
that was then upon the anvil for a "melius inquirendum."
In 1585, by special order from the queen, he drew up
rules for regulating the press ; which were confirmed
and set forth by the authority of the star-chamber, '
June 23rd. In all his transactions for uniformity, he
had constantly both the permission and countenance of
the queen, as well as the general concurrence of Burghley,
Leicester, and Walsingham. Yet in his proceedings
with the Nonconformists his grace had received some-
times, even from these his friends, very hard words.
Upon which account, about this time, he joined himself
in a more close friendship with Sir Christopher Hatton,
then vice-chamberlain to the queen, -to whom he now
(July 16th) opened his mind, and complained of the
other's usage of him. The Earl of Leicester particularly,
not content with having made Cartwright master of his
hospital newly built at Warwick, attempted by a most
artful address to procure a licence for him to preach
without the subscription ; but the archbishop perempto-
rily refused to comply. Presently after this, the same
earl applied to him to declare his judgment about the
3 s 3
750 WHITGIFT.
queen's aiding the Low Countries, to which he gave &
Tery wary answer. This was in the end of July; and
before the end of August he prevented the issuing of a
commission for farming out the first fruits and tenths,
with a view of enhancing those payments, to the detri-
ment of the clergy. This year he silenced Travers
from preaching at the Temple ; notwithstanding, about
the same time being called upon for his judgment in the
dispute betwixt him and Hooker, he gave his opinion
less in favour of the Papists than Hooker had done.
On Candlemas-day, he was sworn into the privy coun-
cil, and the next month framed the statutes of cathedral
churches, so as to make them comport with the Reform-
ation. And the year was not expired, when he sent a
prohibition to Cartwright, forbidding him to publish his
answer to the Rhemish Bible. In 1586, his name
appears among those counsellors who condemned secre-
tary Davison, for procuring the execution of Mary Queen
of Scots, without the consent of his sovereign ; and upon
the discovery of Babington's design to marry the said
queen, the archbishop put forth some prayers under
the title of A Form of Prayer for these dangerous
Times.
Upon the alarm of the Spanish invasion he pro-
cured an order of the council to prevent the clergy
from being cessed by the lord-lieutenants for furnishing
arms, and wrote circular letters to the bishops, to take
care that their clergy should be ready with a voluntary
appointment of arms, &c. In 1587, came out a virulent
pamphlet, entitled, Martin Marprelate, in which the
archbishop was severely handled in very coarse language.
The University of Oxford losing their chancellor, the Earl
of Leicester, this year, several of the heads and others
signified to the archbishop their intention to choose him
into that post. This offer, being a Cambridge man, he
declined for himself, but made use of it to recommend
his friend Sir Christopher Hatton, who was elected :
WHITGIFT. 751
By which means the archbishop came into a great
share of the government of that university. In 1590,
Cartwright being cited before the ecclesiastical com-
mission for several misdemeanours, and refusing to take
the oath, ex officio, was sent to the Fleet prison ; and
the archbishop drew up a paper containing several
articles, more explicitly against the Disciplinarians than
the former, to be subscribed by all licensed preachers.
The next year, 1591, Cartwright was brought before the
star-chamber, and upon giving bail for his quiet beha-
viour, was discharged at the motion of the archbishop,
who this year was appointed, by common consent, to be
arbitrator between two men of eminent learning in a
remarkable point of Scripture chronology. These were
Hugh Broughton, of Christ's College, in Cambridge, the
greatest scholar in Hebrew and Jewish learning in those
times, and Dr. Reynolds, of Corpus Christi, in Oxford,
divinity professor there. The point in dispute was,
" Whether the chronology of the times from Adam to
Christ, could be ascertained by the Holy Scriptures ?"
The first held the affirmative, which was denied by the
latter. The same year, the archbishop presented and
instituted Hooker to the living of Boscomb, in Wiltshire,
and to the prebend of Nether-haven, in the Church
of Sarum.
In 1592, he visited All Souls' College, and the
following year Dr. Bancroft published his Survey of
Discipline, wherein he censured Beza s conduct in inter-
meddling with the English affairs in respect of Church-
government, upon which that minister complained of
this usage in a letter to the archbishop, who returned a
long answer, in which he not only shewed the justice of
Dr. Bancroft's complaint, but further also vindicated
Saravia and SutclifFe, two learned men of the English
Church, who had written in behalf of the order of epis-
copacy against Beza's doctrine of the equality of ministers
of the Gospel, and a ruling presbytery. In 159i, fresh
762 WHITGIFT.
complaints being made in parliament of the corruption
of the ecclesiastical courts, the archbishop made a general
survey of those courts and their officers ; and the same
year he put a stop to the passing of some new grants of
concealed lands belonging to the cathedrals. This year
he likewise procured of the queen for Hooker the
Rectory of Bishops Bourne, near Canterbury. The
same year he summoned the famous Hugh Broughton
to give an account of some of his doctrines concerning
the article of Christ's descent into hell.
The year 1595 is notorious for the grand mistake of
Whitgift's life, the publication of the Lambeth articles.
This is so important a circumstance in the history of
the English Church, that we shall lay before the reader
the facts of the case as they are given in Carwithen.
Calvinism was at this time the fashionable religion at
Cambridge, so far as doctrine is concerned. But Barret,
a fellow of Caius College, in a Latin sermon delivered
before the university, declared his hostiUty to the Cal-
vinistic doctrines of election and grace, reflecting with
great acrimony on the personal character of Calvin, and
cautioning his hearers against reading the works of the
Genevese reformer. For this sermon Barret was sum-
moned before the vice-chancellor and heads of colleges,
and was commanded to make a retractation of his sermon
in the church where he delivered it. He complied, but
read his retractation in a manner which shewed its in-
sincerity, and it was considered as an aggravation of his
first offence. So unpopular were both the sermon and
the retractation, that several graduates, of different colleges,
signed a petition to the archbishop, praying that the
matter might not be suffered to rest, but that the memory
of Calvin, and other great names who had been aspersed,
might receive some reparation. Barret, not discouraged
joined in the appeal ; and Whitgift, at the first hearing
of the dispute, condemned the university for its precipitate
censure ; but the heads of the colleges vindicated their
WHITGIFT. 753
conduct, and insisted on the privileges of the university.
The academical delinquent was summoned to appear at
Lambeth before the archbishop and some other divines,
and having submitted himself to their examination, his
judges decided that some of his opinions were erroneous.
They enjoined him to confess his ignorance and mistake
with due contrition ; but the temper of Barret revolted
at the prescribed humiliation, and he prepared to quit
the university.
The controversy which was at this time commenced by
Barret was not terminated by his condemation and
departure. The same opinions which Baroe had main-
tained in his prelections, he published in a sermon
before the university. In this discourse he asserted that
God created all men according to his own likeness in
Adam, and consequently to eternal life, from which no
man was rejected but on account of his sins; that Christ
died for all mankind, was a propitiation for the sins of
the whole world, original and actual ; the remedy pro-
vided being as extensive as the evil ; that the promises
of life eternal, made to us in Christ, are to be generally
and universally taken and understood, being made as
much to Judas as to Peter.
For maintaining these propositions, Baroe was sum-
moned before the vice-chancellor and heads of colleges,
who examined him by interrogatories, and having heard
his answers, peremptorily commanded hiru to abstain
from publishing such opinions, either in his sermons or
lectures. Apprehensive that their censure of Baroe might
be thought harsh, they communicated their proceedings
to their chancellor, Burghley, and justified their condem-
nation of Baroe's tenets by representing him as inclined
to Popery. His opinions were contrary to those which
had prevailed in the university since the accession of the
queen ; and they expressed a fear that if such novelties
were not suppressed, the whole body of Popery might be
forced upon them ; they therefore earnestly besought
754 WHITGIFT.
their chancellor to join them in opposing such doctrines.
On the other hand, Baroe wrote, not to the chancellor
of the university, but to the archbishop ; and without
entering into a defence of his opinions, gave a promise
not to publish them in future, and to join in preserving
the peace of the university by dropping the controversy
in silence. He next addressed Burghley, praying him
to stay any further proceedings of the vice-chancellor,
and, in acceding to this petition, Burghley concurred
with Whitgift. On the merits of the question, and on
the conduct of the university towards Baroe, these emi-
nent men were divided. Whitgift coincided with the
university, and Burghley inclined to Baroe. The chan-
cellor, in his letter to the university, expressed his
indignation at the conduct of that body over which he
presided, and scrupled not to ascribe the late persecution
of Baroe to envy or hatred.
In order to terminate the dispute with honour to
themselves, the heads of the university, declining any
farther appeal to their chancellor, deputed two of their
body to repair to Lambeth. The object of their mission
was, to consult with the archbishop, assisted by some
other prelates and divines, on the formation of certain
articles on the controverted points ; and to propose that
a conformity to these articles might be required, in order
to secure the peace of the university.
Whitgift having associated with himself the Bishop of
London, the Bishop elect of Bangor, and some others, a
consultation took place with the divines of Cambridge;
and the result of their deliberations was an agreement
on the following propositions, afterwards known under
the title of the Lambeth articles.
1. God from all eternity has predestinated some per-
sons to life, and others to death. 2. The moving or
efficient cause of predestination to life is not foreseen
faith, or perseverance in good works, or any other quality,
in the persons predestinated, but the sole will and
WHITGIFT. 755
pleasure of God. 3. The number of the predestinated
is predetermined and certain, and cannot be increased or
lessend. 4. Those who are not predestinated to salva-
tion are necessarily condemned on account of their sins.
5. A true, lively, and justifying faith, and the sanctifying
influence of the Spirit of God, is not extinguished.
neither does it fail, nor vanish away in the elect, either
finally or totally. 6. A man who is truly faithful, or
endowed with justifying faith, has a certain and full
assurance of the remission of his sins, and of his ever-
lasting salvation by Christ. 7. Saving grace is not
afforded to all men, neither have all men such a com-
munication of the divine assistance, that they may be
saved if they will. 8. No man can come to Christ
unless it be granted to him, and unless the Father draw
him; and all men are not drawn By the Father that
they may come to Christ. 9. It is not in the will and
power of every man to be saved.
Before these propositions were agreed on at Lambeth,
they were transmitted by Whitgift to Hutton, Archbishop
of York, soliciting his opinion on them, and acquainting
him with the animosities prevailing at Cambridge.
Hutton, in his reply, while he lamented that dissen-
sions on such points should ever have been raised,
appeared to impute the blame to the Anti-Calvinists.
It was his original intention to have offered his senti-
ments at length on each of the articles ; but fearing that
he might exasperate some persons for whom he enter-
tained a sincere respect and affection, he was contented
to deliver his opinion briefly on the points of election
and reprobation. He reminded Whitgift that, while they
were both at the University of Cambridge, there was no
disagreement between them in religious matters.
It is probable that, as soon as these articles were
settled, they were communicated to Burghley, before
they were submitted to the queen. Whitaker thought
it an indispensable duty to ask a personal conference
756 WHITGIFT.
with the Chancellor of Cambridge, at which he presented
a copy of the articles, together with a sermon preached
by himself. Though oppressed by bodily infirmitiy,
Burghley retained his vigour of mind and soundness
of judgment, and did not shrink from an argument,
even with Whitaker, on a question of theology. With
great freedom he signified his disapprobation of the
articles in general, and especially that on predestina-
tion. He entered into a long discussion on this point,
and to his forcible reasoning, Whitaker was either unable
or unwilling to offer a reply. These two great men
parted, never to meet again ; for Whitaker died shortly
after his return to Cambridge.
When the articles were exhibited to the queen, she
expressed her dissatisfaction more strongly even than
Burghley. The Calvinists have insinuated that she
agreed in their substance; but the advocates of pre-
destination will gain little by enlisting EHzabeth under
their banners. But her displeasure was unequivocally
shown, because they were framed without her authority,
and even without her knowledge, and because such
unfathomable mysteries were imposed as articles of faith.
Sir Robert Cecil, one of her secretaries, communicated
these sentiments of his sovereign to Whitgift, and the
archbishop enjoined the Vice-chancellor of Cambridge to
use his own discretion with respect to the publication of
the articles, since they were not well received by the
court or by the queen herself.
Whitgift this year, (1595) obtained letters patent from
her majesty, and began the foundation of the hospital at
Croydon. On the death of Queen Ehzabeth, in 1602,
the archbishop sent Dr. Neville, Dean of Canterbury,
into Scotland to King James, in the name of the bishops
and clergy of England, to tender their allegiance, and
to understand his majesty's pleasure in regard to the
government of the Church ; and, though the dean
brought a gracious message to him from the king
WHITGIFT. 7&7
assuring his grace that he would maintain the settle-
ment of the Church as his predecessor had left it,
yet the archbishop was for some time not without his
apprehensions.
The Puritans on the death of the queen conceived
fresh hopes of some countenance, if not establishment
of their new discipline, and began to talk loudly of
challenging forthwith all exemption from the censure
of, and subjection to, the ecclesiastical authority. A
book had been printed the year before by that party,
entitled, The Plea of the Innocents, and this year in
April there came out, The humble Petition of the thou-
sand Ministers for redressing Offences in the Church, at
the end of which they required a conference ; and in
October, a proclamation was issued touching a meeting
for the hearing and determining things pretended to be
amiss in the Church. The archbishop's diligence in
this affair is seen in a letter which he wrote to the Earl
of Shrewsbury soon after, by which it appears also, that
he was then (viz. in December) so much indisposed with
the jaundice (a disorder incident to his constitution) as
not to be able to wait upon the king and court abroad
that summer. The conference was held* at Hampton
Court, and lasted three days. An account of it was
afterwards written by Dr. Barlow, then Dean of Chester,
at the particular request of the archbishop.
The time of the parliament's meeting now drawing
near, the archbishop, that he might be the better pre-
pared, appointed a meeting at the Bishop of London's
house at Fulham, to confer with some of the bishops and
judges of his court concerning the affairs of the Church,
which were then to be treated on. As he was thus
going in his barge on a very cold day, and having his
barge-cloth tied up (as his custom was) to the top of the
bales, the wind blew so sharp, that the young gentlemen
in waiting desired to have the cloth down, which he
would by no means permit, because the water was rough,
VOL. VIII. 3 T
758 WHITTINGHAM.
and he would therefore see his way. At night he
complained of having taken a cold in his head. How-
ever, the next Sunday being the first Sunday in Lent, he
went to Whitehall, where the king held a long discourse
with him and the Bishop of London about the affairs of
the Church. Going thence, after fasting till near one
o'clock, to the council chamber to dinner, he was taken
with a fit, which ended in the dead palsy on the right
side, and the loss of his speech. On Tuesday he was visited
by the king, who told him, " he would pray to God for
his life, and that if he could obtain it, he should think
it one of the greatest temporal blessings that could be
given him in this kingdom." The archbishop would
have said something to the king, but his speech failed
him, so that he uttered only imperfect words. But so
much ol his speech was heard, repeating it once or twice
earnestly, with his eyes and hands lifted up, pro ecclesia
Dei: i. e. *' for the Church of God." And as he would
have spoken his mind to the king being present, so he
made two or three attempts to write his mind to him,
but could not, the pen falling out of his hand by rea-
son of the prevailing of the disease, which put an end
to his life th6 day following, being the twenty-ninth day
of Feb., 1603-4. — Strype. Erasmus Middletons Biog-
raphia Evangelica. Carwithens History of the Church
of England.
WHITTINGHAM, WILLIAM.
William Whittingham was a native of Chester, born in
15Q4. He became a commoner of Brazenose College,
Oxford, when he was sixteen years old, and was elected
a fellow of All Souls College, in 1545. He afterwards
held some office at Christ Church, when it was founded
by King Henry VIII., but whether he was canon, as is
probable, or only tutor, does not appear. In 1550, he
WHITTINGHAM. 759
travelled into France, Germany, and Italy, and returned
to England towards the end of the reign of Edward VI.
In the reign of Queen Mary, he was with the exiles at
Frankfort, and upon the' division then went with that
part of the congregation which was opposed to the
Prayer Book to Geneva, and became their minister,
being ordained in the Genevan form. He had a con-
siderable share in the translation of the Genevan Bible,
and he is the translator of those of the metrical Psalms
in the old version which appear with the first letter of
his name, (W.) over them. On his return to England
he was preferred to the deanery of Durham in 1563,
through the interest of the notorious and profligate Earl
of Leicester. He had been opposed to the habits and
ceremonies of the Church of England, but when, in
1654, the order was issued for wearing them, he thought
proper to comply rather than resign his deanery. Never-
theless he evinced his puritan zeal by destroying some
of the antiquities and monuments of Durham Cathedral.
At length a metropolitical visitation of the province of
York discovered these, together with numerous irregula-
rities in Durham Cathedral. As the dean disputed the
archbishop's right to visit it, two royal commissions
were successively issued, authorizing investigation. The
chief commissioner was the repulsed primate himself,
Edwin Sandys, lately translated from London to York,
who had entered upon his new duties by that laborious
and costly tour of inspection, which gave rise to ,the
proceedings. He had already questioned Whittingham's
ordination, and he began the inquiry by desiring him to
prove its validity. Matthew Hutton, dean of his own
cathedral, afterwards Bishop of Durham, and Archbishop
of York, successively, maintained that the dean of
Durham had been ordained in better sort than Sandys
himself, and indeed than most of the ministers in Eng-
land. But the archbishop, though like Whittingham,
he had been an exile, and had entertained Puritanical
160 WICLIFF.
views, was not to be driven from an important ques-
tion by the obloquy that it had brought upon him, or
by vague offensive generalities. He was even likely to
account for the opposition, by Button's personal pique,
being upon ill terms with him, and having charged him
with an unseemly fondness for money. The dean of
Durham was, accordingly, in spite of a violent party
outcry, put upon his defence. He confessed himself to
be '• neither deacon nor minister, according to the law of
the realm," but pleaded a sufficient ordination at Geneva.
This, on the other side was denied ; most injuriously to
the discredit, it was urged, of the orders given in a
distinguished Protestant church. Sandys would not
allow Geneva to be any way compromised, Whittingham
being treated as a mere layman, regularly ordained
neither there nor anywhere else. The dean alleged a
call to the ministry, " by lot and election of the whole
English congregation there," and produced a certificate
to that effect. Sandys excepted against the terms ** lot
and election," as conclusive in themselves, none such
being used on these occasions in any reformed church.
In the course of a month, Whittingham produced
another certificate, which had suffrages in the place of
lot and election, and which testified besides, that he
•• was admitted minister with such other ceremonies as
there is used and accustomed. A solemn adjudication
of this case was precluded by the dean's death, but
Archbishop Whitgift declared soon after, that he would
have been deprived had he lived, without " especial
grace and dispensation."
He died the 10th of June, 1579. He published
nothing of importance. — Strype. Soames.
WICLlFF, JOHN.
John Wicliff was born about the yeat 1324, and, most
WICLIFF. 761
probably, in the village of WiclifF, near Richmond, in
Yorkshire ; but the first authentic passage of his life is
his admission at Queen's College, Oxford, then (1340)
just founded by Philippa, the royal consort of Edward
III. ; thence he removed to Merton, and obtained much
reputation in that college for his skill in dialectics, and
was called the Evangelic Doctor, for the zeal with which
he acquitted himself of his duties as an expounder of
the Holy Scriptures. As an author, he first appeared
before the world in a tract called the Last Age of the
Church, in which he feels warranted in interpreting the
dreadful pestilence which had lately disturbed the world
into one of the signs of the last days ; and in which he
inveighs with great severity against the disorders in the
Church, which were bringing down, as he not unjustly
supposed, the vengeance of God on a devoted people.
That these strictures were well deserved is undeniable.
The conviction that these evils were coming upon the
Church, through the corruptions of the higher clergy,
and the relaxation of discipline consequent on enormous
wealth and tinbounded secularisation of habits, had
already been forced upon the Church : but the papal
court, whose influence was first threatened, and in which,
if any where, resided the power to remedy the evil, ap-
plied but a temporary remedy in the institution of the
mendicant friars. This was to substitute a body of men,
poor by profession, and for a while, in fact, for the self-
denial of the whole body ; and to seek for the Church in
general the blessings and the strength of poverty, by a
vicarious humility. For a while the expedient succeeded
wonderfully, and the Church was reverenced and obeyed
in the persons of her professed beggars, while she was
sitting in purple and fine linen, and fared sumptuously
every day, in the persons of her wealthy hierarchy. But
by the time that Wicliff appeared on the public stage,
the mendicants had forgotten poverty, their only strength
and credit, and had become the authors of intolerable
3 t3
769 WICLIFF.
confusion. They kept their name, but contrived to eludfe
all the hardships which it implied, and to amass im-
mense wealth. The mendicants thus degenerated, and
become the weakest instead of the strongest point in the
Church, were the objects of Wicliff s first decided attack ;
iand while Fitzralph, archbishop of Armagh, was carrying
his complaints against " the poor brethren" to Rome,
Wicliff was opposing them with his growing reputation at
Oxford, not without the sympathy of that university,
since the influence of the obnoxious friars had reduced
the number of students from 30,000 to 6,000.
The labours of Wicliff were rewarded with the Rectory
of Lillingham (which he afterwards exchanged for that
of Lutgershall), and with the wardenship of Baliol
College, which he resigned for the headship of Canter-
bury Hall. A series of revolutions in the affairs of the
latter institution at length deprived him of this office,
after an unsuccessful appeal to the pope. But more
important matters for the Church in England, and even
for Wicliff (when the results of his present employments
on his future controversial course are considered), were
then pending at Rome. The pope revived his claim
of homage and tribute from the English crown ; and
Wicliff, in a spirited tract, answered the challenge of a
monk to repel the papal claim. His engagement against
the exactions of Rome, where he had an easy victory,
would not tend to moderate his controversial temper,
nor to teach him humility of spirit, and a nice distinction
between her services to the Church and her injustice
and false teaching. Rome as yet held the place of an
authority in Wicliff's system; and to be forced on the
necessity of attacking authority on a weak side is always
of dangerous moral consequences.
The services of Wicliff soon found themselves amply
acknowledged. He proceeded Doctor in Divinity in 1371,
and was immediately after made theological professor ;
and in 1375, having been in the interim employed by
WICLIFF. n^
Edward in an embassy to Avignon, where the papal court
was then held, (and where the often-mooted question of
provisions was, for the hundredth time, left undecided),
he was presented by the crown to the prebend of Aust,
and to the Rectory of Lutterworth. But these dignities
made him the more obnoxious to the attacks of the
enemies whom his philippics against the degeneracy of
the Church had raised up against him ; and several false
and dangerous opinions were collected out of his books
and his theological course at Oxford, which were asso-
ciated with others true in themselves, though false
according to the notions of those times, and he was
summoned to answer before Courtney, Bishop of London,
in synod at St. Paul's. Wicliff appeared on the day
appointed ; but he came as if in triumph, under the
protection of John of Gaunt, Duke of Lancaster, and
Percy the earl marshal. The disturbance occasioned by
such a concourse within the sacred precincts, called
forth a rebuke from the bishop, which Lancaster retorted
most uncourteously. (See Life of Courtney J. The court
was broken up in tumult.
Though Wicliff had escaped this time, there were
many anxious for his destruction ; and the court of
Rome thought him not a mark beneath its most pointed
enmity. Bulls were sent to the University of Oxford,
and to the Archbishop of Canterbury and the Bishop of
London, lamenting that though the effects of Wicliff's
doctrines had been felt at Rome, they had not yet been
checked in England ; and commanding that the person
of Wicliff should be seized, and that he should be pro-
ceeded against with all diligence. The papal bull met
with tardy acceptance at Oxford ; but being summoned
to appear before the pope's commissioners at Lambeth,
Wicliff exhibited his apology, wherein he somewhat
smoothed over many of the conclusions which were
charged against him, though by no means to such an
extent as to incur the blame of cowardice : nor, indeed.
764 WICLIFF.
more than every one may be allowed to explain the pro*
positions collected from his works by his enemies, and
imputed to him for his condemnation. Again, however,
it was the violence of his faction that saved him. The
mob broke into the chapel where the court was sitting,
and declared themselves no patient witnesses of the
process against their favourite ; and Sir Lewis Clifford
came at the same time with a message from the queen
mother, forbidding the delegates to proceed to any
sentence against WiclifF. Thus supported by the lowest
and the highest in worldly station, WiclifF again escaped,
with an injunction to silence, which of course he did not
obey.
