An ecclesiastical biography : containing the lives of ancient fathers and modern divines, interspersed with notices of heretics and schismatics, forming a brief history of the church in every age

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An ecclesiastical

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AN

ECCLESIASTICAL BIOGEAPHY,

' CONTAINIXa THE

i.ibcs of ^ttctettt ^ati^ers mttr iPlotian Bihim^,

INTERSPERSEB WITH NOTICES OF

HERETICS AND SCHISMATICS,

FORMING
A BRIEF HISTORY OF THE CHURCH IN EVERY AGE.

BY

WALTER FARQUHAR HOOK, D.D.,

VICAR OF LEEDS.

VOL. V.

LONDON :

F. AND J. EIVINGTON ;

PARKER, OXFORD ; J. AND J. DEIGHTON, CAMBRIDGE ;

T. HARRISON, LEEDS.

1849.

PREFACE.

There are two or three names wbicli might be
expected, but which are not to be found, in the
present volume of the Ecclesiastical Biography.
We are so accustomed to regard Grotius as a
divine, from the celebrity of his theological writ-
ings, that some persons are apt to forget that he
was a statesman, not an ecclesiastic. It w^as ne-
cessary to draw the line somewhere, and it would
be difficult, if not impossible to make the selection,,
were not the rule adhered to, of inserting the names-
of those only who were connected with the ministry,,
either orthodox or heretical, or who w^ere the found-
ers of sects.

Again, the venerated names of Hobart and Jebb,
both of them, and especially the latter, very dear to
the author, do not appear, because it has been
thought advisable to exclude the names of those
Divines who flourished in the present century. In

the earlier parts there has been an occasional devia-
tion from this course, but it was accidental and had
reference to names not much distinguished. In
modern biographies there is a minuteness of detail
which would render such abbreviation as the present
work would require, extremely difficult. It is pro-
posed, therefore, to publish such lives, together with
those of laymen who have been engaged in theologi-
cal discussions, in a Supplementary Volume.

The reader is indebted for the Life of Fox the
Martyrologist, to the Eev. S. K. Maitland, F.E.S.
and F.S.A., Librarian to the late Archbishop of
Canterbury.

W. F. H.

Jan. 1849.

ECCLESIASTICAL BIOGRAPHY,

ERIGENA, JOHN SCOTUS.

It is doubtful whether this distinguished man was a
native of Scotland or of Ireland. He was born in the
early part of the ninth century. Wliether he travelled
into the East is a matter of dispute, but it is beyond all
doubt that he was deeply versed in both the language
and philosophy of the Greek empire. With the writings
of Aristotle and Plato he was certainly acquainted, and
on the works of these philosophers he lectured in the
Schola Palatii of Charles the Bald. Of his intimacy with
Charles the Bald, we have an instance given in a repartee
recorded by William of Malmesbury. They were sitting
opposite to one another at table, when, the cup having
passed freely round, Erigena said something which of-
fended the king's dignity, upon which his majesty ex-
claimed, Quid distat inter sottuA et Scotum ? what is
there between sot and Scot. The breadth of the table,
was the reply. While Erigena resided at the court of
France, he composed a variety of works, which procured
him admirers, and also many enemies. Several of the

2 ERIGENA.

clergy, in particular, accused him of a departure from
the prevalent theology of the age, especially on the sub-
ject of predestination. This treatise may be seen in the
VindicisB Prsedestinationis et Gratise, 2 vols, 4to, 1650.
It was addressed to Hincmar, Archbishop of Rheims,
and to Pardulus, Bishop of Laon ; it was written against
Gotteschalcus. He understands that predestination to
happiness is the consequence of God's foreseeing the
good which men would voluntarily do ; the torments of
hell are the being deprived of the enjoyments of heaven,
there being no such thing as material fire there to punish;
and he enters upon various speculations concerning a
future state, which have neither reason nor much proba-
bility to support them.

Erigena had the high honour of being among the first
to oppose the doctrine of transubstantiation, which, having
lingered some time as a superstition, had lately been
brought prominently forward by Paschasius Radbert.
This novelty he resisted, and the treatise he wrote against
Paschasius Radbert, instead of being referred to in order
to convince modern Romanists that they have no ground
in antiquity for this dogma, was burnt at Rome in 1059.
At the request of the emperor Louis the Pious, who
could not read Greek, Erigena translated into Latin the
treatises of Dionysius the Areopagite, (supposed to have
been the first Christian teacher, or apostle, in France,)
On the Celestial Monarchy ; On the Ecclesiastical Hier-
archy; On Divine Names; and On Mystic Theology.
This translation was received with great eagerness by
the western churches ; but as it was made without the
licence of the Pope, and contained many things con-
trary to the received faith of the Church of Rome, the
Pope, Nicholas L, w^ highly displeased, and wrote a
threatening letter to the French king, commanding that
Erigena should be banished from the university of Paris,
and sent to Rome. Charles, however, had too great a
regard for our author to comply with the Pope's order;

ERIGENA. 3

but Erigena thought it advisable to withdraw from Paris,
and, according to some writers, took refuge in England.
To this translation of the treatises of the pretended
Dionysius, is to be attributed the revival of the knowledge
of the Alexandrian Platonism in the West, and the
foundation of the mystical system of theology, which
afterwards so generally and mischievously prevailed. The
principal work of Erigena was his treatise On the Divi-
sion of Nature, or the Natures of Things, which was first
published at Oxford, in 1681, by Dr. Thomas Gale,
under the title of Joannis Scoti Erigena de Divisions
Naturae Libri quinque, diu desiderati. This work is an
object of literary curiosity, as furnishing us with an ex-
traordinary example of metaphysical subtlety and acute-
ness, for the age in which the author lived, which he
acquired by studying the writings of the Greek philoso-
phers. According to Cave and Tanner, Erigena took
refuge in England in 877, and was employed by king
Alfred in the restoration of learning at the university of
Oxford. Tanner asserts, that he was appointed professor
of mathematics and astronomy in that university in
the year 879. After continuing to teach there for three
years, some differences took place in the university,
which occasioned him to quit his situation, and retire to
the abbey of Malmsbury, in Wiltshire, where he opened
a school. In this place, according to the accounts of the
generality of English writers, he was murdered by his
scholars, in 883, Other writers suppose that the Eng-
lish historians have confounded John Scotus Erigena
with another John Scot, who was an Englishman, con-
temporary with Alfred, and who taught at Oxford. Mac-
kenzie, in the first volume of his Scotch writers, asserts
that he retired to England in the year 864, and died
there about the year 874. Dr. Henry, in the second
volume of his History of England, gives it as the most
probable opinion that he died in France. Tennemann,
speaking of him as a philosopher, says of him, " His

4 ERIGENA.

acquaintance with Latin and Greek, (to which some
assert he added the Arabic ;) his love for the philosophy
of Aristotle and of Plato ; his translation, (exceedingly'
esteemed throughout the West,) of Dionysius the Areo-
pagite ; his liberal and enlightened views (which the dis-
putes of the day called upon him to express,) respecting
predestination and the eucharist, — all these entitle him
to be considered a phenomenon for the times in which
he lived. Add to this, that he regarded philosophy as
the science of the principles of all things, and as insepa-
rable from religion ; and that he adopted a philosophical
system, (a revived Neoplatonism,) of which the founda-
tion was the maxim : That God is the essence of all
things ; that from the plenitude of His nature they are
all derived, and to Him ultimately return ; {Primordiales
causa — natura naturata). His labours, enlightened by
so much learning and suggested by so much talent, might
have accomplished more if they had not been bhghted
by the imputation of heresy."

During a long time he had a place in the list of saints
of the Church of Rome ; but at length, on account of its
being discovered that he was orthodox with regard to the
doctrine of transubstantiation, Baronius struck his name
out of the calendar. A catalogue of his works may be
seen in Cave. Bale has added to the number, but pro-
bably without sufficient reason. The following are all
that have been printed : — 1. De Divisione Naturse, Oxon.
by Gale, 1681, fol. 2. De Praedestinatione Dei, contra
Goteschalcum, edited by Gilb. Maguin in his Vindiciae
Praedestinationis et Gratise, vol. i. p. 103. 3. Excerpta
de Differentiis et Societatibus Grseci Latinique Verbi, in
Macrobius's works. 4. De Corpore et Sanguine Domini,
1558, 1560, 1653 ; Lond. 1686, 8vo. 5. Ambigua S.
Maximi, seu Scholia ejus in difficiles Locos S. Gregorii
Nazienzeni, Latine versa, along with the Divisio Naturae,
Oxford, 1681, fol. 6. Opera S. Dionysii quatuor in La-
, tinam Linguam conversa, in the edition of Dionysius,
Colon. 1536 — Cave. Baronius. Henry. Tennemann.

ESTIUS.

ERSKINE, JOHN.

John Erskine, baron of Dun, was born near Montrose
in 1508. At an early period he embraced the protestant
religion, wliich he promoted with great zeal, and became
a preacher, after having been a warrior. He was one of
the ecclesiastical superintendants appointed by the Scotch
parliament, and in that capacity assisted in compiling
the book of discipline, or model of church-government.
He died in 1591. His life is only of interest from the
part he bore in the presbyterian reformation. The reader
is referred to the life of Knox. — Gen. Diet.

ESCOBAR Y MENDOZA,

Anthony Escobar y mendoza, a Spanish Jesuit, and
Eomish casuist, was born at Valladolid in 1589. He wrote
several theological works, in which he professes to smooth
the way to salvation. His principles of morality have
been turned into ridicule by Pascal. The most known
of his books are, 1. Moral Theology, Lyons, 1663, 7 vols,
fol. ; and 2. Commentaries on the Holy Scriptures, Lyons,
1667, 9 vols, ioL—Moreri.

ESTIUS, WILLIAM.

William Estius, or William Hessels van Est, was
born at Gorcum in 1542. He studied at the universi-
ties of Utrecht and Louvain, and was afterwards pro-
fessor of theology and chancellor of the university of
Douay, where he died in 1613. His works are, 1. Mar-
tyrium Edmundi Campiani, societatis Jesu, translated
from the French; Louvain, 1582, 8vo. 2. Historia
martyrum Gorcomensium majori numero fratrum mino-
rum, Douay, 1603, 8vo. 3. Orationes Theologicse,
Douay, 1614, 8vo. 4. Commentarii in quatuor libros
a2

6 EUCHERIUS

Sententiarum, Douay, 1615, 4 vols, fol. reprinted at
Paris, 1638, 3 vols, fol. Dupin says that in this, his
work on the Master of the Sentences, he follows exactly
his author, without deviating into foreign questions,
and that it is one of the best theological works the
Roman Church can boast, and recommends it to students
in divinit}'. 5. Annotationes in pr^ecipua difficiliora S.
Scripturse loca, Antwerp, 1621, fol., a work on which a
high value appears to have been placed, as it passed
through several editions. It resulted from the conferen-
ces he held in the seminary of Douay, but, according to
Dupin, his observations are rather practical than critical.
6. In omnes B. Pauli et aliorum apostolorum epistolas
Commentaria, Douay, 1614, 2 vols, fol. Dupin praises
this as one of the best works of the kind, but it appears
that Estius was prevented by death from proceeding
farther than 1 John v. and that the rest of the commen-
tary was supplied by Earth, de la Pierre. He wrote also
some Latin verses and an essay, " Contra avaritiam
scientiae," censuring the selfishness of learned men who
keep their improvements and discoveries to themselves.
This is inserted in a work by Francis Vianen of Brussels,
entitled " Tractatus triplex de ordine amoris," Louvain,
1685, 8vo. — Dupin. Moreri.

EUCHERIUS.

EucHERius was Archbishop of Lyons in the fifth
century. He was married, but on his wife's death, re-
tired with his sons, Salonius and Veranius, to the monas-
tery of the Isle of Lerins, which he left to continue a
solitaiy life in the Isle of Lero, now called St. Marguerite.
He was called from his ascetic life to the see of Lyons
about 434 ; was present at the first council of Orange in
441 ; and died about 454. He wrote a book in praise of
the desert, addressed to St. Hilary ; a tract on the Con-

EUDOXIUS. 7

tempt of the World ; on Spiritual Formularies ; and a
History of the Martyrs of the Thebaic Legion. His
works were printed at Rome in 1564, and are contained
in the Bibliotheca Patrum. — Cave. Dupin. Moreri.

EUDOXIUS.

EuDoxius, the founder of a sect of heretics in the
fourth century^ was a native of Arabissus in Armenia
Minor. We first hear of him as Bishop of Germanicia,
but in 356 he obtained by artifice the Patriarchate of
Antioch, where he soon came forward as a patron of the
Aetians. Sozomen says that, "When Eudoxius found
himself in possession of the Church of Antioch, he ven-
tured to uphold the Aetian heresy openly. He assembled
in Antioch all those who held the same opinions as him-
self, among whom were Acacius, Bishop of Csesarea
in Palestine, and Uranius, Bishop of Tyre, and rejected
the terms ' of like substance' and - ' con- substantial,'
under the pretext that they had been denounced by the
Western bishops. Hosius had certainly, with the view
of arresting the contention excited by Valens, Ursacius,
and Germanius, consented, though by compulsion, with
some other bishops at Sirmium, to refrain from the use of
the terms 'con-substantial' and 'of like substance,' because
such terms do not occur in the Holy Scriptures, and are
beyond the understanding of men. Eudoxius wrote to
the Bishops as if they all upheld what Hosius had ad-
mitted, and congratulated Yalens, and Ursacius, and
Germanius, for having been instrumental in the intro-
duction of orthodox doctrines into the V/est."

Although he was depo#d at the synod of Seleucia, yet
he does not appear to have ever vacated his see, and "on
Macedonius being ejected from the see of Constantinople,"
says Socrates, " Eudoxius, who now despised that of
Antioch, was promoted to the vacant bishopric ; being

8 EUDOXIUS.

consecrated by the Acacians, who in tliis instance cared
not to consider that it was inconsistent with their former
proceedings. For they who had deposed Dracontius be-
cause of his translation from Galatia to Pergamos, were
clearly acting in contrariety to their own principles and
decisions, in ordaining Eudoxius, who then made a
second remove. After this they sent their own exposition
of the faith, in its corrected and supplementary form, to
Eimini, ordering that all those who refused to sign it
should be exiled, on the authority of the emperors
edict. They also informed such other prelates in the
East as coincided with them in opinion, of what they had
done ; and more especially Patrophilus, Bishop of Scy-
thopolis, who on leaving Seleucia, had proceeded directly
to his own city. Eudoxius having been constituted
Bishop of the imperial city, the great church named
Sophia was at that time consecrated, in the tenth consu-
late of Constantius, and the third of Julian Caesar, on
the 15th of February. It was while Eudoxius occupied
this see, that he first uttered that sentence which is still
everywhere current, ' The Father is impious, the So7i is
pious.' When the people seemed startled by this expres-
sion, and a disturbance began to be made, ' Be not trou-
bled,' said he, ' on account of what I have just said :
for the Father is impious because He worships no person:
but the Son is pious, because He worships the Father.'
With this sort of badinage he appeased the tumult, and
great laughter was excited in the church : and this saying
of his continues to be a jest, even in the present day.
The heresiarchs indeed frequently devised such subtile
phrases as these, and by them rent the Church asunder.
Thus was the synod at Constantinople terminated."

He obtained the see of Consrantinople in 359, and re-
tained it till his death in 370. Of his works no remains
are extant, except some fragments of a treatise, " De
Incarnatione Dei Verbi ; to which Cave has referred. —
K)Ocrates. Sozomen. Theodoret.

EUNOMIUS.

EUGENIUS.

EuGENius, Bishop of Carthage at the close of the fifth
century, was distinguished by his resistance of the Arians.
In the year 483, Hunneric ordered all the Catholic
Bishops to hold a conference with the Arians, at Carthage,
w^hich took place, and terminated in the expulsion of the
CathoUcs, and establishment of the Arians, by Hunneric.
After suffering other persecutions, he retired to Langue-
doc, and died at Vienne in 505. He wrote a Confession
of Faith, which he presented to Hunneric, and so suc-
cessfully refuted the Arian heresy, as to reduce his ad-
versaries to silence. — Cave. Biblioth. Patr.

EUGENIUS.

EuGENius, Archbishop of Toledo in the seventh cen-
tury, and called the Younger, to distinguish him from
his immediate predecessor of the same name, was at first
clerk of the Church of Toledo, and when chosen Arch-
bishop on the death of the elder Eugenius, retired to
Saragossa with a view to spend his days in the seclusion
of a monastery. Being however discovered, he was
brought back to Toledo by order of his sovereign, and
appointed Archbishop in 646, an ofiice which he filled
for nine j^ears. He presided at the councils held at
Toledo in 653, 655, and 656. He was the author of a
treatise on the Trinity, two books of miscellanies, and one
in prose and verse, which were published by father Sir-
mond at Paris in 1619, 8vo. There is a continuation of
the work of Dracontius on the Creation, which he edited
and amended. He died in 657. — Cave. Diipin.

EUNOMIUS.

EuNOMius, an Arian of the fourth century, and founder
of a sect who bore his name, was born at Dacora, in

10 EUNOMIUS.

Cappadocia, whence he went to Alexandria, where he
became the disciple and secretary of Aetius. Under
his instruction Eunomius perfected himself in all dialec-
tic subtleties, and by his recommendation was ordained
deacon by Eudoxius, Bishop of Antioch, whom he after-
wards defended at Constantinople against the Semi-Arian
Basil of Ancyra. About 3G0, Eunomius was consecrated
Bishop of Cyzicum, by Eudoxius, but was afterwards de-
posed by him. Theodoret says, that " Eunomius in his
writings, highly extolled Aetius, styled him the man of
God, and bestowed many encomiums on him ; still he
did not refrain from intimacy with those who had con-
demned him ; and he even received ordination from them,
being raised by them to the episcopal dignity. The par-
tisans of Eudoxius and of Acacius, who had approved of
the formulary compiled at Nice in Thrace, of which
mention has already been made, ordained two Bishops
in the room of Basil and Eleusius, whom they had de-
posed. As I think it would be superfluous to enter into
particulars respecting the other Bishops, I shall only
relate what concerns Eunomius. The government of the
Church of Cyzicum being seized by Eunomius while
Eleusius was still living, Eudoxius, who perceived the
attachment of the people to sound doctrine, and who
was also aware that the emperor had expressed indigna-
tion against those w4io said that the only begotten Son of
God had been created, counselled Eunomius to conceal
his sentiments, and not to let them be known to those
who were earnestly seeking an opportunity for framing
accusations against him. ' At some future period,' said
he, ' we will preach that which we now conceal, we will
instruct the ignorant, and will silence our opponents
either by arguments, by force, or by vengeance.' Euno-
mius, in accordance with this advice, concealed his im-
piety by involving his doctrines in obscure phraseology.
But those who were well instructed in the holy Scriptures
perceived the fraud, and felt it deeply ; but they con-

EUNOMIUS. 11

ceived that the manifestation of any opposition would be
more rash than prudent. Under the pretence of having
imbibed heretical opinions, they went to his house, and
besought him to expound to them the truth which he
maintained, that they might not be driven hither and
thither by contrary doctrines. He was led to place confi-
dence in them, and disclosed to them the doctrines w4iich
he had till then concealed. They then told him that it
would be exceedingly unjust and impious if he did not
communicate the truth to all men. Eunomius was de-
ceived by these and other similar arguments, and accord-
ingly divulged his blasphemous opinions in the public
assemblies of the Church. They then, transported with
zeal, hastened to Constantinople, and laid their accusa-
tion against Eunomius, in the first place, before Eudoxius ;
but as he would not receive it, they repaired to the em-
peror to complain to him of the injury committed by
Eunomius, whom they accused of advancing doctrines
more impious than the blasphemies of Arius. The em-
peror was much incensed on receiving this information ;
and he commanded Eudoxius to send for Eunomius, and
upon his conviction to deprive him of the sacerdotal
office. Finding that Eudoxius persisted in delay, not-
withstanding their numerous solicitations, the accusers
again repaired to the emperor, and declared that Eudoxius
had disobeyed the command imposed on him, and that
he suffered so great a city to be abandoned to the blas-
phemies of Eunomius, Constantius then menaced Eu-
doxius with banishment unless he would bring him for-
ward to judgment, and inflict upon him the penalties of
the law, should he be convicted of the crimes laid to his
charge. Eudoxius, terrified by these menaces, wrote to
Eunomius, desiring him to flee from Cyzicum, and to
impute all the blame to himself for not having followed
the advice which had been given him. Eunomius was
fearful for his own safety, and therefore retreated. He
accused Eudoxius of treachery and injustice towards him

V2 EUSEBIUS.

and towards iVetius. From that time he began to form
a sect of his own. xUl those who had previously held
the same sentiments as himself went over to him, and
inveighed against the treachery of Eudoxius. They were
called Eunomians after their leader, which name they
have retained to this day. Eunomius being thus placed
at the head of a faction, gave still greater weight by his
impiety to the blasphemy of Arius. The facts themselves
clearly prove, that in making himself the head,of a party
he was solely impelled by ambition and the love of glo^)^
Thus, when Aetius was condemned and banished, he
would not accompany him into exile, although he had
previously declared him to be a man of God ; but he
continued on terms of friendship with Eudoxius. When
his impiety had been visited by a just sentence of depo-
sition, he would not submit to the decision of the council,
but continued to ordain bishops and presbyters, although
he had himself been divested of the episcopal office."

He died in 394. St. Basil and the two Gregories wrote
against him, and his followers were proscribed even
among the Arians. Tillemont gives a long and minute
account of this heresiarch. — Theodoret. Tillemont.

EUSEBIUS, PAMPHTLUS.

EusEBius Pamphilus, was born in Palestine about the
year 267. Of his parents we know nothing, but upon his
own authority we can state that he was educated in Pales-
tine, and that he then, while yet a youth, saw Constantine,
at that time forming one of the senate of Diocletian. He
was admitted into orders by Agapius, Bishop of C^sarea,
and with Pamphilus, one of the most distinguished pres-
byters of that Church, he entered into a friendship.
Pamphilus, having formed a library, attached it to a
school which he instituted at Csesarea, of which Eusebius
seems to have been the first master. From that time

EUSEBIUS. 13

Eusebius lived on terms of the closest intimacy with
Pamphilus, and from that circumstance he acquired the
surname of Pamphilus.

In the Diocletian persecution Pamphilus was thrown
into prison, where he was affectionately waited upon by
Eusebius, and they wrote, together, five books in defence
of Origen, Eusebius adding another after the martyrdom
of Pamphilus. He was an eye witness of several glorious
martyrdoms, and seems himself to have remained at his
post, although Potamon, Bishop of Heraclea, insinuated
on one occasion, that to save his life he did, during this
persecution, offer incense to idols. Although Baronius
has repeated as a fact what w^as only thrown out as a
suspicion, Valesius and Cave both shew the great impro-
bability of such a circumstance. It was not likely that a
person guilty of such an offence should ever be elected
to the see of Antioch. Eusebius was time-serving, and,
like a man of literature, willing to sacrifice truth for
peace, yet he was not a coward.

Although the precise date of Eusebius 's consecration
is not known, he was certainly Bishop of Csesarea in 3'20.
And he soon became involved in the Arian controversy.
As there is some difficulty in understanding the part
taken by Eusebius in this contest, the reader shall be
presented with the account of the affair which is given
in the life of Eusebius, prefixed to the valuable edition
of his Ecclesiastical History published by Valesius.

Of his share in the Arian controversy, Valesius writes
thus : — " Arius, a presbyter of the city of Alexandria,
publicly advanced some new and impious tenets relative
to the Son of God, and persisting in this, notwithstanding
repeated admonition by Alexander the Bishop, he and
his associates in this heresy, were at length expelled.
Highly resenting this, Arius sent letters with a statement
of his own faith to all the bishops of the neighbouring
cities, in which he complained, that though he asserted
the same doctrines w^hich the rest of the Eastern prelates

VOL. v. B

14 EUSEBIUS.

maintained, he had been unjustly deposed by Alexander.
Many bishops, imposed on by these artifices, and power-
fully excited by Eusebius of Nicomedia, who openly
favoured the Arian party, wrote letters in defence of
Arius to Alexander, Bishop of Alexandria, entreating
him to restore Arius to his former rank in the Church.
Our Eusebius was one of their number, whose letter
written to Alexander, is extant in the acts of the
(Ecumenical Synod. The example of Eusebius of Cae-
sarea, was soon followed by Theodotius and Pauhnus,
the one Bishop of Laodicea, the other of Tyre, who
interceded with Alexander for Arius's restoration. Since
Arius boasted on every occasion of this letter, and
by the authority of such eminent men, drew many
into the participation of his heresy, Alexander was
compelled to write to the other Eastern bishops, shewing
the justice of the expulsion of Arius. Two letters of
Alexander's are yet extant ; the one to Alexander, Bishop
of Constantinople, in which the former complains of
three Syrian bishops, who, agreeing with Arius, had
more than ever inflamed that contest, which they ought
rather to have suppressed. These three, as may be
learned from Arius's letter to Eusebius, Bishop of Nico-
media, are Eusebius, Theodotius, and Paulinus. The
other letter of Alexander's, written to all the bishops
throughout the world, Socrates records in his first book.
To these letters of Alexander's, almost all the Eastern
bishops subscribed, amongst whom the most eminent
were Philogonius, Bishop of Antioch, Eustathius of
Bersea, and Macarius of Jerusalem.

"The bishops who favoured the Arian party, especially
Eusebius of Nicomedia, imagining themselves to be
severely treated in Alexander's letters, became much
more vehement in their defence of Arius. For our
Eusebius of Csesarea, together with Patrophilus, Pauli-
nus, and other Syrian bishops, merely voted that it should
be lawful for Arius, as a presbyter, to hold assemblies in

EUSEBIUS. 15

his clmrch ; at the same time, that he should be subject
to Alexander, and seek from him reconciliation and com-
munion. The bishops disagreeing thus amongst them-
selves, some favouring the party of Alexander, and others
that of Arius, the contest became singularly aggravated.
To remedy this, Constantine, from all parts of the Roman
world, summoned to Nicsea, a city of Bithynia, a general
synod of bishops, such as no age before had seen. In
this greatest and most celebrated council, our Eusebius
was far from an unimportant person. For he both had
the first seat on the right hand, and in the name of the
whole synod addressed the emperor Constantine, who sat
on a golden chair, between the two rows of the opposite
parties. This is affirmed by Eusebius himself in his
Life of Constantine, and by Sozomen in his Ecclesi-
astical History. Afterwards, when there was a considera-
ble contest amongst the bishops, relative to a creed or
form of faith, our Eusebius proposed a formula, at once
simple and orthodox, which received the general com-
mendation both of the bishops and of the emperor him-
self. Something, notwithstanding, seeming to be wanting
in the creed, to confute the impiety of the new opinion,
the fathers of the Nicene council determined that these
words, ' Very God of very God, begotten not made,

BEING OF one SUBSTANCE WITH THE FaTHER,' should be

added. They also annexed anathemas against those who
should assert that the Son of God was made of things
not existing, and that there was a time when He was not.
At first, indeed, our Eusebius refused to admit the term
' consubstantial,' but when the import of that word was
explained to him by the other bishops, he consented, and
as he himself relates in his letter to his diocese at
Ciesarea, subscribed to the creed. Some affirm*' fhat it
was the necessity of circumstances, or the fear of the
emperor, and not the conviction of his own mind, that
induced Eusebius to subscribe to the Nicene council.
Of some, present at the synod, this might be believed,

16 EUSEBIUS.

but this we cannot think of Eusebius, Bishop of Csesarea,
After the Nicene council, too, Eusebius always condemned
those who asserted that the Son of God was made of
things not existing. Athanasius likewise affirms the
same concerning him, who, though he frequently men-
tions that Eusebius subscribed to the Nicene council,
nowhere intimates that he did it insincerely. Had
Eusebius subscribed to that council, not according to his
own mind, but fraudulently and in pretence, why did he
afterwards send the letter we have mentioned to his
diocese at Csesarea, and therein ingenuously profess that
he had embraced that faith which had been published in
the Nicene council ?"

About the year 330 he was present at the council of
Antioch, in which Eustathius, Bishop of that city, was
deposed : but though he consented to his deposition, and
was elected to the see of Antioch in his room, he abso-
lutely refused it ; and when the bishops wrote to Con-
stantino to desire him to oblige Eusebius to consent to
the election, he wrote also to the emperor, to request him
that he would not urge him to accept of it : which Con-
stantino readily granted, and at the same time com-
mended his moderation. Eusebius assisted at the council
of Tyre held in 335 against Athanasius ; and it was then
that the charge made byPotamon against him, and alluded
to before, was made. From the words already quoted
from Epiphanius, it would seem that at this council
Eusebius presided. After that council, all the bishops
who had assembled at Tyre, repaired, by the emperor's
orders, to Jerusalem, to celebrate the consecration of the
great church, which Constantino in honour of Christ had
erected in that place. There Eusebius graced the
solemnity, by the several sermons that he delivered. And
when the emperor, by very strict letters, had summoned
the bishops to his own court, that in his presence they
might give an account of their fraudulent and litigious
conduct towards Athanasius, Eusebius, with five others,
went to Constantinople, and furnished that prince

EUSEBIUS. It

with a statement of the whole transaction. Here also,
in the palace, he delivered his tricennalian oration, which
the emperor heard with the utmost joy, not so much on
account of any praises to himself, as on account of the
praises of God, celebrated by Eusebius throughout the
whole of that oration. This oration was the second
delivered by Eusebius in that palace. For he had be-
fore made an oration there, concerning the sepulchre of
our Lord, which the emperor heard standing ; nor could
he, although repeatedly entreated by Eusebius, be per-
suaded to sit in the chair placed for him, alleging that it
was fit that discourses concerning God should be heard
in that posture.

How dear and acceptable Eusebius w^as to Con-
stantine, may be known both from the facts we have
narrated, as well as from many other circumstances. For
he both received many letters from him, as may be seen
in the books already mentioned, and was not unfre-
quently sent for to the palace, where he was entertained
at table, and honoured with familiar conversation.
Constantino, moreover, related to Eusebius, the vision
of the cross seen by him when on his expedition
against Maxentius ; and showed to him, as Eusebius
informs us, the labamm that he had ordered to be made
to represent the likeness of that cross. Constantine also
committed to Eusebius, since he knew him to be most
skilful in Biblical knowledge, the care and superinten-
dency of transcribing copies of the Scriptures, which he
wanted for the accommodation of the churches he had
built at Constantinople. Lastly, the book concerning
the Feast of Easter, dedicated to him by Eusebius,
was a present to Constantine, so acceptable, that he
ordered its immediate translation into Latin ; and by
letter entreated Eusebius, that he would communicate,
as soon as possible, works of this nature, with which he
was engaged, to those concerned in the study of sacred
literature.
b2

18 EUSEBIUS.

About the same time, Eusebius dedicated a small book
to the emperor Constantine, in which was comprised his
description of the Jerusalem church, and of the gifts that
had been consecrated there, — which book, together with
his tricennalian oration, he placed at the close of his
Life of Constantine. This book is not now extant.
At the same time, Eusebius wrote five books against
Marcellus ; of which the three last, " De Ecclesiastica
Theologia," he dedicated to Flaccillus, Bishop of Antioch.
Flaccillus entered on that bishopric a little before the
synod of Tyre, which was convened in the consulate of
Constantius and Albinus, a. d. 335. It is certain that
Eusebius, in his First Book writes in express words, tbat
Marcellus had been deservedly condemned by the Church.
Kow Marcellus was first condemned in the synod held at
Constantinople, by those very bishops that had conse-
crated Constantino's church at Jerusalem, in the year of
Christ 335, or, according to Baronius, 336. Socrates,
indeed, acknowledges only three books written by Euse-
bius against Marcellus, namely, those entitled, " De
Ecclesiastica Theologia;" but the whole work by Euse-
bius, against Marcellus, comprised Five Books. The
last books written by Eusebius, seem to be the four on
the life of Constantine ; for they were written after the
death of that emperor, whom Eusebius did not long sur-
vive. He died about the beginning of the reign of Con-
stantius Augustus, a little before the death of Constantine
the Younger, which happened, according to the testimony
of Socrates' Second Book, when Acindynus and Proculus
were consuls, a. d. 340.

Eusebius is said to have had the faults and the virtues
of a mere man of letters : strongly excited neither to
good nor to evil, and careless at once of the cause of
truth and of the prizes of secular greatness, in comparison
of the comforts and decencies of literary ease. He left
a vast number of works, displaying great learning and
ability. Of those which are preserved, the principal

EUSEBIUS. 19

are : — 1. The Apology for Origen. 2. A Treatise against
Hierocles. 3. Fifteen books of the Evangelical Repara-
tion, and twenty of the Demonstration. 4. A Chronicle
from the earliest times to the twentieth year of Constan-
tino. 5. His Ecclesiastical History, which embraces the
period from the beginning of the Church to the death of
Licinius the Elder, being 324 years. 6. Five books on
the Incarnation. 7. Six, of Commentaries on Isaiah ; and
thirty against Porphyry. 8. A Topography of Palestine
and the Temple. 9. A Life of Pamphilus. Of all these,
the Church History and the Life of Constantino are
perhaps the most important. — Valesius. Life prefixed to
Eusehiuss Eccles. Hist.

EUSEBIUS.

EusEBius of Nicomedia is one of the most unpopular
characters of ecclesiastical history, and was the real organ-
izer of the Arian faction of the fourth century. The
reader is requested to refer to the lives of Arius and of
St. Athanasius, in order to enter fully into the contro-
versy with which Eusebius w^as connected. Of his early
history little is known : he appears before us first as
Bishop of Berytus in Phenicia, to which he was preferred,
as it was said, in a manner contrary to the canons, and
which gave some reason for doubting whether he had
ever received valid consecration. At an early period he
exhibited sentiments not very favourable to the divinity
of our Saviour ; but he kept them to himself, for fear of
their being an hindrance to his ambition, that aspired to
every thing, and to which he made impiety and religion
indifferently subservient, according as they seemed most
useful to his purpose, and most likely to produce the end
proposed. He had found means to gain the good opinion
of Constantia, sister to Constantino the great, and wife
to Licinius ; and this princess, won by his ingenuity

20 EUSEBIUS.

and agreeable behaviour, had taken care of his fortune,
and introduced him at court, which was what he very
passionately wished for; and there soon offered a very
favourable opportunity for one who, when his interest
was concerned, had no regard to conscience. Constantia
then usually resided at Nicomedia, a very pleasant city
of Bithynia, where Diocletian had built a magnifi-
cent palace, and which Licinius, who, at that time, pos-
sessed the empire of the East, had chosen for the place
of his residence. Eustolius, Bishop of this city, dying
whilst the court was there, Eusebius luckily happened
to be then attending upon Constantia, who would always
have him near her person ; and he easily prevailed with
her to use her interest and power to procure him to be
elected, in the room of the deceased ; for he thought
nothing could be more advantageous to his fortune, than
that dignity, which afforded him an opportunity of being
admitted into a greater intimacy with the emperor. Con-
stantia seized with joy so favourable an opportunity of
advancing her favourite ; she laboured for him very
earnestly, and found it not very difficult to succeed ; for
nobody could then refuse her anything, who was sister to
one of the masters of the world, and wife to the other.
Eusebius, as we have said, was at that time Bishop of
Berytus ; Berytus was a small town of Phenicia, by no
means convenient for the great designs his ambition
made him propose to himself. The canons allowed not
of such sort of translations from one bishopric to another,
without the authority of the Church, by the approbation
and common consent of a number of bishops. But Euse-
bius, without stopping at such troublesome scruples as
might have hindered the success of his affairs, made no
difficulty of leaving his first Church, and insolently taking
possession, by his own private authority, of that of Nico-
media, by virtue of an election not authorized by lawful
powers. Nay, he did much more ; for in order to secure
his fortune, he made no scruple of sacrificing his honour

EUSEBIUS. 21

and conscience to satisfy his ambition, by favouring
secretly the party of Licinius against the Christians
themselves, whom that tyrant persecuted, and against
Constantino too, with whom Licinius, some time after,
having made war, therein lost both the empire and his
life. x\nd as a crime that is attended with success and
impunity, often acquires strength and boldness to proceed
farther, upon account of its imaginary good fortune,
Eusebius, finding that the favour of his protectress re-
moved all obstacles to his usurpation, and prevented the
punishment that was due to it, thought (as Alexander
reproaches him in his circular letter) that he might dis-
pose of every thing at his pleasure, without being opposed
by any one : in fine, by his ow^n cunning, and the favour
of Constantia, he became so considerable at court, and
even with Constantino after the defeat of Licinius, that
there was hardly anything he could undertake, which he
might not hope to succeed in.

It being thus with Eusebius at court, Arius, — either
perceiving him to entertain already some sentiments
agreeable to his own, or hoping easily to prevail wdth him
to receive his notions, in opposition to the Patriarch of
Alexandria, for whom, it was well known, he had no affec-
tion, because he. could not bear a superior, or that Euse-
bius having secretly given him notice to address himself
to him, or whatever were the motives, — wrote to him,
earnestly begging his protection against the persecution
that was raised against him, because he defended the
perfect unity of God, whose substance was indivisible,
and a trinity of persons, which, he said, some were for
confounding in the same essence. Eusebius having so
proper an occasion of publishing his sentiments, and of
putting himself at the head of a powerful party, which
would blindly pursue his interest, willingly undertook to
protect Arius. He sent him word to continue resolute
in defence of his opinions, telling him that he would
find those who would support him in so just an under-

22 EUSEBIUS.

taking; and that he would write in his favour to the
Bishops of Palestine, where he had abundance of ac-
quaintance; especially with Eusebius of Csesarea, who
had already begun a very particular friendship with him.

Eusebius now forced Arius upon the patronage of the
bishops of Palestine, offered him an asylum in his own
house, and wrote urgently, though at the present time
respectfully, in his favour, to Alexander the Patriarch of
Alexandria.

In the meantime, Constantino having made himself
sole master of the empire, after many victories which
he obtained by the assistance of heaven, under the ban-
ner of the cross, used his utmost endeavours at Nicome-
dia to make the Christian religion flourish, by the edicts
and laws which he published in its favour. And he
was even going personally to visit the cities of the East,
and repair in person the disorders which were occasioned
by the tyrants in their persecution of the worship of the
true God, when he heard, with concern, the sad news of
the disorders which hindered his designs, and prevented
the infidels, who were scandalized at the civil war that
was amongst the Christians, from embracing their faith.
Eusebius, who was so much concerned in this matter,
and who had a great share in the emperor's esteem,
thought it best to be beforehand with the patriarch, and
throw all the blame of these great disorders upon him.
To this purpose, he with a great deal of cunning, insin-
uated to him, "That Arius was, indeed, to blame for
having, with so much noise, maintained his opinion,
which he might better have kept to himself, without
engaging so many considerable men in his defence ; but
that Alexander was at the same time infinitely more
blame-worthy, because he was the first occasion of that
great confusion, by having first proposed to his clergy
certain questions, which served rather to employ the wits
of philosophers, than to instruct Christians ; and that it
was better to pass them by with humility, than presump-

EUSEBIUS. 23

tuously to endeavour to explain them, at the hazard of
our peace, and even of our holy religion itself : — That
what had been debated between Arius and the Patriarch,
was nothing but vain subtleties, which no ways concerned
any essential point of the Christian religion ; that they
agreed in the main ; and that these sort of disputes,
which went beyond what was necessary, only caused
confusion, and raised scruples in people's minds, who
were not always capable of making such difficult and
confused enquiries. That therefore, the best expedient
was to enjoin both parties to silence, and oblige them to
become friends, and say no more for the future upon the
subject of that dangerous and unnecessary dispute."

Constantino, who had a great value for Eusebius, and
who besides was very glad to hear that the question in
this dispute did not concern the faith, without difficulty
became of the same opinion too, because we easily believe
what we desire ; and therefore he wrote a letter agreeable
to the wrong information which he had received. This
letter was addressed alike to both parties, and blamed
both the one and the other, but the patriarch much more
than Arius, ordering them to be reconciled, without con-
tending any farther upon this point, which had caused
so much confusion in the Church.

The emperor soon perceived that he had been misled,
and that the dispute referred to something more vital in
our religion than he had at first supposed. This led to
the convention of the council of Nice. (See Atlianasius,
Arius, and the preceding article of Eusebius of Ccesarea.J
This great council, convened, not by the Pope of Rome,
but by the emperor, was assembled, not to discuss a doc-
trine, but that testimony might be borne from all parts
of the world as to the truth received by the Churches
from the holy apostles. Eusebius of Nicomedia of course
was there, and he and his followers, seeing plainly that
there was no remedy left for them, if in the emperor's
presence they did not gain some advantage by disputing,

24 EUSEBIUS.

used their utmost endeavours to carry it for their opinion,
or, at least, to hinder a definitive sentence, by the diffi-
culties which they started. On the other side, the ortho-
dox, continuing resolute in defence of the truth, and
becoming more bold by the presence of a prince, who had
so much zeal and piety and such good intentions, op-
posed, with more force than ever, the false subtleties of
these heretics, by the great truths of the Scripture, and
the ancient belief of the Church, from the Apostles down
to that time ; so that each party being heated, nothing
was ever disputed with more violence than upon this
occasion.

Constantino, who had a mind to bring them to a union
imperceptibly and by fair means, heard both sides wdth
extraordinary patience ; commended one, restrained the
heat and violence of another ; caused those who ran from
the point in hand, to return to it; softened whatever
expressions were harsh, and prevented the breaking in
upon order, speaking familiarly in Greek to all, inviting
them to agree, and bringing over the greatest part of
those, who, through a desire of vanquishing, or shame of
yielding, continued still obstinate in their particular
opinion. In short, he forgot nothing that an excellent
moderator could do, to preserve order and keep them
within bounds, and put an end, so happily as he did, to
the dispute that was in this council.

For as soon as, by the emperor's order, they came to
vote, above three hundred bishops unanimously declared
for the catholic verity, which they had all along so reso-
lutely defended in the course of the dispute ; and the
Son of God, to the great joy of Constantino, was declared
to be consubstantial with His Father, and entirely equal
to Him in all His divine perfections, according to the form
of faith drawn up by Hosius, one of the presidents of the
council ; and they published the condemnation of the
detestable doctrine of Arius; which, being reduced to
several propositions, w^as anathematized, together with all
those who were maintainors of it.

EUSEBIUS. 25

Eusebius of Nicomedia, with sixteen bishops of his
party, willing to use their utmost endeavours, opposed
the decree, and rejected with scorn the word coyisuhstan-
tial : but Constantine forthwith declared, that he would
have what had been determined inviolably observed ; and
that if any one refused to submit to it, he would send
him into banishment, and exclude him from the society
of men, as a wicked and impious wretch, who rebelled
against the decrees of God Himself. For which reason,
the greatest part of them, who were unwilling to incur
the emperor's displeasure and the loss of their bishoprics,
soon resolved to suit themselves to the times, and to sign
whatever they should be required.

Eusebius of Nicomedia, surprised at seeing himself
deserted by the greatest part of his creatures, began to
consult with the few bishops that he had left, how they
might appease the storm that threatened them, without
being obliged to subscribe to the orthodox confession of
faith ; and after all, they agreed that there was but one
remedy, and that was to present another confession,
couched in teims less disagreeable, which the council
might receive for the sake of peace, and they themselves
afterwards interpret after their own way, and in the
sense which they kept concealed, in order to publish
it at a fitter opportunity. Having then composed such
confession of faith, they presented it to the council,
as containing the same doctrine that had been estab-
lished, and differing in nothing but a few expressions,
which (said they) ought not to hinder their uniting
all together in the same opinion. But as soon as they
saw that the term consuhstantial, and the condemnation
of the doctrine of Arius, who had been anathematized,
because he still persisted in his heresy, was not in it;
then the whole assembly began to cry, with one voica,
that that confession was a mere cheat and delusion,
which only concealed their error under equivocal terms,
VOL. v. c

26 EUSEBIUS.

to prevent its being justly condemned ; and this was
carried on with so much heat, that they caused it to
be torn immediately in the presence of those bishops
who had presented it, and whom they openly styled
rebels against God, and traitors to religion. This so
confounded those who came with Eusebius, that Meno-
phantus of Ephesus, Patrophilus of Scythopolis, Narcis-
sus of Neronias, and Maris of Chalcedon, who were the
chief of his friends, quitted him, and went at that instant
and subscribed the council's confession of faith ; so that
Eusebius had nobody now left with him but Theognis of
Nice, Theonas of Marmorica, and Secundus of Ptolemais.
Eusebius however would not yield yet ; for what will
not an head of a party do, especially in religion, to
maintain his ground, and preserve the authority he has
gained over those of his sect ? For this purpose he de-
vised a subtlety, of which he was the first inventor, and
which he thought would be very proper to defend him
from the thunder-claps which he expected on the part of
the council, by being deposed ; and from the emperor,
by being banished. There were two parts in the form
drawn up by Hosius ; one was that confession of faith
which we daily make in the Nicene Creed, where the
word consuhstantial was made use of; the other, the con-
demnation of certain propositions taken from Arius's
books and discourses. The first contained only the jus-
tice of the cause, being a plain exposition of the catholic
faith ; in the second, both the matter of fact and right
were joined together in a condemnation of the doctrine
of Arius, included in those propositions. Eusebius, after
having well considered the confession of faith, concluded
with himself, that the only way to pei'plex the Fathers,
and preserve his own party in following the doctrine of
Arius, was to make a distinction between the matter of
fact and the matter of right. He therefore represented
to the council, in very respectful terms, " That he sub^

EUSEBIUS. 27

mitted to their determinations concerning tlie faith, and
consented to subscribe to it, even admitting the word
consubstantial, according to the genuine signification of it,
and consequently that he held no erroneous opinion ;
but that as for the condemnation of Arius, he could not
subscribe to it ; not that he had a mind to reject the
points of faith which they had decided, but because he
did not think that he, whom they accused, was in the
error that they laid to his charge : that, on the contrary,
he was entirely persuaded, by the letters which he re-
ceived from him, and by the conferences which he had
had with him, that he was a man whose sentiments were
entirely different from those for which he was con-
demned." It is hard to conceive a greater piece of impu-
dence, supported by less good sense and judgment, than
that of this bishop upon this occasion : for they had by
them the writings of Arius, which had been just read
and examined in the council. He had been often heard
to explain his meaning in the dispute ; and yet his pro-
tector durst assert, in opposition to the whole assembly
of fathers, that they did not rightly take nor understand
the sense of his words, and that it was a matter of fact
which was not to be questioned. So tme is it, that after
passion has once seduced the mind, it is actuated after-
wards only by the will, which is blind, and hinders us
at length from seeing anything as it is, and makes us
imagine we see that which is not. But the council was
so enraged at this way of proceeding, that perceiving him
to continue still inflexible in this obstinate resolution
which he had taken, not to subscribe to the condemnation
of Arius, under pretence that it concerned a matter of
fact, which he might judge of by his ears and eyes, they
condemned those four bishops as heretics, and deprived
them of their sees. They even chose two others to put
in the place of Eusebius and Theognis, namely, Amphion
for Nicomedia, and Chrestus for Nice ; being well

28 EUSEBIUS.

assured, that Constantine would not fail to support their
sentence.

Constantine, by a strong stretch of the Regale, com-
manded Eusebius and the other bishops who refused to
subscribe to the condemnation of Arius, after they had
been condemned and deprived by the council, to be
carried into banishment. This just severity of Constan-
tine, and his unshaken constancy, even against him,
who, by the favour of the empress Constantia, was
thought to have great interest at court, brought these
rebels to themselves, abated their pride, and made them,
in appearance at least, to do whatever they were required.
For, in the first place, Arius, and his two chief disciples
Euzoius and Achillas, pretended to return to the faith,
and to be perfectly undeceived, begging pardon of the
council, and humbly intreating the fathers to admit them
into their presence, protesting that they were very ready
to satisfy them, and to submit to them in every thing,
without exception. The council, imitating the goodness of
Him Whom they represented, and Who desireth not the
death of a sinner, but rather that he should be converted
and live, received their request graciously, and caused
them to be called into the assembly, where, after having
given satisfaction in every thing that was asked them,
and publicly abjured their heresy, they were re-established
in the exercise of their ministerial office, upon condition
nevertheless, not to return any more to Alexandria, where
they had been the occasion of so much disorder. The
two African bishops, Theonas of Marmorica, and Secundus
of Ptolemais, who blindly followed Arius, and were the
first that were seduced by him. followed his example,
and received the like favour.

This last stroke quite confounded Eusebius : he found
himself reduced to the last extremity, being left almost
alone, and forsaken by every body, except only one
bishop, who was Theognis of Nice, who always followed

EUSEBIUS. «9

his fortune. He knew very well that Constantine's order
was going to be put in execution against him ; and since
he could not bring himself to a resolution of quitting the
court, which he was passionately fond of, nor of losing so
good a bishopric, which he had purchased by more than
one crime ; he at length chose rather to debase and
humble himself for the present, in order to preserve him-
self in his post, where he might easily find an opportu-
nity of rising again. For this purpose, he employed
the most powerful friends he had at court to intercede
for him with the emperor ; and at the same time he,
with Theognis of Nice, presented a petition to the coun-
cil, expressed in the most humble and respectful terms.
They therein represented, that indeed they had before
been unwilling to subscribe to Arius's condemnation, be-
cause they had thought that he was not in reality a man
of such sentiments as were attributed to him ; but that
now they were resolved to submit their opinion to the
holy council, in that matter, and do whatever they
appointed : that, however, they did not do this out of any
fear of banishment, to which they were condemned, but
only that they might not be accounted heretics, by per-
sisting in their refusal : that since Arius himself, who
was the cause of the mischief, and more criminal than
any, had been received into favour ; it was not just that
they who had only erred through following him, should
become more guilty by their silence, or be refused the
same favour when they desired it : that they most hum-
bly intreated the fathers to use their good offices for them
with the emperor ; and in the mean time, to enjoin them
whatever they, in their wisdom, should think requisite.
All the fathers, who ardently desired to have all the
members of the council re-united together, with open
arms received these bishops who returned last to their
duty, and seemed to be affected with a sincere repent-
ance, which they expressed by their humiliation. What
c -2

30 EUSEBIUS.

was most extraordinary at this juncture, was, that at the
same time that the fathers went to intercede for the
bishops with the emperor, that prince, prevailed upon bj
the humble intreaties of Eusebius's friends, was also
about to desire the council to be merciful to them, and
restore them again if they submitted : so that both the
one and the other, finding in themselves the same
favourable disposition towards them, they were restored
by the council, and the emperor reversed the sentence
which he had given against them.

The heat of Arianism seemed now to be utterly ex-
tinguished, as well by the unanimous consent with
which it was condemned by the bishops assembled in
the council of Nice, as by the solemn abjuration which
Arius himself and his followers had made of their doc-
trine : but it soon appeared that the fire only lay con-
cealed, that it might afterwards do the more mischief.
Let us now see by what artifices and secret contrivances
they were able, not only to keep on foot, but to make
more powerful, a party that was looked upon as entirely
ruined, and which durst not declare themselves.

Eusebius of Nicomedia, who knew that the greatest
part of his friends, especially Arius, had, as well as
himself, only signed the Nicene confession out of com-
plaisance or fear, having assembled them together, found
no difficulty to bring them to their former disposition,
and make them resolve never to quit their enterprize.
All that remained, was to consider by what means they
should accomplish it ; so that after having well considered
the matter, they resolved upon these four things : — 1.
That it was necessary to dissemble with Constantine,
whose unshaken steadiness in the faith they were not
unacquainted with ; and that in expectation of a more
favourable opportunity, they should always declare that
they stuck to the decisions of the council. 2. That they
should make it their business to strengthen their party,

EUSEBIUS. 31

by gaining under-hand as many as the}' could, especially
at court. 3. That they should endeavour to niin those
who opposed their designs ; but especially Athanasius,
who defended Alexander the patriarch, their enemy, and
who was the most powerful adversary that had opposed
them in the council. 4. That they should set all their
engines at work to re-establish Arius in Alexandria, that
he might recover the credit and interest which he had
there before his condemnation, which by that very means
would appear to be unjust.

These things being thus determined, every one began
to apply himself to the particular part which he was to
act ; but above all, Eusebius, who was, as it were, the
soul of the party. As he was a great courtier, and upon
all occasions supported by the favour of the empress
Constantia, he easily recovered the emperor's esteem ;
who, besides, was very well satisfied with his having sub-
mitted to the council, thinking he had done it heartily
and sincerely. He afterwards found it no diiEhcult mat-
ter to gain several at court, whom he drew over to him
by all manner of artifices, they expecting to reap great
advantages from his favour : so that having gotten a
great number of dependants, in whom he could confide,
he thought himself in a condition to put his design of
ruining Athanasius in execution, and re-establishing
Arius at the first opportunity, which then offered as
favourable as could be desired.

But Eusebius overshot the mark, for having leagued
with the Meletians, and with them brought false accusa-
tions against St. Athanasius, now patriarch of Alexandria,
he disgusted Constantine, who put into execution the
dormant decree of the council of Nice against him, and
sent him into exile. While these things happened at
Nicomedia, where Constantine still continued, he caused
his city. New Rome, to be magnificently built at Byzan-
tium, which name he changed to that of Constantinople.

32 EUSEBIUS.

It was finished in two years, and he removed thither the
seat of his empire. He solemnly dedicated it to God, in
memory of the blessed Virgin Mary, mother of our Lord :
and it being the twentieth year of his reign, and the fifth
since Constantino's being created Caesar, when, according
to custom, great rejoicings were to be made, he took the
opportunity of making the dedication of that city the
most magnificent that could possibly be. It was at this
time that Constantia, who was impatient both at the dis-
grace and absence of Eusebius of Nicomedia, procured
him to be recalled from banishment. She even got her
nephew Constantius, whose good opinion Eusebius had
found such means to gain, that he possessed it entirely
afterwards, to join with her to this purpose ; and they
both together made such intercession with Constantine,
that the emperor, who could not easily have refused his
sister and his son anything they asked during that fes-
tival, and w^ho, besides, still esteemed Eusebius, whom
he had formerly had an affection for ; was very willing
to be at last persuaded that those two bishops, whom he
had banished, always kept to the Nicene faith, and were
not answerable for what the Egyptians had deposed
against their patriarch : and therefore he caused them to
be recalled, and let them return again to their churches.
Eusebius, instead of amending by his banishment, be-
came thereby still more incensed against St. Athanasius,
and was more resolute than ever to ruin him ; but kept
himself a little upon his guard, in order to take such
precautions as might secure him from the emperor's dis-
pleasure : to which purpose he was very careful to make
every body believe that he was closely attached to the
determinations of the council of Nice ; for he was then
persuaded that the emperor would never suffer any at-
tempt to be made against it; and that it was by that, most
assuredly, he would always judge whether people were or-
thodox in their opinions. Moreover, though he earnestly

EUSEBIUS. 33

desired to have Arius return, that he might settle him again
in Alexandria, according to his first design, yet he took
a great deal of care not to mention it at that time, for
fear of making himself suspected. However, he again
began to enter into measures with the Meletians, for
loading St. Athanasius with new calumnies ; but he took
them somewhat more cautiously and secretly than before,
staying purposely at Nicomedia, and absenting himself
from the court, which was at Constantinople, that he
might be thought to mind nothing but the government
of his Church.

To the influence of Eusebius, however, are to be traced
all the persecutions which that eminent saint of the
Church, the illustrious Athanasius had to undergo. And
when Constantius succeeded to the empire, Eusebius
pulled off his disguise, and began to act in concert with
the courtiers, who entirely won Constantius to the Arian
side, for the complete establishment of his faction.
When the see of Constantinople was vacant, the Catho-
lics elected Paul, a virtuous and very learned man, to be
their bishop, but Constantius set aside the election, and
caused Eusebius to be again translated. Eusebius, now
Bishop of Constantinople, became more violent than
ever, and one of his first actions was to persecute Eusta-
thius, Bishop of Antioch. (See his Life.) His persecu-
tion of Athanasius continued, and his triumph was
complete in the council of Antioch in 341. This council
was held on occasion of the dedication of the " Golden"
Church at Antioch. The emperor Constantino commen-
ced this work in a style of magnificence worthy of his
piety, and Constantius had just completed it ; and as
Eusebius of Nicomedia lost no opportunity of advancing
his schemes, he so managed matters, that under the
pretext of dedicating the new church, he assembled a
council, of which the real object was to condemn belief
in the consubstantiality of the Son. Ninety-seven bishops,

34 EUSTATHIUS.

of whom forty, at least, were acknowledged Arians, were
present. They came chiefly from the following provinces :
Syria, Phenicia, Palestine, Arabia, Mesopotamia, Cilicia,
Isauria, Cappadocia, Bithynia, and Thrace. The prin-
cipal men amongst them were, Eusebius, who had usurp-
ed the see of Constantinople, Th^odorus of Heraclea,
Narcissus of Neroniadis, Macedonius of Mopsuestia, Masis
of Macedonia, Acacius of Cesarea, Eudoxius, afterwards
of Constantinople, George of Laodicea, and Theophronius
of Tyana, in Cappadocia. Maximus, Bishop of Jerusalem,
refused to attend, not forgetting how he had been, upon
a former occasion, (in the synod of Tyre,) surprised into
subscribing to the condemnation of Athanasius.

No bishop from the west was present at the council.
The emperor Constantius, however, who saw only with
the eyes of the Arians, attended in person. The sole
object of the Eusebians was to crush Athanasius, and
accordingly they brought fonvard again the accusations
which had been urged against him in the council of Tyre,
and had been repeatedly refuted. Moreover, they alleged
against him, on the f)i'esent occasion, certain murders
which had been committed, and which they pretended
were caused by his return to Alexandria. In the end he
was condemned without a hearing ; and they proceeded
to draw up three creeds or formularies.

The object of these formularies was to give a triumph
to the party of Eusebius, by an insinuation that the dis-
pute between him and those who held the Homo-ousian
was a mere dispute about words.

Eusebius did not long survive his triumph, for in the
following year he died. — Maimhourg. Tillemont. Socrates.
Theodoret.

EUSTATHIUS.

EusTATHius was born at Lida, in Pamphylia, was
Bishop of Berea, and afterwards of Antioch. He was

EUSTATHIUS. 35

strongly opposed to Arius, and distinguished himself by
his zeal at the council of Nice. He is referred to in the
preceding article : Eusebius of Nicomedia having usurped
the see of Constantinople, resolved to rid himself of Eus-
tathius, as the most jDowerful of all those who opposed
the establishment of his heresy. To bring this design
about, he suborned people to tell Constantius, that be
was an enemy to him, and had spoken insolently and
abusively of the memory of the empress his mother.
This accusation relating to a very tender point, the em-
peror, who was extremely exasperated against him, with-
out difficulty resolved his destruction, and abandoned
him to Eusebius, who undertook to ruin him under some
other pretence, and procure him to be condemned for
other crimes, without mentioning this, or so much as
there being any appearance of it. For this purpose he
feigned a journey to Jerusalem to visit the holy places,
from whence he returned back to Antioch, to give orders
about what was necessary for celebrating the dedication
of the great temple, which Constantino had begun to
build there, and Constantius had finished. He set out
from Constantinople with Theognis of Nice, the most
faithful of all his friends ; and as they passed by Antioch,
they w^ere received there with all manner of respect and
civility by Eustathius, to whom they likewise gave all
possible instances of a sincere friendship, the better to
conceal the treacherous designs which they were contriv-
ing against him. As soon as Eusebius arrived at Jeru-
salem, all the bishops of his faction, who were then in
the neighbouring provinces, came to him ; his old friend
Pacrophilus of Scythopolis, Actius of Lydda, Theodore
of Laodicea, several others of Syria and Palestine ; and
above all, Eusebius of Caesarea. He imparted to them
the real cause of his journey, and the design which he
had undertaken, in concert with the emperor, of driving
Eustathius from his see without violence, for fear of rais-

36 EUSTATHIUS.

ing a commotion, because he was mightily beloved, shew-
ing them the means that were necessary to bring it about.
He found them all ready to do whatever he desired, and
especially Eusebius of Csesarea, who besides the common
interest of his party, imagined he had a more particular
reason not to love Eustathius, as being his rival in learn-
ing and eloquence, as well as in dignity, having had the
l^reference of him when chosen into the bishopric of
Antioch, at the death of Paulinus.

After having well considered what was to be done,
Eusebius took again the road to Antioch, accompanied
by all those bishops, who pretended to come thither,
only to attend the new Bishop of the imperial city, out
of respect. Eustathius, who had no suspicion of what
they were plotting against him, and being one of a great
spirit, did his utmost to give a good reception to such
good company; for he had ah'eady with him other bishops,
who came a great way off, on account of the dedication
which was about to be performed. But one day, as they
were all assembled in the form of a synod, to consider
upon some ecclesiastical aiTair, the holy patriarch was
very much suprised at the sight of a woman holding a
child in her arms, who came in to them, and throwing
down the child at their feet, told them, with lamentable
cries, that Eustathius, after having seduced her, had
left her with that child, of which he was the father, and
which he most cruelly refused to maintain. At this,
Eusebius, who had suborned this woman, and all the
bishops of his party, said, that as this was a crime so
shameful and scandalous to the Church, he was under a
necessity of justifying himself. The good bishop thought
that would be no difficult matter, because, being well
assured of his own innocence, he was no less confident
of this impudent woman's not being able to support her
accusation by any sort of proof. He demanded, there-
fore, that she might be obliged to produce some evidence

EUSTATHIUS. 3T

of the crime she accused him of: she, who had her
instructions, answered him, that indeed she had none,
because he had been cunning enough to take such pre-
cautions, that nobody could ever depose against him ;
but that she was ready to swear, as accordingly she did,
that Eustathius was the father of the child, meaning by
that a certain artificer by whom she really had it, as she
afterwards confessed before several bishops, to whom,
finding herself sick and at the last extremity, she con-
fessed this horrible piece of villany invented by Eusebius.
All laws, both human and divine, in such cases, forbid
any :person, and especially a priest, to be condemned
without some farther proof than this ; and the rest of the
bishops, who were at that assembly, would not have had
any regard paid to such weak testimony in so improbable
a case

But the Eusebians, who desired nothing more, began
to cry out with one consent, that the crime was but too
well testified by the accomplice of it herself, who averred
it to his face, and confirmed what she alleged by an oath.
Whereupon Eusebius of CsBsarea, between whom and
Eustathius there had been great differences, because in
one of his books he had accused him of corrupting the
doctrine of the council of Nice ; rising from his seat,
acted the part of an accuser, and said, that although he
should not be convicted of that adultery, as he really was,
he ought nevertheless to be deposed, because, that under
pretence of adhering to the faith of the council, which
he did not do, he maintained the errors of Sabellius,
which Eusebius pretended to prove by false conclusions,
which he drew from his principles. And hereupon, not-
withstanding all that the great bishop could urge to the
contrary, the Eusebians pronounced sentence of deposi-
tion against him, and without hearing the rest of the
bishops, who protested against this horrible injustice,
they went to meet the emperor, who, they knew, was not
far from Antioch, whither he was coming, and so con-

VOL. V. D

38 EUTYCHES.

trived it, that at his arrival, that prince, who had already
made himself the minister of their passions, and was
greatly exasperated against Eustathius, banished him to
Trajanopolis in Thrace, where he finished, at length, by
this sort of martyrdom, a life which he had rendered
worthy of admiration, both by the purity of his doctrine
and manners, and the glorious combats which he had
undergone, in defence of the divinity of Jesus Christ.
— Maimbourg. Tillemont.

EUTYCHES.

EuTYCHEs was a monk of the fifth century, and was
elected abbot or archimandrite of a convent near Con-
stantinople. He was at first honourably distinguished
by his opposition to the Nestorian heresy, although he
himself afterwards acquired a bad fame by establishing
the heresy which goes by his name.

As this portion of history is not in general well known,
and as the controversy is one of importance, having
occasioned the convocation of the fourth general council,
that of Chalcedon, we shall enter at some length into the
history of this heretic.

But we must premise the extreme importance of re-
jecting the heresy alluded to. The Monophysites, or
those heretics who have Eutyches for their founder, ac-
knowledge only one nature in Christ, compounded of the
divinity and humanity, yet without conversion, confusion,
or mixture. And it is evident that such a doctrine
shakes the main pillars of the Christian's hope, for in
attributing to our blessed Saviour a sort of third nature,
compounded of the divine and human, it threatens to
render His suffering for us imperfect, and incapable of
obtaining salvation for men ; for unless Christ had been
very and perfect man to suffer, and very God to confer
an infinite value on His sufferings. His death would have
been inadequate to the accom23lishment of so great a
work.

EUTYCHES. n

Eutyches was first accused of heresy in a council
assembled at Constantinople in 448. He refused to
attend the summons at first, urging the plea of age and
ill health. But at the seventh session he was present ;
when Flavian, Bishop of Constantinople, addressed him
saying : — You have heard what your accuser says ; de-
clare, therefore, if you confess the union of two natures.
Eutyches answered, Y'es ; of two natures I do. Euse-
bius said, Do you confess two natures after the incarna-
tion, Lord Archimandrite, and that Jesus Christ is con-
substantial with us according to the flesh, or not ?
Eutyches, addressing his discourse to Flavian, answered,
I am not come here to dispute, but to declare to your
holiness my thoughts; they are written in this paper, order
it to be read : Flavian said, Piead it yourself. Eutyches
told him that he could not. Why? said Flavian,
this exposition, is it yours, or any other person's?
if it is yours, read it yourself. It is mine, replied
Eutyches, and conformable to that of the holy fathers.
Flavian asked. What Fathers ? Declare it yourself ; w^liat
occasion have you for a paper? Eutj^ches said, My
belief is this ; I adore the Father with the Son, and the
Son with the Father, and the Holy Ghost with the
Father and the Son. I confess His taking upon Him the
flesh from the holy Virgin, and that He was made per-
fect man for our salvation. This I confess too in the
presence of the Father, and of the Son, and of the Holy
Ghost, and your holiness.

Flavian asked him, Do you confess that the same
Jesus Christ, only Son of God, is consubstantial with
His Father, according to the divinity, and consubstantial
with his Mother, according to the Humanity ? Eutyches
replied, I have declared my opinion, why do you ask me
any more ? Flavian said. Do you now confess that He is
of two natures ? Eutyches replied. As I acknowledge
Him for my God, and Lord of heaven and earth, till this
time I have not suflered myself to reason of His nature ;

40 EUTYCHES.

but that He is consubstantial with ns, till this time
I have not said it; I confess it. Flavian asked him, Do
not you say that the same is consubstantial with the
Father according to the divinity, and with us according
to the humanity ? Eutyches made answer, Till this day,
I have not said that the body of the Lord our God is
consubstantial with us ; but I confess that the holy
Virgin is of the same substance with us, and that our
God has taken His flesh from her.

Basil, Bishop of Seleucia, said. If His Mother is con-
substantial with us. He is likewise ; for He has been
called the Son of Man. Eutyches answered. Since you
now affirm it, I consent to every thing. Florentius the
patrician said. The Mother being consubstantial with us,
the Son is certainly consubstantial with us too. Euty-
ches said, I have not said so hitherto ; for as I maintain
that His body is the body of a God, do you understand
me ? I do not say, that the body of God is the body of
a man, but a human body, and that the Lord is incarnate
of the Virgin. But if I must add that He is consubstan-
tial with us, I say that likewise ; I have not declared it
before ; but now, since your holiness has said it, I agree
to it. Flavian replied. It is then by necessity, and not
according to your opinion, that you confess the faith.
Eutyches said, It is my present opinion ; till this hour
I feared to say it ; and knowing that the Lord is our
God, I did not suffer myself to reason upon His nature ;
but since your holiness allows and teaches me, I con-
sent. Flavian said, We innovate nothing, we only
follow the faith of our fathers. Florentius the patrician
said, Tell us whether the Lord is of two natures after
the incarnation, or not? Eutyches replied, I confess that
he was of two natures before the union, but after the
union I confess but one.

The council said, You must make a clear confession,
and anathematize whatever is contrary to the doctrine
which has been just now read to you. Eutyches said, I

EUTYCHES. 41

have told you that I have not said it before now ; since
I am taught it by you, I agree to it, and follow my
fathers. But it has not appeared plainly to me in the
Scriptures, and the fathers have not all said it; if I
pronounce this anathema, woe be to me, for I anathema-
tize my fathers. All the council arose, and cried aloud,
saying. Let him be anathematized. Flavian said, Let
the council declare what this man deseiTes, who will
neither clearly confess the true faith, nor submit to the
opinion of the council. Seleucus, Bishop of Amasea,
said, Ke deserves to be deposed, but you may be indul-
gent to him. Flavian answered. If he confesses his
fault, and anathematizes his error, we may pardon him.
Florentius asked him, Do you say that there are two
natures, and that Jesus Christ is consubstantial with us ?
speak. Eutyches replied, I have read in St. Cyril and
St. Athanasius, that He is of two natures before the
union ; but after the union and incarnation, they say no
more two natures, but one. Florentius said, Do you
confess two natures after the union ? speak. Eutyches
answered, if you please to order St. Athanasius to be
read, you will find no such thing there. Basil of Seleu-
cia said. If you do not say two natures after the union,
you admit a mixture and confusion. Florentius said,
He that says not, of tsvo natures, and two natures, does
not think right. The whole council arose, and cried
aloud. The faith is not forced : many years to the em-
perors, many years. Our faith is always victorious. He
does not submit, why do you exhort him.