In the midst of his harassing and exciting labours,
WiclifF was seized with an attack of paralysis while at
Oxford (1379), which threatened to terminate fatally.
This sickness gave occasion to the only incident that
has been recorded of Wicliff's life at all of the character
of a personal anecdote. His enemies, the mendicants,
hoping to extort some confession of error and some
amends for his attacks upon them from his weakness,
took the opportunity of sending a deputation of their
number to his sick bed, and, to pursue the narrative in
the words of Le Bas, in order to heighten the solemnity
of the proceeding, they took care to be attended by the
civil authorities. Four of their own doctors or regents,
together with as many senators of the city, or aldermen
of the wards, accordingly entered his chamber ; and
finding him stretched upon his bed, they opened their
commission by wishing him a happy recovery from his
distemper. They soon entered, however, on the more
immediate object of their embassy. They reminded
him of the grievous wrongs he had heaped upon their
fraternity, both by his sermons and his writings ; they
admonished him that to all appearance, his last hour
was fast approaching ; and they expressed their hope
that he would seize the opportunity thus afforded him,
WICLIFF. 7^5
of making them the only reparation in his power, and
penitently revoking, in their presence, whatever he
might have uttered or published to their disparagement.
This exhortation was heard by him in silence ; but when
it was concluded, he ordered his servants to raise him
on his pillows ; and then fixing his eyes upon the com-
pany, he said, with a firm voice, * I shall not die but live,
and again declare the evil deeds of the friares.'
The consternation of the doctors, continues Le Bas,
may easily be imagined. They immediately retired in
confusion. Yet surely it is not very easy to imagine
that such a body of men would be appalled under
such circumstances, or that they would retire except
with contempt, however ill bestowed, for the apparently
dying man. The story, indeed, does not look very
like a true one from the beginning, the kind of visit
being as unlikely to a sick man under such circum-
stances as its conclusion is strange : yet it always makes
a part of the account of Wicliff s life. The death of
Edward the Third had intervened between these several
events. Richard II. was still a minor when a series of
rebellions broke out in England as they had done shortly
before in many parts of the continent.
These disturbances were attributed, with about equal
truth perhaps, by two opposite parties, to the designs of
Wicliff, and to the anger of the Almighty against the
Church and State for allowing his doctrines to spread
unchecked. There were, doubtless, Wickliffites among
the rioters ; and some use was of course made of the
doctrines concerning property which he had contributed
to render popular : but it would be most unjust to
draw the bond of connexion closer between the parson of
Lutterworth and the followers of Jack Straw.
One circumstance occurred which could not fail to
strengthen Wicliff's party, and to add poignancy to his
satire against the papal pretensions. Clement V., a
relation of Philip the Fair of France, had been induced
766 WICLIFF.
to remove tlie seat of the papacy to Avignon, where it
continued until the death of Gregory XI., in 1378; a
term which the Italians stigmatise as the Babylonish
captivity. On the death of Gregory, the conclave, under
the influence of Italian violence, chose Bartholomeo de
Pregnano, who took the title of Urban VI. : but soon
after, disgusted by the object forced upon them, they
declared his election void ; and Robert, Count of Geneva,
was chosen by them, and resided at Avignon, with the
title of Clement VII. The two pontiffs of course carried
on their war with the reckless use of all spiritual wea-
pons, and anathematised the persons and adherents of
each other without remorse. " The head of Antichrist,"
to use Wicliff's expressions, who did not hesitate to apply
that name of deep and mysterious horror to the Bishop
of Rome, " was cloven in twain, and the two parts were
made to fight against each other." But other weapons
were soon wielded in this controversy; the cause of
Clement was of course espoused by France, and with
France followed Spain and Scotland : Italy, as much of
course, adhered to Urban, and England, always opposed
to France, also maintained his cause. Thus supported,
Urban published a crusade against his rival, and Spen-
cer, Bishop of Norwich, as the pope's nuncio, was em-
powered to grant to all who would engage in it the same
privileges as those had received who fought against the
infidels. The sale of indulgences brought large sums
into his hands, and many joined the expedition ; and the
bishop himself assuming the command, led the troops
thus assembled into Flanders, where for a while he waged
successful war against the Flemings ; but he was driven
back to England, totally discomfited, by the approach of
Charles IV., before the end of the year.
Wicliff, who had already written on this papal schism,
renewed his attack at this juncture, and wrote against
the crusade, in the Sentence of the Curse Expounded,
and in the Objections to the Freres: — the mendicants
WICLIFF. 76T
being the most industriously engaged in preaching the
crusade, and in vending the indulgences connected with
it. He condemns, however, all wars, even those of self-
defence ; so that here, as in many other instances, he
overshoots his mark, and the truth which he holds,
running beyond its due bounds, becomes error. And
indeed, it should never be forgotten, that almost all
heresies and errors have originated in the overstraining
of a truth : and it is the truth in it that gives the
erroneous system much of its power over men's minds,
and so makes the falsehood more dangerous. This
thought should greatly humble human intellect; and
teach us charity in judging others, and greater jealousy
over ourselves.
Perhaps Wicliff himself, and certainly some of his
followers, require the same apology and indulgence in
another controversy, which commenced before and long
outlived, that on the crusade against Clement. Wicliff
had passed from his strictures on the polity and tyranny
of the papal court, to the doctrines then maintained in
the Western Church, and upheld chiefly by the authority
of Rome ; and especially to the extraordinary dogma of
transubstantiation : one of late introduction even into
the Roman Church, and of still later entrance into the
English Church; and which offered to the keen and
somewhat too irreverent satire of Wicliff many points
of assault. He was actually engaged in enforcing his
startling doctrine in the theological chair, when he was
denounced by a convention summoned by the chancellor
of the university, and the instrument of their sentence
was promulgated in the schools. The sentence was met
by an appeal to the king ; the first appeal, we may well
believe, in matters purely doctrinal, that was ever made
to a secular power by one whose .'principles were not
simply Erastian : yet, whatever were his errors, Erastian,
Wicliff certainly was not.
In May, 1382, the tenets of Wicliff were farther con.
V68 WICLIFF.
<iemned at a synod of divines, held under Archbishop
Courtney, before whom, when he was Bishop of London,
WiclifF had already appeared. Admonitions were sent
into the archdeaconry in which WiclifF's living was ;
religious processions were ordered in the metropolis ;
and the lords spiritual petitioned the crown against the
sect of Lollards. A royal ordinance issued, empowering
the sheriffs to imprison those who, under pretence of
greater zeal, disturbed the Church and the realm by
preaching their new doctrines in churchyards, markets,
and fairs. The commons petitioned against this ordi-
nance, as converting the powers of the state into instru-
ments of an irresponsible hierarchy ; and it was recalled,
but the storm still lowered over Wicliff and his adhe-
rents, among the chief of whom, rendered notorious, if
not illustrious, by the processes against them, were
Hereford, Kepingdon, Ashton, and Redman, popular
preachers of the new doctrines at Oxford. Wicliff him-
self was at last summoned to answer before the convo-
cation at Oxford : and published two confessions, in
which he seemed to have so modified his expressions
as to escape actual punishment, though not by any
means to satisfy his opponents. And yet Wicliff and
his followers, when questioned, as many of them were,
before the spiritual courts, on their faith touching the
presence of Jesus Christ in the Holy Eucharist, gave
such answers, almost without exception, as might have
amply satisfied their judges, unless they had been
determined on eliciting statements inconsistent with
the scholastic deductions from the doctrine of Christ's
Presence, rather than contradictory of the simple con-
fession of their own doctrine, as it might be held im-
plicitly by an humble and reverent mind. Thus, in his
confession, Wicliff says : " I acknowledge that the sacra-
ment of the altar is very God's body in form of bread;
but it is in another manner God's body than it is in
heaven; for in heaven it is visibly apparent, in form
WICLIFF. 769
and figure of flesh and blood, but in the Sacrament
God's body is by divine miracle in form of bread ;" and
this he proves by the saying of Christ, who cannot lie,
*' This is My body." Surely this ought to satisfy those,
of how extreme opinions soever themselves, who will not
press others into dangerous subtleties. And so, again,
both Sawtrey, and Sir John Oldcastle were driven from a
sound confession on this point, by a demand to answer
rather to subtleties and inferences than to a dogma
simply expressed, before the charge of heresy could be
substantiated against them.
The controversial works of Wicliff were very numerous,
and appeared on every occasion which he felt that he
could turn to the weakening of the Papal influence :
but of all his polemical weapons, his Translation of the
Sacred Scriptures into the vulgar tongue was incom-
parably the most efifective. We do not mean that either
Wicliff"s intentions, or the effects of this work, were
simply polemical : on the contrary, he doubtless intended
and as certainly effected much direct and purely practical
good, by the successful issue of his undertaking. But
still his object was certainly in part polemical, and no-
thing could be more skilfully chosen and applied than
this powerful weapon. The very fact that the transla-
tion was effected, was a refutation of the prescriptive
claim of the Vulgate to sole authority and reference.
Men felt the boon that had been conferred upon them ;
and all the more because it was in fact, so far as it was
to serve a controversial purpose, an appeal to their pri-
vate judgment from the authority and sense of the
Church ; a process of reasoning which never yet failed
to make many converts, whether the truth or falsehood
has been the gainer. The copies of his work, multiplied
with labour, and bought at enormous prices, shewed the
value which was felt for the precious gift; while the
rage of the Papal supporters, and the severity with
which they denounced the possessors of the cherished
VOL. VIII. 3 u
110 WICLIFF.
volume, sufficiently indicated the effects it had produced
on the controvei'sies which Wicliff was waging against
them.
This was the first complete translation of the sacred
volume that had ever appeared in England ; and there
can be no question but that the Church of England owes
a debt of thanks not easily repaid to Wicliff for his
opportune labour. It was a powerful instrument in
preparing the way for a better reformation than ever
Wicliff would have effected out of it, with the help of
private opinion ; that most dangerous court of final
appeal which Wicliff would have established. We have
still, through the providence of God, the Bible in our
oWti tongue which Wicliff was the first to give us ; but
we have at the same time, what renders it a gift alto-
gether safe, and what Wicliff would have removed, the
wholesome authority of the Church in its interpretation.
The translation of the sacred Scriptures was not only
transcribed by many copyists, but was the companion
and the storehouse of a body of men whom Wicliff
encouraged, and perhaps employed (though it does not
appear what degree of subordination and order there
might be in their mission), under the name "poor
priests," who were to the tenets of Wicliff exactly what
the mendicant friars were to those of Rome. The prin-
ciples on which these dangerous itinerants were engaged
were utterly subversive of all order. Their mission,
which they could refer to nothing but their own private
conviction of duty, was to override all authority, and to
extend to all spiritual offices in all parishes ; in short,
they were to be amenable to no authority but their own
sense of duty, and to be judged by no rule but that of
( their own) private judgment.
From Oxford Wicliff retired, still with broken health,
and capable of only diminished exertion, to Lutterworth,
where he received a summons from the pope to defend
himself in person against the charge of heretical teaching.
WILKINS. 771
The sickness which had fallen upon him prevented
his appearing at Rome to this summons ; but he wrote
an epistle to the pope, in which he took on himself
rather to be the adviser of his holiness, than to occupy
the place of the accused. He continued for two years
to labour, with such strength as remained in him, in
his charge; and on the 29th Dec. 1384, he was again
attacked by paralysis during the celebration of the holy
communion, and just about the time of the elevation of
the Host; a circumstance which the enemies of the
veteran opponent of the doctrines then most commonly
maintained, construed into a signal mark of God's dis-
pleasure ; but those who more justly appreciated his
character and teaching, may be allowed, without being
committed to all his opinions, to entertain the happier
thought, that he was gently stricken by the Lord's hand
while he was engaged in the duties of his holy calling,
and when he might best choose to receive the summons
to eternity. The attack entirely deprived him of his
speech, and two days after he died, in the sixty-first
year of his age.
Most of Wicliff's writings, still remain in MS.
Even of his Translation of the Scriptures, only the
New Testament has been printed, first, by his biogra-
pher, the Rev. John Lewis, minister of Margate, in
folio, in 1731 ; this was printed in 4to, in 1810, under
the care of the Rev. Henry Hervey Baber, of the British
Museum ; and for the third time, in Baxter's English
Hexapla, 4to, London, 184L — Lewis. Le Bos.
WILKINS, JOHN.
John Wilkins was born in 1614, at Fawseby, near
Daventry, and was educated at a private school in the
parish of All Saints', Oxford. He went at sixteen years
of age to New Inn Hall, and removed from thence to.
773 WILKINS.
Magdalen Hall, where he graduated. After his ordi-
nation, he became chaplain, first, to Lord Say, and
then to Charles, Count Palatine of the Rhine. At the
breaking out of the rebellion, he became a traiior to
his King and his Church, and took the solemn league
and covenant. He had his reward, and by a committee
appointed for reforming the university was made warden
of Wadham College. In 1649, he was created D.D.,
and in 1656, he married Robina, widow of Peter French,
formerly canon of Christ Church, and sister to Oliver
Cromwell, then Lord-protector. In 1659, he was nomi-
nated by Richard, the protector, to be master of Trinity
College, Cambridge. He was of course obliged to resign
the offices he had usurped, when the Restoration of the
Church and monarchy took place. But he soon found
it expedient to conform, and became preacher to the
society of Gray's Inn, and Rector of St. Lawrence,
Jewry, London, on the promotion of Dr. Seth Ward
to the Bishopric of Exeter. About this time he was
admitted a member of the Royal Society, and chosen
one of its council. Soon after he was made dean of
Ripon; and, by the interest of the Duke of Buckingham,
he was raised to the See of Chester, in 1668. Dr.
Tillotson, who had married his stepdaughter, preached
his consecration sermon. He died of suppression of
urine, on the 1 9th Nov. 167*2, at the house of his friend
Dr. Tillotson, in Chancery-lane, London, and was
buried in the Church of St. Lawrence, Jewry.
He was chiefly distinguished as a mathematician.
His theological works are : — Ecclesiastes, or, a Discourse
of the Gift of Preaching, as it falls under the Rules
of Art, 1646, — this, no doubt, was written with a view
to reform the prevailing taste of the times, — it has gone
through nine editions, the last in 1718, Svo ; Discourse
concerning the Beauty of Providence, in all the Rugged
Passages of it, 1649 ; Discourse concerning the Gift of
Prayer, showing what it is, wherein it consists, and how
WILLIAMS. 773
far it is attainable by Industry, &c. 1653, — this was
directed against enthusiasm and fanaticism. These
were published in his life time. After his death Tillot-
son published from his MSS., Sermons preached on
Several occasions ; and, Of the Principles and Duties
of Natural Religion, 8vo. — Burnet. Birch. Biog. Brit.
WILLIAMS, JOHN.
John Williams was born at Aberconway, in Caernar-
vonshire, on the 25th of March, 1582. He received
his primary edncation at the public school of Ruthvin,
and at sixteen years of age was admitted of St. John's
College, Cambridge. After taking his successive degrees
he was, by mandamus from James I., made fellow of
his college. When he was not more than twenty-four,
his business habits had become such that he was deputed
by the master and fellows of his college, as their court-
agent, to petition James I. for a mortmain in augmen-
tation of their maintenance : upon which occasion he
not only succeeded in his suit, but was particularly
noticed by his majesty ; as he told him long afterwards,
when he became his principal officer. In his twenty-
seventh year, he entered into orders ; and accepted a
small living, which lay beyond Bury St. Edmund's,
upon the confines of Norfolk. In 1611, he was insti-
tuted to the Rectory of Grafton-Regis in Northampton-
shire on the king's presentation, and the same year was
recommended to the Chancellor Egerton for his chap-
lain ; but he obtained his lordship's leave to continue
one year longer at Cambridge, in order to serve the
office of proctor of the university. In 1612, he was
presented to the Rectory of Grafton-Underwood, in
Northamptonshire, by the Earl of Worcester, and the
same year he took the degree of B.D. In 1613, he
was made precentor of Lincoln; rector of Waldegrave,
3 u 3
774 WILLIAMS.
in Northamptonshire, in 1614; and within the three
years immediately following, was successively collated
to a prebend and residentiaryship in the Church of
Lincoln, and to prebends in those of Peterborough,
Hereford, and St. David's.
In 1619, he was collated to the Deanery of Salisbury ;
and, the year following removed to that of Westminister.
This preferment he obtained through the interest of the
Marquis of Buckingham, whom for some time he neglected
to court, as we learn from Hacket, for two reasons ; first,
because he mightily suspected the continuance of the
marquis in favour at court; and secondly, because he
saw that his lordship was very apt suddenly to look
cloudy upon his creatures, as if he had raised them up
on purpose to cast them down.
The chancellor (Bacon) being removed from his office
in May, 1621, Dr. Williams was appointed keeper of the
great seal, on the 10th of July following ; and, in the
course of the same month, was consecrated Bishop O'f
Lincoln, with the Deanery of Westminster, and the
Rectory of Waldegrave in commendam.
On the accession of Charles I., Williams was deprived
of the great seal, which was given to Sir Thos. Coventry.
And henceforth he became an encourager of the Puritans
and a strong opponent of Laud. When it was first
proposed to observe the ceremonials of the Church, and
to conduct public worship decently and in order, Dr.
Williams, as Heylyn expresses it, had taken cognizance
of these matters, and had made very material alterations
in St. Martin's, Leicester ; and the altar of his own
chapel was more splendidly decorated than many in the
kingdom. But, being now determined to oppose Laud
by every expedient, he, on the 13th of December, 3 633,
thought proper to abrogate this in a particular instance,
whereby he directly encouraged those acts of profaneness.
Fortunately, however. Laud was metropolitan, and
Williams one of his suffragans, so that the former was
WILLIAMS. 776
possessed of a power which enabled him to rectify abuses.
Williams' conduct was certified to Laud, and, accord-
ingly, in his visitation, he suspended the jurisdiction
of the Bishop of Lincoln during its continuance. The
bishop opposed this act, which appeared to him an un-
reasonable assumption of power ; and in a letter to the
archbishop, he writes, that, in examining the records of
several registers, he found that his diocese had never
been visited since 1285, during the episcopate of Dr.
Robert Grosthead, and never afterwards, but by a bull
from the pope, or, since the Reformation, by a letter of
assistance from the king, because the revenues of the
bishopric had been seized by the Duke of Somerset in
the reign of Edward VI., and the ecclesiastical jurisdic-
tion being re-modelled, his fees, arising thence, were
his chief support ; moreover, this metropolitan visitation
would be much more grievous to him, as it was the year
of his own triennial visitation. Archbishop Laud replied,
that he would not do him injustice, but that he was
resolved to assert his own metropolitan rights. It was
agreed to refer the matter to the attorney- general, who
decided in favour of the primate, and Laud produced
sufficient proofs that his procedure was according to
ancient metropolitan law. The objections of the bishop,
however, were heard by the privy council, and there also,
were proved to be groundless ; the vicar-general proceeded
in his visitation, which was more vexatious to Williams,
because his old enemy Sir John Lamb, now Dean of the
Arches, presided, and endeavoured, as far as possible,
to enjoin the commands of the Church, leaving the
bishop to see that these injunctions were observed.
But no sooner had the vicar-general removed into another
diocese, than Williams proceeded to visit his own diocese
in person, bestowing especial marks of favour upon
those who were of the Puritan faction. " Insomuch,"
says Heylyn, who relates the above facts at length, " that
meeting in the archdeaconry of Buckingham with one
776 WILLIAMS.
Dr. Bret, a very grave and reverend man, but one who
was supposed to be inclined that way, he embraced
him with these words of St. Augustine, ' Quamvia
Episcopus major est Presbytero, Augustinus tamen
minor est Hieronymo.' "
In 1637, Williams was censured in the star-chamber
on the 11th of July, for tampering and corrupting of
witnesses in the king's cause ; in other words, he was
tried for revealing the king's secrets, on the information
of Sir John Lamb and Dr. Sibthorpe ; for scandalous
language reflecting on the king and his ministers ; and
for refusing to pay the tax of ship-money, which had
been levied to pay the expenses of the navy ; which
complaint had been lodged against him in 1636, by the
high-sherifif of Huntingdonshire.
The prosecution for revealing the king's secrets, con-
trary to his oath as a privy-councillor, had been com-
menced against Bishop Williams in 1627, but he had
contrived to stop or delay the proceedings for ten years
by shifts and evasions. The attorney-general, fearing a
defeat in the evidence, set aside this charge, and pre-
ferred a new bill against him for tampering with the
king's witnesses, on which bill he was condemned.
Williams was sentenced by the whole court, and the
first mover of the sentence was Lord Cottington, to pay
a fine of £10,000 to the king, to be imprisoned in the
Tower during the king's pleasure, and to be suspended
by the high commission court from all his offices, pre-
ferments, and functions ; which was accordingly done
on the 24th of July, and his goods were seized at his
Palace of Bugden, to the value of the fine.
Another information was laid against him in February
1638-9, for holding a correspondence with Lambert Osbal-
distone, master of Westminster School, whose letters
were found in his own house at Bugden, written by
that individual to him in 1633, in which Archbishop
Laud was grossly libelled, and styled '• the little urchin,"
WILLIAMS. 777
(alluding to the archbishop's diminutive stature,) •' the
little meddling Hocus Pocus." For this he was sen-
tenced to pay £5000 more, and £3000 to the arch-
bishop.
Upon the meeting of the long parliament in Novem-
ber 1640, Williams addressed a petition to his sovereign
that he might be released, and receive his writ as a peer
to sit in parliament : but, through the influence of Laud,
and the Lord-keeper Finch, his requests were refused.
The lords, however, again thought proper to exert their
authority upon this occasion ; for, about a fortnight after-
ward, they sent the usher of the black rod, to the
lieutenant of the tower to demand the Bishop of Lincoln,
and the king not daring to oppose the measure, he was
peaceably surrendered, and instantly took his seat in the
upper house. His majesty, likewise, thought proper to
be reconciled to him, and ordered all the minutes of
the information and proceedings against him to be des-
troyed ; not as some have asserted, " that nothing might
stand on record against him," but in order to screen
Laud and the other judges from the parliamentary
inquiry, which was threatened by the leaders of the
opposition. Such, however, was the amiable disposition
of Bishop Williams, that no intreaties could induce him
to prosecute his enemies, or even to lodge any complaint
against them before the house.
Every one has heard of the sophistry of Williams
when the attainder of the Earl of Strafford was in
agitation. He it was who persuaded the king to sign
the warrant ; otherwise Strafford had not suffered. " A
king," said he to Charles, " has a public and a private
conscience, and he might do that as a king for his public
conscience, which militated against his private conscience
as a man." This is despicable casuistry, unworthy to
proceed from the lips of any man, still more unworthy
to come from a Christian bishop. Contrasted with
Bishop Juxon, how does this ambitious theologian
778 WILLIAMS.
sink in our esteem! That venerable prelate advised
the king, thereby giving a proof of the most heroical
integrity, that " he ought to do nothing with an un-
satisfied conscience upon any consideration in the
world."
The See of York becoming vacant in 1641, Williams
upon the strength of the late king's promise, claimed the
reversion ; and the situation of public affairs rendering
it expedient for Charles to retain him in his service, he
was promoted to that dignity. In the same year he
made a long and learned speech in the house of lords,
in opposition to the bill for depriving the bishops of their
seats in parliament, which occasioned it to lie upon the
table five months. At length, the mob flocking about
the doors with cries of " No Bishops ! No Bishops ! "
and insulting many of them as they passed, particularly
the new archbishop, who had his robes torn from his
back, he lost his usual serenity of temper, and retiring
to his residence at the Deanery, Westminster, summoned
all the bishops then in town (amounting, with himself,
to twelve) in whose joint names he despatched a paper
to the house of lords, complaining of " the violence by
which they were prevented from attending, and protest-
ing against all the acts which were or should be done
during the time that they should by force be kept from
discharging their duties in that house." Upon receiving
this protestation, the lords, who had exerted themselves
in favour of the bill, joyfully exclaimed, "it was Digitus
Dei, to accomplish that which they had despaired of;'
and without passing any judgment upon it themselves,
desired a conference with the lower house, who readily
concurred in charging the protesters with high-treason,
and sending them to the Tower. There they remained
till the bill was passed, which did not happen till some
months afterwards.
In June 1642, when the king was at York, the arch-
bishop was enthroned in the cathedral. But bis majesty
WILLIAMS. 779
being obliged in the following months to quit that city,
his grace did not remain long behind him : for the
younger Hotham having sworn to put him to death for
certain opprobrious words spoken against him concerning
his treatment of his sovereign at Hull, he retired toCawood
Castle ; where he received advice, late one night, that his
adversary with a strong force intended to attack him early
next morning. Upon this intelligence, he made his escape at
midnight with a few horse, and fled to his estate in Wales,
where he repaired and fortified Conway Castle for the king's
service. The beginning of the following year, being
summoned to attend his majesty at Oxford, he cautioned
him against Oliver Cromwell, as his most dangerous
enemy : assuring him, that although he was at that time
of mean rank and use in the army, he would soon climb
higher. '• I knew him," said the archbishop "at Bugden,
but never knew his religion. He was a common spokes-
man for sectaries, and maintained their parts with stub-
bornness. He never discoursed, as if he was pleased
with your majesty and your great officers : indeed, he
loves none that are more than his equals. Your majesty
did him but justice, in repulsing a petition put up by
him against Sir Thomas Stewart of the Isle of Ely. But
he takes them all for his enemies, that would not let him
undo his best friend : and above all that live, I think he
is injuriarum persequentissimus, as Fortius Latro said
of Catiline. He talks openly, that it is fit some person
should act more vigorously against your forces, and bring
your person into the power of the parliament. He can-
not give a good word of his general, the Earl of Essex,
because (he says) ' the earl is but half an enemy to your
majesty, and hath done you more favour than harm.*
His fortunes are broken, that it is impossible for him
to subsist, much less to be what he aspires to, but by
your majesty's bounty, or by the ruin of us all and a
common confusion ; as one said, Lentulus salvd repuhlica
salvus esse non potuit. In short every beast hath som^
780 WILLIAMS.
evil properties ; but Cromwell hath the properties of all
evil beasts. My humble motion is, that either you should
win him to you by promises of fair treatment, or catch
him by some stratagem, and cut him short."
After some stay at Oxford, he returned to Wales,
having received fresh instructions from the king to
"take care of the whole of North Wales, but more par-
ticularly of Conway Castle, in which the neighbouring
natives by his permission had placed their most valuable
effects. In 1647, however, Sir John Owen, a colonel in
the royal army, having entered Wales after a defeat, was
appointed by Prince Rupert to the command of that
castle ; and, accordingly he took possession of it by force,
though Williams produced a letter from his majesty, in
which he granted the command to himself or his deputy,
till his expenses in repairing and fortifying it should be
reimbursed. Having vainly remonstrated against the
conduct of this domestic invader, who even refused him
his own beer and wine for present use, and finding no
other means of redress, he joined in assisting Colonel
Mytton, a zealous officer in the parliament-service to
retake it. He even attended in person on this occasion
and surrendered the castle to Mytton upon the express
condition, that every person should receive back his
property, which had been detained by Owen, with the
strictest exactness : yet was he loudly censured by the
royalists for this transaction.
Thenceforward, nd further mention is made of his
Grace in public life. He was so affected with the horrors
of the civil war, and finally with the king's execution, that
he passed the remainder of his days in study and devotion
at the house of Lady Mostyn, at Llandegai, his natural
cheerfulness having given way to dejection, which put a
period to his life on the twenty-fifth of March, 1650, at
the age of sixty-eight. He was interred in the parish-church
of Llandegai, where several years after his decease, his
WILSON. 781
nephew and heir, Sir Griffith Williams, erected a
monument to his memory.
He was the author of some Sermons : *' The Holy
Table, Name and Thing," &c. — Hackett. Lawson's Laud.
WILSON, THOMAS.
Good Bishop Wilson, as he is affectionately designated,
whose writings are still among the most popular of our
religious works, was born at Burton, a village in the
Hundred of Wirral, in the county palatine of Chester,
on the 20th of December, 1663. At a suitable age he was
placed under the tuition of Mr. Harper, a learned school-
master in the city of Chester; and when his school education
was finished he was sent to Trinity College, Dublin, with
an allowance of twenty pounds a year. He entered the
university with the intention of becoming a physician, but
it was otherwise ordered by an over-ruling Providence.
He had providentially, become acquainted, with Arch-
deacon Hewitson, who persuaded him to prepare for holy
orders, and in 1686, on St. Peter's day, Thomas Wilson
was ordained deacon. It is evident the piety of the
young man had deeply impressed the archdeacon, who,
on his ordination day, gave him the following excellent
advice. " M. H. advises his dear T. W., now entered
into holy orders, to resolve to proceed in them ;
and to endeavour to render himself worthy of
them ; and to that end always to keep in mind the
discourse we had the Sunday before he was ordained,
when we together read over and considered the canons
of both Churches, the Thirty-nine Articles, and the Office
of Ordination. That he would be careful to read over
the thirty-nine articles, and as many of the canons as
are requisite for him to be acquainted with, at least once
every year ; and that he would frequently peruse and
consider all the rubrics on the liturgy while he is
TOL. VIII. 3 X
782 WILSON.
deacon, to the intent, (as the Church prudently advises
in a rubric at the end of that office) he may be perfect,
as well as expert in all things pertaining to the ecclesias-
tical administration.
" That when he is licensed and quahfied for perform-
ing any part of his ministerial function, he strictly
observes the laws of the holy Church ; nor ever deviates
from the rubric, except when he is commanded so to do,
or is dispensed with by his ordinary, if it lies in the
power of any ordinary to contradict or dispense with
what is established either by acts of parliament or
canons. He is further advised to observe the Church's
festivals and fasting-days, as far and as well as he
possibly can, and as his health (I mean, as to the latter)
will bear. And if upon every Sunday and Holy-day he
read the proper collect, epistle, and gospel privately
before he goes to church, and one chapter in the ' Whole
Duty of Man' every Sunday, he would, in so doing,
imitate the practice of his dear friend.
'• To say the morning and evening prayer either publicly
or privately, every day is, he knows, the Church's express
commands in one of the rubrics before the calendar. And if,
besides, he used private devotions at least twice a day, and
read every day one chapter in the English Bible to
choose, that he may be well acquainted with the letter
of the text, he will do a thing in itself pious, to himself
profitable, and will herein too comply with the usage of
his dearest friend. Never to miss the Church's public
devotions twice a day, when unavoidable business, want
of health, or of a church, as in travelling, does not
hinder. In church to behave himself always very reve-
rently, nor ever turn his back upon the altar in service-
time, nor on the minister when it can be avoided ; to
stand at the lessons and epistles, as well as at the gospel,
and especially when a psalm is sung ; to bow reverently
at the name of Jesus, whenever it is mentioned in any
of the Church's offices; to turn towards the east when'
WILSON. 783
the Gloria Patri and the creeds are rehearsing ; and to
make obeisance at coming into and going out of the church,
and at going up to and coming down from the altar— are all
ancient, commendable, and devout usages, and which
thousands of good people of our Church practise at this
day, and amongst them, if he deserves to be reckoned
amongst them, T.W.'s dear friend.
" When he has a cure of souls, T. W. is earnestly
desired to celebrate a communion as often as he can get
a convenient number to communicate with him ; and to
urge his people to the frequent performance of that
more than any other Christian duty, — it being, indeed,
the end of all the rest, as well as the chief of them all ;
and in the meantime never to miss any opportunity of
receiving it that oifers itself in the place where he
resides ; no, not to turn his back when he sees the
holy elements upon the altar, although he knew not
that there would be a communion until he came into
church.
'• To avoid in his sermons all deep and unuseful
speculations ; all matters of controversy that do not
necessarily offer themselves ; and all juvenile affectation
of fine language, wit, and learning. St. Paul, his king,
and his own discretion will direct him, and therefore
he needs none else to Qounsel him.
"As to his usual conversation and behaviour, the
Apostle tells him that a deacon must be grave, which
seems to direct what his garb should be, what
places he should refrain going to, from what kind
of company he should abstain, and how he should
demean himself in company. Neither should such
books be usually read or delighted in, or such persons
be chosen for companions, or such places be frequented
by a clergyman, as appear profane, atheistical or dis-
serviceable to religion.
" But he is especially advised to forbear conversing
frequently and familiarly with that sex which gives the
784 WILSON.
most temptation, and the most to unmarried clergymen,
seeing we are commanded to abstain from all appearance
of evil."
Wilson did not long continue in Ireland, for on the
10th of December, 1686, he was appointed to the curacy
of New Church, in the parish of Winwick, in Lancashire,
of which Dr. Sherlock, his maternal uncle, was then
rector.
In 1692, the Earl of Derby having noticed Mr. Wil-
son's exemplary conduct as a parish priest made him
his domestic chaplain, and at the same time appointed
him tutor to his son. Lord Strange. He was also soon
after elected master of the Alms-house at Latham. Hav-
ing now, by these several appointments, received an
addition of fifty pounds to his former income, he made
a corresponding increase in his charitable donations.
In a memorandum made on Easter-day, 1693, he ob-
serves, " It having pleased God, of his mere bounty
and goodness, to bless me with a temporal income far
above my hopes or deserts [an income, the reader should
remember, not amounting to more than what is received
by many an artisan in our manufacturing towns], I have
hitherto given but one-tenth part of my income to the
poor : I do therefore purpose, g.nd I thauk God for
putting it into my heart, that of all the profits which it
shall please God to give me, and which shall become
due to me after the 6th of August next (after which
time I hope to have paid my small debts,) I do purpose
to separate the fifth part of all my incomes, as I shall
receive them, ,for pious uses, and particularly for the
poor."
Wilson had the advantage of travelling with his pupil,
and remained abroad with him for three years. Nor did
he regard his ofiice of chaplain as a sinecure. Lord
Derby having by a course of continued extravagance,
brought his affairs to such an embarrassed state as to bo
WILSON. 785
unable to meet the demands of his numerous creditors,
his pious chaplain addressed to him a letter which is a
model of sympathetic remonstrance from a friend inferior
to the person advised in age and position. And from
the letter it appears that the chaplain often spoke to
his lordship on the subject, and was accustomed to refute
the arguments brought forward in self-vindication by the
offender.
Such were the views and sentiments of Mr. Wilson,
when an all-wise Providence was pleased to call him
to fill a higher station in the Christian Church. The
Bishopric of Sodor and Man had been vacant since the
death of Dr. Baptiste Levinz, who died in the year
1693. Lord Derby, in whom the right of appointment
lay, ojEfered his chaplain this preferment. The offer,
however, was modestly, but firmly rejected. Whilst
Mr. Wilson thankfully acknowledged the favour which
was intended him, he at the same time declared himself
unworthy of so high an office, and incapable of so ardu-
ous an undertaking. This was far from being a display
of affected disinterestedness, or a pretended contempt
for honour and riches ; but proceeded from unfeigned
humility, and a deep sense of the awful responsibility
of the episcopal office. It appears that Lord Derby
was unwilling to appoint any other person to the
bishopric, which continued vacant for such a length of
time, that at last Dr. Sharp. Archbishop of York, and
Metropolitan of the Diocese of Sodor and Man, com-
plained to King William that the See of Man had been
vacant for four years, and urged the necessity of filling
it without delay. In consequence of this complaint, the
king sent for the Earl of Derby, and insisted on an
immediate nomination of a bishop for the See of Man ;
at the same time declaring his resolution of filling up
the vacancy himself, if his lordship delayed. Lord
Derby now importuned his chaplain to accept the pre-
ferment, and would take no denial. Accordingly, Mf.
3x3
786 WILSON.
Wilson, as he expressed it himself, " was forced into
the bishopric." Possessed of all the powers of mind,
and qualities of heart, which eminently qualified him
for this important charge, he was consecrated a bishop
on the 16th of January, 1697, at the Savoy Church, by
Dr. Sharp, Archbishop of York, assisted by the Bishops
of Chester and Norwich.
His first business was to set his own house in order.
He found the episcopal residence in ruins, and he re-
built it. He then looked out for a help meet for him.
On the 29th of September, 1698, he set sail for Eng-
land, and landed the day following at Liverpool ; from
thence he proceeded to Warrington, where he was united
to Miss Mary Patten, daughter of Thomas Patten, Esq.
He was married on the 27th of October, the same year,
at Winwick Church, by the Rev. Mr. Finch. Having
continued with his friends in England about half a year,
he returned to the Isle of Man, and arrived safe in his
diocese on the 7th of April, 1699, accompanied by his
amiable and pious consort.
Of Bishop Wilson's daily walk we may here be per-
mitted to speak, before we proceed to his public works.
He was, says Mr. Stowell, continually devising and
executing plans of piety and benevolence, suited to the
condition and exigencies of the people committed to his
charge. Though the revenues of the bishopric at that
period are said not to have exceeded £300 per annum in
money, yet in the hands of frugality and charity, they
•were found sufficient for every purpose. The wants of
the poor were principally supplied out of the produce
of the demesne. The fleece and the sheaf were in a
state of constant requisition, and the most effectual
means were adopted for multiplying both. As the
bishop had a poor's drawer in his bureau for the re-
ception of all monies dedicated to charitable uses, so
he had a poor's chest in his barn, for the reception of
com and meal, designed for the relief of the indigent.
WILSON. 787
This chest he was in the habit of frequently inspecting,
that he might he satisfied that it was filled even up to
the brim. At a season of unusual scarcity in the island,
when, according to custom, he w^as inspecting the poor
man's repository, he found it almost empty, whilst the
family-chest was abundantly supplied. He expressed
great displeasure on the occasion, and gave a strict
charge to the steward of his house, that whoever were
neglected, the poor should not. He regarded the claims
of the poor as sacred, and made provision for every
species of want and distresss. When corn was measured
for the poor, he gave express orders to his steward not
to strike it, as is usual, but to give heaped measure.
He often conversed with the objects of charity, who
applied for relief, and minutely inquired into the cir-
cumstances of their case. One day a pauper, who had
a large family, calling at Bishop's- court, was asked by
the bishop how he contrived to get food for his children.
*' May it please your lordship," says he, " I go round
with my bag from house to house, and generally get a
herring from each housekeeper. This is our food; and
as to drink, we quench our thirst at the nearest stream
of water." '• Poor man ! " said the bishop, " that is hard
fare ; but mind you call here whenever you pass this
way, and you shall get your bag filled." Many a bag
was filled, and many a family sustained by provisions
from the stores of this generous friend of the poor.
A more interesting spectacle could scarcely have been
exhibited to the eye of the philanthropist, than the
bishop's demesne presented. There he might have
seen manufactories of different kinds, carried on with
greater energy and activity, than any prospect of
secular advantage could have produced. Benevolence
gave motion to the wheels, and charity guided every
operation. Days of patriarchal simplicity seemed to
have returned. The materials required in manufac-
turing garments for the poor, were procured in ex-
788 WILSON.
change for the produce of the demesne. Artisans of
different kinds were busily employed in manufacturing
these materials. The poor's wardrobe was kept always
supplied with garments of every size, suited to every
sex and age. The poor who could weave or spin, re-
paired to Bishop 's-court with their webs, their yarn
and their worsted, as to a general mart, where they
bartered their different articles for corn. This trafi&c
of charity was regularly carried on. Every species of
distress found relief at Bishop 's-court. Whether the
hungry or naked applied, their claims were sure to be
duly considered, and liberally answered. The attention
of this real friend to the poor, extended to the minutest
circumstances of their condition. He was in the habit
of purchasing an assortment of spectacles, and distri
buting them to the aged poor, whose eye-sight began
to fail, that such of them as could read, might read
their Bibles by means of this seasonable aid, and that
such of them as could not, might, as their kind bene-
factor expressed it, use these glasses " to help them
to thread a needle to mend their clothes." Imagina-
tion can scarcely picture a more pleasing and interesting
scene, than that which presents the pious and venerable
Bishop Wilson distributing spectacles amongst a crowd
of the aged poor for such purposes as these. He con-
sidered no condescension too great, when there was a
prospect of doing good. As his motives were pure and
his eye single, he was not deterred from abounding in
acts of charity, because he sometimes met with ungrate-
ful returns, and sometimes his alms were bestowed on
unworthy objects. All who engage in *' labours of love,"
must expect to meet with circumstances of this painful
nature. Charity, like every other Christian grace and
virtue, has its peculiar trials ; but as the obstacles which
oppose the river in its course, only serve to increase its
force, so is it with the current of charity ; in spite of
all opposition, it flows, and '* as it flows, for ever will flow
WILSON. 789
on." The bishop, whose whole conduct was regulated
by discretion and good sense, employed all prudent
measures to prevent imposition in the distribution of
his charities, yet such imposition would occasionally
occur. The sagacious worldly-wise men are fond of
recounting instances, in which the pauper, in their
favourite phrase, " outwitted the bishop," and under
various artful pretences, extorted charity where it was
not wanted. Individuals who possessed no feelings in
common with his lordship, and who could ill judge of
the secret springs of his actions, frequently told him
that his alms were bestowed on undeserving objects.
" It may be so," was his reply, " but I would rather give
to ten unworthy, than that one deserving object should
go away without relief." This was a sentiment worthy
of Bishop Wilson.
His vigilance in visiting, admonishing, assisting, bene-
fitting, comforting, and supporting his clergy, was very
remarkable. He established with the assistance of Dr.
Bray, parochial libraries. In 1699, he pubhshed the first
work ever printed in the Manx language ; The Principles
and Duties of Christianity. In the same language he
afterwards published the Church Catechism for the use
of Schools. In 1703, he established the following Eccle-
siastical Constitutions. " Insula Mansis. At a Convo-
cation of the clergy at Bishop 's-court, the 3rd day of
February, 1703 :—
" In the name of our great Lord and Master, the
Lord Jesus Christ, and to the glory and increase of His
kingdom amongst men.
" We, the bishop, archdeacon, vicars-general, and
clergy of this Isle, who do subscribe these articles, that
we may not stand charged with the scandals which
wicked men bring upon religion, while they are admitted
to, and reputed members of, Christ's Church ; and that
we may by all laudable means promote the conversion of
sinners, and oblige men to submit to the discipline of
790 WILSON.
the Gospel; and lastly that we may provide for the
instruction of the growing age in Christian learning and
good manners : we have formed these following consti-
tutions, which we oblige ourselves (by God's help) to
observe, and to endeavour that all others within our
several cures shall comply with the same.
"1. That when a rector, vicar, or curate shall have
any number of persons, under twenty, of his parish
desirous and fit to be confirmed, he shall give the lord
bishop notice thereof, and a list of their names, and shall
suffer none to offer themselves to be confirmed but such
as he has before instructed to answer in the necessary
parts of Christian knowledge, and who, besides their
Church Catechism, have learned such short prayers for
morning and evening as shall be immediately provided
for that purpose.
"2. That no person be admitted to the holy sacra-
ment till he has first been confirmed by the bishop ; or,
(in case of his lordship's absence or indisposition) to
bring a certificate from the archdeacon, or vicars-general,
that he is duly qualified for confirmation.
"3. That no person be admitted to stand as god-
father or godmother, or to enter into the holy state of
matrimony, till they have received the holy sacrament of
the Lord's Supper ; unless, being an orphan, there be a
necessity for his speedy marriage : and this to be ap-
proved of, and dispensed with, by the ordinary for a
limited time, to fit himself for the sacrament ; and
where any of them are of another parish, they are to
bring a certificate from their proper pastor.
" 4. That all children and servants unconfirmed, of
such a division of the parish as the minister shall appoint
(which shall be at least one-fourth part thereof), shall
constantly come to evening prayers, to be instructed in the
principles of the Christian religion ; at which time every
rector, vicar, or curate shall employ at least half an hour
in their examination, and explaining some part of the
WILSON. 791
Church Catechism, And that all parents and masters
who shall be observed by their children's and servants'
ignorance, to be grossly wanting in their duty, in not
teaching them this catechism, shall be presented for
every such neglect, and severely punished. And, to the
end that this so necessary an institution may be reli-
giously observed, every minister shall always (by the
assistance of the churchwardens) keep a catalogue of
such persons as are not confirmed, and is hereby re-
quired to present those that are absent without urgent
cause, who shall be fined two pence the first Sunday
they omit to come, four-pence the second, and sixpence
the third ; in which case the parents are to be answerable
for their children, and masters for their servants ; unless
where it appears that the servants themselves are in the
fault.
"5. For the more effectual discouragement of vice,
if any person shall incur the censures of the Church,
and, having done penance, shall afterwards incur the same
censures, he shall not be admitted to do penance again (as
has been formerly accustomed) until the Church be fully
satisfied of his sincere repentance ; during which time
he shall not presume to come within the church, but be
obliged to stand in a decent manner, at the church-door
every Sunday and Holy-day, the whole time of morning
and evening service, until by his penitent behaviour, and
other instances of sober living, he deserve and procure a
certificate from the minister, churchwardens, and some
of the soberest men of the parish, to the satisfaction of
the ordinary ; which if he do not so deserve and procure
within three months, the Church shall proceed to ex-
communication : and that during these proceedings, the
governor shall be applied to not to permit him to leave
the island.
*' And this being a matter of very great importance, the
minister and churchwardens shall see^ it duly performed,
under penalty of the severest ecclesiastical censures.
792 WILSON.
" And whenever any daring offender shall be and
continue so obstinate as to incur excommunication, the
pastor shall affectionately exhort his parishioners not to
converse with him, upon peril of being partaker with
him in his sin and punishment.
" 6. That the rubric before the Communion, con-
cerning unworthy receivers thereof, may be religiously
observed, every rector, vicar, or curate shall, first pri-
vately, and then publicly admonish such persons as he
shall observe to be disorderly livers ; that such as will
not by this means be reclaimed may be hindered from
coming to the Lord's Table, and being presented may
be excommunicated.
" And if any minister knowingly admit such persons
to the holy sacrament, whose lives are blemished with
the vices of tippling, swearing, profaning the Lord's-day,-
quarrelling, fornication, or any other crime by which the
Christian religion is dishonoured, before such persons
have publicly acknowledged their faults, and solemnly
promised amendment, the minister shall be liable to
severe ecclesiastical censures.
"7. If any moar [bailiff], sergeant, proctor, or any
other person, shall presume on the Lord's-day to receive
any rent or sums of money, both he and the person
paying such rent or sums of money shall be liable to
ecclesiastical censure, and shall always be presented for
the same.
"8. That the practice of commutation as has been
formerly accustomed, namely, of exempting persons ob-
noxious to the censures of the Church from penance,
and other punishment, appointed by law, on account of
paying a sum of money, or doing some charitable work,
shall for the future cease.
" 9. For the promotion of religion, learning, and
good manners, all persons shall be obliged to send
their children, as soon as they are capable of receiving
instruction, to some petty school, and to continue them
WILSON. 793
there until the said children can read English distinctly,
unless the parents give a just cause to excuse themselves,
approved of by the ordinary in open court ; and that
such persons, who shall neglect sending their children
to be so taught, shall (upon a presentment made thereof
by the minister, churchwardens, or chapter-quest) be
fined one shilling per quarter to the use of the school-
master, who may refuse to teach those children who do
not come constantly to school (unless for such cause as
shall be approved of by the minister of the parish), and
their parents shall be fined as if they did altogether
refuse to send them to school.
" And for the future encouragement of the school-
masters, they shall respectively receive, over and above
the salaries already allowed them, sixpence quarterly
from the parents of every child that shall be taught by
them to read English, and nine-pence quarterly, from
such as shall be taught to write ; which sums being
refused, the sumner shall be ordered to require punctual
payment within fourteen days; and upon default thereof,
they are to be committed till they submit to law. Not-
withstanding, where the parents or relations are poor,
and not able to pay as aforesaid, and this be certified by
the minister and churchwardens of the parish to the
ordinary, such children are to be taught gratis.
" And whereas some of the poorer sort may have just
cause, and their necessities require it, to keep their
children at home for several weeks in the summer and
harvest; such persons shall not be liable to the pen-
alties aforesaid, provided they do (and they are hereby
strictly required to) send such children, during such ab-
sence from school, every third Sunday to the parish
church, at least one hour before evening service, there to
be taught by the schoolmaster, to prevent losing their
learning; and if any schoolmaster shall neglect his
duty, and complaint be made and proved, he shall be
discharged, and another placed in his stead at the
yoL. VIII. 3 X
794 WILSON.
discretion of the ordinary; and every rector, vicar, or
curate shall, the first week of every quarter, visit the
petty school, and take an account in a book of im-
provement of every child, to be produced as often as
the ordinary shall call for it.