Flavian pronounced sentence in these terms : Eutyches,
formerly priest and Archimandrite, being fully convicted,
as well by his past actions as his present declarations, of
maintaining the error of Valentinus and Apollinarius,
and of following obstinately their blasphemies ; and so
much the more as he has not regarded our advice and
instractions, by receiving the holy doctrine : it is for this
reason that, with tears and groans for his total loss, we
d2

42 EUTYCHES.

declare, on the part of Jesus Christ, Whom he has blas-
phemed, that he is deprived of all sacerdotal rank, of our
communion, and of the government of his monastery ;
informing all those who shall discourse, or converse with
him for the future, that they shall themselves be subject
to excommunication. This sentence was subscribed by
thirty-two bishops and twenty-three abbots, eighteen of
which were priests, one deacon, and four laymen. The
most eminent are Andrew, Faustus, (who seems to be the
son of St. Dalmatius) Martin, Job, Manuel, Abraham,
Marcellus, abbot of the Acemets. The most considerable
bishops were Flavian of Constantinople, Saturnius of
Marcianopolis, Basil of Seleucia, Seleucus of Amasea,
Ethericus of Smyrna, and Julian of Coos, deputed by
St. Leo.

The controversy raged for a considerable time, until
Eutyches at last, through the influence of a friend at
court, the eunuch Chrysaphius, persuaded the emperor
to convoke a council at Ephesus, which assembled in
August 449. It consisted of 130 bishops, and is called
in ecclesiastical history the Latrocinium of Ephesus,
the convention of robbers. In this synod Eutyches was
absolved from the censure of the synod of Constantino-
ple ; and Flavian, who had pronounced sentence against
him, was deposed and treated with such violence, that on
this account, together with its other irregular proceedings,
the synod received the title just mentioned. Flavian
was committed to prison and then banished, but he died
in a few days at Hypaea in Lydia, of the kicks he received
from Barsumas and his monks Dioscorus the president,
excommunicated Leo, the Pope of Rome.

A council was held every year at Rome, and the council
now held there, of course condemned the Latrocinium of
Ephesus. Through the exertions of Leo the great, Bishop
of Rome, among others, the emperor Marcian, Theo-
dosius being now dead, consented to call a council at
Chalcedon, which council is the fourth of the general

EUTYCHES. 43

councils. This was done to secure the final decision of
the Church universal, and so to settle the disputes which
had arisen or might arise in provincial councils.

The council assembled in the church of St. Euphemia
the martyr, situated on the outside of the city, about two
hundred and fifty paces from the Bosphorus, with a
magnificent prospect before it, including a view of Con^
stantinople. The Basilica was spacious, supported by
magnificent pillars. And it is mentioned that there was
a gallery running round it for the people to pray in and
to hear the office.

The council assembled, by command, not of the Pope of
Eome, but of the emperor Marcian, on the 8th of October,
451. The council was attended by nineteen chief officers
of the empire, and 630 bishops. The order of their sit-
ting was this : the magistrates were placed in the mid-
dle, before the balustrade surrounding the altar ; on the
left sat the legates of the Bishop of Rome, and of Auato-
lius. Bishop of Constantinople, and other bishops of the
Eastern dioceses, Antioch, Caesarea, Ephesus, Pontus,
Asia, Thrace ; on the right were Dioscorus of Alexandria,
with the bishops of Jerusalem and Corinth, the legates of
Anastasius, Bishop of Thessalonica, and the rest of the
bishops of the dioceses of Eg}^t and Illyricum. The
gospel was placed in the midst of the assembly. It may
be remarked here, that from what occurred in the eleventh
and twelfth sessions, the majority of the Asiatic bishops
were married men.

This synod published a confession or definition of
faith, in which the doctrine and creed of the three pre-
ceding councils of Nice, Constantinople, and Ephesus
were confirmed, and the epistles of St. Cyril of Alexan-
dria, and that of Leo, the Bishop of Rome, were approved.
The orthodox doctrine of the existence of two perfect and
distinct natures, the divine and human, in the unity of
the Person of our Lord Jesus Christ was clearly defined.

Eutyches was in this council anathematized as well as

44 EUTYCHES.

Dioscorus, Bishop of Alexandria. They maintained, as
will be remembered, that there was only one nature in our
Lord Jesus Christ after the incarnation, or the union of
the divinity and the humanity. The decree of the Latro-
cinium was annulled, and though a few bishops of Egypt
and Palestine, of the party of Dioscoms, opposed the
orthodox doctrine and founded the Monophysite sect,
the infinite majority of the Catholic Church throughout
the world received the doctrine of the (Ecumenical
synod. The doctrine taught by this synod is as follows :
" We confess and with one accord teach, one and the
same Son, our Lord Jesus Christ ; perfect in divinity,
perfect in humanity ; truly God, truly man ; consisting
of a reasonable soul and body ; consubstantial with the
Father according to the Godhead, and consubstantial
with us according to the manhood ; in all things like to
us without sin ; Who was begotten of the Father, before
all ages, according to the Godhead ; and in the last days,
the same born according to the manhood, of Mary the
Virgin, Mother of God, for us and our salvation, Who is
to be acknowledged one and the same Christ, the Son,
the Lord, the only begotten, in two natures, without
mixture, change, division, or separation ; the difference
of natures not being removed by their union, but rather
the propriety of each nature being preserved and con-
curring in one aspect and person. So that He is not
separate or divided into two persons, but is one and the
same only Son, God the Word, our Lord Jesus Christ."

After the reading of the definition, all the bishops cried
out, this is the faith of the fathers ; let the metropolitans
subscribe in the presence of the magistrates ; what has
been defined admits of no delay ; this is the faith of the
apostles, we all follow it. The magistrates said, what
the Fathers have decreed, and with which every body is
satisfied, shall be related to the emperor.

At the sixth session the emperor Marcian came in
person to the council. He made a speech, which he

EUTYCHES. 45

delivered in Latin, being the language of the empire,
and which was intei-preted in Greek. He therein shewed
the intention he had in convening the council, to pre-
serve the purity of the faith, w^hich had been sometime
changed by the avarice and passion of particular persons ;
(meaning, without doubt, Chrysaphius.) He said, that
no other belief concerning the mysteiy of the incarnation
should be entertained, than what had been taught by the
fathers of Nice, and Leo, in his letter to Flavian.
He declares that after the example of Constantino, his
desire of assisting at the council, was only to establish
the faith, not to shew his power, and exhorts the fathers
sincerely to explain the faith, agreeable to what they had
received by tradition. All the bishops cried out. Long
life to the emperor, long life to the empress ; long life to
the catholic princes. The archdeacon Aetius afterwards
said, that he had in his hands the definition of faith
made by the council, and read it by the emperor's order.
It was that of the preceding day, which was subscribed
by all the bishops, to the number of 356, beginning with
the legates. Diogenes, metropolitan of Cyzicus, sub-
scribed for himself and six of his suffragan bishops, who
were absent : as also did Theodore of Tarsus, and twelve
other metropolitans.

The emperor asked if all the council agreed to this
confession of faith. All the bishops cried out. We all
agree to this : we have all voluntarily subscribed : we are
all orthodox. To this they added several other acclama-
tions of praises and wishes for the emperor and empress ;
calling him the new Constantine, and her the new
Helen.

The emperor said : The catholic faith having been
declared, we think it just and expedient to take away all
pretence of division for the future. Whosoever, therefore,
shall raise a disturbance in public, (speaking of the faith)
if he is a private person he shall be expelled the imperial
city ; if an officer, discharged ; if he be a clerk, he shall

46 EUTYCHES.

be deposed, and subject to other punisbments. All tbe
bishops cried aloud, Long live the emperor, long live the
pious prince : you have reformed the churches, you have
established the faith : long live the empress. God pre-
serve your empire; you have driven out the heretics.
Anathema to Nestorius, Eutyches, and Dioscorus.

The emperor said : There are some articles which we
have in respect to you reserved, thinking it more proper
to have them canonically ordained in the council, rather
than commanded by our laws. The secretary Beronician
read them by the emperor's order. There were three of
them, the first of which was expressed in these terms :
We pay honour, as they deserve, to all those who sin-
cerely embrace a monastic life ; but because some persons
under that pretence disturb the Church and State, it is
ordained, that nobody shall build a monastery, without
the consent of the bishop of the city, and the proprietor
of the land ; and that the monks, as well in the city as
the country, be subject to the bishop, and live in quiet ;
applying themselves only to fasting and prayer, without
engaging in ecclesiastical or secular affairs, unless they
are in case of necessity employed by their bishop : neither
shall they receive slaves into their monasteries, without
consent of their masters.

The second article imports : That because some clerks
and monks, out of avarice, are engaged in secular affairs,
the council has ordained, that no clerk shall farm any
land, or enter upon the office of steward, unless em-
ployed by his bishop in the care of the church lands. If
contrary to this prohibition, any one shall dare to become
farmer himself, or by any other, he shall be subject to an
ecclesiastical punishment ; and if he obstinately persists,
he shall be deprived of his dignity. The third imports,
that the clerks who are in the service of one church, shall
not be appointed to the church of another city ; but that
they ougbt to be contented with that to which they were
first appointed ; except those who, being driven out of

EUTYCHES. 47

their own countiy, have, through necessity, entered into
the service of another Church. If any one, contrary to
this decree, receive a clerk who belongs to another bishop,
both the bishop receiving him, and the clerk so received,
shall be excommunicated, till such time as the clerk
returns to his church. These three articles having been
read, the emperor gave them to the Bishop Anatolius, and
after some acclamations, he said : —

In honour of St. Euphemia and your holiness, we
order that the city of Chalcedon, in which the holy coun-
cil has been assembled, have the privileges of a metro-
polis ; but in name only, without prejudice to the dignity
of the metropolis of Nicomedia. The council, by their
acclamations, gave approbations of it, adding at the end ;
we beseech you to dismiss us. The emperor replied, I
know you are fatigued with so long a stay; however,
have patience for three or four days, and prosecute the
affairs you think proper, in presence of the magistrates,
being assured of having all necessary assistance ; and
let nobody depart till the whole be finished. Thus ended
the sixth session.

The last words of the bishops, who desired to be dis-
missed, shew that they thought the council was ended,
because they were convened for the definition of faith,
which they had authorized by their subscriptions. They
had likewise approved the three canons which were pro-
posed by the emperor : they therefore thought they had
nothing more to do for the general interest of the Church.
It likewise appears by the emperor's answer, that he did
not retain them at Chalcedon, but for particular affairs.
It is for this reason, that the ancients made a great dis-
tinction between the first six sessions and the following,
wherein the faith was no longer considered.

What became of Eutyches after the council of Chal-
cedon is uncertain. — Evagrius Scholasticus. Definitio
Fidei, apiid Bouth opuscula. Fleury. Palmers Treatise
on the Church.

48 FABRIOIUS.

FABEE, BASIL.

Basil Faber, an eminent Lutheran divine, was born
in 1520, at Sorau, in Lower Lusatia. He studied at Wit-
temberg, and successively became a teacher in the schools
at Nordhausen, Tennstadt, and Quedlinburg, and rector
of the Augustinian college of Erfurt. He translated
into German the notes of Luther on Genesis, and the
Chronicle of Krantzius. He published also observations
on Cicero, and other learned works, and was concerned
in the Magdeburgh Centuries ; but his best known work
is his Thesaurus Eruditionis Scholasticae, first published
in 1571. After his death it was augmented and im-
proved by Buchner, Thomasius, Christopher Cellarius,
and the elder and younger Graevius. The edition pub-
lished at the Hague, 1735, in two vols, fol. is excelled by
that by John Henry Leich, Frankfort, 1749, two vols, fol.
Faber died in 1576. — Gen. Diet.

FABER, JOHN.

John Faber, called Malleus Hereticorum, " the
Hammer of Heretics," was born in Suabia in 1479. He
became Archbishop of Vienna, and died in 1542. His
works were printed in three vols, fol. at Cologne in
1537-41. On his advancement to the episcopacy, Eras-
mus said, " Though Luther is poor himself, he makes
his enemies rich." In a dispute with the Zuinglians,
this zealous Romanist is reported to have exclaimed,
when hard pressed by his opponents' continued appeal
to the Gospel, " that the world might very well live in
peace without the Gospel." — Moreri. Dupin.

FABRICIUS, FRANCIS.

Francis Fabricius was born at Amsterdam in 1663.
He studied the Oriental languages at Ley den, where he

FAGIUS. 4»

was chosen to the pastoral ofifice, and the divinity pro-
fessorship ; to which was afterwards added that of elo-
quence. He died in 1738. His works are, — 1. Christus
unicum ac perpetuum Fundamentum Ecclesiae, Leyden,
1717, 4to. 2. De Sacerdotio Christi juxta Ordinem
Melchizedeci, ib. 1720, 4to. 3. Christologia Noachica et
Abrahamica, ib. 1727, 4to. 4. De Fide Christiana Pa-
triarcharum et Prophetarum, ib. 4to. 5. Orator Sacer,
ib. ] 733, 4to. This contains the substance of his lectures
on preaching. — Moreri.

FABRICIUS, ANDREW.

Andrew Fabricius, a Romish divine, was bom in 1520,
at Hodege, in the district of Liege. He studied philoso-
phy and divinity at Ingolstadt, and taught those sciences
at Louvain. Cardinal Otho Truchses, Bishop of Augs-
burgh, engaged him in his service, and sent him to
Rome, where he remained as his agent for about six
years under the pontificate of Pius IV. On his return
he was promoted to be councillor to the Duke of Bavaria,
and was advanced to the provostship of Ottingen, in
Suabia, where he died in 1581. His principal work was
Harmonia Confessionis Augustinianae, Cologne, 1573 and
1587, fol. He wrote also a Catechismus Romanus ex
Decreto Concilii Tiidentini, with notes and illustrations,
1570 and 1574, 8vo ; and three Latin tragedies, —
1. Jeroboam Rebellens, Ingolstadt, 1565. 2. Religio
Patiens, Cologne, 1566. 3. Samson, ib., 1569. — Moreri.

FAGIUS.

Paul Fagius, or Phagius, was born at Rheinzabern in
Germany, in the year 1504. His German name was
Buchlein. His father was a schoolmaster, and by him

VOL. V. E

50 FAGIUS.

he was educated until he was sent to Heidelberg at eleven
years of age. From Heidelberg he was removed to Stras-
burg at the age of fifteen. Under the instruction of
Elias Levita, a learned Jew, he became a good Hebrew
scholar. In 1527 he married and kept a school at Isne,
and afterwards became a protestant preacher distinguished
for his zeal. He proved the earnestness and the sincerity
of his faith, by remaining at his post at Isne during the
plague in 1541. He attended the sick and dying, and
remonstrated with his protestant brethren, who fled from
the city without making provision for the poor. He was
soon after called by the senate at Strasburg to succeed
Wolfgang Capito in the preachership there, but he did
not stay there long, being appointed to a professorship
at Heidelberg.

On the publication of the celebrated Interim by the
emperor, Fagius thought it unsafe to remain in Germany,
and therefore, in 1 548, he accepted the invitation of Dr.
Cranmer, Archbishop of Canterbury, and came to
England. He was nominated by the Archbishop to the
professorship of Hebrew in the university of Cambridge.
Before he went to Cambridge, he resided with the arch-
bishop at Lambeth, where he was associated with Bucer.
His labours while there, in addition to the preparation
necessary for his professional ofiice, are thus described
by Strype : *' As it has been a great while the arch-
bishop's desire that the Holy Bible should come abroad
in the greatest exactness, and true agreement with the
original text: so he laid this work upon these two learned
men, viz. Fagius and Bucer. First, that they should give
a clear, plain, and succinct interpretation of the Scripture,
according to the propriety of the language . And, secondly,
illustrate difficult and obscure places, and reconcile those
that seemed repugnant to one another. And it was his
will and his advice, that to this end and purpose their
public readings should tend. This pious and good work,
by the archbishop assigned to them, they most gladly

FAGIUS. 51

and readily undertook. For their more regular carrying
on this business, they allotted to each other, by consent,
their distinct tasks. Fagius, because his talent lay in
the Hebrew learning, was to undertake the Old Testa-
ment ; and Bucer the New. The leisure they now
enjoyed with the Archbishop, they spent in preparing
their respective lectures. Fagius entered upon the evan-
gelical Prophet Esaias, and Bucer upon the Gospel of
the Evangelist John: and some chapters in each book
were dispatched by them. But it was not long, but both
of them fell sick : which gave a very unhappy stop to
their studies."

Notwithstanding his illness, Fagius, who was a con-
scientious man, was determined to go to Cambridge.
We can easily imagine the consternation which his arrival
in the university would exite. Bbt whatever may have
been their fears, they were soon dissipated by the death
of Fagius. He died Nov. 12th, 1550. The archbishop
provided for his widow. His body, with that of Bucer,
was dug up in the reign of Mary and burnt; a disgrace-
ful act of the Romish party, whose conduct throughout
that reign was atrocious.

Fagius wrote numerous works, both in German and
Latin. Among them we find, Metaphrasis et Enarratio
perpetua Epistolae D. Pauli ad Romanes, Strasburg,
1536, fol. Pirskoavol; seu Sententiae veterum sapientum
Hebraeorum, quas Apophthegmata Patrum nominant,
Isne, 1541, 4to. Expositio literalis in IV. priora Capita
Geneseos, cui accessit Textus Hebra'ici et Paraphraseos
Chalda'icse collatio, ibid. 4to ; reprinted in the Critici
Sacri. Precationes Hebraicae, ex libello Hebraico ex-
cerptae cui Nomen, Liber Fidei, ibid. 1542, 8vo. Tobias
Hebraicus in Latinam translatus, ibid. 1542, 4to. Ben
Syrae Sententiae Morales, cum succincto Commentario,
ibid. 1542, 4to. Isagoge in Linguam Hebraicam, Con-
stance, 1543, 4to. Breves Annotationes in Targum, seu
Paraphrasis Chaldaica Onkeli in Pentateucham, Isne

52 FAREL.

1546, fol., reprinted in the Critici Sacri. Opusculum
Hebraicum Thisbites inscriptum ab Elia Levita elabora-
tum, Latinitate donatum, ibid. 1541, 4to. Translationum
praecipuamm Veteris Testamenti inter se variantium
collatio, reprinted in the Critici Sacri. Fagius's Com-
mentaries on the Targum are held in high estimation.
— Melchior Adam. Strype. Soames.

FAEEL, WILLIAM.

William Farel, who is described by D'Aubigny as
" the most impetuous" of the foreign and early reformers,
and of whom Erasmus says, that he never saw a man
" more false, more virulent, or more seditious," was
the son of a gentleman of Dauphine, and was born at
Gap in the year 1489. He studied at Paris with much
success. Here he recommended himself to the notice of
James le Fevre, of Staples, who was one of its greatest
ornaments, by whose interest he obtained the appoint-
ment of tutor in the college of cardinal le Moine. In
1621 he was invited by William Bri9onet, Bishop of
Meaux, who was inclined to the principles of the refor-
mation, to preach in that city, where he boldly propa-
gated the new opinions. In 1523, however, a persecu-
tion was commenced at Meaux by the Franciscans, which
obliged Farel to provide for his safety by retiring to
Strasburg, where he was received by Bucer and Capito,
as he was afterwards by Zuinglius at Zurich, by Haller at
Berne, and by (Ecolampadius at Basle, where, in 1524,
he publicly defended theses in opposition to the doctrines
and usages of the Papists ; but he was soon afterwards
obliged to quit that city. He next undertook the reforma-
tion of Montbeliard, under the protection of the Duke of
Wirtemberg, the lord of that place. He pursued the
design with an intemperate warmth, and an imprudence
of conduct that cannot be defended. Once, upon a pro-

FAREL. 53

cession day, he wrested from the hands of a priest the
image of St. Anthony, and threw it from the bridge into
the river, which so exasperated the mob, that it was a
wonder he was not torn to pieces. Such, indeed, was his
violence, that OEcolampadius remonstrated with him :
" Men may be led," said he, in his correspondence with
him, " but will not be driven by force. Give me leave
as a friend, and as a brother to a brother, to say, you do
not seem in eveiy respect to remember your duty. You
were sent to preach, and not to rail. I excuse, nay I
commend your zeal, so that it be not without meekness.
Endeavour, my brother, that this advice may have its
desired effect, and I have reason to rejoice that T gave
it. Pour on wine and oil in due season, and demean
yourself as an evangelist, and not as a tyrannical legis-
lator."

In 1528 Farel proved successful in propagating the
principles of the Reformation at Aigle, and in the
bailiwic of Morat. Here, according to D'Aubigny, his
national energy was by external circumstances for some
time quelled : " Believing that he was following the
example of the Apostles, he sought," says D'Aubigny,
" in the words of (Ecolampadius, ' by pious frauds to
circumvent the old serpent that was hissing around him.' "
It is sometimes said that pious frauds are confined to
the Romish communion. In the following year he went
to Neufchatel, where he combated the Roman Catholic
party with such earnestness and efficacy, that in Novem-
ber 1530, the reformed religion was established in that
city. Some time after this he was sent deputy to the
synod of the Vaudois, in the valley of Angrogne. Thence
he went to Geneva, where he openly disputed against the
tenets of popery ; but he was obliged to retire from that
city in consequence of the violent opposition that was
excited against him by the grand-vicar, and the other
ecclesiastics. But when, in 1534, the inhabitants ex-
pressed a disposition to renounce the Romish religion,

54 FAREL.

he was recalled, and proved the principal instrument of
effecting its suppression. In 1538 he was banished from
Geneva, together with Calvin, for refusing to submit to
some ecclesiastical regulations decreed by the synod of
Berne. He now retired to Basle, and afterwards to Neuf-
chatel, where he exercised his ministerial functions till
1542. In the same year he went to Metz, where he
gained numerous proselytes, but was obliged by the
popish party to take refuge in the abbey of Gorze, where
the Count of Furstenberg took him and his companions
under his protection. Their enemies, however, besieged
them in their asylum, and obliged them to surrender upon
a capitulation. Farel, however, contrived to escape, and
returned to his former flock at Neufchatel, to whose
service, excepting while he paid short visits to other
churches, he devoted his future labours. In 1553 he
was forced to appear at Geneva, in consequence of a
prosecution that had been commenced against him for a
capital offence, of which he had been unjustly accused.
It was while Farel was at Geneva on this business, that
he brought indelible disgrace on his own character, by
assisting at the execution of Servetus. (See the life of
Calvin.) In 1558 he took to himself a wife, by whom
he had a son, who did not long survive him.

His marriage at so late a period of his life, astonished
his contemporaries. Some, according to Ancillon, sup-
posing that miraculous inspirations were sometimes
vouchsafed to reformers, asserted that he was urged to
marry by some secret inspiration; others affirm that
he did so to prove to the Romanists that celibacy is
neither meritorious nor satisfactory ; but why it should be
so important for Farel to marry, that there should be
a miraculous interference necessary to persuade him to
the course, is not apparent, and if he was influenced by
principle, it is curious that he should not have acted
upon it till his 70th year. But the difficulty vanishes
when we learn that he was married before, a fact of which

FAREL. 65

Ancillon was ignorant, but which is asserted by Florimond
de Remond ; he married late in life, as he had done in
his youth, to please himself, although perhaps he was
also influenced by the principle before alluded to, for he
was very urgent with monks and nuns to break their
vows. It is but seldom that we can quote satisfactorily
from Bayle, but the following remarks are just.

"It must be considered, that the celibacy of priests had
been for many ages an unexhausted source of scandalous
impurities which dishonoured the Christian name. It
was therefore necessary to put the axe to the root of the
tree, and to drain that source by the abolition of vows.
It was necessary manfully to censure that pernicious
tenet, that a whoring priest committed a less sin than a
priest that married. That tenet is a necessary conse-
quence of the laws of celibacy : for, according to the prin-
ciples of the Fiomanists, a clerk who marries after the
vows of continence, engages himself by oath to violate all
his life-time an inviolable law ; and therefore he is more
guilty than if he should fall sometimes into the sin of
fornication. This transient fall does not hinder him
from acknowledging his fault, and repenting it, or from
returning to the observation of his vow ; but if he marries,
he runs himself into the necessity of violating it without
remorse, and without repentance. It was therefore neces-
sary vigorously to preach up the honesty and dignity of
marriage, and against the audaciousness of those who
disparaged it so far as to prefer fornication to it. Besides,
it was to be feared, that if the priests and monks who
renounced Popery should abstain from marriage, the
same impurities might soon creep into the reformed
Church, which had exposed the Romish clergy to the
detestation and contempt of honest men. In order there-
fore, to prevent that disorder, it was necessary to encour-
age those gentlemen to marr}% in case they wanted en-
couragement ; and so the most eminent men were obliged
to shew them the way. We must do the great men of

56 FAREL.

the primitive Church the justice to own, that they were
led by fair motives to recommend celibacy ; for nothing
is more proper to make the gospel spread and fructify,
than the belief, that those who preach it have mortified
their flesh, and debar themselves even of those pleasures
which worldly men may enjoy without sin. They con-
ceived that marriage was attended with a thousand
earthly and sensual cares, which made too great a diver-
sion from the priestly exercises; and, in short, being
dazzled by the fair outsides of celibacy, they went so far,
at last, as to turn it into a law. But it may be said,
that the promoters of such a law had not sufficiently
studied human nature ; for if they had been thoroughly
acquainted with it, they would never have imposed so
heavy a yoke on the necks of the ministers of the altar.
Every one of them ought to have said to the other. We
go no deeper than the bark; the shining superficies casts
us into illusion :

Maxima pars vatum, pater et juvenes patre digni,
Decipimur specie recti.

If they had foreseen the consequences of that law, they
would, in all probability, have looked upon their fine
notions as a snare of the devil."

In 1564 Farel went again to Geneva, to take his leave
of Calvin, who was dangerously ill ; and in the following
year took a journey to Metz, at the invitation of his old
flock. A few months after his return from this journe}'-,
he died at Neufchatel, in 1565, in the seventy-sixth year
of his age. The writings which he left behind him were
very few, consisting of some Theses, published at Basle,
in the Latin and German languages ; Disputatio Bernse
Habita, 1528; Substance and brief Declaration necessary
for all Christians, 1552 ; a Treatise of the Blessed Sacra-
ment of the Lord, and of His Testament, 1553; and a
book levelled against libertines, entitled the Sword of
the Spirit, 1550. — Bayle. Ancillon. Clarke's Medulla.

FARINGDON. 5T

FARINGDON, ANTHONY.

Anthony Faeingdon was born at Sunning in the
county of Berks, in the year 1596. He was admitted
scholar of Trinity college in Oxford, in 1612, and was
elected fellow in 1617. Three years after he took his
M.A. degree ; and entering into holy orders, he became a
celebrated preacher in those parts, an eminent tutor in
the college, and, as Mr. Wood says, an example fit to be
followed by all. In the year 1634, being then B.D., he
was called to the vicarage of Bray, near Maidenhead in
Berks, and soon was made divinity-reader in the king's
chapel at Windsor. He continued at the first of these
places, though not without some trouble, till after the
civil commotions broke out ; and then he was ejected by
the presbyterian dissenters, for the sin of conformity to
the Church of England, and was reduced with his wife
and family to such extremities, as to be very near starving.
At length Sir John Robinson, alderman of the city of
London, and kinsman to Archbishop Laud, and some of
the good parishioners of Milk street in London, invited
him to be pastor of St. Mary Magdalen there; which
invitation he gladly accepted, and preached to the great
liking of the royal party. In the year 1657, he published
a folio volume of these sermons, and dedicated them to
his kind patron Robinson, " as a witness or manifesto,"
says he to him, " of my deep apprehension of your many
noble favours, and great charity to me and mine, when
the sharpness of the weather, and the roughness of
the times, had blown all from us, and well nigh left us
naked."

After his death, which happened at his house in Milk-
street, in September, 1658, his executors published in
1663, a second folio volume of his sermons, containing
forty, and a third in 1673, containing fifty. He also
left behind in manuscript, several memorials of the life

VOL V F

58 FARNEWORTH.

of the famous John Hales of Eton, his most intimate
friend and fellow- siiffere r : but these memorials have
never come to light. His sermons were admired and
recommended by the late Archbishop Jebb. — Wood.
Hareivood's Alumni Etonenses.

FARMER, HUGH.

Hugh Farmer, a dissenting teacher, was born near
Shrewsbury in 1714. He completed his academical
studies under Dr. Doddridge, at Northampton, after which
he became chaplain in the family of Mr. Coward at Wal-
thamstow in Essex, where he also officiated to a small
congregation, almost to the time of his death, which hap-
pened in 1787. His works are — 1. Enquiry into
Christ's Temptation in the Wilderness, 8vo. 2. A Dis-
sertation on Miracles, 8vo. 3. Essay on the Demoniacs
of the New Testament, 8vo. This being attacked by
Dr. Worthington, occasioned a reply in a series of letters,
which were answered by the doctor. 4. The general
prevalence of the Worship of Human Spirits, in the
ancient heathen nations, 8vo. On this work, Mr. John
Fell published remarks, which provoked Mr. Farmer to
retort in a very unbecoming manner. — Biog. Brit.

FARNEWORTH, ELLTS.

Ellis Farneworth was born at Bonteshall in Derby-
shire, where his father was rector. He was bred first at
Chesterfield school, and afterwards at Eton, whence he
was removed to Jesus college, Cambridge. In 176',^ he
was presented to the rectoiy of Carsington in Derbyshire.
He died in 1763. His publications were, 1. The Life of
Pope Sixtus V. translated from the Italian of Gregorio
Leti, with a preface, prolegomena, notes, and appendix,
1754, folio. 2. Davila's History of Franco, 1757, 3 vols.

FEATLEY. 59;

4to. 3. A translation of the works of Maclnavel, illus-
trated with annotations, dissertations, and several new
plans on the art of war, 1761, 2 vols, 4to ; reprinted in
1775, 4 vols, 8vo. This work now fetches a very high
price. — Nichols's Boivyer.

FAUSTINUS.

Faustinus was a priest of the sect of the Luciferians,
who flourished about the year 383. He wrote a treatise
concerning the faith, against the Arians ; and a petition
addressed to the emperors Valentinian, Theodosius, and
Arcadius. — Cave.

FAUSTUS.

Faustus, an English monk of the fifth centur}% was
bom in Britain about the year 390. He was created
abbot of a monastery in the Lerin islands in 433, and
afterwards bishop of Eeiz, in Provence, in 466. Taking
part in the great controversy of his time, and writing
against the views entertained by some of the followers of
St. Augustine respecting predestination and reprobation,
he was accused, but apparently without justice, of being
a Semi-pelagian. His works are all inserted in the
eighth volume of the Bibliotheca Patrum, and the princi-
pal of them are analyzed by Dupin. The date of hi-s
death is not known. — Dupiri.

FEATLEY, DAKIEL.

Daniel Featley was born at Chalton-upon-Otmore
near Oxford, on the 15th of March, 1582, his father
being cook to Dr. Lawrence Humphrey, president of
Magdalen college school, and where he greatly distin-

60 FEATLEY.

giiished himself, and in 1564 was admitted scholar of
Corpus Christi college. His father was cook in this
college as well as in Magdalen. In 1602 he became
fellow of his college. In 1610 and the following years
he acted as chaplain to Sir Thomas Edmonds, ambas-
sador from James I. to the court of France, where he
distinguished himself as a controversialist against the
Papists,

Upon his return to England in 1613, he repaired to
his college, and took the degree of B.D., and was soon
after presented by W. Ezekiel Ascot, who had been his
pupil, to the rectory of Northill in Cornwall. He was
next appointed domestic chaplain to Dr. Abbot, Arch-
bishop of Canterbury, who in a short time presented him
to the rectory of Lambeth. In 1617 he took his degree
of D.D. In 1625, being then married, he quitted the
archbishop's residence, and retired to a house belonging
to his wife at Kennington, near Lambeth. In June 1623
was held a conference at Sir Humphrey Lynde's, between
Dr. Wilson, dean of Carlisle, and Dr. Featley, with the
Jesuits Fisher and Sweet, and the result of it being
published in 1624, by Archbishop Abbot's command,
under the title of The Komish Fisher caught and held
in his own Net, was dedicated to the archbishop by Feat-
ley. It was during the raging of the plague in 1625, or
1626, when the churches were deserted, that he wrote his
Ancilla Pietatis, or Hand-maid to Private Devotion,
which became very popular, and before 1676 had passed
through eight editions.

His conduct at the breaking out of the rebellion was
weak, if not wicked. He was one of the witnesses
against Archbishop Laud, accusing his grace of intro-
ducing novelties in Lambeth. He had resisted the
injunctions of his diocesan, and refused to place the
communion table altar-wise.

In 1642 he was appointed by the parliament one of
the assembly of divines,J on account of his Calvinistie

FEATLEY. 61

principles. He is said to have continued longer with
them than any other member of the Church. That he
was not, however, acceptable to the ruling party, or that
he disappointed them, appears from his becoming in the
same year a victim to their revenge. In November the
soldiers sacked his church at Acton, and at Lambeth
would have murdered him, had he not made his escape.
These outrages were followed, September 30, 1643, by
his imprisonment in Peter-house in Aldersgate-street,
the seizure of his library and goods, and the sequestra-
tion of his estate. Charges were preferred against him
of the most absurd and contradictory kind, which it was
to little purpose to answer. He w^as voted out of his
living. Among his pretended offences, it was alleged
that he refused to assent to every clause in the Solemn
League and Covenant, and that he corresponded with
Archbishop Usher, who was with the king at Oxford.
During his imprisonment he wrot© his celebrated treatise,
entitled The Dippers dipt, or the Anabaptists ducked
and plunged over head and ears, at a disputation in
Southwark. He at that time also published a challenge,
in which he offered to maintain, against any opponents,
in disputation or writing, the orthodoxy of the articles
of the Church of England, the apostolic constitution of
its hierarchical government and discipline, and the
unrivalled excellence, and, with some explanations and
revisions, perfection of the Book of Common Prayer.
His health, however, began now rapidly to decline ; and
after he had, by repeated supplication to parliament,
obtained leave to be removed to Chelsea college, for
change of air, he died there on the 17tli of April, 1644,
in the sixty- fifth year of his age, and was buried in the
chancel of Lambeth church. Wood has given a long list
of his controversial works, most of w^hich are now little
known. Among his other writings may be mentioned,
1. The Lives of Jewell (prefixed to his works), and of
Reinolds, Dr. Robert Abbot, &c. which are in Fuller's
F J2

62 FECKENHAM.

Abel Redivivus. 2. The Sum of saving Knowledge,
London, 1626. 3. CI avis Mystica, a Key opening divers
difficult and mysterious Texts of Holy Scripture, in
se«venty Sermons, ibid. 1636. fol. 4. Hexatexiura, or six
Cordials to strengthen the Heart of every faithful Chris-
tian against the terrors of Death, ibid. 1637, fol. 5.
Several Funeral Sermons, one preached at the funeral of
Sir Humphrey Lynd, ibid. 1640, fol. 6. Dr. Daniel
Featley revived, proving that the Protestant Church (and
not the Romish) is the only Catholic and true Church,
ibid. 1660, 12mo. To this is prefixed an account of his
life by his nephew, John Featley, from which this article
is abridged.

FECKENHAM, JOHN DE.

John de Feckenham, so called, because he was bom
of poor parents, in a cottage near the forest of Fecken-
ham in Worcestershire, his right name being Howman,
was the last abbot of Westminster. As he evinced in his
youth good parts, and a strong inclination to learning,
the priest of the parish took him under his care, in-
stinicted him for some years, and then obtained him
admittance into Evesham monasteiy. At eighteen years
of age, he was sent by his abbot to Gloucester-college, in
Oxford; from whence, when he had sufficiently improved
himself in academical learning, he was recalled to his
abbey; which being dissolved in November, 1535, he
had a yearly pension of about twenty-three pounds, for
life. Upon this, he returned to Gloucester-college, where
he pursued his studies some years ; and in 1539, took
the degree of bachelor of divinity, being the chaplain to
Bell, Bishop of Worcester. That prelate resigning his
see in November, 1543, he became chaplain to Bonner,
Bishop of London ; (see his life,) but Bonner being de-
prived of his bishopric in 1549, by the Reformers, Feck-

FECKENHAM. 63

enham was committed to the tower of London, because,
as some say, he refused to administer the sacraments
according to the reformed prayer-book. Soon after, he
was taken from thence, to dispute on the chief points
controverted between the Protestants and Papists ; and
he disputed several times in public before, and with some
great personages.

He was afterwards remanded to the tower, where he con-
tinued till queen Mary's accession to the crown, in 1 553 :
but was then released, and made chaplain to the queen.
He became also again chaplain to Bonner, prebendary of
St. Paul's, then dean of St. Paul's, then rector of Finch-
ley in Middlesex, which he held only a few months, and
the rector of Greenford in the said county. In April,
1554, he was one of the disputants at Oxford against
Cranmer, Ridley, and Latimer, before they suffered mar-
tyrdom ; but he said very little against them. During
queen Mary's reign, he was constantly employed in doing
good offices to the afflicted Protestants from the highest
to the lowest. Francis Russel, Earl of Bedford, Ambrose
and Robert Dudley, afterwards Earls of Warwick and
Leicester, were benefitted by his kindness : as was also
Sir John Cheke. Nay, he interceded with queen Mary
for lady Elizabeth's enlargement out of prison, and that
so earnestly, that the queen was actually displeased with
him for some time. In May, 1556, he was complimented
by the university of Oxford with the degree of D.D., out
of respect for his learning, piety, and charity. In Sep-
tember following he was made abbot of the monastic foun-
dation of Westminster, which was then restored by queen
Mary ; and fourteen Benedictine monks were placed there
under his government, with episcopal power. Upon the
death of Mary, in 1558, Elizabeth, mindful of her obliga-
tions to Feckenham, sent for him before her coronation, to
consult and reward him ; and offered him the archbishopric
of Canterbury, provided he would confonn to the laws ;
but this he refused. He appeared, however, in her first

64 FECKENHAM.

parliament, taking the lowest place on the bishops' bench,
being the last mitred abbot who sat in the house of lords.
During his attendance there he spoke and protested
against every thing tending towards the reformation ; and
the strong opposition which he made occasioned his
commitment to the tower in 1660. After nearly three
years' confinement there, he was committed to the custody
of Horn, Bishop of Winchester. Instead of burning
those who adhered to the Romish errors, queen Elizabeth,
finding it necessary to restrain them, was accustomed to
commit them to the houses and custody of the Bishops.
Both Horn and Eeckenhara seem to have been too dis-
putatious to make their intercourse agreeable. Fecken-
ham lived quite as one of the bishop's family, and they
frequently disputed. But Bishop Horn had reason to
complain that in his absence Feckenham endeavoured to
pervert the members of his household, and he had occa-
sionally to interfere to prevent the disputes between him
and others from proceeding to extremities. A discourse
one day arose between the bishop and Feckenham, con-
cerning venial and mortal sins. A cross that came from
the Jesuits gave the occasion of this communication. The
bishop proved, that no sin was so venial, as it could be
remitted by any ceremony. And that there was no sin
but of itself was mortal, yet venial, so as to be purged
by the merits of Christ only: and that all sins, were
they never so much mortal, were venial nevertheless, ex-
cept the sin against the Holy Ghost, that was irremissible.
For this his saying, and other points which he con-
demned, Feckenham fell into such a rage, that he not
only railed against Jewel, bishop of Salisbury, saying
that he was utterly unlearned, and that he should never
be able to answer Mr. Harding's book ; but also called
the bishop, almost in plain terms, heretic; and said, his
doctrine which he preached, (though he would never hear
it,) was erroneous, filthy, and blasphemous. Whereupon
the bishop, to stay him, said, these were unmannerly

FECKENHAM. 65

words to be spoken at his table ; and therefore would as
then say no more openly unto him there, but told him,
that after dinner he would shew him more of his mind
between them two.

And so after dinner he came up to him, and there
called him into the gallery adjoining to his chamber. He
put him in remembrance of that which he had before
oftentimes admonished him, \dz. his outrageous talk in
his absence used at his table, whereof he had sundry
times given him warning; for that the same might breed
peril to himself, blame to the bishop, and offence to
others. And because he found still the continuance of
that his misorder, therefore he willed him thenceforth to
abstain from conferring with any man at all ; adding,
that he should have to his chamber all things necessary,
and what meat he should competently appoint for his own
diet. Which he had accordingly. But though he did
restrain him from coming to his table, or to go much at
large, as he had done, yet had he no other keeper than
he had before, which was his own man. He had a
gallery adjoining to his chamber, opening to the park ;
his servant a chamber by himself near to his. He had
leads fair and large, on which he might walk, and have
prospect over the parks, gardens, and orchards. And
thrice in the week at least, while the bishop lay at Wal-
tham, with one, by the bishop appointed, he walked
abroad in those parks and gardens. The bishop Horn
wrote in his answer to Feckenham's Declaration, wherein
he had called this restraint close imprisonment.

The connexion between Horn and Feckenham becom-
ing mutually irksome, the latter was again committed to
the tower, but not to close confinement, his charges
being borne by some of his friends, and sent to him
weekly by his servant. While he was in the tower,
secretary Cecil heard of certain writings which had
passed between him and Bishop Horn, touching the oath
of the queen's supremacy, and he intimated to the lieu-

66 FECKENHAM.

tenant of the tower, that he should acquaint Feckenham
that he, the secretary, desired to have them sent unto
him to peruse : which, in the month of March, Fecken-
ham accordingly did, together with a letter to him.
" And herein he humbly heseeched his honour, that
while he read them he would observe how slenderly the
bishop had satisfied his expectation ; w^ho, in requesting
of his lordship to be resolved by the authority of the
scriptures, doctors, general councils, and by the example
of like government in some one part and church of all
Christendom, his lordship in no one part of his resolu-
tions had alleged any testimony out of any of them ; but
only had used the authority of his own bare words,
naked talk, and sentences ; which in so great and weighty
a matter of conscience, he said, he esteemed and weighed
as nothing. And that if his lordship should at any
time hereafter (and especially at his honour's request) be
able to bring forth any better matter, he, the said Feck-
enham, should be at the sight thereof, at all times, in
readiness to receive the said oath, and to perform his
promise before made in the writings. But that if the
bishop should be found (notwithstanding his honour's
request) to have no better matter in store, he should, ' for
his duty sake towards the queen's majesty, considering
the degree and state her highness hath placed him in,
abstain from that plain speech which he might justly
use, (his lordship first beginning the complaint,) yet that
notwithstanding, his honour must give him leave to
think, that his lordship had not all the divine scriptures,
doctors, general councils, and all other kind of learning,
so much at his commandment, as he said, he had often-
times heard him boast, and speak of.

"And thus much to write of his own secret thought,
either against him or yet an}^ other, it was very' much
contrary to the inclination of his nature. For he, as he
proceeded in his letter, being a poor man in trouble, was
now, like as at all other times, very loath to touch him,

FECKENHAM. 6T

or any man else. But that whenever it should please
his honour by his wisdom to weigh the matter indiffer-
ently betwixt them, he should be sure to have this short
end and conclusion thereof, that either upon his lord-
ships pithier and more learned resolutions, his honour
should be well assured that he would receive the oath ;
or else for lack of learned resolution, his honour should
have certain and sure knowledge, that the stay so long
time on his part in not receiving of the same oath, was
of conscience, and not of will stubbornly set ; but only of
dread and fear to commit peijury, thereby to procure and
purchase to himself God His wrath and indignation ;
finally to inherit perpetual death and torment of hell
fire ; and that remediless by a separation-making of
himself from God, and the unity of the Catholic Church ;
being always after unsure, how, or by what means he
might be united and knit thereunto again. That the
upright and due consideration of this his lamentable
estate was all that he did seek at his honour's hands, as
knoweth our Lord God, &c. From the Tower the 14th
of this present March.

Subscribed, by your poor orator,

John Feckenham, Priest."
And so indeed Feckenham reported in his Declaration
before mentioned, that he should join that issue with his
lordship ; that when he, the bishop, should be able either
by such order of government as our Saviour Christ left
behind Him in His gospel and New Testament; either by
the writing of such learned doctors, both old and new,
which had from age to age witnessed the order of eccle-
siastical government in Christ's Church ; either by the
general councils, wherein the right order of ecclesiastical
government in Christ's Church had been most faithfully
declared, and shewed from time to time ; or else by the
common practice of the like ecclesiastical government, in
some one Church or part of all Christendom ; that when
he should be able by any of those four means to make

68 FECKENHAM.

proof that any emperor, empress, king, or queen, might
claim or take upon them any such government in spiri-
tual and ecclesiastical causes ; then he should herein
yield, &c. And in his letter above to the secretary, he
tells him in effect tliat the bishop was not able to resolve
him by any one of these proofs.

But on the other hand, let us hear the bishop in his
answer to Feckenham, who there asserts, that he had
often and many times proved the same that he required,
and by the self-same means in such sort unto him, that
he had nothing to say to the contrary. But notwith-
standing, the bishop added, he would once again prove
the same after his desire, as it were by putting him in
remembrance of those things, which by occasion in con-
ference he had often before reported unto him. And
then he proceeded at large upon all those four heads.
The bishop withal reminded him, how he well knew,
acknowledged, and confessed this supreme authority in
causes ecclesiastical to be in king Henry VIII. and his
heirs, when he surrendered his abbey of Evesham into
his hands ; and so taught and preached during that
king s reign. And that the same knowledge remained
in him at the time of king Edward.

Afterwards he was removed to the Marshalsea, and
then to a private house in Holborn. In 3 571 he attend-
ed Dr. John Storie before his execution. In 1578 we
find him in free custody with Cox, Bishop of Ely, whom
the queen had requested to use his endeavours to induce
Feckenham to acknowledge her supremacy in ecclesias-
tical matters. With this prelate Feckenham seems to
have been on good terms, being admitted to his table, and
engaging in conversation without restraint. How far the
bishop succeeded in persuading him to submit to the
queen is shewn in a letter from his lordship, addressed
to the lord treasurer ; the bishop describes Feckenham
as a gentle person, but in popish religion too, obdu-
rate. And that he had often conference with him. And

FECKENHAM. 69

other learned men at his request had conferred with
him also; touching going to church, and touching
taking the oath to the queen's majesty. The bishop
added, that he had examined him, whether the pope were
not an heretic : alleging to him the saying of Christ,
Reges gentium clominantur ; [i. e. The kings of the gentiles
exercise lordship over them.] Vos autem non sic ; [i. e. But
it shall not he so among you.] That the people in all his
government did contrary to this. And that they did
maintain it by all means, by fire and sword, &c. That
his answer was. That that was the sorest place in all
scripture against him." And further added, " That when
he was in some hope of his conformity, he [the abbot]
said unto him. All these things that be laid against me,
with leisure I could answer them. And further said,
That he was fully persuaded in his religion, which he
will stand to. When I heard this, said the bishop, I
gave him over ; and received him no more to my table."
And in some zeal subjoining, " Whether it be meet that
the enemies of God and the queen should be fostered in
our houses, and not used according to the laws of the
realm, I leave to the judgment of others. What my poor
judgment is, I will express, being commanded. I think
my house the worse, being pestered with such a guest.
Yet for obedience sake I have tried him thus long.

" And finally, he wished that he and the rest of his
company were examined and tried in open conference in
the universities : but not as good Cranmer, good Latimer,
good Ridley, and others more; from disputations to the
fire. In the mean season, this my guest might have
some imprisonment in the university, where learned men
might have access unto him." This letter the bishop
dated from Ely, styling it, that unsavoury isle with turves
and dried up loads, the 29th of August, 1578.

Dr. Perne, dean of Ely, was one of those the said
bishop desired to have some discourse with the said Feck-
enham ; which he undertook some months before. And

VOL V. G

70 FECKENHAM.

what success he had, take from his own account thereof,
given to the said lord treasurer; viz. "That he had divers
conferences with Mr. Feckenham, sometime abbot of
Westminster, (and that in the presence of divers learned
men,) at the request of the Bishop of Ely, unto whose
custody he was then committed. And this, he said, he
the rather wrote to his lordship, for that in his opinion
it was very good and expedient to have those things
known unto his honour and unto others, which the said
Feckenham had in his said conferences confessed and
granted unto him and others, before Mr. Nicholls, his
honour's chaplain, and before Mr. Stanton, chaplain to
the Bishop of Ely. And at another time he had granted
and acknowledged unto him, in the presence of Mr. Holt,
a preacher, and of one Mr. Crowe, reader of the divinity
lecture in the cathedral church of Ely.

" First, He did confess, that he did acknowledge the
supremacy of the queen's majesty in causes ecclesiastical,
in such manner as it is set forth and declared in her
majesty's injunctions, set forth by her clergy, for the
true understanding of the words of the act of parliament
made for the same. Which injunction I did read unto
him, being printed. But that, as Dr. Perne added, he
did mislike these words in the act of parliament, that
she should be supreme governor, as well in causes eccle-
siastical as civil. Whereby, he said, she had authority
to preach and minister sacraments, and consecrate
bishops, &c. Which was otherwise declared in her ma-
jesty's said Injunctions. The which he did very well
allow.

" Secondarily, He did very well allow to have the com-
mon service in the church to be read in the vulgar tongue
to all the people that should hear the same. And he did
profess unto me, saith Dr. Perne, in his conscience and
before God, that he did take the fourteenth chapter of
the first epistle to the Corinthians to be as truly meant
of public prayer in the congregation, to the edifying of

FECKENHAM. 71

the people, as of public preaching, or prophesying. But
he would have this allowed by the authority of the Bishop
of Rome.

" Thirdly, Where he, the said dean of Ely, had made
a discourse, and a comparison between the Book and
Order of Common Prayer used in the Church of England
this day, with the book and order of service used in the
Church in the time of popeiy, he saying, that he [Feck-
enham] could find no fault with the Book of Common
Service which was now, except he must condemn that
which he used in the yortas and mass-book ; for that we
have those Psalms, the Epistles and the Gospels, those
Collects and other Prayers, which be either taken out of
the word of God, or consonant to the same, and were
taken out and chosen by godly, learned men, out of those
ordinaiy prayers that were used in the time of ignorance
and superstition : leaving out all other things brought in
by the inventions of men, into the said portas and mass-
book, which had no warrant of the word of God, or were
repugnant to the same : -he did answer, that he did find
no fault with those things which were in the book ; but
he wished there should be more things and prayers added
to the same. And that as he liked well of prayers therein
that were made to Almighty God in the name of His Son
Jesus Christ; so he would also have added the invocation
of our blessed lady, and other saints, and the prayers for
the dead."

All which his, the said Mr. Feckenham's, confession,
the dean tells the lord treasurer, that he had declared
unto my lord of Ely ; desiring him that he would make
the same known unto her majesty, or unto his honour.
The bishop, upon this confession, had earnestly requested
him, [the dean,] that he would get his hand and sub-
scription to the same. For that the said Mr. Feckenham,
after the reasoning that had been with him, said to the
said bishop, when he, the dean, was gone, that if he
had leisure, he would answer to all those authorities and

72 FECKENHAM.

reasons that were brought out against him in these
articles and others. Which thing when the dean de-
manded of him, and he refused to set his hartd to it, he
urged him as vehemently as he could ; signifying, how
great good he might do by the same, in the reducing of
many from blind and obstinate superstition, wherein they
were led, rather by his and others' example, than by
any reason : reducing also both them and others thereby
from wilful extremities to some better order and godly
conformity, and some pacification.

The dean said moreover, that he needed not be afraid
to subscribe to that, which, in his conscience and before
God, he did confess to be true. He did also move him,
that if he would not give my lord of Ely his hand for
these matters, that he would write his letter unto the
queen's majesty, or to his honour, [the lord treasurer,]
acknowledging the same. The which thing the dean
further told him, that if he would do, he might procure
imto himself great favour, both at her majesty's hands,
and also at his honour's.

To all which arguments used by the dean, he made
this answer : " That he was persuaded of a singular good-
will, he said, both that her majesty and his honour bore
unto him, if he should shew himself any thing conform-
able. That he thought verily, that if it were not for her
majesty and his honour, that it would have been worse
with him and others of his sect than it was at that day.
For the which, he said, that he did daily, and was bound
to pray, for the long preservation of her majesty, and
also for his lordship's honourable estate. But yet to sub-
scribe he did refuse ; saying. That if he should subscribe
and yield in one thing, he had as good to yield in all."
" The which, the dean then told him, was not well said,
except he were well persuaded in all. For to yield to
that, which he confessed plainly in his conscience before
God to be true, was the duty of every Christian man-
But to confess that which he was not so persuaded of, he
would not enforce him [to do] against his conscience."

FECKENHAM. 73

. The dean lent him a Bible of the annotations of Va-
tablus and Maiiorate upon Genesis. Which were very
good books; and he did greatly commend them. Of this
particular he thought fit to acquaint the lord treasurer in
his letter. Concluding, that Mr. Nicolls, his lordship's
chaplain, attending upon him at the present, could more
at large declare what he had writ. And thus referring
the whole matter unto his lordship's best consideration,
he humbly took his leave. From Cambridge, the 11th
of May, 1578. Subscribing,

His honour's daily orator always to command,

Andkew Perne.

Soon after, the restless spirit of some Roman Catho-
lics, and their frequent attempts upon the queen's life,
obliged her to imprison the most considerable among
them ; upon which Feckenham was sent to Wisbeach
castle, in the Isle of Ely, where he continued till his
death, in 1583.

Wood has given us the following catalogue of his
works: 1. A Conference Dialogue-wise held between
the Lady Jane Dudley, and Mr. John Feckenham, four
days before her death, touching her faith and belief of
the Sacrament and her religion. Lond. 1554. On the
10th of April, 1554, he was sent by the queen to this
lady to commune with her, and to reduce her from the
doctrine of Christ to queen Mar}^"s religion, as Mr. Fox
expresses it. The substance of this conference may be
seen also in Fox's Acts and Monuments of Martyrs.
2. Speech in the House of Lords, 1553. 3. Two Homilies
on the first, second, and third articles of the Creed. 4.
Oratio Funebris in exequiis Ducissse Parmae, &c. that is,
a Funeral Oration on the death of the Duchess of Parma,
daughter of Charles V. and governess of the Netherlands.
5. Sermon at the Exequies of Joan, Queen of Spain.
Lond. 1555. 6. The declaration of such scruples and
stays of conscience, touching the Oath of Supremacy,
delivered by writing to Dr. Horn, Bishop of Winchester.
g2

74 FELL.

Lond. 1566, 7. Objections or Assertions made against
Mr. John Gough's Sermon, preached in the Tower of
London, Jan. L5th, 1570. 8. Caveat Emptor: which
seems to have been a caution against buying abbey lands.
He had also written, Commentaries on the Psalms, and
a Treatise on the Eucharist, which were lost among other
things. Another author mentions, 9. A Sermon on the
Funeral of Queen Mary, on Ecclesiastes iv. 2. — Wood.
Strype. Dod. Burnet.

FELL, JOHN.

John Fell was son of the dean mentioned in the fol-
lowing article, and was born at Longworth in Berkshire,
on the 23rd of June, 1625. He was educated mostly at
the free-school of Thame in Oxfordshire; and, in 1636,
when he was only eleven years of age, was admitted stu-
dent of Christ Church in Oxford. In October, 1640, he
took the degree of bachelor of arts, and that of master
in June 1643 ; about which time he was in arms for king
Charles I. within the garrison of Oxford, and afterwards
became an ensign. In 1648, the dissenters and rebels
having now obtained power, he was deprived of his
studentship by the parliamentarian visitors, being then
in holy orders ; and from that time till the restoration of
Charles II. lived in a retired and studious condition,
partly in the lodgings of the famous physician Willis,
who was his brother-in-law, and partly in his own house
over against Merton College, wherein he and others kept
up the devotions and discipline of the Church of Eng-
land.

After the Restoration he was made prebendary of Chi-
chester, and canon of Christ Church, into which last he was
installed on the 27th of July, 1660 ; and on the 30th of
November following, he was made dean of the said church,
being then doctor of divinity, and one of his majesty's

FELL. 75

chaplains in ordinary. As soon as he was fixed in that
eminent station, he earnestly applied himself to purge
the college of all remains of hypocrisy and nonsense,
which had every where prevailed in the late times of
confusion, and to improve it in all sorts of learning as
well as true religion : laying those foundations, that have
rendered it so famous to posterity, and will, we trust, con-
tinue to make it ever flourish. Nor was he more diligent in
restoring its discipline, than in adorning it with magni-
ficent buildings, towards which he contributed very great
sums. He built the north side of the great quadrangle.
It was begun to be built in a manner suitable to the rest
of the quadrangle, by his father, Dr. Samuel Fell ; and
was by him, the college, and several benefactors, carried
on to the top, and had all the frame of timber belonging
thereunto laid. But before the inside could be finished,
and the top covered with lead, the civil wars began : so
it continued exposed to the weather, till the Presbyterians
became masters of the university ; who, minding their
own private concerns more than the public good, took the
timber away, and employed it for their own use. But
after the Restoration, Dr. Fell, by his own benefaction,
and those of the then canons, and many generous per-
sons that had been formerly members of the college, and
of others, quite finished that building, for the use of two
canons ; together with the part between the then imper-
fect building on the north side of the great gate, and the
north-west comer of that quadrangle. Towards this
building, Dr. J. Fell gave no less than five hundred and
fifty pounds. He next rebuilt part of the lodgings of the
canon of the second stall and the east side of the chap-
lain's quadrangle, both of which were finished in 1672,
and the handsome range of buildings facing Christ
Church meadow, which still go by the name of Fell's
buildings. The lodging belonging to the third stall,
near the passage leading from the great quadrangle into
Peckwater, and usually called Kill-canon corner, was

76 FELL.

next erected by him ; to whom not only Christ Church
but the whole university are indebted, for the long walk
in the meadow.

Amongst other things, he built the stately tower over
the principal gate of the college ; into which, in 1683,
he caused to be removed out of the steeple in the cathe-
dral, the bell, called " Great Tom of Christ Church,"
said to have been brought thither w^ith the other bells
from Oseney abbey. He took care to have it recast with
additional metal, so that it is now by far the largest bell
in England ; unless the Great Tom at Lincoln, or the
new bell in York minster, may be supposed to exceed it
in their dimensions. Dr. Fell, like the celebrated Dean
Jackson, was a benefactor to the world, by doing with all
his might what his hand found to do. Being dean of
Christ Church, he devoted ever}" energy of his mind to
his college duties ; every other care and study yielded to
this. This was his office, and to discharge it properly
was his chief concern in life. He only is a happy and
a useful man who pursues such a course.

In the years 1666, 1667, 1668, and 1669, Dr. Fell was
vice-chancellor of the university : during which time he
used every possible means to restore the discipline and
credit of the university ; and such was his indefatigable
spirit that he succeeded to a miracle. In 1675-6, he was
advanced to the bishopric of Oxford, with leave at the same
time to hold his deanery of Christ Church in commen-
dam, that he might continue his services to his college
and the university : and he was no sooner settled in his
see. but he set about re-building the episcopal palace of
Cuddesden in Oxfordshire. In a word, he devoted his
whole substance to works of piety and charity. Among
his other benefactions to his college, it must not be for-
gotten, that the best rectories belonging to it were bought
with his money : and as he had been so bountiful a
patron to it while he lived, and a second founder as it
were, so he left to it at his death an estate, for ten or more

FELL. 77

exhibitions forever. It is said, that he brought his body
to an ill habit, and wasted his spirits, by too much zeal
for the public, and by forming too many noble designs ;
and that all these things, together with the unhappy turn
of religion, which he dreaded under king James IL con-
tributed to shorten his life. Be this as it may, he died
on the 10th of July, 1686, to the great loss of learning,
of the whole university, and of the Church of England.
He was buried in Christ Church cathedral ; and over his
tomb, which is a plain marble one, is an elegant inscrip-
tion, composed by Aldrich, his successor. He wrote the
Life of the most reverend, learned, and pious Dr. Henry
Hammond, 1660, reprinted afterwards with additions at
the head of Hammond's works. Alcinoi in Platonicam
Philosophiam Introductio, 1667. In Laudem Mu sices
Carmen Sapphicum. The vanity of Scoffing ; in a letter to
a gentleman, 1 674, 4to. St. Clement's two Epistles to the
Corinthians, in Greek and Latin, with notes at the end,
1677. Account of Dr. Richard Allestree's life, being the
preface to the doctor's sermons, published by Dr. Fell. Of
the Unity of the Church, translated from the original of St.
Cyprian, 1681. St. Cyprian's Works, revised and illus-
trated with notes, 168 '-i. Several Sermons. ArtisLogicse
Compendium. The Paraphrase of St. Paul's Epistles.
An edition of the New Testament, which gave birth to

Mill's, and was entitled, Trjg icaivrjg dia9T]Kr]g uTravra, Novi

TestamentiLibriomnes — accesserunt Parallela Scriptures
Loca, necnon variantes Lectiones, ex plus 100 MSS.
Codicibus et Antiquis Versionibus collectae, 1675, Svo.
This edition was twice reprinted at Leipsic, in 1697 and
1702, and at Oxford in splendid foho, by John Gregory,
in 1703. Fabricius says, in his Bibl. Graeca, that the ex-
cellent edition of Aratus, Oxford, 1672, Svo, was publish-
ed by Dr. Fell. It is much to be wished that a history
of the life and times of Bishop Fell should be undertaken
by some student of Christ Church, who like the compiler
of this article, has profited by his benefactions. — Bio(/.
Brit. Wood.

78 FENELON.

FELL, SAMUEL.

Samuel Fell was born iu London, in 1594. He was
elected from Westminster school, student of Christ Church,
Oxford, in 1601 ; and in 1615 he became rector of Fresh-
water in the Isle of Wight. In 1 61 9 he was installed canon
of Christ Church; and in 1626 appointed Margaret pro-
fessor of divinity. He was made dean of Lichfield in
1637, and the year following dean of Christ Church. He
served the office of vice-chancellor in 1645 ; and again in
1647, but was ejected the same year by the parliamen-
tary visitors. He died of grief on hearing of the murder
of Charles I. Feb. 1st, 1648-9. He wrote, Primitise ; sive
Oratio habita Oxonias in Schola Theologite, 9 Nov. 1626,
and Concio Latina ad Baccalaureos Die Cinerum in
Coloss. ii. 8. They were both printed at Oxford in 1627.
—Wood.

FENELON, FEANCIS DE SALTGNAC DE LA MOTTE.

Feancts DE Salignac DE LA MoTTE Fenelon was bom
of noble parentage, August 6th, J 651. He was sent first
to the university of Cahors, and afterwards finished his
studies at Paris. At twenty-four years of age he was
ordained priest in the seminary of St. Sulpice, and pas-
sed the three following years in absolute retirement ; after
which, by desire of the cure of the parish of St. Sulpice,
he delivered on Sundays and Festivals, a course of
familiar explanations of the Old and New Testament, by
which he first became known to the public.

In ] 685 the edict of Nantes was revoked. By that
edict Henry IV. had granted to the Huguenots the free
exercise of their religion, and placed them nearly on an
equality of civil rights with his other subjects. It is said
that by revoking this edict, Louis XIV. drove out of

FENELON. 79

France two hundred thousand families. Those that were
left he sought to convert, compelling them to attend mass
at the point of the sword. As the soldiers employed in
assisting the missionary priests were taken from dragoon
companies, their unholy employment was called the
dragonade. In 1686 Fenelon was named as the head of
those missionaries who were sent along the coast of
Santogne and Pais de Aunis, to convert the Protestants
or Huguenots ; but he absolutely refused to be assisted
by the soldiers, and uttered some tnily Christian senti-
ments on the subject. His principle of acting is laid
down in the following extract from a letter he wrote to
the mareshal of Noailles, who had consulted him on the
line of conduct he should pursue in respect to the Hu-
guenot soldiers under his command.

Fenelon says, ",That tormenting and teazing heretic
soldiers into conversion will answer no end ; it will not
succeed ; it will only produce hypocrites ; the converts
made by them will desert in crowds. If an officer, or
any other person can insinuate the truth into their hearts,
or excite in them a desire of instruction, it is well ; but
there should be no constraint, no indirect officiousness.
When they are ill, a catholic officer may visit them, pro-
cure them assistance, and drop on them a few salutary
words. If that produce no good, and the sickness con-
tinue, one may go a little further, but softly, and without
constraint. One may hint, that the ancient is the best
Church, and derived to us immediately from the apostles.
If the sick person be unable to enter into this, you should
be satisfied with leading him to make some acts of sor-
row for his sins, and some acts of faith and charity, add-
ing words like these, 0 my God ! I submit to whatever
the true Church teaches. In whatever place she resides,
I acknowledge her for my mother."

The chevalier Ramsay relates, that Fenelon recom-
mended to prince Charles, the grandson of our James
the second, never to use compulsion in matters of religion.

80 FENELON.

" No human power," he said, " can force the impenetra-
ble retrenchments of the freedom of the mind. Com-
pulsion never persuades, it only makes hypocrites. When
kings interfere in matters of religion, they don't protect
it, they enslave it. Give civil liberty to all, not by ap-
proving all religions, as indifferent, but by permitting in
patience what God permits, and by endeavouring to bring
persons to what is right by mildness and persuasion."

His conduct during his mission was such as to recom-
mend him to the favour of the king, but he lived for two
years without going to court, during which time he pub-
lished his treatises on the Mission of the Clergy, and
Female Education. In 1609 he was appointed preceptor
to the Duke of Burgundy, the Duke of Anjou, and the
Duke of Berri, the grandsons of Louis XlVth. Although
no pecuniary income was attached to his office, and his
private income was so small that he found great difficulty
in supporting his very moderate establishment, he made
a rule of never asking a favour of the court for himself
or his friends, and he received no favour till his nomina-
tion to the abbey of St. Valery, at the end of several years.

In the Duke of Burgundy, he had to deal with a proud,
passionate, self-willed youth, and his success in the man-
agement of him was remarkable. He always made the
3^oung prince understand that his preceptor pos^tessed
over him full and ample authority, and that so far from
regarding his situation as an honour, he only held it in
obedience to the king's command, and would resign it
immediately if not obeyed. Successful in a wonderful
manner as a preceptor, especially as regarded the Duke of
Burgundy, honoured by all, and beloved by the good, Fene-
lon was first appointed to the abbey of St. Valery, and in
a few months after to the Archbishopric of Cambray.
Increase of honours did not bring with it increase of
happiness. Happy indeed the pious Fenelon must have
been at all times, but cares and anxieties now awaited
liirn, to which he had hitherto been a stranger.

FENELON. 81

He was implicated before his consecration with the
Quietists.

Quietism had been at this time revived in France, by
the friend of Fenelon, Madame du Guyon, of whom her
adversaries are compelled to confess, that in every part of
her life her morals were irreproachable. Her sin in the
sight of the worldly, consisted in the power with which
she descanted on the love of God. But her words found
a response in the pious heart of Fenelon : and through-
out Paris and the provinces there were many who were
prepared to adopt her system of Quietism. By several
of the clergy of the established Church of France, how-
ever, the system was condemned as an innovation. Fen-
elon denied that the consequences they deduced from
her theoiy w^ere justly to be derived from it, and the late
Mr. John Wesley, the founder of Methodism, translated
her autobiography into English, and says, "As to Ma-
dame de Guyon herself, I believe she is not only a good
woman, but good in an eminent degree ; deeply devoted
to God, and often favoured with uncommon communion
of His Spirit."

The celebrated Bossuet took part against Madame de
Guyon, and conducted the controversy with his usual
sldll, — a skill which sometimes looked like craft. He,
together with the Bishop of Chartres and M. Tronson,
were appointed by the king commissioners to enquire
into the orthodoxy or heterodoxy of the doctrines ad-
vanced by Madame Guyon : a board of heresy, we should
now style them. Unlike the easy manner in which a
deep point of doctrine would in these days be discussed
by doctors of the Church of England, these divines of
the Church of France carried on their conferences be-
tween themselves and the party accused for six months,
examined the authorities, and weighed the references
with great deliberation. Bossuet alw^ays admitted that,
before these disputes, he was little conversant with mys-
tical theology, and at his request Fenelon provided him

VOL V. H

83 FENELON.

with extracts from the chief of the mystical writers,
Francis of Sales and John of the Cross.