"10. For the more effectual suppression of vice, &c.,
the ministers, and churchwardens, and chapter-quest
shall, the last Sunday of every month, after evening
prayers, set down in writing the names of all such
persons as without just cause absent themselves from
church ; of parents, masters, and mistresses who neglect
to send their children and servants to be catechised ;
of parents and guardians who send not their children
to school ; and all other matters they are bound by their
oaths to present. x\nd, that they may conscientiously
discharge their duty, the Articles of Visitation are to be
read to them at every such meeting ; and this is to be
done under pain of the severest ecclesiastical censures.
•' Now, forasmuch as some of the orders and consti-
tutions in this Synod agreed unto are such as do require
the authority of the civil power to make them efifectual
to the ends they are designed, the bishop and archdeacon
are earnestly desired to procure confirmation from the
lord, his council, and the twenty-four keys, to the glory
of God and the welfare of His Church.
" And for the better government of the Church of
Christ, for the making of such orders and constitutions
as shall from time to time be found wanting, and that
better inquiry may be made into the execution of those
that are in force, there shall be (God willing) a convo-
cation of the whole clergy of the diocese on Thursday,
in Whitsun-week, every year after this, at the Bishop's
Chapel, if his lordship be within this isle, or as soon
as conveniently after his return.
" And that by these constitutions we may more effec-
tually oblige ourselves and others, we do each of us sub-
scribe our names, this 3rd day of February, 1703."
WILSON. 795
For about twenty years, the due observance of these
excellent constitutions made the Diocese of Man an
image of those happy times when the " muUitude of
them that believed were of one mind, one heart, one
soul." The number of the clergy increased, new churches
and schools were built, and the laity became more im-
pressed with a sense of the privileges and duties of their
Christian profession ; so that Lord -chancellor King ob-
served, "if the ancient discipline of the Church were
lost, it might be found in all its purity in the Isle of
Man."
But the quietude of the Church, no less than of indi-
viduals, is seldom of long continuance ; for it would
seem as if, in either case, suffering were necessary to
prevent that indifference and self-confidence which unin-
terrupted prosperity so generally occasions.
About the year 1720, a spirit of insubordination, and
its twin sister infidelity, the natural result of Hoadley's
pernicious views, was fearfully prevalent in England ;
for the propagation of which, the licentiousness of the
press was too ready an engine. By this means it was
that the country became accursed with an unsound
popular literature ; and works of the most demoralising
principles were permitted to spread their poison in every
direction. It was not long before this moral pestilence
reached the happy Isle of Man.
Bishop Wilson used all the influence of his station to
suppress the work and to counteract the evil of which it
was the the occasion. But the strenuous efforts of the
good bishop were soon to be frustrated. The governor,
Captain Home, an ignorant and cruel man, who, from
his position, might have been expected to aid in de-
nouncing what so obviously aimed at the destruction of
the very authority which he himself possessed, became a
most violent partisan of the odious principles advocated
in the "Independent Whig," and did all in his power to
impede the operation of that ecclesiastical discipline
796^ WILSON.
which was found so useful in checking them. Personal
pique — the origin of most opposition — probably led
to this conduct; for the governor's wife having been
found guilty of slandering a lady in the island, the
bishop commanded her to be refused the Eucharist
until she asked forgiveness for the great injury she had
done. This raised the governor's resentment ; and
when his chaplain, Archdeacon Horrobin, had violated
the bishop's command by admitting Mrs. Home to com-
munion, the governor defended the archdeacon against
the suspension pronounced upon him for his disobe-
dience.
It was on account of the suspension of this man
that the governor summoned the bishop and his vicars-
general to a mock trial, "during which they were treated
in the most contemptuous manner imaginable, and for
several hours were made to stand like criminals at
the bar." The result is well known. The tyran-
nical governor fined the bishop £50, and his two
officials £20 each, for presuming to exercise the
power of suspension ; and when they conscientiously
refused to pay such an illegal demand, the governor sent
a party of soldiers to convey the prelate and his clergy
to Castle Rushen (St. Peter's Day, 1722,) where they
were kept confined for nine weeks, no one being ad-
mitted within the walls to see or converse with them.
Although it is a melancholy thing to contemplate so
devoted a servant of his Lord thus falling into the hands
of wicked men, torn from his family and diocese, and
condemned to the privations of a prison, where both his
health and fortune received injuries from which they
never recovered, it is consoling to reflect how truly God's
promises of protecting those who trust in Him, and of con-
founding the counsels of the ungodly, were here accom-
plished. Not only was the governor's iniquitous sentence
reversed, and his tyranny justly rebuked by his superiors
in England, but Bishop Wilson found his. imprisonment
WILSON. 797
the occasion of much spiritual improvement. Thence he
addressed pastoral letters to his clergy, scarcely inferior to
those of St. Cyprian under somewhat similar circumstances.
Here he offered the most earnest of his prayers ; here he
formed the plan of translating the Scriptures into the
Manx language ; and here we have his own testimony
for asserting that he governed his diocese better than
ever he did during his long episcopate. His character,
too, as a confessor, and meek and patient sufferer for the
truth's sake, hereby acquired its brightest lustre.
The bishop's appeal was heard before the lords-jus-
tices in council, July 18th, 1723, and the proceedings of
the governor were reversed, as extrajudicial and irregular;
and the fines were ordered to be restored to the bishop
and his vicars -general. The king, some time after,
offered him the Bishopric of Exeter, then vacant, to
reimburse him for his losses ; but the unambitious
prelate could not be prevailed upon to quit his own
diocese ; upon which his majesty promised to defray
his expenses out of the privy purse, and gave it in
charge to Lord Townsend, Lord Carlton, and Sir Robert
Walpole, to remind him of it ; but the king going soon
afterwards to Hanover, and dying before his return, this
promise was never fulfilled. The only recompense he
had was by a subscription set on foot by the Archbishop
of York, amounting to £300, — not a sixth part of the
expenses of his application to the crown. He was
advised to prosecute the governor, in the English courts
of law, to recover damages; but this he could not be
persuaded to do. After this absence from his diocese
of eighteen months, which he had spent mostly in Lon-
don, he returned to the island, and resumed his ex-
emplary course. In 1735, he came to England, for the
last time, to visit his son.
It was not to be expected that a man like Bishop
Wilson could visit England without creating that im-
pression which the moral influence of a good name
3 Y 3
798 WILSON.
always more or less produces. On being introduced at
court, where he appeared in his usual simple dress,
having a small black cap on his head, with flowing
silvery hair, and his shoes fastened with leather thongs
instead of buckles, George the Second was so struck
with his venerable appearance, that the king rose to
meet him, and, taking him by the hand, said, " My
lord, I beg your prayers." Wherever he went, the
people knelt before him, and implored his blessing.
Wilson was particularly noticed by Queen Caroline, who,
though an unbeliever herself, was truly feminine in her
admiration of every thing distinguished. She was very
desirous of keeping him in England ; but he could not
be prevailed upon to quit his poor diocese, the value of
which did not exceed £300 a-year. On his return he
visited the Diocese of York at the request of Archbishop
Blackburn, and confirmed upwards of fifteen thousand
persons. In 1739, on the death of the Earl of Derby
without issue, the lordship of Man, as a barony in fee,
became the property of the Earl of Athol, who had
married the heiress of the late Earl of Derby. In his
latter days, Bishop Wilson formed a plan for translating
the New Testament into the Manx language ; but he
did not live to make any further progress than to trans-
late the four Gospels, and print that of St. Matthew.
This important work was completed by his successor,
Dr. Mark Hildesley, (See Hildesley). This seems
to have been the last concern of a public nature
in which he was engaged, beyond the immediate duties
of his bishopric, which he continued to execute to the
latest period of his life, notwithstanding the infirmities
naturally attending his great age. He had attained his
ninety-third year, when, in consequence of a cold caught
by walking in his garden in very cold weather, after
reading evening prayers in his own chapel, he was con-
fined for a short time to his bed, and expired March 7th,
1755. He was interred in the church-yard of Kirk-
WINCHESTER. 799
Michael, almost the whole population of the island
attending the funeral, and lamenting their loss.
His works consisting of religious Tracts, most of
which have been repeatedly printed separately, and
extensively circulated, and of Sermons, were collected
by his son, and pubhshed in 1780, 3 vols. 4to, and
reprinted in 2 vols, folio, by the editor, the Rev.
Clement Cruttwell, who also edited, in 1785, an edition
of the Bible in 3 vols. 4to, with Notes by Bishop Wilson,
and various readings from the older English versions. —
Stowell. Teale.
WINCHESTEK, THOMAS.
Thomas Winchester was born at Faringdon, in Berk-
shire, where his father was a surgeon. The year of his
birth is not known. He was jQrst a chorister, then a demy
of Magdalen College, Oxford; M.A., 1736 ; B.D. in 1747 ;
D.D. in 1749. In 1761, he resigned his fellowship to
which he had been elected in 1747, on being presented
to the Rectory of Appleton, in Berkshire. He also had
the curacy of Astley Chapel, near Arbury, in Warwick-
shire, a donative given him by Sir Roger Newdigate.
He also wrote some letters in the Gentleman's Magazine
on the Confessional Controversy, and topics arising from
it. The only separate publication from his pen was pub-
lished, but without his name, in 1773, under the title
of A Dissertation on the XVIIth Article of the Church
of England ; wherein the Sentiments of the Compilers
and other Contemporary Reformers, on the subject of
the Divine Decrees, are fully deduced from their own
Writings ; to which is subjoined a short Tract, ascer-
taining the Reign and Time in which the Royal Decla-
ration before the XXXIX Articles was first published.
This work was reprinted in 1803, with a biographical
preface from the pen of the elder Archdeacon Churton,
from which this account is taken.
800 WISHART.
WISHART, OR WISCHEART, GEORGE.
George Wishart, or Wischeart was born in East-
Lothian, in 1609, and was educated in the University
of Edinburgh, where he graduated, and entered into
holy orders. He became minister of North Leith and
one of the professors of the University of St. Andrews.
But in 1639, he was deposed by the triumphant Dis-
senters, for reading the Liturgy, preaching Anti-Cal-
vinism, and protesting against the Covenant. For his
attachment to the cause of loyalty and Episcopacy, he
was more than once thrown into prison and treated with
extreme severity. When the gallant Marquis of Montrose
had swept away the force of the Covenanters, and was
approaching Edinburgh in triumph, Wishart was one
of a deputation of cavalier prisoners whom the terrified
citizens sent to implore his clemency. From that time,
he remained with the marquis as his chaplain, and sub-
sequently wrote his life in elegant Latin — a work little
valued in Scotland, but which was eagerly read, and went
through many editions, on the continent. The Cove-
nanters to show their hatred of this work, and how
keenly they felt the truth of its statements, tied it round
the neck of Montrose, when they afterwards executed
him ! Wishart then went abroad, and became chaplain
to Elizabeth, Queen of Bohemia, with whom he came
to England to visit her nephew Charles II., after his
majesty's happy restoration. He had first the Rectory
of Newcastle conferred on him ; and on the re-establish-
ment of Episcopacy in Scotland, he was made Bishop
of Edinburgh, and consecrated at St. Andrews, in June,
1662. In that situation, he distinguished himself by
returning good for evil to his former enemies the Cove-
nanters, and especially by his kindness to the captive
insurgents, after their defeat at Pentland. He died in
WITSIUS. 801
1671, and is buried in the Abbey Church of Holyrood,
where there is a handsome monument to his memory. —
Keith. Lyons.
WITHERSPOON, JOHN.
John Witberspoon, a missionary of the Scottish Kirk,
a native of Tester, in the neighbourhood of Edinburgh,
born 1722. Having received a theological education in
the University of the Northern Metropolis, he was or-
dained according to the Presbyterian forms to the Parish
of Beith, and afterwards officiated at Paisley, till in
1768 he crossed the Atlantic, and became president of
Princetown College, in America. He was the author of
a Tract written in condemnation of Theatrical amuse-
ments; three volumes of Devotional Essays; Ecclesi-
astical Characteristics ; and some Sermons on Miscel-
laneous Subjects. His death took place at Princetown,
in 1794. — Prot. Dissenters' Mag.
WITSIUS, HERMAN.
Herman Wits, or, as he is commonly called, Witsius,
was born at Enkhuysen, a town of West-Friesland, in
1636. In 1651, he was sent to the University at
Utrecht. He was called to the ministiy among the
Dutch Calvinists, in 1657. He so distinguished him-
self by his abilities and learning, that he was chosen
theological professor, first at Francker, afterwards at
Utrecht, and lastly at Leyden. He applied himself
assiduously to the study of the oriental languages, and
was well versed in all the branches of learning necessary
to form a divine. He died in 1708.
His writings are numerous, and some of them are
still in use. The most remarkable are: — ^gyptiaca,
et Decaphylon, sive, de ^gyptiacorum Sacrorum cum
80$J WOLSEY.
Hebraicis collatione Libri tres, et de Decern Tribubus
Israelis Liber singularis, accessit Diatribe de Legione
Fulminatrice Christianorum, sub Imperatore Marco
Aurelio Antonino, Amst. 1683, and 1696, 4to; and, The
(Economy of the Covenants between God and Man, in
3 vols. 8vo. — Life extracted from Dr. Mank's Funeral
Oration.
WOLSEY, THOMAS.
The Life of Cardinal Wolsey belongs to a history of
statesmen rather than to ecclesiastical biography, but
it must not pass entirely unnoticed in these pages.
Thomas Wolsey was born at Ipswich, in the year 1471.
The common tradition is that he was the son of a
butcher. But Dr. Fiddes asserts that he can discover
no authentic ground for such a report, and he shews
that his father was possessed of some property. He
was probably a tradesman in humble life, who had
realised a competence, and who thought to raise the
station of his family by destining his son Thomas for
holy orders. Wolsey, at the age of fifteen, was a student
in Oxford, and had already obtained the degree of B.A.
which procured him at the university the name of the
boy-bachelor. Few, so young, with all the advantages
of rank and affluence, attained, in that age, academical
honours. Continuing to prosper in philosophy, he was
elected a fellow of Magdalen College, Oxford, appointed
a tutor of the school, and entrusted to educate the three
sons of the Marquis of Dorset. The proficiency which
the young noblemen made under his tuition, and his
own conversational accomplishments, displayed while
passing the Christmas holidays with their father, pro-
cured him the patronage of the marquis, who afterwards
rewarded him with the Rectory of Ly mington, in Somer-
setshire.
He was at this time bursar of Magdalen College ; but
WOLSEY. 803
having, without a sufficient warrant, applied the funds
to complete the great tower of the buildings, he found
himself obliged to resign. The tower is one of the
ornaments of Oxford, and may be regarded not only as
a specimen of his taste in architecture, but as a monu-
ment of that forward spirit, and intrepid disrespect
of precedents, which he so amply manifested in greater
affairs.
Among his pupils at Oxford was the Marquis of
Dorset, who in 1500, presented him to the Rectory of
Lymington in Somersetshire. Here Wolsey's conduct
as an ecclesiastic was disgraceful, and being concerned
in one of the riots of a fair in the neighbourhood, he was
placed in the stocks, as was generally reported in his
life-time, or subjected to some other punishment equally
disgraceful. The circumstance rendered his residence at
Lymington unpleasant, and nothing shows the laxity of
the Church's prevalent disregard of morals among eccle-
siastics before the Reformation more plainly than the fact,
that, to extricate himself from this difficulty, Wolsey had
interest to have himself promoted to the office of chap-
lain in the household of the Archbishop of Canterbury,
Henry Dean. The apology for Wolsey is only a further
condemnation of the ante- Reformation Church, namely,
that he only entered into orders to have the way for
secular employment. He had now, however, "sown
his wild oats," and had an opportunity in the arch-
bishop's household to make known his wonderful talents
and intellectual power.
At the death of the archbishop, he went to Calais,
where Sir Richard Nanfan, then treasurer, appointed
him to manage the business of his office. In this situa-
tion, Wolsey conducted himself with so much discretion,
that Sir Richard was induced to exert his influence to
procure him promotion, and succeeded in getting him
nominated one of the chaplains to the king.
Wolsey, when he obtained this situation, possessed
804 WOLSEY.
many of those endowments which at court, are often
more advantageous than virtues. He spoke and acted
with a generous assurance; and that superiority of de-
portment which, in the glare of his full fortune, was
felt so like arrogance, seemed then only calculated to
acquire and secure respect. In the performance of
his duty, he had frequent opportunities of improving
the impression of his exterior accomplishments ; and
his advancement accompanied the development of his
talents. The ahbot of the rich Monastery of St.
Edmund appointed him to the Rectory of Redgrave,
in the Diocese of Norwich ; Fox, Bishop of Win-
chester, who at that time held the privy-seal, and Sir
Thomas Lovell, then chancellor of the exchequer, also
distinguished him by their friendship. They thought
that his uncommon capacity might be usefully employed
in affairs of state ; and, accordingly, while the treaty of
marriage was pending, between the King and Margaret
the dowager of Savoy, they proposed him as a fit person
to be sent to her father, the Emperor Maximilian, on
that business. The king had not before particularly
noticed Wolsey ; but, after conversing with him on this
subject, he was satisfied with his qualification, and com-
manded him to be in readiness for the embassy.
The court was then at Richmond, from which Wolsey
proceeded, with his despatches, to London, where he
arrived about four o'clock in the afternoon. He had
a boat waiting, and in less than three hours was at
Gravesend. With post-horses, he got, next morning, to
Dover, reached Calais in the course of the forenoon, and
arrived the same night at the imperial court. The em-
peror, informed that an extraordinary ambassador had
come from England, immediately admitted him ; and
the business, being agreeable, was quickly concluded.
Wolsey, without delay, returned. He reached Calais
at the opening of the gates ; found the passengers going
on board the vessel that brought him from England ;
WOLSEY. 805
embarked ; and, about ten o'clock was landed at Dover.
Relays of horses having been provided, he reached
Richmond the same evening. Reposing some time, he
rose, and met the king as he came from his chamber
to hear the morning service. His majesty, surprised,
rebuked him for neglecting the orders with which he
had been charged : " May it please your highness," said
Wolsey, "I have been with the emperor, and executed
my commission, to the satisfaction, I trust, of your
grace." He then knelt, and presented Maximilian's
letters. Dissembling the admiration which such un-
precedented expedition excited, the king inquired if he
had received no orders by a pursuivant sent after him ?
Wolsey answered, that he had met the messenger as he
returned ; but, having preconceived the purpose for which
he was sent, he had presumed, of his own accord, to
supply the defect in his credentials, for which he soli-
cited his majesty's pardon. The king, pleased with
this foresight, and gratified with the result of the nego-
tiation, readily forgave his temerity ; and commanding
him to attend the council in the afternoon, he desired
that in the meantime he would refresh himself with
repose. Wolsey, at the time appointed, reported the
business of his mission with so much clearness and
propriety, that he received the applause of all present ;
and the king, when the Deanery of Lincoln became
vacant, bestowed it on him unsolicited.
It has been alleged that Bishop Fox, in order to coun-
teract the power of the Earl of Surrey, who then mono-
polized almost the whole favour and patronage of the
crown, was induced to promote, and avail himself of,
Wolsey 's rising genius. Whatever were his motives, it
may be inferred, that the personal merits of Wolsey were
beginning to awaken the envious apprehensions of that
sordid race, who ascribe the prosperity of others to any
cause rather than to the efforts of ability, and to whom
talents form a matter of offence. Wolsey had not long
VOL. VIII. 3 z
806 WOLSEY.
been Dean of Lincoln, when Henry VII. died (22nd of
April, 1509,) and was succeeded by his only surviving
son, then in the eighteenth year of his age.
Wolsey was now in his thirty-eighth year. Notwith-
standing his high station in the Church, he frequented
the entertainments of the young courtiers with the
license of a dissipated layman, and this without rebuke ;
a circumstance which again reminds us of the need
of a reformation. The Marquis of Dorset, who had
now succeeded to the honours of his family, was still
Wolsey 's friend, and was the intimate companion of
the king. In his company, Wolsey probably obtained
opportunities of studying the temper and inclinations of
his master, and of recommending himself to his serious
favour by the knowledge of public affairs which, in the
midst of pleasure and dissipation, he dexterously took
occasion to display. Riches and honours flowed in upon
him. In the first year of Henry, he received a grant
of lands and tenements in London, was admitted to the
privy council, and appointed almoner. Soon after, the
king gave him the Rectory of Torrington, made him
canon of the Collegiate Church of Windsor, and re-
gistrar of the order of the garter. Archbishop Bam-
bridge appointed him to be a prebendary in the Cathe-
dral of York, (1512,) where he was soon advanced to the
deanery ; and the pope, informed of his increasing
ascendency over the monarch, allowed him to hold
benefices to the amount of two thousand marks an-
nually, (though consisting of more than three parochial
churches,) if a precedent for such a dispensation could
be found in the records of England. But no particular
office in the state was committed to his charge until after
the French war, in 1513.
When the king had determined on an invasion of
France in conjunction with the Emperor Maximilian,
the commissariat of the army was committed to Wolsey.
On the taking of Tournay, in Flanders, Henry appointed.
WOLSEY. BOY
him bishop of that city, as an easy way of providing him
with an income. In 1514, he was advanced to the See
of Lincoln, and, eight months after, he vv^as translated
to that of lork. In the year 1515, he was made Car-
dinal of St. Cecilia, and soon after Lord High Chancellor
of England. Henceforth he may be considered as the
prime minister of England, and perhaps the secular
historian may find it difficult to point to a more gifted,
powerful, or patriotic statesman in any country. So
long as Henry was under the guidance of Wolsey, the
conduct of that tyrannical prince was respectable, and
through his minister he controlled the affairs of Europe.
Wolsey, however, was in advance of the age, and his
wisdom was not fully appreciated till modern times.
His arrogance, contempt of others, his ambition and
ostentation, created him enemies, whom he would not
condescend to conciliate, though we may perceive from
the interesting work of Cavendish, that his ostentation
was founded on principle and was not merely an indul-
gence of his personal pride. He lived in an age, when
unless those who were high in station maintained great
Btate they were sure to be despised, and he, being of low
birth, was anxious to comport himself as a nobleman. But
great as Wolsey was as a statesman, the very circumstances
which conduced to his greatness add to his disgrace as an
ecclesiastic. It was with the eye of a statesman that he
looked upon the Church, and his sagacity perceived that
unless the Church were reformed, it would become a
public nuisance. Wolsey was a reformer, but his object
was to strengthen the papacy by correcting abuses, and
by restraining the licentiousness of the clergy. He
obtained, therefore, a Bull which conferred on him a
legatine right to visit all the monasteries of the realm,
and to suspend the pontifical laws in England, at dis-
cretion, during the whole year. His motive, at first, for
seeking this commission, was to reduce the swarm of
monks, who, from the days of the Saxon kings, had con-
808 WOLSEY.
tinued to multiply. He regarded them as consuming
locusts, a reproach to the Church, and wasteful to the
State, and he resolved to convert their habitations into
cathedrals and colleges, with the view of restoring the
clergy to the mental superiority which they anciently pos-
sessed over the people. The rumour of an innovation
so terrible alarmed all the ecclesiastical orders. Their
clamour was loud, incessant, and almost universal.
Every levity that the upstart reformer had committed
was brought before the public and magnified to the
utmost ; and, as if it could diminish the worthlessness
of his brethren, it was alleged to be little less than
monstrous, that a man so prone to the pleasures of life
himself, should abridge the senualities of others. Those
who were free from the reprobate inclinations with which
the priesthood were charged in the bull, exclaimed against
the generality of the charge, and the criminals were en-
raged at the prevention and punishment of their infamies.
By virtue of his commission, Wolsey, as legate, insti-
tuted a court, which he endowed with a censorial juris-
diction over the priesthood. It was empowed to inves-
tigate matters of conscience, conduct which had given
scandal, and actions which though they escaped the
law might be found contrary to good morals. The
clergy furnished abundant employment to this inqui-
sitorial institution ; and as the fines were strictly levied,
and the awards sternly executed, it enhanced their ex-
asperation against the founder.
At the death of Leo X., Wolsey aspired to the tiara.
It was the legitimate object of ambition to the ecclesi-
astical statesman, and on this and on the other vacan-
cies, Wolsey became one of the candidates, without
subjecting himself to any mean artifices to obtain it,
and without evincing any improper mortification when
he failed. He must have been conscious that his
failure was to be attributed to the fears which the supe-
riority of his genius excited.
WOLSEY. 809
The unpopularity of Wolsey among the clergy must
have increased when they saw the greediness with which
he grasped at pluralities in the Church. In 1513, the
pope granted him the administration of the bishopric
of Bath and Wells, and the king bestowed upon him its
temporalities. This see with those of Worcester and
Hereford, which the cardinal likewise formed, were filled
with foreigners, who were allowed non-residence, and
compounded for this indulgence by yielding a share of
the revenues. It is to be remembered, however, that he
would regard this wealth as the salary of the chancellor-
ship, for which probably he received no direct pay. And
though, of the immense riches which he derived from his
various preferments some were no doubt spent in luxuries
which left only a sorrowful remembrance, still the greater
part was employed in those magnificent edifices which
have immortalised his genius and spirit. In 1514, he
began to build the palace at Hampton Court, and having
finished it, with all its sumptuous furniture, in 1528, he
presented it to the king, who in return gave him the
palace of Richmond for a residence. In this last-
mentioned year, he acceded to the bishopric of Win-
chester by the death of Fox.
As a statesman, Wolsey perceived the importance of
giving encouragement to literature, and literary men
found in him a patron ; but the history of his munifi-
cence to literature relates chiefly to public institutions.
The character of his mind fitted him to act happily only
with wide and prospective considerations. The warmth
of his temper, and the pride of conscious greatness, how-
ever high his aims, and noble his motives, rendered him
harsh in familiar intercourse, and unqualified to acquire
the affection of those men of endowment and knowledge
whom ostentation invited to his house, and affluence
entertained. The court happened to be at Abington in
the year 1523, and a deputation of the heads of the
colleges being sent from Oxford to pay the compliments
3 z 3
810 WOLSEY.
of the university, the queen was afterwards induced to
visit that city, accompanied by Wolsey. They were
received with the customary ceremonies; and the car-
dinal, in reply to the oration which was addressed to
him, declared, that he had the interests of his parental
university much at heart, and that he was desirous of
substantially evincing his filial attachment. He accord-
ingly proposed to found certain public lectures, and
offered to undertake the revisal of the statutes, which
were at variance in tenour with one another, and adverse
in spirit to the prosperity of learning. These proposals
were gladly received, and letters on the subject were
without delay sent to the chancellor. Archbishop War-
ham. This jealous and captious old man was sensibly
affected by everything that tended to the aggrandisement
of Wolsey ; and therefore, although he could not possibly
object to the instituting of the lectures, he strenuously
opposed the plan of committing to him the revision of
the statutes. In the end, however, he was constrained
to yield his personal antipathy for the public advantage ;
and the senate in full convocation decreed, that the laws
should be placed in the cardinal's hands to be corrected,
reformed, changed, or expunged, as he in his discretion
should think fit. Cambridge soon after adopted the
same measure, and even exceeded Oxford in adulation.
The address voted on the occasion declared, that the
statutes were submitted to be modelled according to his
judgment, as by a true and settled standard ; for he was
considered as a man sent by a special order of divine
providence for the benefit of mankind. In order to
evince still more the unlimited extent of this confidence,
the senate conferred on him the power for life of legis-
lating for the university; and proposed to honour his
memory with perpetual yearly commemorations. These
acts of homage, in themselves remarkable proofs of the
ready subserviency of public bodies to the existing
powers, are worthy of observation, as they form an im-
WOLSEY. 811
portant era in the history of English literature. From
the date of the revisal of the statutes by cardinal Wolsey,
the progress of popular learning and the improvement
of the language were rapid and extraordinary in the
universities ; in which, prior to that epoch, there was
scarcely a member distinguished by any projficiency in
practical knowledge.
He now aspired to the honour of being the founder of
a college in Oxford. But he proceeded in his own
peculiar way. He did not think of denying himself that
he might effect his object, but, anticipating the conduct
of modern statesmen, he merely devised the means of
a re-appropriation of the funds at the disposal of the
public. As we have seen, he had determined to suppress
the monasteries which, with several honourable exceptions,
had become nests of idleness and immorality throughout
the land, and he now determined that the confiscated
property should be dedicated to the advancement of learn-
ing. By two bulls, the one dated 1524, the other 1525,
Wolsey obtained of Pope Clement VII. leave to
enrich his college by suppressing twenty-two priories
and nunneries, the revenues of which were estimated
at nearly £2,000 ; but, on his disgrace, some of these
were given by the king for other purposes. The
king's patent, after a preface paying high compliments to
the cardinal's administration, enables him to build his
college principally on the site of the priory of St. Frides-
wide ; and the name, originally intended to be " The
College of Secular Priests," was now changed to Cardinal
College. The secular clergy in it were to be denominated
the " dean and canons secular of the Cardinal of York,"
and to be incorporated into one body, and subsist by
perpetual succession. He was also authorised to settle
upon it £2000 a year clear revenue. By other patents
and grants to the dean and canons, various church
livings were bestowed upon them, and the college was
to be dedicated to the praise, glory and honour of the
8ia WOLSEY.
Holy Trinity, the Virgin Mary, St. Frideswide and All
Saints.
With respect to the constitution of this college, there
is a considerable variation between the account given by
the historian of Oxford, and that by Leonard Hutten,
canon of Christ Church, in 1599, and many years sub-
dean. His manuscript, now in the possession of the
college, and quoted in the Monasticon, states that,
according to Wolsey's design, it was to be a perpetual
foundation for the study of the sciences, divinity, canon
and civil law, also the arts, physic, and polite literature, and
for the continual performance of divine service. The mem-
bers were to be, a dean, and sixty regular canons, but no
canons of the second order, as Wood asserts.
Of these Wolsey himself named the dean and eighteen
of the canons. The dean was Dr. John Hygden, pre-
sident of Magdalen College, and the canons first nomi-
nated were all taken from the other colleges in Oxford,
and were men of acknowledged reputation in their day.
He afterwards added others, deliberately, and according
as he was able to supply the vacancies by men of talents,
whom he determined to seek wherever they could be
found. Among his latter appointments from Cambridge,
we find the names of Tyndal and Frith, the translators
of the Bible, and who had certainly discovered some
symptoms of so-called heresy before this time. Cranmer
and Parker, afterwards the first and second Protestant
Archbishops of Canterbury, were also invited, but de-
clined : and the cardinal went on to complete his
number, reserving all nominations to himself during
his life, but intending to bequeath that power to the
dean and canons at his death. In this, however, he was
as much disappointed as in his hopes to embody a force
of learned men sufficient to cope with Luther and the
foreign reformers, whose advantage in argument he con-
ceived to proceed from the ignorance which prevailed
among the monastic clergy.
WOLSEY. 818
The society, as he planned it, was to consist of one
hundred and sixty persons, according to Wood, or, omit-
ting the forty canons of the second order, in the enumer-
ation of whom Wood was mistaken, one hundred and
forty- six ; but no mention could yet be made of the
scholars who were to proceed from his school at Ipswich,
although had he lived, these would doubtless have
formed a part of the society, as the school was estab-
lished two years before his fall. This constitution
continued from 1525 to 1529-30, when lie was deprived
of his power and property, and, for two years after, it
appears to have been interrupted, if not dissolved. It
is to his honour that in his last correspondence with
secretary Cromwell and with the king, when all worldly
prospects were about to close upon him, he pleaded with
great earnestness, and for nothing so earnestly, as that
his majesty would be pleased to suffer his college at
Oxford to go on. What effect this had, we know not ;
but the urgent entreaties of the members of the society,
and of the university at large, were at length successful ;
while at the same time the king determined to deprive
Wolsey of all merit in the establish^ient, and transfer
the whole to himself. The subsequent history of Christ
Church it would be unnecessary to detail in this place.
The school at Ipswich was intended to be a nursery
for his college at Oxford. In this, like Henry VI., in
establishing his colleges at Eton and Cambridge, Wol-
sey designed to follow the example of the illustrious
William of Wykeham.
But Wolsey 's designs were interrupted by his fall, the
circumstances of which are well known. He fell through
the intricacies in which he was involved by his inability
to adjust the claims of a divided allegiance. When he
found Henry determined upon a divorce from Queen
Katharine, he did what in him lay to further his wishes.
When the pope, under fear of the emperor, determined
not to proceed in the matter of the divorce, Henry ex-.
.814 WOLSEY.
pected Wolsey to sustain the obloquy of the Roman
Consistory by pronouncing sentence of divorce. Wolsey
demurred. His mind was filled, as a statesman, with
the idea of a great spiritual empire, to controul the
states of Europe, and a rupture with Rome was more
than he could endure. Henry with the mean spirit of
a tyrant, permitted him to be impeached and insulted,
but never lost his affection for him ; he hoped that
Wolsey would yield, and on his yielding would have
restored him to power.
In 1529, Wolsey was impeached in parliament ; but
^0 impossible was it to substantiate a charge of high-
treason against him, that the charges w^ere repelled by
the house of commons. He was, however, banished to
York, his enemies knowing that Henry's affections were
not alienated from his faithful friend and minister, and
fearing his influence if he remained in the vicinity of
the court. Wolsey s conduct at York was characteristic.
We have no sign of repentance exhibited by him; he
seems to have known little of religion ; but he directed
his powerful mind to ecclesiastical affairs, and intended
still to act the statesman on a smaller scale. He was
ambitious to shew the world what an archbishop ought
to be. He was preparing to be enthroned on the
Monday after All Saints'- day; and was in high spirits,
being flattered by several friendly messages from the
king. He probably thought that he had now discovered
the way of reconciling his duty to both his sovereigns.
He was willing to be dismissed from the Royal council,
rather than rebel against the pope : he was prepared to
establish a high character as an ecclesi-astic, and hoped
to be employed again by the king, when the existing
difficulty should be removed. But all his hopes were
to be disappointed. His enemies triumphed. The
Friday before his enthonization he was arrested for
high-treason. He now sunk under his misfortunes.
As he proceeded by slow journeys to London, he stop-
WOMOCK. 815
ped at Leicester, and there, on the 29th of November,
1530, he died. — Cavendish. Fiddes. Gait.
WOMOCK, LAWEENCE.
Lawrence Womock was horn in 1612, and, as his
father was rector of Lopham in the county of Norfolk,
Lopham was probably his native place. He went to
Cambridge in 1629, being first a pensioner and after-
wards a scholar of C.C.C. He graduated in 1632 ; he
became M.A. in 1639. In 1642, he succeded his father,
as is supposed, at Lopham ; but he was ejected by the
Dissenters in their ascendancy and subjected to much
persecution, being imprisoned on account of his prin-
ciples. After the restoration, however, he was promoted,
by letters mandate, to the degree of D.D., and made both
Archdeacon of Suffolk and a prebendary of Ely. In
1662, he was presented to the Rectory of Horningsheath,
in Suffolk, and in 1663, to that of Boxford, in the same
county. In 1683, he was advanced to the Bishopric of
St. David's. He died in 1685. He took an active part
in the controversies of the times. His chief publica-
tions, besides some single Sermons, are. Beaten Oyle for
the Lamps of the Sanctuarie, — this is a defence of the
Liturgy ; The Examination of Tilenus before the Triers ;
Arcana Dogmatum Anti-Remonstrantium, — this was
written against Baxter, Hickman, and the Calvinists ;
The Result of False Principles ; Uniformity Re-asserted ;
The Solemn League and Covenant Arraigned and Con^
demned ; An Antidote to Cure the Calamities of their
Trembling for Fear of the Arke ; the Verdict upon the
Dissenter's Plot ; Two Letters containing a farther Jus-*
tification of the Church of England, London, J 682 ;
Suffragium Protestantium, wherein our Governors are
justified in their Impositions and Proceedings against
Dissenters ; Meisner also, and the Verdict rescued from
816 WORTHINGTON.
the Cavils and Seditious Sophistry of Dr. Whitby's
Protestant Reconciler, London, 1683, 8vo.
WOETHINGTON, JOHN.
John Woethington was born at Manchester, in the
beginning of February, 1617-1 8. Going to Cambridge he
became fellow of Emmanuel College. He complied with
the times, and when Dr. Richard Sterne was ejected by
the Dissenters from the headship of Jesus College, he
received that appointment ; he had to resign his usurped
office at the Restoration ; but again complying with the
times, he was presented to the cure of St. Bene't Fink,
London ; and soon after the fire of London he was pre-
sented to the living of Ingoldsby, near Grantham, in Lin-
colnshire, and to a prebend of Lincoln Cathedral. He
died in 1671, at Hackney, where he had resided as lecturer
to the church. His funeral sermon was preached by
Tillotson, who edited his Select Discourses, in 1725,
8vo. He published, Form of Sound Words, or a Scrip-
ture Catechism ; The great Duty of Self- Resignation ;
The Doctrine of the Resurrection considered. His work
on Self- Resignation was much esteemed and recom-
mended by the late Bishop Jebb. — BircJis Tillotson.
WORTHINGTON, WILLIAM.
William Worthington was born in 1703, at some
place in Merionethshire. He received his primary
education at Oswestry School, and thence proceeded to
Jesus College, Oxford. He became D.D. in 1757. He
was presented by Bishop Hare to the Vicarage of Llany-
blodwell in the county of Salop, whence be was re-
moved to Llanrhayader, in Denbighshire. He had a
stall in the Cathedral of St, Asaph. He afterwards ob-
WREN. 817
tained a stall in York Cathedral from Archbishop Drum-
mond. He died at his living of Llanrhayader, in Den-
bighshire, in 1778. His principal works are : — Essay on
the Scheme and Conduct of Man's Redemption ; His-
torical Sense of the Mosaic Account of the Fall proved ;
The Evidences of Christianity, deduced from Facts, &c.
preached at Boyle's Lectures ; The Scripture Theory of
the Earth; An Enquiry into the Case of the Gos-
pel Demoniacks ; and, a Defence of the same against
Farmer, 2 vols. 8vo. — NichoVs Bowyer.
WHEN, MATTHEW.
Matthew Ween was born in the parish of St. Peter-
cheap, London, in 1585, and fell under the notice of
Bishop Andrewes, while he was yet a boy. He went to
Pembroke Hall, Cambridge, in 1601, and became a
fellow in 1605; M.A. in 1608.
Bishop Andrewes, who had assisted him in his studies,
appointed him his chaplain in 1615, and presented him
the same year to the Rectory of Teversham, in Cam-
bridgeshire. In 1621, he was made chaplain to Prince
(afterwards king) Charles, whom he attended in that
capacity to Spain in 1623. After his return to England,
he was consulted by the Bishops Andrewes, Neile, and
Laud, as to what might be the prince's sentiments to-
wards the Church of England, according to any obser-
vations he had been able to make. His answer was " I
know my master's learning is not equal to his father's,
yet I know his judgment is very right : and as for his
affections in the particular you point at (the support of
the doctrine and discipline of the Church) I have more
confidence of him than of his father, in whom you have
seen better than I so much inconstancy in some parti-
cular cases." Neile and Laud examined him as to his
grounds for this opinion, which he gave them at large ;
VOL. VIII. 4 A
a;i^^ WREN.
and after an hour's discussion on the subject, Andrewes,
who had hitherto been silent, said, ** Well, doctor, God
send you may be a true prophet concerning your master's
inclination, which we are glad to hear from you." " I am
sure I shall be a true prophet : I shall be in my grave,
and so shall you my Lord of Durham (Neile) but my
Lord of St. David's (Laud) and you, doctor, will live to
see the day, that your master will be put to it upon his
head and his crown, without he will forsake the support
of the Church."
In 1624, the Rectory of Bingham in Nottinghamshire
was conferred upon Mr. Wren, together with a stall in
the Church of Winchester. In July, 1625, he was
chosen master of Peterhouse, in Cambridge, to which
he became a great benefactor, building a great part of
the college, putting their writings and records in order,
and especially contributing liberally, and procuring the
contributions of others towards the beautiful chapel,
which was completed and dedicated by him in 1632.
In July, 1628, he was promoted to the dignity of Dean
of Windsor and Wolverhampton. The same year he
served the office of vice-chancellor, and was made regis-
trar of the garter. While he held this office, he com-
posed in Latin, a comment upon the statutes of Henry
VIII., respecting the order. This was published by
Anstis, in the " Register of the most noble order of the
Garter." Ashmole had a high opinion of this work,
and regretted that he had not met with it before he had
almost finished his " Institution of the Order of the
Garter."
In April, 1629, Mr. Wren was sworn a judge of the
star-chamber for foreign causes. In 1633, he attended
Charles I. in his progress to Scotland, and he had some
hand in composing the Liturgy for that country. On
his return home, he was made clerk of the closet to
his majesty, and was about the same time created D,D.
at Cambridge. In 163 4, he was installed a prebendary
Wren. si'q
t)f Wesminster, and the same year promoted to the
Bishopric of Hereford, which he held only until the
following year, when he was translated to the See of
Norwich, in which he sat two years and a half, and
appears to have been very unpopular with the Puritan
party. Lord Clarendon informs us that he "so pas-
sionately and warmly proceeded against the Dissenting
congregations, that many left the kingdom, to the les-
sening of the wealthy manufacture there of kerseys and
narrow cloths, and, which was worse, transporting that
mystery into foreign parts." But the author of the
Parentalia says, " that this desertion of the Norwich
weavers was chiefly procured through the policy and
management of the Dutch, who, wanting that manufac-
ture, which was improved there to great perfection, left
no means unattempted to gain over these weavers to
settle in their towns, with an assurance of full liberty
of conscience, and greater advantages and privileges
than they had obtained in England." This author com-
mends his modesty and humility, particularly in never
seeking preferment : but he says too little of his zeal,
which was indeed, ardent and active. This drew upon
him the unjust imputation of Popery. Nothing seems
to have rendered him more hateful and invidious to the
parliament, than his standing high in the favour of his
sovereign.
In 1636, he succeeded Juxon, as Dean of his Majesty's
Chapel, and in May, 1638, was translated to the Bishop-
ric of Ely. He had not enjoyed this above two years,
when in December, 1640, the day after the impeachment
of Laud, Hampden was sent by the commons with a
message to the house of peers, acquainting their lord-
ships that the commons had received informations of a
very high nature against Matthew Wren, Bishop of Ely,
for setting up idolatry and superstition in divers places,
and acting some things of that nature in his own per-
son, and also to signify, that because they hear of his
820 WKEN.
endeavouring to escape out of the kingdom, some course
might be taken for his putting in security to be forth-
coming, &c. Their lordships fixed his bail at £10,000 ;
and, this being given, he was impeached July 5th, 1641,
of high crimes and misdemeanours.
These v^ere contained in twenty four articles, and are
as follows. 1. Whereas many chancels of churches
during Queen Elizabeth's reign and ever since were flat
and ordered to continue as they were by the rubrick, he
being Bishop of Norwich, without any lawful authority,
injoined, in J 636, that the same should be raised with
two or three, and sometimes four steps, that the com-
munion table placed altar wise might be seen by the
people. 2. In the same year he ordered that the
communion table, appointed by the rubrick to be placed in
the body of the church, should be set at the east end of
the chancel. 3. In the same year, he ordered that a rail
should be set about the table, within which the minister
only should enter, as being too holy for the people : some
of whom, as Daniel Weyman, were punished for going
within. 4. The more to advance blind superstition, he
in the same year, caused all the pews in the church to be
so placed, that all the people might kneel with their faces
towards the communion table so set altarwise. 5. He in
the same year injoined that, after morning prayer was
read in the desk, the minister should go to that table as
a more holy place, and read part of the communion
service. 6. Both he and his chaplains, used many
bowings and other adorations towards it. 7. In the same
year, he injoined all the people to receive the sacrament
kneeling. 8. In the same year he injoined that there
should be no sermon in the afternoon on the Lord's Day,
or on week days, without his licence ; and no catechising
besides such questions and answers as are contained in
the common prayer book ; and injoined ministers to read
publicly in the churches the book of sports, and . sus-
pended some for disobeying. 9. He ordered that the
WREN. 821
different ringing of bells used when there was a sermon
and when only prayers should be left off. 10. He
prohibited the preaching a preparation sermon, as
usual two or three days before the communion. 11.
He injoined, that no minister should pray before
sermon, but only move the people to pray in the wordfe
of the 50th canon. 12. He ordered all ministers to
preach in their hood and surplice. 13. During his
being Bishop of Norwich, he ordered several ministers
to be excommunicated, suspended, or deprived, for not
readiug the second service at the communion table. 14.
He forced the parishes to contribute towards raising
their chancels about the communion table. 15. He
harrassed and vexed many with his excommunications,
penances, and censures, for not coming up and kneeling
at the communion rails, nor standing at the Gospel, &c.
16. By rigorous prosecutions he caused three thousand
of the king's subjects, many of whom using trades, em-
ployed a hundred poor people each, to go into Holland
and other places beyond the sea, where they have set up
and taught their manufactures, to the great hindrance of
trade, and impoverishing of the people of this kingdom.
17. He often publicly said, he introduced innovations by
the king's command ; thereby tending to alienate the
minds of his subjects from his Majesty. 18. At Ipswich,
in 1638, he used idolatrous actions in consecrating the
bread and wine, by bowing with his face towards the
east, elevating them, and bowing with his face to them
when set down on the table. 19. To manifest his
Popish affections, he in the same year caused a crucifix
to be engraven on his episcopal seal. 20. He has em-
ployed commissioners affected to Popery. 21. He has
filled up vicarages with his own chaplains, to the injury
of the patrons, to whom he had promised the contrary
in verbo sacerdotis. 22. He enjoined penance to several
churchwardens, for not presenting according to a book of
4 A 4
823 WREN.
statutes of his own ridiculous making, and contrived to
raise fees. 23. He forced the inhabitants of Norwich to
pay two shiUings in the pound of their rents as tythes,
contrary to the laws of the realm and the ancient
usage of that city. 24. He compelled the parishioners
to pay excessive wages to parish clerks, threatening
to prosecute such as refused in the High Commission
Court.
His defence was long and spirited, but, though his
life was spared, the Dissenters obtained an order for his
being confined in the Tower during their pleasure. And
their pleasure it was that he should remain there for
eighteen years. He had offers of release from Cromwell,
but he disdained the terms, which were an acknow-
ledgment of the favour, and submission to the usurper.
When the Restoration drew nigh, he was released in
March, 1659, and returned to his palace at Ely in 1660.
In May, 1661, he introduced to the convocation the form
of prayer and thanksgiving, which is still in use, on the
29th of May. In 1663, he built a new chapel at Pem-
broke Hall, Cambridge, at his own expence, and settled
an estate upon the college for the perpetual support of
the building.
Bishop Wren died at Ely House, London, April 24th,
1667, in his eighty-second year, and was buried at Pem-
broke Hall Chapel. He distinguished himself by some
publications; as, 1. " Increpatio Bar Jesu, sive Polemicae
adsertiones locorum aliquot Sacrae Scripturse ab impos-
turis perversionum in Catechesi Racoviana, Lon., 1660,
4to, and reprinted in the ninth volume of the Critici
Sacri. 2. The Abandoning of the Scots Covenant, 1661,
4to. 3. Epistolae Variae ad Viros doctissimos ; particu-
larly to Gerard John Vossius. 4, Two Sermons ; one
printed in 1627, the other in 1662. Dr. Richardson
made use of some of his MSS. in his De Prsesulibus
Angliae. — Chalmers. Biog. Brit.
WYKEHAM. 823
WYKEHAM, WILLIAM OF.
William of Wykeham. — This illustrious man is justly
venerated as the founder of that system of public school
education which has made England what it is, and
English gentlemen, the leading characters in Europe.
He devised a plan which was in advance of his own
age, and to which, in principle, the present age adheres.
The Body of Statutes which William of Wykeham drew
up for his colleges at Winchester and at Oxford was the
result of great meditation and much study, and was
brought to maturity by long observation and experi-
ence. It has, accordingly, been always considered as
the model to be followed by founders in succeeding
times, and which most of them have copied or closely
imitated. The founder of the two St. Mary's Winton
Colleges, was born of poor parents, at Wykeham, in
Hampshire, in 1324. By some it is said that his
father's surname was Long, and by others it is said to
have been Perrot. But surnames were not at that
time common. A man was called by his Christian
name, and, if many who were neighbours bore the
same Christian name, he was designated by some per-
sonal peculiarity or occupation ; and, if he went out
into the world, by the place of his birth. The latter
was the case with respect to that great man who is
known in history as WiUiam of Wykeham. It is nearly
certain that he did not receive an academical education.