The commissioners assembled at Issy, a retired coun-
try house, belonging to the congregation of St. Sulpice.
They drew up thirty articles, in which certain alterations
were made by Fenelon, by whom four were added. There
was no mention in them of Madame de Guyon or her
doctrines, but they were supposed to express the doctrines
of the established Church of France, on the principal
subjects in dispute. The commissioners evidently per-
ceived that they had a difficult duty to discharge, and
for discharging which, from what has been just said of
Bossuet, they must have felt their incompetence : on the
one hand they were not to condemn Francis of Sales,
called by Romanists a saint, and other spiritualists, and
on the other a faction called out for a censure on Madame
de Guyon. Their conclusion amounts to little more than
this, that spiritualism, or an aim at the very highest
devotional feeling and communion with God, is not
necessary to all, and is liable to abuse. Certain it is
that their conclusions were such that Madame de Guyon
immediately expressed her acquiescence in the doctrine
contained in the articles of Issy. The whole question
seemed now to be set at rest. Fenelon, having been
nominated before these transactions to the Archbishopric
of Cambray, was duly consecrated, Bossuet, Bishop of
Meaux, officiating, at his own earnest request. Bossuet
and Fenelon had been formerly intimate as friends.

But Quietism continued to gain ground, and to stop
its progress Bossuet published his " Instruction sur les
etats de I'oraison," for which he sought the approbation
of the new archbishop ; but he withheld it, on the grounds
that it contained an absolute and unqualified denial of
the possibility of a pure disinterested love of God, and
that its censures of Madame de Guyon were too general
and too severe.

This was the commencement of that long and bitter con-

FENELON. 83

troversy between these two distinguished prelates, which
for a long time disturbed the peace of the Church of
France. Fenelon published his celebrated " Explication
des maximes des saints sur la vie interieuse," but not be-
fore it was carefully examined by the Cardinal de Noailles
and M. Tronson, two of the committee at Issy, and by
M. Pirot, a theologian of eminence attached to Bossuet.
These pronounced the Maximes des Saints to be a golden
work. But no sooner was it published, than an uproar
was raised against it, by the whole of that party in the
French Church, who, with great pretensions to spiritu-
ality, were ignorant of its real nature. With these, the
worldly and the careless, as is ever the case, took part ;
they are always on the side of those who take the lowest
views of religion. In this controversy Louis XlVth and
Madame de Maintenon ventured to take part, and sided,
of course, against Fenelon.

Bossuet had the support of the court, and most violently
did he conduct himself, introducing the vilest insinuations
and the most gross personalities in his writings against
Fenelon. The real character of Bossuet is to be seen
rather in this controversy with a bishop of the same
Church as himself, than in his dispute with protestants.
Fenelon defended himself with spirit, and the writings
of both the controversialists are, as pieces of literature,
highly praised by the French critics.

An appeal was made to Kome. Bossuet artfully brought
his influence with Louis to bear upon the court of Rome:
and had the audacity to insinuate that Fenelon was,
in his own diocese, considered an heretic ; and that as
soon as Rome should speak, Cambray, and all the Low
Countries, would rise against him. This w^ould seem
to imply a belief on his part that the pope and his ad-
visers might be influenced by other considerations than
those which depended upon the justice of the case. But
notwithstanding the remonstrances of Louis, the pope
proceeded cautiously, and delayed his decision. In the

84 FENELON.

mean time the friends of Fenelon were persecuted by the
court, and he himself was suspended from his office of
preceptor to the royal dukes ; but never, amidst all the
indignities he suffered, did Fenelon lose the pious sere-
nity of his mind. " Yet but a little while," he says in one
of his letters, " and the deceitful dream of this life will
be over. We shall meet in the kingdom of truth, where
there is no error, no division, no scandal ; we shall
breathe the pure love of God ; He will communicate to
us His everlasting peace. In the meanwhile let us suffer;
let us be trodden under foot ; let us not refuse disgrace ;
Jesus Christ was disgraced for us ; may our disgrace tend
to His glory."

At length the pope appointed a congregation of cardi-
nals, who met twelve times without coming to any resolu-
tion ; he then appointed a new congregation of cardinals,
who met fifty-two times, who extracted from Fenelon's
work several propositions, which they reported to the
pope as censurable, after which they had thirty-seven
meetings to settle the form of censure. Meantime Louis
XlVth was urging the pope to condemn Fenelon, al-
though the pope himself was unwilling to come to a
final decision. It was difficult to censure Fenelon with-
out censuring some catholic writer of acknowledged
orthodoxy. Holy too as Fenelon was, it was considered
that to submit to a decision against him was an act of
such heroic humility, that it could scarcely be expected,
and that a schism might be caused equal to that which
was the result of Pope Pius's indiscretion, at the time of
the Pteformation. The pope was aware that after all, the
dispute was one chiefly about words. The pope inclined
to issue a brief, stating the doctrine of the Church, and
calling upon each party to abstain from future discus-
sions. But even a pope, like a more humble divine, may
stand in awe of worldly consequences. The profligate
monarch of France, urged on by Bossuet, insisted upon
the archbishop's condemnation, and the pope at last

FENELON. 85

issued a brief, by which twenty- three propositions were
extracted from Fenelon's work and condemned, though
the expressions used in the condemnation of them were
so gentle, that it is evident that if the pope had feared
God as much as he feared the French king, Fenelon
would have escaped all censure. By this course, the
friends of Fenelon were soothed and his adversaries
mortified ; and their mortification was increased by an
expression of the pope, which was soon in every one's
mouth, that Fenelon was in fault for too great love of
God ; his enemies equally in fault, for too little love of
their neighbour. Beautiful is the letter which was
written on the occasion by the Abbe de Chanterac to the
archbishop, so beautiful that long as this article is, it
shall be given : —

*' Now is the time arrived," wrote the good Abbe de
Chanterac to the archbishop, " to put in practice what-
ever religion has taught you to be most holy, in a perfect
conformity to the will of God. You, and all attached to
you, must be obedient to Jesus Christ, to death, even to
the death of the cross. You will want all your piety, all
the submission which you have so often promised the
pope in your letters, to possess your soul in patience,
when you read the brief, which he has just published
against your book. — It was intimated to me, that I ought
to wait upon him, to assure him of your submission. —
All of us together cannot be so much affected, as he
appears to be, for what may be painful to you in his
brief; most pious, most holy, most learned ; — were epi-
thets he often applied to you. All your friends here
think you should receive this brief with the most perfect
submission ; and that the more simple your submission
shall be, the more acceptable it will be to God and
man. Jesus Christ agonized on the cross, exposed to the
judgments of men, appears to me the true model which
religion now holds out for your imitation, and to which
the Holy Ghost wishes you to conform. It is chiefly in
h2

80 FENELON.

situations like that, in which providence has now placed
you, that the just man lives by faith, and that we ought
to be founded and rooted in the charity of Jesus Christ.
Who shall separate us from it ? Never was I so intimately
united to you for eternity."

Fenelon was just about to ascend the pulpit in his
cathedral, when information was brought to him of the
pope's brief. The news circulated through the congrega-
tion, at the same time. The archbishop paused. He
changed the subject of his sermon. He preached on the
duty of obedience to the Church. The calmness of the
meek and mild prelate, the pledge which all felt he was
now giving, to act up to his principles, plunged the whole
congregation in tears. With their beloved pastor they
sympathized.

The noble archbishop immediately addressed a pastoral
letter to the faithful in his diocese, in which he stated :
" Our holy father has condemned my book, entitled
' Maxims of Saints,' and has condemed in a particular
manner twenty-three propositions extracted from it. We
adhere to his brief, and condemn the book and the
propositions, simply, absolutely, and without a shadow of
reserve." It was observed that the Archbishop of Cam-
bray fought like a lion in defence of his book while there
was a chance of victory, but submitted in an instant, like
the lowliest of his flock, when the decision of the autho-
rity to which through ignorance, he deferred, was against
him. From that time he dismissed the thought of the
controversy from his mind. Such conduct rendered
powerless the attempts of the king and Bossuet, to excite
against him the feelings of the Church of France. He
lost no friends, notwithstanding the displeasure of the
court, and no one possessed friends more devoted and
attached, including his pupil, the Duke of Burgundy.

It was during these disputes that Telemachus was
surreptitiously published by the person to whom Fenelon
had committed the manuscript to be copied. It was con-

FENELON. 87

sidered a libel upon the court, and suppressed, though
Fenelon denied any intentional allusion to Louis or his
courtiers. It was published in the next reign, and has
obtained an European fame.

Of Fenelon's conduct in his diocese, it is agreed by
all persons that it is impossible to speak too highly.

In the disputes on the subject of Jansenism, Fenelon
appeared several times in print against Jansenius : but
though he combated their errors, he left them in quiet.
He expressed himself strongly, though charitably, against
both Quesnel and Pascal. His gentleness and forbear-
ance seem often remarkable : a cure one day complained
to him that after the evening service on the Sunday, his
parishioners, true Frenchmen, would dance. The arch-
bishop replied, " My good friend ; neither you nor I
should dance, but let us leave these poor people to dance
as they please, their hours of happiness are not too
numerous." What the poor require is sympathy, and
this they found in Fenelon ; when the people hear their
pastors declaim against their few amusements, while they
see the said pastors returning from such declamations
to a comfortable fire-side and a good dinner, they are apt
to think scorn of their instructions. Men must be
ascetic themselves, ere they preach asceticism to others.
Let the self-indulgent be lenient in their judgments.

Such was the esteem in which Fenelon was held, that
when we conquered the French in the reign of queen
Anne, our illustrious commander, the Duke of Marl-
borough, directed the lands of Fenelon to be spared.
He died in 1715, leaving behind him neither debt nor
money.

The principal works of Fenelon, besides those already
mentioned, are Dialogues of the Dead, 2 vols, IJimo.
These have more solid sense and a more elevated morality
than those of Fontenelle, to which La Harpe has pre-
ferred them. Dialogues on Eloquence in general, and
on that of the pulpit in particular, with a Letter on

88 FENN.

Rhetoric and Poetry, 12mo ; tlie letter is addressed to
the French Academy, of which he became a member in
1693 ; Philosophical Works, or Demonstration of the
Existence of a God by Natural Proofs, 12mo ; Letters
on different Religious and Metaphysical Subjects, 12mo ;
Spiritual Works, 4 vols, 12mo; Sermons, 12mo; several
pieces in favour of the bull Unigenitus and the Formu-
lary. An edition of his works was published at Paris by
Didot, in 1787-92, in 9 vols, 4to ; another was published
at Toulous€, in 1809-11, in 19 vols, 12mo. — Life hij
Butler. Ramsaij. M. de Bausset.

FENN, JOHN.

John Fenn, was born at Montacute^ in Somersetshire,
and educated at Winchester school, from whence he re-
moved to New College, Oxford, where he obtained a
fellovv'ship. In the reign of queen Mary he became mas-
ter of the free-school at St. Edmundsbury in Suffolk;
but when Elizabeth came to the throne he went to Flan-
ders, and afterwards to Rome, where he was admitted
into the English college, studied theology for four years,
and took orders. Returning afterwards to Flanders, he
became confessor to the English nuns at Louvain. He
died in 1615. He wrote, Vitas quorundam Martyrum in
Anglia; which is inserted in Bridgwater's Concertatio
Ecclesise Catholicae in Anglia; several of Bishop Fisher's
English works, translated into Latin; Catechismus Tri-
dentinus, translated into English ; Osorius's treatise
against Walter Haddon, translated into English, Lou-
vain, 1568, 8vo ; The Life of St. Catharine of Sienna,
from the ItaUan, 1609, 8vo; A Treatise on Tribulation,
from the Italian of Caccia Guerra ; Mysteries of the
Rosary, from Gaspar Loartes. — Wood.

FERNE. 89

FERNE, HENRY.

Henrt Ferne was born at York, in 1602, and educated
at the free-school of Uppingham, in Rutlandshire, whence
he was removed to St. Mary Hall, Oxford, and thence,
but after two years' residence, to Trinity college, Cam-
bridge, of which he became fellow. He was next domestic
chaplain to Morton, Bishop of Durham; and was succes-
sively presented to the living of Masham in Yorkshire,
to that of Medborn in Leicestershire, and to the arch-
deaconry of Leicester. In 1642 he took his doctor's
degree, and kept the act at the commencement. He
then went into Leicestershire, where he had an oppor-
tunity of waiting on Charles L, and preached before
him as he was going to Nottingham to set up his stand-
ard. The king, with whom he was in great favour, made
him his chaplain. In 1642 he j)ublished his Case of
Conscience touching Rebellion, and is said to have been
the first that wrote openly in defence of the royal cause.
He was next appointed chaplain to one of the lords
commissioners at the treaty of Uxbridge, where, at the
request of some of them, he stated the case between
episcopacy and presbytery. He attended the king at
Oxford until he had taken Leicester, and was present
at the unfortunate battle of Naseby ; after which he went
to Newark, and continued preaching until the king
ordered the garrison to surrender. His next retreat was
to Yorkshire, where he remained with his relations, until
Charles called him to the Isle of Wight. During the
usurpation he lived in privacy, having been cruelly
deprived of his living, and reduced to poverty, by the
triumphant dissenters. They would not permit him to
preach, but he maintained the cause of the Church by
controversies with the Romanists. And his powerful
unanswerable discourse on the case as it stands between
the Church of England and of Rome, has lately been

90 FERNE.

republished by Mr. Brogden, in his excellent and well
timed work entitled, " Catholic Safeguards." We shall
make one short extract; "The Church of England,
standing thus between the Church of Rome on the one
hand, and the aforesaid sects, whi-ch have divided from it
on the other hand, is challenged, and assaulted by both,
put now to defend itself against both. Which brings to
mind the device of some Romanist, who to make himself
merry, has pictured an English Protestant standing be-
tween a Papist and an Independent, borrowing arguments
and reasons from the one, to oppose or answer the other :
against the Papists he must plead, as do all sectaries,
invisibility of the Church, Scripture alone, liberty of pri-
vate judgment : against other sects he must help himself
by urging, as do the Papists, the visible condition of the
Church, the authority of it, Catholic tradition and prac-
tice, and the succession of bishops and pastors. Well,
the Romanists may thus seemingly please themselves,
but indeed this of all other reformed Churches has been,
and is, by reason of its most regular Reformation, their
great eye-sore and heart-sorrow. And the English Pro-
testant, or obedient son of the Church of England, as he
is well set between a Papist and Sectary, as between two
extremes, so he only is able to stand against the opposi-
tions or pretensions of both ; for if we examine the false
grounds and deceiving principles of both, as to this point
of the constitution, government, and communion of the
Church : we shall clearly see the truth lies in the midst
between both, and the Church of England holds and
maintains it."

On the restoration, Charles II. gave him the master-
ship of Trinity College, Cambridge, which he kept a year
and a half, and was twice chosen vice-chancellor. He
was also promoted to the deanery of Ely; and upon
Dr. Walton's death, in 1660, he was made Bishop of
Chester. He died in the following year, 1661, and was
buried in Westminster Abbey. He is said to have assist-

FEREAR. 91

ed Dr. Walton in his Polyglott, He published, The
Resolving of Conscience, &c. on the question of taking up
arms against the king, Cambridge, 1642, and Oxford,
1643; and two other tracts in answer to his opponents,
on the same subject; Episcopacy and Presbyteiy con-
sidered, London, 1647; Certain Considerations of pre-
sent Concernment touching the Reformed Church of
England, against Ant. Champney, Doctor of the Sor-
bonne, ibid. 1653 ; On the Case as it stands between the
Church of England and of Rome on the one hand, and
those Congregations which have divided from it on the
other, ibid. 1655 ; On the Division between the English
and Romish Church upon the Reformation, ibid. 1655 ;
Answer to Mr. Spencer's book, entitled Scripture mis-
taken, 1660. He also published several sermons. — Wood.
Walker.

FEKEAK, KOBEET,

Robert Feerar was born at Halifax in Yorkshire. He
studied at Oxford and Cambridge, and became a canon
regular of the order of St. Augustine, and was chosen
prior of the monasteiy of St. Oswald, which dignity he
surrendered on the dissolution, in 1540, and received a
pension of £100 per annum. Early embracing the prin-
ciples of the Reformation, he was made Bishop of St.
David's by Edward VI. In consequence of incautiously
issuing out his commission to his chancellor to visit his
chapter, and inspect into some dilapidations, in an ex-
ploded form, not sufficiently admissive of the king's
supremacy, his enemies found occasion to accuse him of
a prcBmunire, and so great were the expences of the prose-
cution, that he became unable to pay his first fruits and
tenths, and was imprisoned for the same as a debtor to
the crown.

He remained in prison till the accession of Mary, and

92 FERRAR.

certainly the treatment he received from the reformers
was sufficient to have influenced him to join the Popish
party now in power, if he had not been under the influ
ence of religious impressions and principles. Although
implicit reliance cannot always be placed on the state-
ments of Fox, the account of the bishop's last trials may
be given in the words of that author. He informs us
that articles to the number of fifty-six, were preferred
against him, in which he was charged with many negli-
gences and contumacies of Church government. These
he answered and denied. But so many and so bitter
were his enemies, that they prevailed, and he was in
consequence thrown into prison. He was prosecuted on
different heads, but chiefly as related to doctrine ; and
he had been called up in company with the martyrs,
Hooper, Rogers, Bradford, and Saunders, on the 4th of
February, and with them would have been condemned ;
but through want of leisure or some such cause among
his judges, he was remanded back to prison, where he
remained till the 14th of the same month. The sub-
stance of the examination we here present to our readers.
At his first coming and kneeling before the lord chan-
cellor, the bishops of Durham and Worcester sat at the
table, and Mr. Rochester, Mr. Southwel, Mr. Bourne,
and others, stood at the table's end. The lord chan-
cellor first addressed him in such questions as these —
" Well, sir, have you heard how the world goeth here ?
Do you not know things abroad, notwithstanding you
are a prisoner ? Have you not heard of the coming in of
the lord cardinal Pole? The queen's majesty and the
parliament hath restored religion to the same state it was
in at the beginning of the reign of our king Henry the
VIIT. You are in the queen's debt, and her majesty
will be good unto you, if you will return to the Catholic
Church." To this Ferrar said, " In what state I am con-
cerning my debts to the queen's majesty, in the court of
exchequer, my lord treasurer knoweth: and the last

FERRAR. 93

time that I was before your honour, and the first time
also, I shewed you that I had made an oath never to
consent nor agree, that the Bishop of Rome should have
any power or jurisdiction within this realm : and further,
I need not rehearse to your lordship, you know it well
enough."

Instead of proceeding with one examination, the chan-
cellor and the bishops allowed the lay inferiors to insult
Dr. Ferrar with several questions and charges as imper-
tinent as they were false and groundless. Among the
accusations, he was charged with supplanting a patron
whom he had actually defended from the danger of being
supplanted by another. They accused him of defrauding
the queen of divers sums of money, and of violating an
oath of chastity — not celibacy — by taking to himself a
wife ! To these false allegations Ferrar answered with
remarkable decision, which put not only the subordinate
but also the superior and the supreme members of this
iniquitous court to perfect shame and silence. The fol-
lowing are samples of his firm resistance of untruth, as
well as his noble advocacy of the rights of conscience and
the purity of the gospel. Rising from the kneeling pos-
ture in which for some time he had continued, and stand-
ing up unbidden as well as undaunted before his power-
ful foes, he said — "My lord, I never defrauded king or
queen of one penny in my life ; I am a tme man, I thank
God for it. I was born under king Henry VITL, have
lived under king Edward VI. truly, and have served the
queen's majesty that now is, with my heart and word :
more I could not do, and I was never false, nor shall be
by the grace of God. I have made an oath to God, and
to king Henry VIII., and also to king Edward, and to
the queen's majesty, the which I can never break while
I live, if I die for it. I never made a profession to live
without a wife. I made a profession to live chastely;
but not without a wife. I am as it pleaseth you to call
me ; but I cannot break an oath which your lordship

VOL V. I

94 FERRAR.

yourself made before me, and gave an example, the which
confirmed my conscience. I can never break that oath
whilst I live to die for it. I pray God to save the king
and queen's majesties long to continue in honour to God's
glory and their comfort, and the comfort of the whole
realm ; and I pray God save all your honours."

After this examination Bishop Ferrar remained in
prison uncondemned, till the 14th day of February, and
then was sent down into Wales, there to receive sentence
of condemnation. Upon the 26th of February, in the
church of Carmarthen, being brought by Griffith Leyson,
Esq., sheriff of the county of Carmarthen, he was there
personally presented before the new Bishop of St. David's
and Constantine the public notary : who did there and
then discharge the said sheriff, and receive him into their
own custody, further committing him to the keeping of
Owen Jones, and thereupon declared unto Mr. Ferrar the
great mercy and clemency that the king and queen's
highness' pleasure was to be offered unto him, which they
there did offer ; that if he would submit himself to the
laws of the realm, and conform himself to the unity of
the Catholic Church, he should be received and pardoned.
Seeing that Dr. Ferrar gave no answer to the premises,
the bishop ministered unto him these articles following —
evidently the main questions on which it was purposed
to sentence and put him to death.

Whether he believed the marriage of priests lawful by
the laws of God, and his holy Church, or not? and whe-
ther he believed that in the blessed sacrament of l^e
altar, after the words of consecration duly pronounced by
the priest, the very body and blood of Christ is really and
substantially contained, without the substance of bread
and wine ? Upon the bishop requiring Dr. Ferrar to
answer upon his allegiance, the latter, doubting the
bishop's authority said, he would answer when he saw a
lawful commission, and would make no further answer
at that time. Whereupon the bishop, taking no advantage

FERRAR. 95

upon the answer, committed him to prison until a new
monition ; in the mean time to deliberate with himself
for his further answer to the premises.

It has been intimated that a new bishop was placed at
St. David's : this was one Henr}^ Morgan, a furious papist,
who now became the chief judge of his persecuted prede-
cessor. This Morgan, sitting as judge, ministered unto
Bishop Ferrar certain articles and interrogatories in
writing; which being openly read unto him a second
time, Ferrar still refused to answer, till he might see his
lawful commission and authority. Whereupon Morgan
pronounced him as contumax, and for the punishment of
this his contumacy to be counted ^;ro confesso, and so did
pronounce him in writing. This done, he committed
him to the custody of Owen Jones, until the 4th of
March, then to be brought again into the same place,
between one and two.

The day and place appointed, the bishop appeared
again before his haughty successor, submitted himself as
ready to answer to the articles and positions above men-
tioned, gently required a copy of the articles, and a com-
petent term to be assigned unto him, to answer for him-
self. This being granted, and the Thursday next being
assigned to him between one and three to answer pre-
cisely and fully, he was committed again to custody. On
the appointed day he again appeared and exhibited a
bill in w^riting, containing in it his answer to the articles
objected and ministered unto him before. Then Morgan
offered him again the articles in this brief form — that
he willed him being a priest to renounce matrimony — to
grant the natural presence of Christ in the sacrament,
under the forms of bread and wine — to confess and
allow that the mass is a propitiatory sacrifice for the
quick and the dead — that general councils lawfully con-
gregated never did, and never can err — that men are not
justified before God by faith only, but that hope and
charity are also necessarily required to justification — and

96 FERRAR.

that the Catholic Church only hath authority to expound
scripture and to define controversies of religion, and to
ordain things appertaining to public discipline.

To these articles he still refused to subscribe, affirming
that they were invented by man, and pertain notliing to
the catholic faith. After this Morgan delivered unto him
the copy of the articles, assigning him Monday following,
to answer and subscribe to them either affirmatively or
negatively. The day came, and he exhibited in a written
paper his mind and answer to the articles, adding these
words, tenens se de (Equitate et justicia esse episcopum Mene-
vensem. The bishop assigned the next Wednesday, in
the forenoon, to hear his final and definitive sentence.
On that day, Morgan demanded of him whether he
would renounce and recant his heresies, schisms, and
errors, which hitherto he had maintained, and if he
would subscribe to the catholic articles otherwise than he
had done before.

Upon this Ferrar did exhibit a certain schedule written
in English, and remaining in the acts, appealing from
the bishop, as from an incompetent judge, to Cardinal
Pole and other the highest authorities. This, how-
ever, did not avail him. Morgan proceeding in his rage,
pronounced the definitive sentence against him : by
which sentence he pronounced him as a heretic excom-
municate, and to be given up forthwith to the secular
power, namely, to the sheriff of the town of Carmarthen,
Mr. Leyson. After which his degradation followed of
course.

Thus was this godly bishop condemned and degraded,
and committed to the secular power, and not long after
was brought to execution in the town of Carmarthen,
where in the market-place on the south side of the cross,
on the 30th of March, being Saturday before Passion-
Sunday, he most constantly sustained the torments of
the fire. Among the incidents of his martyrdom worthy
of mention is the following : one Richard Jones, a young

FERRAR. 97

gentleman, and son of a knight, coming to Dr. Ferrar a
little before his death, seemed to lament the painfulness
of what he had to suffer: unto whom the bishop answered,
that if he saw him once to stir in the pains of his burn-
ing, he should then give no credit to his doctrine. And
as he said, so he performed ; for so patiently he stood,
that he never moved, till one Richard Gravell, with a
staff, struck him down, that he fell amidst the flames, and
expired, or rather rose to heaven to live for ever.

A monument has lately been erected to his memory in
Halifax church, by the exertions of a parishioner distin-
guished by his zeal for the Church of England. — Strype.
Fox.

FERRAR, NICHOLAS.

Nicholas Ferrar was born in 1592, in the parish of
St. Mary Stayning, in Mark-lane, London. His father
traded very extensively to the East and West Indies,
and lived in high repute in the city, where he joined in
commercial matters with Sir Thomas and Sir Hugh Mid-
dleton, and Mr. Bateman. He was a man of liberal
hospitality, and frequently received persons of the great-
est eminence. Sir John Hawkins, Sir Francis Drake,
Sir Walter Raleigh, and others with whom he was an
adventurer; and in all their expeditions he was ever
zealous to establish the Church ; nor was he less zealous
when in his own country. The parish church and chan-
cel of St. Bennet Sherhog in London, Mr. Ferrar rej^aired
and decently seated at his own expence ; and as there
was not any morning preacher there, he brought from
the country Mr. Francis White, and made him their first
lecturer. Mr. White was afterwards advanced to the see
of Ely.

When a stranger preached, Mr. Ferrar always invited
him to dinner, and if it was discovered that he was in
i2

98 FERRAR.

any necessity, he never departed without a handsome
present. In truth they never were without a clergyman
as a companion in their house, or even on their journeys,
as they always accustomed themselves to morning and
evening prayer.

Nicholas was sent to school at four years of age, and
at five he could accurately repeat a chapter in the Bible,
which the parents made the daily exercise of their chil-
dren. He received his earlier education at Euborn,
near Newbery, in Berkshire, whence, in his fourteenth
year, he was removed to Clare Hall, Cambridge. In
1610 he took his degree of B.A. At this time he was
appointed to make the speech on the king's coronation
day in the college hall ; and the same year he was elected
fellow. The delicacy of his health made it necessaiy for
him to travel, and in 1613 he attended in the retinue of
the lady Elizabeth, to conduct her to the Palatinate with
the Palsgrave her husband, and accompanied her to Hol-
land. He then visited most of the German universities,
and returned home in 1618. Soon after his return, he
was introduced to Sir Edwyn Sandys, who made him
known to the Earl of Southampton, and the other prin-
cipal members of the Virginia company, to which he was
appointed secretary ; and after the company was dissolved,
he was, in 16*24, chosen member of parliament. He
must, however, have sat a very short time, as he began
soon to put in execution his scheme of retiring from the
world, and leading a monastic life on the principles of
the Church of England. For this purpose, in the last-
mentioned year, he purchased the lordship of Little Gid-
ding, in the county of Huntingdon, where his mother,
his sister, with all her family, and other relations to the
number of forty persons, came to reside as soon as it
could be prepared for their reception. The better to carry
on this plan, by his personal assistance, Mr. Ferrar ap-
plied to Dr. Laud, then Bishop of St. David's, and was
ordained deacon. He would not proceed to the higher

FERRAK. 91*

order of a priest, and refused the many offers of high
preferment which his great friends were not slow to make
when they understood that he was ordained. It now
comes, says his biographer, Dr. Peckard, to speak of the
established economy of the house and church of Little
Gidding, which will be presented to the reader in the
doctor's narrative, a little abbreviated. In these days,
when there seems to be a desire on the part of some to
establish similar communities, the example of Little
Gidding is indeed peculiarly interesting. In the seven-
teenth century whatever w-as done by our divines was
done, not in imitation of the Papists, but on principles
laid down at the English Reformation ; primitive prece-
dent was followed, and good old English feeling predomi-
nated ; w^hat w^as Romish was avoided, although by the
wicked among the Puritans, and among their weak fol-
lowers, all who aimed at Christian excellence were mis-
represented as Papists at heart.

Many workmen having been employed for nearly two
years at Little Gidding, both the house and the church
were in tolerable repair, yet with respect to the church
Mrs. Ferrar was not well satisfied. She therefore new-
floored and wainscotted it throughout. She provided
also two new suits of furniture for the reading-desk, pul-
pit, and communion-table : one for the week days, and
the other for Sundays and other festivals. The furniture
for week days was of green cloth, with suitable cushions
and carpets. That for festivals was of rich blue cloth,
with cushions of the same, decorated with lace, and fringe
of silver. The pulpit was fixed on the north, and the
reading-desk over against it, on the south side of the
church, and both on the same level : it being thought
improper that a higher place should be appointed for
preaching than that which was allotted for prayer. A
new font was also provided, the leg, laver, and cover all
of brass, handsomely and expensively wrought and carved;
with a large brass lectern, or pillar and eagle of brass for

100 FERRAR.

the Bible. The font was placed by the pulpit, and the
lectern by the reading-desk.

The half-pace, or elevated floor, on which the commu-
nion table stood at the end of the chancel, with the stalls
on each side, w^as covered with blue taffety, and cushions
of the finest tapestry and blue silk. The space behind
the communion-table, under the east window, was ele-
gantly wainscotted, and adorned with the Ten Command-
ments, the Lord's Prayer, and the Apostles' Creed, en-
graved on four beautiful tablets of brass, gilt.

The communion-table itself was furnished with a silver
paten, a silver chalice, and silver candle-sticks, with large
wax candles in them. Many other candles of the same
sort were set up in every part of the church, and on all
the pillars of the stalls. And these were not for the pur-
poses of superstition, but for real use ; which for great
part of the year the fixed hours for prayer made neces^
sary both for morning and evening semce. Mrs. Ferrar
also taking great delight in church music, built a gallery
at the bottom of the church for the organ. Thus was
the church decently furnished, and ever after kept ele-
gantly neat and clean.

All matters preparatory to order and discipline being
arranged and settled, about the year 1G31, Dr. Williams,
the Bishop of Lincoln, came privately to Gidding, to pay
a visit to his old friend Mr. N. Ferrar, with whom he had
contracted a friendship at the Virginia board, and for
whom he ever held the highest and most affectionate
esteem.

By this visit he had an opportunity to view the church,
and the house, and to examine into their way of serving
God, which had been much spoken against; to know
also the soundness of the doctrine they maintained : to
read the rules which Mr. N. Ferrar had drawn up for
watching, fasting, and praying, for singing psalms and
hymns, for their exercises in readings, and repetitions ;
for their distributions of alms, their care of the sick, and

FERRAR. 101

wounded ; and all other regularities of their institution.
All which the bishop highly approved, and bade them in
God's name to proceed.

In 1633 Mrs. Ferrar came to a resolution to restore the
glebe lands and tithes to the church, which some four-
score years before had been taken away, and in lieu
thereof only £20 a year paid to the minister. She had
from the first been so resolved, but had been put off by
unexpected delays. She found great difficuUy in making
out the glebe lands : but at length by the industry of
Mr. N. Ferrar, she overcame it. She then sent her sons
John and Nicholas with a letter to the bishop informing
him of her determination, and desiring it might be con-
firmed by his authority. This authority from the bishop
was farther strengthened by a decree in chancery under
Lord Coventry.

In the spring of 1634, the bishop, to make some ac-
knowledgment of this generosity, gave notice, that he
would again pay a visit to the family and give them a
sermon. And it being known that he was a lover of
Church music, application was made to Dr. Towers, dean
of Peterborough, who sent his whole choir to Gidding
on the occasion. Divine service was performed through-
out in the cathedral manner with great solemnity. The
bishop preached a sermon adapted to the occasion, and
in the afternoon gave confinnation to all of the neigh-
bourhood who desired it.

Every thing relative to the church being now complete-
ly settled, Mr. Ferrar next turned his attention to the
disposition of the mansion. The house being vei-y large,
and containing many apartments, he allotted one great
room for their family devotions, which he called the
oratory, and adjoining to this, two other convenient
rooms, one a night oratory for the men, the other a night
oratory for the women : he also set out a separate cham-
ber and closet for each of his nephews and nieces ; three
more he reserved for the school-masters ; and his own

102 FERRAR

lodgings were so contrived that he could conveniently see
that every thing vras conducted with decency and order :
without doors he laid out the gardens in a beautiful man-
ner, and formed them in many fair w^alks.

Another circumstance that engaged his attention was,
that the parish had for many years been turned into
pasture grounds ; that as there was a veiy large dovecote,
and a great number of pigeons upon these premises,
these pigeons must consequently feed upon his neigh-
bours' corn ; and this he thought injustice. He there-
fore converted this building into a school-house, which
being larger than was wanted for the young people of the
family, permission was given to as many of the neigh-
bouring towns as desired it, to send their children thither,
where they were instructed without expense, in reading,
writing, arithmetic, and the principles of the Christian
religion.

For this and other purposes, he provided three masters
to be constantly resident in the house with him. The
first was to teach English to strangers, and English and
Latin to the children of the family : the second, good
writing in all its hands, and arithmetic in all its branches :
the third, to instruct them in the theoiy and practice of
music, in singing, and performing upon the organ, viol,
and lute ; on the last instrument his sister Collet was a
distinguished performer.

For all these things the children had their stated times
and hours. So that though they were always in action,
and always learning something, yet the great variety of
things they were taught prevented all weariness, and
made every thing be received with pleasure. And he was
used to say that he who could attain to the the well-
timing things, had gained an important point, and found
the surest way to accomplish great designs with ease.

On Thursdays, and Saturdays, in the afternoons, the
youths were permitted to recreate themselves with bows
and arrows, with running, leaping, and vaulting, and

FERRAR. 103

what other manly exercises they themselves liked best.
With respect to the younger part of the females, the
general mode of education was similar to that of the
boys, except where the difference of sex made a ditierent
employment or recreation proper. When the powers of
reason and judgment became in some degree matured,
they were all at proper times taken under the immediate
instruction of Mr. Ferrar himself, who bestowed several
hours every day in that important employment. Accord-
ing to the capacity of each he gave them passages of
scripture to get by heart, and particularly the whole book
of psalms. He selected proper portions, of which he
gave a clear explanation, and a judicious comment. But
above all things he was anxiously attentive to daily
catechetical lectures, according to the doctrine of the
Church of England. And in order to make his pious
labours extensively beneficial, he invited the children of
all the surrounding parishes, to get the book of psalms
by heart. To encourage them to this performance, each
was presented with a psalter : all were to repair to G id-
ding every Sunday morning, and each was to repeat his
psalm, till they could all repeat the whole book. These
psalm-children, as they were called, more than a hundred
in number, received every Sunday, according to the pro-
ficiency of each, a small pecuniary reward and a dinner,
which was conducted with great regularity. For, when
they returned from church, long trestles were placed in
the middle of the great hall, round which the children
stood in great order. Mrs. Ferrar, and her family then
came in to see them served. The servants brought in
baked puddings and meat : which was the only repast
provided on Sundays for the whole family, that all might
have an opportunity of attending divine service at
church. She then set on the first dish herself, to give
an example of humility. Grace was said, and then the
bell rang for the family, who thereupon repaired to the
great dining roon^, and stood in order round the table.

104 FERRAR.

Whilst the dinner was sendng, they sang a hymn to the
organ : then grace was said by the minister of the parish,
and they sat down. During dinner one of the younger
people, whose turn it was, read a chapter in the Bible,
and when that was finished, another recited some chosen
story out of the book of martyrs, or Mr. Ferrar's short
histories. When the dinner was finished throughout the
family, at two o'clock the bell summoned them to church
to evening service, whither they went in a regular form
of procession, Mr. N. Ferrar sometimes leading his
mother, sometimes going last in the train : and having
all returned from church in the same form, thus ended
the jjyhlic employment of every Sunday.

Immediately after church the family all went into the
oratory, where select portions of the psalms were repeated,
and then all were at liberty till five o'clock : at which
hour in summer, and six in the winter, the bell called
them to supper : where all the ceremonial was repeated
exactly the same as at dinner. After supper they were
again at liberty till eight, when the bell summoned them
all into the oratory, where they sang a hymn to the organ,
and went to prayers ; when the children asked blessing
of their parents, and then all the family retired to their
respective apartments ; and thus ended the private obser-
vation of the sabbath.

On the first Sunday of every month they always had a
communion, which was administered by the clergyman
of the adjoining parish ; Mr. N. Ferrar assisting as dea-
con. All the servants who then received the communion,
when dinner was brought up, remained in the room, and
on that day dined at the same table with Mrs. Ferrar,
and the rest of the family.

That I may not be thought to conceal any thing which
brought censure upon them, and led to their persecution,
I will here insert the particular mode of their proces-
sions, and other circumstances which were condemned
])y some as being superstitious. I shall not pass any

FERRAR. 105

judgment myself on these ceremonials, relating mere
matter of fact, and observing only that where there was
error, it was error on the side of virtue and goodness.

When their early devotions in the oratoi7 were finished
they proceeded to church in the following order :

First, the three school-masters, in black gowns and
Monmouth caps.

Then, Mrs. Ferrar's grandsons, clad in the same man-
ner, two and two.

Then her son, Mr. J. Ferrar, and her son-in-law, Mr.
Collet, in the same dress.

Then, Mr. N. Ferrar, in sui-plice, hood, and square
cap, sometimes leading his mother.

Then, Mrs. Collet, and all her daughters, two and two.

Then, all the servants, two and two. The dress of all
was uniform.

Then, on Sundays, all the psalm-children, two and
two.

As they came into the church, every person made a low
obeisance, and all took their appointed places. The
masters, and gentlemen in the chancel : the youths knelt
on the upper step of the half-pace ; Mrs. Ferrar, her
daughters, and all her grand-daughters in a fair island-
seat. Mr, N. Ferrar at coming in made alow obeisance;
a few paces farther, a lower: and at the half-pace, a lower
still ; then went into the reading-desk, and read matins
according to the book of common prayer. This service
over, they returned in the same order, and with the same
solemnity. This ceremonial was regularly observed every
Sunday, and that on every common day was nearly the
same. They rose at four ; at five went to the oratory to
prayers ; at six, said the psalms of the hour ; for every
hour had its appointed psalms, with some portion of the

VOL V. K

106 FERRAR.

gospel, till Mr. Ferrar had finished his Concordance,
when a chapter of that work was substituted in place of
the portion of the gospel. Then they sang a short hymn,
repeated some passages of scripture, and at half-past six
went to church to matins. At seven said the psalms of
the hour, sang the short hymn, and went to breakfast.
Then the young people repaired to their respective places
of instruction. At ten, to church to the litany. At
eleven to dinner. At which seasons were regular read-
ings in rotation, from the scripture, from the book of
martyrs, and from short histories drawn up by Mr. Ferrar,
and adapted to the purpose of moral instruction. Recrea-
tion was permitted till one ; instruction was continued
till three. Church at four, for evensong ; supper at five,
or sometimes six. Diversions till eight. Then prayers
in the oratory : and afterwards all retired to their respec-
tive apartments. To preserve regularity in point of time,
Mr. Ferrar invented dials in painted glass in every room :
he had also sun-dials, elegantly painted with proper
mottos, on every side of the church : and he provided an
excellent clock to a sonorous bell.

The holy course of life thus pursued at Gidding, the
strictness of their rules, their prayers, literally without
ceasing, their abstinence, mortifications, nightly watch-
ings, and various other peculiarities, gave birth to censure
in some, and inflamed the malevolence of others, but
excited the wonder and curiosity of all. So that they
were frequently visited with different views by persons of
all denominations, and of opposite opinions. They re-
ceived all who came with courteous civility ; and from
those who were inquisitive they concealed nothing, as
indeed there was not any thing either in their opinions,
or their practice, in the least degree necessary to be con-
cealed. Notwithstanding this, they were by some abused
as Papists, by others as Puritans. Mr. Ferrar himself,

FERRAR. 107

though possessed of uncommon patience and resignation,
yet in anguish of spirit complained to his friends, that
the perpetual obloquy he endured was a sort of unceas-
ing martyrdom. Added to all this, violent invectives
and inflammatory pamphlets were published against
them. Amongst others, not long after Mr. Ferrar's
death, a treatise was addressed to the parliament, enti
tied, *' The Arminian Nunnery, or a brief description
and relation of the late erected monastical place, called
the Arminian Nunnery at Little Gidding in Huntingdon-
shire : humbly addressed to the wise consideration of the
present parliament. The foundation is by a company
of Ferrars at Gidding;" printed by Thomas Underbill,
J641.

Among other articles of instruction and amusement
in this monastery, Mr. Ferrar engaged a bookbinder who
taught his art to the whole family, females as well as
males, and what they called pasting-printing, by the use
of the rolling-press. By this assistance he composed a
full harmony or concordance of the evangelists, adorned
with many beautiful pictures, which required more than
a year for the composition, and was divided into 150
heads or chapters. This book was so neatly done by
pieces pasted together from different copies of the same
type, as to have the appearance of having been printed in
the ordinary way.

King Charles the martyr twice visited Gidding, and
his pious mind took much interest in the proceedings.
A copy of the Harmony, splendidly bound, was presented
to his majesty.

Old Mrs. Ferrar died in 1635, and Nicholas in 1637.
The third day before his death, he ordered a place to be
marked out for his grave, and being told that the place
was accordingly marked, he requested his brother, before
all the family, to take out of his study three large ham-

108. FERRAR.

pers full of books, which had been there locked up many
years ; and said, " they are comedies, tragedies, heroic
poems, and romances ; let them be immediately burnt
upon the place marked out for my grave, and when
you shall have so done, come back and infonn me."
When information was brought him that they were all
consumed, he desired that this act might be considered
as the testimony of his disapprobation of all such pro-
ductions, as tending to corrupt the mind of man, and
improper for the perusal of every good and sincere Chris-
tian.

Soon after his death, certain soldiers of the parliament
resolved to plunder the house at Gidding. The family
being informed of their hasty approach, thought it pru-
dent to fly ; while these military zealots, in the rage of
what they called reformation, ransacked both the church
and the house ; in doing which, they expressed a par-
ticular spite against the organ. This they broke in
pieces, of which they made a large fire, and at it roasted
several of Mr. Ferrar's sheep, which they had killed in
his grounds. This done, they seized all the plate, furni-
ture, and provision, which they could conveniently carry-
away. And in this general devastation perished the
works which Mr. Ferrar had compiled for the use of his
household, in the way we have already described, con-
sisting chiefly of harmonies of the Old and New Testa-
ment.

The only publication by Mr. Ferrar, but without his
name, was a translation from Valdesso, entitled, The Hun-
dred and Ten Considerations, &c., written in Spanish,
brought out of Italy by Vergerius, and first set forth in
Italian, at Basil, by Cselius Secundus Curio, 1550.
Whereunto is added a preface of the author's to his Com-
mentary on the Romans, Oxford, printed by Litchfield,
1638. — Peckard. Wordstvorth.

FEYDEAU. 109

FEYDEAU, MATTHEW.

Matthew Feydeau was born at Paris in 1616, and
studied at the Sorbonne, In 1646 he accepted the vicar-
age of Belleville, attached to the cure of St. Merry, at
Paris, where he was prevailed upon to assist with his
advice several young students in philosophy and theology,
at the university of Paris. For their use he composed
his Meditations on the Principal Duties of a Christian,
taken from the Sacred Scriptures, the Councils, and the
Fathers, which was published in 1649, 12mo, and has
undergone numerous impressions. From the vicarage of
Belleville he was transferred to that of St. Merry ; and
in that parish, conjointly with some other ecclesiastics,
he established the Conferences, which became so cele-
brated in the ecclesiastical history of the times. In 1650
he published A Catechism on Grace, which he had drawn
up at the request of M. Francis le Fevre de Caumartin,
Bishop of Amiens, and which was soon afterwards re-
printed under the title of Illustrations of certain Diffi-
culties respecting Grace. This work was condemned, in
the same year, by a decree of the Inquisition at Rome,
which M. Fouquet, attorney-general of the parliament of
Paris, would not permit to be promulgated in that city.
Several pieces appeared from the press, however, in
opposition to the Catechism, which were answered by the
celebrated Arnauld, in his Reflections on a Decree of the
Inquisition at Rome, Paris, 1661. In 1656 M. Feydeau
was one of the seventy-two doctors who were expelled by
the faculty of the Sorbonne, for refusing to subscribe to
the condemnation of Arnauld ; on which account he was
also obliged to relinquish his vicarage of St. Merry. In
1657 a lettre de cachet exiled him to Cahors. For several
years aftei-wards he lived chiefly in retirement, where he
produced his Reflections on the History and Harmony of
the Gospels, 2 vols, 12mo, which has been often reprinted

VOL V. L

no FIDDES.

both in France and Flanders. In 1665 the Bishop of Aleth
gave him a prebend in his diocese, which he resigned
three years afterwards to undertake the cure of Vitri le
Francais, in Champagne. The Bishop of Beauvais soon
afterwards appointed him to a prebend in his church ;
but a second lettre de cachet, in 1677, procured his ban-
ishment to Bourges, whence, nine years after, a third
lettre de cachet banished him to Annonay, in the Vivares,
where he died in 1694. — Moreri.

FIDDES, RICHAED.

Richard Fiddes was born at Hunmanby in Yorkshire,
in 1671. He became a student of Corpus Christi, and next
of University College, Oxford, where he took his bachelor's
degree in 1693. Soon afterwards he was presented to
the rectory of Halsham in Yorkshire ; but the air being
bad in that marshy place, he contracted an illness, which
affected his speech, and deprived him of the power of
preaching. He then removed to London, and subsisted
chiefly by writing, though he was appointed chaplain to
Lord Oxford, and to the garrison of Hull. In 1713 the
degree of bachelor in divinity was conferred on him by
the university of Oxford, and that of doctor in 1718. He
died at Putney in 1725. His works are — 1. An epistle
concerning Remarks to be published on Homer's Iliad,
12mo. S. Theologia Speculativa et Practica, or a Body
of Divinity, 2 vols, folio. 3. Fifty-two Practical Dis-
courses, folio. 4. The Life of Cardinal Wolsey, folio,
1724. This is a very able work, but because the author
stated facts as he found them, without distorting them
for party purposes, he was reviled by certain ultra-pro-
testants as a papist. 5. A treatise of Morality, 8vo.
6. A Preparative to the Lord's Supper. 7. Vindication
of the Duke of Buckingham's Epitaph. In this he
committed a great error. He also wrote the lives of Sir
Thomas More and Bishop Fisher ; but the manuscripts
were lost. — Birch in the Gen. Diet.

FIELD. Ill

FIELD, KICHARD.

Richard Field was born at Hempsted, in Hertford-
shire, in 15 01. He received his earlier education at the
free-school of Berkhampstead, whence he was removed to
Magdalen College, Oxford, and thence to Magdalen Hall.
After taking his degree of M.A., he, for about seven
years, delivered lectures in logic and philosophy, and on
Sundays catechetical lectures, in Magdalen Hall, which
were attended by many members of the university. At
this time he was esteemed one of the ablest disputants in
Oxford. He was also famed for his acquaintance with
school divinity, and for his talents as a preacher. After-
wards he became divinity reader for a time in the cathe-
dral church at Winchester; and in 1594 he was chosen
divinity reader to the society of Lincoln's-inn, a member
of which presented him to the living of Burghclear, in
Hampshire. He soon after declined the living of St.
Andrew's, Holborn. In 1598, being then doctor of divi-
nity, he was made chaplain in ordinary to queen Eliza-
beth, and soon afterwards prebendary of Windsor. About
this time he maintained a friendly intercourse with the
judicious Hooker. Soon after the accession of James I.
Dr. Field was appointed chaplain in ordinary to his
majesty, and was included in special commissions that
were issued for ecclesiastical causes, and the exercise of
spiritual jurisdiction within the diocese of Winchester.
In 1604 he was made canon of Windsor ; and in the
following year, when the king was to be entertained at
Oxford, he was sent for to take a part in the divinity act,
and on that occasion he greatly distinguished himself.
In 1606 he published, in London, his great work. Of
the Church, four books, folio; to which, in 1610, he
added a fifth, with an appendix, containing A defence of
such passages of the former books that have been excepted
against, or wrested to the maintenance of the Romish

112 FIELD.

errors. They were afterwards reprinted at Oxford in
1628. In this work he says, "Much contention there
hath heen about traditions, some arguing the necessity of
them, others rejecting them. For the clearing whereof
we must observe, that though we reject the uncertain and
vain traditions of the Papists, yet we reject not all : for
first, we receive the number and names of the authors of
books divine and canonical, as delivered by tradition.
This tradition we admit, for that, though the books of
scripture have not their authority from the approbation
of the Church, but win credit of themselves, and yield
sufficient satisfaction to all men, of their divine truth,
whence we judge the Church that receiveth them, to be
led by the spirit of God; yet the number, authors, and
integrity of the parts of these books, we receive as de-
livered by tradition.

" The second kind of tradition which we admit, is that
summary comprehension, of the chief heads of Christian
doctrine, contained in the Creed of the Apostles, which
was delivered to the Church, as a rule of her faith. For
though every part thereof be contained in the scripture,
yet the orderly connexion and distinct explication of these
principal articles gathered into an epitome, wherein are
implied, and whence are inferred all conclusions theolo-
gical, is rightly named a tradition. The third, is that
form of Christian doctrine, and explication of the several
parts thereof, which the first Christians receiving of the
same Apostles that delivered to them the scriptures,
commended to posterities. This may rightly be named
a tradition, not as if we were to believe anything without
the warrant and authority of the scripture, but for that
we need a plain and distinct explication of many things,
which are somewhat obscurely contained in the Scripture :
which being explicated, the scriptures we should not so
easily have understood, yield us satisfaction that they are
so indeed, as the Church delivereth them unto us.

" The fourth kind of tradition, is the continued prac-

FIELD. 113

tice of such things, as neither are contained in the scrip-
ture expressly, nor the examples of such practice expressly
there delivered, though the grounds, reasons, and causes
of the necessity of such practice, be there contained, and
the benefit, or good that followeth of it; of this sort is
the baptism of infants, which is therefore named a tradi-
tion, because it is not expressly delivered in scripture
that the Apostles did baptize infants, nor any express
precept there found that they should so do. Yet is not
this so received by bare and naked tradition, but that we
find the scripture to deliver unto us the grounds of it.
The fifth kind of tradition, comprehendeth such observa-
tions, as in particular, are not commanded in scripture,
nor the necessity of them from thence concluded, though
in general without limitation of times, and other circum-
stances, such things be there commanded. Of this sort,
many think, the observation of the Lent fast to be, the
fast of the fourth and sixth days of the week, and some
other. . . .

" Thus having set down the kinds and sorts of tradi-
tions, it remaineth to examine, by what means we may
come to discern, and by what rules we may judge, which
are true and indubitate traditions. The first rule is
delivered by Augustine; quod universa tenet ecclesia,
nee conciliis institutum, sed semper retentum est, non
nisi auctoritate Apostolica traditum, rectissime creditur.
Whatsoever the whole Church holdeth, not being decreed
by the authority of councils, but having been ever holden,
may rightly be thought to have proceeded from apostolic
authority. The second rule is, whatsoever all, or the
most famous and renowned in all ages, or at the least in
diverse ages, have constantly delivered, as received from
them that went before them, no man contradicting or
doubting of it, may be thought to be an apostolical tradi-
tion. The third rule, is the constant testimony of the
pastors of an apostolic Church, successively delivered : to
which some add the present testimony of an apostolic

114 FIELD.

Church, whose decliniugs when they began, we cannot
precisely tell. But none of the fathers admit this rule.
For when they urge the authority and testimony of apos-
tolic churches, for the proof, or reproof of true or pre-
tended traditions, they stand upon the consenting voice,
or silence, of the pastors of such churches, successively
in diverse ages concerning such things. Some add the
testimony of the present Church : but we inquire after
the rule, whereby the present Church may know true
traditions from false ; and besides, though the whole
multitude of believers, at one time in the world, cannot
err pertinaciously, and damnably, in embracing false
traditions instead of true ; yet they that most sway things
in the Church may, yea even the greater part of a general
council ; so that this can be no sure rule for men to judge of
traditions by. And therefore Canus reasoneth foolishly,
that whatsoever the Church of Rome practiseth, which
she may not do without special warrant from God, and
yet hath no warrant in Scripture so to do, the same
things and the practice of them she hath received by
tradition. He giveth example in the present practice of
the Romish Church, in dispensing wdth, and remitting
vows and oaths, and in dissolving marriages, (not con-
summated by carnal knowledge,) by admitting men into
orders of religion. But this practice of the Romish
Church, we condemn, as wdcked and antichristian."

The republication of this deeply learned work of Field
would in these days be very advantageous. He clearly
distinguishes between the doctrines of the modern
Church of Rome and the primitive Church, and shews
how the Church of England accords with the other. On
one point he is peculiarly powerful : he shews that the
peculiar doctrines of Romanism before the council of
Trent, were chiefly floating opinions in the Church, but
not authoritatively asserted in the sense in which they
are now received. If a convocation in England were to
establish the dogmas of Calvin, a writer might maintain

FIELD. 115

that Calvinism up to that period had not been estabhshed
in our Church, although he might admit that a majority
of the clergy and people held those heresies. Thus Field
argues, and shews, that although Romanizing feelings
existed, Romanism was not established in the Church of
Rome before the council of Trent. One of the distin-
guishing characteristics of this great divine is, that in
refuting error, he always takes care to state with preci-
sion the opposite truth. Take for example the sacrifice
in the eucharist : having shewed the error of the modern
Church of Rome, he says : " This is the present doctrine
of the Roman Church : but this was not the doctrine of
the Church at the time of Luther's appearing : for the
best and principal men then living, taught peremptorily
that Christ is not newly offered any otherwise, than that
He is offered to the view of God ; nor any otherwise
sacrificed, than in that His sacrifice on the cross is com-
memorated and represented. * The things that are offered
in the sacrament are two, (saith the author of the Enchi-
ridion of Christian Religion, published in the provincial
council of Cologne,) the tiTie Body of Christ with all His
merits, and His mystical Body, with all the gifts which
it hath received of God. In that, therefore, the Church
doth offer the true Body and Blood of Christ to God the
Father, it is merely a representative sacrifice, and all that
is done is but the commemorating and representing of
that sacrifice which was once offered on the cross. But
in that it dedicateth itself, which is the mystical body of
Christ unto God, it is a true, but a spiritual sacrifice,
that is, an eucharistical sacrifice of praise, thanksgiving,
and of obedience due unto God. Christ, therefore, is
offered and sacrificed on the altar, but sacramentally and
mystically ; in that in the sacrament there is a comme-
moration and remembrance of that which was once
done. . . .' The most reverend canons of the metropoli-
tan Church of Cologne agree with the author of the En-
chiridion. ... In the book proposed by Charles V.,

116 FIELD.

written by certain learned and godly men, much com-
mended to him by men worthy to be credited, as opening
a way for the composing of the controversies in rehgion,
we shall find the same explication of this point, touching
the sacrifice that I have already delivered out of the
former authors. , . . Hosius was of the same opinion
with those before recited : . . . Michael, Bishop of Wers-
purge, a man learned, godly, and truly catholic . . . and
with him agreeth another learned Bishop (Thomas Wat-
son,) sometime Bishop of Lincoln, in his Sermons upon
the Seven Sacraments. . . . With these Gregorius Wice-
lius, a man much honoured by the emperors Ferdinand
and Maximilian, fully agreeth, defining the mass to be a
sacrifice rememorative, and of praise and thanksgiving :
and in another place he saith, the mass is a commemora-
tion of the passion of Christ celebrated in the public
assembly of Christians, where many give thanks for the
price of redemption. With these agreeth the Interim,
published by Charles V. in the assembly of the states of
the empire, at Augusta, March 15th, 1548, and there
accepted by the same states. But some man happily
will say, here are many authorities alleged, to prove that
sundry worthy divines in the Roman Church, in Luther's
time, denied the new real offering or sacrificing of Christ,
and made the sacrifice of the altar to be only representa-
tive and commemorative, but before his time there were
none found so to teach. Wherefore I will show the con-
sent of the Church to have been clear for us, touching
this point, before his time, and against the Tridentine

doctrine now prevailing Wherefore that which

Bellarmine hath, that Aquinas and the other schoolmen,
for the most part, do no otherwise say that the sacrifice
of the mass is an immolation of Christ, but in that it is
a representation of Christ's immolation on the cross, or
because it hath like effect with that true and real sacri-
ficing of Christ that implied his death, is most true ; his
evasion is found too silly, and it is made clear and

FIELD. 117

evident that the best and worthiest amongst the guides
of God's Church, before Luther's time, taught as we do,
that the sacrifice of the altar is only the sacrifice of praise
and thanksgiving, and a mere representation and com-
memoration of the sacrifice once offered on the cross,
and, consequently, are all put under the curse, and ana-
thematized by the Tridentine council. . . .

"Wherefore, to conclude this point, it appeareth by that
which hath been said, that neither the canon of the mass,
rightly understood, includeth in it any such points of
Romish religion, as some imagine, but in sundiy, yea, in
all the capital differences, between us and them of the
Romish faction, witnesseth for us, and against them ;
and that the prelates and guides of the Church formerly
made no such construction of it, as now is made. . . .
For the canon of the mass, rightly understood, is found
to contain nothing in it contrary to the rule of faith, and
the profession of the protestant Churches; . . and the
construction that they now make of the word sacrifice,
so often used in it, appeareth to be a mere perverting of
the meaning of the canon to a sinister sense, never in-
tended by the authors of it, nor ever allowed by the best
men in the Church. This canon, notwithstanding, is
found to have some passages, that, in the judgment of men
rightly learned, cannot well have any true meaning, unless
the old custom of offering bread and wine on the Lord's
table, out of which the sacrament may be consecrated,
be restored ; so that those parts, that custom being dis-
continued, may well be omitted. Some other parts are
obscure, and need explication, which being added or
inserted, it will differ little or nothing from those forms
of consecration of those holy mysteries, that now are in
use in the reformed churches of England, and some other
places, therefore brought in because in later ages many
things were added to the canon anciently in use, which
the best and gravest in the Church thought fit to be
taken away, and a new form of divine service to be com-
VOL v. M

118 FIELD.

posed. So that the Church that formerly was having no
different judgment touching matters dogmatical, no liking
of those abuses in practice, which some had brought in,
and wishing things to be brought to such a course as
protestants now have brought them, it may well be said
to have been a protestant Church, in such sort as I have
formerly shewed."

Speaking of this sacrifice, he says in another place :
" Touching the canon of the mass, it is true that therein
there is often mention of sacrifice and oblation : but Lu-
ther professeth, that the words may be understood in
such a sense, as is not to be disliked. . . That the form
of words used in the canon are obscure in sundry parts
of it, and hard to be understood even by the learned,
Cassander confesseth. , . . The obscurity that is in it
groweth, as he rightly observeth, partly out of the disuse
and discontinuing of certain old observations, to which
the words of the canon, composed long since, have a
reference, and partly from the using of the word sacri-
fice in divers and different senses, though all connected :
and the sudden passing from the using of it in one sense,
to the using of it in another. It is not unknown to
them that are learned, that in the primitive Church the
people were wont to offer bread and wine, and that out
of that which they offered, a part was consecrated, to
become unto them the sacrament of the Lord's Body and
Blood, and other parts converted to other good and holy
uses. Respectively to this ancient custom are those
prayers concerned, that are named Secreta; ; and the first
part of the canon, wherein we desire that God will accept
those gifts, presents, offerings, and sacrifices which we
bring unto Him, and that He will make them to become
unto us the Body and Blood of His Son Christ, which
only are that sacrifice that procureth the remission of our
sins, and our reconciliation and acceptation with God.
So that to take away this obscurity, and that the words
mav have a true sense, the ancient custom must be

FIELD. 119

brought back again, or at least it must be conceived that
the elements of bread and wine, that are set upon the
mystical table and are to be consecrated, are brought
thither and offered in the name of the people, and that,
as being their presents, they are symbols of that inward
sacrifice, whereby they dedicate and give themselves and
all that they have unto God. Touching the second
cause of the obscurity of the words of the canon, which
is the using of the word sacrifice, and offering, in so
manifold and different senses, and the sudden passing
from the one of them to the other ; we must observe,
that by the name of sacrifice, gift, or present, first, the
oblation of the people is meant, that consisteth in bread
and wine, brought and set upon the Lord's table. In
which, again, two things are to be considered, the outward
action, and that which is signified thereby, to wit, the
people dedicating of themselves, and all that they have,
to God by faith and devotion, and offering to Him the
sacrifice of praise. In this sense is the word sacrifice
used, in the former part of the canon, as I have already
showed. In respect of this is that prayer poured out to
God, that He will be mindful of His servants, that do
offer unto Him this sacrifice of praise, that is, these out-
ward things, in acknowledgment that all is of Him, that
they had perished if He had not sent His Son to redeem
them ; that unless they eat the flesh and drink the blood
of Christ, they have no life ; that He hath instituted holy
sacraments of His Body and Blood, under the forms of
bread and wine, in which He will not only represent, but
exhibit the same unto all such as hunger and thirst after
righteousness ; and, therefore, they desire Him so to
accept and sanctify these their oblations, of bread and
wine, which in this sort they offer unto Him, that they
may become unto them the Body and Blood of Christ,
that so, partaking in them, they may be made partakers
of Christ, and all the benefits of redemption and salva-
tion, that He hath wrought. Secondly, by the name of
sacrifice is understood, the sacrifice of Christ's Body ;

120 FIELD.

wherein we must first consider the thing offered, and,
secondly, the manner of offering. The thing that is
offered is the Body of Christ, which is an eternal and
perpetual propitiatory sacrifice, in that it was once offered
by death upon the cross, and hath an everlasting, never-
failing force and efficacy. Touching the manner of offer-
ing Christ's Body and Blood, we must consider that there
is a double offering of a thing to God. First, so as men
are wont to do that give something to God out of that
they possess, professing that they will no longer be owners
of it, but that it shall be His, and serve for such uses
and employments as He shall convert it to. Secondly, a
man may be said to offer a thing unto God, in that he
bringeth it to His presence, setteth it before His eyes,
and offereth it to His view, to incline Him to do some-
thing by the sight of it, and respect had to it. In this
sort Christ offereth Himself and His Body once crucified
daily in heaven : Who intercedeth for us, not as giving
it in the nature of a gift, or present, for He gave Himself
to God once, to be holy unto Him for ever ; not in the
nature of a sacrifice, for He died once for sin, and rose
again, never to die any more ; but in that He setteth it
before the eyes of God His Father, representing it unto
Him, and so offering it to His view, to obtain grace and
mercy for us. And in this sort we also offer Him daily
on the altar, in that, commemorating His death, and
lively representing His bitter passion, endured in His
body upon the cross, we offer Him that was once crucified,
and sacrificed for us on the cross, and all His sufferings,
to the view and gracious consideration of the Almighty,
earnestly desiring, and assuredly hoping, that He will
incline to pity us, and shew mercy unto us, for this His
dearest Son's sake. Who, in our nature for us, to satisfy
His displeasure, and to procure us acceptation, endured
such and so grievous things. This kind of offering, or
sacrificing Christ commemoratively, is twofold, inward
and outward. Outward, as the taking, breaking, and

FIELD. 121

distributing this mystical bread, and pouring out the cup
of blessing, which is the communion of the blood of Christ.
The inward consisteth in the faith and devotion of the
Church and people of God, so commemorating the death
and passion of Christ, their crucified Saviour, and repre-
senting and setting it before the eyes of the Almighty,
that they fly unto it as their only stay and refuge, and
beseech Him to be merciful unto them for His sake that
endured all these things, to satisfy His wrath, and work
their peace and good. And in this sense, and answerable
hereunto that is, which we find in the canon, where the
Church desireth Almighty God to accept those oblations
of bread and wine which she presenteth unto Him ; and
to make them to become unto the faithful communicants
the Body and Blood of Christ, Who the night before He
w^as betrayed took bread, &c. . . .And then proceedeth
and speaketh unto Almighty God in this sort : Where-
fore, 0 Lord, we Thy servants, and Thy holy people,
mindful of that most blessed passion of the same Christ
Thy Son our Lord, as also of His resurrection from the
dead : and His glorious ascension into heaven, do offer to
Thy divine Majesty, out of Thine own gifts consecrated,
and by mystical blessing made unto us the Body and
Blood of Thy Son Christ, a pure sacrifice, a holy sacrifice,
and an undefiled sacrifice ; the holy bread of eternal life,
and the cup of everlasting salvation ; that is, we offer to
Thy view, and set before Thine eyes, the crucified body
of Christ Thy Son, which is here present in mystery and
sacrament, and the blood which He once shed for our
sakes, which we know to be that pure, holy, undefiled,
and eternal sacrifice, wherewith only Thou art pleased ;
desiring Thee to be merciful unto us for the merit and
worthiness thereof, and so to look upon the same sacri-
fice, which representatively we offer to Thy view, as to
accept it for a full discharge of us from our sins, and a
perfect propitiation ; that so Thou mayest behold us with
a pleased, cheerful, and gracious countenance."
M 2

]22 FIRMILIAN.

As the present publication is intended for those who
have not many theological books at hand, and as the
object is to inculcate right princij^les as well as to state
facts correctly, no apology is necessar}^ for these copious
extracts from a work, once very popular, for we quote
from the third folio edition, but now little known. About
the year 1610 James I. bestowed uj^on him the deanery
of Gloucester. The Bishopric of Oxford was intended for
him, but he died of apoplexy before the appointment was
conferred in form, 21st of November, 1616, aged fifty-five.
— Field on the Church. Le Neves Jjife.

FIRMILIAN, SAINT.

Saint Firmilian, Bishop of Caesarea, in Cappadocia,
in the third century, is justly celebrated for a long epistle,
which is published among St. Cyprian's works, having
been translated into Latin by that father; he took St.
Cyprian's side in the controversy concerning the re-bap-
tizing of heretics, and is justly severe upon Stephen,
Bishop of Rome. The epistle is most valuable, as indeed
are all the works of St. Cyprian, [see his Life) as shewing
that the Bishop of Rome had no more weight and author-
ity than any other bishop of an important see ; that his
opinions and decisions were freely censured, and that any
other bishop had as much right to pronounce sentence
on the Bishop of Rome as the Bishop of Rome upon him.
He is one of the witnesses out of many, to prove that the
claims of the modern papacy are without support in
primitive Christianity, as they are undoubtedly without
support in holy Scripture.

Firmilian was of noble birth and was born in Cappa-
docia. He was a disciple of Origen ; and when he be-
came Bishop of Cesarea, was, according to Eusebius, so
favourably disposed towards him, *' that he called him to
the regions where he dwelt, to benefit the churches : at

FIRMILIAN. 123

another time he went to visit him in Jiulea for the sake
of improvement in divine things." He was the friend of
(jrregory Thaumatnrgns, who first confided to him his
purpose to abandon secular philosophy, and give his life
and his thoughts wholly to God. Gregory Nyssen calls
him an ornament of the Church of Caesarea. St. Diony-
sius the Great counts him among the most illustrious
bishops of his time ; Eusebius, as (with St. Greg. Thaum.
and six others) one of the most eminent of the very large
council of Antioch, which condemned Paul of Samosata.
He is quoted by St. Basil, (from his then extant writ-
ings,) as an authority in doctrine. Theodoret calls him
" an illustrious person, and possessed both of secular and
divine knowledge." He seems to state that he himself
had with many others been present at the council of
Iconium, where the practice of baptizing heretics was
confirmed ; and if so, it must have been at the very
beginning of his episcopate. He with Helenus and
Theoctistus urged St. Dionysius to " come to the synod
of Antioch, where some were trying to establish the
heresy of Novatian," and he is mentioned as one of those
who joyed exceedingly at the restored peace of the
Church, which had been distracted by it. He was pre-
sent at two synods of Antioch, in which he condemned
the heresy of Paul of Samosata, at the second of which
he seems to have presided, since he is related to have
deferred the sentence against Paul, trusting in his pro-
mise to recant. He departed this life at Tarsus on his
way to the great council of Antioch, where Paul was
condemned, and which was awaiting his coming, and by
whom he was at once, with Dionysius, entitled " of bles-
sed memory."

Pope Stephen had the hardihood to reject his commu-
nion and that of the bishops of the neighbouring pro-
vinces, as well as that of another great father and saint,
St. Cyprian ; the Eastern Churches, caring nothing for
the Pope of Rome, regarded him as a saint, and still

124 FISHER.

commemorate him on the 28th of October. Euinart
conjectures that he may have been the author of the Acta
Cyrilli pueri. — Cyprians Works, Edit. Oxon. Eusebius.

FISHER, JOHN.