But he was noticed early by lived ale, lord of the manor
of Wykeham. And by Uvedale, who was governor of
Winchester Castle, William of Wykeham was placed at
a school in Winchester, where he was distinguished for
his piety and diligence. He employed his leisure hours
in acquiring a knowledge of arithmetic, mathematics,
logic, divinity, canon and civil law. At an early age
he was appointed secretary to his patron, and when he
824 WYKEHAM.
was only two or three and twenty he attracted the notice
of that discerning monarch, King Edward III. These
facts are sufficient to shew the early development of
those powers which made William of Wykeham the
foremost man of his age. To enter into the history of
Wykeham's public life would be to give a history of the
latter part of the reign of Edward III., and the whole
of that of Richard II. ; for William of Wykeham was
not only a learned divine, he was the most distinguished
statesman of his age, — honoured by Edward III., the
friend of the Black Prince, beloved by his countrymen,
a loyal, and at the same time, a popular patriot. He
shared the fate of all statesmen, and was sometimes op-
pressed by faction; but, in all political difficulties, to
his wisdom recourse was had ; and his enemies found
that it was their best policy to conciliate his friendship ;
while all history shews that he added to the firmness
of a man of principle, the placability of a true Christian.
His first ecclesiastical preferment was the Rectory of
Pulham, in Norfolk. In 1366, he was consecrated
Bishop of Winchester. In 1367, he was made Lord
High Chancellor of England, and he retained that
office till 1371, when parliament complained of the too
extensive power of ecclesiastics. He was forced into
office again in the reign of Richard II., but resigned
it as soon as he could, wishing to devote himself to
his episcopal duties. He found great abuses existing
in many charitable institutions, especially in that of
St. Cross, the mastership of which some of his prede-
cessors had conferred on their nephews or relations, as
a sinecure place, and they had misapplied or appro-
priated the revenues, while they defrauded or neglected
the poor. Those who are so eager to detect existiug
abuses should remember that, while the abuses should
be reformed, they existed in the middle and dark ages,
under circumstances much more aggravated than at the
present, and without those alleviations, which public
WYKEHAM. 8fJ5
opinion, in a more civilized age, and at a time of greater
purity in the Church, cannot fail to supply.
At the same time that Wykeham was thus engaged
in the reformation of these charitable institutions, he
was forming the plan of a much more noble and exten-
sive foundation of his own, and taking his measures for
putting it into execution. He had long resolved to
dispose of the wealth which the Divine Providence had
so abundantly bestowed upon him, to some charitable
use and for the public good; but was greatly embar-
rassed when he came to fix his choice upon some design
that was likely to prove most beneficial, and least liable
to abuse. He tells us himself, that upon this occasion
he diligently examined and considered the various rules
of the religious orders, and compared with them the
lives of their several professors ; but was obliged with
grief to declare, that he could not find that the
ordinances of their founders, according to their true
design and intention, were at present observed by any
of them. This reflection affected him greatly, and
inclined him to take the resolution of distributing his
riches to the poor with his own hands, rather than to
employ them in establishing an institution, which might
become a snare and an occasion of guilt to those for
whose benefit it should be designed. After much de-
liberation, and devout invocation of the divine assistance,
considering how greatly the number of the clergy had
been of late reduced by continual wars and frequent
pestilences, he determined at last to endeavour to remedy,
as far as he was able, this desolation of the Church, by
relieving poor scholars in their clerical education ; and
to establish two colleges of students for the honour of
God and the increase of His worship, for the supper
and exaltation of the Christian faith, and for th ;
improvement of the liberal arts and sciences; hoping
and trusting, that men of letters and various know-
ledge, and bred up in the fear of God, would see
^2B WYKEHAM.
more clearly, and attend more strictly to the obligations
lying upon them to observe the rules and directions
which he should give them. Wykeham seems to have
come to this resolution, and in some measure to have
formed in his mind his general plan, as early as his
becoming Bishop of Winchester : for we find, that in
little more than two years after, he had made purchases
of several parcels of ground in the city of Oxford, which
make the chief part of the site of his college there. His
College of Winchester, intended as a nursery for that of
Oxford, was part of his original plan : for as early as the
year 1373, before he proceeded any further in his design
for the latter, he established a school at Winchester, of
the same kind with the former, and for the same pur-
pose. He agreed with Richard de Herton, that for ten
years, beginning from Michaelmas of the year above-
mentioned, he should diligently instruct in grammatical
learning as many poor scholars as the bishop should
send to him, and no others without his leave ; that the
bishop should provide and allow him a proper assistant ;
and that Herton, in case of his own illness, or necessary
absence, should subsitute a proper master to supply his
place.
Wykeham's munificence proceeded always from a con-
stant generous principle, a true spirit of liberality. It
was not owing to a casual impulse, or a sudden emotion,
but was the ejffect of mature deliberation and prudent
choice. His enjoyment of riches consisted in employing
them in acts of beneficence ; and while they were in-
creasing upon him, he was continually devising proper
means of disposing of them for the good of the public ;
not delaying it till the time of his death, when he could
keep them no longer ; nor leaving to the care of others
what he could better execute himself; but forming his
good designs early, and as soon as he had the ability,
putting them in execution, that he might have the satis-
faction of seeing the beneficial effects of them ; and that
WYKEHAM. 827
by constant observation and due experience he might
from time to time improve and perfect them, so as to
render them yet more beneficial.
The progress of his generous plans was for some
time impeded by political factions and the disturbed
state of public affairs. Still William of Wykeham kept
his eye steadily on the one great object which has ren-
dered his name immortal. His whole plan was designed
at once, and was noble, uniform, and complete. It was
no less, says Dr. Lowth, than to provide for the per-
petual maintenance and instruction of two hundred
scholars, to afford them a liberal support, and to lead
them through a perfect course of education ; from the
first elements of letters, through the whole circle of the
sciences ; from the lowest class of grammatical learning
to the highest degrees in the several faculties. It pro-
perly and naturally consisted of two parts, rightly forming
two establishments, the one subordinate to the other.
The design of the one was to lay the foundations of
science, that of the other, to raise and complete the
superstructure; the former was to supply the latter
with proper subjects, and the latter was to improve
the advantages received in the former. The plan was
truly great, and an original in its kind : as Wykeham
had no example to follow in it, so no person has yet
been found, who has had the ability or the gene-
rosity to follow his example, except one, and that a
King of England, who has done him the honour to
adopt and copy his whole design.
The work which demanded his attention at this time, was
the erection of his College at Oxford ; the society of which
he had already completed and established, and that some
years before he began to raise the building. For he
proceeded here in the same method which he took at
Winchester; as he began there with forming a private
grammar school provided with proper masters, and
maintained and supported in it the full number of
828 WYKEHAM.
scholars, which he afterwards established in his college;
so at Oxford, in the first place, he formed his society,
appointed them a governor, allowed them a liberal main-
tenance, provided them with lodgings, and gave them
rules and directions for their behaviour ; not only that
his beneficence might not seem to lie fruitless and in-
effectual while it was only employed in making his pur-
chases of lands, and raising his building, which would
take up a considerable time ; but that he might bestow
his earliest attention, and his greatest care in forming
and perfecting the principal part of his design, and
that the life and soul, as it were, might be ready to
inform and animate the body of his college as soon as
it could be finished, and so the whole system be at
once completed in every part of it. This preparatory
establishment, took place about the same time with that
at Winchester, that is, in the year 1373 ; which agrees
with the account that some authors give, that it was
seven years before the foundation of the building was
laid : but they are mistaken in supposing that there
were only fifty scholars maintained by him in this' man-
ner; for it appears by the rolls of accompts of New
College, that in the year 1376, the society consisted
of a warden and seventy fellows, called pauperes
scholares Venerabilis Domini Wilhelmi de Wykeham
Wynton Episcopi; and that it had been established,
probably to the same number, at least as early as Sept.,
1375. Richard Toneworth, fellow of Merton College,
was appointed by him governor of this society, with the
title of warden, and a salary of £20 per annum. The
fellows were lodged in Blakehall, Herthall, Shulehall,
Maydenhall, and Hamerhall; the expence of their
lodging amounted to £10. 13s. 4d. per annum. They
were allowed each of them Is. 6d. per week for their
commons ; and they had proper servants to attend them,
who had suitable stipends.
In the year 1379, the bishop completed his several
WYKEHAM. 629
purchases of lands for the site of his college, and ini'
mediately took his measures for erecting his building.
In the first place, he obtained the king's patent, grant-
ing him licence to found his college : it is dated June 30th,
1379. He procured likewise the pope's bull to the
same effect. He published his Charter of Foundation,
Nov. Q6th following ; by which he entitled his college,
" Seinte Marie College of Wynchestre, in Oxenford."
It was then vulgarly called the New College, which
becamig in time a sort of proper name for it, and in
common use continues to be so to this day. At the
same time, upon the resignation of Toneworth, he con-
stituted his kinsman Nicholas Wykeham, warden, with
a salary of £40 per annum. On the 5th of March
following, at eight o'clock in the morning, the foun-
dation stone was laid : the building was finished in six
years, and the society made their public entrance into
it with much solemnity and devotion, singing Litanies,
and marching in procession, with the Cross born before
them, at nine o'clock in the morning, on the ]4th of
April, 1386. The society consists of a warden and
seventy poor scholars, clerks, students in theology,
canon and civil law, and philosophy: twenty are ap-
pointed to the study of laws, ten of them to that of
the canon, and ten to that of the civil law; the re-
maining fifty are to apply themselves to philosophy (or
arts) and theology ; two of them however, are permitted
to apply themselves to the study of medicine, and two
likewise to that of astronomy; all of whom are obliged
to be in priests' orders within a certain time, except
in case of lawful impediment. Beside these there are
ten priests, three clerks, and sixteen boys or choristers,
to minister in the service of the chapel.
The body of statutes, which Wykeham gave to his
college, was a work upon which he bestowed much time
and constant attention. It was the result of great
meditation and study, assisted, confirmed, and brought
TOL. VIII. 4 B
880 WYKEHAM.
to maturity by long observation and experience. He
began it with the first establishment of his society, and
he was continually improving and perfecting it almost
as long as he lived. And accordingly, it has been
always considered as the most judicious and the most
complete performance in its kind, and as the best
model which the founders of colleges in succeeding
times had to follow, and which indeed most of them
have either copied or closely imitated.
That the first draught of his statutes was made as
early as we have mentioned, appears from a letter of
Wykeham himself, which he wrote to the warden of
his college, soon after the society had made their first
entrance into it. In this letter he speaks of his sta-
tutes, as duly published and promulged, and in times
past frequently made known unto them. The great
care and attention which he employed in revising his
statutes from time to time, and in improving them con-
tinually, appears very evidently from an ancient draught
of them still extant, in which the many alterations,
corrections, and additions made in the margin, shew
plainly how much pains he bestowed upon this impor-
tant work ; with how much deliberation, and with what
great exactness he weighed even the most minute par-
ticular belonging to it. The text of these statutes
appears, by some circumstances which it is needless
here to enlarge upon, to have been drawn up about the
year 1386 ; and therefore they cannot be the first which
he ever made, since at that time he speaks of his statutes
as often and long before published. At the end of the
year 1389, he appointed commissaries to receive the
oaths of the warden and scholars of his college to ob-
serve the statutes which he then transmitted to them,
sealed with his seal ; this was a new edition of them,
much corrected and improved ; for, we suppose, it con-
tained all the marginal alterations and additions above-
mentioned. He gave a third edition of his Statutes,
WYKEHAM. 831
reckoning from the time when his college was finished,
still much enlarged and corrected, an ancient copy of
which likewise is yet remaining : it was probably of the
year 1393. In the year 1400, he appointed another
commission for the same purpose, and in the same form
with that of the year 1389 : at the same time he sent to
his college a new edition likewise of his Statutes, still
further revised and enlarged : it is the last which he
gave, and is the same with that now in force.
While the bishop was engaged in building his College at
Oxford, he established in proper form his Society at
Winchester. His charter of foundation bears date Oct.
20th, 1382, by which he nominates Thomas de Cranle,
warden, admits the scholars, and gives his college the
same name of " Seinte Marie College of Wynchestre."
The next year after he had finished his building at
Oxford, he began that at Winchester, for which he had
obtained both the pope's and the king's licence long
before. A natural afi'ection and prejudice for the very
place which he had frequented in his early days, seems
to have had its weight in determining the situation of
it : the school which Wykeham went to when he was a
boy, was where his college now stands. The first-stone
was laid on March 26th, 1387, at nine o'clock in the
morning : it took up six years likewise in building, and
the warden and society made their solemn entrance into
it, chanting in procession, at nine o'clock in the morn-
ing, on March the 28th, 1393. The school had now
subsisted near twenty years, having been opened at
Michaelmas, 1373.
This college was completely established from the first
to its full number of seventy scholars, and to all other
intents and purposes ; and continued all along to furnish
the society at Oxford with proper subjects by election. It
was at first committed to the care of a master and under-
master only; in the year 1382, it was placed under the
superior government of a warden. This was the whole
832 WYKEHAM.
society that made their formal entrance into it, as above-
mentioned. Till the college was erected, they were pro-
vided with lodgings, in the parish of St. John upon the
Hill. The first nomination of fellows was made by the
founder on the 20th of December, 1394. He nominated
five only, though he had at that time determined the
number to ten. But the chapel was not yet quite finished ;
nor was it dedicated and consecrated till the middle of
the next year : soon after which we may suppose that
the full number of fellows, and of all other members
designed to bear a more particular relation to the service
of it, was completed by him. The whole society con-
sists of a warden, seventy poor scholars, to be instructed
in grammatical learning, ten secular priests — perpetual
fellows, three priests chaplains, three clerks, and sixteen
choristers : and, for the instruction of the scholars, a
schoolmaster, and an under-master or usher.
The statutes which he gave to his college at Win-
chester, and which are referred to in the charter of foun-
dation, are as it were the counterpart of those of his
college at Oxford ; he amended, improved, and en-
larged the former by the same steps as he had done the
latter; and he gave the last edition, and received the
oaths of the several members of the society to the ob-
servance of them, by his commissaries appointed for
that purpose, Sept, 9th, 1400. In this case he had no
occasion to make a particular provision in constituting
a visitor of his college; the situation of it coincided
with his design, and he left it under the ordinary juris-
diction of the diocesan, the Bishop of Winchester.
Wykeham enjoyed for many years the pleasure, — a
pleasure the greatest to a good and generous heart that
can be enjoyed, of seeing the good effects of his own
beneficence, and receiving in them the proper reward
of his pious labours; of observing his colleges growing
up under his eye, and continually bringing forth those
fruits of virtue, piety, and learning, which he had
WYKEHAM. 83S
reason to expect from them. They continued still to
rise in reputation, and furnished the Church and State
with many eminent and able men in all professions.
Not long after his death, one of his own scholars, whom
he had himself seen educated in both his societies, and
raised under his inspection, and probably with his favour
and assistance in conjunction with his own great merits,
to a considerable degree of eminence, became an illus-
trious follower of his great example. This was Henry
Chicheley, Archbishop of Canterbury; who, besides a
chantry and hospital, which he built at Higham-Ferrers,
the place of his birth, founded likewise All Souls Col-
lege, in Oxford, for the maintenance of forty fellows,
(beside chaplains, clerks, and choristers) who according
to Wykeham's plan are appointed, twenty-four of them
to the study of theology and philosophy, and the re-
maining sixteen to that of the canon and civil laws.
He gave a handsome testimony of his ajffection, esteem,
and gratitude towards the college in which he had re-
ceived his academical education, by a considerable pre-
sent, (£123. 6s. 8d. to be a fund for loans to the fellows
on proper occasions,) and by appointing Dr. Richard
Andrews, one of that society, and with whom he had
contracted a personal acquaintance there, to be the first
governor of his own college.
Shortly after this, Henry the Sixth founded his two
Colleges at Eton and Cambridge, entirely on Wykeham's
plan, whose statutes he has transcribed without any
material alteration. While the king was employed in
this pious work, he frequently honoured Winchester
College with his presence ; not only to testify the favour
and regard which he bore to that society, but that he
might also more nearly inspect and personally examine
the laws, the spirit, the success, and good effects of an
institution which he proposed to himself for a model.
From hence it appears, that his imitation of Wykeham's
plan was not owing to a casual thought of his own, or a
4b3
834 WYKEHAM.
partial recommendation from another, or an approbation
founded only on common report or popular opinion ; but
was the result of deliberate inquiry, of knowledge and
experience. He came to Winchester College five several
times with this design, and was afterwards frequently
there, during his residence for above a month at Win-
chester, when the parliament was held there in the year
1449. He was always received with all the honours and
respect due to so illustrious a guest, and as constantly
testified his satisfaction by some memorial of his good-
will and affection towards the society. At one time he
made them a present of one hundred nobles to adorn
the high altar, with which was purchased a pair of large
basons of silver gilt : at another he gave his best robe
save one, consisting of cloth of tissue of gold and fur of
sables, which was likewise applied to use of the chapel,
at others he gave a chalice of gold, two phials of gold,
and a tabernacle of gold, adorned with precious stones,
and with the images of the Holy Trinity and the Blessed
Virgin, of Crystal. He moreover confirmed and en-
larged the liberties and privileges which his royal pre-
decessors had granted to that society.
William of Waynflete was schoolmaster of Winchester
College, at the time when the king made his first visit,
and had been so about eleven years : he had filled that
important post with such ability, and had executed his
office with such diligence, judgment, and success, that
the king, to give his new seminary the greatest advan-
tage it could possibly have, that of an excellent and
approved instructor, removed him next year to the same
employment at Eton. He soon afterwards made him
provost of Eton College, and then by his recommendation
Bishop of Winchester. Waynflete continued many years
in this station and was thence enabled to become another
generous imitator of his great predecessor Wykeham,
in his noble and ample foundation of Magdalen College
in Oxford. He also paid New College, out of his esteem
XAVIER. 835
for it, and respect to its founder, ( for he had never been
himself of that Society) the compliment of choosing
from thence Dr. Richard Mayhew to be president of
his college ; and of permitting his fellows to have an
equal regard to the members of the same society with
those of their own, in the choice of their presidents
for the future.
Full of years and honour, and vigorous in body as well
as in mind almost to the last, in 1404 William of Wykeham
died, leaving by his will a continuation of those acts of
munificence and pious charity, which he had begun in
his life. If a Wykehamist sometimes regrets that the
founder does not lie in one of his own colleges, it must
be remembered that Winchester Cathedral where he was
interred, is itself one of the triumphs of his skill as
well as a memorial of his munificence ; the main body
of the building, from the tower to the west end, was
rebuilt by him. The writer of this article, himself a
Wykehamist, has observed with satisfaction and com-
placency, throughout the work now nearly brought to a
close, that from Waynflete to Warham, and from War-
ham to Howley, Archbishops of Canterbury, no foundation
has produced a greater number of sound divines than
the two St. Mary Winton Colleges, which owe their
existence to the enlightened wisdom and the pious muni-
ficence of William of Wykeham. — Lowth.
XAVIEB, FEANCIS.
Francis Xavier an eminent Romish missionary was
born in 1506, at the castle of Xavier in Navarre, the
youngest of a numerous family. In the eighteenth year
of his age he was sent to the University of Paris, He
was afterwards admitted M.A. and taught philosophy at
Beauvais with an intention of entering the Society of the
Sorbonne ; but having formed a friendship with Igna-
836 XAVIER.
tius Loyola, he became one of his disciples. Xavier then
went to Italy, where he attended the sick at the hospital
of incurables at Venice, and was ordained priest. Some
time after, John III. King of Portugal, having applied to
St. Ignatius for some missionaries to preach the gospel in
the East Indies, Xavier was chosen for that purpose, who
embarking at Lisbon, April 7th, 1541, arrived at Goa, May
6th, 1542. In a short time he spread the knowledge of the
Christian religion, or, to speak more properly, of the
Komish system, over a great part of the continent, and in
several of the islands of that remote region. Thence in
1549, he passed into Japan, and laid there, with amazing
rapidity, the foundation of the famous church which
flourished during so many years in that vast empire.
His indefatigable zeal prompted him to attempt the
conversion of the Chinese, and with this view he em-
barked for that extensive and powerful kingdom, but
died on an island in sight of China, Dec, 2nd, 1552.
The body of this missionary lies interred at Goa, where
it is worshipped with the highest marks of devotion.
There is also a magnificent church at Cotati dedicated
to Xavier, to whom the inhabitants of the Portuguese
settlements pay the most devout tributes of veneration
and worship. In 1747, the late king of Portugal ob-
tained for Xavier, or rather for his memory, the title of
protector of the Indies, from Benedict XIV.
The Romish biographers of Xavier ascribe miracles to
their hero which are among the most incredible of the
" lying wonders" of Rome. For this, however, Xavier,
who appears to have been only a zealous enthusiast, ought
not to be censured. He claims no miracles for himself,
nor were any such heard of for many years after his death;
on the contrary, in his correspondence with his friendi
during his mission, he not only makes no mention of
miracles, but disclaims all supernatural assistance. For
the miracles, therefore, his biographers must be account-
able, and we know of no evidence they have produced
in confirmation of them. — Gen. Diet.
XIMENES. 837
XIMENES, FRANCIS.
Francis Ximenes, of Cimeros, was born in the year
1437, at Torrelaguna, a small town of Spain in the
province of New Castile. Although he was a devout
ecclesiastic, he is better known to the world as a states-
man. He was educated at Alcala and Salamanca,
whence he proceeded to Rome, where the pope gave him
a bull for the first vacant prebend in his native country.
This the Archbishop of Toledo not only refused, but
confined Ximenes in the tower of Uceda. On regaining
his liberty he obtained a benefice in the diocese of Sigu-
enca. Soon after this he entered into the order of the
Franciscans. On his return to Toledo, queen Isabella
made him her confessor, and in 1495, nominated him
to that archbishopric. He established an university at
Alcala, where he also founded the college of St. Ildefonso.
What gives to his name a peculiar interest in the
religious world is the publication of his Polyglott Bible.
He had long projected an edition of the sacred writings
and he commenced it in 1502. To secure success in
this important undertaking, he sought the assistance of
those whose species of learning was most likely to suit
his views. Intending to have the text in the three
languages in which it was originally written, he em-
ployed such persons as were most conversant in them.
For the Hebrew, he selected Alphonso, a physician of
Alcala, Paul Coronel, and Alphonso Zamora, Jewish
proselytes, and noted for their skill in that tongue.
For the Greek, he had recourse to a native of that
country, Demetrius of Crete, and with him he associ-
ated for the ascertainment of both the Greek and Latin
text, Anthony of Nebrissa, Ferdinand Pintian, and Lo-
pez Astuniga. To an edition of the scriptures in these
languages, he enjoined them to add the Chaldee para-
phrase, with a Latin interpretation, and a collection of
838 XIMENES.
the Hebrew and Chaldee radicals : thus distributing the
work into six divisions. To the Hebrew, Greek, and
Latin, he assigned three columns, the' bottom of the
page to the Chaldee paraphrase with the interpretation,
and the margin to the radicals. The Old Testament was
to contain the Hebrew, the Vulgate, the Septuagint with
a Latin version, and the Chaldee paraphrase, interpreted
in the same language. The New, the Greek text, and
the Vulgate.
Having chosen his instruments, and allotted to them
their portion of labour, his next care was to provide them
with materials. He sent to every quarter for manuscripts :
he even made application to the Vatican, and Leo X.
obhged him with a communication of what he possessed.
He collected seven copies in Hebrew, for which he was
at the expense of four thousand ducats, besides procuring
from Rome a number in Greek, and from other quarters
many Latin manuscripts in Gothic characters ; not one
of this collection bearing the antiquity of less than eight
hundred years. The whole charge of the undertaking
amounted to the immense sum of fifty thousand ducats,
which he most cheerfully expended.
He was beyond description eager to accelerate the
work. He was ever urging his learned society to dis-
patch, saying, " Hasten my friends lest I fail you, or you
fail me, for you need such patronage as mine, and I
equally want assistance such as yours." By these ex-
hortations, and the most liberal encouragement, he ren-
dered them assiduous to their occupation.
In 1509, the work was begun, and in 1517, the
impression was printed off; so arduous was the toil, as
to occupy the space of fifteen entire years.
Ximenes, upon hearing of the completion of this
great undertaking, was overjoyed. " My God," he ex-
claimed, "I return thee endless thanks for protracting
my life to the completion of these labours;" and turning
to some of his friends, who stood near him, " My friends"
ZANCHI. 839
said he, " God assuredly has crowned many of my un-
dertakings with success, but never did the completion
of any undertaking give me pleasure equal to what I
feel from the completion of this."