John Fisher, prelate, was born at Beverley, in York-
shire, in 1459. His father, a merchant, left him an orphan
very young ; but, by the care of his mother, he was
taught classical learning at Beverley, and was afterwards
admitted in Cambridge, of Michael House, since incor-
porated into Trinity College, of which he successively
became fellow, proctor, and master. He took holy orders,
and the fame of his learning and worth reaching the ears
of Margaret, Countess of Richmond, mother of Henry
VII., she chose him for her chaplain and confessor. It
was by his counsel that she undertook those magnificent
foundations of St. John's and Christ's Colleges at Cam-
bridge ; established the divinity-professorships in both
universities ; and did a thousand other acts of generosity,
for the propagation of learning and piety.

In 1501, he took the degree of doctor of divinity, and
the same year was chosen chancellor of the university :
during the exercise of which office, he encouraged learn-
ing and good manners, and is said by some to have had
prince Henry, afterwards king Henry VIII. under his
tuition in that university. In 1502, he was appointed by
charter the lady Margaret's first divinity-professor in
Cambridge ; and in 1504, was made Bishop of Rochester,
at the recommendation of Fox, Bishop of Winchester.
It is remarkable, that he never would exchange this
bishopric, though then the least in England, for a better:
for he called his church his wife, and was wont to say,
" He would not change his little old wife, to whom he
had been so long wedded, for a wealthier." In 1505, he
accepted the headship of Queen's College, in Cambridge,
which he held for little more than three years. The

FISHER. 125

foundation of Christ's College was perfected, under his
care and superintendence, in the year 1506 ; and himself
was appointed by the statutes, visitor for life, after the
death of the munificent foundress. The king s licence
for founding St. John's was obtained soon after : but
before it was passed in due form, the king died, April the
1st, 1509, as did the lady Margaret herself the 29th of
June following. The care of the new foundation now
devolved upon her executors, of whom the most faithful
and most active, nay, the sole and principal agent, was
Bishop Fisher: and he carried it on with the utmost
vigour.

In 1512 he was appointed to go to the council of
Lateran at Piome, but he did not go, though it is certain
that at one time he fully intended to do so, as the univer-
sity had recommended its affairs to him, and as he had
drawn up and sealed procuratorial powers to William
Fresel, Prior of Leeds, (of Kirkstall Abbey probably, in
the parish of Leeds,) during his absence; but, he says
Jiimself that he was stopt.

St. John's College being finished, in 1516 he went to
Cambridge, and opened it with due solemnity. He was
also commissioned to make the statutes for the same, and
became one of its benefactors.

The great question of the Reformation of the Church
was now in agitation. The calm and sedate mind of
Bishop Fisher refused to go with the movement, and he
was zealous in endeavouring to prevent the propagation of
Lutheranism, preaching against it, and using his influ-
ence in the university of which he was chancellor. Henry
VIII. published a book, entitled An Assertion of the
Seven Sacraments against Martin Luther, which has been
thought by some to have been the production of Bishop
Fisher, though there appears to be no ground for the
supposition. But on the publication of Luther's answer,
Bishop Fisher certainly entered into the lists, and pub-
lished a " Defence of the king of England's Assertion of

126 FISHER.

the Catholic Faith against M. Luther's Book of the Cap-
tivity of Babylon." He also published a Defence of the
Order of Priesthood against Martin Luther, and other
pieces.

But although opposed to the Lutheran Reformation,
and although prejudiced in favour of some of those Romish
errors then received as a tradition in the Church of Eng-
land,— errors which were adopted and confirmed by the
Romish Church in her council of Trent, this excellent
prelate. Bishop Fisher, was keenly sensible of the cormp-
tions of the Church, and of the necessity of some kind of
reformation ; he perceived that a reform was necessary, to
prevent the revolution which he foresaw to be the conse-
quence of the prevalence of Lutheranism. A synod hav-
ing been called by Cardinal Wolsey, who appeared in all
his pomp and secularity. Bishop Fisher delivered himself
at it in the following speech. : —

" May it not sesm displeasing (said Bishop Fisher) to
your eminence, and the rest of these grave and reverend
fathers of the Church, that I speak a few words, which
I hope may not be out of season. I had thought, that
when so many learned men, as substitutes for the clergy,
had been drawn into this body, that some good matters
should have been propounded for the benefit and good of
the Church : that the scandals that lie so heavy upon her
men, and the disease which takes such hold on those
advantages, might have been hereby at once removed,
and also remedied. Who hath made any the least pro-
position against the ambition of those men, whose pride
is so offensive, whilst their profession is humility? or
against the incontinency of such as have vowed chastity ?
how are the goods of the Church wasted ? the lands, the
tithes, and other oblations of the devout ancestors of the
people (to the great scandal of their posterity) wasted in
superfluous riotous expences ? How can we exhort our
flocks to fly the pomps and vanities of this wicked world,
when we that are bishops set our minds on nothing more

FISHER. 127

than that which we forbid ? If we should teach accord-
ing to our doing, how absurdly would our doctrines sound
in the ears of those that should hear us ? and if we teach
one thing, and do another, who believeth our report?
which would seem to them no otherwise, than as if wo
should throw down with one hand, what we built with
the other. We preach humility, sobriety, contempt of
the world, &c. and the people perceive in the same men
that preach this doctrine, pride and haughtiness of mind,
excess in apparel, and a resignation of ourselves to all
worldly pomps and vanities. And what is this otherwise,
than to set the people at a stand, whether they shall fol-
low the sight of their own eyes, or the belief of what they
hear ? Excuse me, reverend fathers ; seeing herein I
blame no man more than I do myself : for sundry times,
when I have settled myself to the care of my flock, to
visit my diocese, to govern my church, to answer the
enemies of Christ ; suddenly there hath come a message
to me from the court, that I must attend such a triumph,
or receive such an ambassador. What have we to do
with Princes' courts? If we are in love with majesty,
is there a greater excellence than Whom we serve ? If we
are in love with stately buildings, are there higher roofs
than our cathedrals ? If with apparel, is there a greater
ornament than that of priesthood ? or is there better
company than a communion ^rith the saints? Truly,
most reverend fathers, what this vanity in temporal things
may work in you, I know not ; but sure I am, that, in
myself, I find it to be a great impediment to devotion.
Wherefore I think it necessary (and high time it is) that
we, that are the heads, should begin to give example to
the inferior clergy as to these particulars, whereby we
may all be the better conformable to the image of God.
For in this trade of life, which we now lead, neither can
there be likelihood of perpetuity in the same state and
condition wherein we now stand, or safety to the clergy."
Bishop Fisher continued in great favour with Henry

128 FISHER.

VIII. till the affair of the divorce was set on foot, in 1527.
But when that business was in agitation, the king, who
had an high opinion of Fisher's integrity and learning,
desired his opinion on the subject of his marriage with
queen Catherine of Arragon. Upon which the Bishop
declared, " That there was no reason at all to question
the validity of the marriage, since it was good and lawful
from the beginning." And from this opinion nothing
could ever afterwards make him recede, whatever might
be the consequences, and though great pains were taken
to bring him over to a contrary opinion. But by this he
entirely lost the king's favour.

When the question of the divorce came to be tried before
the two legates, Campejus and Wolsey, in June, 1529,
Bishop Fisher was one of the queen's council ; and pre-
sented a book to the legates, which he had wTitten in
defence of the marriage : he also at the same time made
a speech, in which he desired them to take heed what
they did in so weighty a business : and he greatly exerted
himself in the queen's behalf.

On the 3rd of November, in the same year, a parlia-
ment w^as summoned to meet; in which several bills
were brought in by the commons against some of the
abuses of the clergy, particularly against the exactions
for the probates of wills, the plurality of benefices, and
non-residence, and churchmen's being farmers of lands.
In the passing of these bills, many severe reflections were
made in the house of commons, upon the vices and cor-
ruptions of the clergy ; which attack upon the ecclesiastics,
was supposed to be much owing to the favourable recep-
tion which the Lutheran doctrines had met with in Eng-
land. When these bills against the clergy were brought
up to the house of lords, Bishop Fisher made the follow-
ing speech : —

" My lords, (said the bishop) here are certain bills
exhibited against the clergy, wherein there are certain
complaints made against the viciousness, idleness, rapa-

FISHER. 129

city, and cruelty of bishops, abbots, priests, and their
officials : but, ray lords, are all vicious, all idle, all raven-
ous, and cruel priests, or bishops ? And for such as are
so, are there no laws already provided against them? Is
there any abuse that we do not seek to rectify ? Or can
there be such a rectification, as that there shall be no
abuses ? Or are not clergymen to rectify the abuses of the
clergy ? Or shall men find fault with other men's manners,
whilst they forget their own? and punish where they
have no authority to correct? If we be not executive in our
laws, let each man suffer for his delinquency ; or if we
have not power, aid us with your assistance, and we shall
give you thanks. But, my lords, I hear there is a motion
made, that the small monasteries shall be taken into the
king's hands, which makes me fear it is not so much the
good, as the goods of the Church, that is looked after.
Truly, my lords, how this may sound in your ears, I
cannot tell ; but to me it appears no otherwise, than as
if our holy mother the Church were to become a bond-
maid, and be new-brought into sendlity and thraldom,
and by little and little to be quite banished out of those
dwelling-places, which the piety and liberality of our
forefathers, as most bountiful benefactors, have conferred
upon her : otherwise, to what tendeth these portentous
and curious petitions of the commons ? To no other
intent or purpose, but to bring the clergy into contempt
with the laity, that they may seize their patrimony. But,
my lords, beware of yourselves and your country ; beware
of your holy mother the Catholic Church ; the people
are subject unto novelties, and Lutheranism spreads
itself amonst us. Remember Germany and Bohemia,
what miseries are befallen them already; and let our
neighbour's houses that are now on fire, teach us to be-
ware our own disasters : wherefore, my lords, I will tell
you plainly what I think ; that, except ye resist manfully,
by your authorities, this violent heap of mischiefs offered
by the commons, you shall see all obedience first drawn

VOL V. N

I'M) FISHER.

from the clergy, and secondly from yourselves. And, if
you search into the true causes of all these mischiefs
which reign among them, you shall find that they all
arise through want of faith.''

This speech was received with great applause hy the
staunch adherents of the estahlishment as it was, and
with equal disapprohation hy the advocates for reforma-
tion. The Puke of Norfolk, addressing himself to the
bishop, said, *' My lord of Rochester, many of these words
might have been well spared ; but it is often seen, that
the greatest clerks arc not always the wisest men." But
to this the bishop smartly replied, " My lord, I do not
remember any fools in my time that ever proved great
clerks." When tlie commons heard of this speech of
Bishop Fisher's, they were highly intlamed, and sent
their speaker. Sir Thomas Audley, with thirty of their
members, to complain against him to the king. They
represented to Henry, how injuriously the Bishop of
Rochester had treated them, in saying that their acts
llowed from the want of faith ; it being, they said, an
high imputation on the whole nation, to treat the repre-
sentatives of the commons as if they had been infidels
and heathens. And upon this the king sent for the
bishop, and asked him, "Why he spake thus?" To
which i'isher, we are told, answered, that " being in
council, he spake his mind in defence of the Church,
which he saw daily injured, and oppressed by the com-
mon people, whose office it was not to judge of her
manners, much less to reform them ; and, therefore,
he thought himself in conscience bound to defend her in
all that lay within his power." And upon this the king
dismissed him, only bidding him '' use his words more
temperately."

In 15;^0 he narrowly escaped being poisoned. One
Rouse, coming into his kitchen, took occasion, in the
cook's absence, to throw poison into some gmel which
was prepared for his dinner. Fisher could eat nothing

FISHER. 131

that day; but of seventeen persons who ate of it, two
died, and the rest never perfectly recovered their health.
Upon this occasion an act was made, declaring poisoning
to be high treason, and adjudging the offender to be boiled
to death : which punishment was soon after inflicted
upon Rouse in Smithfield. In the same year Fisher was
near meeting his death from a cannon shot, which, being
discharged from the other side of the Thames, pierced
through his house at Lambeth-marsh, and came very
near his study. He thereupon retired to Rochester.
When the question of giving Henry the title of the su-
preme head of the Church of England was debated in
convocation in 1531, Fisher very properly opposed it
with all his might. Not long aftenvards he still farther
exposed himself to the resentment of the king, by his
weakness and credulity in giving some credit to the en-
thusiastic visions and impostures of Elizabeth Barton,
the pretended holy maid of Kent. The intention of
those who carried on the impostures of which she was
the instrument, was to alienate the affections of the peo
p1e from king Henry, and to excite insurrections against
his government. It is but justice to Bishop Fisher, how-
ever, to acknowledge, that there is no evidence of his being
at all privy to their criminal designs. He only, like many
others, too readily accepted what seemed to make for his
party. His attention was drawn to this impostor in con-
sequence of her espousing the cause of queen Catharine,
to whose interests he was warmly attached. No persua
sions could induce Fisher to make submission, and to
have recourse to the king's clemency. It seems to have
been Cromwell's policy to alarm the bishop, and to place
him under an obligation to the king. The bishop reso-
lutely maintained that he had only enquired into the
truth of the case, and seeing that he would often have to
oppose the king, refused any favour. Cromwell's con-
duct was insolent and overbearing. In 1534 a bill of
attainder passed against Elizabeth Barton and her ac-

132 FISHER

complices ; and Fisher, as he still refused to make sub-
mission, was adjudged guilty of misprision of treason,
and condemned to forfeit his goods and chattels to the
king, and to be imprisoned during his majesty's pleasure.
In the same session of parliament an act was made,
which annulled the king's marriage with Catharine of
Arragon ; confirmed his marriage with Anne Boleyn ;
entailed the crown upon her issue ; and enjoined all
persons whatsoever to maintain the same, under the
penalty attached to misprision of treason. In pursuance
of this act, on the day of the prorogation of the parlia-
ment, an oath of allegiance to the king and his heirs
was taken by both houses ; but Bishop Fisher, instead
of joining them, retired to his house at Rochester. Af-
terwards, upon his refusal to take the oath, he was com-
mitted to the tower (April 26, 1534,) here no endeavours
were spared in order to bring him to compliance. As
Fisher continued resolute in his refusal, he was attainted
in the parliament which met November 3, 1534, and his
bishopric was declared void, January 2, 1535. In these
circumstances he would, probably, have been permitted
to drag on the short remainder of his life, had not pope
Paul III., by unseasonably conferring on him, in May,
1535, the post of cardinal, by the title of cardinal-
priest of St. Vitalis, precipitated his ruin. When the
king heard of this circumstance, he issued the strictest
orders that no person should be permitted to bring the
hat into his dominions : moreover, he sent Lord Crom-
well to examine the bishop about this affair, who after
some conference between them asked him, " My lord of
Rochester, what would you say, if the pope should send
you a cardinal's hat ; would you accept of it ?" The
bishop replied, " Sir, I know myself to be so far un-
worthy any such dignity, that I think of nothing less ;
but if any such thing should happen, assure yourself
that I should improve that favour to the best advantage
that I could, in assisting the Holy Catholic Church of

FISHER. ia3

Christ ; and in that respect I would receive it upon my
knees." When this answer was brought to the king by
secretary Cromwell, Henry said in a great passion, " Yea,
is he yet so lusty ? Well, let the pope send him a hat
when he will, Mother of God, he shall wear it on his
shoulders then, for I wdll leave him never a head to set
it on." The bishop's answer has been differently repre-
sented by our historians, as if it had been, that " if a
cardinal's hat was laid at his feet, he would not stoop to
take it up :" but that was Sir Thomas More's answer to
his daughter, Mrs. Roper, when she acquainted him that
the bishop was created a cardinal.

We cannot but censure the good bishop, in this and
in other instances, for a want of a conciliating spirit : he
seemed to dare his enemies, and to provoke them to
wrath and sin. From this time his ruin was determined;
but as no legal advantage could be taken against him,
Richard Rich, solicitor-general, a busy, officious man,
went to him, and in a fawning, treacherous manner,
under pretence of consulting him, as from the king,
about a case of conscience, gradually drew him into a
discourse about the supremacy, which he declared to be
" unlawful, and what his majesty could not take upon
him, without endangering his soul." Thus caught in
the snare purposely laid for him, a special commission
was drawn up for trying him, dated June 1, 1535 ; and
on the 17th, upon a short trial, he w^as found guilty of
high treason, and condemned to suffer death. June 22,
at five o'clock in the morning, he was told that he was to
suffer on that day. He slept soundly for two hours ; and
then with calmness prepared for death. He was beheaded
about ten o clock in the forenoon ; and his head was
fixed over London bridge the next day. He was then in
his 76th year.

Bishop Fisher published the following w-orks : — 1. A
Sermon on Psalm 116, at the funeral of King Henry
Vllth. 2. His opinion of King Henry Vlllth's mar-
N 2

134 FISHER.

riage, in a letter to T. Wolsey. Printed in the collection
of records, at the end of Collier's Ecclesiastical History.
3. A Funeral Sermon at the moneth minde of Margaret,
Countess of Richmond, printed by Wynkin de Worde ;
and re-published in 1708, by Thomas Baker, B.D., with
a learned preface. 4. A Commentaiy on the seven peni-
tential psalms ; written at the desire of the Countess
of Richmond. Printed at London in 1509, in 4to; and
in 1555, in 8vo. 5. A Sermon on the Passion of our
Saviour. 6. A Sermon concerning the Righteousness of
the Pharisees and Christians. 7. The method of arriv-
ing to the highest perfection in religion. These four last
were translated into Latin by John Fenne. 8. A Sermon
preached at London, on the day in which the writings of
M. Luther were publicly burnt ; on John xv. 26, Cam-
bridge, 1521, translated into Latin by R. Pace. 9. Asser-
tionum Martini Lutheri Confutatio : that is, A Confuta-
tion of Martin Luther's Assertions, in forty-one articles.
10. Defensio Assertionis Henr. VIII. de VII. Sacra-
mentis contra Lutheri Captivatem Babylonicam : that is,
A Defence of King Henry the Vlllth's book against
Luther's, entitled. The Captivity of Babylon. 11. Epis-
tola responsoria, EpistolsB Lutheri : that is, A Letter in
answer to Luther's. 12. Sacerdotii Defensio contra Lu-
therum. A Defence of the Priesthood against Luther.
13. Pro Damnatione Lutheri : that is, For the Condem-
nation of Luther. 14. De veritate Corporis et Sanguinis
Christi in Eucharistia, adversus Johannem GEcolampa-
dium. Colon. 1527, 4to : that is, Of the reality of the
Body and Blood of Christ in the Eucharist, against
(Ecolampadius. In this book he answers CEcolampadius,
paragraph by paragraph, and gives him many hard
names. It is, however, esteemed but a very indifferent per-
formance. 15. De unica Magdalena contra Clichtoveum
et Jac. Fabrum Stapulensem : that is, that there was only
one Magdalen, against Clichtoveus, &c. 16. S. Petrum
Romse fuisse : that is, that St. Peter was at Rome.

FISHER. 135

This was written against Ulric Velenus. IT. Several
other small tracts, viz., on the Benefit of Prayer. The
Necessity of Prayer. Exposition of the Lord's Prayer.
Psalms, and Prayers. A Letter on Christian Charity, to
Herman Lectatius, Dean of Utrecht. A Treatise on
Purgatory, &c. Most of the forementioned pieces, which
were printed separately in England, were collected and
printed together in one volume, folio, at Wurtzburgh, in
1595, We are told, that there is also in the Norfolk
library of MSS. belonging to the royal society, an answer
of Bishop Fisher's to a book printed at London in 1530,
concerning King Henry's Marriage with Queen Catha-
rine.— Hall. Dod. Collier. Burnet.

FISHEE, JOHN.

John Fisher, an English Jesuit, whose true name was
Piercy, was born in Yorkshire, and admitted into the
English college at Rome, whence he removed to Louvain,
and became a Jesuit in 1594. Afterwards he was sent
on a mission to England, but was imprisoned and ban-
ished. He was then made professor of divinity at
Louvain, and vice-provincial of the EngHsh Jesuits.
Returning to England, he made a considerable figure in
the reigns of James I. and Charles I. as a controversialist.
fSee the life of Laud and the life of White.) His return
occurred when the situation of the Church of England
was extremely hazardous. Attacked on the one hand by
the Papists, and on the other by the Puritans, it re-
quired the greatest skill in those who regarded the in-
terests of the Reformation, and the welfare of Church
and State, to restrain the hostile intentions of those
factions. No sooner had the parliament been dissolved,
than the Papists began to exert themselves with the
greatest activity. The Puritans were chiefly popular
among the lower classes, who were sufficiently illiterate,

136 FISHER.

and were generally treated with contempt by the higher
orders of the kingdom. The Papists, however, who
could also reckon a considerable number of adherents
among the rabble, were more ambitious, and endeavoured
to secure adherents among the nobility. For this pur-
pose they laid a most crafty plot, and began first to
practise on the Duchess of Buckingham, the lady of
the celebrated court favourite ; not doubting, that if
they were successful in inducing her to recant, they
might have some chance of favour for their tenets from
her husband. Fisher undertook the task of managing the
lady, and he succeeded so well, that she was begin-
ning to think favourably of the superstition. But the
Jesuit's designs were reported to the king, who was him-
self not wanting in ability to argue the matter, and who
frequently discoursed to her on the subject. James,
however, feeling interested in the lady, and resolving to
silence the Jesuit at once by fair argument, advised the
duke to appoint a conference between Fisher and a learn-
ed divine of the Church, on the errors of the Romish
superstition. The duke agreed, and Dr. Francis White,
then rector of St. Peter's, Cornhill, afterwards Bishop of
Ely, was appointed to meet the Jesuit. Three disputes
were held in the presence of the Duke of Buckingham,
his mother, his lady, and the Lord Keeper WiUiams, on
the 24th of May, 1622 ; the last was conducted by Laud.
The result was as might have been expected : Laud was
more than a match for the Jesuit in learning, and victory
was declared on the side of truth.

It is impossible here to give an abstract of Laud's
admirable arguments. An account of the conference was
published in 1624, and a justification of it published by
the archbishop himself in 1637, in connexion with a
pamphlet written by Dr. Francis White, entitled, " A
Reply to Jesuit Fisher's Answer to certain Questions
propounded by his most gracious Majesty King James."

He published, A Treatise of Faith, London, 1600,

FITZ SIMONS. 137

and St. Omers, 1614. A Challenge to Protestants to
show the Succession of their Pastors, from Christ down,
1612. An Answer to Nine Points of Controversy pro-
posed by King James I., with the Censure of Mr. White's
Keply, 1625, 4to. — in answer to him were published, The
Piomish Fisher caught in his own Net, by Dr. Featley,
London, 1624, 4to. A Conference between Bishop Laud
and Fisher, ibid. 1639, by Laud. Reply to Fisher's
Answer to some Questions propounded by King James,
1624, by Francis White. Orthodox Faith and the Way
to the Church explained, by the same, 1617.

The year of his death is not known, but he was alive
in 1541. — Dod. Lawson. Heylin.

FITZ SIMONS, HENKY.

Heney Fitz Simons, {see the Life of Usher,) was born
at Dublin in 1569. He was educated first in Hart Hall,
and next at Christ Church, Oxford ; but left the univer-
sity on embracing popery, and went to Louvain, where
he entered into the order of Jesuits under Lessius. On
account of his talents, he was sent by his superiors as a
missionary to Dublin, where he was imprisoned some
years, during which James Usher, then a student of nine-
teen, afterwards archbishop, undertook to dispute with
him, and continued to do so till the Jesuit thought pro-
per to decline the contest. On gaining his liberty he
went into the Low Countries, and from thence to Rome.
Some years afterwards he was sent again to Ireland,
where he made many proselytes ; and died miserably,
during the rebellion, February 1, 1643-4. He wrote —
1. A Catholic Confutation of Rider's Claim of Antiquities,
8vo. 2. A Justification and Exposition of the Sacrament
of the Mass, 4to. 3. Britannomachia ministrorum in
plerisque et fidei fundamentis et fidei articulis dissiden-
tium, 4to. 3. A Catalogue of the Irish Saints, 8vo. —
Wares Ireland.

138 FLAVIAN.

FLAVEL, JOHN.

John Flavel, a Nonconformist, was born in Worces-
tershire, in 1627, and educated at University College,
Oxford, where he took the degree of B.A. In 1650 he
was ordained among the presbjterians at Salisbury ; after
which he settled at Dartmouth, in Devonshire, but was
ejected in 1662. He died suddenly at Exeter, in 1691.
His works, which are held in considerable esteem by
Calvinists, have been published, in 2 vols, folio, and also
in 6 vols, 8vo. — Calamy.

FI, AVIAN.

Flavian, a patriarch of Antioch, in the fourth century,
of whom the reader has already had some account in the
Life of St. Chrysostom, was in all probability a native of
Antioch, The first notice of him that we possess presents
him to us as an opponent of the Aetians ; the following
is the statement of Theodoret, " About this time Aetius,
who had added new errors to the Arian doctrines, was
ordained deacon. But Flavianus and Diodorus, who
had embraced the monastical mode of life, and who pub-
licly defended the doctrines of the apostles, exposed the
artifices of Leontius against religion, and showed how he
had elevated to the rank of deacon a man who had im-
bibed the most corrupt principles, and who sought to
render himself conspicuous by his impiety. They even
threatened to withdraw themselves from ecclesiastical
communion with him, and to go to the West in order to
make known his plots. Leontius was terrified at these
threats, and forbade Aetius from performing the duties
of the ministry; but in other respects he continued to
patronize him. Although Flavianus and Diodorus were
not elevated to the rank of the priesthood, but were merely

FLAA'IAN. 139

laymen, yet by night and by day they exhorted all men
to be zealous in religion. They were the first who divided
the choir and taught them to sing the psalms of David
responsively. This custom, which they thus originated
in Antioch, spread eveiy where, even to the veiy ends of
the habitable world. These two men used to assemble
with the people around the tombs of the martyrs, to sing
throughout the whole night the praises of God. When
Leontius, then bishop, who was an Arian, became ac-
quainted with this proceeding he did not dare to prohibit
it ; for he perceived that these men were held in the
highest estimation by the multitude on account of their
virtues. He requested them in a mild and specious
manner to perform this service in the church. They
obeyed this injunction, although they perceived his evil
motives, and willingly assembled in the church with those
who shared in their love, in order to sing to the praise of
the Lord."

His conduct with respect to the Messalians is related
by the same historian : — " About the same time the her-
esy of the Messahans sprang up. Those who have ren-
dered their name into Greek call them Euchites. Besides
the above, they bear other appellations. They are some-
times called Enthusiasts, because they regard the agitat-
ing influences of a demon by whom they are possessed
as indications of the presence of the Holy Ghost. Those
who have thoroughly imbibed this heresy shun all man-
ual labour as a vice ; they abandon themselves to sleep,
and declare their dreams to be prophecies. The following
were the leaders of this sect ; Dadoes, Sabbas, Adelphius,
Hermes, Symeon, and many others. They never seceded
from communion with the Church, because they believed
that the holy food there provided was innoxious although
useless. Whereas Christ the Lord, in allusion to this
food, says, "Whoso eateth My flesh and drinketh My
blood shall live for ever." Their great desire of conceal-
ing their error leads them shamelessly to deny it, even

140 FLAVIAN.

when convicted of it, and induces them to condemn in
others the very sentiments which they hold themselves.
Letoius, bishop of the Church of Melitene, on finding
that these errors were entertained in numerous monas-
teries, which were, in reality, so many caverns of robbers,
set fire to them all in the plentitude of his zeal, and
chased the wolves far away from the sheepfold. The
celebrated Amphilochus was the Bishop of the metropolis
of Lycaonia, and therefore ruled over the whole province :
on being apprised of the extension of this heresy, he
preserved, by his vigilance, the flock committed to his
care free from the contagion. The renowned Flavian,
who was afterwards Bishop of Antioch, heariDg that these
sectarians were at Edessa, and that they disseminated
their corrupt opinions throughout the neighbourhood,
sent a body of monks to bring them to Antioch. They
there denied the fact of their being infected with these
doctrines, and declared that their accusers calumniated
them, and bore false witness against them. Flavian
requested Adelphius, who was an old man, to come to
him ; and, after desiring him in a kindly manner to sit
down beside him, said to him, " We, 0 old man, who
have lived a long time, must be better acquainted with
human nature and with the inimical machinations of
demons, and must also have learnt more respecting the
supply of divine grace, than the other persons of the
assembly, who, being young, and not having yet acquired
accurate information, are not capable of understanding
spiritual discourses. Tell me, then, what you mean by
saying, that the hostile spirit departs when the Holy
Spirit comes with grace ?" The old man being gained
over by these words, disclosed the hidden poison of this
heresy ; he said, that the holy rite of baptism was of no
benefit to those who received it, and that perseverance
in prayer alone could expel the demon which dwells
within us ; *' because," said he, " every one who is born
is, by nature, as much the slave of the demons as he is

FLA.VIAN. 141

the descendant of the first man. When the demons are
driven away by the fervency of prayer, the most Holy
Spirit visits us, and gives sensible and visible signs of
His own presence, by freeing the body from the perturba-
tion of passion, and the soul from evil propensities ; so
that, henceforth, there is no more need of fasting for the
subjugation of the body, nor of instruction for the res-
traint and direction of the soul. Whoever has enjoyed
this visitation is delivered from all inward struggles ; he
clearly foresees the future, and gazes with his own eyes
upon the Holy Trinity." Flavian, having thus discovered
the fetid fountain-head of error, and having detected the
evil streams which issued from it, said to this wretched
old man, " You, who have grown old in sin, have con-
victed yourself by your own mouth, without any inter-
position on my part. Your own lips have borne witness
against you." The unsound principles of these sectarians
having been thus detected, they were expelled from Syria.
They went to Pamphylia, and propagated their injurious
heresy throughout the province.

When Antioch was suffering under persecution from
Valens, the joint labours of Diodorus and Flavian are
thus described by Theodoret : — " Flavian and Diodorus
stationed themselves as bulwarks to restrain the violence
of the billows of persecution. The pastor of the city
having been compelled to relinquish his post, they under-
took the care of the flock during his absence ; and by
their courage and wisdom defended it from the attacks
of wolves. After having been driven away from the foot
of the mountain, they led the flock beside the banks of
the neighbouring stream. They did not, like the captives
of Babylon, hang up their harps upon the willows ; for
they sang praises to their Creator in eveiy part of His
empire. But the enemy did not long permit these pious
pastors, who preached the divinity of the Lord Christ, to
hold assemblies in any place ; and they were soon com-
pelled to lead the flock to spiritual pasturage in the

VOL V. 0

142 FLAVIAN.

gymnasium in which the soldiers performed their exer
cises. The wise and courageous Diodorus resembled a
large and limpid stream which furnishes plentiful sup-
plies of water to those who dwell on its banks, and which
at the same time engulphs adversaries. He despised the
advantages of high birth, and underwent the severest
exertions in defence of the faith. Flavian was also of
illustrious birth, yet he considered that piety alone con-
stitutes true nobility. At this period Flavian did not
preach in the public assemblies, but he furnished Dio-
dorus with the subjects of his discourses, and supplied
him with Scriptural arguments, thus anointing him, as
it were, for the conflicts of the spiritual gymnasium.
They thus jointly attacked the Arian blasphemy. In
their own private dwellings, as well as in public places,
they disputed with the Arians, easily confuted their
sophistical reasoning, and proved its futility."

The year of his ordination to the priesthood is not
known, but his election to the episcopate is thus described
by Theodoret : — " Flavian, who had sustained with Dio-
dorus so many conflicts in defence of the Saviour's flock,
was appointed to succeed the great Melitius in the
Bishopric of Antioch. Paulinus endeavoured to prove
that he had himself a prior right to this bishopric. But
tne pnests rejected his pretensions, saying, that as he
would not receive the counsels of Melitius, he ought not
to obtain his episcopal chair after his death, but that the
pastoral office ought to be bestowed upon one who had
distinguished himself by so many arduous labours, and
who had so often defended the flock. This contention
greatly irritated the Romans and the Egyptians against
the Eastern bishops ; and the consequent feelings of
animosity did not subside even after the death of
Paulinus.

" When they had raised Evagrius to the episcopal
chair, they still retained their resentment against Flavian,
although Evagrius had been ordained against the canons

FLAVIAN. 143

of the Church ; for Paulinus alone had elected him ;
thus transgressing many of the ecclesiastical laws. The
canons of the Church do not permit a bishop, when on
his death-bed, to ordain his successor, but declare that
the consent of all the bishops of the province is requisite,
and that the ceremony of ordination is to be performed
by three bishops. Although none of these regulations had
been observed in the ordination of Evagrius, the Romans
and Egyptians entered into fellowship with him, and
endeavoured to prejudice the emperor against Flavian.
Wearied by their importunity, the emperor at length sent
to Constantinople to summon Flavian to Rome. Flavian
excused himself on account of its being winter, and
promised to obey the emperor's command the ensuing
spring. He then returned to his native country. The
bishops of Rome, among whom was not only the admi-.
rable Damasis, but also Siricius, who afterwards succeeded
him, as well as Anastasius, the successor of Siricius,
rebuked the pious emperor, and told him, that while he
repressed the attempts of those who rose up against his
own authority, he suffered those w^ho insulted the laws of
Christ to exercise the authority which they had usurped.
The emperor therefore again sent to compel Flavian to
repair to Rome. To this mandate the wise bishop replied
with great boldness of speech, saying, ' If any indivi-
duals, 0 emperor, should accuse me of heterodoxy, or
should say that my life is derogatory to the episcopal
dignity, I would permit my accusers to be my judges,
and would submit to whatever sentence they might pro-
nounce. But if it be only my right to my episcopal
chair and office that they are contesting, I shall not con-
tend for my claims, but shall relinquish my seat to
whoever may be appointed to take it. Give, then, O
emperor, the Bishopric of Antioch to whomsoever you
please.'

" The emperor admired his courage and wisdom, and
sent to command him to resume the government of his

144 FLAVIAN.

Church. Some time after the emperor returned to Rome,
and the bishops again reproached him for not having
suppressed the tyranny of Flavian. The emperor repHed,
by asking what species of tyranny had been exercised by
Flavian, and declared his readiness to prohibit it. The
bishops repljang, that they could not litigate any point
against an emperor, he exhorted them to be reconciled
with each other, and to terminate the foolish contention.
For Paulinus had died long previously, and Evagrius
had been illegally ordained. Besides, the Eastern
churches acknowledged the supremacy of Flavian ; all
the churches of Asia, of Pontus, and of Thrace, were
united with him in communion ; and all the churches of
Illyria looked upon him as the primate of the East.
The bishops of the West were convinced by these repre-
sentations, and promised to lay aside their hostility, and
to receive an embassy from Flavian. On hearing this,
the holy Flavian sent some exemplary bishops to Rome,
with some presbyters and deacons of Antioch. The
principal man among them was Acacius, Bishop of Bercea,
a city of Syria, whose fame was spread throughout the
world. On his arrival with the others in Rome, he
terminated the long-continued hostility which had lasted
seventeen years, and restored peace to the churches.
When the Egyptians became acquainted with this pro-
ceeding, they laid down their animosity and established
concord. The Church of Rome was at this period
governed by Innocent, a man of great sagacity and pru-
dence ; he was the successor of Anastasius. Theophilus,
of whom mention has been already made, was then the
Bishop of Alexandria." -

The name of Flavian is connected with one of the
most interesting episodes in ecclesiastical histor}'-, of
which a detailed account has been already given in the
life of St. Chrysostom, to which the reader is referred.
We shall only here state that during the course of a
popular tumult, in consequence of a new tax, various

FLEETWOOD. 345

gross outrages had been committed, and the statues of
the emperor Theodosius and of his empress had been
overturned. Exemplary vengeance was threatened for
these acts of sedition ; but the patriarch, by repairing to
Constantinople, and eloquently interceding with the
emperor for forgiveness, appeased his anger, and obtained
the pardon of the offenders. The address that he de-
livered on that occasion is said to have been composed
by the celebrated Chrysostom. Flavian died in 404. He
was the author of some Epistles, noticed in the Codex of
Photius ; and of some Homilies, of which fragments are
to be found in the first and second Dialogues of Theo-
doret on Heretics. — Theodoret. Cave.

FLEETWOOD, W'lLLIAM.

William Fleetwood was bom in the tower of London,
where his father resided, in 1656. He was educated at
Eton, whence he was elected to King's College, Cam-
bridge. On entering into orders he became chaplain to
William and Mary, vice-provost of Eton, fellow of the
college, canon residentiary of St. Paul's, and rector of
St. Austin's, London. A little before the death of Wil-
liam, he was nominated to a canonry of Windsor, on
which he resigned his city living to reside near Eton. In
1706 he was made Bishop of St. Asaph, and, in 1714,
translated to Ely. His preface to his sermons, on the
deaths of Mary, of the Duke of Gloucester, and of Wil-
liam, and on the accession of Anne, gave such offence
to the ministry, that the book was burnt publicly, 12th
of May, 1712 ; but it was the more universally read, and
even appeared in the Spectator, No. 384. Besides these,
Bishop Fleetwood published Inscriptionum Antiquarum
Sylloge, 8vo, 1691. A translation of Jurieu's Method of
Devotion, 1692, the 27th edition of which appeared in
1750. An Essay an Miracles, 8vo, 1701. The Reason-
0 2

U6 FLETCHER

able Communicant, 1704. Sixteen Practical Discourses
on the Relative Duties of Parents, &c. 2 vols, 8vo, 1705.
The Thirteenth of Romans Vindicated, 1710. The
Judgment of the Church of England in Lay Baptism
and Dissenters' Baptism, 1712. The Life of St. Wene-
frede, 1713. Chronicon Preciosum, or Account of Eng-
lish Money, Price of Corn and other Commodities for
the last six hundred years, 1707 ; besides smaller works.
— Biog. Brit,

FLETCHER, JOHN WILLIAM.

John William Fletcher was born at Nyon, in the
Pays de Yaud, of a respectable Bernese family. He was
educated at Geneva for the ministry, but went into the
military service in Portugal ; he soon afterwards came to
England, where he became tutor in the family of Sir
Richard Hill. He next superintended the institution of
Lady Huntingdon, at Trevecca, in Wales ; but quitted
it, and became vicar of Madeley, in Shropshire, where
he died in 1785. His works are mostly against Calvin-
ism, and were printed in ten vols, 8vo. — Gen. Diet.

FLETCHER, RICHARD.

Richard Fletcher, who is described as a handsome
Kentish man, was admitted a scholar of Trinity College,
Cambridge, in 1563, and removed to Corpus Christi
College in 1569, where he acted as tutor. In 1572 he
went to Oxford and was incorporated M.A. In Septem-
ber of that year, he was instituted to the prebend of
Islington in the church of St. Paul, London, upon the
presentation of Matthew Parker, gent., sOn of the arch-
bishop, who probably had the patronage of that turn
made over to him by Bishop Grindal, in order to carry

FLETCHER. 147

on his father's scheme of annexing prebends to the
fellowships he had founded. Accordingly he held this
with his fellowship ; and was made president upon Mr.
Norgate's promotion to the mastership the year following,
but seems to have left the college soon after, with a testi-
monial of his learning and good behaviour, as well as of
his having acquitted himself with credit in the offices of
the college, in the public schools, and in the pulpit. In
1581 he proceeded D.D. and became chaplain to the
queen, to whom he had been recommended by Arch-
bishop Whitgift for the deanery of Windsor, but she
chose rather to bestow on him that of Peterborough in
1583. In 1585, the prebend of Sutton-Longa in the
church of Lincoln was given to him, and he was likewise
parson of Alderkirke in that diocese, and was presented
by Sir Thomas Cecil to the church of Barnack. Soon
after this, he was appointed to attend upon the execution
of Mary queen of Scots, at Fotheringhay Castle.

He is rather unfairly accused of having endeavoured
at that time to convert the queen to protestantism. His
address to her is a pious and even eloquent exhortation,
such as might have been addressed to any one about to
undergo the extreme sentence of the law. It shocks our
feelings of delicacy to read of any address at such a time,
but as the dean had to make it, his allusions to the
queen's errors are not so marked as the controversial spirit
of the age would have rendered probable. But in utter-
ing these words of exhortation, we are told that the queen
three or four times said unto him, " Master dean,
trouble not yourself, nor me ; for know, that I am
settled in the ancient, catholic, Romish religion ; and in
defence thereof, by God's help, to spend my blood."
Then said the dean, " Madam, change your opinion, and
repent of your former sins and wickedness, and settle
yourself upon this ground, that only in Christ Jesu you
hope to be saved." Then she answered again and again
with great earnestness, " Good master dean, trouble no

148 FLETCHER.

more yourself about this matter ; for I was born in this
religion, I have lived in this religion, and I am resolved
to die in this religion." Then said the earls, when they
saw how uncomfortable she was in the hearing of master
dean's good exhortation, " Madam, we will pray for your
grace with master dean, if it stand wdth God's good will,
you may have your heart lightened with the true know-
ledge of God's good will, and His word, and so die herein."
Then answered the queen, " If you will pray for me, I
will even from my heart thank you, and think myself
greatly favoured by you ; but to join in prayer with you,
my lords, after your manner, who are not of one and
the self- same religion with me, it were a sin. I will
not." Camden relates it somewhat differently; that
when the earls said, they would pray for her, she said
she would give them thanks, if they would pray with
her.

Then the lords called for master Dean again, and bade
him say on, or speak what he thought good. Where-
upon the said master Dean, kneeling on the scaffold-
stairs, began his prayers.

The dean was in high favour with queen Elizabeth,
and in 1589 was advanced to the see of Bristol, from
which, in 1592, he was translated to that of Worcester.
In 1594, says Strype, " the see of London became void
also this year in the beginning of June, by the death of
Aylmer. Fletcher, Bishop of Worcester, affected a trans-
lation thither ; chiefly because that city he most delighted
in, where he had his education, most common residence,
and where he had many agreeable friends, and a con-
siderable share in the love and esteem of the citizens,
who desired that he might be their bishop ; and that he
might be nearer the court, where his presence was accus-
tomed much to be ; and his influence might be of use to
serve the court : which reasons he moved to the lord
treasurer in a letter, dated June 29, as he had solicited
him before in presence : ' beseeching his honour's

FLETCHER. 149

opinion and continuance of that begun favour which
lately it had pleased his lordship to afford him to her
majesty. That his education hereabouts, [i. e. London,]
and long knowledge of the place, continued as well by
his service in court, as by sundiy other links of friend-
ship with persons of the city : and that the consideration
of the absence from that charge which he had, did draw
him rather to desire the improvement of his poor duty
and endeavour to the service of God and her majesty in
this see and city of London, than in any other place of
the realm. And he doubted not but it would please God
to bless it withal. That his lordship knew, that it was
something in that function, where the flock and the
pastor had desired one another. That in many things,
beside the main and principal matter of ecclesiastical
government and oversight therein, his lordship for his
long experience knew, that there might befall occasions
concerning the state, where the bishop, being regarded
and beloved of them, might be a good and ready means
to give them furtherance and expedition. Besides which,
the general care and regard of pastoral charge, which he
trusted it would please God to settle in him for his glory
there, his lordship should be assured, (if it so pleased
the same,) that no man, no, not bound with the band of
nearest duty to his lordship, should be more ready to
respect his lordship's honourable, either desires or direc-
tions in that place. And so, humbly beseeching his
lordship to make him in this occasion both favoured by
her majesty towards her own servant, and by the rest of
his honourable lords, beholden to his lordship, as in time
past he had been, he committed his lordship to the good-
ness of God.'

" The solicitation of this bishop (who was courtly,
well-spoken, and the queen's chaplain) succeeded : but it
was not before six or seven months after that his election
was confirmed, viz: January 10, 1594. But his satis-
faction in his remove was but short : for the very next

150 FLETCHER.

month the queen's wonted favour to him was turned
into great displeasure ; insomuch, that she banished him
the court ; and by her command he was suspended from
his bishopric, by the sentence of the archbishop.

" But to relate this matter a little more at large. No
sooner was he Bishop of London, but he, being a
widower, married a fine lady and widow, and (as we are
told) the sister of Sir George Gifford, one of the queen's
gentlemen pensioners. And perhaps that was one of the
secret reasons of the bishop's endeavours to be translated
to London, to gratify this lady's desire to live near the
court. This marriage (as the queen liked not marriage
at all in the clergy) she thought so very undecent in an
elderly clergyman, and a bishop, that before had been
married, that he fell under her great displeasure. And
she gave him either a reprimand by her own mouth, or
sent a message to him by some other, not to appear in
her presence, nor to come near the court. The bishop,
finding himself in this bad condition, applied himself to
the lord treasurer, by a letter from Chelsea, to declare
his case, and to use his good office for him to the queen.
At the delivery whereof, the said lord used some kind
and honourable words concerning him to the messenger.
But notwithstanding, a command was soon despatched
from the queen to the archbishop, to suspend the said
bishop from the exercise of his episcopal function. And
on the 23rd of February the censure was executed on
him by the archbishop's own mouth ; for having then
sent for the bishop, his grace acquainted him with the
heavy sentence of her majesty, viz. to cease the exercise
of his episcopal and ecclesiastical jurisdiction.

"Which how the good bishop resented, he himself
expressed to the said lord treasurer, when he certified
him thereof by his letter ; ' That he confessed it was the
more grievous and bitter unto him, by the remembrance
both of her highness' former favour towards him, as also
for that he was now become unprofitable for the Church

FLETCHER. 151

and her highness' service : to both which he had so
wholly vowed himself, and all his possibility. Professing
to his lordship, that he could have wished, when he
heard it, he had also heard (if justice would so have per-
mitted) to have been sequestered from his life itself. He
added, that he knew how much his lordship's approba-
tion and grave mediation might in such cases avail with
her majesty. Which if it might please him to vouchsafe
him, [the Bishop,] he should, he was persuaded, with the
whole ecclesiastical state, be honoured for it ;' [as though
the case of the bishop touched in a manner all the mar-
ried clergy ;] ' and give to himself matter of bond to his
lordship in all Christian devotion and dutiful obser-
vance.' This letter was dated from Chelsea, February
the 24th, and subscribed, ' Your lordship's ever in
Christ, the Bishop of London.'

" It was not before six months after that the bishop
Bcems to have been restored, as though the suspension
had been for that term. For the lord treasurer had, in
the month of July, 1595, signified to him, that the queen
was in good measure reconciled to him ; and that she
■would give instruction and order to the archbishop to
take off his suspension. And when the said bishop had
acquainted the archbishop therewith, he shewed himself
very ready and glad to repair to the court, to wait the
queen's pleasure to him herein. And to his lordship's
good news he returned this grateful acknowledgment :
' That to hear of the least her highness' gracious inclina-
tion towards him, in her princely clemency, he could not
sufficiently express to his good lordship, how greatly it
had recomforted him, having these six months thought
himself (as the prophet spake) free among the dead, and
like unto him that is in the grave ; made unprofitable unto
God's and her majesty's service. That to hear of it also,
as drawn on and wrought by his lordship's honourable
intercession, and so kind mediation, it had greatly added
to his joy and alacrity. I do therefore, as he proceeded,

15a FLEURY.

give jour lordship my entirest thanks, beseeching your
lordship to be persuaded, that among so many to whom
your lordship hath been magnus thepykTrjq, there shall be
none found whose duty and devotion shall henceforth
exceed his, who with his hand and heart giveth your
lordship this testimony of love and observance.

" ' My lord of Canterbury will to-morrow be at court,
and be very mindful of me for a good conclusion. And
so, with my prayers for your lordship's increase and con-
tinuance in all God's blessings, I take my leave. From
Fulham. Your lordship's ever in all duty and Christian
affection.

Rich. London.'

" But though this bishop was thus restored to the dis-
charge of his office, yet the queen would not permit him
to come into her presence for a twelvemonth ; (however
she was humbly moved by his friends of quality in that
behalf ;) though for twenty years before he commonly was
one that waited in his place upon her person, with favour.
This long absence from court the bishop laid much to
heart ; which caused him, in the month of January
following, to solicit the lord treasurer, his former friend
and mediator, to procure that grant from the queen, that
he might see her face."

He at last so far regained the queen's favour as to
have the honour of receiving a visit from her. He died
suddenly in his chair at his house in London, June 15th,
K^^Q.—Strype. Camden. Master s Hist, of C. C. C.

FLEURY, CLAUDE.

Claude Fleurt was born in Paris, 1640. After
being at the bar nine years, he took orders, and in 1672
became preceptor to the Princess of Conti, and in 1680
to the Count de Vermandois. Under Fenelon he was
subpreceptor to the dukes of Burgundy, Anjou, and Bern,

FLORUS. 153

and for his services he was made abbot of Locdieu, which
he resigned in 1706, for the lich prioiy of Argenteuil.
In 1716 he was made confessor to Louis XV. He died
in 1723, greatly respected for his learning and virtues.
The chief of his works are, Manners of the Israelites.
Manners of the Christians. Ecclesiastical History, 13
vols, 4to. Institution of Ecclesiastical Law. Treatise
on the Choice and Method of Studies. Duties of Mas-
ters and Servants. Treatise on Public Law, 2 vols, 12mo.
Mr. Dowling says of him : — " He was a man of piety
and sensibility, and his mind was well stored with pro-
fessional learning. He was already known by his publi-
cations on ecclesiastical subjects and polite literature.
In undertaking his great work his views were modest.
His object was, he tells us, rather to write a popular
account of his subject, than a work of research and ei*u-
dition. But he is a writer of no ordinary merit. He
expressed in an easy and pleasing manner the I'esult of
the inquiries of the great scholars of his time, and
advantageously introduced Church-histoiy to the students
of modern literature. We find in his writings no traces
of deep reflection or comprehensive views, no important
discoveries or original investigations ; but he produced
an instructive and entertaining work. His ' Histoire
Ecclesiastique ' was edifying, judicious, candid ; and
favourably exhibited the state of ecclesiastical knowledge
in the Church of Rome at the beginning of the eighteenth
century. " — Moreri. Dowling .

FLORUS, DREPANIUS.

Drepanius Florus, surnamed the Master, a learned
deacon of the Church of Lyons, flourished in the ninth
century. The reputation which he had obtained occasion-
ed his being selected by the Church of Lyons to answer
the treatise of John Scotus Erigena, on the subject

VOL V. p

154 FLOYD.

of predestination. This answer was entitled, Liber de
Prgedestinatione, contra Johannis Scoti erroneas Defini-
tiones, and was published in 852, in the name of the
whole Church of Lyons. It is in t]ie eighth volume of
the Bibliotheca Patrum. He asserts a twofold predesti-
nation, or rather predestination under a twofold aspect :
1. A gratuitous predestination of the elect to grace and
glory, and a predestination of the reprobate to damnation,
for their sins which they commit by their own free will ;
and maintains, that though our free will can choose
that which is good, yet it never would choose, or do it, if
it were not assisted by the grace of Jesus Christ. And
to explain this, he makes use of the comparison of a
sick man, of whom we may say, that he may recover
his health, although he hath need of physic to restore it ;
or of a dead man, that he may be raised, but by the
divine power. In like manner, saith he, the free will
being distempered, and dead, by the sin of the first man,
may be revived, but not by its own virtue, but by the
grace and power of God, Who hath pity on it, which
Florus understands not only of that grace, which is
necessary for actions, but of that also which is necessary
to seek conversion by prayer, and begin to do well. — He
also wrote, Commentarius in omnes S. Pauli Epistolas,
falsely ascribed to the venerable Bede, and admitted into
the collection of his works ; Commentarius seu Expositio
in Canonem Missse, extant in the fifteenth volume of the
Bibl. Patr. ; Poemata, which have appeared in different
collections, and are inserted in the eighth volume of the
Bibl. Patr. The date of his death is not known. — Cave.
Dupin.

FLOYD, JOHN.

John Floyd, an English Jesuit, was born in Cam-
bridgeshire. He went abroad, became a Jesuit in 1593,
and returned to Eni^land as a missionary. Ho vfas after-

FOGGINI. 155

wards banished, and was employed by bis superiors to
teach polite literature and divinity at St. Omer and Lou-
vain. The time of his death is not known. In his
written controversies with Chillingworth, Antonius de
Dorainis, Crashaw, Sir Edward Hobby, and other Pro-
testants, he assumed the names of Daniel a Jesu, Her-
mannus Loemelius, and Annosus Fidelis Verimontanus.
Under these names he wrote, Synopsis Apostasise M. A.
de Dominis, Antw. 1617, 8vo. Detectio Hypocrisis M. A.
de Dominis, ibid, 1619, 8vo. The Church Conquerant
over Human Wit, against Chillingworth, St Omer, 1631,
4to. The Total Sum, against the same, ibid, 1639, 4to.
Answer to William Crashaw, ibid, 1612, 4to. A Treatise
of Purgatory, in answer to Sir Edward Hobby, ibid, 1613.
Answer to Francis White's Reply concerning Nine Arti-
cles offered by King James I. to F. John Fisher, ibid,
J 626. — Alegamhe de Script. Frat. Jesu. Dod.

FOGGINI, PIEK FRANCISCO.

Pier Francisco Foggini, was born in 1713, at Flo-
rence, where, after he had gone through his principal
courses of study, his superiors appointed him their
librarian. In 1741 he published a dissertation De
primis Florentinorum Apostolis, and another against the
reveries of certain Protestants. His edition of Virgil was
published at Florence in 1741, 4to. In 1742 Foggini
accepted an invitation from Bottari, second librarian of
the Vatican, to come to Piome, where Benedict XIV. gave
him a place in the pontifical academy of history. He
now devoted his time to a careful examination of the
most valuable MSS. The pope next appointed him
coadjutor to Bottari. In 1750 he printed his Latin
translation of St. Epiphanius's commentary on the Can-
ticles. In 1752 he published a collection of passages
from the fathers, occasioned by a homily of the Arch-
bishop of Fermo, on the saying of our Lord respecting

156 FONTENAY.

the small number of the elect. The following year he
published the opinions of Cardinal Borromeo, and others
on the theatre. In 1754 he published the first of eight
volumes of writings of the fathers on the subject of grace;
and in 1 758 the Works of St. Prosper, 8vo. These were
followed by his Treatise on the Clergy of St. John de
Lateran, and in 1760, by an edition of the works of St.
Fulgentius. The same year pope Ganganelli made
him chamberlain of honour. He afterwards published
Fastorum Anni Romani Verrio Flacco ordinatorum
Reliqui^, &c., Rome, 1780, fol. In 1777 he pubhshed
an appendix to the Byzantine history. When Pius VI.
became pope, he promoted him to the charge of the secret
chamber, and in 1775 he succeeded Bottari as first
librarian. He died in 1783. — Dup. Hist. Saxd Onomast.

FONSECA, PETEE DE.

Petee de Fonseca was born at Cortisada, in 1528.
Becoming a Jesuit he was appointed professor of phi-
losophy in the university of Coimbra, and afterwards was
made professor of theology in that of Evora. He was
the first who publicly taught that doctrine relative to the
divine prescience which was denominated by the school-
men Scientia media, and, being adopted by the Jesuit
Louis Molina, became a subject of long and furious con-
troversy between his followers and the Dominicans and
Jansenists, who adhered to the doctrine of St. Augustine.
Fonseca died at Lisbon in 1559. He published. In Isa-
gogen Porphyrii. Dialectica, Lib. VIII. ; and Comment,
in Metaphys. &c., 3 vols, fol. — Moreri.

FONTENAY, PETEE CLAUDE.

Peter Claude Fontenay, a Jesuit, was born at Paris
in 1683. He became rector of the college at Orleans,
from whence he was recalled to continue Longueval's

FORBES. 157

History of the Gallican Clmrch, of whicli eight vokimes
quarto were published. Fontenav wrote three volumes,
and then died suddenly in 1742.— Moren'.

FORBES, PATEICK.

Patrick Forbes was bom of a noble family in Aber-
deenshire in 1564. He was educated at Aberdeen and
St. Andrew's. For a good space, says Bishop Keith, he
refused to enter into holy orders ; but at last, when he
was forty-eight years old, viz. anno 161*2, he was prevailed
upon, — a very singular accident having intervened, which
made him then yield, namely, the earnest obtestation of
a religious minister in the neighbourhood, who, in a fit
of melancholy, had stabbed himself, but sui-vived to
lament his error. He continued pastor of the village of
Keith in Strathisla, and diocese of Murray, (the same
place where the above misfortune had fallen out,) until
the year 1618, March 24, when he was unanimously
elected Bishop of Aberdeen, with the concurrent voice of
all ranks, and the recommendation of the king. In this
office he behaved himself to the applause of all men, and
died, much regretted, on the 28th March, being Easter-
even, in the year 16-35, aged 71, and was interred in the
south aisle of his cathedral. He wrote a Commentary
upon the Book of Revelations. He was wont to visit his
diocese in a very singular retinue, scarce any person
hearing of him until he came into the church on the
Lord's day ; and according as he perceived the respective
ministers to behave themselves he gave his instructions
to them. He wrote a Commentary on the Revelation,
London, 1613; and a treatise entitled Exercitationes
de Verbo Dei, et Dissertatio de Versionibus vernaculis.
He was a great benefactor to Aberdeen imiversity, of
which he was chancellor, and he revived the professor-
ships of law, physic, and divinity. He died in 1635. —
Keith. Burnet.
p 2

158 FOKBES.

FORBES, WILLIAM.

The following account is given of this prelate by Bishop
Keith in his " Historical Catalogue." He was the son
of Thomas Forbes, of the family of Corsindae, by a sister
of the famous Mr. James C argil 1, doctor of medicine at
Aberdeen, in which city likewise this worthy person was
born, and bred at school and the university. About the
age of twenty years he went abroad for his improvement,
visiting the several places most noted for learning in
England, Germany, and Holland. He returned home
after five years, and became minister first at Alford and
next at Monimusk, both in the shire of Aberdeen. He
was afterwards one of the ministers of Aberdeen, and
principal of the Marischal college in that city ; and, last
of all, he was for some time a minister in Edinburgh.
When king Charles I. was in Scotland, anno J 633, and
hearing this great man preach before him, he had such
a due regard for his excellent parts and talents that Way,
and for his knowledge in all matters theological, that
when his majesty erected the episcopal see of Edinburgh,
and consultation was held concerning a fit person to be
promoted to this see, the king was pleased to say, he had
found a man who deserved to have a see erected for him,
meaning Mr. Forbes. His patent from the king, to be
the first Bishop of Edinburgh, bears date the 26th of
January, 1 634, and he died that same year on the first
day of April following. A person he was endued
most eminently with all Christian virtues, insomuch,
that a very worthy man, Eobert Burnet, Lord Crimond,
a judge of the session, said of our prelate, that he never
saw him but he thought his heart was in heaven ; and
that he was never alone with him but he felt within him-
self a commentary on these words of the apostle : " Did
not our hearts burn within us, while he yet talked with
us, and opened to us the Scriptures ?" During the time

FORD. 159

he was principal at Aberdeen, he had interspersed several
things among his academical prelections, tending to
create peace among the contending parties of Christianity,
some notes whereof were published above twenty years
after his death, under the title of " Considerationes mo-
destae et pacificae," &c. This prelate had written elabo-
rate animadversions on the four volumes of Bellarmine
which were then published at Paris ; but these having
fallen to the care of Dr. Robert Baron, our prelate's
fellow presbyter, while at Aberdeen, were lost with other
books of this other great man, when he was forced, by
the then prevailing faction, to fly out of this kingdom
into England. Bishop Forbes had been twenty years in
the exercise of the holy ministry before he was put into
the see of Edinburgh, where he only appeared long
enough to be known, but not long enough to do what
might have been expected. — Keith.

FORD, SIMON.

Simon Ford, a divine, was born at East Ogwell, in
Devonshire, in 1619. He was educated at Dorchester
School; and in 1636 admitted of Magdalen Hall, Oxford.
In 1641 he was in London acting with the rebels, and
fighting against his Church, his king, and his countiy.
His reward was a studentship of Christ Church, Oxford,
into which he was intruded by the parliamentary visitors,
when the dissenters, having gained the upper hand, de-
prived the clergy of the Church of England of their places
and property. But they went too far for Ford, who would
only side with the Presbyterians, and for preaching at
St. Maiy's against the oath of the Independents, called
the Engagement, he was expelled from the studentship
into which he had been unjustly intruded by the Presby-
terians. He next became lecturer of Newington Green,
and in 1651, vicar of St. Lawrences, Reading. In 1659

lOU FOREIRO.

he was chosen by the corporation of Northampton vicar
of All Saints; and in 1665 he took the degree of D.D.
and was appointed chaplain to Charles 11. In 1670 he
removed to London, and became minister of Bridewell
chapel, and rector of St. Mary x\ldermanbury ; but finding
his health impaired by the air of London, he accepted,
in 1677, the rectory of Old Swinford, near Stourbridge,
in Worcestershire, where he died in 1699. His works
are, x\mbitio sacra. Conciones duaB Latino habitae ad
Academicos, Oxon. 1650, 4to. Poemata Londinensia,
&c.. Carmen funebre, ex occasione Northamptonae con-
flagratse. Lend. 1676, 4to. Christ's Innocency pleaded
against the Cry of the Chief Priests, Lond. 1656, 4to.
The Spirit of Bondage. — Wood. NasJis Worcestershire.

FOEDYCE, JAMES.

James Fordyce was born in 1720, at Aberdeen, and
educated there. He was minister of Brechin, and after-
wards of Alloa, near Stirling, and in 1762 he removed to
Monkwell Street, London, where he was assistant, and
then successor, to Dr. Lawrence. He afterwards settled
in Hampshire, and died at Bath, in 179G. He wrote.
Sermons to Young Women, 2 vols. Address to Young
Men, 2 vols. Addresses to the Deity. A Sermon on the
Eloquence of the Pulpit. Sermon on the Folly, Misery,
and Infamy of Unlawful Pleasure. Poems. Single Ser-
mons. A Discourse on Pain. — Gen. Biog. Diet.

FOREIRO, OR FORERIU!^, FRANCIS.

Francis Foreiro, or Forerius, a learned Portuguese
Dominican monk, born at Lisbon, in 1523. He was
sent by John III. to study theology in the university of
Paris. On his return to Lisbon the king appointed him

FORSTER. 161

his preacher, and prince Louis at the same time entrusted
to him the education of his son. Of all the divines sent
by king Sebastian to the council of Trent in 1561, Foreiro
held the first place. He offered to preach before the
council in any language they might think proper. In
consideration of his vast erudition he was appointed a
member of that council, February 26, 1562. He was
also appointed secretary to the committee for examining
and condemning such publications as they thought unfit
to be disseminated. The fathers of the council afterwards
sent him on a mission to Pius IV., who conferred upon
him the place of confessor to his nephew, the cardinal
Charles Borromeo. At Rome he was also employed to
reform the Breviary and the Roman Missal, and to com-
pose the Roman Catechism. On his return to Portugal
he was chosen prior of the Dominican convent at Lisbon
in 1568. He built the convent of St. Paul in the village
of Almada, opposite Lisbon, and there he died in 1581.
His principal work is, Isaiae Prophetse vetus et nova ex
Hebraico Versio, cum Commentario, &c. Venice, 1568,
fol. This able work is inseited in the fifth volume of
the Critici Sacri.— 3/o?-m.

FOESTEK, NATHANIEL.

Nathaniel Forster was born in 1717, at Stadscombe,
in the parish of Plimstock, Devonshire. He received his
earlier education at the grammar school at Plymouth,
whence he was removed to Eton, and thence to Corpus
Christi, Oxford. In 1729 he became fellow. In 1739
he took orders, and in 1749 he obtained the rectory of
Hethe, in Oxfordshire. In 1750 he became domestic
chaplain to the illustrious Bishop Butler. (See his Life.)
The bishop died in his arms at Bath, and appointed him
his executor. In 1752 he was appointed chaplain to
Dr. Herring, Archbishop of Canterbury : in 1754 he was

J 02 FOSTER.

promoted to a prebendal stall in the church of Bristol ;
and in the autumn of the same year the Archbishop of
Canterbury gave him the valuable vicarage of Rochdale,
in Lancashire. He was admitted fellow of the Royal
Society in 1755. In 1756 he was sworn one of the chap-
lains to George II., and in 1757, he was appointed
preacher at the Rolls chapel. He died in the same year
in Westminster, in the forty- first year of his age. He
had great critical acumen, and possessed a knowledge of
the Greek, Latin, and Hebrew languages, not exceeded
by any man of his time. He published. Reflections on
the Natural Foundation of the high Antiquity of Govern-
ment, Arts, and Sciences, in Egypt, Oxford, 1743. Pla-
tonis Dialogi Quinque, ibid. 1745. Appendix Liviana,
ibid. 1745 ; Popery destructive of the Evidence of Chris-
tianity. A Sermon before the University of Oxford, No-
vember 5, 1746, ibid. 1746. A Dissertation upon the
Account supposed to have been given of Jesus Christ by
Josephus, being an attempt to show that this celebrated
passage, some slight corruptions only excepted, may
reasonably be esteemed genuine, ibid. 1749, (this is highly
commended by Warburton and Bryant.) Biblia Hebraica,
sine punctis, ibid. 1750, 2 vols, 4to. Remarks on the
Rev. Dr. Stebbing's Dissertation on the Power of States
to deny Civil Protection to the Marriages of Minors, &c.
Lend. 1755. — Biog. Brit.

FOSTEE, JAMES.

James Foster, a dissenting minister, was born at Exe-
ter in 1697. After officiating to different congregations
of the independent denomination, he turned baptist; and
in 1724 succeeded Dr. Gale at the meeting in Barbican
in London. In 1744 he was chosen minister at Pinners'
Hall ; and in 1749 received the degree of doctor in divin-
ity from Aberdeen. He died in 1752. Dr. Foster was

FOWLER. ]63

an excellent preacher, and celebrated as such by Pope in
his Satires. He wrote — 1. A Defence of the Christian
Eevelation against Tindal, 8vo. 2. Tracts on Heresy.
3. Four volumes of Sermons. 4. An Account of Lord
Kilmarnock, whom he attended on the scaffold. 5. Dis-
courses on Natural Religion and Social Virtue, 2 vols,
4 to. 6. Funeral discourses. — Universal Blog. Diet.

FOTHERBY, MARTIN.

Martin Fotherby was born at Great Grimsby, in
Lincolnshire, in 1559. He was educated at Trinity
College, Cambridge, of which he became a fellow. He
was collated by Archbishop Whitgift in 1592 to the vicar-
age of Chiflet, and in 1594 to the rectoiy of St. Mary-le-
Bow, London. In 1596 he was presented by queen
Elizabeth to the eleventh prebend of the Church of Can-
terbury, and also to the rectory of Chartham. In 1001
he was collated by Archbishop Whitgift to the rectory of
Adisham. He became afterwards chaplain to James L,
by whom he was made one of the first fellows of Chelsea
College in 1010, and was preferred to the Bishopric of
Sarum in March 1618. He died in 1019. He pubhshed
in 1608, Four Sermons, whereunto is added, an Answere
unto certaine Objections of one unresolved, as concerning
the use of the Crosse in Baptism. He was also the
author of Atheomastix, published in 1622. — Todd's
Deans of Cariterbunj.

FOWLER, CHRISTOPHER.

Christopher Fowler was born at Marlborough in
1011, and educated at Magdalen College, and Edmund
Hall, Oxford. He took orders, but in 1641 declared
himself a Presbyterian, and drew crowds after him by
the violence of his appeals in the pulpit. He afterwards

164 FOWLER.

usurped the vicarage of St. Mary's, Reading, and then
became fellow of Eton, and an able assistant to the
Berkshire commissioners in the ejection of what then
were called " scandalous, ignorant, and insufficient min-
isters." At the Restoration he was ejected from his pre-
ferments, and died in 1676. — Calamy.

FOWLEE, EDWARD.

Edward Fowler, a learned English prelate, was born
in 163-2, at Westerleigh, in Gloucestershire, where his
father was minister. He was educated at the College
school in Gloucester, and was removed to Corpus Christi
College, Oxford. Afterwards removing to Cambridge, he
took his master's degree as a member of Trinity College,
and returning to Oxford, was incorporated in the same
degree, July 5, 1656. About the same time he became
chaplain to Arabella, Countess Dowager of Kent, who
presented him to the rectory of Northill, in Bedfordshire.
As he had been brought up among the Puritans, he at
first objected to conformity with the Church, but became
afterwards one of its greatest ornaments. He was made
by the primate Sheldon, rector of Allhallows, Bread
Street, London, in 1673, and two years after he became
prebendary at Gloucester, and in 1681 vicar of St. Giles',
Cripplegate, when he took his degree of D. D. He
was an able defender of Protestantism, and appears as
the second of the London clergy who refused to read
James II. 's Declaration for liberty of conscience, in 1688.
He was rewarded for his eminent services in the cause of
religion, and in the promotion of the revolution, by being
made, in 1691, Bishop of Gloucester. He died at Chelsea
in ] 714. He wrote sermons and various pieces on divin-
ity, the most known and useful of which is his Design of
Christianity, often printed, and defended by the author
against John Bunyan. — Biog. Brit.

FOX. 165

FOX, EDWARD.

Edward Fox, one of the reformers, was born in the
16th century, at Dursley, in Gloucestershire, and educated
at Eton, and at King's College, Cambridge, of which he
became provost in 1528. His abilities recommended
him to the notice of Wolsey, by whom he was sent as an
ambassador to Rome, w^ith Gardiner, to promote the
divorce of the king from Catharine of Arragon. He was
afterwards sent on embassies to France and Germany.
It was in conversation wdth Fox and Gardiner in 1529,
that Cranmer (see his Life,) suggested his method of set-
tling the question of the king's divorce, by taking the
opinion of the most learned men and universities in
Christendom ; and he it was who made it known to the
king as Cranmer's suggestion, when Gardiner would have
taken the credit of it to himself. In the prosecution of
this plan he was sent with Stephen Gardiner in 1530 to
obtain the determination of the university of Cambridge.
The heads of the university, the vice-chancellor, and the
afterwards notorious Bonner, were on the king's side, but
the university was divided. It was honourable to the
university of Cambridge that so strong a resistance was
offered to the will of a tyrant so powerful ewerj where
else. There were two great parties there as every where
else, and at this time only two : the conservatives, who
feared all change, and who, while admitting the corrup-
tions of the Church, which no one at that time seemed
to deny, feared a reformation, lest Lutheranism should
be introduced ; and the reforming party, who were pre-
pared to run all risks. The royal authority being at this
time on the side of reform, the commissioners, Fox and
Gardiner, the latter being afterwards the great opponent
of the reformation, at length, though with difficulty, car-
ried their point, and it was determined that, " the king's
marriage was contrary to the law of God."

VOL V. Q

166 FOX.

In 1531 Fox became Archdeacon of Leicester, and in
1533, Archdeacon of Dorset. He was a consummate poli-
tician, as well as a learned divine, and it was he who
suggested the method of bringing the clergy of the Church
of England '^nder the royal power, which has been ever
since a sore burden, too heavy for them to bear, by ap-
prizing them of the fact that they had fallen into a praB-
munire, and by thus, through their fears, inducing them
to acknowledge the king as head of the Church, while
they presented him with an hundred thousand pounds.
In 1535 he had his reward, being preferred to the Bishop-
ric of Hereford. He is said to have conduced to the
reformation as much as Dr. Cranmer, being more active,
and a better politician, while he is styled by Godwin,
vir egregie doctus. A few months after his consecration,
he was sent ambassador to the protestant princes in Ger-
many, then assembled at Smalcald ; whom he exhorted
to unite, in point of doctrine, with the Church of England.
He spent the winter at Wirtemberg, and held several
conferences with some of the German divines, endeavour-
ing to conclude a treaty w'ith them upon many articles of
religion : but nothing w^as effected. Bishop Burnet has
given a particular account of this negotiation, in his
History of the Reformation. He returned to England in
1536, and died at London, May the 8th, 1538. He pub-
lished a book, De vera differentia Regiag Potestatis et
Ecclesiasticae, et quae sit ipsa veritas et virtus utriusque.
Lond. 1534, and 1538. It was translated into English
by Henry Lord Stafford. He also wrote annotations
upon Mantuan, the i^oet-^Godivin. Fuller. Buiiiet.
Strype. Dod.

FOX, GEOEGE.

This fanatic, who is regarded by Quakers as a saint,
and who was in their estimation both a prophet and a
worker of miracles, was born at Drayton, in Leicestershire,

FOX. 167

in the month of July, 1624. His parents were members
of the Church of England. His father was a weaver by
trade. Young Fox exhibited even in childhood, " a
gravity and stayedness of mind," which is spoken of as
marvellous. His godliness was considered to be such that
his parents were advised by some "to make a priest of
him." But this advice was not followed, for he was
apprenticed to a shoemaker, who also dealt in wool and
cattle. In the latter department of his trade he took
delight, and it was remarked that while George was with
his master, his business was peculiarly prosperous. The
tending of sheep, observes an eminent author, was a
just emblem of his after ministry and service.

At nineteen years of age he was much disgusted at the
conduct in an alehouse of some friends of his who pro-
fessed to be religious, after the puritan fashion of
religion. Returning home, he did not go to bed that
night, but prayed, and cried earnestly to the Lord ; and
it seemed to him that his supplications were answered
after this manner : Thou seest how young people go toge-
ther into vanity, and old people into the earth; therefore
thou must forsake all, both young and old, and he as a
stranger to them. This, which he took to be a divine
admonition, made such a powerful impression on his
mind, that he resolved to break off all familiar fellowship
and conversation with young and old, and even to leave
his relations, and live a separate and retired life. On the
ninth of September, in the year 1643, he departed to
Lutterworth, where he stayed some time, and from thence
went to Northampton, where he also made some stay,
and then passed to Newport-Pagnel in Buckinghamshire ;
and after having remained a while there he went to
Barnet, whither he came in the month of June, in the
year 1644.

Whilst he thus led a solitary life he fasted often, and
read the holy Scriptures diligently, so that some professors
took notice of him, 'and sought to be acquainted with

168 FOX.

him. But he soon perceiving that thej did not possess
what they professed, grew afraid of them, and shunned
their company. At this time he fell into a strong temp-
tation, almost to despair, and was in mighty trouble,
sometimes keeping himself retired in his chamber, and
often walking solitary to wait upon the Lord. In this
state he saw how Christ had been tempted ; but when he
looked to his own condition, he wondered, and said. Was
I ever so before. He began to think, also, that he had
done amiss against his relations, because he had forsaken
them ; and he called to mind all his former time, to
consider whether he had wronged any. Thus temptations
grew more and more ; and when Satan could not effect
his design upon him that way, he laid snares for him to
draw him to commit some sin, thereby to bring him to
despair. He was then about twenty years of age, and
continued a long while in this condition, and would fain
have put it from him ; which made him go to many a
priest to look for comfort, but he did not find it from
them. In this miserable state he went to London, in
hopes of finding some relief among the great professors
of that city. But being come there, he saw them much
darkened in their understandings. He had an uncle
there, one Pickering, a Baptist, and those of that persua-
sion were tender then ; yet he could not resolve to impart
his mind to them, or join with them, because he saw all,
young and old, where they were. And though some of
the best would have had him stay there, yet he was
fearful, and so returned homewards ; for having under-
stood that his parents and relations were troubled at his
absence, he would rather go to them again lest he should
grieve them. Now when he was come into Leicestershire
his relations would have had him married ; but he pru-
dently told them, he was but a lad, and must get wisdom.
Others would have had him in the auxiliary band among
the forces of the parliament, which being entered now
into an intestine war with the king, had, with their

FOX. 169

forces this year, beaten not only the king's army under
Prince Rupert, but also conquered the city of York. But
to persuade George to enlist himself a soldier, was so
against his mind, that he refused it, and went to Coven-
try, where he took a chamber for a while at a professor's
house, where he stayed some time, there being many
people in that town who endeavoured to live religiously.
After some time he went into his own country again, and
was there about a year, in great sorrows and trouble, walk-
ing many nights by himself.

It is said that in 1646 he received divine revelations, to
the effect, that to be bred at Oxford or Cambridge was not
enough to make a man a minister of Christ, and that
God Who made the world did not dwell in temples made
with hands ; and in the strength of these revelations,
much to the regret of his friends, he abstained from public
worship. He went about in a leathern garment ; he
reduced his strength by extreme fasting, although in
fasting he was surpassed by a puritan woman whom he
saw in Lancashire, who is said to have fasted miracu-
lously for twenty-two days ; in the daytime he would sit
in the hollow of trees ; in the night he would walk
mournfully about. His troubles and temptations were
great, but they were frequently superseded by heavenly
joys. In 1647 he began to preach, though his first
preaching consisted chiefly of some few and piercing
words. In Lancashire, Leicestershire, and Nottingham-
shire, he gathered disciples, and in the latter county he
was the more successful, as one Brown had received the
gift of prophecy and foretold many notable things con-
cerning him. The people of the neighbourhood believed
the prophecy. Meantime George Fox by his excessive
fasting and mortification, " fell into such a condition,
that he not only looked like a dead body, but unto many
who came to see him he seemed as if he were really
dead; and many visited him for about fourteen days
time, who wondered to see him so much altered in counte
q2

170 FOX.

nance." At length his sorrows and troubles began to wear
away, "so that he could have wept night and day with
tears of joy in brokenness of heart." From his own ac-
count he had at this time a vision similar to the rapture of
St. Paul : his words are, "I saw into that which was with-
out end, and things which cannot be uttered ; and of the
greatness and inhniteness of the love of God, which can-
not be expressed by words : for I had been brought
through the very ocean of darkness and death, and through
and over the power of Satan, by the eternal and glorious
power of Christ : even through that darkness was I
brought which covered all the world, and which chained
down all, and which shut up all in death. And the
same eternal power of God, which brought me through
those things, was that which afterwards shook the nation,
priests, professors, and people. Then could T say, I had
been in spiritual Babylon, Sodom, Egypt, and the grave ;
but by the eternal power of God, I was come out of it,
and was brought over it, and the power of it, into the
power of Christ. And I saw the harvest white, and the
seed of God lying thick in the ground, as ever did wheat,
that was sown outwardly, and none to gather it : and for
this I mourned with tears." Thus far are George Fox's
own words, of whom after this a report went abroad, that
he was a young man that had a discerning spirit : where-
upon many professors, priests, and people, came to him,
and his ministry increased, for he having received great
openings, spoke to them of the things of God, and was
heard with attention by many, who going away, spread
the fame thereof. Then came the tempter, and set upon
him again, charging him that he had sinned against the
Holy Ghost; but he could not tell in what; and then
St. Paul's condition came before him, how after he had
been taken up into the third heavens, and seen things
not lawful to be uttered, a messenger of Satan was sent
to buffet him, that he might not exalt himself. Thus
George Fox got also over that temptation.

FOX. 171

His success in converting drunkards and dtliauchees
v.-as so wonderful that bis followers attributed it to mira-
culous interference ; and he himself professed to have
received comfort by a voice from heaven, which came to
him as he was walking in the fields in 1648, declaring
" Thy name is written in the Lambs book of life, which
was before the foundation of the world." About the
same time, we are informed that " the Lord forbad him
to put off his hat to any man, high or low, and he was
required to thou and thee every man without distinction,
and not to bid people good morrow or good evening :
neither might he bow or scrape his leg to any one."
This non-compliance with the customs of the world sub-
jected him to much petty persecution.

The first miracle that he is said to have performed
was at Mansfield- Woodhouse : of this and of some other
miracles he gives the following account : — " Coming to
Mansfield- Woodhouse, there was a distracted woman
under a doctor's hand, with her hair loose all about her
ears. He was about to let her blood, she being first
bound, and many people being about her, holding her by
violence ; but he could get no blood from her. 1 desired
them to unbind her, and let her alone, for they could not
touch the spirit in her, by which she was tormented. So
they did unbind her ; and I was moved to speak to her,
. and in the name of the Lord to bid her be quiet and
still ; and she was so. The Lord's power settled her
mind, and she mended ; and afterwards she received the
truth, and continued in it to her death. The Lord's
name was honoured ; to whom the glory of all His works
belongs. Many great and wonderful things were wrought
by the heavenly power in those days ; for the Lord made
bare his omnipotent arm, and manifested His power to
the astonishment of many, by the healing virtue whereof
many have been delivered from great infirmities, and the
devils were made subject through His name ; of which
particular instances might be given, beyond what this

17-2 FOX.

unbelieving age is able to receive or bear. But blessed
for ever be the name of the Lord, and everlastingly
honoured, and over all exalted and magnified be the arm
of His glorious power, by which He hath wrought glo-
riously ; let the honour and praise of all His works be
ascribed to Him alone."

In the same year he came to Twy- Cross, where he spoke
to the excise-men. " I was moved of the Lord to go to
them, and warn them to take heed of oppressing the
poor ; and people were much affected with it. There was
in that town a great man, that had long lain sick, and was
given over by the physicians ; and some friends in the
town desired me to go to see him. I went up to him in his
chamber, and spoke the word of life to him, and was
moved to pray by him ; and the Lord w^as entreated,
and restored him to health. But when I was come down
the stairs, into a lower room, and was speaking to the
servants, and to some people that were there, a serving-
man of his came raving out of another room, with a
naked rapier in his hand, and set it just to my side. I
looked steadfastly on him, and said, ' Alack for thee,
poor creature ! what wilt thou do with thy carnal weapon !
it is no more to me than a straw.' The standers-by were
much troubled, and he went away in a rage, and full of
wrath. But when the news of it came to his master, he
turned him out of his service. Thus the Lord's power
preserved me, and raised up the weak man, who after-
wards was very loving to Friends ; and when I came to
that town again, both he and his wife came to see me."

Until the year 1650 the followers of George Fox were
called Professors of the Light and Children of the Light,
but in 1650 they received the name they still bear. Fox
was at that time imprisoned by the Dissenters then in
power, and Gervas Bennet, an Independent, one of the
justices who committed him, hearing that Fox bade him
and those about him tremble at the word of the Lord,
with some degree of profaneness, took occasion from the

FOX. 17H

saying to style him and his ciisoiples Quakers, The name
took with the people, and Nvas universally adopted.
When in prison at this time, Fox was cruelly treated by
the Puritans, and especially by a Puritan jailer. P>ut
the jailer had a vision, and saw the day of judgment,
and George Fox in glory, and in consequence he became
one of Foxs converts. The following miracle is related
by himself: *' While I was yet in the house of correction,
there came unto me a trooper, and said, as he was sitting
in the steeple-house, hearing the priest, exceeding great
trouble came upon him ; and the voice of the Lord
came to him saying, ' Dost thou not know that my
servant is in prison ? Go to him for direction.' So I
spoke to his condition, and his understanding was opened.
I told him, that which showed him his sins, and troubled
him for them, would show him his salvation ; for He that
shows a man his sin, is the same that takes it away.
While I w^as speaking to him, the Lord's power opened
him, so that he began to have a good understanding in
the Lord's truth, and to be sensible of God's mercies ;
and began to speak boldly in his quarters amongst the
soldiers, and to others, concerning truth, (for the Scrip-
tures were very much opened to him,) insomuch that he
said, ' his colonel was as blind as Nebuchadnezzar, to
cast the servant of the Lord into prison.' Upon this his
colonel had a spite against him ; and at Worcester fight,
the year aftei', when the two armies v.ere lying near one
another, two came out from the king's army, and chal-
lenged any two of the parliament army to fight with
them ; his colonel made choice of him and another to
answer the challenge. And when in the encounter his
companion was slain, he drove both his enemies within
musket- shot of the town, v>'ithout firing a pistol at them.
This, wdien he leturned, he told me with his own
mouth. But when the fight was over, he saw the
deceit and hypocrisy of the puritan officers ; and being
sensible how wonderfully the Lord had preserved him,

174 FOX.

and seeing also to the end of fighting, he laid down his
arms."

After enduring much persecution from the dissenters
and the rebels now in power, and after a constant success,
notwithstanding opposition, we find him in 1652 in Lin-
colnshire; and coming to Gainsborough, where one of his
friends had been preaching in the market, he found the
town and people all in an uproar; the more, because a
certain man had raised a false accusation, reporting that
George Fox had said he was Christ. Here, going into
the house of a friendly man, the people rushed in after
him, so that the house was soon filled ; and amongst the
rest was also this false accuser, who said openly before
all the people, that George Fox said he was Christ ; and
that he had got witnesses to prove the same. George
Fox kindled with zeal, stept upon the table, and said to
the people, that Christ was in them, except they were
reprobates ; and that it was Christ, the eternal power of
God, that spoke in him at that time unto them ; not that
he was Christ. This gave general satisfaction, except to
the false accuser himself, to whom Fox said, that he was
a Judas, and that Judas' end should be his ; and that
that was the word of the Lord through him [Fox] to him.
The minds of the people coming thus to be quieted, they
departed peaceably.

In 1652 Oliver Cromwell dissolved the parliament.
" But what is most remarkable,'' says Sewell, the his-
torian of the Quakers, " George Fox, not long before,
being come to Swarthmore, and hearing judge Fell and
justice Benson discourse together concerning the parlia-
m.ent, he told them, that before that day two weeks the
parliament should be broken up, and the speaker plucked
out of his chair. And thus it really happened : for
at the breaking up of the parliament, the speaker being
unwilling to come out of his chair, said, that he would
not come down unless he were forced ; which made
general Harrison say to him, Sir, I will lend you my

FOX. 175

hand ; and thereupon taking him by the hand, the
speaker came down. This agreed with what Fox had
predicted. And a fortnight after, justice Benson told
judge Fell, that now he saw George was a true prophet ;
since Oliver had by that time dissolved the parliament."
In the same year, being at Ulverstone, he underwent
great persecution. He was apprehended by the consta-
bles, when the following miracle occurred. " When they
had haled me to the common-moss side, a multitude of
people following, the constables and other officers gave
me some blows over my back with their willow-rods, and
so thrust me among the nide multitude, who, having
furnished themselves, some with staves, some with hedge-
stakes, and others with holm or holly-bushes, fell upon
me, and beat me on my head, arms, and shoulders, till
they had deprived me of sense ; so that I fell down upon
the wet common. When I recovered again, and saw
myself lying in a watery common, and the people stand-
ing about me, I lay still a little while ; and the power of
the Lord sprang through me, and the eternal refreshings
refreshed me, so that I stood up again in the strengthen-
ing power of the eternal God; and stretching out my
arms amongst them, I said with a loud voice, ' Strike
again; here are my arms, my head, and my cheeks.'
There was in the company a mason, a professor, but a
rude fellow ; he with his walking iiile-staff gave me a
blow with all his might, just over the back of my hand,
as it was stretched out ; with which blow my hand was
so bruised, and my arm so benumbed, that I could not
draw it unto me again ; so that some of the people cried
out, ' he hath spoiled his hand for ever having the use of
it any more.' But I looked at it in the love of God (for
I was in the love of God to them all that had persecuted
me) and after a while the Lord's power sprang through
me again, and through my hand and arm, so that in a
moment T recovered strength in my hand and arm, in
the sight of them all. Then they began to fall out

176 FOX.

among themselves, and some of them came to me, and
said, if I would give them money, they would secure me
from the rest."

We may here record another miracle which occurred at
Swarthmore : " About this time I was in a fast for about
ten days, my spirit being greatly exercised on truth's
behalf; for James Milner and Richard Myer went out
into imaginations, and a company followed them. This
James Milner and some of his company had true open-
ings at the first ; but getting up into pride and exalta-
tion of spirit, they ran out from truth. I was sent for to
them, and was moved of the Lord to go, and show them
their out-goings : and they were brought to see their
folly, and condemned it, and came into the way of truth
again. After some time I went to a meeting at Arn-
Side, where Pdchard Myer was, who had been long lame
of one of his arms. I was moved of the Lord to say
unto him, amongst all the people, ' Stand up upon thy
legs,' (for he was sitting down :) and he stood up, and
stretched out his arm that had been lame a long time,
and said, ' Be it known unto you, all people, that this
day 1 am healed.' Yet his parents could hardly believe
it ; but after the meeting was done, they had him aside,
took off his doublet, and then saw it was true."

In 1654 he was sent by Captain Drury a prisoner to
Oliver Cromwell, and made so favourable an impression
upon the protector's mind, to whom he spake boldly,
that he was treated with kindness, and dismissed.
When he quitted the usurper's presence, Captain Drurj
following, told him, that the protector said, he was at
liberty, and might go whither he would: yet he was
brought into a great hall, where the protector's gentlemen
were to dine ; and he asked. What did they bring him
thither for? They told him, it was by the protector's
order, that he might dine with them. But George bid
them tell the protector, he would not eat a bit of his
bread, nor drink a sup of his drink. When Cromwell

FOX. 177

heard this, he said, now I see, there's a people risen, and
come up, that I cannot win either with gifts, honours,
offices, or places ; but of all other sects and people, I can.
But it was told him again, that the Quakers had forsaken
their own, and w^ere not likely to look for such things
from him.

The character thus given of the Puritans and Dissen-
ters of his day, by Oliver Cromwell, who was so intimately
acquainted with them, is not so favourable as we should
have expected ; and here we may add, that from no class
of persons did George Fox suffer so much injustice, and
such cruel treatment, as from the Presbyterians and
Independents. The persecuting spirit they exhibited
against the Quakers was almost as violent as that which
they displayed towards the Church, and if we could enter
into the details of Fox's life, we should be employed in
recording a system of intolerance and persecution never
surpassed in the worst times by the Church of Rome.
One dreadful instance of persecution, too disgusting to
be transcribed, is related by Sewell, in his history of the
people called Quakers, page 128. But in spite of all perse-
cution. Fox's success in the conversion of thieves, drunk-
ards and impure persons, was wonderful. His miracles too
did not cease. When in 1655, he was at Baldock in Hert-
fordshire, "I asked," he says "if there was nothing in that
town, no profession ; and it was answered me, there were
some Baptists and a Baptist woman sick. John Rush of
Bedfordshire, went along with me to visit her. When
we came in, there were many tender people about her.
They told me she was not a woman for this world, but if
I had any thing to comfort her concerning the world to
come, I might speak to her. I was moved of the Lord
God to speak to her ; and the Lord raised her up again
to the astonishment of the town and country. Her hus-
band's name was Baldock. This Baptist woman and her
husband came to be convinced, and many hundreds of
people have met at their house since. Great meetings

VOL V. K

178 FOX.

and convincements were in those parts afterwards ; many
received the word of life, and sat down under the teaching
of Christ, their Saviour."

He relates another miracle which took place at Chiches-
ter. "At Chichester," he says, " many professors came
in, and some jangling they made, but the Lord s power
was over them. The woman of the house where the
meeting was, though convinced of truth, yet not keeping
her mind close to that which convinced her, fell in love
with a man of the world, who was there that time. When
I knew it, I took her aside, and was moved to speak to
her, and to pray for her ; but a light thing got up in her
mind, and she slighted it. Afterwards she married that
man, and soon after went distracted ; for the man was
greatly in debt, and she greatly disappointed. Then was
I sent for to her, and the Lord was entreated, raised her
up again, and settled her mind by his power. Afterwards
her husband died ; and she acknowledged the just judg-
ments of God were come upon her, for slighting the
exhortation and counsel I had given her."

In 1656 he came to London, and when he was near
Hyde Park, "he saw Oliver Cromwell coming in his
coach, whereupon he rode up to the coach-side, and some
of his life-guard would have put him away, but the pro-
tector forbad them. Then riding by his coach-side, he
spoke to him about the sufferings of his friends in the
nation, and shewed him how contrary this persecution
was to Christ and His apostles, and to Christianity. And
when they were come to the gate of St. James's Park,
George Fox left Cromwell, who at parting desired him to
come to his house. The next day Mary Sanders, after-
wards Stout, one of Cromwell's wife's maids, came to
George Fox's lodging, and told him, That her master
coming home, said, he would tell her some good news :
and when she asked him what it was, he told her, George
Fox was come to town. To which she replied, that was
good news indeed. Not long after, George Fox and

FOX. 179

Edward Pyot went to Whitehall, and there spoke to
Cromwell concerning the sufferings of their friends, and
directed him to the light of Christ, who had enlightened
every man that cometh into the world. To which Crom-
well said, this was a natural light : but they shewed him
the contrary, saying, that it was divine and spiritual,
proceeding from Christ, the spiritual and heavenly man.
Moreover, George Fox bad the protector lay down his
crown at the feet of Jesus. And as he was standing by
the table, Cromwell came and sat upon the table's-side
by him, and said, he would be as high as George Fox
was. But though he continued to speak in a light man-
ner, yet afterward he was so serious, that when he came
to his wife and other company, he said, that he never
parted so from the Quakers before."

He afterwards visited Scotland, where his success and
his persecutions were as usual, great ; as they continued
to be on his return to England. Although Fox had not
received a good education, yet the acuteness of his mind
was prodigious, and was displayed in a remarkable man-
ner in a discussion which he had with a Jesuit, in 1658,
and in a letter he addressed, " To the heads and govern-
ors of this nation, who have put forth a declaration for
a solemn fasting and humiliation, for the persecution,
(as you say,) of divers people beyond the seas, professing
the reformed religion, which, ye say, has been transmitted
unto them from their ancestors." He exposes the hypo-
crisy of the Puritans in censuring the Papists for perse-
cuting, when they were worse persecutors themselves.

It was not George Fox alone who was grieved with the
said hypocrisy, but others of his friends also declared
against it. "A certain woman came once into the parlia-
ment with a pitcher in her hand, which she breaking
before them, told them. So should they be broken to
pieces ; which came to pass not long after. And because,
when the great sufferings of George Fox's friends were
laid before Oliver Cromwell, he would not believe it, this

180 FOX.

•
gave occasion to Thomas Aldam and Anthony Pearson,

to go through all, or most of the jails in England, and
get copies of their friend's commitment under the jailer's
hands, to lay the weight of the said sufferings upon Oliver
Cromwell, which was done; but he, unwilling to give
order for their release, Thomas Aldam took his cap from
off his head, and tearing it to pieces, said to him. So shall
thy government be rent from thee and thy house."

At the Restoration George Fox writes thus : " Now
did I see the end of the travail which I had had in my
sore exercise at Reading ; for the everlasting power of
the Lord was over all, and His blessed truth, life, and
light shined over the nation, and great and glorious
meetings we had, and very quiet ; and many flocked in
unto the tmth. Richard Hubberthorn had been with
the king, who said, ' None should molest us, so long as
we lived peaceably,' and promised this to us upon the
word of a king, telling him we might make use of his
promise. Some Friends also were admitted into the
house of lords, and had liberty to declare their reasons,
why they could not pay tithes, swear, nor go to the
steeple-house worship, or join with others in worship,
and they lieai'd them moderately. And there being
about seven hundred Friends in prison in the nation,
who had been committed under Oliver's and Richard's
government, upon contempts (as they call them,) when
the king came in, he set them all at liberty. There
seemed at that time an inclination and intention in the
government to grant Friends liberty, because they were
sensible that we had suffered as well as they under the
former powers. But still, when any thing was going
forward in order thereunto, some dirty spirits or other,
that would seem to be for us, threw something in the way
to stop it. It was said, there was an instrument drawn
up for confirming our liberty, and that it only wanted
signing ; when on a sudden that wicked attempt of the
Fifth-monarchy-people broke out, and put the city and
nation in an uproar."

FOX. 181

His abhorrence, on principle, of bloodshedding, made
him view with regret the punishment of the regicides,
but adverting to the Puritans, he remarks that " there
was a secret hand in bringing this day upon that hypo-
critical generation of professors, who, being got into
power, grew proud, haughty, and cruel beyond others,
and persecuted the people of God without pity. There-
fore when friends were under ciiiel persecutions and
sufferings in the Commonwealth's time, I was moved of
the Lord to write unto Friends to draw up their suffer-
ings, and lay them before the justices at their sessions ;
and if they would not do them justice, then to lay them
before the judges at the assize ; and if they would not
do them justice, then to lay them before the parliament,
and before the protector and his council, that they might
all see what was done under their government ; and if
they would not do justice, then to lay it before the Lord,
who would hear the cries of the oppressed, and of the
widows and fatherless whom they had made so. For
that which we suffered for, and which our goods were
spoiled for, was for our obedience to the Lord in His
power and in His spirit, Who was able to help and to
succour, and we had no helper in the earth but Him.
And he heard the cries of his people, and brought an
overflowing scourge over the heads of all our persecutors,
which brought a quaking, and a dread, and a fear
amongst and on them all : so that those who had nick-
named us (who are the children of light) and in scorn
called us Quakers, the Lord made to quake ; and many
of them would have been glad to have hid themselves
amongst us ; and some of them, through the distress
that came upon them, did at length come to confess to
the truth. Oh! the daily reproaches, revilings, and
beatings we underwent amongst them, even in the high-
ways, because we could not put off our hats to them, and
for saying thou and thee to them ! Oh ! the havock and
spoil the priests made of our goods, because we could not
k2

l^U FOX.

put into their mouths and give them tithes ; besides
casting into prisons, and besides the great fines laid upon
us, because we could not swear ! But for all these
things did the Lord God plead with them. Yet some of
them were so hardened in their wickedness, that when
they were turned out of their places and offices, they
said, ' if they had power, they would do the same again.'''
In 1669 George Fox was inspired to seek to the holy
estate of matrimony, chiefly that it might be seen that
marriage is honourable to all men. He relates the cir-
cumstance thus : " We came to Bristol, where I met
with Margaret Fell, who was come to visit her daughter
Yeomans. I had seen from the Lord a considerable time
before, that I should take Margaret Fell to be my wife.
And when I first mentioned it to her, she felt the answer
of Life from God thereunto. But though the Lord had
opened this thing to me, yet I had not received a com-
mand from the Lord for the accomplishing of it then.
Wherefore I let the thing rest, and went on in the work
and service of the Lord as before, according as the Lord
led me; travelling up and down in this nation, and
through the nation of Ireland. But now being at Bristol,
and finding Margaret Fell there, it opened in me from
the Lord, that the thing should be accomplished. After
we had discoursed the matter together, I told her, * if she
also was satisfied with the accomplishing of it now, she
should first send for her children ;' which she did. When
the rest of her daughters were come, I asked both them
and her sons-in-law, ' if they had any thing against it, or
for it ;' and they all severally expressed their satisfaction
therein. Then I asked Margaret, ' if she had fulfilled and
performed her husband's will to her children.' She replied,
' the children knew that.' Whereupon I asked them,
' whether, if their mother married, they should not lose
by it ?' And I asked Margaret, ' whether she had done
any thing in lieu of it, which might answer it to the
children ?' The children said, ' she had answered it to

FOX. 183

them, and desired me to speak no more of it.' I told
them, ' I was plain, and would have all things done
plainly ; for I sought not any outward advantage to my-
self.' So after I had thus acquainted the children with
it, our intention of marriage was laid before Friends,
both privately and publicly, to the full satisfaction of
Friends, many of whom gave testimony thereunto that
it was of God, Afterwards, a meeting being appointed
on purpose for the accomplishing thereof, in the public
meeting-house at Broad-Mead in Bristol, we took each
other in marriage, the Lord joining us together in the
honourable marriage, in the everlasting covenant and
immortal Seed of life. In the sense v,'hereof, living and
weighty testimonials w^ere borne thereunto by Friends, in
the movings of the heavenly power which united us
together. Then was a certificate, relating both the pro-
ceedings and the marriage, openly read, and signed by
the relations, and by most of the ancient Friends of
that city, besides many others from divers parts of the
nation.

" We stayed about a week in Bristol, and then went
together to Oldstone ; where taking leave of each other
in the Lord, we parted, betaking ourselves to our several
services, Margaret returning homewards to the North,
and I passing on in the work of the Lord, as before. I
travelled through Wiltshire, Berkshire, Oxfordshire, and
Buckinghamshire, and so to London, visiting Friends ;
in all which counties I had many large and precious
meetings."

Margaret Fell was the widow of judge Fell, who had
been a protector of Fox.

In 1671 he went to America, and being in Carolina,
he met Captain Batts, who had been governor of Roan
Oak. " He asked me," says Fox, " about a woman in
Cumberland, who, he said, he was told, had been healed
by our prayers, and laying on of hands, after she had
been long sick, and given over by the physicians ; and

184 FOX.

he desired to know the certainty of it. I told him we
did not glory in such things, but many such things had
been done by the power of Christ."

His success in America was great, and he wrought a
miracle upon a woman that lived at Anamessy, " who
had been many years in trouble of mind, and sometimes
would sit moping near two months together, and hardly
speak or mind any thing. When T heard of her, I was
moved of the Lord to go to her, and tell her, ' that salva-
tion was come to her house.' After I had spoken the
word of life to her, and entreated the Lord for her, she
mended, went up and down with us to meetings, and is
since well ; blessed be the Lord ! "

In 1673 he returned to England, and in 1674 was
much gratified at Newport Pagnel, where, amongst
others, " came a woman, and brought her daughter, for
me to see how well she was ; putting me in mind, ' that
when I was there before, she had brought her to me,
much troubled with the disease called the king's evil,
and had then desired me to pray for her ;' which 1 did,
and she grew well upon it, praised be the Lord !"

In 1677 he went with Penn, Barclay, and Keith, to
Holland. It is well known that the Quakers w^ere
favoured by the Princess Elizabeth, daughter of the
queen of Bohemia, and aunt of George I.

There is not much of interest to record of the con-
cluding years of Fox's life. Notwithstanding the favours
shown to him and his followers by the king's government
at first, yet they were often imprisoned for refusing to
pay tithes, or for declining to take the oath of allegiance.
In 1 684 he again visited the continent, where he did not
remain long ; and his health becoming impaired by in-
cessant toil, imprisonment, and suffering, he lived more
retired till the year 1691, when, on returning home from
preaching in Grace-church street, he was taken ill. His
distemper increasing, and perhaps perceiving that his
end was at hand, he recommended the spreading of books

FOX. 185

(containing the doctrine of truth) to some of his friends,
that came to him after having being sent for. And to
some others who came to visit him in his illness, he said,
All is well, the seed of God reigns over all, and over
death itself. And though (continued he) I am vs'eak in
body, yet the power of God is over all, and the seed reigns
over all disorderly spirits. He used often, even in his
preaching, Avhen he spoke of Christ, to call Him the
seed ; wherefore those that w^ere with him, very well
knew what he meant when he spoke of the seed. Thus
he lay in a heavenly frame of mind, and his spirit being
wholly exercised towards the Lord, he grew weaker and
v.-eaker in body, until on the third day of the week, and
of his sickness also, he piously departed this life. About
four or five hours before, being asked how he did, he
answered, Don't heed, the power of the Lord is above
all sickness and death ; the seed reigns, blessed be the
Lord. And thus triumphing over death, he departed
from hence in peace, and slept sweetly on the loth of
the month anciently called January, (for being as a
door of entrance into the new year) about ten o'clock at
night, in the 67th year of his age. His body was buried
near Bunhill-fields, on the 16th of the said month, the
corps being accompanied by great numbers of his friends,
and of other people also : for though he had had many
enemies, yet he had made himself also beloved of many.
Such is the history of the founder of one of the most
eminent of the protestant orders or denominations. His
history is given at some length, because there are some
persons in the present day who profess to believe, or not
to discredit the miracles of Romish saints, and who
accuse Protestants of being unable to work similar
miracles. The miracles of George Fox are as worthy of
credit as those of Francis of Assisi, with whose life the
one now given may be compared. — Fox's Journal. SeicelVs
History of the People called Quakers.

186 FOX.

FOX, JOHN.

Of the personal history of the writer whose name is
so well known by his " Book of Martyrs," only a very
imperfect account can be given. The biographies of him
which have hitherto been written are uniformly grounded
on a Memoir, which was first published in 1641, more
than half a century after his death, and put forth as the
work of his son Samuel, who had also been dead many
years. This memoir, however, is so clearly spurious, and
in so many things erroneous, that no dependance can be
placed on it. The following particulars, though scanty
and imperfect, are, it is believed, for the most part cor-
rect ; though some of them must be rather supposed and
assumed, on grounds which it would be tedious and un-
seasonable here to state, than considered as facts which
are certainly and undeniably true.

John Fox was born at Boston in Lincolnshire, of
parents not above the middle class, in the year 1516.
He is said to have lost his father in his childhood, and
to have been put to school by his step-father, Richard
Melton. After this, by the patronage of one whose
daughter he subsequently married, and who seems to
have borne the name of Randall, Fox was sent to Oxford,
at about the age of seventeen. The common account, of
his having been at first, or at any time, a member of
Brazen-Nose College, appears to be a mistake, arising
from his having long afterwards thankfully acknowledged
in a dedication to Mr. Harding, the head of Brazen-Nose
College, prefixed to one of his works, that it was owing to
the kind suggestion of that gentleman that he had been
originally sent to Oxford. It was natural to suppose that
he had become a member of the college over which his
patron presided ; but the truth seems to be, that he was
entered at Magdalen College, in the year 1533. He took

FOX. 187

his degree of B.A. in 1538, and of M.A. in 1548, in
which year he also obtained a fellowship. The same
popular account relates that he was expelled from this
fellowship ; but it is justly to be doubted ; for there are
documents still existing in his own hand writing, which
shew that though he and some other young men of the
college, had got into very serious trouble for making a
jest of the ceremonies then used in the performance of
divine service in the chapel, yet he expected to stay, and
had almost staid, at the college, as long as he could be
allowed to do without taking orders. This he had re-
solved not to do ; and he seems to have been anxiously
canvassing among his friends for employment as a tutor
or schoolmaster ; with what success does not appear.

According to Wood, Fox resigned his fellowship about
the 22nd July, 1545 ; and in the destitution thus occa-
sioned, it is said that during a great part of the time he
received help from his step-father, and from the father of
his wife, and that part of the time he was employed as
tutor in the Lucy family at Charlecote. As to his step-
father, if he had any, the thing is not impossible ; and
that he should be assisted by the father of her who after-
wards became his wife, is highly probable, for reasons
already stated, though he was not then married. The
statement too, that he was employed as tutor in the Lucy
family, (though not all the errors connected with that
statement in the common biographies of Fox,) receives
perhaps some colour from the fact that he was married
to Agnes Rondull (or Randall) at Charlecote, on the 3rd
of Febmary, 1547, meaning, it may be presumed, what
in our present mode of dating would be called ] 548.

This fact is attested by the parish register, and if we
suppose that he gave up his tutorship on his marriage,
or married when his services as a tutor were no longer
required, and came to London, it may help to settle the
date of the next well authenticated and important, though
obscure, fact in Fox's history. It is beyond all doubt

188 FOX.

that at some time or other he was employed as tutor lo
the fatherless children of the late Earl of Surrey. That
unfortunate young nobleman, with his father the Duke
of Norfolk, had been arrested and imprisoned on a charge
of high treason, on the 12th of December, 1546. The
father narrowly escaped, owing to the death of Henry
VIII. on the 28th of January, the very morning fixed for
his execution ; but the son's trial being hurried through,
he had already fallen a victim to the fears and shameless
zeal of his enemies.

By what introduction, at what time, to what extent,
and for what period, the two little sons of the Earl, one
in his eleventh, the other in his eighth or ninth year,
at the time of their father's execution, came to be placed
under Fox's tutorage, does not clearly appear ; but the
fact is attested by letters written long after, by Thomas
Duke of Norfolk, (the elder of the two) which are still
extant, and are not the only proofs which he gave of his
attachment to his " right loving schoolmaster."

The children of the unfortunate earl appear to have
been left with their mother, and under the care of Lord
Wentworth, until April, 1548 ; and about that time to
have been transferred to the Duchess of Richmond. Be-
tween Fox and the former guardians there does not seem
to have been any connexion ; but we incidentally learn
from Fox himself, that he was " dwelling in the house of
the noble lady the Duchess of Richmond," just about
the time when the children were committed to her care.
Perhaps he came with them ; but if he was married at
Charlecote only in the preceding February, it seems most
natural to suppose that it was not until he was at the
Duchess of Richmond's that he exercised this tutorship.

It is worth while to mention the qircumstance, by means
of which the date of Fox's dwelling at the Duchess of
Richmond's is fixed ; because it is one which undoubtedly
exercised a great influence over his future life. He then
and there became acquainted with one of the fiercest and

FOX. 189

foulest spirits of the age, who boasted, after an inten^al of
ten years, that during all that time John Fox had been
his "Achates"; and who had, no doubt, all that while
cherished in his weaker brother that bitterness of spirit,
and that habit of filthy talking and profane jesting
unrivalled in his own productions, and too conspicuous
in the works of both. Fox tells us that while he was
dwelling at the house of the duchess, John Bale was also
there, " recognizing his Centuries." Now Bale's Cen-
turies were " completed and printed" by the end of July,
1548. It is worth while to add Fox's testimony that
Bale was " recognizing" his work by a book borrowed of
Master John Cheke, because it helps to shew that by this
time, the future martyrologist was among those who were
among the most active and forward in what they repre-
sented as the work of reformation. This is further evi-
denced by the fact that he appears to have been ordained
deacon by Bishop Pddley, on the 24th of June, 1550.

It seems clear, however, that by the time when Fox
was ordained, he was no longer domesticated with the
Duchess of Richmond, for he is described in the bishop's
register as, " Mr. John Fox, M. A., living with the
Duchess of Suffolk, born at Boston."

From this time we lose sight of Fox until after the
accession of Queen Mary, when he, like many more, found
it expedient to quit the country. The common account,
that Bishop Gardiner was watching for him, and that
the Duke of Norfolk, the most powerful subject in the
kingdom, and the man who had the most influence with
Gardiner, could not protect him, is too absurd to require
any particular confutation. The fact that his friend
Cheke, by whose patronage he had probably been em-
ployed as tutor, had been, to the veiy end of her brief
reign, the clerk of the Lady Jane Grey's council — that
Bishop Ridley, who had ordained him, was the person
singled out to preach at Paul's Cross, on the first of the
two Sundays which occurred in that period, and that the

VOL V. s

100 FOX.

Duchess of Suffolk, under fear of being called to account
by Bishop Gardiner, was obliged to fly the country with
imminent peril of her life, would warrant a suspicion
that Fox, who seems to have been one of her household,
might have been mixed up in some such political matters,
(for as yet persecution for religion had not begun,) as
might involve him in risk, and include his name in
some writs or warrants issued by the lord chancellor or
the council. Still more probable it is that he might be
in some way implicated in the sedition of Sir Thomas
Wyatt, his admiration of whom Fox is at no pains to
conceal. And if it were so, it is not improbable that
the Duke of Norfolk might connive at, or assist his
escape, in consideration of past services to his grand-
children. In fact, it may be doubted whether the queen,
or the chancellor, or the duke, or any body else, took any
very strict and active measures to keep those who wished
to go.

Fox however, for some reason or other, certainly did
go ; and, as far as appears, he went in the spring of the
year 1554. The first landmark of his progress on which
we can at all rely, is in the preface to his Chronicon
Ecclesise, (a small octavo volume, the germ of his Bcok
of Martyrs,) which is dated at Strasburgh, 31st August,
1554, and contains language which seems to indi(-ate
that he had then been there at least two months. This
is perhaps the only evidence that exists of his having
been at Strasburgh at all. How long he remained tliere
does not appear ; but by the 3rd of December in the
same year he had joined those English fugitives who had
settled at Frankfort on the Mayne. With them he re-
mained until the 31st August, 1555, when, adhering to
the more violent party, in the schism which took place at
that time, he seceded with it ; or to borrow the words
used by the author of " The Troubles of Frankfort," in
recording the fact, " the oppressed Church departed from
Frankfort to Basil and Geneva, some staying at Basil, as
Maistcr Fox with other."

FOX. 191

At Basil he seems to have been employed in correcting
the press for a learned printer named Herbst, or as he
chose to call himself, in compliance with the puerile
fancy of the times, Oporinus ; and in making collections
for a greatly enlarged reprint of the work which he had
published at Strasburgh. This, however, was not finished
when Queen Mary died and her sister succeeded to the
throne. Of his family circumstances during this time
little is recorded, and perhaps, if John Knox had not
said in one of his letters to him, " Salute your wief
and dowghter hartlie in my name," we should not have
known that he ever had a daughter, or any child but the
two sons who were as yet unborn.

Fox therefore remained at Basil after most of the Eng-
lish exiles had returned, in order to complete his book ;
and in the meantime he published a tract entitled " Ger-
manise ad Angliam Gratulatio," which is dated at Basil,
20th January, 1559. To this tract he annexed a letter
to the Duke of Norfolk, (his late pupil, who had been
restored in blood, and had succeeded his grandfather in
title and estate,) giving him a great deal of good advice,
which was probably much wanted, and quite thrown
away.

The new work, however, which was a good sized folio,
bears the date of August, 1559, and it seems probable that
shortly after that time Fox arrived in England. He was
kindly received and assisted by the Duke of Norfolk ; and
on the 25th of January, 1560, he received priest's orders
from Grindal, Bishop of London. After this he seems
to have retired into Norfolk, where, at the end of that
year, his eldest son Samuel was born. Perhaps his home
was there, while he spent much of his time in London,
superintending the printing of his great work, the " Actes
and Monuments of the Church," or as it is more com-
monly called, the " Book of Martyrs," in English, It
was published in the year 1563, and has been frequently
reprinted since. It is due to Fox to state that he seems

192 FOX.

to have been employed in making the book rather as a
compiler, or editor, than as an historian ; and that of the
facts which he published, whether belonging to private
or public history, he obviously and avowedly had little
personal knowledge. He seems to have placed implicit
faith in those who supplied him with materials, and that
he was sometimes ill informed and misled is certain.
Nor is this to be wondered at, when it is considered that
so many of the documents with which he was furnished
were ex parte statements of persons who had suffered,
either in their own persons, or in those of their relations
or friends.

This is not the place, however, to enter into a criticism
of this, the only work by which Fox is now known ; or
to reckon up the various productions of his pen, which
have been long forgotten. With regard to his personal
history, it is remarkable that so little can be added of the
long period which elapsed after the publication and im-
mediate fame of his great work, in 1563. For more
than twenty years after that time he appears to have lived
in London, and he was probably much engaged in the
revision and the republications of his Martyrology, which
was three times reprinted in his life-time. Though, as
has been already stated, he received priest's orders from
Bishop Grindal, it does not seem certain that he ever
held any cure of souls. He appears to have obtained a
prebend in the Church of Salisbury in the year 1563,
and it is said that when called on by Archbishop Parker
to subscribe, he produced a Greek Testament, saying,
" To this will I subscribe," adding that he held nothing
but this prebend at Salisbury, which if they thought
proper to take it from him, he hoped would do them
much good. Perhaps we may be allowed to believe that
there is not sufficient evidence of this, for it must have
been either very inconvenient jesting, or else an attempt
at evasion, by offering to do what Papists and Socinians
would have done as readilv as himself. He is said, how-

FOX. 193

ever, after this to have accepted a stall at Durham in the
year 1572 ; and to have resigned after holding it twelve
months.

As to his public ministry, perhaps all that is known is
to be gathered from two discourses which are printed.
One by his friend John Day, in 1570, is intitled "A
Sermon of Christ Crucified, preached at Paul's Crosse
the Friday before Easter, commonly called Good Friday.
Written and dedicated to all such as labour and be heavy
laden in conscience, to be read for their spiritual com-
fort." The other is a Sermon preached at AUhallows,
Lombard Street, at the christening of a Jew named
Nathanael, on the 1st of April, 1578. Whether Fox
exercised any thing like a public ministry among his
nonconforming friends during this period does not clearly
appear, but numerous anecdotes, traditions, and docu-
ments, attest that he lived amid a circle who considered
him as little, if at all, less than an inspired, or super-
naturally gifted teacher. He seems to have been fre-
quently applied to for advice, consolation, and exorcism ;
and after his death, which took place on the 1 8th of
April, 1587, his son Samuel set up a monument in the
church of St. Giles, Cripplegate, not only " martyrologo
fidelissimo," but " thaumaturgo admirabili," whatever
that may mean.

On the whole, he seems to have been a man of kind
disposition, very charitable to the poor, a comforter of
the afflicted, a great lover of peace, when he could have
it in his own w^ay, and perhaps in his elder years glad to
have it in any way that it might be had with a safe con-
science. He would perhaps have been unknown to fame,
but that, simple, credulous, industrious, and prone to
write, he was a fit instrument for a party to whose opini-
ons he was warmly and sincerely attached. They made
him their drudge, and were content to profit by labours
which they had not the justice to reward, or the courage
to partake.

194 FOX.

FOX, KICHARD.

Richard Fox was of humble origin, and born at
E-opesley, near Grantham, in Lincolnshire, about the
latter end of the reign of king Henry VL He was
educated at Magdalen College, in Oxford, where he greatly
distinguished himself; but the plague obliging him to
retire from thence, he removed to Pembroke Hall in
Cambridge. And when he had staid a competent time
there, he went for further improvement to Paris, where
he studied divinity and the canon law. In this place he
became acquainted with Morton, Bishop of Ely, who had
fled thither during the usurpation of Richard III. And
Fox was introduced, probably by Bishop Morton, to
Henry, Earl of Richmond, who was then meditating a
descent upon England, in order to dethrone the Usurper ;
and, with the rest of the English who were at Paris,
he bound himself by oath to take the Earl's part.
Richmond accordingly received Dr. Fox into secret
familiarity ; and having applied to the French king,
Charles VIII. for assistance in his intended expedition,
but being called away before he could obtain his desire,
he left the farther prosecution of this matter to Dr. Fox,
whom he thought the fittest man to manage so important
an affair. Nor was he deceived in him ; for he acted
with such industry and pn,idence, that he soon obtained
men and money from the court of France. And after
Henry had gained the battle of Bosworth, and in conse-
quence ascended the throne of England, he appointed
Dr. Fox to be one of his privy counsellors. About the
same time Fox was collated to the prebend of Bishopston,
in the Church of Sarum ; and in 1486, to the prebend
of South Grantham, in the same Church.

In 1487 Dr. Fox was raised to the Bishopric of Exeter,
and appointed keeper of the privy seal. He was also
made principal secretary of state, and master of St.

FOX. 195

Crosse, near Winchester. And the king continually em-
ployed him, either in matters of state at home, or in
embassies of importance abroad. In 1492 he was trans-
lated from Exeter to the Bishopric of Bath and Wells ;
and in 1494, he was removed to the see of Durham. He
was afterwards chosen chancellor of the university of
Cambridge, which office he held till 1502 ; and in 1500
he was translated to the see of Winchester.

Bishop Fox continued to have great weight and influ-
ence in all public affairs, during the whole reign of Henry
VIL, who appointed him in his will one of his executors
and particularly recommended him to his son and suc-
cessor, Henry VIII. Lord Bacon observes, that Bishop
Fox was " a wise man, and one that could see through
the present to the future." And he also says, that Car-
dinal Morton and Bishop Fox were " vigilant men and
secret, and such as kept watch wdth the king, (Henry
VIL) almost upon all men else. They had been both
versed in his affairs before he came to the crown, and
were partakers of his adverse fortune." But upon the
accession of Henry VIII., Bishop Fox's credit greatly
declined at court, though he was instrumental in pro-
moting the rise of Wolsey, in opposition to the Earl of
Surrey. However, in 1510, he was sent ambassador to
France, in conjunction with the Earl of Surrey and the
Bishop of Durham, who concluded a treaty of alliance
with Lewis XII. About the same time a sharp dispute
arose between him and Archbishop Warham, concerning
the extent of the jurisdiction of the prerogative court.
The dispute at length grew so high, that an appeal was
made to the pope : but it being referred back to the
king, he determined it amicably in 1513. This summer
he attended the king in his expedition into France, with
a large retinue, and was at the taking of Terouenne.
And shortly after, in conjunction with Thomas Grey,
Marquis of Dorset, he concluded a new treaty with the
emperor Maximilian against France. But in 1515, being

196 FOX.

no longer able to bear the repeated mortifications he
received from Cardinal Wolsey, to whose rise he had
greatly contributed, he withdrew in discontent to his own
diocese.

In 1522, Bishop Fox founded a free-school at Taun-
ton, in Somersetshire, where he had a fine manor as
Bishop of Winchester, and he built a convenient house
for the master. He did also the same at Grantham,
near the place of his nativity. He had the misfortune
to lose his sight about ten years before his decease.
However, he attended the parliament in 1523. But
Cardinal Wolsey, taking advantage of his infirmities,
would fain have persuaded him to resign his Bishopric
to him, and to be content with a pension. The old
bishop, however, stoutly rejected the advances and in-
sinuations of the cardinal for this purpose. For he
directed the messenger, who came from Wolsey with this
proposal, to tell his master, " That though, by reason of
his blindness he was not able to distinguish white from
black, yet he could discern between true and false, right
and wrong ; and plainly enough saw, without eyes, the
malice of that ungrateful man, which he did not see
before. That it behoved the cardinal to take care, not to
be so blinded with ambition, as not to foresee his own
end. He needed not trouble himself with the Bishopric
of Winchester, but rather should mind the king's affairs."

He devoted his declining years to works of charity
and munificence. At Winchester he covered the choir
of the cathedral, the presbytery, and the aisles adjoining,
with a vaulted roof, and he new glazed all the windows
in that part of the church. He likewise built a handsome
wall round the presbytery, on the top of which he placed
in leaden coffins the bones of several West Saxon princes
and prelates, which had been buried in different parts of
the church. These bones were disturbed by the dissenters
in the civil wars, but were collected again as well as
circumstances would permit, in 1661. His great work,

FRANCIS OF ASSISI. 197

however, was his noble foundation of C(jrpus Christi
College, Oxford. His first design was, to erect in Oxford
a college or seminary for eight monks, members of St.
Swithen's priory in Winchester, and professed of the
same, with a few secular scholars ; for which he obtained
a licence in mortmain, dated March 12th, 1512-13. But
he altered his design, chiefly, as it is said, through the
persuasions of Hugh Oldham, Bishop of Exeter, who
thus represented to him. "What, my lord, shall we
build houses, and provide livelihoods for a company of
buzzing monks, whose end and fall we ourselves may live
to see ? No, no, it is more meet a great deal that we
should have care to provide for the increase of learning,
and for such as by their learning shall do good in the
Church and commonwealth." To this Bishop Fox rea-
dily yielded, accepting of Bishop Oldham's kind assist-
ance, who contributed no less than 6000 marks towards
the building of this college. Having therefore purchased
three tenements, called Corner Hall, Nevills Inn, and
Nunhall, with some parcels of land adjoining ; and hav-
ing obtained a new licence in mortmain, dated November
20th, 1516 ; he went on with his new foundation, the
charter of which bore date the first of March following.
His last days were spent in prayer and meditation,
which at length became almost uninterrupted day or
night. He died 14th September, 1528, and was buried
in the beautiful chantry he had erected for that purpose
in Winchester cathedral. — Gough. ]Vood. Godwin.

FKANCIS OF ASSISI.

This fanatic, who is worshipped by the Church of
Rome as a saint, was born at Assisi, in Umbria, in the
Ecclesiastical State, in the year 1182. Assisi reckoned
amongst its most opulent merchants Peter Bernadone,

198 FRANCIS OF ASSISI.

his father ; and in early Hfe Francis made his father's
heart proud, by his uniting with a gay disposition, which
made him foremost in every feat of arms, a devoted
attention to business. But he was doomed to be dis-
appointed. In a combat with the citizens of Perugia,
Francis _ was taken prisoner; and after a captivity of
twelve months, was released, only to encounter a disease,
which in the dawn of manhood brought him within view
of the gates of death. The dread realities of a future
state were forced upon his attention, and he determined
to renounce the world, that he might devote himself to
the one thing needful. His alms became lavish, his
devotions enthusiastic. On one occasion he exchanged
dresses with a tattered mendicant, and pressed to his
bosom a wretch rendered loathsome by leprosy. There
was, on his recovery, an apparent relapse. He for a
short time resumed his duties as a soldier, and Francis
was seen once more the graceful leader of the civic revels.
But amid the revels he was suddenly conscience-stricken,
and vowed to live a life of poverty. He declared that he
took poverty for his wedded wife, and always spake of
himself as the husband of poverty, regarding the whole
Franciscan order as their offspring.

But his folly was soon reproved. Worshipping in a
country church consecrated to the memory of St. Da-
mian, he seemed to hear a voice saying, " Francis, go
and prepare my house, which thou seest falling into
ruins." What was the man pledged to poverty to do ?
He quietly went home, stole a horse from his father's
stable, then went to his father's warehouse, and stole
from thence silks and embroideries, with which he laded
the purloined horse, and sold both horse and goods at
the neighbouring town of Foligno. Romish casuists
admit that this action was only justifiable by the sim-
plicity of his heart ; but the system must have been bad
which had not instructed him in the ten commandments.

FRANCIS OF ASSISI. 199

He offered the money to the officiating priest at St. Da-
mian, who cautiously refused to take it. Francis cast
the money into the mire, but vowed that the building
should be his home until the Divine behest had been
fulfilled. His father found him out, and though Francis
was twenty- five years old, gave him a sound whipping,
and put him into prison in his own house. Francis was
set at liberty by his mother during his father's absence
from home. Francis returned to St. Damian's, and his
father following him thither, insisted that he should
either return home, or renounce before the bishop all his
share in his inheritance, and all manner of expectations
from his family. The son accepted the latter condition
with joy, gave his father whatever he had in his pockets,
told him he was ready to undergo more blows and chains
for the love of Jesus Christ, Whose disciple he desired to
be, and cheerfully went with his father before the Bishop
of Assisi, to make a legal renunciation of his inheritance
in form. Being come into his presence, Francis, im-
patient of delays, while the instniment was drawing up,
made the renunciation by the following extravagant ac-
tion. He stripped himself of his clothes, and gave them
to his father, saying cheerfully and meekly : " Hitherto,
I have called you father on earth : but, now, I say with
more confidence, Our Father Who art in heaven, in Whom
I place all my hope and treasure." By the world, and it
would seem, by his father himself, he was regarded as a
madman, but the bishop viewed the enthusiasm of the
youth with due allowance, and treated him with kind-
ness, causing him to be clothed.

He soon after renewed his vow of poverty, imagin-
ing himself warned to do so by God. He begged for
and laboured at the restoration of the Church of St.
Damian, and when that was put in good repair, he acted
in the same manner for the restoration of the neigh-
bouring church of St. Peter; and afterwards for the

200 FRANCIS OF ASSISI.

Portiuncula. At this time, like George Fox, (^ee his life, )
he pretended to the gifts of prophecy and miracles. His
Romish biographer says that " when he was begging
alms to repair the church of St. Damian, he used to say,
' Assist me to finish this building ; here will one day be
a monastery of holy virgins, by whose good fame our
Lord will be glorified over the whole Church.' This was
verified in St. Clare, five years after, who inserted this
prophecy in her last will and testament. Before this, a
man in the Duchy of Spoletto, was afflicted with a
horrible running cancer, which had gnawn both his
mouth and cheeks in a hideous manner ; having, without
receiving any benefit, had recourse to all remedies that
could be suggested, and made several pilgrimages to
Rome for the recovery of his health, he came to Francis,
and would have thrown himself at his feet, but the saint
prevented him, and kissed his ulcerous sore, which was
instantly healed. ' I know^ not,' says Bonaventure,
' which I ought most to admire, such a kiss, or such a
cure.' " Francis devoted himself, with a benevolence
which cannot be sufficiently admired, to lepers, the leprosy
having been introduced by the crusaders into all the
countries bordering on the Mediterranean.

He soon attracted followers, and associating with him-
self Bernard of Quintavalle, and Peter of Catania, on
the 16th of August, 1209, laid the first foundation of the
Franciscan order. To these was soon added another
fanatic "named Egidius. These first joined Francis in
his cell at the Portiuncula. The number of his adher-
ents soon increased, and he drew up, in twenty chapters,
a rule for his order. He carried his rule to Rome, there
to obtain for it the sanction of the pope. The reigning
pope was the celebrated politician, Innocent III. He
regarded Francis at first as a fanatic and a madman, but
on reflection he saw how well fitted for his pui-poses such
a man might be, and how useful such an order, under

FRANCIS OF ASSISI. 201

the existing state of affairs, might become to the papal
interests, and, pretending that he had a dream which
decided him upon the subject, he in the year 1210,
ordained Francis a deacon, and gave his approbation to
the iiile which he had drawn up. The crafty pontilT,
however, unwilling to commit himself to the experiment,
only gave a verbal approbation, which, however, was
sufficient for Francis, who was now^ received as a saint,
and returned home in triumph. But here, among his
triumphs, w^e must record his conversion of Clara, or St.
Clare. Born to rank and fortune, St. Clare, according
to the fanaticism prevalent in that age, had recourse from
her early years to ascetic practices. She heard of Francis,
and was captivated by the lustre of his piety, and he
heard of her, conferred with her, and assisted by him
she eloped from her friends. Although a saint, Francis
was still deficient in the moral sense. They fled to the
Portiuncula, a church ^fhich the Benedictines had now-
given to the Franciscans. He was in his thirtieth, she
in her nineteenth year She was welcomed by the monks
and attended by her spiritual guide, and took sanctuary
in the neighbouring church of St. Paul, until arrange-
ments could be made for her reception in a convent.
Francis, regardless of filial duty and parental authority,
induced her two sisters, Agnes and Beatrice, notwith-
standing the agony and anger of her father, to follow her
in her flight, and to partake of her seclusion. The
church of St. Damian became the convent of the order
of poor sisters thus established.

It was at first the design of Francis and his associates
to study how they might die to the world, living in
poverty and solitude, and having no communion with
God. But now^ that he had reached a summit of renown
and influence, he imagined that he had a further com-
mission to preach penance by word and deed. He con-

20-2 FRANCIS OF ASSIST.

suited Silvester and Clara, who declared that it was
revealed to them that the founder of their order should
go, forth to preach. And the Franciscans became a
preaching order, though the founder was as illiterate as
the founder of Quakerism.

He persevered most consistently in his devotion to
poverty, though many of his followers soon shewed an
inclination to appropriate to themselves some of the com-
forts of life. He would not permit even his churches to
be richly decorated : they were to be low and unadorned.
He was continually devising new methods of afflicting
and mortifying his body. If any part of his rough habit
seemed too soft he sewed it with pack-thread. Unless
he was sick he rarely eat anything that was dressed with
fire, and when he did he usually put ashes or water upon
it. He fasted rigorously eight lents in the year. In the
beginning of his conversion, finding himself assailed
with violent temptation of concupiscence, he often cast
himself into ditches full of snow ; once, under a more
grievous assault than ordinary, he presently began to
discipline himself sharply, then, with great fervour of
spirit, he went out of his cell, and rolled himself in the
snow ; after this, having made seven great heaps of snow,
he said to himself: "Imagine these were thy wife and
children ready to die of cold, thou must then take great
pains to maintain them ;" whereupon he set himself
again to labour in the cold. By the rigour and fervour
wdth which he, on that occasion, subdued his domestic
enemy, he obtained so complete a victory, that he never
felt any more assaults ; yet he continued always most
wary in shunning every occasion of danger, and in treat-
ing with women, kept so strict a watch over his eyes, that
he scarce knew any woman by sight. It was a usual
saying with him, that, " by occasions the strong become
weak." To converse too frequently with women and not
suffer by it, is as hard as to take fire into one's bosom

FRANCIS OF ASSISI, 203

and not be burnt : " what has a religious man to do,"
says he, " to treat with women, unless it be to hear their
confessions, or give them necessary spiritual instructions?
He that thinks himself secure, is undone ; the devil
finding somewhat to take hold on, though it be but a
hair, raises a dreadful war."

It will be unnecessary to record the miracles he was
said to have performed. They were of a character
similar to those we have described in the preceding life
of Fox ; but Francis added to the worship of Christ our
God, the worship of the Virgin Mary. In Romish
phrase, he had a singular devotion to her whom he chose
for the patroness of his order, and in whose honour he
fasted from the feast of St. Peter and St. Paul to that of
the Romish festival of the assumption. After this fes-
tival he fasted forty days and prayed much, out of devo-
tion to the angels, especially the archangel Michael ;
at All Saints he fasted other forty days. By the Romish
writers we are informed that he was endowed with an
extraordinary gift of tears ; his eyes seemed two foun-
tains of tears, which were almost continually falling from
them, insomuch that at length he almost lost his sight ;
when physicians advised him to repress his tears, for
otherwise he would be quite blind, Francis answered :
" Brother physician, the spirit hath not received the
benefit of light for the flesh, but the flesh for the spirit ;
we ought not for love of that sight which is common to
us and flies, to put an impediment to spiritual sight and
celestial comfort." When the physician prescribed that,
in order to drain off the humours by an issue, he should
be burnt with a hot iron, Francis was very well pleased,
because it was a painful operation and a wholesome
remedy ; when the surgeon was about to apply the sear-
ing iron, Francis spoke to the fire, saying : " Brother
fire, I beseech thee, burn me gently, that I may be able
to endure thee :" he was seared very deep from the ear
to the eye-brow, but seemed to feel no pain at all.

204 FRANCIS OF ASSIST.

At length, finding Europe insufficient for his zeal for
the conversion of sinners, he resolved to preach to the
Mahometans. With this view he embarked, in the sixth
year after his conversion, for Syria, but straightway there
arose a tempest, which drove him upon the coast of Dal-
matia, and finding no convenience to pass on farther, he
was forced to return back again to Ancona. Afterward,
in 1214, he set out for Morocco, to j^reach to the famous
Mahometan king, Miramolin, and went on his way with
so great fervour and desire of martyrdom, that though
he was very weak and much spent, his companion was
not able to hold pace with him. But in Spain he was
detained by a grievous fit of sickness, and afterwards by
important business of his order, and various accidents,
so that he could not possibly go into Mauritania. But
he wrought several pretended miracles in Spain, and
founded there some convents, after which he returned
through Languedoc into Italy.

Ten years after the first institution of the order in
1219, Francis held near the Portiuncula, the famous
general chapter called the matts, because it was assembled
in booths in the fields. Five thousand friars met on
the occasion. The growing ambition of the order showed
itself in their praying Francis to obtain from the pope
a license to preach everywhere, without the leave of the
bishops of each diocese. Francis rebuked them, and
would not accede to the proposal, but employed the more
ambitious spirits by sending them on foreign missions.
He reserved for himself the mission to Syria and Egypt,
in hopes of obtaining the crown of martyrdom ; but the
affairs of his order obliged him to defer his departure
for some time.

Innocent III., as we have seen, had approved of his
order by word of mouth. Honorius III., who had suc-
ceeded him in 1219, had appointed Cardinal Ugolino
to the post of protector of the minorite brethren, and
approved of their missions. Francis set sail with lUumi-

FRANCIS OF ASSISI. 205

natus of Reate and other companions from Ancona, and
having touched at Cyprus, landed at Aeon or Ptolemais
in Palestine. The Christian army in the sixth crusade
lay at that time before Damiata in Egypt, and the Soldan
of Damascus or Syria led a numerous army to the assist-
ance of Meledin, Soldan of Eg^-pt or Babylon ; for so he
was more commonly called, because he resided at Babylon
in Egypt, a city on the Nile, opposite the mins of Mem-
phis ; Grand Cairo rose out of the ruins of this Babylon.
Francis, with brother llluminatus, hastened to the Chris-
tian army, and upon his arrival endeavoured to dissuade
them from giving the enemy battle, foretelling their
defeat. He was not heard, and the Christians were
driven back into their trenches with the loss of 6000
men. However, they continued the siege, and took the
city on the 5th of November the same year. In the
meantime Francis, burning with zeal for the conversion
of the Saracens, desired to pass to their camp, fearing
no dangers for Christ ; he was seized by the scouts of
the infidels, to whom he cried out, " I am a Christian,
conduct me to your master." Being brought before the
Soldan and asked by him his errand, he said with won-
derful intrepidity and fervour, " I am sent not by men,
but by the most high God, to shew you and your people
the way of salvation, by announcing to you the tiTith of
the gospel." The Soldan treated him with the respect
which the Asiatics are accustomed to shew to the in-
sane, and invited him to stay with him. Francis
replied, " if you and your people will listen to the word
of God, I will with joy stay with you ; if yet you waver
between Christ and Mahomet, cause a great fire to be
kindled, and T will go into it with your Imans, (or priests)
that you may see which is the true faith." The Soldan
answered with a smile, that he did not believe any
of his priests would be willing to go into the fire, or to

t2

206 FRANCIS OF ASSISI.

suffer torments for their religion, and that he could not
accept his condition for fear of a sedition. He offered
him many presents, which Francis refused. After some
days the Soldan, apprehending lest some should be con-
verted by his discourse, and desert to the Christians,
sent him, escorted by a strong guard, to their camp before
Damiata, saying to him privately, " Pray for me, that
God may make known to me the true religion, and con-
duct me to it."

Francis returned by Palestine into Italy, where he
heard with joy that the five missionaries whom he had
sent to preach to the Moors, had been crowned with
martyrdom in Morocco. But he had the affliction to
find that Elias, whom he had left vicar-general of his
order, had introduced several novelties and mitigations,
and wore himself a habit of finer stuff than the rest,
with a longer capuche or hood, and longer sleeves.
Francis called such innovators bastard children of his
order, and deposed Elias from his office. Resigning the
generalship that year, 1220, he caused the virtuous Peter
of Cortona, to be chosen minister-general, and after his
death, in 1221, Elias to be restored. But Peter, and
after him Elias^ out of respect for Francis, were only
styled vicars- general till his death. He by the sole
weight of his authority continued always to direct the
government of his order while he lived. In fact, this
was only one way in which to conceal from himself his
ambition and love of power.

Francis having revised his rule and presented it to
Honorius III., it was confirmed by a bull dated the 29th
of November, 1223.

In the year 1215, Count Orlando of Cortona bestowed
on Francis a secluded and agreeable residence in Mount
Alberno, a part of the Apennines, not very far from
Capraldoli and Val Umbosa, and built a church there
for the friars. The solitude of the valley of Fabriano

FRANCIS OF ASSTSl. Ji07

pleased Francis so much that he frequently hid himself
there. Bonaventuia, and other legendary writers of his
life, assert that he was frequently raised from the ground
in prayer.