Such is the history of this famous Polyglott. It is
usually denominated the Complutensian, from Com-
plutum, the Latin name of Alcala de Henares, the city
in which it was conducted.
In 1607, Julius II. gave him a cardinal's hat; and
soon after Charles V. appointed him prime minister.
He died November 8th, 1517, and was buried in the
College of St. Ildefonso, at Alcala. — Barrett. Chaufepie.
ZANCHI, OR ZANCHIUS, JEROME.
Jerome Zanchi, or Zanchius, was born in 1516. He
was a native of Alzano, in the Bergamasco, and descend-
ed from a family distinguished in the republic of letters.
He was persuaded by his relation, Basilic, to enter a
convent of Canons Regular, where he formed an intimate
acquaintance with Celso Martinengho. They were asso-
ciated in their studies, in reading the works of Melanc.
thon, Bullinger, Musculus and other reformers, and in
attending the lectures of Martyr. They left Italy about
the same time, and their friendship continued uninter-
rupted till the death of Martinengho. Having come to
Geneva in 1553, by the way of the Grisons, Zanchi agreed
to accompany Martyr into England ; but when about to
set out for this country, he received an invitation to be
professor of divinity in the College of St. Thomas at
Strasburg. This situation he filled with great credit
and comfort for several years, until after the death of
James Sturmius, the great patron of the academy, who
had been his steady friend, he was involved in contro-
versy with some of the keen Lutherans, led on by John
Marbach, who took offence at him for opposing their
840 ZINZENDORF.
novel notion of the omnipresence of the human nature
of Christ, and teaching the doctrines of predestination
and the perseverance of the saints. In the midst of
the uneasiness which this quarrel gave him, he rejected
the proposals made to him by the papal nuncio, but
accepted in the end of the year 1563, a call from the
Italian Church at Chiavenna. In the beginning of 1568,
he came to the University of Heidelberg, where he taught
during ten years ; but finding that the prejudice which
he had encountered -at Strasburg followed him to this
place, he^ gave way to it a second time, and removed to
Neustadt, where Count John Casimir, the administrator
of the Electorate Palatine, had recently endowed an
academy. He died in 1590, during a visit which he
paid to his friends at Heidelberg, in the 76th year of
his age. The mx)deration of Zanchi has been praised
by writers of the Roman Catholic Church, though his love
of peace did not lead him to sacrifice or compromise the
truth. His celebrity as a teacher procured him invita-
tions from the academies of Zurich, Lausanne and
Leyden. John Sturmius, called the German Cicero,
was wont to say, that he would not be afraid to tmst
Zanchi alone in a dispute against all the fathers as-
sembled at Trent. Nor was he less esteemed as an
author after his death. !tJis writings, consisting of
commentaries on Scripture and treatises on almost all
questions in theology, abound with proofs of learning ;
but they are too ponderous for the arms of a modern
divine. — M'Crie.
ZINZENDORF, NICHOLAS LEWIS.
Count Von Zinzendorf was born in Misnia, in 1 700. At
the age of ten years he went to the academy at Halle,
and was educated by Professor Franke, a celebrated
pietist. In his seventeenth year he was sent to the
ZINZENDORF. 841
University of Wittemberg, where he would have entered
as a student of divinity if he had been permitted to
follow his own inclinations, but submitting to the wishes
of his friends, he applied himself to the study of the
law.
AftQT spending about two years at Wittemburg, he
entered upon his travels : visited Holland, Switzerland,
and France, and remained a considerable time at Paris,
mixing, as his rank enabled him, with persons of dis-
tinction, wherever he went. In 1721, he accepted a
situation in the government of Saxony, and fixed his
residence at Dresden. In his own house he held reli-
gious meetings, and wrote in a periodical called The
German Socrates. He soon after purchased the lordship
of Bertholdsdorf in Lusatia, meaning there to pass his
life in retirement, as soon as he could be released from
his secular appointments. To this purchase he was
indebted for his connexion with the Moravians, the
connexion which gives to his name an historical interest.
And to their history we must briefly advert. In the
ninth century Christianity was introduced into Bohemia
from Greece. When Bohemia was united to the empire
by Otho I., the people were brought under the yoke of
Rome and compelled to receive a Liturgy which they did
not understand. Their first king Wratislas remon-
strated against this, but in vain ; the pope insolently
rejected his request for a Liturgy in the vulgar tongue,
and commanded submission. The papacy supported by
the secular power prevailed ; but many still retained the
custom of their fathers ; and when some of the Wal-
denses sought refuge from persecution in Bohemia, they
found people, who, if not in fellowship with them, were
disposed to receive their doctrines. The ground was
thus ready for the seed when WicklifF's writings were
introduced, and those writings produced a more im-
mediate effect than they did in England. Persecution
ensued and a religious war, in which the best blood of
TOL. Till. 4 c
842 ZINZENDORF.
Bohemia was shed by the executioner, and her freedom
was extinguished. After the failure of the final struggle
for reformation under the ill-fated Elector Palatine, the
protestant clergy were banished, first from Prague and
soon after from the whole kingdom. The nobles of the
same persuasion were soon after subjected to the same
sentence, but, what was more tyrannical, the common
people were forbidden to follow, for the law regarded
them as belonging to the soil. Among the exiled preach-
ers was John Amos Comenius. He emigrated through
Silesia into Poland. At a sj^nod held at Lissa, in 1632,
Comenius was consecrated bishop of the dispersed Bre-
thren from Bohemia and Moravia. During the thirty
years' war he lived in a state of high excitement and
turbulent hope, till disappointment and age brought with
them more wisdom, and a more contented reliance on
Providence. He found a melancholy consolation in re-
cording the history and discipline of a Church, which he
believed would die with him. Notwithstanding this
impression on his mind, he was induced by the only
surviving bishop of the Brethren, to assist in consecra-
ting two successors, that the episcopal succession among
them might not be broken : one of these was his son-in-
law, Peter Figalus Jablonsky, who was consecrated for the
Bohemian branch, in spem contra spem, in hope against
all expectation, that that branch might be restored.
From time to time, as opportunities occurred, emigra-
tions took place from Bohemia and Moravia to the
Protestant parts of Germany ; and a considerable num-
ber of such emigrants having arrived in Germany during
the latter half of the seventeenth, and the beginning of
the eighteenth century, Christian David, by trade a
carpenter, and a man of zeal, energy and devotion,
endeavoured to procure a safe establishment for himself
and his brethren. By his means application was made
to the Count of Zinzendorf, and Zinzendorf replied
that they might come when they pleased and he would
ZINZENDORF. 843
endeavour to provide for them a place where they should
not be molested, and meantime would receive them at
Bertholsdorf. Accordingly two persons from the village
of Schlen in Moravia set off for this asylum under
Christian David's guidance. On their arrival they were
located on a piece of ground near a hill called the Hut-
berg or Watch-hill. The count's grandmother, lady
Gersdorf, sent them a cow, and the first tree was felled
on the 17th of June, 1722. On the 7th of October, they
entered their house, and they called the place Hernhut.
Zinzendorf was himself, meantime, engaged in wooing
and wedding the countess Erdmuth Dorothea Eeuss,
but at the close of the year he visited the Brethren
and joined with them in their devotions. He was now
the patron of the Brethren, and succeeded in allaying
controversies which at first seemed likely to lead to
their dissolution. Zinzendorf himself wished them to
coalesce with the German Protestants, but this they
refused to do, and he yielded. The work of God was
evidently progressing at Hernhut, and consequently the
devil raised opposition to it. The new community was
attacked from various quarters. A Jesuit began the war,
and there were Lutheran theologians who entered into it
upon the same side. The government took offence, and
although Zinzendorf's conduct was uniformly discreet,
he was ordered to sell his estates and was afterwards
banished. Against the first of these mandates he had
provided by conveying his estates to his wife ; and
though he was soon permitted to return his own country,
yet as the Brethren were only continuing in Saxony
upon sufferance, it was judged advisable to enlarge them-
selves by establishing colonies where the magistrates
would not interfere with them, and no foreign prince
would interfere with their protectors. This feeling led
these pious men to that false position which they have
occupied in England. In England, w^here the bishops
received them with cordiality and as brethren, they
844 ZINZENDORF.
thought fit, after a time, to form separate communities,
and so they, in fact, though never in spirit or intention
became schismatics. They were in duty bound to con-
form to the English Church, in England, though free to
act, in countries where no reformed episcopal Cburch
exists, according to their traditional notions. In foreign
parts the Moravians are the most eminent, wise, and
successful missionaries. There they are free to carry
out their system as an independent Church ; it is much
to be regretted that by the position they occupy in
England, they cannot receive in their missionary labours
all that support which many hearts are pining to afford
them.
Count Zinzendorf, on his return to Germany, de-
termined to renounce all his worldly prospects, and
devote himself to the Christian ministry. He went
under a disguised name, as tutor in a merchant's
family, that he might pass through the regular exam-
ination of the clergy in that character, as a student of
divinity ; and having passed his examination he went
to England where the learned Archbishop Potter pre-
sided over the interests of the Church. He consulted
with the archbishop whether or no there could be any
objection on the part of the Church of England to em-
ploying the Brethren as their missionaries in Georgia.
The good archbishop replied that the Moravian brethren
were an apostolical and episcopal Church, not sustaining
any doctrines repugnant to the Church of England ;
that they therefore could not wdth propriety nor ought
to be hindered from preaching the Gospel to the
heathen. Their line of duty was thus clearly and wisely
indicated, — pity it is that they did not entirely adhere
to it.
Zinzendorf now went to Berlin, and on the 20th of
May, 1737, he was consecrated a bishop by Bishop
Jablonsky in the presence of some of the brethren at
Hernhut, Bishop Nitschmann and Bishop Sitkovius as-
ZINZENDORF. 845
sisting. The king of Prussia wrote to the count, saying,
" It was with satisfaction I learned that, according to
your desire, you have been consecrated bishop of the
Moravian brethren. The letter of Archbishop Potter
was as follows : " John by divine Providence, Archbishop
of Canterbury, To the Right Rev. Count Nicholas Lewis,
Bishop of the Moravian Church, sendeth greeting.
" Most sincerely and cordially I congratulate you upon
your having been lately raised to the sacred and justly
celebrated episcopal chair of the Moravian Church, (by
whatsoever clouds it may now be obscured,) by the grace
of divine Providence, and with the applause of the
heavenly host : for the opinion we have conceived of you
does not suffer us to doubt it. It is the subject of my
ardent prayer, that this honour, so conferred, and which
your merit so justly entitles you to, may prove no less
beneficial to the Church, than at all times acceptable to
you and yours. For, insufficient as I am, I should be
entirely unworthy of that high station, in which divine
Providence has placed me, were I not to show myself
ever ready to use every exertion in my power, for the
assistance of the universal Church of God : and espe-
cially to love and embrace your Church, united with us
in the closest bond of love ; and which has hitherto, as
we have been informed, invariably maintained both the
pure and primitive faith, and the discipline of the
primitive Church ; neither intimidated by dangers, nor
seduced by the manifold temptations of Satan. I
request, in return, the support of your prayers, and
that you will salute in my name, your brother bishop,
as well as the whole Christian flock, over which Christ
has made you an overseer. Farewell. Given at West-
minster, the 10th of July, 1737."
Zinzendorf continued to act with great zeal, but with-
out much discretion. His notions with respect both to
the doctrine and the discipline of the Church were
deficient, and sometimes erroneous. The religion of the
4c 3
846 ZINZENDORF.
Hernhuters was degraded for a time into a fanaticism
which exposed them often to just obloquy ; and in the
words of Mr. Wilberforce, " from the pecuHarly offensive
grossness of language in use among them they excited
suspicions of the very worst nature." Wesley, who for a
time was connected with them, describes them thus :
" lazy and proud themselves, bitter and censorious
towards others, they trample on the ordinances and
despise the commands of Christ." In such freaks of
perverted fancy as that in which the Moravians at first
indulged, Mr. Southey remarks, '• the abominations of
Phallus and Lingam have unquestionably originated,
and in such abominations Moravianism might have
ended, had it been instituted among the Mingratian or
Malabar Christians, where there was no anti-septic in-
fluence of surrounding circumstances to preserve it from
putrescence. Fortunately for themselves and for that
part of the Heathen world, among whom they have
laboured, and still are labouring with exemplary devotion,
the Moravians were taught by their assailants to correct
their perilous errors in time. They were an innocent
people, and could therefore with serenity oppose the
testimony of their lives to the tremendous charges which
upon the testimony of their own writings were brought
against them. And then first seeing the offensiveness,
if not the danger, of the loathsome and impious extra-
vagances into which they had been betrayed, they cor-
rected their books and their language ; and from that
time they have continued not merely to live without
reproach, but to enjoy in a greater degree than any other
sect, the general good opinion of every other religious
community."
The fanaticism here alluded to broke out at Herrahaag,
in 1746, and soon spread widely among the Moravians.
The bold style and often eccentric expressions used by
Zinzendorf have with some appearance of truth been
considered as the origin of this error. Yet he soon
ZINZENDORF. 847
became aware of the evil of fanaticism, and after a time
exerted himself to put a stop to the scandal. A synod
was held in 1750, and what the Moravians called a
sifting took place, when those ministers and labourers
who were not sufficiently established, and in whom a
relapse might be apprehended, were deposed from their
office.
Zinzendorf was much in England, and presided at
a synodal conference of his community in London, in
1741. Two years after he repeated the visit. In 1751,
he came again to England and made it his chief place
of residence till 1755. He received so much kindness
from the bishops and clergy from whom neither in dis-
cipline nor doctrine he dissented, that it argues ill alike
for his power of mind and his goodness of heart, that, as
we have before remarked, he permitted his followers to
form a distinct sect in this country. Moravians, says
their chronicler. Bishop Holmes, for some time continued
in connection with the English Church, receiving the
sacranaents at the hands of her ministers, and restricting
their religious meetings to the public preaching of the
Gospel and private assemblies for edification ; but as the
majority wished for a complete union with the Brethren,
they formed a schism in 1742, and have established
congregations in London and other places observing a
ritual and discipline of their own.
Zinzendorf was perhaps influenced by the example of
Wesley, who was at one time himself under the influence
of the Moravians, and became ambitious of establishing
a sect, instead of forming an order in union with the
Church. But Zinzendorf had not the mental power of
Wesley. He obtained the lead among the Moravians
chiefly through his rank, and the Moravians of his
day must have been from the lowest class of society, if
we may judge from the absurd and offensive deference
which they seem to have paid to rank. It appears even
in Holmes's interesting History of the Moravians. Zin-
us ZINZENDORF.
zendorf was indefatigable in visiting his establishments
and in the composition of almost innumerable works of
little intrinsic value. He died in May, 1760.
His biographer thus describes his death. Early in the
morning of the 9th May, he said to one of his visitors,
" I am perfectly content with the ways of my Lord. He
determines with the utmost precision what concerns his
children ; but in the present instance you do not think
80. I believe my work among you is done ; and should
I now depart this life, you know my mind." His voice
became weak, and he could say no more. His son-
in-law) Bishop Watteville having seated himself close
by his bedside, he thus addressed him: "My dear
Johannes, I am going home to our Saviour; I am
ready. I am fully resigned to the will of my Lord, and
He is satisfied with me, for He has pardoned me. If
He has no further use for me here, I am quite ready to
go to Him ; for there is nothing in my way." After this
he gave directions about a few things he wished to be
done. ,
Baron Frederick Von Watteville and David Nitsch-
mann now entered his room. He addressed them in a
few words, which, however, were scarcely intelligible.
Hereupon he sent for his children ; but was not able
to speak. By this time near a hundred persons had
collected in the room and the adjoining apartment.
He raised himself in bed, looked at them with a
mien expressive of serenity and affection; and then
reclining his head, and closing his eyes, fell gently
asleep in Jesus, about nine o'clock in the morning,
having attained the age of sixty years."
A circular was immediately sent to all the congrega-
tions, notifying this painful event. It concludes with
the following sentence : " You know what a gift of grace
our Church has had in this disciple of our Lord. This
witness of the death and atonement of Christ, this re-
storer of the Brethren's Church, this apostle to so many
ZWINGLI. 849
nations of the earth, this founder of the villages of the
Lord, this faithful friend of every poor distressed soul,
this true philanthopist, to whom it was a princely repast
to do good — hath now been called by his Lord from
his labours into eternal rest, this forenoon in the tenth
hour. The Daily Word is : 'He shall doubtless come
again with rejoicing, bringing his sheaves with him.'
(Psa. cxxxi. 6.) Whoever desires this let him 8ay»
Amen." — Holmes. La Trohe. Southeijs Life of Wedey.
ZWlNaLI. OB ZUINGLIUS, ULEICH, OR HALDREICH.
ZuiNGLius, or ZwiNGLi was born on New-year's day, 1484,
in the parish of Wildenhaus, in Toggenburg. He studied
at the schools of Basle and Bern; thence he went to
the University of Vienna, a^d back again to Basle. In
1506, he became priest in Glarus, when he devoted all
the leisure his duties gave him to study. He made some
attempts at composition in the style of the Latinists of
that time; but he never succeeded in throwing his
thoughts with full freedom into antique forms. He
rather contented himself with reading and studying the
ancients. He was more captivated by their matter,
by their lofty feeling for the simple and the true, than
excited to imitation by their beauty of form. He thought
that the influences of the Divine Spirit had not been
confined to Palestine ; that Plato, too, had drunk from
the sacred font ; he calls Seneca a holy man ; above all,
he reveres Pindar, who speaks of his gods in language
so divine, that some sense of the presence and power of
the Diety must have inspired him ! He is grateful to
them all; for he has learned from all, and has been led
by them to the truth. While occupied with such pur-
suits, he took up Erasmus's edition of the New Testa-
ment, in Greek, and applied himself to it with th©
850 ZWINGLI.
greatest industry. In order to make himself thoroughly
acquainted with St. Paul's Epistles, he did not shrink
from the labour of transcribing them in a fair hand, and
writing on the margin the expositions of the fathers of
the Church. Occasionally, he was bewildered by the
theological notions he had brought with him from the
university ; but he soon formed the determination to
throw aside all other considerations, and to learn God's
will from His pure and simple Word. From the time
he thus devoted himself exclusively to the text of Scrip-
ture, his intellectual sight became clearer. But, at the
same time, convictions extremely at variance with the
established order of things in the Church, took posses-
sion of his mind. At Einsiedeln, whither he had
removed in 1516, he said plainly to Cardinal Schiner,
that Popery had no foundation in Scripture.
But it was another circumstance which gave to his
labours their characteristic direction. Zwingli was a
republican ; reared in the perpetual stir of a small com-
monwealth, a lively interest in the political business of
his country was become a second nature to him. At
that time the war with Italy set all the energies of the
Confederation in motion, and raised it to the rank of a
great power in Europe. Zwingli more than once took
the field with his warlike flock. He was present at the
battle of Marignano.
It is remarkable that he retained his warlike propen-
sities to the last. But at this time he was a priest of
the Romish Church, and the want of discipline then
existing in the Church is proved by the fact now alluded
to. It is to be added that even his apologists admit that
he was not free from youthful vices, sometimes of an offen-
sive kind ; but his correspondence shews how earnest
were the self-reproaches of this soldier-priest, until at
length his conduct became irreproachable. The violence
of his politics, in 1516, and his noble stand against the
French interest, rendered it necessary for him to quit his
ZWINGLI. 851
parish, and take the subordinate place of vicar at Einsie-
deln. In 1519, his ambition was gratified by his removal
to a higher sphere of action ; and he was posted at Zurich,
the principal town of the Swiss confederation. The
effects of the Lutheran movement just then began to be
felt in Switzerland. No man was better prepared, or
more eager to take part in it than Zwingli. He too had
had a battle on his own ground with a vender of indul-
gences, and had succeeded in keeping him at a distance.
He wrote against the conduct of the court of Rome to
Luther, and published an apology for him, in answer to
the bull.
His preaching, for which he had a singular natural
gift, produced a great effect. He attacked the prevalent
abuses with uncompromising earnestness. On one
occasion he painted the responsibility of the clergy in
such lively colours, that several young men among his
hearers instantly abandoned their intention of taking
orders. " I felt myself," said Thomas Plater, " as it
were lifted up by the hair of the h'ead." Occasionally
some individual thought the preacher aimed his remarks
at him personally, which Zwingli thought it necessary
to guard against : " Worthy man," he exclaimed, " take
it not to thyself;" and then proceeded in his discourse
with a zeal which rendered him regardless of the dan-
gers which sometimes even threatened his life.
But his efforts were mainly directed to rendering the
meaning of Scripture plainer to his hearers.
A question, not very important, has been raised
whether Zwingli's attempts to reform the Church had
precedence of those made by Luther. It is not to be
denied that, even before the y^ar 1517, he, in common
with many others, had evinced dispositions, and ex-
pressed opinions, which tended that way. But the
essential point was the struggle with the spiritual power,
and the separation from it. This struggle Luther under-
took first, and sustained alone; he first obtained freedom
863 ZWINGLI.
of discussion for the new doctrines in a considerable
German state ; he began the work of liberation, At the
time Luther was condemned by Rome, Zwingli was still
receiving a pension from Rome. Luther had already
stood impeached before the emperor and the empire, ere
Zwingli had experienced the least attack. The whole
field of his activity was different. While *in the one
case, we see the highest and most august power of the
world in agitation, in the other, it is a question of the
emancipation of a city from an episcopal power.
This was the first great object to which the mind of
Zwingli was directed, namely, the emancipation of the
town of Zurich from the episcopal government of Con-
stance. In this contest Zwingli evinced firmness, zeal,
temper, sound judgment, and powers of government, but
he propounded the most latitudinarian, republican, and
Erastian principles. His triumph, however, was com-
plete, and with the concurrence of the civil authorities,
the chief corruptions of the Romish system whether in
doctrine or practice were removed, and a form of worship
was established according to Zwingli 's notions of pro-
priety. The Mass, in 1525, having been abolished by
the senate of Zurich, a form of communion was prepared
by Zwingli, which was as follows : After the conclusion
of the sermon, a table was brought into the Church and
covered with a clean cloth, and the bread and wine were
placed upon it. The minister with the deacons, ap-
proached the table, and called the people to attention ;
then, after a short prayer, one of the deacons read the
institution of the Lord's Supper from the epistle to the
Corinthians, and another recited a part of the sixth of St.
John, to shew in what sense the communicants do truly
eat the Body and Blood of Christ. Next, after reciting
the Creed, the minister exhorted the people to self exami-
nation. Then all knelt down, and repeated the Lord's
Prayer, on which the minister took in his hands unlea-
vened bread, and, in the sight of all the faithful, recited
ZWINGLI. 853
with a loud voice, the institution of the Lord's Supper.
He then delivered the bread and cup to the deacon, to
present to the people, for the people to distribute them
to each other. During this process, one of the ministers
read from the Gospel of St. John, those edifying dis-
courses held by our Lord with His disciples after the
ablution of their feet. The congregation then again fell
down on their knees, and returned thanks for the benefit
of their redemption by Christ Jesus.
For the everlasting establishment of their work, Zwingli,
with Leo Judse and other learned coadjutors, published
in the same year the Pentateuch, and other historical
books of the Old Testament, after the version of Luther,
correcting such errors as they discovered in it, and
accommodating the language to the dialect of Switzerland.
The great consequence of Zwingli, as the head of the
new establishment of rehgion, was evinced about this
time, by a design against his life. The object was to
draw him away from the protection of Zurich ; and for
this purpose Faber, grand-vicar of the Bishop of Con-
stance, planned with Eckius, chancellor of the Uni-
versity of Ingoldstadt, and a noted antagonist of Luther,
a challenge to Zwingli to hold a public conference, at
which Eckius would undertake to convince him of his
errors. The cantons were induced to propose the mea-
sure at a Diet, and, with the exception of Zurich, fixed
upon the town of Baden, in Argovia, as the place for the
interview, and required the senate of Zurich to send
Zwingli thither. This body, however, knowing that the
town of Baden could not guarantee the safety of their
pastor, and that the cantons had declared inveterate
hostility to his person and doctrines, would not permit
him to trust himself out of their protection; and the
conference was held without him.