The ecstatic teniiination of the career of Francis is thus
described by Bonaventura : — " Francis, the servant and
truly faithful minister of Christ Jesus, being in prayer
on Monte Laverna, lifting himself to God by the seraphic
fervour of his desires, and transforming himself by the
movements of a tender and affectionate sympathy for
Him Who, in the excess of his love, was willing to be
crucified for us, saw, as it were, a seraph, having six
shining wings of fire, descend from heaven. This ser-
aph came with a very rapid flight towards Francis ; and
then he beheld among the wings the figure of a man
crucified, who had his hands and feet extended and
attached to a cross. Two of the wings covered the head,
two were extended for flight, and two veiled the body.
Francis seeing this was greatly surprised, and a joy min-
gled with sadness and^rief filled his soul. The presence
of Christ, Who showed Himself under the figure of a
seraph, in a manner so marvellous, so familiar, caused him
an excess of pleasure, but at the grievous spectacle of His
crucifixion, his soul was pierced with grief as by a sword.
He profoundly wondered that the infirmity of suffering
should have appeared under the figure of a seraph,
knowing well that it agreed not with his condition of
immortality ; and he could not comprehend this vision
until God made him understand interiorly, that it had
been presented to his eyes, to let him know that it was
not by the martyrdom of the flesh, but by the quickening
of the soul, that he could be entirely transformed into
the perfect image and resemblance of Christ crucified.
The vision disappearing, left in his soul a seraphic
ardour, and marked his body with a figure conformed to
that of the crucified, as if his bodv, like wax, had

208 FRANCIS OF ASSIST.

received the impression of a seal; for soon the marks
of the nails began to appear in his hands and feet,
such as he had seen in the image of the God-man
crucified. His hands and feet were pierced with nails
in the middle : the heads of the nails, round and black
were on the.jjalms of the hands and fore part of the feet.
The points of the nails, which were a little long, ayid ivhich
appeared on the other side, ivere hent backwards on the wound
which they made. He also had on his right side a red
tvoiind, as if he had been pierced irith a lance, which often
shed sacred blood on his tunic.'"

Francis is said to have done all he could to conceal
this singular favour of heaven from the eyes of men, and
for this puqDose he ever after covered his hands with his
habit, and wore shoes and stockings. That he, a fanatic,
though a holy one, imagined that he had these marks is
indubitable, but it can only have been from his assurance
that his disciples could know the fact, for they could not
see what he so carefully concealed. One of the first
propagators of the story was Elias, an ambitious and not
trust-worthy vicar-general of the order to whom allusion
has already been made. The story was early repudiated
by the venerable Bishop of Olmutz, who justly considered
the miracle derogatory to the Christian religion, irrational,
and unnecessary. He was silenced by a papal bull in
1255, the infallible pope asserting that the miracle was
a real one. In spite of papal threats, however, the
Dominicans represented the whole affair as an impos-
ture, the invention of the new order of Franciscans to
raise their credit ; but it is now generally believed in the
Romish Church ; and if Ultra-protestants (see the life of
George Fox, J on the one hand, lay claim to miraculous
powers, we can hardly refuse the same power to Roman-
ists on the other, and we must concede to the la-tter that
they surround their wonder-workers w^ith more of poetic
circumstance than the former.

FRANCIS OF AS8ISI. 200

Francis did not long survive this extraordinary miracle;
it was probably not an imposture, but the effect of a dis-
ordered imagination on his part. He may have fancied
that the circumstances just narrated occurred to him,
and by such an imagination, his frame, already exhausted
by vigils, fastings, and fatigues, would be seriously
affected. By the narration of these wonderful events he
probably astonished the credulous, while there were not
wanting others, as for example, Pope Alexander the IV th,
who, in the spirit of an impostor, would encourage the
credulity of the weak and sustain a profitable falsehood.
There are persons, not only credulous, but who actually
encourage themselves in their credulity, thinking it
sinful even to seek to ascertain the truth ; among Ultra-
protestants we find persons believing the miracles of
George Fox and others, because they were " holy beings ;"
and even among members of the Church of England,
persons whose religion is rather of the imagination
than the heart, try very hard to believe the Romish
legends.

Worn out, at all events, Francis was at this time, and
he retired to Assisi. At the convent of St. Damian he
found a temporary repose under Clara and her poor
sisters. For twelve months he was incapacitated for
exertion, but in the autumn he began again to act as an
itinerant preacher throughout Umbria; and it was during
this time that a woman of Bagnarea brought an infant
to him that it might be healed. Francis laid his hands
on the child and it recovered : that child grew to be a
man, and that man Bonaventura, who proved his grati-
tude by becoming the biographer of Francis, carefully
recording all the wonderful circumstances of his life, and
working them up into a beautiful fiction.

As death approached Francis was filled with horror :
but the dread of death vanished by degrees, under his
habitual affiance in the Divine love, and under his no

210 FRANCIS OF ASSISI.

less habitual affection for those in whom he recognized
the image of the Divine nature. Among these was the
Lady Jacoba di Settesoli. To her he dictated a letter,
earnestly requesting her immediate attendance with a
winding-sheet for his body, with tapers for his funeral,
and with the cakes which she had been accustomed to
provide for him during an illness at Rome. The letter
was no sooner written than it was torn ; as he expressed
his conviction that Jacoba would of her own accord
come to him. She did so. The lady Jacoba came and
comforted the friend from whom she had received com-
fort so often herself. But their friendship had been so
confidential, that it appears she was unknown to the
attendants of Francis, who regarded his words relating
to her coming as a prophecy, and looked upon the whole
affair with the vague and apprehensive sense of some
awful mystery. As an eloquent writer observes : " With
no failure of the reverence due to so great a man, it may
be reasonably conjectured that he had found in Jacoba
that intense and perfect sympathy to which the difference
of sex is essential, and which none but the pure in
heart have ever entertained."

Francis gave his blessing to his attendants, and be-
queathed to Bernard the government of the Franciscan
society. He then dictated his last will, in which the
rules he had already promulgated were explained and
enforced. He recommends his religious brethren always
to honour the priests and pastors of the Church as their
masters, faithfully to observe their rule, and to work with
their hands, not out of desire of gain, but for the sake of
example, and to avoid idleness. "If we receive nothing
for our work," says he, "let us have recourse to the
table of the Lord, the begging of alms from door to door."
He ordered that they who knew not how to work should
learn some trade. But as even saints may err. Pope
Nicholas III. declared that this precept of manual labour

FRANCIS DE BORGIA. yil

does not regard those who are in holy orders and are em-
ployed in preaching.

Francis died in ] 226. He was canonized by Gregory
IX. in the year 1230. His order soon rose to great
splendour, and by the zeal of its members, and the ac-
tivity with which they employed themselves in discover-
ing and extirpating heretics, and their incessant labours
to enforce implicit obedience to the Roman pontiffs, did
great service at one time to the Romish cause, although
they also damaged that cause by their corruptions at a
later period.

Francis was the author of Sermones breves, Colla-
tiones Monasticse, Testamentum Fratrum Mionorum,
Oantica Spiritualia, Admonitiones, Epistola) Benedic-
tiones, which were collected and published at Paris in
1641, by John de la Haye, in one volume, folio. — Bona-
ventura. De Malan. L' Alcoran des Cordeliers. Edinburgh
Review.

BOKGIA, FRANCIS DE.

Feancis de Borgia, Grandee of Spain, Duke of Gan-
dia, and third general of the Jesuits, was born at Gandia,
a town in the kingdom of Valencia, in 1510, of an illus-
trious family. His Father was John de Borgia, Duke of
Gandia. One of his family had become pope under the
name of Calixtus III. ; and he was descended, on the
mother's side, from Ferdinand V. His mother, Johanna
of Arragon, took great care to give him a religious educa-
tion ; and, when he was old enough, had him instructed
in the first elements of the sciences. He was only ten
years old when she died, and two years after, his father,
being obliged to quit Gandia on account of the troubles
which were then beginning in Spain, took him to Sarra-
gossa, and placed hira under the care of his uncle, Don

212 FRANCIS DE BORGIA.

John of Avragon, who was archbishop of that place. This
prelate undertook to continue the education of his nephew,
which he conducted with the greatest cave, Francis made
rapid progress in secular learning, was very successful in
all the exercises suitable to his birth, and, what is more
rare, never neglected those pious duties to which he had
always been trained. When he was fifteen, his father
placed him at court as page to the Infanta Catherine,
sister to Charles V.

But when this princess left Spain in 1526, on her
marriage with the king of Portugal, the Duke of Gandia,
who had higher views for his son, sent him back to his
uncle, in order that he might complete his education.
The young Don Francis had a strong inclination for the
monastic life ; but as this was contrary to the views of
his friends, he was sent to the court of Charles V. in
1528. Although only eighteen, Don Francis shewed
such great qualities, conducted himself with so much
wisdom, prudence, and modesty, and knew so well how
to unite his duties as a courtier with those which he
owed to God, that the emperor and his wife Isabella
esteemed him highly.

The Empress Isabella, a woman of great merit, to
testify her admiration of his conduct, caused him to
marry Eleanor de Castro, a lady of high birth, whom
she had brought with her from Portugal, and to whom
she was much attached. The emperor also bestowed
on him several marks of his favour ; he made him master
of the horse to the empress, and created him Mar-
quis of Lombay. But his heart was not coriiipted by
this worldly greatness, he knew how to appreciate it.
The death of Maria Henriquery, his grandmother, and
of his friend Don Garcilasso de la Vega, (a celebrated
Spanish poet, who was killed suddenly in the flower of
his age, during an expedition into Provence,) and his
own ill health, convinced him more than ever of the

FRANCIS DE BORGIA. 2lS

instability of human life ; the death of the Empress
Isabella, and the part he had to take at her funeral, also
affected him greatly. This princess died during the sit-
ting of the states of Castille, in 1539. Don Francis, as
the master of horse, and the marchioness his wife, were
ordered to attend the body to Grenada, the place of
burial. It was the custom, that at the moment of inhu-
mation, the person who had accompanied the royal corpse,
after having opened, and looked into the coffin, should
swear that it contained the remains committed to his
care. The dreadful state of corruption and putrefaction
of the countenance, which, but a short time before, had
shone with beauty and majesty, but which now was
hardly to be recognized, made a deep impression on Don
Francis, and shewed in the strongest colours the nothing-
ness of our nature. He swore that it was the corpse of
Isabella, but he swore at the same time to leave the
service of an earthly master, and devote himself to One
Who is eternal and can never change. It was then that
he determined to enter a convent whenever his wife died.
But before he accomplished this design he received ano-
ther mark of the emperor's favour. He was nominated
viceroy of Catalonia, and a knight of St. James. His
new rank increased his opportunities of doing good, and
he availed himself of them. He expelled the brigands
who infested the country, saw justice more equally dis-
pensed, founded new schools, and reformed the old ones,
and by these means, as well as by his good example,
contributed, as much as lay in his power, to the growth
of religion and morality among his people.

It was during the time of his residence at Barcelona,
as viceroy, that he first became acquainted with father
Araos, one of the first of the Jesuits, who came there to
preach. He commenced a correspondence with Ignatius,
whose letters confirmed him in the good opinion he had
formed of that order. His father dying about this time,

VOL V, U

214 FRANCIS DE BORGIA.

he became Duke of Gandia ; he begged the emperor s
permission to retire from court, which was readily grant-
ed, but on condition of his returning.

The emperor wished to make Don Francis controller
of the household to the Infanta Maria of Portugal, who
was going to marry his son Philip, and the Duchess
Eleanor was to have been one of her ladies. But the
infanta dying, Don Francis was again at liberty, and he
returned to Gandia in 1545. The esteem which he had
for the Jesuits induced him to found in this place (the
chief town in his duchy,) a college for them, which after-
wards became a university, and was the first in which
they taught. About this time his wife died, leaving eight
children. He felt his loss very deeply, and it determined
him to accomplish his vow of becoming a monk. As he
had decided upon the order of Jesuits, he wrote to Igna-
tius and obtained his consent. He was then only thirty-
six. He immediately began to put his affairs in order,
and provide for his children, occupying himself at the
same time with studies suitable to the state into which
he was about to enter. As these occupations seemed
likely to detain him longer than he wished, Ignatius
obtained from the pope two bulls, which authorized Don
Francis to remain in the world four years after his pro-
fession : accordingly he took the vows. But he did not
wait the time fixed by the pope ; he went to Rome in
1550. Julius III., who then filled the papal throne,
received him with so much kindness, and showed so much
esteem for him, that, fearful of being made a cardinal,
Borgia hastened back to Spain, and retired to a hermi-
tage, near the little town of Onata, in Biscay. Here he
received priest's orders and devoted himself to preaching.
But an order from Ignatius brought him into a larger
sphere of action ; he was sent to preach in the principal
towns of Spain and Portugal. This Don Francis did
with such zeal that the fruits of his preaching appeared

FRANCIS DE BORGIA. 215

in all the places he visited. He also went to the different
establishments of his order, in the provinces of Spain,
in the quality of vicar-general.

When Ignatius died, in 1556, father Francis excused
himself from going to Rome for the election of the new
general. He was afraid of being himself elected to that
office ; and even if that were not done, it was highly
probable that the pope would force him to accept a car-
dinal's hat, or some other ecclesiastical dignity.

Charles V. had lately retired to the monastery of St.
Just, and he now sent for father Francis, asked his
advice on many points, and gave him various commis-
sions. The emperor was much, and justly, prejudiced
against the Jesuits, and even tried to persuade Borgia to
quit the society. But he was unsuccessful, and Francis
destroyed these impressions. When Charles died he
nominated him one of his executors, and Borgia pro-
nounced the funeral oration over that great prince.
Meanwhile father Lainey had been elected general of the
Jesuits, but at the same time he was ordered by the pope
to accompany Cardinal Ferrara in his legation to France.
Salmeron, his vicar, was also obliged to attend the council
of Trent, and Francis was called to take his place.

On the death of Lainey, in 1565, Borgia was elected
general, in spite of his dislike of so high an office.

The Jesuits were much advanced under his rule ; he
founded a noviciate at Rome, multiplied and directed the
missions, paid much attention to the method of preach-
ing and teaching, upheld the institutions, and strength-
ened them by new rules, and put the finishing stroke to
this system of administration ; while at the same time
he contributed greatly to the advancement of science and
letters.

Such exertions greatly tried his health, which was
very feeble; but, at the desire of the pope, Pius V., he
accompanied Cardinal Alexandria on his legation in

316 FRANCIS DE PAULA.

France, Spain, and Portugal, to implore the assistance
of Christian princes to stop the progress of the Turks.
On his return, Borgia became dangerously ill at Ferrara,
and was obliged to continue his journey in a litter.

Borgia would have been elevated to the pontificate on
the death of Pius V., had not the state of his health
prevented it. Cardinal Buon Compagno was elected,
and took the name of Gregory XIII.

Father Francis arrived at Rome, but never recovered
his health. He expired the night of the 30th Sept., ] 574,
and was buried by the side of Ignatius and Lainey. His
body was exhumed in 1617, and conveyed, by order of
his grandson. Cardinal Duke of Lerma, prime minister
of Philip III. of Spain, to the church of the Jesuits in
Madrid, where it became an object of adoration to the
superstitious and ignorant.

Borgia was canonized by Clement IX., in 1671. He
wrote several works in Spanish, which have been tran-
slated into Latin by Alphonso Deza. — Lecuy. Biog.
Univei sells .

FEANCIS DE PAULA.

Francts DE Paula, founder of the order of Minims,
was so named after a town in Calabria, where he was
born, the ;i7th of May, 1416.

According to the author of the Chronicles of the Min-
ims, his family was illustrious, but much reduced by
misfortunes ; but the general opinion is, that his parents
were of humble origin, and more illustrious by their piety
than by their birth.

His father's name was James Martotille, or Martorelle,
and his mother's, Vienna of Fuscaldo. They had been
married several years without having children ; at length,

FRANCIS DE PAULA. 217

a son was born, and as they falsely imagined that their
prayers had been heard through the intercession of Fran-
cis of Assisi, they not only named their child after that
dead man, but determined he should enter the Franciscan
order.

The child did not oppose their wishes as he grew up ;
on the contrary, he manifested from his earliest years a
preference for a life of solitude and self-deniaL In order
to acquit themselves of their vow, Francis' parents took
him, when he was twelve years old, to the convent of
Cordeliers of St. Mark. He remained there a year,
wearing the dress of the Franciscans, and astonishing
even the monks by his piety. From that time he re-
nounced the use of linen and meat, and led as mortified
a life as the most rigid ascetic. When his parents came
to take him from this convent, he desired to be permitted
to perform pilgrimages to different shrines, particularly
to that of Francis of Assisi, and to the chapel of St.
Marie des Anges. They conducted him to these places,
and afterwards took him with them to Rome, to the
tombs of the apostles. They returned by Spoletta, and
visited Mont-Cassin. What he saw of the lives of the
monks who lived there, still further inclined him to a
solitary life.

When Francis returned to Paula he renounced all that
would have been his inheritance, and went to live in a
lonely place which belonged to his family. But he found
even this too public, for he was frequently disturbed by
people, who came from the town, carious to see so youth-
ful an hermit. He therefore chose an habitation near
the sea side ; he made a sort of grotto in the rock, and
there he gave himself up to his devotions. He slept on
the bare rock, and lived on herbs, which he gathered
himself, or some coarse food which was occasionally
given him by the charitable. When he was only twenty
years of age, several persons, touched by his extraordinary

'MS FRANCIS DE PAULA.

piety, came and put themselves under his direction. He
did not think it right to oppose their designs, and they
therefore constructed small cells near his grotto, and an
oratory, where a neighbouring priest said mass. But as
the number of penitents increased, Francis obtained
permission from the Archbishop of Cosence, to build a
monastery and church.

The whole neighbourhood had been so much edified
by their piety, that every one was eager to assist, and the
ladies not only contributed money, but even worked with
their own hands. The building was, consequently, soon
completed, and in 1436 was capable of containing a large
number of persons. This was the commencement of the
new order established by Francis, under the title of
" Hermits of St. Francis." The founder wished humility
to be the basis of this new establishment, and adopted
the word charity as a devise for it. He added to the
three vows common to all monastic institutions a fourth,
that of a perpetual lent throughout the year ; that is to
say, those who took this vow abstained, (except in case of
illness,) not only from meat, but also from eggs and milk.
Francis imposed still severer rules on himself. He slept
on the ground, did not taste food till after sunset, ate no
fish, frequently had nothing but bread and water, and
that only every other day. Notwithstanding the severity
of the rules, many more convents were founded on this
plan. There w^as one at Paterno, and another at Spe-
zano ; and others, not only in Calabria, but in Naples
and Sicily.

The wonders which were told of him, and the mir-
acles and predictions which were attributed to him,
reached the ears of the pope, Paul II., who sent one
of his chamberlains to examine into the truth of the
reports.

It was not, however, till after the death of Paul, that
Sextus IV. confirmed the statutes of the new order bv a

FRANCIS DE PAULA. 219

bull, and named Francis superior general in the year
1474. At the same time he granted permission to found
as many colonies as were necessary, and confirmed the
exemption allowed by the Archbishop of Cosence to the
convents situated in his diocese. The statutes, with a
few alterations, were also confirmed by bulls of Innocent
YIIL, Alexander VI., and Julius II. Alexander changed
the name of the order from Hermits of St. Francis to that
of Minims, which appeared to him to express better the
humility these men professed. Louis XI. of France, who
was then dangerously ill, hearing of the extraordinary
cures attributed to Francis, thought he might recover his
health by his intercession. He sent to beg Francis to
come to him, promising great advantages to him and
his order. Francis did not judge it necessary to attend
to a desire which appeared to him to be dictated by
love of life, rather than by a desire of salvation. Louis
had recourse to the mediation of the King of Naples,
but he was not more successful ; when, however, he
appealed to Sextus IV., and that pope issued two
briefs inviting Francis to satisfy the King of France,
he thought he was no longer justified in refusing. He
set off, accompanied by his nephew, Andrew dAlesso,
and several of his monks. His fame preceded him and
procured for him extraordinary honours. In passing
through Naples, " he was," says Commines, " visited
by the king and his children ; at Kome by all the car-
dinals, and had three private audiences of the pope,
being seated by him in a fine chair, for three or four
hours each time ; from thence he went to the king,
honoured as though he were pope." That prince, who
was very fond of life, awaited his arrival with im-
patience. He sent the dauphin and the greatest lords
of his court to Amboise to meet him. When Francis
arrived at Plessis-lcs-Tours, where Louis lived, that
prince threw himself at his feet, beseeching him to pro^

220 FRANCIS DE PAULA.

long his days. " The pious hermit," continues Com-
mines, " replied as a wise man ought, and refused the
magnificent presents the king offered him." But though
he could not lengthen his life, he could teach him how
to die. Francis had no less favour in the courts of
Louis' successors, Charles VIII. and Louis XII. These
princes retained him and his monks in France. Charles
VIII. consulted him on all affairs of importance, and
wished him to be sponsor to his son ; he had a monastery-
built for him at Plessis-les-Tours, and another at Amboise,
and loaded him with honour and respect. Other princes
showed great favour to the Minims ; Anne of Bretagne
gave them her castle of Nigeon near Chaillot, for a
monastery. The emperor and the king of Spain were
also anxious to have some of this order in their domini-
ons ; in Spain they were called Brothers of Victory, in
memory of the taking of Malaga from the Moors, which
event Francis, as it is pretended, had predicted. At Paris
they went by the name of Bons-Hommes, either because
the courtiers treated Francis de bon homme, or because
the Minims had succeeded, at Vincenne, some Gram-
montains, who went by that name. However that might
be, Francis had the pleasure of seeing, before his death,
his order spread over Europe. He lived to a great age,
in spite of the severities he exercised on himself. He
was nearly ninety-two when he fell ill at Plessis-les-
Tours, in 1507 ; he died the 2nd of April, which was
Good-Friday that year. He was canonized twelve years
after his death by Leo X. The Roman Catholic Church
celebrates his feast on the 2nd of April. In 1562 the
Huguenots exhumed his body, and after subjecting it to
all manner of indignities, burnt it with a large crucifix.
It is pretended that some of his bones were saved and
given to different churches. The Minims have convents
for women ; there are two in France, one at Abbeville,
and one at Soisson. — Lecvy. Biog. Universelle.

' FRANCIS DE SALES. '221

FRA^'CIS DE SALES.

Francis de Sales, Bishop of Geneva, son of Francis
Comte de Sales, and of Frances de Sionas, was born in
the castle of Sales, (commune of Thoreus,) in Savoy,
April 21st, 1567. His feeble and sickly constitution was
gradually strengthened by his mother's care ; and having,
contrary to the expectation of every one, survived the
dangers of childhood, he grew tall and healthy. Great
pains were bestowed on his education ; and the qualities
of his mind and heart were carefully cultivated ; the
examples of virtue set him by his parents tended much
to nourish the good seed which they had sown in his
heart. All the histories of Francis of Sales are full of
traits of character, which shew a tender and sensitive
mind. At the age of six he was sent to the college of
La Roche, and afterwards to that of Anneci. He did
not there lose any of the religious feeling with which
his mother had inspired him ; he also showed so great
an aptitude for secular learning, that his father conceived
the hope that he would rise to great distinction, and
therefore sent him to Paris to complete his studies. Be-
fore quitting his own country, Francis received ecclesias-
tical tonsure. He arrived at Paris in 1578, under the
care of a prudent and clever priest, and entered a Jesuit
college, where he studied rhetoric with great success.
When he had completed his course of philosophy, he
learnt horsemanship, fencing, dancing, and other accom-
plishments suitable to his rank ; but as he only applied
to these exercises to please his parents, he studied at the
same time Hebrew, Greek, and positive theology, under
Genebrard and Maldonat, professors of great reputation.
The great piety which he professed brought him into a
great temptation, which would doubtless have been fatal
to him, had he not been delivered by his trust in the
mercy of God. He was only sixteen when he had com-

VOL V. X

222 FEANCIS DE SALES.

pleted his studies ; his father, the Count de Sales, de-
sired him to visit the principal provinces in France, and
then to return to the paternal roof. His journey was
shortened by the civil war, which was then desolating the
country. He arrived, in 1584, at the chateau de Sales,
but he again left it to study the law at Padua. The first
care of the young Francis was to choose a confessor, and
he fixed upon Antoine Possevin, a Jesuit, who seemed to
have a presentiment of the future fame of his charge.

One day, when the young student was telling him of
his love of theology, the venerable monk earnestly en-
treated him to cultivate this taste, " because," he said,
" God had destined him to preach His word to His
rebellious people, and to become the support of the faith
in his country ; and he therefore ought to endeavour to
render himself fit for so sublime a mission, for science
without virtue would be insufficient, or virtue without
science." He added, that he knew by experience, in
voyages that he had undertaken by order of the pope
into the reformed states, that the ignorance of the clergy
had greatly contributed to the increase of what he called
heresy, among a people fond of liberty. From this time
father Possevin directed the studies of Francis de Sales.
He explained to him the works of Aquinas, and the
controversial writings of Bellarmine, which were then
new works. He also gave him lessons in eloquence, in
which science he was a great proficient ; but he applied
himself most diligently to strengthen his pupil's love of
virtue.

In the meantime, the fellow-students of Francis de
Sales, jealous of the preference which the professors
showed for him, put his courage and principles to proof
by frequent attacks, but he knew how to repulse them,
without disguise. After these victories, he applied him-
self, with redoubled ardour, to prayer and self-denial, in
order to fortify himself for any future attacks. His
anxiety and exertion were so great that they brought

FRANCIS DE SALES. 22-5

on a violent fever, followed by a dysentery, which was
nearly fatal ; but he recovered by degrees and resumed
his studies. He took the degree of doctor of civil and
canon law very soon after.

In 1591 he began, by his father's order, the tour of
Italy. He visited Ferrara and Rome, where he paid less
attention to the monuments of the departed greatness of
the former masters of the world, than to the churches
and catacombs, which may be considered to have been
the cradle of the Western Church. The sight of the
spot rendered sacred by the blood of martyrs, excited
his feelings, and caused him to make a resolution to shed
the last drop of his blood in defence of his faith, and in
the extirpation of error.

From Rome he went to Lorretto and Ancona. During
his stay at Venice he had the happiness of bringing back
a young friend of his to the paths of virtue, who pos-
sessed, in spite of his former bad habits, many brilliant
talents and virtues.

Francis was only six-and-twenty when he returned to
his family, preceded by his fame, and many means of
increasing it. As soon as he had recovered from the
fatigue of his journey he visited Claude de Granier,
Bishop of Geneva, a wise man, and a great friend of his
father. This prelate, much embarrassed by difficult
circumstances, consulted Francis de Sales, and the young
man replied with so much wisdom, moderation and
eloquence, that the bishop, by a kind of presentiment,
considered him, from that time, as his successor, and did
all he could to realize his hopes. The Count de Sales
wished his son to become a senator of Chamberi, and
therefore sent him to that town, in order to be there
received as a lawyer. He was received with great eclat,
and it was thought that, after such a commencement, he
would rise to the highest dignities ; vain hopes ! Francis
de Sales only obtained the friendship of Antoine Favre,
afterwards president of the senate, and this considered

2U FRANCIS DE SALES,

a great deal. When he returned to his parents he
informed his tutor, who never left him, of his design of
leaving the world and taking orders, and he brought him
over to his interests. The Count de Sales wished him
to marry a demoiselle de Vergy, of one of the most
illustrious families of the province. Francis, without
declaring his intention, shewed so much dislike to this
plan, that his father was displeased with him. In-
stead, however, of yielding to the wishes of his parents,
he employed the mediation of his cousin, Louis de Sales,
monk of Geneva, whose piety was well known. He asked
for time to speak to the Count de Sales. In the mean
time the office of provost of the cathedral became vacant,
and Louis obtained this dignity from the pope, for his
cousin ; he went to the Count de Sales with the bulls of
collation, and informed him of his son's determination.

This unexpected announcement greatly afflicted both
his parents ; but after some days of reflection their piety
prevailed, and they consented to the most painful sacri-
fice that could have been demanded of them. Francis
undertook the office to which he had been appointed, to
the satisfaction of the chapter, and above all, to the
bishop, who soon admitted him into the inferior orders,
the subdiaconate and the diaconate, in spite of the oppo-
sition of Francis himself, who did not wish to be raised
so soon, alleging his unworthiness. While he was a
deacon he preached several times to a numerous audience,
and his sermons made a strong impression, even on the
protestants who were present.

He was elevated to the priesthood in 1593, after care-
ful preparation, and became, to the town of Anneci and
the neighbourhood, an example of piety, meekness, and
charity. He instituted about this time, the Brotherhood
of the Cross, designed to assist in instructing the poor,
comforting and helping the indigent, visiting the prison-
ers, banishing lawsuits, and other good works, under the
superintendence of the clergy. The same year the Duke

FEANCIS DE SALES. 226

of Savoy (Charles Emmanuel I.) who had already wished
to nominate him to the senate, renewed his offers ; his
parents joined their entreaties ; but to no purpose.
Francis persisted in his refusal. In 1594 the Duke of
Savoy, wishing to reconcile Chablais and the districts of
Gaillard, Ternice, and Gex, to the Romish Church, wrote
to the Bishop of Geneva, begging him to send mission-
aries there. The bishop proposed this entei-prise in an
assembly of his clergy ; but Francis and Louis de Sales
would alone undertake it.

They set off in spite of the representations of their
friends and relations, and arrived at the fortress of
Alinges, where they were well received by the governor,
the Baron d'Hermanea. This wise soldier gave them
valuable information concerning the manners of the peo-
ple of Chablais, and advised to behave towards them
with discretion, gentleness and condescension ; not to
tease them with what was not essential; to avoid all
singularity, and all that is inspired by zeal ungoverned
by prudence. Francis followed this advice the more rea-
dily as it was quite agreeable to his character. He was
accustomed to say that " he ought not to be obstinately
attached to things indifferent, if his brother regarded
them as important." The mission was commenced at
Thouon, the capital of the province, after many difficulties
thrown in their way by the protestants, and in spite of
their menaces, by two priests, assisted by a few Capu-
chins, and without other arms than the word of God.
For a long time no one would listen to Francis ; never-
theless, he went every day to Thouon, through the worst
weather and innumerable dangers. The protestants in
the garrison of Alinges were less firm. They listened
to the w^ords of the missionaries, and were nearly all
persuaded to join the Romish Church, their example
being influential upon others. This success in making
converts to the Church of Rome was such, as to bring in
congratulations from all sides. The Duke of Savoy wrote,
VOL v. Y

226 FRANCIS DE SALES.

and the pope addressed a brief to him, in 1596. Clement
VIII., who thought that every thing must yield to Francis
de Sales' gentleness and talents, desired him to restore
Theodore de Beza to the unity of the Church, at any
price. Francis felt the importance of this work; but
the Duke of Savoy ordered him to go to Turin, and he
obeyed. The audiences he had of this prince respecting
the re-establishment of public worship at Chablais, pro-
cured him his affection and esteem. On his return to
Thouon he took possession, by virtue of the duke's letters
patent, of the church of St. Hyppolite, which he had
restored, and celebrated mass there on Christmas-day.

The account of his conduct, which he transmitted to
the court, was highly approved of, while relations of the
Syndics, who had opposed him, only obtained reproaches.
When the first excitement caused by the inauguration of
the Roman Catholic religion, had subsided, he went
several times to Geneva to see Theodore Beza ; but he
did not find him alone till Easter Tuesday, 1597.
This interview did not give him much hope, as may be
seen by his letter to Clement VIII., and the answer of
that pontiff. It is said that he saw Beza again three
times, but was unable to convert him.

The plague breaking out at Annecy that same year,
Francis de Sales, though only just recovering from an
illness, did not hesitate to devote himself to the care of
the sick, but the Bishop of Geneva ordered him to return
to Chablais and resume his functions there.

In 1599 Francis obtained from the Duke of Savoy a
sort of revocation of the treaty of Nyon, and the expul-
sion of the Protestant ministers was the consequence.
Thus Calvinism was banished from Chablais and the
three districts, and the Roman Catholic became by the
will of the prince the established religion. Claude de
Granier, Bishop of Geneva, to shew his gratitude to
Francis de Sales, made him his coadjutor. His friends
had great difticulty in [)er.suading him to accept thif>

FRANCIS DE SALES. 227

dignity ; but they at length overcame his humility, and
he set off for Rome, accompanied by the bishop's nephew.
The pope received him with great kindness, and granted
him bulls for the coadjutorship of Geneva, with the title
of Bishop of Nicopolis,

As soon as he had fulfilled his mission, and obtained
for the clergy in the diocese of Geneva a discharge from
those services toward their bishop, which savoured more
of Paganism than Christian liberty, he went to Turin,
where he was much annoyed by the orders of St. Lazarus
and St. Maurice, who, in spite of the pope's briefs and
the Duke of Savoy's vows, would not give up some
Roman Catholic property in Chablais, which had been
granted to them by Gregory III., while that province was
filled with Calvinists. The restitution of this property
gained him all hearts, and did much for the Roman
Catholic religion.

He had no sooner entered his own country than he
was obliged to employ his talents for negociation. Henry
IV. had invaded Savoy, and the Swiss and Genevan
soldiers in his pay were eager to revenge themselves on
the Romanists by ravaging the Chablais. Francis pre-
sented a petition, to implore the protection of the king
for the Romanists, and it was granted. The Marquis
de Vitri even offered to present him to that great mon-
arch, but Francis refused to salute the conqueror of his
sovereign. He nevertheless profited by the good will
which was shown toward him, to make the visitation of
the diocese of Geneva and establish thirty-five parishes.
He preached. Lent 1601 , at Annecy, when his father died.
A short time after he was deputed by the clergy of
Geneva to the court of France, for the spiritual interests
of the district of Gex, which had just been united to
that kingdom by the treaty of Lyons. He was honour-
ably received and appointed to preach in the chapel of
the Louvre during Lent. His discourses affected several
distinguished Calvinists, and he completed in conversa-

228 FRANCIS DE SALES.

tion what he had, as it were, sketched in the pulpit.

The cardinal Duperron, a good judge in such matters,
said, " There is no heretic whom I cannot convince ;
but God has given the talent of converting to M. de
Geneve." After Lent, Henry wished him to preach before
him. The coadjutor of Geneva acquitted himself so
well, that he was pressed to pronounce the funeral oration
of the Duke de Mercseur, in the metroi)olitan Church.
" He was invited to all religious meetings," says one of
his historians, " no project of devotion was uncommu-
nicated to him, nor any affair for the glor}" of God under-
taken without consulting him."

The king often opened his mind to him, and afterwards
said that Francis had never flattered him.

In spite of the purity of his conduct and the upright-
ness of his heart, some people were wicked enough
to accuse him before Henry of wishing to renew the
conspiracy of Biron ; but Henry refused to believe such
an accusation, and would not even allow Francis to
justify himself. To avoid further imputations, the coad-
jutor of Geneva resolved to remove from court. He was
but a few days journey from Paris when he received
intelligence of the death of Claude de Granier. He
hastened onwards to the castle of Sales, where he pre-
pared for his episcopal consecration, which he received
in the church of Thoreus, the 8th of December, 1602.
What was most required in the diocese of Geneva, was
to bring the canons into action. He made regulations
which bore the impress of great wisdom. At his first
ordination he informed his candidates that he would
willingly pardon some faults ; but that ignorance would
always cause exclusion from holy orders. He visited the
Duke of Savoy and the Bishop of Saluces ; and some
time after he went to Gex, for the re-establishment of the
Roman Catholic religion.

The Calvinists are accused of having poisoned the
bishop. Happily the physicians perceived it in time

FRANCIS DE SALES. '229

and gave him an antidote ; his health was restored,
but his constitution was greatly enfeebled. In ] 603 he
reformed the abbey of Siz, the monks of which were in
sad disorder. While he was occupied in this good work
he removed to the canton of Frucighi, which had been
almost oversvhelmed by landslips and avalanches ; after
having ascertained the extent of the damage, he solicited
and obtained from the Duke of Savoy proportionable
indemnities. In the Lent of 1604 he preached at Dijon.
It was at this time that he formed his friendship w^th
the Baroness de Chantal.

On his return to his diocese he was offered, by Henry
IV., a rich abbey, and even a cardinal's hat, if he would
reside in France. Francis replied that " God had not
made him for high rank."

It was about this time that the senate of Savoy
sequestered his worldly goods, because he had opposed
the publication of monitories for purely civil affairs. He
patiently supported this vexation, only saying that what
had happened was most fortunate, as it reminded him
that a bishop ought to be entirely spiritual. The
magistrates were soon ashamed of their intolerance,
and the sequestration was taken off. Francis, who
preached during Lent at Chamberry, (1605) had no sooner
finished his course than he went to Annecy, which was
besieged by the Duke de Nemours, and shut himself up
in the city in spite of the prayers of his flock. The
Prince of Piedmont arrived soon after and raised the
siege. He commenced, toward the end of the year, his
pastoral visitation, preceded by his fame, and "signalizing
every step by holiness and good works." He corrected
vice with firmness ; but he used to say that he would
rather err from over-kindness than from over-severity.
He continued his visitation the next year, on foot without
baggage, contented with coarse food and sleeping on straw.
In 1606 he, with the president Favre, founded at Annecy
an academy for philosophy, theology, jurisprudence, and
Y 2

230 FEANCIS DE SALES.

the belles lettres, which did much good. The pope, Paul
v., consulted Francis about the subjects which were dis-
cussed in the congregation at Auxilius. The Bishop of
Geneva replied. " That it was much better to apply
oneself to making a good use of grace, than raise con-
troversies which have always disturbed the peace of the
Church." It is well known that he highly disapproved of
that party spirit, which so often leads from hatred of
opinions to hatred of persons.

In 1608 a monk accused him before the pope of not
being sufficiently strict in forbidding the use of heretical
books in his diocese. The prelate had little difficulty in
proving that he did all in his pow^r to prevent the circu-
lation of bad works ; and that the monk did more harm
than good to the Church by his excessive zeal. The
pope paid so little attention to this accusation that he
addressed two breves to Francis, authorizing him to
reform the nunnery of Priets d'Orbe, and appointing
him, together with the Bishop of Basle, to decide the
difference which had long existed between the courts of
Burgogne and the clergy of Franche Comte, concerning
some salt-pits.

Francis had greater difficulty in reforming the mo-
nastery of St. Catherine and the abbey de Taloire ; but
he at length succeeded. In 1609, he went to consecrate
the Bishop of Belley, Jean Pierre Camus, who became
his great friend. Being sent for to Gex, to confer with
the Baron de Luy, governor of Burgogne, he found the
Rhone had so much overflowed its banks, that it was
impossible to cross it any where except at Geneva ; and
this was a very dangerous road for Francis, on account
of the hatred of the Genevese towards him, but he took
it nevertheless. The officers on guard asked his name
at the gate of the city, Francis replied, "the Bishop of
the Diocese.'" They allowed him to pass without re-
flection, but when at last they discovered that they might
have made this dangerous enemy prisoner, they wrote in

FRANCIS DE SALES. -231

their impotent rage against his name in the register these
words, " Qu il y revienne." This journey, which pro-
cured such advantages for the Roman Catholic reHgion,
appeared to the Duke of Savoy to be a plan concerted
between Francis and the king of France, to give the
Bishop the sovereignty of Geneva. It required all the
prelate's prudence to dissipate these suspicions ; and they
were constantly returning in the mistmstful mind of
Charles Emmanuel. The feelings of Francis de Sales
received a severe shock by the death of his mother and
the assassination of Henry IV. This event afflicted him
much ; he wrote to his friend Deshayes, the 27th May,
" Europe could not witness a more lamentable death
than that of the great Henry IV. Who will not ac-
knowledge with you the instability and vanity of human
greatness ? This Prince, so great in courage, victories,
and triumphs ; so great in happiness ; in a word, great
in every sense ! Who would not have thought greatness
was, as it were, fastened and attached to him, and that
having sworn inviolable fidelity, she would have termi-
nated his life by a glorious death, and that such a bril-
liant life could not end but with the ruin of the East,
and destruction of heresy and Mahometanism."

On the 6th of June he instituted the Order of the
Annunciation of St. Mary, which was approved of by the
pope, and which spread every where with great rapidity.
His old friend, Anthony Favre, became president of the
Senate of Chamberry, and Francis had the happiness of
saving the lives of two gentlemen, accused of having
assassinated the Duke of Nemours' secretary ; and he
put the college of Annecy into the hands of the Barna-
bites. He also established a monastery at Thouon, and
gave the Jesuits the colleges of La Roche, Rumile, and
Gex.

In 1614 he was earnestly praying for the success of
the Christian arms against the Mahometans, and he
regretted not having assisted the emperor with money as

23-2 FRANCIS DE SALES.

well as prayers. At this epoch Francis had nearly lost,
in the public opinion, the fruits of a life of virtue, by a
hcjrrible calumny. But at the end of three years the
author of it took effectual steps to destroy it. Although
the number of conversions to Popery, brought about by
the Bishop of Geneva, is reckoned by some at 72,000,
which must be a monstrous exaggeration, and though
there were many distinguished persons among those
converted, yet that of the Constable Lesdiguieres maybe,
perhaps, regarded as the most important and the most
honourable ; it cost Francis three years of anxiety, and
he was obliged to preach at Grenoble during two Lents,
with this object. In 1618 he obtained leave from the
pope to have his brother, John Francis de Sales, conse-
crated Bishop of Chalcedon, and Coadjutor of Geneva.
From that time he gave up the honours of the episcopacy
to him, being himself contented with sharing the most
laborious and painful duties. Obliged soon afterwards
to accompany the Cardinal of Savoy to the court of France,
whither he went in order to arrange a marriage between
the Princess Christina and the Prince of Piedmont, he
received everywhere a most flattering reception, with a
sweetness and humility which heightened his virtues ;
he preached in several churches to large congregations,
refused the coadjutorship of Paris, which was offered him
by Cardinal Retz, and only accepted the office of high-
almoner to the Princess of Piedmont, on conditions
which proved his disinterestedness.

On his return to Annecy he presided at a chapter of
the Feuillants, and persuaded them to elect a wise and
virtuous general, who restored among- them the concord
which had been banished by turbulent spirits. He also
established a reform of the Bernadine monks in 1621.
During a visit to Turin, he persuaded the duke to recall
a lord, who had only been banished by court intrigue.

The Princess of Piedmont having presented him with
a very fine diamond, Francis only accepted it to give to

FRASSEN. 233

the poor ; he was indeed, as a gentleman of that place
said, " more bishop to the indigent of Annecy, than to
Geneva." A kind of presentiment of his approaching
end made him redouble his good works ; at this time,
he only lived for the poor and with the poor. His only
relaxation was in instructing a poor deaf mute, to whom
he succeeded in teaching the great truths of religion, and
who, by his care, showed extraordinary intelligence.
After Louis XIII. had subdued the Calvinists of Lan-
guedoc, he made a voyage to Avignon. The Cardinal of
Savoy was sent by his father, the duke, to pay his res-
pects to the king. The Bishop of Geneva was ordered
to accompany him. Francis made his will, preached for
the last time in his cathedral, and set off for Avignon.
Returning to his diocese, he fell ill at Lyons, and died
there, the 26th of December, 1622.

He was the author of several works, which are collected
in two volumes folio. Of these, the best known are, his
Introduction to a Devout Life, and Philo, or a Treatise
on the Love of God. — Labouderie. MarsolUer.

FRANCIS DE XAViER. — (See Xcivier. )

FRANTZIUS, WOLFGANG.

Wolfgang Frantzius was born at Plawen, in Voight-
land, in 1564. He was professor of divinity at Wittem-
berg, w^here he died in 1620. He wrote, Animalium
Historia Sacra; Tractatus de Interpretatione Sacrarum
Scripturarum, 4to; Schola Sacrificiorum Patriarch. Sa-
cra; Commentar. in Leviticum. &c. ; and other works. —
Moreri.

FRA- PAOLO. — (See Sarpi.J

FRASSEN, CLAUDE.

Claude Frassen, a French monk, was born at Pe-

•234 FRITH.

ronne, in Picardj, in 16*20. He was doctor of the Sor-
bonne, theological professor at Paris, and superior of the
Franciscan convent there. He wrote, Dissertationes
Biblicae, 2 vols, 4to ; S3^stem of Philosophy, 2 vols, 4to.
He died in 1711. — Moreri.

FREWEN, ACCEPTED.

Accepted Frewen was born in Kent in 1 589, and edu-
<3ated at Magdalen College, Oxford, of which he became
fellow and president. He was chaplain to Charles I. in
1631, was made Dean of Gloucester, and in 1643, Bishop
of Lichfield and Coventry. He was translated to York
at the Ptestoration, and died in 1664. — Wood.

FRITH, OR FRTTH, JOHN.

John Frith, or Fryth, was born at Seven-oaks in
Kent, where his father kept an inn, and was educated
at King's College, Cambridge, where he so greatly dis-
tinguished himself, that when Cardinal Wolsey had
formed his new college at Oxford, he was appointed one
of the first members of that establishment. About the
year 1525 he became acquainted with Tyndale, and by
him was won over to Lutheran principles. The little
body of learned men at Oxford who began to be aware of
the necessity of reformation in the Church, was regarded
with no friendly eye by the heads of the university.
Frith and others, therefore, found it necessary to retire
from the university, and he took refuge upon the Con-
tinent in 1528. On his return to England at the end of
two years, he was in such a state of destitution, that on
his attempting to pass through Reading, he was appre-
hended and put into the stocks as a vagabond. From
this disgraceful situation he was rescued by the school-

FRITH. 235

master of the town, to whom he made his case known in
such elegant Latin as to prove himself what he professed
to be, a scholar. From Eeading he proceeded to London,
and here he was engaged in controversy with the cele-
brated Sir Thomas More. Simon Fish had attacked the
doctrine of purgatory in a work entitled the " Supplica-
tion of Beggars," which purported to be an address to
the king from certain impotent mendicants, who com-
plained that what the benevolent were induced to give
in alms was diverted from the proper object, such as
themselves, by the friars, who were able to work, but
preferred the easier task of begging. Sir Thomas pub-
lished, in answer to this tract, " The Supplication of the
poor silly souls puling out of Purgatoiy;" and to this
work of the Chancellor's, Frith published a reply. On
another occasion also, when Frith, at the request of a
friend, had placed on paper his arguments against tran-
substantiation, he found an opponent in Sir Thomas
More, who undertook their refutation.

Frith 's honesty and zeal in expressing his opinions, led
at last to his apprehension. While he was in the tower
upon this charge, he was examined by the king's command,
before Archbishop Cranmer ; Brandon, Duke of Suffolk ;
Boleyn, Earl of Wiltshire ; Stokesley, Bishop of London ;
Gardner, Bishop of Winchester : and the Chancellor
Dudley. The prisoner maintained that the dogma of tran-
substantiation was not de fide ; at the same time he did
not condemn those who held the doctrine of a corporeal
presence, he only reprobated the prevalent notions res-
pecting propitiatory masses and the w^orshipping of ihe
sacramental elements. He denied also the Romish fig-
ment of purgatory. At length he was brought before an
episcopal commission at St. Paul's cathedral, where he
was once more, and publicly, interrogated on the subjects
of transubstantiation and purgatory, and many efforts
were made to persuade, or intimidate him to recant.
When he was found, however, to remain unmoved by

286 FRUMENTIUS.

arguments or threatenings, and to persist in a declaration
that he could not be induced to believe that these were
articles of Christian faith, the Bishop of London pro-
nounced sentence of condemnation upon him, as an
obstinate heretic, and he was delivered over to the secular
power. In pursuance of this sentence a writ was issued
for his execution, and he was burnt at Smithfield on the
4th of July, 1^33, in the prime of life, not many days
after his condemnation, maintaining his fortitude to the
last, and charitably extending his forgiveness to a bigoted
popish priest, who endeavoured to persuade the people
that they ought no more to pray for him than for a dog.

He was an eminent scholar, and well acquainted with
the learned languages. His works are. Treatise of Pur-
gatory. Antithesis between Christ and the Pope. Let-
ters unto the faithful Followers of Christ's Gospel, writ-
ten in the Tower, 1532. Mirror, or Glass to know thyself,
written in the Tower, 1532. Mirror, or Looking-glass,
wherein you may behold the Sacrament of Baptism.
Articles, for which he died, written in Newgate prison,
June 23rd, 1533. Answer to Sir Thomas More's Dia-
logues concerning Heresies. Answer to John Fisher,
Bishop of Piochester, &c., all which treatises were re-
printed at London, 1573, in folio, with the works of
Tyndale and Barnes. He also wrote some translations. —
Burnet. Collier. Soames.

FRUMENTJUS.

Frumentius, commonly called the Apostle of Ethiopia,
was a native of Tyre, whose history is thus narrated by
Socrates : —

" Meropius, a Tynan philosopher, determined to visit
the country of the Indians, being stimulated to this by
the example of the philosopher Metrodorus, who had
previously travelled through that region, flaving taken

FRUMENTIUS. 237

with him therefore two youths to whom he was related,
who were by no means ignorant of the Greek languages,
Meropius arrived at that country by ship ; and when he
had inspected whatever he wished, he touched at a cer-
tain i:>lace which had a safe harbour, for the purpose of
procuring some necessaries. It so happened that the
treaty between the Romans and Indians had been violated
a little before his arrival. The Indians therefore having
seized the philosopher and those who sailed with him,
killed them all except his two young kinsmen; but
sparing them from compassion for their tender age, they
sent them as a gift to the king of the Indians. He being
pleased ^nth the personal appearance of the youths, con-
stituted one of them, whose name was Edesius, cup-
bearer at his table ; to the other, named Frumentius, he
entmsted the care of the royal records. The king dying
soon after, left them free, the government devolving on
his wife and infant son ; and the queen seeing her son
thus left in his minority, begged the young men to under-
take the charge of him, until he should become of adult
age. They therefore accepted this commission, and en-
tered on the administration of the kingdom ; but the
chief authority was in the hands of Frumentius, who
began anxiously to enquire whether among the Roman
merchants trafficking with that country, there were any
Christians to be found : and having discovered some, he
informed them who he was, and exhorted them to select
some appropriate places for the celebration of Christian
worship. In the course of a little while he built a house
of prayer ; and having instructed some of the Indians in
the principles of Christianity, they were admitted to
participation in the worship. On the young king's
reaching maturity, Frumentius resigned to him the
administration of public affairs, in the management of
which he had honourably acquitted himself, and besought
permission to return to his own country. Both the king
and his mother entreated him to remain ; but he being
VOL. V. z

238 FULGENTIUS.

desirous of revisiting his native place, could not be pre-
vailed on, and consequently they both departed. Edesius
hastened to Tyre to see his parents and kindred : but
Frumentius arriving at Alexandria, related his whole
story to Athanasius the bishop, who had but recently
been invested with that dignity; and acquainting him
with the particulars of his residence abroad, expressed a
hope that measures would be taken to convert the Indians
to Christianity. He also begged him to send a bishop
and clergy there, and by no means to neglect those who
might thus be brought to the knowledge of salvation.
Athanasius having considered how this could be most pro-
fitably effected, requested Frumentius himself to accept
the bishopric, declaring that he could appoint no one more
suitable than he. He was accordingly ordained, and
again returning to India with episcopal authority, became
there a preacher of the gospel, and built several Oratories :
being aided also by divine grace, he performed various
miracles, healing diseases both of the souls and bodies
of many. Rufinus assures us that he heard these facts
from Edesius, who was afterwards inducted into the
sacred office at Tyre.^'— Socrates.

FULGENTIUS.

FuLGENTius was bom at Telepta, about the year 464.
Gordianus, a senator of Carthage, being forced to fly
into Italy for safety, during the persecution of Genser-
icus, king of the Vandals, had two children, who returned
into Africa : and they, being forced away from Carthage,
settled at Telepta, a city in the province of Byzacena.
One of them was Claudus, the father of St. Fulgentius,
who dying unexpectedly, left his young son to the care of
his widow. He was properly educated, and became well
skilled in the Greek tongue. As soon as he was capable
of an employment, he was made procurator or receiver of

FULGENTIUS. S39

the revenues of his province. But this employment dis-
pleased him, because of the rigour he was forced to use,
for levying the taxes upon the people : and therefore,
notwithstanding the tears and dissuasives of his mother,
he left the world, and betook himself to a religious life.
The incursions of the Moors soon scattered the religious
of the monastery where he was ; upon which he retired
into the country of Sicca, thinking to find there a place
of refuge : but he was mistaken ; for he met with nothing
but stripes and imprisonment. Aftenvards he resolved
to go into Egypt ; but was restrained from that voyage,
by Eulalias, Bishop of Syracuse, because the monks of
the East had separated from the Catholic Church. He
consulted also a bishop of Africa, who had retired into
Sicily ; and this bishop advised him to return to his own
country, after he had made a journey to Rome. King
Theodoric was then in the city, when he arrived there,
which was in the year 500. After he had paid a visit
to the sepulchres of the apostles, he returned to his own
country, where he built a monastery.

Africa was then under the dominion of Thrasimond,
king of the Vandals, an Arian, and a cruel enemy to the
Catholics. He had forbidden to ordain Catholic bishops
in the room of those that died : nevertheless, the bishops
of Africa were determined to neglect his orders in that
particular. Fulgentius knowing this, and fearing lest he
should be ordained, hid himself until he understood the
consecrations to be over : but when he appeared, the see
of Ruspa was vacant, and he was ordained bishop of it,
though much against his will, in the year 504. Though
become a bishop, he did not change either his habit or
manner of living, but used the same austerities and
abstinence as before. He still loved the monks, and
delighted to retire into a monastery, as often as the busi-
ness of his episcopal function allowed him time. After-
wards he had the same fate with all the Catholic bishops
of Africa, whom king Thrasimond banished into the

•240 FULKE.

Isle of Sardinia. Though he was not the eldest
among them, yet they considered him as their head, and
made use of his pen and wit upon all occasions. So
great was his reputation, that Thrasimond had the
curiosity to see and hear him ; and having sent for him
to Carthage, he proposed to him many difficulties, which
Fulgentius solved to his satisfaction : but because he
confirmed the Catholics, and converted many Arians,
their bishop at Carthage prayed the king to send him
back to Sardinia. Thrasimond dying in the year 523,
his son Hilderic recalled the Catholic bishops, whereof
Fulgentius was one. He returned, to the great joy of
his diocese, led a most exemplary life, governed his clergy
well, and performed all the offices of a good bishop. He
died the last day of the year 529, according to some, or
533, according to others.

This account of Fulgentius is taken from Dupin ; a
longer and very interesting history is given of him in
Fleury, books 30 and 31. Dupin analyses his works;
and an account of them is given also by Fleury ; some
of them are still of value to the practical divine. The
best edition of his collected works is that of Paris,
4to, 1684. — Dupin.

FEREANDUS, FULGENTIUS.

Fulgentius Fereandus, a disciple of the preceding,
with whom he is frequently confounded, lived in the
beginning of the sixth century. He was the author of
an Abridgment of the Canons.

FULKE, WILLIAM.

William Fut-ke was born in London, and educated at
St. John's College. Cambridge, of which he became fellow

FULKE. 241

in 1564. He spent six years at Clifford's Inn, but pre-
ferred the study of literature to that of the law. He
took orders, but being suspected of Puritanism, he was
expelled from college. The Earl of Leicester, however,
presented him in 1571 to the living of Warley, in Essex,
and two years after to Kedington, in Suffolk. He after-
wards took his degree of D.D. at Cambridge, and, as
chaplain, accompanied the Earl of Lincoln when he went
as ambassador to France, and on his return he was made
master of Pembroke Hall, and Margaret Professor. He
died in 1589.

His works are very numerous ; written in Latin and
English ; levelled chiefly against the papists ; and dedi-
cated several of them to Queen Elizabeth and the Earl
of Leicester. The most considerable of them is, his Com-
ment upon the Rhemish Testament, printed in 1580, and
reprinted in 1601 with this title : " The Text of the New
Testament of Jesus Christ, translated out of the vulgar
Latin by the Papists of the traitorous Seminarie at
Rhemes. With arguments of books, chapters, and anno-
tations, pretending to discover the corruptions of divers
translations, and to clear the controversies of these days.
Whereunto is added the translation out of the original
Greek, commonly used in the Church of England : with
a confutation of all such arguments, glosses, and anno-
tations, as contain manifest impiety of heresy, treason,
and slander against the Catholic Church of God, and
the true teachers thereof, or the translations used in the
Church of England. The whole work, perused and en-
larged in divers places by the author's own hand before
his death, with sundry quotations and authorities out of
Holy Scriptures, councils, fathers, and history. More
amply than in the former edition." This work was pub-
lished again in 1617, and 1633, in folio, as it was before.

Mr. James Harvey says of this work : " If the young
student would be taught to discover the very sinews of
z 2

Q42 FULLER.

Popeiy, and be enabled to give an effectual blow to that
complication of errors, I know not a treatise more calcu-
lated for the purpose." — Fuller. Wood. Brook. Stri/pe.

FULLER, THOMAS.

Thomas Fuller, a divine, was born in 1608, at Ald-
wincle, in Northamptonshire, where his father was rector.
He was sent to Queen's College, Cambridge, where his
maternal uncle, Davenant, afterwards Bishop of Salis-
bury, was master. He then removed to Sydney College,
of which he was chosen fellow in 1631. That year he
obtained a prebend at Salisbury, and was afterwards
presented to the living of Broad Windsor, in Dorsetshire,
where he married. Upon the loss of his wife, about
1641, he removed to London, and became minister of
the Savoy. In 1640 he published his " History of the
Holy War :" it was printed at Cambridge in folio. On
the 14th of April, 1640, a parliament was called, and
then also a convocation sat at Westminster, in King
Henry the Vllth's chapel, of which Fuller was a mem-
ber. He continued at the Savoy to the great satisfaction
of his people, and the neighbouring nobility and gentry,
labouring all the while in private and in public, to serve
the king's interest. To this end, on the anniversary of
his majesty's inauguration on the 27th of March, 1 642,
he preached at Westminster Abbey, on this text, 2 Sam.
xix. 30 : " Yea, let him take all, so that my Lord the
King return in peace:" which sermon being printed,
gave great offence to those, who were engaged in the
opposition to his majesty, and brought the preacher into
no small danger. He soon found that he was to expect
nothing less than to be silenced and ejected by the dis-
senters, now in the ascendant, as others had been ; yet
he did not desist from proceeding in the same course,
till he either was, or thought himself unsettled. This

FULLER. 243

appears from what he says in the preface to his " Holy
State," which was printed in foHo that same year at
Cambridge.

In April 1643, he joined the king at Oxford, who re-
ceived him gladly. As his majesty had heard of his
extraordinary abilities in the pulpit, he w^as now desirous
of hearing them from it: and accordingly Mr. Fuller
preached before his majesty at St. Marj^'s Church. His
fortune upon this occasion was very singular. He had
before preached and published a sermon in London, upon
the revolutionary proceedings of those who pretended
zeal for the reformation of the Church, and he was cen-
sured as too hot a royalist ; and, now from his sermon
at Oxford, he was thought to be too lukewarm : which
can only be accounted for from that inflexible principle
of moderation in himself, which he would sincerely have
inculcated in each party, as the only means of reconciling
both. Nevertheless, he resolved to prove his stedfast
adherence to the royal cause, by openly trying his fortune
under the royal army : and therefore, being recommended
to Sir Ralph Hopton in 1643, he was appointed by him
to be his chaplain. He was quite at liberty for this,
being deprived of all, and having no church to preach in.
And now attending the army in its march from place to
place, he constantly exercised his duty as chaplain ; yet
found proper intervals for his beloved studies, which he
employed chiefly in making historical collections, and
especially in gathering materials for his "Worthies of
England."

After the loss of the battle of Cheriton Down, in 1644,
he went with his patron, then Lord Hopton, to Basing-
House, where he was left with the garrison, and con-
tinued there during the siege which followed; and he
contributed not a little, by his example and exhortations,
to the gallant and successful defence of the fortress. He
then retired to Exeter and resumed his studies; and
during his residence there he was appointed chaplain to

244 FULLER.

the infant princess, Henrietta Maria, born in that city in
1643. After the surrender of Exeter, in 1646, he was
permitted, by Sir T. Fairfax, the parliament-general, to
go to London, where he was chosen lecturer of St. Cle-
ment's Church, near Lombard Street, and afterwards of
St. Bride's, Fleet Street.

About the year 1648, he was presented to the rectory
of Waltham Abbey in Essex, by the Earl of Carlisle,
whose chaplain he had just before been made. He spent
that and the following year betwixt London and Waltham,
employing some engravers to adorn with sculptures, his
copious prospect or view of the Holy Land, as from
Mount Pisgah; therefore called his " Pisgah-sight of
Palestine and the confines thereof, with the history of the
Old and New Testament acted thereon," which he pub-
lished in 1650. It is a handsome folio, embellished with
a frontispiece and many other copper-plates, and divided
into five books. As for his " Worthies of England," upon
which he had expended so much labour, by the death of
the king he was disheartened in the further prosecution
of it ; it seemed indeed as if the proceedings of the parlia-
ment had proved a contradiction to the title of it: "for
what shall I write, says he, of the Worthies of England,
when this horrid act will bring such an infamy upon the
whole nation, as will ever cloud and darken all its former,
and suppress its future rising glories ?" Therefore he was
busy till the year last mentioned, in getting out that
book and others ; and the next year he rather employed
himself in publishing some particular lives of religious
reformers, martyrs, confessors, bishops, doctors, and other
learned divines, foreign and domestic, than in augment-
ing his said book of English Worthies in general. To
this collection, which was done by several hands, as he
tells us in the preface, he gave the title of Abel Redi-
vivus, and published it at London in 4to, 1651.

And now, having lived about twelve years a widower,
and being recommended by his noble friends to an adr

FULLER. 245

vantageous match, he married a sister of the Viscount
Baltinglasse, about the year ] 654 ; and the next year
she brought him a son, who, with his half-brother, sur-
vived his father. In 1656, he published at London, in
folio, "The Church History of Britain, from the birth
of Jesus Christ to the year 1648:" to which work are
subjoined. The History of the University of Cambridge
since the Conquest, and The History of Waltham Abbey
in Essex, founded by King Harold. His Church History
was animadverted upon by Dr. Heylin in his Examen
Historicum, and this drew from Fuller a reply, entitled,
An Appeal of Injured Innocence, in w^hich he defended
himself with so much moderation that the two antago-
nists were entirely reconciled.

The character of his Church History has been often
assailed, and the author accused of inaccuracy and parti-
ality ; from these charges he is vindicated by the able
editor of the edition of the work lately printed at the
university press of Oxford.

In 1658 the living of Cranford, in Middlesex, was
bestowed on him, and he removed thither. The Restora-
tion taking place in 1660, he was reinstated in his pre-
bend of Salisbury; and was soon after created D.D. at
Cambridge, by royal mandate; appointed chaplain extra-
ordinary to his majesty, and destined for the episcopal
bench. This last preferment was prevented by his death,
which took place August J 5th, 1661. The year after his
death was published his principal literary work, The
Worthies of England, folio ; a production valuable alike
for the solid information it affords relative to the provin-
cial history of the country, and for the profusion of
biographical anecdote and acute observation on men and
manners. The great fault of this, as well as of the
former compositions of Dr. Fuller, is an elaborate dis-
play of quaint conceit, owing perhaps more to the natural
disposition of the author than to the taste of the age in
which he wrote, when however that species of wit was
much admired.

246 GAGE.

Besides the works mentioned in the course of this
memoir, he was the author of several works of a smaller
nature : as, 1. Good Thoughts in bad times. 2. Good
Thoughts in worse times ; these two pieces printed
separately, the former in 1645, the latter in 1647, were
published together in 1652. He afterwards published
in 1660, 3. Mixt Contemplation in better times. 4. An-
dronicus ; or the Unfortunate Politician ; London, 1649,
8vo. 5. The Triple Keconciler stating three controver-
sies, viz. " Whether ministers have an exclusive power
of barring communicants from the sacrament : whether
any person unordained may lawfully preach : and whe*
ther the Lord's Prayer ought not to be used by all Chris-
tians." 1654, 8vo. 6. The Speech of Birds, also of
Flowers, partly moral, partly mystical, 1660, 8vo. He
published also a great many sermons, separately and in
volumes. — Life by T. Fuller. Biog. Brit. Peck's Desi-
derata,

GAGE, THOMAS.

Thomas Gage was born at Haling, in Surrey. He
entered into the Domican order in Spain ; after which
he was sent as a missionary to the Philippine Islands,
but instead of going thither, he settled in Mexico, from
whence he came to England in 1637, after an absence
of twenty-four years, during which he had forgotten his
native language. On examining into his domestic affairs,
he found himself unnoticed in his father's will, forgotten
by some of his relations, and with difficulty acknowledged
by others. After a little time, not being satisfied with
respect to some religious doubts which had entered his
mind while abroad, and disgusted with the great power
of the Papists, he resolved to take another journey to
Italy, to " try what better satisfaction he could find for
his conscience at Rome in that religion." At Loretto his

GALE. 247

conversion from Popery was fixed by proving the fallacy
of the miracles attributed to the picture of our Lady
there ; on which he immediately returned home once
more, and preached his recantation sermon at St. Paul's,
by order of the Bishop of London. He continued above
a year in London, but soon deserted the Church of Eng-
land, and joining the rebels, he received a living from
them, probably that of Deal, in Kent, in the register of
which church is an entry of the burials of Mary, daughter,
and Mary the wife of " Thomas Gage, parson of Deale,
March 21, 1652;" and in the title of his work he is
styled, " Preacher of the word of God at Deal." He
died a little before the Restoration.

He published his recantation sermon in 1642 ; a piece
entitled, A Duel fought between a Jesuit and a Domini-
can, 4to. ; and, Survey of the West Indies, folio, 1655,
translated into French by order of Colbert, 1676.

GALE, JOHN.

John Gale, a dissenting minister, was born in Lon-
don in 1680. He studied at Leyden, where, in his
nineteenth year, he obtained the degrees of master of
arts and doctor of philosophy ; on which occasion he
published his Thesis. From Leyden he went to Amster-
dam, where he studied under Limborch, and contracted
an acqaintance with Le Clerc. On the publication of
Mr. Wall's History of Infant Baptism, he attempted an
answer to it, which, while it evinced the presumption of
a young man of twenty-seven, displayed some learning
and considerable talents. He was afterwards chosen one
of the ministers of the Baptist congregation in Barbican.
Dr. Gale died in 1721 ; and after his death, four volumes
of his sermons were printed. — Funeral Sermon by Bur-
roughes.

248 GANGANELLI.

GALE, THEOPHILUS.

Theophilus Gale, a Nonconformist, was born in
1628, at King's Teignton in Devonshire, where his father
was vicar. He became a commoner of Magdalen Col-
lege, Oxford, where he took his degrees in arts, and was
elected to a fellowship. He apostatized from the Church
of England and was chosen minister at Winchester ;
but lost that situation and his fellowship at the Res-
toration for not complying with the terms of subscrip-
tion. He then became tutor to the sons of Lord Whar-
ton, and went with them to Caen, and while there con-
tracted a friendship with Bochart. In 1665 he returned
to England, and officiated as assistant to Mr. John Rowe,
who had a congregation in Holborn. He also conducted
a seminary at Newington, where he died in 1677. He
published — 1. The true idea of Jansenism, 12mo. 2.
Theophilus, or a discourse of the saints' amity with God
in Christ, 8vo. 3. The Anatomy of Infidelity, 8vo. 4.
Idea Theologiag tarn contemplativae quam activse, 12mo.
5. Philosophia generalis, 8vo. " The court of the Gen-
tiles," in four parts, 4to, in which he traces all the my-
thology, philosophy, and philology of the pagans to
revelation. — Calamy.

GANGANELLI.

John Vincent Anthony Ganganelli, immortalized as
Pope Clement XIV. for the suppression of the Jesuits,
was the son of a physician at St. Archangelo, near Rimini,
and was born in 1705. He received his early education
at Rimini, and at the age of eighteen entered into the
order of minor conventual Franciscans at Urbino. He
studied philosophy and theology at Pezaro, Recanti, Fano,
and Rame ; and becoming at length a teacher, he gave

GANGANELLL 249

lectures in various colleges of his order, and at the age
of thirty-five was called by his superiors to be theological
professor in the college of St. Bonaventure at Rome. He
attracted the notice of Pope Benedict XIV., who made
him counsellor, or consultor, of the holy office.

The confidence that every one had in the superior
knowledge of Ganganelli, obliged him to apply himself
to studies, which had no connexion with bis employments.
He had thoroughly to examine the questions treated of
in the different congregations, those of the council of
Trent, of the Index, of Rites, of the Government of the
Church, of the Examination of Bishops : " And not to
decide at random," used he to say, " I am so apprehen-
sive of committing a mistake, that I spend three days
about what would require one only, whenever my advice
is asked on any business of importance." — More than
once did the morning surprise him with bis pen in his
hand, when he thought it was only midnight ; and espe-
cially while busied in the correction of the oriental books.

His Roman Catholic biographer, Caraccioli, remarks,
that Father Ganganelli, giving himself up to such pro-
found studies, had no taste for the direction of souls.
He gives proof of this in a letter he wrote to some nuns,
who teased him to undertake the care of their consciences.
There might possibly be something of vanity in the step
they took. More than once have people consulted less
their wants, than their self-love, in order to attach to
themselves a director, whose name was famous. People
are weak enough to imagine, that the reputation of a man
of talents is reflected back on those he directs ; and to
persuade themselves, that by discovering to him their
defects, they partake of his virtues.

The refusal of Ganganelli was expressed in these terms:
" Ladies and reverend mothers, I have none of the quali-
fications requisite for being your director. Always lively
— sometimes blunt — often absent — perpetually employed,
I shall neither have time nor patience to hear you. De-

VOL. V. '2 A.

250 GANGANELLI.

tach therefore yourselves from ine, I beseech you ; or I
will conclude with making a general confession of all my
imperfections, which will convince you, that I am not the
guide you stand in need of. The cardinal-vicar is ac-
quainted with some heavenly souls, who will have the
patience to weigh seriously your slightest faults, and it is
to him you ought to address yourselves. If you love God
alone, you will think your rule your best director; and
your piety will never be pure, till it be divested of all
sensible affections. — A truly religious soul belongs neither
to Cephas, nor Apollos, but to Jesus Christ alone."

Sometime after this letter, he wrote to the Bishop of
Perugia, his friend, and concludes thus : " The nuns
have at length desisted from troubling me, after sending
me perhaps twenty letters. They never would have
thought of disturbing my repose, had they known how
much I am in love with my cell, my books, and my
labour. If ever I quit these I shall be unhappy. I have
made a sufficient estimate of the good things of this
world, to know that there is none greater, than to dwell
with God and with one's self. You ask me what T am
doing ? I think, and consider the thoughts which I have
hatched, as a little family of my own, which keeps me
company, A man is never alone, but when he withdraws
from himself, to run into company. I like neither noise
nor misanthropy. I would rather laugh alone than be
sad."

In 1759 he was raised to the cardinalate by Clement
XIII., whom he succeeded, in May 1769, under the
name of Clement XIV., through the influence of the
house of Bourbon, managed by the Cardinal de Bernis.
Never were the affairs of the Roman see in a more
critical state. Portugal was on the eve of choosing a
patriarch ; France, Spain, and Naples, were all medita-
ting attacks on the papal authority. Venice was pro-
posing to reform its religious communities ; and Poland
thought of curtailing the privileges of the pope's nuncio.

GANGANELLT. 251

Ganganelli began with conciliatory measures, but void of
meanness, towards the discontented powers ; and he dis-
continued the public reading of the bull in Coena Do-
mini, which was considered offensive to them.

But urged as he was to suppress the Jesuits, he took
four years to deliberate on the measure, and the mode of
its accomplishment. Clement XIV. was sensible, as he
often said himself, " that the religious orders had degen-
erated, because it is impossible that fervour should always
be kept up to the same degree — that no reformation
lasts above a hundred years ; — and that even then,
according to the remark of a famous writer, there are
seventy years for God, and thirty for the world — that
studies were on the decline in cloisters, as well as else-
where— in a word, that there were too many convents of
religious communities, especially in country-places, where
dissipation brings with it a multitude of abuses. He
however said, he was at the same time convinced, that the
total suppression of all the religious orders could not but
be prejudicial both to religion and to the state — that
monasteries were bulwarks against ignorance and infidel-
ity— and that they had supplied mankind with able
writers, when scarce any body else could read."

It seems probable from this that he contemplated a
reformation of the Jesuits, until he found this to be im-
practicable. After four years of deliberation, the brief
for suppressing that order was signed. "This brief,"
says his Roman Catholic biographer, "is not one of
those publications calculated only for a day, and which,
when our curiosity is satisfied with reading them once
over, are forgotten; but it is a monument which will
subsist throughout generations to come, and hath been
seen in different hghts, only because men judge of it as
they are affected. We identify ourselves, without per-
ceiving it, with the principles we have imbibed in our
youth — with the opinions of those whose company we
keep — with the ideas of the bodies, whose institute we

252 GANGANELLI.

embrace — for fear of losing our credit, or of appearing
singular: and truth is no more than a chimera, of which
we make a jest with impunity. ' In public,' said a cer-
tain man in place, ' I speak in favour of the Jesuits ; but
I am not interiorly a partisan of theirs.'

" Notwithstanding all the precautions the pope had
taken not to be deceived, he still distrusted himself:
and in order to avoid all reproach, he communicated his
brief to some of the most learned among the theologians
and cardinals. He carried his attention still farther, and
secretly sent it to the potentates interested in the quarrel
with the Jesuits ; and even to those, who were indifferent
with respect to that dispute, to take their advice, and not
to expose his own authority to be called in question. A
wise precaution, which would have saved Kome a deal of
vexation and trouble, had she always followed the same
method, before she published her decrees !

"When he had received the answers of the princes, who
approved of his resolutions, and promised to have them
executed according to their form and tenor, he waited
still some time longer : not that he was intimidated by
papers posted up, even in his own palace, ' recommending
the holy father to the prayers of the public, as being soon
to die,' but because a thousand different objects presented
themselves to his mind.

*' He saw that he was going to extinguish an order
fruitful in great men, and which had produced, in every
climate, literati, missionaries, preachers, men of learning
and sanctity — that he was going to cause an immense
chasm both in the pulpits and colleges, which it would
be very difficult to fill again. Lastly, that he was going
to render himself odious to a multitude of people in
power, who were prejudiced in favour of the Jesuits, and
even to some pious souls, who knowing nothing of them,
but their edifying exterior, judged them deserving of a
better fate.

" He saw at the same time, that their existence ' had

GANGANELLI. Q53

caused disturbances almost from the very beginning.' —
' That the complaints and accusations brought against
the society increased more and more every day.' — ' That
the kings of France, Spain, Portugal, and the two Sicilies
had found themselves absolutely obliged to drive them
out of their territories, and demand their abolition.'
— ' That a great number of bishops and others, distin-
guished for their dignity, learning, and religion, had
solicited their suppression.' — ' That they could no longer
produce those excellent and abundant fmits, which were
the design and end of their institution.'

" These are the very words of the brief, without any
addition.

"He saw lastly, that they themselves had consented to
their own annihilation, when they declared, without any
ambiguity, by the mouth of their general, that they rather
chose to subsist no longer, as a body, than to undergo
any reformation.

" This rash answer was the more surprising, as they
knew that the Church itself may be reformed in matters
regarding discipline ; and they ought to have remembered
what Benedict XIV. had said in express terms to their
general, Centurioni : ' It is an article of faith that I shall
have a successor, but it is not so that you will have one-'

" So true it is, that men of the greatest sense are easily
blinded in their own concerns. The credit and reputa-
tion which the Jesuits had so long enjoyed, had dazzled
their eyes. ' Their misfortune was, that they thought
themselves necessary,' said Cardinal Stoppani.

" At last Clement XIV. after having maturely weighed
the motives which determined him, with his eyes raised
up to heaven, signed the famous brief, which suppresses
for ever the Company of Jesus. It bears date the 21st
of July, 1773 ; a day which most certainly will never be
forgotten in history. And indeed the title of the brief is :
For an everlasting Memorial."

The suppression of the Jesuits was succeeded by an
2 a2

254 GARDINER.

immediate reconciliation with the discontented courts.
But the suppressor of the Jesuits had counted the cost,
and did not expect long to survive. As his end approach-
ed, the fervour of his piety increased, and he sought
consolation in the formularies and ordinances of his
Church. His last moments are thus described by Car-
accioli : "In the presence of the sacred college, the ex-
treme-unction was administered to him, and he ceased
not, to the moment of his death (which happened on the
22nd of September, 1774, at seven o'clock in the morning,)
to testify his confidence in the divine mercy, and the
most perfect resignation to the will of the Almighty.
The generals of the Augustins, the Dominicans, the
Conventual and Observatin friars recited, according to
custom, the prayers for persons in their agony, and
Father Marzoni received his last breath.

" Scarce had he expired, when his body turned black,
and appeared in a state of putrefaction ; and, according
to the report of eye-witnesses, upon taking out his bow-
els, marks of a cruel poison w^ere thought to be discovered.

" Some will not fail to say, that the Jesuits hastened
his death ; others, that this stroke came from the hand of
some grandees, whose glory was eclipsed by the pontifi-
cate of Ganganelli ; while judicious and disinterested
people will accuse nobody, but leave this event under the
dark cloud with which it is at present enveloped, till time
hath cleared it up." — Caraccioli.

GARDINER. STEPHEN.

Stephen Gardiner was born at Bury St. Edmunds,
in 1483. Of his origin nothing certain is known. The
man who passed for his father, occupied a menial situa-
tion in the household of Lionel Woodville, Bishop of
Salisbury, the brother of Edward the IVth's queen. It
was, however, commonly believed that the bishop himself

GARDINER. 255

was young Gardiner's father. These frequent transgres-
sions on the part of ecclesiastical dignitaries, while the
law of clerical celibacy was enforced in our Church,
ought to be noted by those who would again impose this
burden upon us, and by those who look with too partial
an eye upon the state of our Church before the Reforma-
tion.

He was educated at Trinity Hall, Cambridge, and in
1520 took the degree of L.L.D., having diligently ap-
plied himself to the study of the civil and canon law.
He soon after became secretary to Cardinal Wolsey.
While Gardiner was in this employment, the draught of
a treaty of more than common ability, prepared by him,
was submitted by Wolsey to the king, w^ho, struck by its
masterly character, enquired by whom it was drawn up.
Gardiner thus became known to his sovereign, and in
1528 he was sent by his majesty to Rome, to negociate the
affairs of his divorce. Dr. Gardiner had become the master
of Trinity Hall, and with him was associated Dr. Fox, of
King's College, in the same university of Cambridge.
How far these heads of houses were persuaded of the
justice of the cause in w^hich they were retained, it is
impossible to ascertain ; but the way to higher preferment
was open before them, and in that broad way they trod.
Dr. Gardiner conducted the business with great boldness
and success. He obtained a commission determining the
matter of the divorce, directed to the Cardinals Wolsey
and Campegus, and for a reward he received the thanks
of the king and cardinal, as well as an autograph letter
from the heartless Anne Boleyn, who contemplated with
rapture the ruin of her royal mistress, and her own ele-
vation to the tyrant's bed and throne. Dr. Gardiner was
now recalled by the king, who wished to employ him in
the Legantine court. On his return, he was made Arch-
deacon of Norfolk, his patron being Nyx, the Bishop of
Norwich, and soon after he was made secretary of state.
The attention of Henry, and consequently of his ministers,

^56 GARDINER.

was chiefly devoted to the subject of his passion for Anne
Boleyn, and his divorce from his pious queen ; and Gar-
diner and Fox having met with Dr. Cranmer at Waltham
Cross, and having been struck with his view of the sub-
ject, they introduced that celebrated man to the king,
and by him they were soon supplanted in the royal favour.

The disgrace of Wolsey soon followed. Secretary Gar-
diner was intreated by the cardinal to interfere in his
favour with the king ; and he did so with success, as the
cardinal received a sum of money, and was restored to
the Archbishopric of York. Some writers accuse Dr.
Gardiner of having been remiss on the occasion; it is
propable that an ambitious man of the world, for such
Gardiner was, an aspiring statesman, would not risk his
own favour with the king for his former benefactor, but
the result shews that he did exert himself in the cause of
the cardinal. He seems to have been at least as bold as
his rival, Dr. Cranmer, on a similar occasion, when the
like service was required of him by Cromwell.

x\s the head of a house in Cambridge, Gardiner was
appointed to procure a declaration from the university in
favour of the divorce. It was a difficult task. As an
indirect attack upon the papal supremacy, the king's
cause was supported by that little body of learned men
who desired a reformation in the Church. To these the
heads of houses generally, and the majority of church-
men, were strongly opposed. But it is customary for
heads of houses in either university, to set an example of
obedience to the higher powers ; and Gardiner succeeded,
but not without a great struggle. It will be interesting
to many of our readers, to learn how these matters were
conducted at Cambridge at this time.

Fehruary, 1530. from Cambridge.

To the King's Highness.

" Pleaseth it your highness to be advertised, that
arriving here at Cambridge upon Saturday last past at

OARDINER. 257

noon, that same night and Sunday in the morning, we
devised with the vice-chancellor, and such other as favour-
eth your grace's cause, how, and in what sort to compass
and obtain your grace's purpose and intent, wherein we
assure your grace, we found much towardness, good-will,
and diligence in the vice-chancellor, and Dr. Edmunds ;
being as studious to serve your grace as we could wish or
desire : nevertheless, there was not so much care, labour,
study, and diligence employed on our party by them,
ourself, and other, for attaining your grace's purpose, but
there was as much done by others, for the let and im-
peachment of the same ; and as we assembled, they
assembled ; as we made friends, they made friends, to
let that nothing should pass as in the university's name,
v.herein the first day they were superiors ; for they had
put in the ears of them, by whose voices such things do
pass, multas Jahulas, too tedious to write unto your grace.

" Upon Sunday at afternoon were assembled, after the
manner of the university, all the doctors, bachelors of
divinity, and masters of art, being in number almost two
hundred : in that congregation we delivered your grace's
letters, which were read openly by the vice-chancellor.
And for answer to be made unto them first, the vice-
chancellor calling apart the doctors, asked their advice
and opinion ; whereunto they answered severally as their
affections led them, et res erat in multa confusione.

''Tandem they were content. Answer should be made
to the question by indifferent men : but then they came
to exceptions against the Abbot of St. Benet's, who seem-
ed to come for that purpose ; and likewise against Dr.
Reppes and Dr. Crome, and also generally against all
such as had allowed Dr. Cranmer's book ; inasmuch as
they had already declared their opinion ; we said there-
unto, that by that reason they might except against all ;
for it was lightly, that in a question so notable as this is,
every man learned hath said to his friend, as he thinketh
in it for the time, but we ought not to judge of any man,

258 GARDINER.

that he setteth more to defend that which he hath once
said, than truth afterward known. Finally — the vice-
chancellor, because the day was much spent in those al-
tercations, commanding every man to resort to his seat
apart, as the manner is in those assemblies, willed every
man's mind to be known secretly, whether they would be
content with such an order, as he had conceived for
answer, to be made by the university to your grace's
letters, whereunto that night they would in no wise agree.
And forasmuch as it was then dark night, the vice-chan-
cellor continued the congregation till the next day at one
of the clock ; at which time the vice-chancellor proponed
a grace, after the form herein enclosed, and it was first
denied : when it was asked again, it was even on both
parties, to be denied or granted ; and at the last, by
the labour of friends, to cause some to depart the house,
which were against it, it was obtained in such form, as
the schedule herein enclosed purporteth, wherein be two
points which we would have left out ; but considering, by
putting in of them, we allured many, and that indeed
they shall not hurt the determination for your grace's
part, we were finally content therewith.

" The one point is that where it was first, the qiiicquid
major pars, of them that be named, decreverit, should be
taken for the determination of the university. Now^ it
referred, ad duas partes, wherein we suppose shall be no
difficulty. The other point is, that your grace's question
shall be openly disputed, which we think to be very hon-
ourable ; and it is agreed amongst us, that in that dispu-
tation, shall answer the Abbot of St. Benet's, Dr. Reppes,
and I, Mr. Fox, to all such as will object any thing, or
reason against the conclusion to be sustained for your
grace's part. And because Mr. Doctor Clyss hath said,
that he hath somewhat to say concerning the canon law,
I, your secretary, shall be adjoined unto them for answer
to be made therein.

^' In the schedule, which we send unto your grace here-

GARDINER. '26Q>'

with, containing the names of those who shall determine
your grace's question, all marked with the letter (a), be
already of your grace's opinion, by which we trust, and
with other good means, to induce and obtain a great part
of the rest. Thus we beseech Almighty God to preserve
your most noble and royal estate.

Your highness'
Most humble subjects and servants,

Stephen Gardiner,
Edward Fox."

The labours of the master of Trinity Hall, in the ser-
vice, not of God, but of the king, were rewarded by
several pieces of preferment, and he was consecrated
Bishop of Winchester in the year 1531.

In 1533 he sat with Dr. Cranmer, now Archbishop of
Canterbury, in the court which pronounced the sentence
by which Queen Catherine's marriage was pronounced
null and void. The same year also he went as ambas-
sador to the French king at Marseilles, where he was
soon followed by the notorious Dr. Bonner. He was
sent to watch the interview between the King of France
and the pope, for it was suspected that the latter designed
some mischief against England. Archbishop Cranmer
too, had at this juncture a secret intimation that it was
intended to excommunicate him, and to lay his kingdom
under an interdict, and therefore Gardiner and Bonner
were commissioned both by the king and the archbishop
to appeal from the pope to the next general council.
Bonner and Gardiner appear not to have been on the
best of terms, and there exists a letter in Fox's Acts and
Monuments, which describes the conduct of the latter as
very bad. But if the letter is genuine, from our know-
ledge of Bonner's infamous character, and from the style
in which it is written, we cannot but suspect that it is an
invention of that very wicked man. It is not probable

260 GARDINER.

that the Bishop of Winchester would use the language
which Bonner puts into his mouth, if indeed by Bonner
the letter in Fox was written.

Gardiner was not won to Popery by his interview with
the pope, for on his return to England, he not only with
the other bishops acknowledged the royal supremacy,
but defended the Reformation so far in his book, De
Vera Obedientia. To this piece Bonner supplied a preface,
and the fact that he thus freely co-operated with Gar-
diner throws suspicion on the letter just alluded to. The
preface is coarse and sycophantic, the pope is loaded with
abuse, while the king and the Bishop of Winchester are
immeasurably extolled. As Gardiner was more of a
politician than a divine, the value of the work is not
great.

Hitherto Gardiner had proceeded with the reforming
party ; but he was not a man to act a second part, and
being led by personal feelings to oppose the archbishop,
he was soon at the head of a party against him. In 1535
the archbishop began a provincial visitation, and sent a
monition to the Bishop of Winchester that he intended
to visit his diocese. The Bishop of Winchester was not
willing to yield canonical obedience to his grace, and
betrayed the spirit of a lawyer rather than a divine, in
endeavouring to excite the odium of the king against the
archbishop for retaining his ancient title Totius Anglics
Primas. He pretended to think that this detracted from
the royal supremacy. In the following year we find him
opposing the archbishop in convocation, and particularly
in his attempt to obtain an authorised English version
of Scripture.

He was sent again on an embassy to France, where he
procured the removal of Reginald Pole, then Dean of
Exeter, from the French dominions. In 1538 he went
in the same capacity to the German diet at Ratisbon,
where, his politics having undergone a change, he was
suspected of holding a secret correspondence with the
pope.

GARDINER. ^61

On his return to England he was engaged with Cran-
mer in prosecuting Lambert for the ZuingHan heresy.
But there is no reason to suppose that in this he acted
more cruelly than Cranmer, though as a courtier and a
statesman he suggested to the king, already willing, to
conduct the examination himself.

It was by the influence of the Bishop of "Winchester,
now at the head of a party supporting the royal supre-
macy and the independence of the Church of England,
but opposed to further innovations, that the act of the
six articles, commonly called the bloody statute, was
passed ; of this statute an account is given in the life of
Cranmer. This was a great triumph to the conservative
party, and a sad affliction to the reformers.

Soon after this the Bishop of Winchester incurred
the censure of protest ants by the following circumstance.
The bishop had preached at St. Paul's Cross in Lent,
and led by the gospel of the day, he descanted upon our
Lord's temptation: "The devil," he said, -'upon that
mysterious occasion, quoting the psalmist's words, insti-
gated Jesus to cast himself down forwards : now the great
enemy of souls, though still citing Scripture, incites men
to cast themselves backwards : he say?. Go back from
fasting, go back from praying, go back from confession,
go back from penance. Formerly the devil, envying man
the felicity of good works, contrived to have pardons
brought from Rome, a kind of merchandise which was
retailed by his agents the friars. But now that these
traffickers and their trumpery are all clean got rid
of, he hath raised up the new teachers, who tell you that
there is no need of works ; only believe, and live as
merrily as you list, you ^vill come to heaven at last."

On the third Sunday in Lent, Dr. Barnes attacked the
bishop in the most indecorous manner, and with that
vulgar buffoonery for which Exeter Hall is still distin-
guished. The bishop very naturally and properly com-
plained to the king of the treatment he had received,

VOL. V. 2 B

•^62 GARDINER.

After a conference between Barnes and the king, and a
discussion between liim and the Bishop of Winchester,
the king commanded Dr. Barnes to preach one of the
Spital sermons, and to renounce such of his opinions as
were deemed to be erroneous. The same injunction was
laid upon two other popular preachers, Garret and Je-
rome ; the first, an Oxford man, having a cure in the
city, the latter vicar of Stepney. Instead of renouncing
what the rulers of the Church of England at that time
deemed the errors of the reforming party, they reiterated
their assertions, and in the event they were condemned
to the stake, to which they were drawn with certain other
persons who had erred in the opposite extreme : Roman-
ists who had opposed the royal supremacy, and were on
that account hanged, drawn, and quartered. Dr. Barnes
suffered with great constancy, and prayed for those who
had caused his death, whoever they might be ; a prayer
in which he included Bishop Gardiner. " And Dr. Ste-
phen, Bishop of Winchester that now is, if he has sought
and wrought this my death, either by word or deed, I
pray God forgive him." Whether ultra-protestant histori-
ans go not too far in inferring from this that the bishop
was more concerned than other members of what would
now perhaps be styled a board of heresy, the reader will
decide. It is certainly a proof that the bishop had con-
siderable influence with the king, since none were safe
but those who clearly trod the via media, in which Bishop
Gardiiier supposed that he had hit the golden mean ; —
Protestants were condemned, as we have seen, for false
doctrine, Papists for denying the supremacy of the king,
Gardiner, who avoided either extreme, supposed himself
most probably a true Catholic, though we know that such
he was not.

That the Bishop of Winchester was not unpopular
with the churchmen of his day, may be gathered from
the fact of his being elected chancellor of Cambridge, in
1540. It was thought perhaps that such a man was

GARDINER. 268

most calculated to put a stop to the excesses to which
some of the learned men of the university, who desired
a reformation, were hurrying ; while it was known that if
attached to Romish doctrines he was equally zealous for
the royal supremacy, and so no Papist. He soon was
involved in a controversy with Sir John Cheke on the
proper method of pronouncing Greek, and though Sir
John was in the right, he compelled him to he silent, by
that exercise of irresponsible power, with which the heads
of our universities are properly invested, but which, as in
this case, is not always exercised with discretion and
justice.

Bishop Gardiner, with other prelates, including Arch-
bishop Cranmer, took a disgraceful part in furthering
the wishes of the king for disannulling his marriage with
Ann of Cleves. The pre-contract between her and the
Duke of Lorrain was alleged by the Bishop of Winchester.

But Gardiner's craft as a statesman is perhaps more
conspicuous in his endeavour to supersede the English
translation of the bible in convocation, by proposing the
retention of a certain number of Latin words. His object
was clearly that of evasion, and to keep the people in
ignorance. The design of Gardiner was to check the
Reformation. But in his present attempt he failed. But
though he failed in convocation, he succeeded in joarlia-
ment, where he obtained an act by which the English
bible was permitted only to persons of certain prescribed
ranks.

The Bishop of Winchester was now the head of the
anti-reformation party, and the decided opponent of what
was called the new learning — a strict conservative. He
strongly enforced the six articles, under which statute he
prosecuted several persons, and at last designed the ruin
of the Archbishop of Canterbury, Cranmer himself. But
in all his attempts to ruin Cranmer he failed. He cer-
tainly seems to have resorted to the most base artifices
in plotting against the archbishop, and he employed one

264 GARDINER.

Dr. Loudon in this iniquitous affair, a man who was
afterwards convicted of perjury. By means of intercepted
letters, some from Gardiner, and others from this man,
Loudon, the scheme was discovered ; and the king being
thoroughly convinced of its malevolence, it was crushed.
And as to the Bishop of Winchester, from this time he
lost much of that favour with the king, which he had
before enjoyed.

In 1544 he was involved in some danger through his
secretary, German Gardiner. This young man, who
enjoyed the prelate's confidence, was condemned and
executed for denying the royal supremacy. The Bishop
of Winchester was suspected by the king, whose suspicions
w^ere encouraged by the reforming party, of entertaining
opinions similar to those of his secretary, and he only
saved himself by the most abject submission.

In 1545, while the Bishop of Winchester was employed
in Flanders, in soliciting a league between the emperor,
the French king, and the king of England, the Archbishop
of Canterbury and the reformers, endeavoured to procure
the abolition of certain superstitions ; but the Bishop of
Winchester was too watchful a minister to be circum-
vented, and he persuaded the king that the success of
his mission depended upon there being no innovations
in religion.

On his return from Flanders, the Bishop of Winchester,
now the chief minister of the crown, set on foot various
prosecutions under the bloody statute, or the statute of
six articles ; one of these prosecutions was conducted in
a manner peculiarly infamous ; Ann Askew, a lady of
family, and of unblemished life, was tortured on the
rack, — Lord Chancellor Wriothesley actually drawing the
rack himself. As this anecdote is barely related by the
historians it is scarcely credible; it is therefore necessary
to remark that Ann Askew was a friend of the queen,
and Catharine Parr was known to be unfriendly to the
ministry. It was hoped, therefore, to compel Ann Askew

GARDINER. 265

to implicate her mistress. The heroic woman remained
firm to the last, and was burnt for heresy. It is impossi-
ble to acquit the Bishop of Winchester of an awful share
in this great crime, even if we admit that the cruelty of
Wriothesley urged him on beyond the intentions of the
other ministers. Bishop Gardiner always expressed,
and seems to have had a great respect for the law, in
which he was deeply read, and he knew that having
recourse to the rack was contrary to the law. But to
what courses will not the ambition of statesmen lead
them ! The continuation of a conservative ministry
seemed to depend upon the queen's removal, who was a
decided reformer, and whose influence over the aged
king was increasing. By her hasty marriage after the
king's death she was evidently not a woman of a high
tone of mind, but she took up the opinions of the new
school ; and with some pretensions to learning, she was
accustomed to maintain them, as we gather, from what she
afterwards stated herself, half in sport before the king.
Availing himself of an occasional indiscretion on her part,
and some irritation against her on the part of the king,
the Bishop of Winchester had almost effected her ruin.
But the queen, who discovered the plot, was so alarmed
as to bring on a violent and dangerous illness, which so
affected the king, that with a little pnidence on the
queen's part, who was not ambitious of martyrdom, a
reconciliation ensued. From this time the king took a
great dislike to his conservative ministers, and especially
to their chief, the Bishop of Winchester, although he had
not energy left to replace them.

Hence the Bishop of Winchester, when the king's will
was again drawn out, was no longer mentioned as one of
the executors, and consequently, when in January, 1547,
king Henry died, the power of the Bishop of Winchester
ceased.

The reformers obtained, with the accession of Edward'
the administration of affairs; and Archbishop Cranmer
2b2

266 GARDINER.

endeavoured, but in vain, to bring the Bishop of Win*
Chester to a concurrence, or at least an acquiescence in
their measures. But the bishop remained firm to his
principles. Viewing the subject rather as a politician
than a divine, he dreaded the movement, lest it should
involve the country in trouble ; and we may fairly suppose
that as a conservative, he dreaded yet more the avarice of
the lay reformers, and even we may say of some among
the more pious of the clergy, since Cranmer enriched his
family by the spoils of the Church. He saw the institu-
tions of the country to be in danger, and the very exist-
ence of the established Church to be in peril, and he
expressed himself resolutely against all innovation, pro-
testing against all change during the king's minority.
However great were the offences of the Bishop of Win-
chester, and however bad his character as a divine, he
at this time stood forth as a bold, courageous, and con-
sistent conservative.

The Bishop of Winchester perceived that his whole
influence would depend on his placing himself at the
head of that large party, who on religious grounds were
opposed to the movement, and he seized the first oppor-
tunity which occurred of declaring his sentiments. On
Ash- Wednesday, the celebrated Dr. Ridley preached
against the use of images, as instruments of devotion,
and of holy water, as a means of repelling devils. To
this sermon the Bishop of Winchester replied in a letter,
such as might be expected from a man of his distinguished
powers of mind, but with insufficient arguments, as the
badness of the cause implies.

The popular feeling was now beginning in many places
to show itself in favour of the Reformation, and Bishop
Gardiner, a staunch conservative of the time, foresaw, if
we may adapt to the circumstances modern phrases,
whiggery passing into radicalism. He was in his own
diocese annoyed by the populace, who destroyed the
images, and he wrote a very powerful letter on the sub-

GARDINER. 267

ject to the protector Somerset. He justly complained of
popular rhymes, in which he was himself lampooned,
and the feast of Lent decried. His remonstrances were
not attended to, and he did not perhaps expect it to be
otherwise.

In 1547, a royal \isitation was appointed by the re-
forming government ; the powers of the visitors were very
extensive, and the jurisdiction of the bishops was inhi-
bited. The act, in itself tyrannical, and contrary to the
canons of the Church of England, was rendered still more
irregular, because the visitors before whom the bishops
were cited, w^ere most of them laymen. Certain injunc-
tions were delivered by the visitors, to which, in them-
selves, there is but little to object. None were allowed
to preach but those who had a royal license, and the royal
license was extended to those only who held the opini-
ons of the reformers ; a proceeding which w^ould not in
these days be considered liberal, especially in a party con-
tending for liberty. The last part of the bidding prayer,
differing from what is at present used, runs thus : " You
shall pray for them that are departed out of this world in
the faith of Christ, that they with us, and we with them,
at the day of judgment, may rest both in body and soul."

To the visitation, the Bishop of Winchester objected,
as unnecessary and inexpedient; to the injunctions he
was opposed on other grounds ; and he also found fault
with the doctrine of some of the homilies, lately published
under the auspices of the archbishop. It was a great
object with the government to secure, at least, the silence
of such a man as the Bishop of Winchester; and Sir John
God salve, one of the visitors, and a personal friend of his
lordship, ventured to urge him to be discreet, lest he
should ruin himself and lose his bishopric. To this the
prelate returned a noble answer, one of the most striking
letters in our language, to which even Burnet, the most
bitter of historians, when speaking of parties differing
from him in sentiment, accords the meed of his praise.

^68 GARDINER.

This was indeed the golden period of Dr. Gardiner's life.
He maintained his principles with firmness and dignity.
He asked for and obtained permission to detail his objec-
tions to the proposed measures before the council, but he
did not leave the country before he had given orders for
the respectful reception of the visitors ; and to the clergy
who consulted him, he counselled obedience to the in-
junctions likely to be imposed. After arguing before the
council, he was required to state his intentions respecting
the injunctions, and when he said that he would receive
them so far as the laws of God and the king should bind
him, the answer was represented as evasive. He then
offered to spend the three weeks which would elapse
before the visitation of his own diocese at Oxford, and
after a disputation there on the points at issue, to abide
by its result. When this offer was refused, he requested
leave to remain at his town house, and there to discuss
with some divines of eminence the doctrines upon which
he differed with the council. But the reforming party
would come to no compromise; they insisted on his re-
ceiving the injunctions without qualification, or being
committed to custody. Necessity, so often the plea of
men in power, w^as doubtless the plea urged by the
reformers on the present occasion. The Bishop of Win-
chester had conducted himself throughout the proceedings
with dignity and composure. He professed to be open
to conviction, but readily admitted that he had uttered to
others the opinions he expressed to the board. He re-
marked on the hardship of committing a man to prison
for talking of the manner he intended to act upon an
occasion not yet arrived ; but as the council had decreed
otherwise, he submitted with magnanimity, and was
committed to the Fleet.

Never was the Bishop of Winchester in so proud a
situation as that which he now occupied ; a confessor for
what he deemed to be the cause of truth, and the perse-
cuted leader of a party which, though rapidly sinking in

GARDINER. 269

political influence, was still dear to a majority of the
people. If Gardiner had died at this time, he would
have been handed down in the page of history as a great
man.

The bishop continued in prison until the 8th of Janu-
ary, when parliament had broken up. that is to say, the
government kept in prison the leader of the opposition
until they had carried all their measures. x\s Gardiner
was a politician, and not a person under the strong
impulses of religion, he was not likely to be hurried into
excesses, and on being liberated, he conducted himself
with great discretion : he professed his willingness to be
guided by the conduct of his episcopal brethren, and as
to the homilies, though he still objected to the one on
justification, he admitted the general soundness of their
doctrine. He returned to his diocese, and though still
at the head of the Romish party in our Church, both by
his precept and example, induced the clergy to acquiesce
in those changes which were now enjoined, and which
he knew infringed not any principle of the Church.

But although this is admitted by all the histoiians, a
report, whether true or not, in 1548 reached the council,
of his having armed his servants, and conducted himself
in other respects contumaciously, and before the council
he was summoned again. On this occasion, the Bishop
of Winchester, the head of the Romish party in the
Church of England, and consequently a man of immense
influence, still conducted himself with dignity, and in a
conciliatory temper. Having clearly vindicated himself
from the charges brought against him, he was at last
directed to preach a written sermon before the king, ac-
cording to the tenour of two papers which were produced
by Cecil. Gardiner expressed his readiness to preach,
and also to comment upon most of the subjects recom-
mended to him, but he refused to write his sermon, or
hand it over to previous inspection. The government
seems to have felt intense anxiety as to this sermon, and

270 GARDINER.

many were the messages sent to the bishop, who seems to
have been determined to offer as it were the ultimatum of
the Romish party in our Church, to offer certain compro-
mises, but to make a principle by which they were deter-
mined to abide. The sermon was delivered on the feast of
St. Peter and St. Paul, the ^Oth of June : he admitted that
the papal supremacy was justly abolished ; that monaste-
ries and chantries were properly suppressed ; that the
king's proceedings had hitherto been unexceptionable ;
that, all things considered, it was as well to remove
images, though with proper caution they might be re-
tained ; that masses satisfactory, having become so very
numerous, were better put down ; that the new commu-
nion service was worthy of commendation ; that the
admission of the laity to the sacramental cup was a
proper measure ; but transubstantiation he would not
give up ; on the contrary, he defended it at considerable
length; and what gave more offence to the political
reformers, as to the authority vested in a minor king the
sermon was silent. The sermon was listened to with
intense interest, the reforming party cheering at the con-
cessions, the Romish party sending counter cheers when
he brought forward the doctrine of transubstantiation,
which was used ever afterwards as the test of Romanism.
For this sermon the bishop was committed to the
Tower ! And he remained in prison during the whole of
this reign. In 1550 he published an answer to Arch-
bishop Cranmer's " Defence of the True and Catholic
Doctrine of the Sacrament of the Body and Blood of our
Saviour Christ." But the early studies of the Bishop of
Winchester had been directed to law rather than divinity,
and thus his work was a failure. He was well employed
during his imprisonment in composing a variety of Latin
poems, and by translating into verse several passages
in the books of Ecclesiastes, Wisdom, Job, and other
parts of the Old Testament. In the same year he was
most unjustly and iniquitously deprived of his bishopric

GARDINER. 271

by a commission, over which Cranmer presided. Although
Dr. Poynet was appointed his successor, he was only
allowed a pension of two thousand marks, the estates of
the see being seized by the greedy reformers of the court.
The disgraceful rapacity of the reformers has cast a shade
over the motives of most of the laymen who promoted
the Reformation, and in this instance a thirst for the
spoil may have rendered the courtiers the more eager
for his condemnation.

By the death of Edward, and the accession of Mary,
Bishop Gardiner was restored to his episcopal rights, and
to political power. And now the most disgraceful part
of his career commences. He was created chancellor, and
was the chief minister of the crown. He had hitherto
been willing to make concessions, but the reforming prin-
ciples had run to such an extreme, that he was now anxious
to retrace some of the steps that had been taken, — a very
serious proceeding, such as seldom succeeds. The bishop
wished to proceed with greater caution in retracing past
steps, than the more honest zeal of the queen would
allow. Both parliament and convocation, the latter of
which is said to have been packed, were quite prepared ;
the former to repeal the religious statutes of the last reign,
and the latter to assert the doctrine of transubstantiation.
The Romish party was once again, and for the last time,
in the ascendant in our Church. The Bishop of Win-
chester acceded now to the papal supremacy. Cardinal
Pole became Archbishop of Canterbury, and reconciled
England to the see of Rome. And under Gardiner's
administration the laws were put in force against all who
did not conform to the prevailing Romanism. And as
chancellor, many of the visitors were brought before him ;
and it must be confessed that on these occasions he lost
that dignity of character which he maintained under the
pressure of adversity ; he frequently betrayed a malicious
and revengeful spirit. But while the chancellor was
engaged in upholding the politic interests of the queen,

;^7a GASTRELL.

and prosecuting the Protestants, bis physical strength
began to faib His mortal seizure is said by some to
have been suppression of urine ; by others a violent attack
of the gout. His bodily sufferings were great, his mental
anguish greater. To religion the mind of Gardiner had
been turned, although throughout his life religion was
regarded by him with the eye of the politician ; he now
began to see the nothingness of every thing except religion.
The indignation of his Protestant contemporaries, has
certainly exaggerated his moral defects, but still he had
been merely a politician, and this was an awful thought
to an ecclesiastic just passing into eternity. "Alas !" he
said, " like Peter I have erred, but I have not like Peter
gone out and wept bitterly." He died at Westminster,
on the 12th of November, 1555. — Strype. Burnet. Col-
lier. Soames. Heylin. Dod.

GASTEELL, FRANCIS.

Francis Gastrell was born at Slapton, in Northamp-
tonshire, about 166'2, and educated at Westminster
School, and Christ Church, Oxford. He was preacher
at Lincoln's Inn, and Boyle's lecturer, and distinguished
himself not only by his eloquence in the pulpit, but by
his writings in defence of the Christian religion. In
1700 he took his degree of D.D., and became chaplain to
Harley, speaker of the house of commons, and in 1702
he was appointed canon of Christ Church, Oxford. In
1711 he was chaplain to the queen, and in 1714 he was
raised to the see of Chester, with permission to retain
his canonry; but he resigned his preachership at Lin-
coln's Inn.

He was strongly opposed to the tyrannical proceedings
of the whig ministry of George I., and warmly vindicated
the university of Oxford, when it was attacked for a
pretended riot on the birth day of the Prince of Wales,
in 1717.

GASTRELL. 373

As Bishop of Chester he was involved in a very remark-
able contest with the Archbishop of Canterbuiy, about
the force and quality of the degrees granted in virtue of
his metropolitical power. The occasion was this. The
presentation to the place of warden of the collegiate-
church of Manchester in Lancashire pertaining to the
crown, George I. nominated thereto Mr. Samuel Peploe,
vicar of Preston in the same county. But that gentleman,
being then only master of arts, found himself obliged by
the charter of the college, to take the degree of bachelor
of divinity, as a necessary qualification to hold the war-
denship. To that end having been bred at Oxford, where
he had taken his former degrees, he went thither in order
to obtain this, and had actually prepared the best part of
his exercise for that purpose, when he was called to Lam-
beth, and there created bachelor of divinity, by the arch-
bishop, who, under the influence of party spirit, thought
the university ought, in respect to the royal nomination,
to dispense with the usual exercise. With this title, he
applied to Dr. Gastrel, in whose diocese the church of
Manchester then lay, for institution. But the bishop
being persuaded, that his degree was not a sufficient
qualification in this case, refused to admit him ; and
observed to him, that being in all respects qualified
to take his degree regularly in the university, he might
proceed that way without any danger of being denied,
and that, if he desired any favour usually shown to
other persons, he would endeavour to obtain it for him,
and did not doubt but the university would grant it.
On the other hand, Mr. Peploe insisted on his qualifica-
tion by the archbishop, and had recourse to the court of
king's bench, where sentence was given in his favour.
Hereupon, Dr. Gastrel, in his own vindication, published
" The Bishop of Chester's case, with relation to the war-
denship of Manchester. In which is shown, that no
other degrees, but such as are taken in the university,
can be deemed legal qualifications for any ecclesiastical
VOL. V. 2 c

274 GASTRELL.

preferment in England." This was printed at Oxford,
and that university, March 22, 1720, decreed in a full
convocation, that solemn thanks should be returned to
the bishop, for his having so fully asserted the rights,
privileges, and dignities, belonging to the university de-
grees in this book. The dispute was carried on with
great warmth, and among other things, there passed
some letters between the bishop and Dr. Gibson, after-
wards Bishop of London, who threatened our author
with being called to an account for his conduct by the
archbishop ; but in answer thereto, he declared that he
feared nothing that could happen to him in this world,
and as to the account which was to be made in the next,
he believed he stood as good a chance as his adversaries.

This affair was scarcely concluded, when the prosecu-
tion commenced against Dr. Francis Atterbury, Bishop of
Rochester. Our author never liked the haughty temper
of that prelate, and had always opposed his arbitrary at-
tempts while dean of Christ Church. Yet being satis-
lied in his conscience, that the proceedings in parliament
against him were conducted in a tyrannical temper, and
with too much violence, he opposed them with great
resolution, and when the bill for inflicting pains and
penalties upon his old schoolfellow and collegian was
before the house of lords, he spoke against it with all the
earnestness and warmth that was natural to his temper,
not sparing to censure the rest of his brethren on the
bishops' bench, who all concurred with the bill.

The whigs, indeed, had resorted to their usual course ;
hating the Church, but not daring to attack it, they
sought to undermine it, by preferring persons unworthy
of the office, and who had no moral influence with the
other clergy. Good bishops there were on the bench,
but the majority had been prefen-ed because of their
being suspected of holding heretical tenets, and because
of their supposed readiness to aid the ministry in their
endeavours to ruin the Church.

GATAKER. 275

He survived the Bishop of Rochester's banishment but
a few years. The gout, with which he had been much
afflicted in the latter part of his Ufe, put a period to it,
November 24, 1725, in the 62nd or 63rd year of his age.
He died at his canon's lodgings, in Christ Church, and
was buried in that cathedral.

Among the most celebrated of his writings are — 1. A
Treatise on the Moral Proof of a Future State, and
another, entitled Christian Institutes. A series of Boyle's
Lectures, afterwards arranged as a continuous discourse
against Deism. And pamphlets against Dr. Samuel
Clarke and Mr. Collins, on the question of the Trinity.
This last treatise was written early in 1714, and mainly
contributed to his advancement to the episcopal dignity
in the reign of Queen Anne. — Biog. Brit. Nichols' Atter
bury and Bowyer.

GATAKEE, THOMAS.

Thomas Gataker was born in London in 1574; was
sent to St. John's College, Cambridge, in 1590; and on
the foundation of Sidney College, in 1596, he was ap-
pointed one of the fellows. Having been ordained, he
commenced preaching at the parish church of Everton,
near Cambridge, and soon after removed to London, and
became preacher to the society of Lincoln's Inn. In
1603 he went down to Cambridge to take his degree of
bachelor of divinity ; and it so fell out, that he preached
at St. Mary's on the very day that the news came of the
death of Queen Elizabeth, when, by the direction of the
vice-chancellor, he prayed for the present supreme gover-
nor, it being thought unsafe to name King James, till
they received advice of his accession by authority. About
this time an alteration was made as to the hour of the
lecture on the Lord's day at Lincoln's Inn, occasioned
chiefly by Mr. Gataker's taking notice in one of his ser-

276 . GATAKER.

mons, that it was as lawful for the husbandman to follow
his tillage, as for counsellors to confer with their clients
and give advice upon that day. This admonition was
well received, and, instead of preaching at seven in the
morning, as the practice had always been, he was desired
to preach at the usual hour of morning service. The
Wednesday's lecture was also transferred to Sunday in
the afternoon; and this provision was made, that the
spare hours in which the clients came to their lawyer's
chambers, should be better employed.

In 1611 he was presented to the rectory of Rotherhithe
in Surrey ; and while resident there, published the sub-
stance of a course of sermons, under the title of " The
nature and use of Lots ; a Treatise, historical and theo-
logical," 1619, 4to. In the next year he made a tour
through the Netherlands, and after his return home in
1623, he published a Defence of his Treatise on Lots,
against the animadversions of a Mr. Balmford. In ] 637
appeared a more extended defence of his opinions, under
the title of *' Thomae Gatakeri Londinatis Antithesis
partim Gulielmi Amesii, partim Gisberti Voetii de Sorte
Thesibus reposita," 4to. In 1642 he was chosen by the
rebels one of the assembly of divines at Westminster ;
but in the discussions which took place, he opposed the
introduction of the Covenant, and declared in favour of
episcopacy, that is to say, of a nominal episcopacy, in
whicji bishops would be regarded as the same in order as
presbyters. Although he in general complied with the
authority of the parliament, yet he remonstrated strongly
against the trial of King Charles I. In 1648 he pub-
lished " Thomas Gatakeri de Novi Testamenti Stylo
Dissertatio," 4to, in which he vindicated the purity of
the language of the sacred writers against the objections
of Sebastian Pfochenius. This was followed by his "Ad-
versaria miscellanea Animadversionum variorum, lib. vi.
comprehensa," 1651, 4to. The following year he pub-
lished an edition of the meditations of the emperor

GATAKER. ^77

Marcus Antoninus. He died in 1654 ; and in 1659 bis
son, Charles Gataker, published " Adversaria Miscellanea
Posthuma, folio," forming the sequel to the former work.
He was the author of several other theological productions.
His Opera Critica were printed at Utrecht, 1693, folio. —
Biog. Brit.

GATAKER, CHAELES.

Charles Gataker, son of the preceding, was born at
Rotherhithe, about 1614, and educated at St. Paul's
School, and at Sidney College, Cambridge, whence, after
he had taken the degree of bachelor of arts, he went to
Pembroke College, Oxford. About that time he became
acquainted with Lucius Lord Viscount Falkland, who
made him his chaplain. Afterwards, through the influ-
ence of the Earl of Caernarvon, he became rector of
Hoggeston, in Buckinghamshire, about 1647, and con-
tinued there till his death in 1680. He wrote several
treatises upon Calvinistical principles, of which the fol-
lowing are the principal : 1. The Way of Tiiith and
Peace, or a Reconciliation of the holy Apostles, St. Paul
and St. James, concerning Justification, &c. 1669. 2. An
Answer to five captious Questions propounded by a
Factor for the Papacy, by parallel questions and positive
resolutions, London 1673, 4to. 3. The Papists' Bait, or
their usual Method of gaining Proselytes answered,
London, 1674, 4to. 4. Ichnographia Doctrinse de Justifi-
catione secundum Typum in Monte, London, 1681, 4to.

Gataker derives his chief notoriety from his having
been noticed by Bishop Bull. He wrote animadversions
on Bull's Harmonia Apostolica, which, concealing his
name, he communicated to several bishops, stirring them
up by letter to make use of their authority against the
doctrines maintained by Bishop Bull, as pernicious and
heretical, and contrary to the decrees of the Church of
2c2

278 ^ GAUDEN.

England, and of all other reformed Churches. These
"Animadversions," which are commonly cited by Bishop
Bull under the name of Censura, were communicated to
him in 1670 by Dr. Nicholson, Bishop of Gloucester;
and in 1671 they were discovered to Bishop Bull to have
been written by Mr. Charles Gataker, who in these
" Animadversions," endeavours to reconcile St. Paul with
St. James by the distinction of a twofold justification, as
respecting a twofold accusation, according to the different
conditions of the covenant of works, and the covenant of
grace. For he maintains, that we are accused before
God, either as sinners or as unbelievers ; and that we are
justified against the first accusation by faith alone, laying
hold on the grace and righteousness of Christ; and
against the second by works, and not by faith only, as
these are the signs and evidences of our being true be-
lievers. Mr. Nelson observes, that Mr. Gataker "appears
to have been a person of great violence in his temper,
but one well-intentioned, and a very zealous protestant ;
and had he had but more coolness of thought, and had
he withal read more of the ancients, and fewer of the
moderns, he would have made no inconsiderable writer."
Bishop Bull wrote an answer to these " Animadversions,"
which he entitled " Examen Censurae," in which he re-
flects severely on Mr. Charles Gataker for publishing his
father's posthumous tract above-mentioned, since he had
not thereby consulted the reputation of a parent, who by
his great critical knowledge, and other learning, had made
himself more considerable, than to deserve that such
crudities should be published under his name, at least
by a son. — Chalmers.

GAUDEN, JOHN.

John Gauden was born in 1605, atMayfield, in Essex,
where his father was vicar. He was educated at Bury

GAUDEN. 279

St. Edmund's School, and at St. John's College, Cam-
bridge. In 1630 he obtained the ^'icarage of Chippenham,
in Cambridgeshire, and afterwards the rectory of Bright-
well, in Berkshire. He was chaplain to Lord Warwick,
and preached before the house of commons with such
acceptation, that the parliament presented him in the
following year to the rich deanery of Bocking. in Essex,
for the regular possession of which he obtained the colla-
tion of Laud, then a prisoner in the tower. He sub-
mitted to the regulations of the parliament upon the
abolition of the hierarchy, and he was one of the assembly
of divines who met at Westminster ; but his name was
struck off the list, and that of Thomas Godwin was sub-
stituted for it. When preparations were made to try the
king, he was one of those divines who boldly petitioned
against it; and after the king's death he published a
Just Invective against those who murdered King Charles
I., &G.

At this period he published the work, by his connexion
with which, his name is rescued from the oblivion to
which it would otherwise have been long since consigned.
Having obtained possession of the Meditations of Charles
L, he took a copy of the manuscript, and immediately
resolving to print it with all speed, he prevailed with
Mr. Royston, the king's printer, to undertake the work.
But when it was about half printed, a discovery of it was
made by the rebels, and all the sheets then wrought off
were destroyed. This did not, however, damp Dr. Gau-
den's spirit. He attempted, notwithstanding, to print it
again, but could by no possible means get it finished,
till some few days after his majesty's destruction, when
it came out under the title of Ei/cwv "BamXiKri, or, " The
portraiture of his sacred majesty in his solitude and suf-
ferings." Upon its first appearance, the dissenters now
at the head of affairs, were immediately sensible how
dangerous a book it was to their cause, and therefore set
all their engines at work to discover the publisher ; and

280 GAUDENTIUS.

having seized the manuscript which had been sent to the
king, they appointed a committee to examine into the
business. Dr. Gauden having notice of this proceeding,
withdrew privately in the night from his own house to
Sir John Wentworth's, near Yarmouth, with a design to
convey himself beyond sea. But, Mr. Symonds, his ma-
jesty's chaplain, who had communicated the manuscript
to the doctor, and had been taken up in a disguise, hap-
pening to die before his intended examination, the com-
mittee were not able to find out any thing, by any means
whatsoever ; hereupon, the doctor changed his resolution,
and stayed in England ; where he directed his conduct
with so much policy, as to keep his preferments during
the several periods of the usurpation, notwithstanding,
he published several treatises in vindication of the Church
of England and its ministers, as may be seen below.

This unprincipled man, to further the purposes of his
ambition, asserted that he was himself the author of the
book, and not merely its editor and publisher. To this
very day the subject is under controversy, the truth pro-
bably being, that Gauden had the king's own book for
the foundation, making such additions and alterations as
fitted it for publication.

Soon after the restoration he became Bishop of Exeter,
and having made a fortune there by the renewal of leases,
was translated to Worcester, much disappointed at miss-
ing the lucrative see of Winchester. He died unregretted,
in 1662. — Biog. Brit. Wordsworth.

GAUDENTIUS.

Of the elrly life of St. Gaudentius we know nothing.
It is supposed that he was educated under St. Philas-
trius. Bishop of Brescia, whom he styles his father.
He obtained a high reputation early in life, and fearful
of encouraging vanity, he travelled to Jerusalem. During

GEDDES. 281

his absence St. Philastrius died, and the clergy and
people of Brescia, who had been accustomed to receive
from him solid instructions, and in his person to see at
their head a perfect model of Christian virtue, pitched
upon him for their bishop, and fearing obstacles from his
humility, bound themselves by oath to receive no other
for their pastor. The bishops of the province met, and
with St. Ambrose, their metropolitan, confirmed the
election. Letters were dispatched to St. Gaudentius, who
was then in Cappadocia, to press his speedy return : but
he only yielded to the threat of an excommunication, if
he refused to obey. He was ordained by St. Ambrose,
with other bishops of the province about the year 387.
He was one of the deputation sent to Constantinople,
in the year 404 or 405, by the emperor Honorius and
the Western bishops, to appease the resentment of the
emperor Arcadius, against St. Chrysostom, and to inter-
cede for his peaceable re-establishment in his see. The
time of his death is fixed by some, in the year 410, and
and by others, in 427. He is supposed to have been the
author of the Life of Philastrius, which is to be found
in Surius under the 18th of July. There are fifteen
discourses, and other treatises on different subjects,
addressed to Benevolus, a person of consequence in
Brescia, letters, and other pieces, which are inserted in
the fifteenth volume of the Bibleotheca Patrum. The
most complete edition of his works is that published
at Brescia in 1738, by Paul Galearoli.' — Cave. Dupin.
Butler.

GEDDES, MICHAEL.

Michael Geddes was born in Scotland, and educated
at Edinburgh. In 1678, he was appointed chaplain to
the English factory at Lisbon, and remained in that
office for ten years. But in 1686 he was summoned to

282 GEDDES.

appear before the court of the Inquisition. When he
came into the presence of the judges, they received him at
first with great affectation of civility and courtesy, desir-
ing him to sit down and to be covered, before they pro-
ceeded to examine him. After this ceremony was over,
they sternly asked him how he dared to preach or exercise
his function, in that city? He answered, that he enjoyed
that liberty by virtue of an article in the treaty between
the crowns of Portugal and England; that it was a
privilege which had never been called in question ; and
that he had resided at Lisbon for eight years, during
which time he had served the English factory in the
capacity of chaplain, as many others had done before him.
To these declarations they replied, not without being
guilty of the grossest falsehood, that they were entirely
ignorant till lately that any such liberty had been assum-
ed by him or others, and that if they had known it they
would never have suffered it. They then strictly forbade
him to minister any more to his congregation; and, after
threatening him with their vengeance if he should
venture to disobey them, gave him his dismission. It
is said, and not without probability, that they were
encouraged to take this step by the catholic party in
England, where active measures were now pursuing for
the re-establishment of the popish religion. Upon this
interdiction, letters of complaint were addressed by the
factory to the Bishop of London ; but as they did not
reach England before the suspension of his lordship, all
hopes of speedy redress were lost. Until the arrival of
Mr. Scarborough, the English envoy, the English pro-
testants in Lisbon were wholly debarred the exercise of
their religion ; and they were then obliged, for a time, to
shelter themselves under the privileges of his character
as a public minister. In this state of things Mr. Geddes
thought it adviseable to return to his native country,
which he did in the beginning of the year 1688.

On his return to England he obtained an L.L.D. de-

GEDDES. 283

gree from the university of Oxford, and was made chan-
cellor of Samm, by Bishop Burnet. He wrote, a History
of the Church of Malabar ; the Church History of Ethio-
pia ; Miscellaneous Tracts against Popery, 3 vols, 8vo ;
and the Council of Trent no Free Assembly. He died
in 1715. — Birclis life of Tillotson. Aikin.

GEDDES, ALEXANDER.

Alexander Geddes, a Socinian in principle, if not
something worse, though by profession a Romish priest,
was born at Ruthven, in the shire of Bamff, in 1737.
He was educated in the Scotch College at Paris, after
which he officiated as a priest in his native country some
years, where he published a translation of the satires of
Horace, and obtained the degree of doctor of laws. In
1780 he removed to London, and officiated some time
in the Roman catholic chapels ; but, in 1782, he relin-
quished the priestly function altogether. He now entered
upon the great work of translating the bible, and issued
proposals for the undertaking, which met with encourage-
ment ; and Lord Petre allowed him a pension to carry it
into effect. The first volume appeared in 1792, and the
second in 1797 ; but much to the disappointment of those
who had formed great expectations from it. In 1800 he
published " Critical Remarks on the Hebrew Scriptures ;"
in which he vilified Moses as a writer and a legislator to
such a degree, that even Priestley doubted whether Ged-
des could be a christian.

On the day anterior to his decease he was visited as
usual by his friend, M. St. Martin, professor of theology,
and a doctor of the Sorbonne, who officially attended him
as his priest. On entering the room, says Mr. Mason
Good, M. St. Martin found the doctor extremely comatose,
and believed him to be in the utmost danger: he en-
deavoured to rouse him from his lethargy, and proposed

284 GELASIUS.

to him to receive absolution. Dr. Geddes observed that,
in such case, it was necessary he should first make his
confession. M. St. Martin was sensible that he had
neither strength nor wakefulness enough for such an
exertion, and replied that in extremis this was not neces-
sary : that he had only to examine the state of his own
mind, and to make a sign when he was prepared. M. St.
Martin was a gentleman of much liberality of sentiment,
but strenuously attached to what are denominated the
orthodox tenets of the catholic church : he had long beheld,
with great grief of heart, what he conceived to be the
aberrations of his learned friend ; and had flattered him-
self, that in the course of this last illness he should be
the happy instrument of recalling him to a full belief of
every doctrine he had rejected ; and with this view he
was actually prepared upon the present occasion with a
written list of questions, in the hope of obtaining from
the doctor an accurate and satisfactoiy reply. He found
however, from the lethargic state of Dr. Geddes, that
this regular process was impracticable. He could not
avoid, nevertheless, examining the state of his mind as to
several of the more important points upon which they
differed. " You fully," said he, " believe in the scrip-
tures?" He roused himself from his sleep, and said,
"Certainly." — "In the doctrine of the trinity?" — "Cer-
tainly, but not in the manner you mean." — " In the
mediation of Jesus Christ?" — "No, no, no — not as you
mean : in Jesus Christ as our Saviour — but not in the
atonement." He died Feb. 26th, 1802. — Mason Good.

GELA.SIUS.

Gelasitjs, the elder, was nephew of Cyril, Bishop of
Jerusalem, by whom he was consecrated Bishop of
Caesarea in 380. Of his works, there are extant only
some fragments, explanatory of the Apostles' Creed, and
of the Traditions of the Church. He died in 394.

GELDENHAUR. 285

GELASIUS.

Gelasius, of Cyzicus, who is supposed by some to have
been Bishop of Cassarea, although the fact is disputed by
others, flourished about the year 476. He compiled a
history of the Nicene Council, in three books, partly from
an old manuscript of Dahnatius, Archbishop of Cyzicus,
and from other authorities. It is a work of little value.
It was published at Paris, in Greek and Latin, 1559. —
Fabricius. Cave. Dupin.

GELDENKAUR, GERARD.

Gerard Geldenhacr, commonly called Gerard of
Nimeguen, an eminent German v^riter, was born in 1482,
at Nimeguen, and educated at De venter, (where he had
for his instructor i^lexander Hegius, the preceptor of
of Erasmus) and at Louvain. In 1517 his skill in Latin
versification obtained for him the laurel crown from the
emperor Maximilian I. He afterwards became chaplain
and secretary to PhiUp of Burgundy, Bishop of Utrecht,
and natural son of Philip the Good.

He was sent to Wittemberg in 1526 to visit the schools
and church. He ingenuously related what he observed
there, and declared that he could not oppose a doctrine
so consonant with that of the prophets and apostles,
which he heard among the Lutherans. He renounced
popery, and retired towards the Upper PJiine, where, at
Worms, he married, and became a schoolmaster. After-
wards he was called to Augsburg, and eventually became
a professor, first of history, and then of theology, at Mas-
purg. Erasmus, who at one time was his friend, attacked
him violently on his secession to Lutheranism, in a letter
in PseudevaDgelicos ; he changed the name of Gelden-
haur, in this letter, to Vulturius. He died of the plagu«
VOL T. 2d

2S6 GENEBRARD.

in 1542. He wrote, Historia Batavica ; Historise suae
yEtatis, lib. vii. ; Descriptio Insulse Batavorum ; Catalo-
gus Episcoporum Ultrajectinomm ; Epistolae Zelandise ;
De Yiris illiistribus Inferioris (jermaniae ; and several
controversial pieces. — Melchior Adam. Bayle.

GENEBRARD, GILBERT.

Gilbert Genebrard was born at Rioni, in Auvergne,
in .1.537. Having entered into the Benedictine order at
the Abbey of Maiissac, he studied at Paris, where he
learned Greek under Turnebius, philosophy under Car-
pentier, and theology under Claude de Saintes. In 1563
he was admitted to the degree of doctor of divinity by
the college of Navarre, and was afterwards appointed
regius-professor of the Hebrew language. This post he
filled for thirteen years with distinguished reputation,
and had, among other eminent disciples, the celebrated
Francis de Sales. He was also preferred to the priory
of St. Denys de la Chartre, at Paris, and to the priory
of Semur in Burgundy. In 1576, being disappointed in
his expectations of obtaining the Bishopric of Lavaur, by
the intrigues of the president De Pibrac, he became hos-
tile to the court, and joined the party of the league. The
waitings which he published against those who supported
the measures of the court and the reformed religion were
violent. They were so congenial, however, with the spirit
of the league, that the Duke de Mayenne, the head of
that body, nominated him to the Archbishopric of Aix,
to which he was consecrated in 1598. Here he still con-
tinued his hostility to the court, and declaimed in his
sermons against the king, even when the cause of his
own party had become hopeless. When the league was
finally broken, and the whole kingdom had submitted to
Henry IV., Genebrard retired to Avignon, where he pub-
lished his celebrated and important treatise De Sacrarum

GENNADIUS. 2^7

Electionum Jure, ad Ecclesise Romaiiis Redintegration-
em ; in which he maintained that the elections of bishops
belong of right to the clergy and people, and argued
acutely against the nominations of kings and princes,
pointing out in strong language the misfortunes resulting
to the church from this practice. For publishing this
book he was prosecuted before the parliament of Aix,
who in 1596 decreed that it should be burnt by the hands
of the common executioner, and, after depriving the
author of his see, condemned him to banishment from
the kingdom, prohibiting his return to it on pain of
death. So tyrannical is the civil government found in all
ages when the Church asserts her rights and privileges
in opposition to worldly interests. He was afterwards
permitted to return to his priory at Lemner, where he died
in 1597.

He w^rote, besides the work above mentioned, and others
of which a list is given in Dupin, A Sacred Chronology,
8vo ; Notes upon the Scripture ; A Commentary upon
the Psalms, 8vo , in which he particularly applies him-
self to reconcile the Hebrew text with the vulgar Latin ;
A Translation of the Canticles into Iambic Verse ; An
Introduction to the Reading of Hebrew and other East-
ern Languages without Points ; Notes upon the Hebrew
Grammar. He published an edition of Origen's Works,
with a Latin version, 1578 ; and a translation into French
of the Works of Josephus, in 2 vols, 8vo. — Dupin. Moreri.

GENNADIUS.

Gennadius, Bishop and Patriarch of Constantinople,
succeeded Anatolius in these dignities, and was elected
in the year 458. He had naturally a quick penetrating
genius, which he had strengthened by study ; he spoke
wdth great facility, and had a profound knowledge of the
holy Scriptures, and passed for an eloquent man. He

'^88 GKNNADJUS.

iKild ill 459 a synofl composed of 78 bishops, besides
legates from tlie lioly see, to settle tlie disputes that
divided the Eastern Church on the subject of the council
of Chalccdon. New rules of discipline were agreed on
in this assembly; it was also decided that no one should
be ordained priest, without knowing the psalter by heart,
and measures were taken to prevent simony. Gennadius
reformed the abuses which had crept in among his clergy,
and governed with great wisdom, lie died in the reign
of the emperor Leo, in 471. It has been said that he
was warned of his death by a spectre, who at the same
time, predicted the troubles which his Church expcrien-
ed after his death. Gennadius of Marseilles, his con-
temporary, has appropriated an article to him in his
treatise of ecclesiastical writers, and mentions among the
various works of which he was the author: 1. A Com-
mentary on Daniel. 2. Some Homilies. 3, A Synodic
letter against Simoniacs ; which was doubtless composed
in the council which he held. Of all his other works
there remain but fragments ; one mentioned by Eacun-
dus, in which Gennadius complains with bitterness and
anger of St Cyril, on the occasion of the dispute of this
father with the Eastern Church ; another drawn from
the second book to Parthenius, noticed by Leontius, in
the "Lieux communs do I'origine de lame." The
Greeks mention Gennadius as a holy bishop, and com-
memorate him on Ihe 2r)th of August. — Lecuy. Bioy.
LkiiverH.

r,F,NNA[>R;S.

Gennadius of Marseilles, a (iaul by birth, flourished
at the end of the fifth century, in the reign of Anastasius.
Although the modern writers assert that he was a bishop,
some say of Marseilles, others of Toledo, it is certain
that lie was only a priest, and he takes no other title in
his works. Jle was well versed in the Greek and Latin

GENNADIUS. '^.sy

languages, had studied the Scriptures and the l^'athers,
and was not a stranger to profane literature ; he was also
very well read, and was a laborious writer, but displaying
more learning than taste or solidity. There are different
opinions respecting his orthodoxy, and it has been thought
that he was involved in the errors of Senii-pelagianisui ;
and in the sixth century the Church at Lyons thought
they discovered in his writings symptoms of the same
error, though in them he had attacked Pelagius. Vossiiis.
in his History of Pelagianism, defends him against this
imputation, and the Pope Adrian I., in a letter to Charle-
magne, speaks of him as a very holy person. It is ditli-
cult however to justify him on this subject. It cannot be
denied that in his treatise of Ecclesiastical Dogmas some
errors are found, and in his book " De viris illustribus,"
called also, " De scriptoribus ecclesiasticis, " conlinns
this idea. In them he protests against the doctrines of
St. Augustine, and gives this father only equivocal praise ;
he extols the merit of Evagrus, whom St. Jerome accuses
of being an Originist, and of Ilufmus, who shares the
same error : he highly commends Faustus de Riez, well
known as a Semi-pelagian. He praises the Eulogies of
Pelagius, which St. Jerome taxes with heresy, and dis-
approves of the book of St. Prosper, against Cassian,
which St. Jerome highly esteemed. Gennadius of Mar-
seilles wrote many books ; besides his original works, he
translated from the Greek and Latin many of those of
the ancient fathers. He gives the list of his writings at
the end of his treatise on ecclesiastical writers, tie there
mentions : — Against Heresies, 8 books ; against Nesto-
rius, 6 books ; Against Pelagius, 3 ; A Treatise on the
Millennium and the Apocalypse ; the Ecclesiastical Writ-
ers ; and a Profession of Faith, sent to the Pope Gelasius.
Of all these works only two have descended to us, namely,
the book of Ecclesiastical Writers, and his Treatise; (ju
Dogmas. Some think that the former of these was writ-
ten in the Pontificate of Gelasius ; others that it may
2 D 2

^90 GKNNADIUS.

have been begun as eai-ly as the year 477, although it
was not finished until much later. This catalogue is
considered as a sequel to that of St. Jerome, to which it
is usually joined ; the custom of uniting these two works
is very ancient. Traces of it are found in the sixth cen-
tury, in the time of Capiodorus, and they are joined in a
manuscript by Corbie, which is more than 900 years old.
The book of Gennadius is written with great simplicity,
but with conciseness, and a kind of elegance. In it the
author has preserved many historical facts, and alludes
to many works which are no longer in existence. This
book is composed of a hundred articles, from the year
330 to 490. There have been many editions of it, besides
that which is inserted in the works of St. Jerome. Don
Martinay, in 1706, has put it at the head of the fifth
volume of St. Jerome ; and the learned Fabricius has
entered it in his " Bibliotheca Ecclesiastica," Hamburgh,
1718, in folio. The Treatise on Ecclesiastical Dogmas,
another work written by Gennadius, has passed for St.
Augustine's, and has been inserted in his works, although
the sentiments contained in it are very opposite to those
of that father : others have attributed it to different
authors, but the most common opinion gives it to Geima-
dius. Since the eighth century, this treatise has been
found under his name, in the library of St. Vandrille,
near Rouen. It appears also, and this is the opinion of
Bellarmine, that it is the same with the profession of faith
sent by Gennadius to the Pope Gelasius.

The critics have remarked of this treatise that it dis-
plays more erudition than judgment, that simple opinions
are given as dogmatical truths, and that some Catholic doc-
trines were condemned. The author appears evidently to
be opposed to St. Augustine, and agrees with Faustus of
Reiz, on grace, free-will, and the corporiety of souls ; on
other points he expresses himself in a (^;atholic manner.
There have been two editions of the Treatise on Eccle-
siastical Dogmas, published at Hamburgh, one in 1504.

GENTILIS, 291

the other in i6J4. in quarto A manuscript of St. Vic-
tor attributes to Gennadius, the addition of four new
heresies, to the list of those, on which St. Augustine had
written treatises. — Lecuy. Biog. Univers.

GENTILIS, JOHN VALENTINE.