(Ecolampadius, who appeared as the principal advocate
for the Reformation, undertook to answer the arguments
of Eckius. The result of the conference was a decision
VOL. vni. 4 D
854 2WINGLI,
in strong terms against Zwingli and his adherents, in
which, however, all the cantons did not concur. Bern,
in particular, distinguished itself in its refusal ; and
the Reformation made such a progress in that powerful
canton, that in 1527, several of its municipalities ad-
dressed the senate for the abolition of the mass, and
the introduction of the form of worship established at
Zurich. That bodj, before its determination, thought it
advisable to know the opinion of their ecclesiasticB
relative to the subjects in dispute, and for this purpose
summoned a convocation, to which the clergy of the
other Helvetic states, and the neighbouring bishops,
were invited. The Reformers of Bern were very de-
sirous of Zwingli's attendance on this important occa-
sion ; and he was not backward in availing himself of
an opportunity of doing essential service to the cause.
He appeared, and, with his learned coadjutors, CEcO'
lampadius, BuUinger, Collinus, Pellican, Bucer, and
Capilo, defended with so much force the ten theses of
the Reformation drawn up by Haller, the leader of the
party at Bern, that they were completely triumphant,
and the grand council of that canton fully adopted the
measures of that of Zurich. This accession occasioned
a great alarm in the cantons most attached to the old
religion, five of which entered into a solemn engagement
not to suffer the doctrines of Zwingli and Luther to be
preached among them. A considerable difference pre-
vailed "from the commencement of their preaching be^
tween the Saxon reformer and the Swiss reformer with
respect to the doctrine of the Eucharist.
For a history of this which is called the Sacramen-
tarian Controversy, we refer the reader to the Lives of
Luther and Melanchthon, where it is given at some
length. We will content ourselves here with pointing
out from Ranke, the leading points of difference be-
tween Luther and Zwingli.
The principal difference is, that, whereas Luther
ZWINGLI. 855
wished to retain every thing in the existing ecclesias-
tical institutions that was not at variance with the
express words of Scripture, Zwingli was resolved to
get rid of every thing that could not be maintained by
a direct appeal to Scripture. Luther took up his station
on the ground already occupied by the Latin Church :
his desire was only to purify ; to put an end to the con-
tradictions between the doctrines of the Church and the
Gospel. Zwingli, on the other hand, thought it neces-
sary to restore, as far as possible, the primitive and
simplest condition of the Christian Church; he aimed
at a complete revolution.
We know how far Luther was from inculcating the
destruction of images ; he merely combated the super-
stitions which had gathered around them. Zwingli, on
the contrary, regarded the veneration addressed to im-
ages as sheer idolatry, and condemned their very exis-
tence. In the Whitsuntide of 1524, the Council of
Zurich, in concert with him, declared its determination
of removing all images ; which it held to be a godly
work. Fortunately, the disorders which this measure
excited in so many other places, were here avoided. The
three secular priests, with twelve members of the council,
one from each guild, repaired to the churches, and caused
the order to be executed under their own supervision.
The crosses disappeared from the high altars, the pic-
tures were taken down from the altars, the frescoes
scraped off the walls, and whitewash substituted in
their stead. In the country churches the must pre-
cious pictures were burnt, " to the praise and glory of
God." Nor did the organs fare better; they too were
connected with the abhorred superstition. The reformers
would have nothing but the simple Word. The same
end was proposed in all the practices of the Church.
A new form of baptism was drawn up, in which all the
additions " which have no ground in God's Word" were
omitted. The next step was, the alteration of the mass.
866 ZWINGLI.
Luther had contented himself with the omission of the
■words relating to the doctrine of sacrifice, and with the
introduction of the Sacrament in both kinds. Zwingli
established a regular love feast (Easter, 1525.) The
communicants sat in a particular division of the benches
between the choir and the transept, the men on the
right, the women on the left ; the bread was carried
about on large wooden platters, and each broke off a
bit, after which the wine was carried about in wooden
cups. This was thought to be the nearest approach
to the original institution.
We come now to a difference, the ground of which
lies deeper ; and which related not only to the applica-
tion, but also to the interpretation, of Scripture, in refer-
ence to the most important of all spiritual acts.
It is well known how various were the views taken,
even in the earliest times, of this mystery ; especially from
the ninth to the eleventh century, before the doctrine
of transubstantiation became universally predominant.
It is therefore no wonder if, now that its authority was
shaken, new differences of opinion manifested them-
selves.
At the former period, they were rather of a specula-
tive nature ; at the latter, in conformity with the altered
direction of learning, they turned more on interpretation
of Scripture.
Luther had no sooner rejected the miracle of transub-
stantiation, than others began to inquire whether, even
independently of this, the words by which the Sacra-
ment was instituted were not subject to another inter-
pretation.
Luther himself confesses that he had been assailed
by doubts of this kind; but as, in all his outward
and inward combats, his victorious weapons had ever
been the pure text of Scripture taken in its literal
sense, he now humbly surrendered his doubts to the
sound of the words, and continued to maintain the
ZWINGLI. 857
real presence, without attempting further to define its
mode.
But all had not the same reverent submission to the
literal meaning as Luther.
Carlstadt was the first who, in the year 1524, when
he was compelled to flee from Saxony, offered a new
explanation. This was indeed exegetically untenable
and even absurd, and he himself at last gave it up : in
the attempt to establish it, however, he put forth some
more coherent arguments, which gave a great impulse
to the public minc^ in the direction it had already
taken upon this point.
CEcolampadius of Basle, among whose friends similar
notions were current, began to be ashamed that he had
so long suppressed his doubts and preached doctrines
of the truth of which he was not thoroughly convinced ;
he took courage no longer to conceal his view of the
sense of the mysterious institutional words.
The young Bullinger approached the question from
another side. He studied Berengarius's controversy,
and came to the conclusion that on this important point,
— the very point afterwards established by the Reforma-
tion,— injustice had been done to that early reformer.
He thought Berengarius's interpretation might even be
found in St. Augustine.
The main thing, however, was, that Zwingli declared
his opinion. In studying the Scripture after his man-
ner, rather as a whole than in detached passages, and
not without a continual reference to classical antiquity,
he had come to the conviction that the is of the insti-
tutional words signifies nothing more than " denotes."
Already, in a letter dated June, 1523, he declares that
the true sense of the Eucharist cannot be understood,
until the bread and wine in the Lord's Supper are re-
garded in exactly the same manner as the water in
baptism. While attacking the mass, he had already
conceived the intention of restoring the Eucharist to
4d 3
858 ZWINGLL
itself, as he expressed it. As Carlstadt now brought
forward a very similar interpretation, which he was
unable to maintain, Zwingli thought he could no longer
maintain silent. He published his exposition ; first in
a printed address to a parish priest in Keutlingen (Nov.,
1524,) then more at length in his Essay, on True and
False Religion. Although he was little satisfied with
Carlstadt's explanation, he nevertheless availed himself
of some of the same arguments which that theologian
had employed; e.g. that the body of Christ was in
heaven, and could not possibly be divided realiter
among His disciples on earth. He rested his reason-
ing chiefly on the sixth chapter of the Gospel of St.
John, which was thus, as he thought, rendered perfectly
clear.
No longer ago than the autumn of 1524, the great
division of the Church, into Catholic and Evangelical
had been formally accomplished ; and already an opinion
was broached which was destined to work a violent schism
in the Evangelical Church.
Luther did not hesitate to denounce Zwingli as a
wild enthusiast, with whom he had frequently had to
contend.
Zwingli had none of Luther's deep and lively con-
ception of the Universal Church, or of the unbroken
connexion of the doctrines of past ages. We have seen
that his mind, formed in the midst of republican insti-
tutions, was far more occupied with the idea of the Com-
mune ; and he was now intent on keeping together the
Communes of Zurich by a stricter Church discipline.
He tried to get rid of all public criminals ; put an end
to the right of asylum, and caused loose women and
adulterers to be turned out of the city. With these
views of politics and morals, he united an unprejudiced
study of the Scriptures, freed from the whole dogmatic
structure that had been raised upon them. If I do not
mistake, he did, in fact, evince an acute and apt sense
ZWINGLI. 859
of their original meaning and spirit. He regarded the
Lord's Supper (as the Ritual he introduced proves) in the
light of a feast of commemoration and affection. He held
to the words of Paul ; that we are one body, because we
eat of one bread ; for, says he, every one confesses by
that act that he belongs to the society which acknow-
ledges Christ to be its Saviour, and in which all Chris-
tians are one body ; this is community in the blood of
Christ. He would not admit that he regarded the
Eucharist as mere bread. '* If," said he, " bread and
wine, sanctified by the grace of God, are distributed,
is not the whole body of Christ, as it were, sensibly
given to His followers ?" It was a peculiar satisfaction
to him that, by this view he arrived directly at a prac-
tical result. For, he asked, how can the knowledge
that we belong to one body fail to lead to Christian life
and Christian love ? The unworthy sinned against the
body and blood of Christ. He had the joy of seeing
that his ritual and the views he had put forth, con-
tributed to put an end to old and obdurate hostilities.
Although Zwingli insists much on what there still
was of supernatural in his scheme of the Eucharist it is
clear that this was not the mystery which had hitherto
formed the central point of the worship of the Catholic
Church. We can easily understand the effect produced
on the common people, by the attempting to rob them
of the sensible presence of Christ. Some courage was
required to resolve on such an experiment; but when
this was actually made, the public mind was, as (Eco-
lampadius says, found to be far better disposed for its
reception than could have been suspected. This is,
however, very explicable. People saw they had gone
too far to retract, in their defection from the Church
of Rome ; and they found a certain gratification of the
feeling of independence which that defection had gene-
rated, in rendering it as complete as possible.
Luther had, from the first moment, been treated with
860 ZWINGLI.
the greatest harshness ; Zwingli, on the contrary, with
the utmost gentleness: even in the year 1523, he re-
ceived an extremely gracious letter from Adrian VI., in
which no allusion was made to his innovations. Yet
it is obvious that Zwingli's opposition to the existing
forms and institutions of the Church, was far more
violent and irreconcilable than that of Luther. Neither
ritual nor dogma, in the forms which they had acquired
in the course of centuries, any longer made the smallest
impressions upon him ; alterations, in themselves inno-
cuous, but to which abuses had clung, he rejected with
the same decision and promptitude as the abuses them-
selves ; he sought to restore the earliest forms in which
the principle of Christianity had found an expression :
— forms, it is true, no less than those he abolished, and
not substance ; but purer and more congenial.
Luther, notwithstanding his zeal against the pope,
notwithstanding his aversion to the secular dominion of
the hierarchy, was yet, both in doctrine and discipline,
as far as it was possible, conservative, and attached to
the historical traditions of the Church ; his thoughts
and feeling were profound, and profoundly impressed
w;th the mysteries of religion.
Zwingli depended entirely on his private judgment,
both in rejection and alteration, and had regard to
nothing but what appeared to himself to be expedient.
It is not to be wondered at, that, at the Conference
at Marpurg, of which a full account is given in the
Life of Luther, the attempt to bring these two men
to an agreement, entirely failed. They were exasperated
against each other, but they had their distinct spheres
of action; while Luther contended for his principles
on the wider theatre of the world, Zwingli with equal
energy threw himself into the petty squabbles of his
native country, and united the characters of politician,
warrior and theologian. In 1531, a civil war com-
menced in Switzerland, between the five Roman Catholic
ZWINGLI. 861
Cantons on the one side, and those of Zurich and Bern
on the other. The result is well known to every one.
On the 11th of October, a tumultuous affair took
place at Cappel, at the distance of only three leagues
from Zurich, in which the Zurichers, through conster-
nation, through inferiority in numbers, through want of
subordination and discipline, were completely routed,
with no inconsiderable loss both of life and reputation.
But this might have been repaired. The loss which
could not so well be replaced was that of Zwingli. In
the morning of that fatal day, when the civic banner
was put in motion against the invaders, Zwingli received
the order of the magistrates to march along with them
under it. He would willingly have declined the service ;
for, though gifted with much personal courage, he had
evil forebodings as to the issue of that expedition. But
the others insisted : it was an immemorial usage that
the sovereign banner should be attended by the first
pastor of the city ; the counsels of Zwingli were at that
crisis peculiarly necessary to the chiefs ; his exhortations
would be efiQcacious with the people ; by his eloquence
and credit he would be serviceable in any negociations
that might arise for the restoration of peace. Zwingli
yielded, not to the weight of the arguments, but to the
authority which urged them, and to a sense of w^hat so
many would deem his duty. But in the hasty march
which followed, it was observed that he talked and acted
like one advancing to the grave ; and those who remarked
his gestures perceived that he was oftentimes absorbed
in prayer, fervently recommending his soul and his
cause to the protection of his Omnipotent Master.
But when the danger came, he displayed a martyr's
heroism. " I will advance in the name of the Lord," —
thus he addressed some of his wavering companions —
" In the name of the Lord will I advance to the succour
of my brave comrades, resolved to die with them and
among them, or to effect their deliverance." And in
862 ZWINGLI.
the fury of the unequal and hopeless strife which ensued,
his armed hand was seen raised in battle, and the voice
with which he rallied the fugitives was heard above all
the uproar. — " Be of good courage and fear nothing.
If we are to suffer, our cause is not the worse for that.
Commend yourselves to God, who can protect us and
ours."
When the field was in possession of the Koman
Catholics, they went round to the wounded Zurichers,
severally asking them, whether they were willing to
invoke the saints, and to confess ? The few who accepted
the condition were spared ; but by far the greater num-
ber rejected it, and most of these were massacred.
Among those unfortunate men was one, whose hands
and eyes were continually raised to heaven, as if to
second the supplications expressed by the silent move-
ment of his lips. Some soldiers put the interrogation
to him. He merely shook his head in sign of refusal.
They replied, " If you cannot speak, so as to confess,
invoke at least the Mother of God, and the other Saints,
for theii; intercession." He persisted. " This man, too, is
an obstinate heretic" — whereupon an officer, who came up
at that moment thrust a pike into his throat and extin-
guished what remained of life. This man was Zwingli.
Wounded and thrice overthrown in the press of the
fugitives, he again raised himself on his knees, and in
that position was heard to exclaim, and it was his last
exclamation — " Alas what a calamity is this ! Well,
they can kill the body, but not the soul." It was not
till the morrow that he was recognized among the heaps
of slain, and it was then that the full hatred of the
enemy broke out against him — hatred, not occasioned
by his religious innovations only, but even more by his
exertions against the lucrative system of foreign pen-
sions. After offering many indignities to his corpse,
as it lay on the battle-field, they held the mockery of
a council, and summoned it before them; and then,
^WINGLI. 863
when they had passed upon it the double sentence of
treason and heresy, they carried it to the place of
most resort, and by the hand of the public exe-
cutioner of Lucerne, applied the flames which con-
sumed it.
His works, polemical, exegetical and hermeneutical,
produced in little more than twelve years, — years dis-
tracted by a thousand other cares and occupations, are
a lasting memorial of his industry and genius ; they
have been published in 4 vols, folio, at Basle, in 1544;
at Zurich, in 1581, and at Basle again, in 1593. They
were chiefly written in German and translated into
liBitin. —Mosheim. Eanke. Waddington.
FINIS.
LEEDS :
T. HARRISON, PRINTER,
f)5, BBIOGATE.
TABLE.
This Table is not to be regarded as an Index, nor does it
contain a list of all the Lives which are given in these
Volumes. The chief characters have been classed under
their respective centuries, that the student may be enabled
to read the work as an Ecclesiastical History.
CENTURY I.
Dionysius of Rome.
Cerinthus.
Firmilian.
Clemens Romanus.
Gregory Theodorus.
Ebion.
Hippolytus.
Manes, or Manichseus.
Noetus.
CENTURY 11.
Novatus of Carthage.
Basilides.
Novatus, or Novatian.
Dionysius of Corinth.
Origen.
Ignatius.
Sabellius.
Ireuaeus.
Tertullian.
Justin Martyr.
Marcion.
CENTURY IV.
Montanus.
Papias.
Aerius.
Polycarp.
Aetius.
Ambrose.
Apolinarius.
CENTURY III.
Arius.
Alban. .
Arsenius.
Anthony.
Athanasius.
Clemens Alexandrinus.
Atticus.
Cyprian.
Augustine.
Dionysius of Alexandria.
Basil.
VOL. VIII.
4 E
866
TABLE.
Basil of Ancyra.
Pelagius.
Basil, Martyr.
Theodoret.
Chrysostom.
Cyril of Jerusalem.
CENTURY VI.
Donatus.
Ephraim, or Ephrem.
Augustine.
Benedict.
Epiphanius.
Columba.
Eudoxius.
Eanomius.
Eusebius of Nicomedia.
CENTURY VII.
Eusebius Pamphilus.
Adrian.
Eustathius.
Aldbelm.
Flavian.
Benedict, Bissop.
Gregory Nazianzen.
Cutbbert.
Gregory of Nyssa.
Maximus.
Hilary.
Theodore.
Lactantius.
Macedonius.
Peter, Bp. of Alexandria.
CENTURY VIII
Priscillian.
Alcuin.
Rufinus, or Toranius.
Bede.
Boniface.
CENTURY V.
Cuthbert.
Arsenius.
Atticus.
CENTURY IX.
Augustine.
Bertram.
Basil, Archbp. of Seleucia.
Ceolfrid.
Cassian, Jobn.
Gotteschalcus.
Cyril of Alexandria.
Hincmar.
Eutyches.
Photius.
Gregory tbe Great.
Hilary of Aries.
Jerome.
CENTURY X.
Leo the Great.
MUric.
Nestorius.
Dunstan.
Patrick.
Erigena.
TABLE,
867
CENTURY XI.
Peckham, John.
Aldred.
Sorbonne, Robert de.
Anselm.
Berengarius.
CENTURY XIV.
Hildebrand.
Ailly, or D'Ailly.
Lanfranc.
Arundel, Thomas.
Stigand.
Bradwardin.
Courtney, William.
Langham, Simon de.
CENTURY XII.
Richard of Armagh.
Abelard.
Wicliff.
Arnold of Brescia.
Wykeham.
Baldwin.
Barri, Giraldensis.
CENTURY XV.
Becket, Thomas £t.
Adrian de Castello.
Bernard of Clairvaux.
Aleander.
Bruys, Peter.
Arundel, Thomas.
Eadme.
Bassarion.
Peter the Hermit.
Beaufort.
Peter the Venerable.
Roscellin, or Rousselin,
Beaufort, Henry.
Bessarion, John.
John.
Bourcher.
Bouchier, Thomas.
CENTURY XIII.
Chichele, Henry.
Agnelli.
Albertus Magnus.
Aquinas, Thomas.
Buonaventure.
Boniface.
Dominic.
Francis de Paula.
Huss, John.
Pecock, Reynold.
Savonarola.
Waynflete, William.
Ximenes, Francis.
Edmund.
Francis of Assisi.
CENTURY XVI.
Grosseteste, Robert.
Abbot, George.
Langton, Stephen.
Abbot, Robert.
Occam.
Adamson, Patrick.
868
TABLE.
Agricola.
Alan, or Allen, William.
Alley, William.
Alsop.
Anderson, or Andrese, Lau-
rence.
Andrese, or Andreas, James.
Andrewes, Launcelot.
Arminiuts, James.
Aylmer, John.
Bale, John.
Bancroft, Richard.
Barlow.
Barnes, Robert.
Baro, or Baron, Peter.
Baronius, Caesar.
Beaton.
Beccold, John.
Becon, Thomas.
Bentham, Thomas.
Beza, Theodore.
Bilney, Thomas.
Bonner, Edmund.
Borromeo, Charles,
Bossuet.
Bradford, John.
Browne, George.
Bucer, Martin.
BuUinger, Henry.
Cajetan.
Calvin.
Campegio, or Campejus.
Campian, or Campion.
Carolostadt.
Cartwright, Thomas.
Cassander, George.
Cheney, Richard.
Cole, Henry.
Colet, John.
Coverdale, Miles.
Cox, Richard.
Cranmer, Thomas.
Bering, Edward.
Dowdall, George.
Eck, John.
Erasmus.
Feckenham, John de.
Eerrar, Robert.
Fisher, John, (Bishop)
Fisher, John, (Jesuit)
Fletcher, Richard.
Fox, John.
Fox, Richard, (Bishop)
Francis de Borgia.
Gardiner, Stephen.
Gilpin Bernard.
Grindal, Edmund.
Heath, Nicholas.
Hooker, Richard.
Hooper, John.
Humphrey, Laurence,
Jewel, John.
Knox, John.
Latimer, Hugh.
Loyola, Ignatius.
Luther, Martin.
Martyr, Peter.
Melanchthon.
Muncer.
Osiander, Andrew.
Parker, Matthew.
Philpot, John.
TABLE.
869
Pole, Reginald.
Biddle, John.
Redmayne, John.
Bilson, Thomas.
Regius, Urban.
Bishop, William.
Ridley, Nicholas.
Blackwell, George,
Rogers, John.
Bramhall, John.
Sandys, or Sandes, Edwin.
Brevint, Daniel.
Saravia, Adrian.
Brown, Robert.
Socinus, Eaustus.
Brownrig, Ralph.
Socinus, Loelius.
Buckeridge, John.
Taylor, Rowland.
Bull, George.
Tunstall, Cuthbert.
Burges, Cornelius.
Tyndale, William.
Burnet, Gilbert.
Warham, William.
Burton, Henry.
Whitgift, John.
Butler, Joseph.
Wolsey, Thomas.
Cartwright, Thomas.
Xavier, Francis.
Casaubon, Isaac.
Zanchi, or Zanchius, Jerome.
Cheynell, Francis.
Zuinglius, or Zwingli.
Chillingworth, William
Comber, Thomas.
Compton, Henry.
CENTURY XVII.
Cosin, John.
Aidan.
Donne, John.
Ainsworth, Henry.
Edwards, Thomas.
Aldrich, Henry.
Episcopius, Simon.
Allestree, Richard.
Ferrar, Nicholas.
Alleine.
Field, Richard.
Allix, Peter.
Fox, George.
Arnauld, Antoine.
Francis de Sales.
Asheton.
Hall, Joseph.
Atterbury, Francis.
Hammond, Henry.
Barrow, Isaac.
Harsnet, Samuel.
Barwick, John.
Henderson, Alexander.
Basire.
Herbert, George.
Baxter.
Heylin, Peter.
Bellarmine.
Hody, Humphrey.
Beveridge.
Horneck, Anthony.
870
TABLE.
Jansen.
Juxon, William.
Kettlewell, John.
Laud, "William.
Lightfoot, John.
Lucar, Cyril.
Melville, Andrew.
More, Henry.
Morton, Thomas.
Mountagu, Eichard.
Parsons, Kobert.
Patrick, Symon.
Pearson, John.
Pocock, Edward.
Potter, Christopher.
Prideaux, John,
Rainolds, John.
Reynolds, Edward.
Richer, Edmund.
Sampson, Thomas.
Bancroft, William.
Sanderson, Robert.
Sarpi.
Sharp, James.
Sheldon, Gilbert.
Sherlock, William.
Spotswood, orSpottiswoode,
John.
Sterne, Richard.
Stillingfleet, Edward.
Taylor, Jeremy.
Thomas, William.
Tillotson, John.
Usher, or Ussher, James.
Vorstius, Conrad.
Walton, Brian.
Williams, John.
Wishart, or Wischeart,
George.
Witsius, Herman.
Womock, Laurence.
Worthington, John.
Wren, Matthew.
CENTURY XVIII.
Alexander.
Bentley, Richard.
Berkeley, George.
Bingham, Joseph..
Bisse, Thomas.
Brett, Thomas.
Clarke, Samuel.
Collier, Jeremy.
Courayer, Peter Francis.
Dupin, Louis Ellis.
Fenelon.
Ganganelli.
Gibson, Edmund.
Grabe, John Ernest.
Hickes, George.
Hoadley, Benjamin.
Home, George.
Horsley, Samuel.
Hough, John.
Johnson, Samuel.
Ken, Thomas.
King, William.
Leslie, Charles.
Lloyd, William.
I Potter, John.
TABLE.
871
Powell, William Samuel.
Prideaux, Humphrey.
Sacheverell, Henry.
Sage, Bishop.
Seeker, Thomas.
Sharp, John.
Sherlock, Thomas.
South, Robert.
Tenison, Thomas.
Townson, Thomas.
"Wake, William.
Warburton, William.
Waterland, Daniel.
Wesley, John.
Whiston, William.
Whitby, Daniel.
Whitefield, George.
Wilson, Thomas.
Winchester, Thomas.
Witherspoon, John.
Worthington, William.
Zinzendorf, Nicholas Lewis.
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