John Valentine Gentilts, a victim to the persecuting
spirit of the Calvinists, in the sixteenth century, was
born at Cosenza in Calabria. Having become a convert
to the principles of the Preformation, he was obliged to
fly from his native country towards the middle of the
sixteenth century, and to take refuge at Geneva, where
several Italian families had already formed a congrega-
tion. In the course of his enquiries he became dissatis-
fied with the orthodox doctrine of the Trinity, and together
with the celebrated George Blandrata, John Paul Alciati,
a Milanese, and an advocate named Matthew Grimbaldi,
formed a private society, in which the sense of the pas-
sages of Scripture produced in support of that doctrine
was discussed, both in conversation and writing. The
result of their discussions was a private judgment, that
the terms co-essential, co-equal, and co-existent, were
improperly applied to the Son and Spirit, and that they
were subordinate in nature and dignity to the Father.
But however privately their meetings were held, such
information was conveyed to the Italian consistory as led
them to suspect that the associates had departed from the
orthodox creed ; upon which, in conformity to the inquisi-
torial system which Calvin had established against her-
esy, they drew up articles of faith, subscription to which
was demanded from all the members of their communion.
These articles consisted of Calvin's confession of faith,
which had been lately approved of by the ministers,
syndics, councils, and general assembly of the people;
to which a promise was annexed, never to do any

um GENTILIS.

thing directly or indirectly, that should controvert the
doctrine of the Trinity as therein defined, (xentilis is
said at first to have refused signing these articles ; but
afterwards he was prevailed upon to comply, influen-
ced, not improbably, by his recollection of the late tragi-
cal fate of Servetus, (sec life of Calvin,) and not finding
himself sufficiently courageous to hazard the like bar-
barous treatment. In private, however, he still avowed
and maintained his change of sentiment ; which com-
ing to the ears of the Calvinistic magistrates, they
committed him to prison. The charge preferred against
him was, that he had violated his subscription : and
when ho endeavoured to excuse himself by urging that
he had only obeyed the suggestions of his conscience,
those very men who had no other plea to offer in defence
of their revolt from the yoke of Rome, would not permit
it to have any weight on behalf of a supposed erring
brother. From his prison he addressed several writings
to the magistrates, endeavouring to shew the inoffensive-
iiess of his opinions, and at length, to pacify Calvin,
declared his readiness to abjure whatever should be pro-
nounced erroneous. Upon this he was sentenced to make
the amende Iwnorahle, to throw his writings into the
fire, and to take an oath not to go out of Geneva without
the leave of the magistrates. Being now at liberty, and
fearful of the effects of the jealous and vindictive spirit
which prevailed in Geneva against persons who had
aiforded any ground of suspicion concerning their ortho-
doxy, he satisfied himself that he was justifiable in break-
ing an oath which had been extorted from him by terror,
and withdrew into the country of Gex, where he joined
his friend Matthew Grimbaldi ; thus proving himself
to have, with much obstinacy, very little true religion.
The ancient martyrs courted death for their principles.
Afterwards he went to Lyons, and then wandered from
place to place in Dauphine and Savoy ; but finding that
he was safe nowhere, returned again to Gex. As soon as

GENTILIS. S93

he was known there, he was sent to prison ; hut was liher-
ated within a few days, when, npon the baihff's demand-
ing from him a confession of faith, that he might cause
it to be examined by some ministers, and sent to Bern,
GentiHs printed the same, with a dedication to the baihff.
This step the latter resented, as it was taken without his
}"»ermission, and occasioned his being suspected at Bern
(^f favouring the principles in the confession ; on which
account, he afterwards became the instrument of subject-
ing Gentilis to the iniquitous proceedings to which he
fell a sacrifice. From Gex, Gentilis went again to Lyons,
w^iere he was imprisoned for his opinions ; but he was
not long before he obtained his liberty, having had the
address to shew, if we are to credit the accounts which are
given of him, that he had only opposed Calvin, and not
the doctrine of the Trinity. Afterwards he went to Poland,
where he joined Blandrata and Alciati, who were very
successful in propagating their opinions, until in the year
] 5CG the king of Poland, at the instigation of the Calvin-
ists as well as the Catholics, published an edict, by which
all strangers who taught doctrines inconsistent with the
ortliodox notion concerning the Trinity, were ordered to
quit the kingdom. From Poland, Gentilis withdrew
into Moravia, whence he went to Vienna, and then re-
solved to return to Savoy, where he hoped still to find
his friend Grimbaldi, and flattered himself that he might
be suffered to remain unmolested, as Calvin, his most
dreaded and implacable adversary and persecutor, was
no more. But the spirit of Calvin remained. It was
either after his return to Savoy, or on his journey thither,
that he went to Gex, where his zeal for the propagation
of his principles led him to apply to the bailiff to permit
a public disputation to be held, in which he offered to
defend his notions against any persons who might be
deputed by the ministers and consistories in the neigh-
bourhood. The bailiff, who was the same person whom
Gentilis had offended by dedicatincf his confession to

'294 GEOFFREY.

him, no sooner found that the obnoxious person was
within his reach, than he ordered him to he seized and
imprisoned. He then deUvered him to the magistrates
of Bern, to which canton the county of Gex at that time
belonged ; by whom Gentilis underwent a tedious trial,
and being convicted of obstinately impugning the mystery
of the Trinity, was sentenced to lose his head. To the
indelible disgrace of those Calvinistic magistrates, and
the clergy who prompted them, this sentence was carried
into execution ; when Gentilis triumphed over his ene-
mies by the fortitude with which he met it ; rejoicing, as
he said, that he suffered for asserting and vindicating
the supremacy and glory of the Father. His hypothesis
concerning the person of Christ was that of the Arian
school. His history affords a striking evidence that the
first reformers, when they renounced the communion of
Rome, entertained but imperfect and contracted notions
of Christian freedom and toleration ; and it exhibits per-
secution for religious opinions in a peculiarly odious light,
because practised by men who professed a more strict
adherence than others to the genuine spirit of the gospel,
and yet glaringly violated its most distinguishing and
fundamental obligations. — Aikin. Bayle. Moreri.

GEOFFKEY.

Geoffrey, of Monmouth, flourished about the year
1150, and was first Archdeacon of Monmouth, and then
Bishop of St. Asaph. He quitted his diocese on account
of some disturbances in Wales, and repairing to the court
of Henry II,, was presented by that monarch to the
abbey of Abingdon, which he held in commendam : but of
this abbey he was afterwards deprived. He died in 1 154.
He was the author of Chronicon sive Historia Brito-
num, which is supposed by some persons to be a trans-
lation from the Welsh language brought from Brittany.

GEORGE. -^95

It is a useful work fur those who study the legendary
history of England. The earliest edition of Geoffrey's
History is in 4to, Paris, 1508 ; reprinted. 4to, 1517. It
was also printed by Commeline at Heidelberg, in fol.
1587. A translation of it into English, by Aaron Thomp-
son, of Queen's College, Oxford, was published in London,
1718, 8 vo. —Nicholson.

GEORGE.

George the Fuller, or of Cappadocia, an intruder
placed in the choir of Alexandria, was called by the first
name from the occupation of his father, and by the
second, because he was an inhabitant of that province.
Ammianus Marcellinus says that he was of Epiphania in
Cilicia ; but his opinion cannot be held against that of
St. Athanasius, who must have known George well,, and
who makes him a Cappadocian ; neither can it stand
against St. Gregory Nazianzen, himself of Cappadocia,
who recognizes George as a fellow countr3'm an. The
character, the opinions, and the conduct of George,
corresponded with the lowness of his origin. Few hav(?
been more corrupt and more despicable. He began life
in the debasing situation of parasite. Afterwards he was
provided with a subaltern office in the commissariat de-
partment of the army, and he there embezzled the money
entrusted to him, and was obliged to fly. He then became
a vagabond. To so many bad qualities he added pro-
found ignorance ; he had no knowledge of letters, and
still less of the holy Scriptures and theology.

Notwithstanding these disadvantages, this man, " bold
without modesty," and " without bounds," appeared to
the Arians a fit instrument to work their will. They
brought the emperor Constans into their views ; he was
their protector and their support.

At Antioch, in the year 356, there was an assembly of

295 GEORGE.

thirty Arian bishops ; it was in this assembly that the
respectable George was ordained, and received the mission
to go and govern the Church, of which St. Athanasius
was the true bishop. George entered Alexandria, accom-
panied, by the order of Constaas, by soldiers under the
command of Sebastian, Duke of Egypt, and a Mani-
chean ; — worthy escort of such an intruder I His arrival
was the signal of persecution to tlie Catholics. Under
pretext of searching for St. Athanasius, they intruded
themselves in every part of the city ; they violated the
most sacred places ; the virgins were taken to prison ; the
bishops were bound and dragged about by soldiers ;
houses were pillaged, and Christians were carried away
during the night; there was no kind of irregularity which
they did not commit. The Catholics were not the only
object of George's violence ; idolaters, and even Arians
were not exempt, so that he made himself odious to all
parties. Such was his conduct in Alexandria until 362.
The ^Alexandrians rose against him, and obliged him to
fly. But supported by Constans, he returned more
powerful than ever. There is no doubt but that another
revolt would have taken place, were it not that men's
minds were kept in check from the fear of Arthemius, then
Duke of Egypt, a friend of George's. Julian, when raised to
the empire, caused the head of this duke to be cut off,
and the Pagans, whose temples George had pillaged, rose
in revolt, — threw themselves upon George, — and over-
whelmed him with abuse and with blows. The next day
they paraded him through the town upon a camel, and
having lighted a pile, they threw him and the animal on
which he was mounted upon it ; after which, they threw
his ashes to the winds, and plundered his house and his
treasures. Julian, on learning this outrage, was much
irritated, or pretended to be so ; he wrote a severe letter
to the insurgents, but pursued them no further. As a
lover of books, he endeavoured to recover the library of
George, which was veiT numerous, and with which he

GERARD. 207

was well acquaintud. On lliis subjocl ha wrote two letters,
one to Ecdicius, the governor, the other to Porphyry, the
treasurer general of Egyjit.

It is not easy to reconeile the extreme', ignoi-aiic.e of
George of Cappadocia, with the great pains he took to
collect a valuable and numerous library, even before hf;
went to Alexandria. Julian, in his letter to Ecdiciui^,
relates that when he was in Capj)adocia, before the year
o51, George had lent him several books, with a view to
liis getting them copied, and that he had never returned
them. — Lerv)/ in Jliotp-ojJiic Thiivfirsall/'.

Gerard, Tiiom, or 'L'ung, or Ti<:nqui<i, the founder and
first grand-master of the order of 8t. John of Jerusalem,
was. a native of the isle of Martigues, on the coast of
Provence. While Jerusalem was in the hands of the
Saracens, some merchants of Amalfi, a town in the
Neapolitan territory, obtained permission from the sultan
of Egypt and Syria, in the year 1050, to erect a Bene-
dictine monastery near the holy sepulchre, for the con-
venience of the numerous pilgrims who came to visit it.
it was called Sainte Marie la Latine, because the Latin
otHces were celebrated the most, and to distinguish it
from the Greek Church. Among others, Gerard arrived
to pay his devotions in the holy city, where he acquired a
high character with the Christians for his pi(!ty and pru-
dence. The dtnotion of the people occasioning the num-
ber of pilgrims to increase every year, by which means
the treasury of the monastery rec(nved considerable sup-
plies; the abbot was (enabled, in the year 1 080, to build
a hospital for th(! reception of the poorer pilgrims, and
with accommodations for the relief of the sick, the man-
agement of which he gave to Gerard. 'J'he chapel of that
liospital was consecrated to St. John, because of a tra-
VOL. v. '^ K

vMl.S (ilsKAi;.!)

(lilHUj aiiMiii!.', (he inluibitauls of .liMiisaidiii. Iliiil /(U'luinjiH,
(lie I'tUluM- (»l" St. ,)(>hu. hiul IInmhI on tlio spot wlmro it was
Imill. Art(M- tlic coiKHH^sl, of ,lt>nisaltMii by llio (.'liriHtiaiis,
undiM- ( iotllVt'v (>r Houillon. (un'Mrd projtn'ltMl tlio roimda-
lion ol' 11 wrw iclij^ioiis ordiM*. in wliicli llic occlosiastioal
nnd nnlilary rliMnicliM's wcw) to ho Uoudvd. This tlcHifrii
ln' liri'iui (o cmTv into (^\(MMition in tlu> yvtiv I 100. whvn
nuniluM's of ptM'sons jissjciiitt'd willi liim nndcr tin* (\o-
noniiniition ol" " I lospilidcrs of St. .lohn o[' .IcrusnhMM,"
who, bosidos the lln-rc vows of clinslilv, |)ov(>rlv, and
obodioncc, took a particnlnr vow to d(^vol«> tluMns«>lv(>s to
tbi^ rclirf o\' idl Cbristiims in dislross. 'I'liis ordor, and
tli(> Miles diMwn nj) for ils !;-ov(MniU(Mil. wci'i* !i]>|>roV(>d
and roniiiinod l>v I'opi^ Pasclial II.. who. by a bnll winch
ho issninl. jti'Mntinl it. vari(»ns considt^rablo inivili^ni^a. and
rooognist'd (Jorard as ilio lirst, jj;rand nnistor. (Jiward
d'wd in lb(> voar I I'.M). Siu'h was tlio connutMUMMniMit of
lliat order whicli in sntvoodillg tinvos bocanio so ci^lo-
braUnl in history, when its iniMobtMs wcn^ oonnnouly
known by the nanio of Knijifhtsof Kiuxb^s, and afterwards
bv tliat of KniLjlits of Malta. - ."l/<';v;7.

(ii-'.K.VKO. oiioor.

(iKit.\Ki>. (iuoor, Ol- tlu> ( ir«Mit, witli wlioni ori'jtinatoii
th(> ('("lobralcd foundation oi' oaimns regular of Windos-
luMU. was born at Oovt^itiM- in llMlK Ho connnoiu'ed
his studios at the university of l^uis. and at the iv^o of
oightO(Mi was appointed to teaeb philosophy and theology
at Cologne. wlu'n> he soon acipiired. by his knowledge
and oh)(puMie(\ the appellation of the (Jn^at. lliMibtained
sov«n-al eeelesiastieal IxMielit'i s. whieh \\o reliiapiislu^d. in
order b> einitraoi" the monasiie lilV. 1 1 is seriuons at
nev(Miter. /.\ni>11. .Vmsteiilaui. I.eyden. and other towns
in Holland, were atiiMided by erowiis, aaid produo*M,i a
groat S(Misaliou. lie tliligenlly eollecied llie best jviui

(;i<:i{hAis. '!'.)fl

uiosl, aiicionl. MSS. of tin- Scriptures aiid of Llic I'mI.Iiith,
jiiul (!ini)l()ye(l tlin loarncd ukiiiImth of bin oidcr in copy-
irj{^' l,li(»s(! MSS., and in inula n<,' ex tract h from tlic writings
(»r tlic Katlntrs. Il<; dird at JJ(3V(int(!r, of tli(i fdagiK;, in
IMHI, ill I Ik; rorty-lourtli y<;ar of liis jl^c. 'l"ho MSS.
wliicli issiird from liis inHtitntion wore diHlinguishod for
t,li(; hoauty of the hand-writing, an woll as for tlicir
<;orr(!ctn(!SH, MJid won; long held in liigli cstirrnition by the
l«'fi rruul . — iiioff. IhiivcrH.

OKItAlU), AI.KXANDKa.

Ai,kxAn[)I<;ii (h<:ii\\i\) was born at (v}iap(;l-Oariocli, in'
Aberd(!(!riHhire, in 17'2H. He was educated at the school
of Aberd(3(!n, and next at iVlarischal College; from
whene(\ on taking his masU^r's dcgre*!, he went to Mdin-
burgh. In 175'.^ ho bccanH! professor of mornl jdiilosophy
in Miirischal (Jollogc', in th(! room of Mr. David Foidyee,
to whom he had been assistant, in 1750 he was ap-
pointed prof(;ssor of divinity, about which time he look
his doctor's degree. In 1771 he removed to the theolo-
gical professorship, in King's College, which place he
held toliis death, in 17!I5. JTis works are — 1. An Essay
on Taste, Hvo. Ji. Dissertations on the Geniiis and
Evidences of Christianity, Hvo. '\. An Essay on Genius,
8vo. 4. Sermons, "Z vols, Hvo. in 1790, his son and
successor, Dr. Gilbert Gerard, publislK^d his father's work
on the Pastond dare. — Sii/q>. to ICncyrl. Jirit.

GERHAIS, .lOUN.

.louN GlORBAis, doctor of the Sorbonne, professor of
rhetoric at the royal college of Paris, and principal of the
college of Kheims, died in that eily in lOOO. Jle was
commissioned by the J<'r(^nch flergy to piddish the Deci-

300 GERBEKT.

sions touchant les Reguliers, (decreed in the assembly of
1645,) with Hallier's notes. He wrote — 1. De Causis
Majoribus, 1079, 4to, in which he ably supports the
liberties of the Gallican Church, and maintains that
episcopal causes ought to be first judged by the metro-
politan, and the bishops in his province ; Innocent XI.
condemned this work in 1680. 2. A Treatise on the
authority of Kings over Marriages, 1690, 4to. 3. Letters
touchant le Pecule des Religieux, 1698, J2mo. 4. A
translation of the Treatise by Panormus on the Council
of Basle, 8vo. 5. Lettre sur la Comedie, 12mo. 6. Let-
tre sur les Dorures et le Luxe des Habits des Femmes. —
Dupin. Moreri.

GEKBEBON, GABRIEL.

Gabriel Gerberon, was born at St. Calais, in the
province of Maine, in 1628. He became a Benedictine
and Priest of the oratory. He was ordered to be arrested
in 1682 by Louis XIV. for the freedom of his opinions
on the Jansenist controversy, but he escaped to Holland,
and in 1703 was seized by the Bishop of Mechlin, and
imprisoned at Amiens, and afterwards at Vincennes. He
died at the prison of the abbey of St. Denis in 1711.
His chief work is the General History of Jansenism,
3 vols, 12mo.

gerbert, martin.

Martin Gerbert was born at Horb, on the Necker,
in 1720, and became prince abbot of the Benedictine
convent of St. Blaise, in the Black Forest. He travelled
in various countries, to collect materials for his history of
church music. This work appeared in 1774, in 2 vols.,
4to, with numerous engravings, and is entitled De Cantu

GEKHAKD. 301

el Musica Sacra a prima Ecclesiae ^tate usque ad pre-
sens Tempus. Gerbert divided his history of church
music into three parts : the first finishes at the pontificate
of St. Gregory; the second goes as far as the fifteenth
century; and the third to his own time. In 1784 he
pubUshed a work of more importance, under the title of
Scriptores Ecclesiastici de Musica Sacra, potissimum ex
variis ItaU^e, Gallite, et Germanic Codicibus collecti,
3 vols, 4to. This is a collection of all the ancient authors
-who have written on music, from the third century to the
invention of printing, and whose works had remained in
manuscript. It is now very rare. Forkel has given an
analysis of it in his Histoire de la Musique. Gerbert
kept up a constant correspondence with Gluck. After his
death was published a work of his, entitled De Sublimi in
Evangelio Christi juxta divinam Verbi incarnati CEcono-
miam. He died in 1793. — Biog. Diet, of Mies.

GERBILLON, JOHN FRANCIS.

John Francis Gerbillon was born in 1654. He be-
came a Jesuit and was sent as a missionary to China. He
wrote " Observations on Great Tartary ;" and an Account
of his Travels is inserted in Du Halde"s History of China.
He was in great favour with the emperor, for whom he
composed the Elements of Geometry, which were printed
in the Chinese and Tartar languages. He died at Pekin
in 1707. — Moreri.

GERHARD, JOHN.

John Gerhard was bora at Quedlinburg, in Saxony,
in 1582. In 1605 he was appointed to a church in Fran-
coma,and professor of divinity in the Casimirian-CoUege
of Cobourg, which place he quitted for the theological

2 E ':i

■MiU GERMANUS.

chair at Jena; whore he conUnued till his death, in 1768.
His works are numerous; and one, entitled "Medita-
tions," has been translated into most European lan-
gua<(es, and (wen into Greek. His eldest son, John
hrnest fr&rhanL was horn at Jena in 1021. He became
professor of history at Jena, and died in 1688. Among
his works are — 1. " Harmonia Linguarum Orientalium."
U. Disputationum Theologicarum Fasciculus. 3.'De
Ecclesiii' Coptic* ortu, progressn, et doctrina. — Moreri.

OERMANTTg,

Geumanus of Auxerre, was born in that town, of illus-
trious parents, several years before the end of the eighth
century. He was placed in the best schools of Gaul, to
receive instruction in science and literature, and having
finished his early education, he went to Home, to pursue
a course of civil law, and study eloquence ; he then began
to plead with great success before the judges of the pre-
fecture, in important cases. His merit, and his marriage
with a lady of high rank, brought him into notice at the
court of the emperor Honorius, and procured for him,
besides the government of Auxurre, the office of duke or
general of the troops of several provinces. Although he
was a christian, he followed, during his youth, the tastes
and pursuits usual among persons of his age, especially
hunting, in which he excelled ; he took pride in displaying
proofs of his skill, and was in the habit of hanging on a
large tree, in one of the public squares, the heads of the
animals he had killed. This custom bearing some re-
semblance to pagan superstitions, St. Amatorius, Bishop
of Auxerre, represented to him, that it became a christian
to abstain from it. Germanus paid no attention to him,
l^ut the bishop one day, when the duke was absent,
caused the tree to be cut down, and the monuments of
his vanity to be removed. Germanus suffered this cor-
rection with impatience!, and threatened to be revenged,

GERMANUS. 303

but God ordered it otherwise. Amatorius was advanced
in years ; whether he had been warned of his approaching
death by a secret inspiration, which had also revealed to
him the person who should succeed him, as some authors
assert, or whether he had discovered in Germanus such
qualities as were calculated to make a great bishop, he
convoked in his church an assembly of the faithful, and
Germanus being present, he seized on him, and compelled
him to assume the ecclesiastical habit, without giving
him time to reflect, and informed him that he was to be
liis successor. In fact, on the death of Amatorius, the
1st of May, 418, Germanus was elected bishop, by the
clergy and people ; from that time he was completely
changed, he separated himself from his wife, treating her
only as a sister. He subjected himself to severe penances,
and practised his episcopal duties to their fullest extent
The christians of Great Britain, frightened at the pro-
gress of Pelagianism in their island, had applied to Pope
Celestine, and the Bishop of Gaul, to obtain aid against
this error, and they, in an assembly held in 428-9, sent
them Germanus, with whom they joined St. Loupus of
Troyes, Both set off instantly. It was in this journey
that, passing by Nanterre, Germanus saw the young
Genevieve, and blessed her, foreseeing her future cele-
brity. This mission had the success which might have
been expected from the zeal of these two holy bishops ;
their knowledge, their virtues, and even their miracles,
as related by the historians of the time, triumphed over
heresy, and they returned with the consolation of having
delivered the country from this scourge. It reappeared
seventeen or eighteen years aftei^wards, and Germanus
went again with Severus, Bishop of Troyes, and this
time entirely extirpated the Pelagian heresy. To prevent
its return, Germanus established schools in Britain,
which afterwards became celebrated. He had scarcely
arrived again at Auxerre, when the Armoricans entreated
him to mediate for them with Evaricus, who had been

304 GERSON.

sent by Aetius, to cliastise them for an imputed reLellion,
Germanus set out immediately, saw the prince of the
barbarians, and succeeding in arresting his march. As
this affair could not end without the consent of the em-
peror, Germanus went to Ravenna, where the court was
then held : he w;;s received with great honour by Plaudia,
mother of Valentinian III. This work of charity was
the last which the holy bishop undertook. He died in
Ravenna, on the 31st of July, 448, after having been
thirty years Bishop of Auxerre. The priest Constantius
wrote his life, at the solicitation of St. Patientius, Bishop
of Lyons ; and Eric, a monk of Auxerre, put in verse
this same life, at the request of his abbot. It is found
in Surius, at the 31st of July. Father Sabbius has
inserted it in his library of manuscripts, and Arnauld
d' Audilly has given us a translation of it. It is impro-
bable that a bishop, so learned as was St. Germanus,
should have died without leaving some writings, but
none have come down to us. Yet the Benedictines, who
have published an edition of the works of St. Ambrose,
have thought proper to attribute to the Bishop of Auxerre,
a work entitled, "Liber sancti Ambrosei in laude, sanc-
torum compositus," preserved in the library of St. Gall ;
the manuscripts would now have been more than 1100
years old. Don Mabellan had procured a copy to insert
in his edition of St. Ambrose, but the learned editors
soon discovered that it could not have been written by
this father ; the mention of a journey to England, bearing
A striking resemblance to that of St. Germanus of Aux-
erre, probably caused the mistake.

The mass which was formerly said, according to the
Gallican liturgy, on the feast of St, Germanus, is still
extant. — Lecuy.

GEESON, JOHN CHARLIER DE.

JoHw Charlier T)e Gerson, chancellor of the univer-

GERSON. 305

sity of Paris, said to have been the most pious doctor,
and the brightest luminary of France and of the Church,
in the fifteenth century. He was named Gerson from a
village of that name, near Rhetal in the diocese of
Rheims, where he was bom on the 14th of December,
1363. He was sent, at the age of fourteen, to the col-
lege of Navarre, where he studied for ten years, passing
through all the degrees : and had for friend and pro-
fessor, the grand-master Pierre d'Ailly, whom he suc-
ceeded as chancellor of the university, and prebendary of
Notre Dame. The troubles of the Church and state,
made it very difficult to fulfil the duties attached to the
former of these dignities. But his love for truth always
bore down every other consideration.

Gerson was under great obligations to the Duke of
Burgundy, who had made him dean of the Church of
Bruges, and he had incurred the resentment of the Duke
of Orleans, by having disapproved of his political con-
duct in a discourse preached before Charles VI., and
beginning with these words, " Vivat Rex." Notwith-
standing this circumstance, Gerson, after the assassina-
tion of the latter prince, pronounced his funeral oration
in the church of St. Jean en Greve, exclaiming loudly
against this crime. In a popular commotion, his house
was pillaged by the rioters, and he escaped only by
hiding himself in the vaults of Notre Dame, where he
remained, some say several days, others as many months,
quite alone and left to his own meditations. The perse-
cution of which he had so nearly been the victim, did
not in the least check his zeal. Restored to his duties,
he opposed, before the Church at Paris and the Univer-
sity, the doctrine of Jean Petit ; a poor apologist for the
crime committed against the Duke of Orleans. It was
not Gerson's fault that the writings of this courtier, were
not afterwards condemned by the council of Constance,
which, in order to conciliate a powerful party, contented
itself with a general censure of a doctrine which tended

^^06 GERSON.

to justify minder under the name of Tyrannicide. Ger-
son was more than once deputed to the popes, during the
schism which so long divided the Church at the time of
the double elections made at Rome and at Avignon. After
having refuted in a memoir, " De unitate ecclesiastica,"
all that was alleged against the council of Pisa, he pre-
sented himself with great credit, and conducted himself
in a firm though prudent manner, when they proceeded
to depose Gregory XII. and Benedict XIII. and to elect
Alexander V. It was during the sitting of this council,
that he published his famous treatise, " De auferibilitate
Papae," not, as some have imagined, to acknowledge the
power of the Church to suppress Papacy, but to prove
that there are cases, in which the assembled Church may
command two rivals to desist from their strife, and has
a right to depose them if they refuse, for the sake of
peace and unity. The council of Constance opened a
new field for his talent and zeal ; he took a place there
as ambassador from King Charles VI., from the Church
of France, and from the university of Paris, and he
directed all the measures which were adopted respecting
John XXII I., who had succeeded Alexander V., and
whose irregular conduct, and opposition to the views of
the council, had tended rather to increase than to allay
ihe schism.

The discourses which Gerson on various occasions pro-
nounced, and the treatises which he published, were in-
tended principally, to show that the Church may reform
itself, as well in its governors as in its members, when
its power is divided ; and that it has the power of assem-
bling, without the consent of the Pope, when he refuses
to convoke it ; to prove the necessity of holding councils,
as well general as special ; to prescribe the payment of
first fruits, and to extirpate simony, which had become
very common. He had established as the basis of the
decrees of the council, the doctrine of the supremacy of
the Church, in all which concerns faith and morals, and

GERSON. mr

on this subject^ a discourse on the immaculate conception
has been ascribed to him, but which was in fact, pro-
nounced at the council of Basle, after his death,

The piety of Gerson, though strong and zealous, was
neither superstitious nor credulous ; he denounced in his
treatise " Contra sectam Flagellantium," the abuse
these sectaries made of Flagellation, of which Vincent
Ferrier was the advocate ; and Gerson addressed some
friendly remonstrances to him. He composed a book,
" De probatione spirituum," in which he gave rules for
distinguishing false revelations from true ones. It may
be supposed that he was far from being favourable to the
visions of St. Bridget, which would have been con-
demned at his instigation, had they not found an apolo-
gist, in the Cardinal Torquemada . and it will be believed
that he had no share in the theories of Hebertin, Casal,
or John Rosbroeck, of the passive union of the soul in
the Deity, which is similar to the pure love of the Quie-
tists ; nor in those of the Doctor Pierre d'Ailly, on judi-
cial astrology, which was then in high repute among the
princes of Europe, and which he combated with great
success, even in his old age, against the physicians of
Lyons and Montpellier.

Before that time his treatise on this subject, " De
astrologia reformata," had procured for him the assenta-
tion of the learned Bishop of Cambray. In another
treatise, " De erroribus circa artem magicam," he attacks
the superstitious errors of magic, and the prejudices of
the empirics. But the obstinate piejudice in favour of
these inveterate errors, could yield only to the progress
of reason and public opinion. Humane, though severe,
Gerson wished only to attack the self-esteem of the sec-
tarians, by overthrowing their doctrine ; he forcibly re-
futed the opposition maintained against the authority of
the Church, and of its chief, by John Huss, who refused
to retract. But he succeeded in obliging Matthew Gra-
bon, a Dominican mendicant, to abjure his doctrine

S08 GERSON.

against those useful communities established in Flanders
and Germany, for education and Christian instruction,
which subsisted by the produce of their common labour.
He had contributed by his writings to the revocation of
a bull of x^lexander V., in favour of the preaching friars,
against the privileges of the clergy, and of the universi-
ties. Whatever was the spirit of wisdom and peace, with
which Gerson was animated, so much sincerity and zeal
raised against him many enemies. Above all, the fol-
lowers of Jean Petit, who obliged him to enter on the
defence of some opinions advanced in his sermons and
in his writings ; he confounded his adversaries, but the
fear of the dangers to which he would be exposed from
the Burgundian faction, induced him to take refuge in
Germany, disguised as a pilgrim, about the time of the
last sittings of the council. In a letter mentioned by
Edmund Pdcher, under the date of 1416 or 17, he ad-
dresses his defence to the monk John, his brother, whose
dress and character he assumed, and informs him of
his journey.

Gerson stopped first in the mountains of Bavaria,
where, in imitation of Boethius, he composed his book,
" De Consolatione Theologise," a mixture of prose and
verse, which was an apology for his conduct at the coun-
cil- of Constance. Soon after he retired into Austria,
where the duke offered him an asylum. There have
been found in the abbey of Mselek many books written
by him during his exile, and especially the Treatise of
Consolatione Theologise, which is followed by that on the
Imitation of Jesus Christ, in a collection transcribed in
the year 1421. This book offered to all, in this time of
trouble, consolations of another kind, which its author
had probably experienced in the midst of persecutions
and misfortunes. After remaining many years in a
foreign land, Gerson returned, and took up his abode at
the monastery of the Celestines at Lyons, of which his
brother was prior. Here this great man, whom Cardinal

GERVAISE. 309

Zarbarella had proclaimed in the council of Constance,
the most excellent doctor of the Church, whose writiDgs
decided the most enlighterecl theologians, and who had
been raised by divine providence above others by talents,
to combat the errors of the age, now humbly exercised
the office of schoolmaster or catechiser of children, whom
he collected every day in the church of St. Paul, and of
whom he required no other reward than this simple prayer,
which they repeated till the eve of his death: "Lord
have mercy on thy poor servant, Gerson." He died at
the age of sixty-six years, the 12th of July, 1429.

The first complete edition of his works appeared at
Cologne, in 1483, in 4 vols, folio. Charles VIII. caused
a chapel to be erected to Gerson's memory in the parish
of St. Paul's, where he had been buried. — Lecuy. Biog.
Univers.

GERVAISE, AEMAND FRANCIS.

Aemand Francis Geevaise was born at Paris in 1660.
Having studied under the Jesuits, he then entered
among the bare-footed Carmelites ; but, not finding this
reform sufficiently austere to satisfy his love of asceti-
cism, he took the habit of La Trappe in 1695, and
insinuated himself so much into the favour of the cele-
brated abbe de Ranee, that he was appointed abbot
of La Trappe on the death of Zozimus Foisel, in
1696. The abbe, however, soon repented of his choice;
for the new abbot began by his austerity and intrigue-
ing spirit to foment divisions among the monks, and
to undo all that De Ranee had d(>ne. He soon re-
signed, and on leaving La Trappe he drew up a long
Apology. When the first volume of his Histoire generale
de Citeaux, 4to, appeared, the Bernardines, who w^ere
violenty attacked in it, obtained an order from the court
against him, and he was arrested at Paris, and conducted

VOL. V. 2 F

310 GIB.

to the abbey of Notre Dame de Reclus, where he died in
1755. He wrote, La Vie de St. Cyprien; La Vie d'Abail-
lard et d'Heloise ; La Vie de St. Irenee ; La Vie de Rufin,
2 vols, 12mo; La Vie de I'Apotre St. Paul, 3 vols, ]2mo;
La Vie de St. Epiphane, 4to.

His brother Nicholas was eminent as a missionary,
and being consecrated Bishop of Horren at Rome, em-
barked for the place of his mission ; and was with all
his clergy murdered by the Caribbees, on their arrival,
November 20, 1729. — Moreri.

GESNER, SOLOMON.

Solomon Gesner was born at Boleslau, in Silesia, in
1559, and was educated a Lutheran. He became pro-
fessor of theology at Wittemberg, where also he filled the
important offices of dean and rector of the university,
assessor in the ecclesiastical consistory, and first preacher
in the church. He died in 1605.

He published, The Prophecy of Hosea, with the Latin
Version of St. Jerome, from the Hebrew, and of B. A.
Montanus from the Chaldee Paraphrase of Jonathan,
illustrated by the Commentary of St. Jerome, and addi-
tional Notes; A General Disquisition on the Psalter,
treating of the dignity, the use, the argument, and the
connexion of the Psalms; Polemical Dissertations on the
Book of Genesis; The Orthodox Doctrine concerning the
Person and Office of Jesus Christ; a collection of Ser-
mons on the Sufferings of Christ ; De Conciliis, Lib. IV.
• — Niceron. Melchior Adam.

GIB, ADAM.

Adam Gib was born in Perthshire, in 1713 ; and was
educated at Edinburgh. He is chiefly distinguished as a

GIBSON. 311

fanatical Presbyterian, who a(ted consistently on the
principle of that religion, and became the founder of the
Secession Church. The disputes concerning the law of
patronage commenced in 1730. Mr. Gib was among
the keenest opponents of private church patronage, and
in 1733 was with three others dismissed from his pastor-
al charge. These afterwards formed congregations of
their own, to one of which, at Edinburgh, Mr. Gib was
ordained in 1741. This congregation gradually increased,
and, wdth others of the same kind, was in a flourishing
state, when in 1746 a schism took place among them
respecting the swearing of the oaths of burgesses, and
from this time the secession church was divided into
parties, called Burghers and Antiburghers, and Mr. Gib
was considered as the ablest advocate for the latter. In
1744 he published, a Display of the Secession Testimony,
2 vols, 8vo ; and in 1786 his Sacred Contemplations, at
the end of which is an Essay on Liberty and Necessity,
in answer to Lord Karnes's Essay on that subject. He
died in 1 788. — Gen. Biog. Diet.

GIBSON, EDMUND.

Edmund Gibson was born at Bampton, in Westmore-
land, in 1669, and received his primary education at the
free-school in that town. He thence proceeded to Queen's
College, Oxford, a college which presents many advan-
tages to a native of Westmoreland. As the study of the
northern languages was then much cultivated at that
university, he applied early to this branch of literature,
and with the assistance of Dr. Hickes, made a consider-
able and rapid proficiency in it. In 1691 he oflered to
the public the first fruits of his studies, in a new edition
of William Drummond's Polemo-Middiana, and James
V. of Scotland's Cantilena Rustica, 4to, illustrated with
notes, and interspersed with lively and witty remarks.

ai^ GIBSON.

In 1692 he published a Latin translation, together with
the original, of The Chronicon Saxonicum, in 4to, with
notes. In the same year he pablished, in 4to, Libromm
Manuscriptorum in duabus insignibus Bibliothecis, altera
Tenisoniana Londini, altera Dugdaliana Oxonii, Cata-
logus, with a dedication to Dr. Tenison, then Bishop of
Lincoln, and afterwards Archbishop of Canterbury. His
next publication was a valuable edition of Quintilian,
which was followed, in 1694, by a new edition of Somner s
Treatise on the Roman Ports and Forts in Kent, and
the same author's Julii Caesaris Portus Iccius illustratus,
8vo. In February of the same year he took his M.A.
degree, and soon after w^as ordained, although the precise
time of his ordination has not been ascertained ; he
became also a fellow of his college. In 1695 he published
an English translation of Camden's Britannia, fol. In
1696 he was appointed librarian at Lambeth, by Dr.
Tenison, at that time Archbishop of Canterbury ; and in
the following year he was appointed morning preacher at
Lambeth church, and produced Vita Thomae Bodleii,
Equitis Aurati, together with Historia Bibliothecse Bod-
leianse, both prefixed to the Catalogi Librorum Manu-
scriptorum, in Anglia et Hibernia, in unum collecti, in
2 vols, fol. In 1698 he published, Reliquae Spelman-
nianae, together with the Life of the Author, fol. He
was now made domestic chaplain to the archbishop,
through whose means he obtained about the same time
the lectureship of St. Martin's-in-the-Fields, and in 1700
he was presented to the rectory of Stisted, in Essex, a
rectory still the seat of learning. In 1703 he was made
rector of Lambeth, and residentiary- of the cathedral of
Chichester. He was soon after appointed master of the
hospital of St. Mary; and in 1710 he was promoted to
the Archdeaconry of Surrey.

While he was chaplain to Archbishop Tenison, he
engaged in the controversy between the two houses of
convocation, of which a detached account has alreadv

GIBSON. 318

been given in the life of Atterbui7. Gibson was con-
nected with the whigs, but was in heart a good christian
and churchman, and in this controversy he was enabled
to serve his party, and the cause of truth, at the same
time, in vindicating the rights of the archbishop, as
president of the synod. The bishops, the majority of
whom were nominees of a whig ministry hostile to reli-
gion, were persons in whom the clergy could place no
confidence ; the object of the lower house, therefore, was
to deprive them of the power of doing mischief. The
bishops, while thinking chiefly of their own power, vin-
dicated incidentally the episcopal authority as a divine
institution from the attacks of the lower house, which
consisting of good churchmen, with reference to the
majority, were led by party views to act contrary to the
principles they possessed. Gibson's connection wdth the
archbishop led him to enlist in the cause of the upper
house, and in maintaining that cause he was enabled to
maintain his Church principles with consistency : his
feelings and his principles were in accordance. He pub-
lished ten pamphlets on the subject in three years, to
which he added another in 1707. And to the interest
he took in this controversy, we may trace the origin of
his great work. Codex Juris Ecclesiastici Anglicani, or
the Statutes, Constitution, Canons, Ptubrics, and Articles
of the Church of England, methodically digested under
their proper heads, &c. fol. 1713. It was printed at Ox-
ford, in 1761.

It was during this controversy, in June, 1702, that the
degree of D.D. was conferred upon him, by the Arch-
bishop of Canterbury; by accepting which he gave great
offence to his university. The university of Oxford was
strongly opposed to the Latitudinarian bishops, whose
cause, in asserting the rights of the upper house of con-
vocation, Gibson had defended; and he was evidently
afraid to present himself for his degree to the university
of Oxford, lest he should be rejected. This was not a
2fU

314 GIBSON.

solitary instance of an exertion of power by this arch-
bishop in opposition to the privileges of the university ;
the archbishop has authority to confer degrees, but it is
given, not for the purpose of controlling the universities,
but that learned men, who have not had the advantage
of a university education, may not be excluded on that
account from holding high offices in the Church.

Upon the death of Archbishop Tenison in 1715, and
the translation of Dr. Wake to Canterbury from the see
of Lincoln, Dr. Gibson, in consequence of the recommen-
dation of the new metropolitan, was nominated his suc-
cessor, and consecrated towards the beginning of the fol-
lowing year. In 1721 he was appointed dean of the
chapel royal, and in 1723, upon the death of bishop
Eobinson, he was translated to the see of London. Soon
after his translation he procured an endow^ment from the
crown for a regular course of sermons on Sundays, to be
preached in the royal chapel at Whitehall by twelve
clergymen of the universities of Oxford and Cambridge,
selected in equal numbers from each university, and ap-
pointed by the Bishop of London for the time being.
This arrangement has been altered by the distinguished
prelate, who, with so much honour to himself and advan-
tage to the Church, presides over the diocese of London,
so as to secure for the congregation a more regular course
of teaching.

His talent for business, more than his noble exer-
tions in the cause of Christianity, recommended him to
the notice of Sir Robert Walpole, and Bishop Gibson was
for some years his chief adviser in ecclesiastical affairs,
especially when the powers of Archbishop Wake, mental
as well as bodily, began to fail. Bishop Gibson was sup-
posed to be heir-apparent to the metropolitan see; but he
nobly forfeited the favour of the minister and of the
profligate king, by maintaining in opposition to them
what he believed to be the cause of the Church and of
true religion. He constantly guarded against the repeated

GIBSON. 315

attempts of some persons to procure the repeal of the
Corporation and Test Acts, and likewise frustrated the
dishonest attempts of the Quakers to deprive the clergy
of their legal maintenance by tithes. These measures
brought an outcry against the bishop, on the part of those
who had formerly praised his liberality. The whig law-
yers began now to attack his codex, and the malevolent
feelings of Latitudinarians were excited against him, be-
cause he boldly resisted the promotion to a bishopric of a
Dr. Piundle, a friend of the lord chancellor and an
amiable man, but one suspected of heresy. Bishop Gib-
son prevented his obtaining an English Diocese, but a
profligate ministry forced him upon the Church of Ire-
land, the Church of which country, has been grossly
insulted by shameful appointments to the highest ecclesi-
astical offices, as the country itself has been mis-
governed.

The enmity of the king was excited against the bishop
because he denounced the amusement of masquerades,
which were the occasion of all kinds of iniquity, but were
patronized by George II. Bishop Gibson procured an ad-
dress to the king from several bishops, praying for the entire
suppression of such amusements. But although the bishop
had lost his influence at court, he persevered in that
diligent exercise of the duties of his pastoral office, which
appeared to him most likely to promote the best interests
of religion and virtue. He wrote and printed several Pas-
toral Letters, addressed to the clergy and laity, intended
to oppose the growth of infidelity and enthusiasm; as
well as visitation charges, occasional sermons, and small
tracts against the prevailing vices of the age. He also
printed a collection of Discourses published by Mr. Ad-
dison, and others of the laity, against atheism and infi-
delity, and in defence of the Christian religion ; which
he introduced with a well-written preface, exhibiting a
concise view of the sentiments of Mr. Boyle, Mr. Locke,
and Sir Isaac Newton, concerning Christianity. Pie like-

316 GILL.

wise made a collection of the best pieces that were written
against popery during the reign of king James II., and
published them with a preface in 1738, in 3 vols, fol.
He died at Bath in 1748. — Biog. Brit. Cones Life of
Walpole. Bundles Memoirs.

GILD AS.

GiLDAS, surnamed the Wise. Mr. Stevenson in his
preface to the works of Gildas, says, " We are unable to
speak with certainty to his parentage, his country or
even his name, the period when he lived, or the works of
which he was the author;" we may repeat the words of
Dr. Gibs, his learned translator: " Such a statement is
surely sufficient to excuse us at present for saying more
on the subject, than that he is supposed to have lived and
to have written what remains under his name, during
some part of the sixth century." He is said to have been
an ecclesiastic.

GILL, JOHN.

John Gill was born at Kettering, in Northampton-
shire, in 1697. His education was limited, owing to
the contracted circumstances of his parents ; but, by
application, he became a good classical and oriental
scholar. In 1718 he officiated to a congregation at High-
am Ferrers, from whence he removed to a congregation
at Horsely Down, in Southwark. In 1728 he published
his " Exposition of the Song of Solomon," in folio. In
1735 appeared his " Cause of God and Truth," 4 vols.
8vo., in which he defended Calvinism upon Supralap-
sarian principles. But his chief work was a Commentary
on the Scriptures, in 9 vols. fol. ; for which he was com-
plimented with the degree of D. D. by the university of

GILPIN. 317

Aberdeen. A new edition of this exposition has subse-
quently appeared, in 10 vols. 4to. In 1767 Dr. Gill
printed " A Dissertation on the Antiquities of the Hebrew
Language." His last work was a body of doctrinal and
practical divinity, 3 vols, 4to. He died Oct. 14, 1771.
— Universal Biography.

GILPIN, BEENAED.

" Beenaed Gilpin, called the Apostle of the North, was
born of a respectable family, at Kentmire, in Westmor-
land, in 151 7. He early evinced a contemplative serious-
ness of disposition, which led his parents to educate him
iorthe Church, and they accordingly placed him at a gram-
1 lar-school, whence, at the age of sixteen, he was sent
to Queen's College, Oxford, where he applied himself
with eagerness to the perusal of the works of Erasmus.
He now made the Scriptures his chief study, and ear-
nestly set about acquiring a thorough knowledge of the
Greek and Hebrew languages. In 1539 he took his
degree of B.A.; and in 1541 that of M.A., and about
the same time was elected fellow of his college, and
admitted into holy orders. His reputation for learning
soon after led to his being solicited by Cardinal Wolsey s
agents to accept an establishment in his new foundation
at Christ's Church, hither he removed from Queen's
College. The university was divided between those
who asserted the necessity of a Reformation, and those
who resisted it. Gilpin was for some time opposed to
the reformers, maintaining the Romish side in a dis-
pute with Hooper afterwards bishop of Worcester. But his
mind was open to conversion, and in preparing himself
for this dispute, he began to suspect that the peculiarities
of Romanism, were not supported by Scripture or by the
Fathers. This truth was still further forced upon him
when on the accession of Edward VI. Peter Martyr was

318 GILPIN.

sent to Oxford, and Bernard Gilpin was selected as
one of the champions on the Komanizing side to oppose
him. Bishop Carleton quaintly remarks :

•* While he pryed into the popish religion, he was en-
forced to acknowledge that very many errors were crept
into the Church which hinder and obscure the matter of
our salvation, insomuch that they are no small offence to
as many as hunger and thirst after righteousness and
the knowledge of the truth. He discovered many cor-
ruptions and changes of sound doctrine ; he found not
so much as a word touching seven sacraments before
Peter Lumbard; and that the use of the supper was
delivered under one kinde onely, contrary to expresse
scriptures : that transubstantiation was a devise of the
school-men : that the doctrine of the worke wrought
called Ojjus operatum, was newly risen : that the masse
was turned from a sacrament to a sacrifice : that in the
Church, wherein all things were ordeined for the edifica-
tion of the people, all things were now done to the non-
edification of them : that the adoration of images was
instituted against the expresse commandment of God.
Demurring for a while, as distracted with these thoughts,
behold the rule of faith lately changed in the councel of
Trent, utterly astonished him. For he had observed out
of the ancient writers as well as out of the later ones,
Lumbard, Scotus, Aquinas, and the rest, that the rule
of faith was to be drawne onely from the holy Scriptures,
but in the councel of Trent he beheld humane traditions
made equall with the Scriptures."

In this temper he applied for further instruction to
Cuthbert Tonstal, Bishop of Durham, who was his mo-
ther's uncle. That prelate told him that in the matter
of transubstantiation, Pope Innocent III. had done un-
advisedly in making it an article of faith, and confessed
that the pope had also committed a great fault in taking
no better care than he had done in the business of indul-
gences and other things. After this, Mr. Gilpin conferred

GILPIN. 319

with Dr. Redman, of whose virtue and learning he had a
great opinion ; and this friend affirmed ttiat the book of
common prayer was a holy book, and agreeable to the
gospel ; these things threw him into many distracting
thoughts. Afterwards one of the fellows of Queen's Col-
lege, Oxford, told him that he had heard Dr. Chedsey, one
of his old acquaintances, say among his friends, " The
protestants and we must compound the matter, they must
grant us the real presence, and we must give way to them
in the point of transubstantiation." Dr. Weston also,
another of his fellow students, made a long oration to
shew that the eucharist should be administered in both
kinds, and Mr. Morgan, a third brother Oxonian, told
him that Dr. Ware, a man most famous for life and learn-
ing, had affirmed to him, that the principal sacrifice of
the church of God was the sacrifice of thanksgiving.
Mr. Gilpin further observed, that the most learned bishops
at that time confuted the primacy of the pope both in
words and writing. And to conclude, one Harding, being
newly returned home out of Italy, in a long and famous
oration, so plainly set out to the life the friars and unlearn-
ed bishops, who had met at the counsel of Trent in their
green gowns, that it abated in him as well as in very
many others, a great deal of that opinion and confidence,
which they had reposed in general councils.

Whilst he was going on in this course, having taken
holy orders from the Bishop of Oxford, he was overruled
by the persuasions of his friends, to accept, against his
will, the vicarage of Norton, in the diocese of Durham.
This was in 1552, and being a grant from King Edward
VI. before he went to reside he was appointed to preach
before his majesty, who was then at Greenwich. His
sermon was greatly approved, and recommended him to
the notice of many persons of the first rank, particularly
to Sir Francis Russel and Sir Robert Dudley, afterwards
Earls of Bedford and Leicester, and to secretary Cecil,
afterwards lord treasurer Burleigh, who obtained for him

320 GILPIN.

the king's licence for a general preacher during his
majesty's life, which however happened to be not much
above the space of half a year after. Thus honoured he
repaired to his parish, entered upon the duties of it, and,
as occasion required, made use of the king's licence in
other parts of the country. But here he soon grew un-
easy : however, resolved as he was against popery, he was
scarcely settled in -some of his religious opinions; he
found the country overspread with popish doctrines, the
errors of which he was unable to oppose. In this un-
happy state he applied to Bishop Tonstall (then in the
tower.) That prelate advised him to provide a trusty
curate for his parish, and spend a year or two abroad in
conversing with some of the most eminent professors on
both sides the question. The proposal was just Mr.
Gilpin's own wish with regard to travelling abroad, which
he therefore resolved upon, but, at the same time, deter-
mined to resign his living, as he accordingly did, to a
person very deserving of it. This done, he set out for
London to receive the bishop's last orders, and embark.

His resignation gave his lordship much concern, it
was done out of a scruple of conscience very uncommon,
and which the bishop could see no foundation for, since
he could have procured him a dispensation. However,
after some words of advice to look better to his interest,
he was reconciled, promised to sujDport him abroad, and
at parting, put into his hands a treatise upon the Euchar-
ist, which the times not suiting to be printed here, he
desired might be done under his inspection at Paris.
With this charge he embarked for Holland, and upon
landing, went immediately to Malines, to visit his brother
George, who was then a student there. But after a few
weeks he went to Louvain, which he selected for his
residence.

He returned to England in 1550. '-Returning to
England," says Bishop Carleton, " in the days of

GILPIN. 831

Queen Mary, he beheld to his great grief the Church
oppressed with blood and fire; and being placed by Bishop
Tonstal in the rectory of Essingdon, he began to preach
the word of God, and sharply to tax some vices which
then reigned in the Church. He propounded the doctrine
of salvation plainly and soundly, which thing procured
him many back friends, especially among the clergy,
whose faults he had touched to the quick.

" There was at that time among the clergy of the Bish-
opric of Durham, one Dunstall, parson of a church in that
Diocese. This man was very hot against Gilpin, and
accused him often to the Bishoj), as an heretic, and one
that deserved to be burnt as other heretics were. But
the bishop could not endure to shed blood, and therefore
dealt mildly with him, and preserved him from the projects
of his enemies. I have heard Anthony Carleton relate,
(and he at that time lived in the bishop's house) that the
bishop's chaplains at a certain time had some discourse
with Gilpin about Luther; and that one of them had asked
him what he thought of Luther, and his writings. Gilpin
confessed that he had not read the writings of Luther. ' I
propounded unto myself,' (said he) 'this course; first of
all to search the Scriptures diligently, and to be acquaint-
with the exposition of the fathers upon them. As for the
writings of the Neoterics, I have only looked upon them ;
howbeit I refuse them not, when and where they agree
with the ancients.' One of them commended Mr. Gil-
pin's resolution, and said, ' it would be w^ell with the
Church, if all men would duly respect the writings of
the fathers ; for then the upstart opinions of late writers
w^ould not so much disturb the Church, such as are of
these of Luther.' But Gilpin answered, ' if Neoterics
and late writers produce the opinions of the ancient
fathers, the novelty of the men is not to be disdained,
but the antiquity of the doctrines is to be reverenced.'

"They hereupon subtilly draw on Gilpin into a disputa-
tion concerning the sacrament of the altar ; propounding

VOL. V. 3 G

332 GILPIN.

therein two questions, the one concerning the real presence,
the other concerning transubstantiation. Touching the
real presence, Gilpin confessed that he had no very strong
argument, wherewith in his judgment he might oppose
the real presence ; ' For I suppose,' (saith he) * that
therein lieth hid a great mystery, such a one as is above
my capacity ; rather to be adored, than disputed upon.'
They asked then, ' what he thought of transubstantia-
tion ?' He answ^ered, ' that there was no necessity why
we should believe those things which have no solid
foundation in the word of God.' ' Do you not then
believe,' (said they) ' as the Church believes ?' Gilpin
replied that the Church had not always held that as an
article of faith : ' I am (saith he) of the Catholic faith,
and the Catholic faith changeth not. But in this point I
see alteration, such as the Catholic faith is not capable of.'
They demanded what alterations in faith he had observed
touching the sacrament of the altar. He replieth : ' I do
not find that in the Church in former ages, there w as any
thing spoken or w^ritten about transubstantiation. Peter
Lumbard was either the first, or at least one of the first,
that brought in the alteration of the ancient faith. And
what do you yourselves think ; is the bread of transub-
stantiation converted into the flesh and blood of Christ ?'
They answer, that they believe so absolutely. ' But,'
saith Gilpin, ' Peter Lumbard, who was the first man
that made an alteration of the faith of our forefathers in
this point, himself did not believe as you do. For in his
fourth book, the eleventh distinction, F. thus he hath it;
there is no transubstantiation but of bread into flesh,
and wine into blood. And if that be true, then doubtless
it follows consequently, that in the transubstantiation of
the bread there is no blood. And now, saith he, how
will you reconcile these things ?' They stood at a stand,
as having nothing to answer, because the w^ords of Lum-
bard plainly deny that in the transubstantiated bread can
bo any blood, or in the wine his flesh. Whom when

GILPIN. 523

Gilpin had observed to stagger in this point, ' Take
notice now, .saith he, of the immutability of the Catholic
faith : we see the alteration of transubstantiation. For
when Lumbard had broached this doctrine, that there
was a kind of change, he would have it none othenvise
understood than thus : that the bread only should be
changed into flesh, and the wine only into blood. Nor
did men at that time dream of any other conversion in
the sacrament of the altar, until the fiction of concomi-
tancy was broached by Thomas Aquinas. He was a man
that understood well the difficulty of this point, and
therefore he underpropped it with concomitancy ; that
forsooth by reason of concomitancy there is both flesh
and blood in the transubstantiated bread. But these are
the inventions of later men, whereas the Catholic religion
abhorreth invented alterations in matters of faith.'
While they were holding this disputation without speak-
ing aloud, because they were close at the bishop's back,
who at that time sat before the fire, for it was in the
winter season; the bishop leaned his chair somewhat
backwards, and hearkened what they said. And when
they had done speaking, the bishop turning to his chap-
lains, used these words, * Fathers soul, let him alone,
for he hath more learning than you all.' "

" The living of Essingdon was attached to the Arch-
deaconry of Durham, and Gilpin, finding the two offices
of parish priest and archdeacon, to be too onerous, re-
quested permission to resign one; the bishop refused,
however, to separate the preferments, and Gilpin resigned,
but was afterwards presented to the valuable rectory of
Houghton-le- Spring. He now lived retired, and gave no
immediate offence to the clergy ; the experience he had of
their temper, made him more cautious not to provoke
them. Indeed, he was more cautious than he could after-
wards approve, for in his future life he would often tax his
behaviour at this time with weakness and cowardice. But
all his caution availed nothing. He was soon formally

'sU GILPIN.

accused to the bishop a second time, and was again
protected by his lordship ; who, however, thought proper,
perhaps in the view of his own safety, to shew his dishke
of his nephew's conduct, by striking him out of his will,
of which he had before made him the executor. This
loss gave Mr. Gilpin no concern ; he was at a great dis-
tance from all worldly-mindedness ; it was not less than
he expected, nor more than he was well provided for.
His enemies were not thus silenced : enraged at this
second defeat, they delated him to Dr. Bonner, Bishop of
London ; here they went the right way to work. Bonner
was just the reverse of Tunstal, and immediately gave
orders to apprehend him. Mr. Gilpin had no sooner
notice of it, but, being no stranger to this prelate's buen-
ING zeal, he prepared for martyrdom, and commanding
his house-steward to provide him a long garment, that
he might go the more comely to the stake, he set out for
London. It is said, that he happened to break his leg
in the journey, which delayed him ; however that be, it
is certain, that the news of Queen Mary's death met him
on the road, which proved his delivery.

Upon his return to Houghton, he was received by his
parishioners with the sincerest joy, and though he soon
after lost his patron. Bishop Tunstal, yet he quickly
experienced, that worth like his could never be left friend-
less. When the popish bishops were deprived, the Earl
of Bedford recommended him to the queen for the Bishop-
ric of Carlisle, and took care that a conge d' elire, should
be sent down to the dean and chapter for that purpose.
But Mr. Gilpin declined this promotion, on account of
the particular inconvenience of it to himself, as having so
many friends and acquaintances in that diocese, of whom
he had not the best opinion, that he must either connive
at many irregularities, or draw upon himself so much
hatred, that he should be less able to do good there than
any body else.

In 1561 the provostship of Queen's College was offered

GLANVTL. 325

to him, and refused. The account given of his conduct
as a parish priest, and the regulation of his family, by
Bishop Carleton, is so deeply interesting, that the reader
is referred to the memoir reprinted by Dr. Wordsworth.
He was exemplaiy in eveiy department of life, and was
especially zealous in the cause of education. He died on
the 4th of March, 16S^.— Carleton. Gilpin.

GERALDUS, CAMBRENSis. (See Barri. )

GLANVIL, BARTHOLOMEW.

Bartholomew Glanvil was an English Minorite or
Franciscan, of the family of the Earls of Suffolk, in the
fourteenth century. He is said to have studied at Oxford,
Paris, and Rome. He wrote a work entitled " De pro-
prietatibus rerum," and also sermons printed by Wynkyn
de Worde. — Dibdin's Typog. Antiquities.

GLANATiL, JOSEPH.

Joseph Glanvil was born at Plymouth, in 1636. He
was sent to Exeter College, Oxford, in 1652, and in 1656
he removed to Lincoln College, where he took his degree
of M.A. in 1658. Although a friend of Eichard Baxter,
at the restoration he conformed to the Church ; he also
became a convert to the principles of the Baconian philo-
sophy ; and when he had just entered his twenty-fifth year,
he wrote a treatise in defence of them, under the title of
The Vanity of Dogmatizing, or Confidence in Opinions,
manifested in a Discourse on the Shortness and Uncer-
tainty of our Knowledge, and its Causes, with some
Picflections on Peripateticism, and an Apology for Phil-
osophy, 12mo, 1661. About this time he entered into
2 G 2

336 GLANVIL.

orders, and was presented to the rectory of Wimbish, in
the county of Essex, and to the vicarage of Frome-Sel-
wood, in Somersetshire. In 1662 he published Lux
Orientalis; or, An Enquiry into the Opin4on of the
Eastern Sages, concerning the Pre-existence of Souls;
being a Key to unlock the Grand Mysteries of Providence,
in Relation to Man's Sin and Misery, 12mo. In 1665
he published Scepsis Scientifica; or, Confessed Ignor-
ance the Way to Science ; in an Essay on the Vanity of
Dogmatizing and Confident Opinion, 4to. Of this trea-
tise his first publication formed the groundwork. It was
'dedicated to the Royal Society, of which he was now
chosen a member. The credit which he had acquired
by his writings encouraged him, in 1666, to deliver his
sentiments upon the subject of witchcraft, the existence
of which he endeavoured to defend. His treatise was
originally entitled. Some Philosophical Considerations
touching the Being of Witches and Witchcraft, 4to, but
it underwent frequent alterations in subsequent editions.
About this time he was presented to the rectory of the
Abbey Church at Bath. In 1668 he published an enter-
taining and instructive account of modern improvements,
in an elegant little treatise, entitled Plus Ultra ; or. The
Progress and Advancement of Knowledge since the days
of Aristotle ; in an Account of some of the most remark-
able late Improvements of practical useful Learning to
encourage philosophical endeavours; occasioned by a
Conference with one of the Notional Way, 4to. In 1670
he published a Visitation Sermon, which met with gen-
eral approbation, and was repeatedly reprinted; it was
entitled AOPOY ©PH^KEIA ; or, A seasonable Recom-
mendation and Defence of Reason in the Affairs of Re-
ligion, against Infidelity, Scepticism, and Fanaticism of
all sorts, 4to. This was followed by a piece entitled,
Philosophia Pia; or, A Discourse of the Religious Tem-
per and Tendency of the Experimental Philosophy which
is professed by the Royal Society, 1671, 8vo. He also

GLASS. 327

wrote some observations on the Mines in the Mendip
hills, and on the natural history and springs of Bath,
which were inserted in the Philosophical Transactions.
In 167-2 he exchanged his rectory at Frome for that of
Streat, in the same county, with the chapel of Walton
annexed ; and about the same time he was made chaplain
in ordinar}^ to the king. His next publication was a
volume of Essays on several important subjects in Phil-
osophy and Religion, 1676, 4to, and a treatise called
Antifanatic Theology and free Philosophy ; which is a
kind of supplement to the philosophical romance of Lord
Bacon. In 1678 he published. An Essay concerning
Preaching, written for the Direction of a Young Divine,
&c., with a seasonable Defence of Preaching, and the
plain way of it, 12mo. His last work was entitled. The
zealous and impartial Protestant, showing some great
but less heeded Dangers of Popeiy, &c., 1680, 4to. He
was immediately after seized with a fever, which proved
fatal to him in the same year, when he was about the
age of forty-four. Soon after his death, Dr. Anthony
Horneck published several of his Sermons, and other
pieces, with the title of, Some Discourses, Sermons, and
Remains, &c. 1681, 4to. — Gen. Diet. Biog. Brit.

GLASS, JOHN.

John Glass, the founder of a sect, was born at Dundee,
in 1698. He was educated at St. Andrew's, after which
he became minister of a country parish; but in 1727 he
published a book, to prove that the civil establishment of
religion is inconsistent with the gospel, for which he was
deposed by the general assembly. He now gathered
followers, who were called by his name in Scotland ; but
in England they were denominated Sandemanians, from
another leader. Glass died at Dundee, in 1773. His
works were published at Edinburgh, in 4 vols, 8vo. —
Gen. Biog. Diet.

328 GODEAU.

GLASSIUS, SOLOMON,

Solomon Glassius was born at Sondershausen in
Thuringia, in 1593. He became professor of theology at
Jena; and also superintendant of tlie churches and
schools in Saxe Gotha. He died in 1656. His works
are — 1. Philologia Sacra, 4to. 2. Onomatologia Messise
Prophetica. 3. Christologia. 4. Disputationes in Au-
gustanam Confessionem. 5. Exegesis Evangeliorum et
Epistolarum. — Moreri.

GOAR, JAMES.

James Goar, a learned Dominican monk, was born at
Paris, in 1601. He entered into the order of preaching
friars in 1 619, and was sent on a mission into the Levant,
where he made the doctrines and ceremonies of the Greek
Church the subjects of his investigation ; and in 1647 he
published at Paris, in Greek and Latin, his Eucologion,
sive Rituale Grsecorum, foL, reprinted at Venice, in 1730.
He also translated into Latin some of the Byzantine his-
torians, which form the curious collection printed at
the Louvre. — Moreri.

GODEAU, ANTHONY.

Anthony Godeau was born at Dreux, in 1605. He
frequented the hotel of Julie dAngennes, Mademoiselle
de Rambouillet, and was one of those learned men who
met at the house of M. Conrart, to discuss subjects of
science and philosophy ; and to their zeal in the cause of
literature the French Academy owes its origin; and
Godeau became one of its first and brightest ornaments.
In 1636, he was raised by Pdchelieu to the Bishop-

GODWIN. 3^9

ric of Grasse, which he relinquished for that of Vence.
He was an active prelate, attentive to the duties of his
station, and exemplary in every part of his conduct. He
died in 167-2. The most important of his productions
is, The History of the Church, from the Commencement
of the World to the end of the ninth century, 5 vols, fol.
He had laboured on a continuation of this work ; but as
his MSS. were left in a very unfinished state, they have
not been committed to the press. This is the first eccle-
siastical history written in the French language ; and
the following character of the work is given by Mr. Dow-
ling : — " Though he adhered pretty closely to the method
of Baronius, and was no doubt chiefly indebted to him
for his materials, his conception of his subject was in
some degree original, and his work was distinguished by
some important peculiarities It bore the impress of the
author's mind, and was accordingly religious, moderate,
and candid. Though written to exhibit a popular view
of the subject, and excluding therefore inquiries interest-
ing only to scholars, it probably exercised considerable in-
fluence on the future cultivation of Church history. It
seems to possess the merit of having introduced to the
Roman Catholics a peculiarity which the Centuriators
had long before made familiar to Protestants, and first
shown them how greatly the history of God's dealings
with His Church is calculated to minister to the personal
edification of the believer."

It is said that the fidelity of the first volume exposed
the author to a charge of heresy ; and that the intelligi-
ble threats of a powerful ecclesiastic induced him to write
the rest of his work with less impartiality. — Diqnn.
Niceron. Dowling.

GODWIN, FRA-NCIS.

Francis Godwin, was born at Havington, in Nor-
thamptonshire, in 1561, and educated at Christ Church,

330 GODWIN.

Oxford, of wliicli house he became a student in 1578.
He was rector of Samford Orcais, in Somersetshire, pre-
bendary of Wilts, and subdean of Exeter. Similarity
of j)ursuits made him acquainted with Camden, whom
he accompanied in an excursion into Wales in search of
antiquities; but while he left his friend to record the
features of the country, he turned his thoughts to the
history of some of the inhabitants, and published, in
1601, a catalogue of the bishops of England, since the
first planting of Christianity in the island, with an history
of their lives and memorable actions, 4to. This valuable
work, to which reference has been frequently made in
these pages, gained him the friendship of Lord Buck-
hurst, and the patronage of Elizabeth, who made him
Bishop of Llandaff. In 1615 he published a second
edition of his work, which, however, was so erroneously
printed, from his distance from the press, that he gave
another edition in Latin, dedicated to James L, who was
so pleased with it, that he translated Godwin to the
see of Hereford, in 1617. He died in 1683. After his
death was published, in 1638, the Man in the Moon,
by Domingo Gonsales, 8vo ; an entertaining piece on a
philosophical subject, which he had written in 1583.
He wrote also. Annals of the reigns of Henry VIIL,
Edward YI. and Mary, in Latin, the third edition of
which was published in 1630, with an English transla-
tion by his son Morgan ; also a computation of the value
of the Attic talent and Roman Sesterce; and Nunciatus
Inanimatus, or the Inanimate Messenger. — Biog. Brit.

GODWIN, THOMAS.

Thomas Godwin was born at Ockingham in Berkshire,
in 1517, and educated at Magdalen College, Oxford, of
which he became fellow in 1544. In the controversies
of the day, he sided with the reformers, and when he

GOMAR. 331

quitted Oxford, became master of the grammar-school
at Brackley, in Northamptonshire, where he lived in
comfortable independence in the reign of Edward VI.
At the accession of Mary, he was exposed to persecution,
and leaving his school he began to practice phjsic, and
took his bachelor's degree at Oxford in 1555. On Eliza-
beth's accession he took orders, and by the friendship of
BuUingham, Bishop of Lincoln, he was introduced to the
queen, who admired his eloquence in the pulpit, and re-
warded him with the deanery of Christ Church, in 1565,
and that of Canterbury the next year. In 1584 he was
made Bishop of Bath and Wells, being succeeded at Can-
terbury by Dr. Richard Rogers, Suffragan Bishop of
Dover. Bishop Godwin soon after fell under the queen's
displeasure, for taking a second wife. He died in 1590.
Godwin. Strype. Fuller.

GODWIN, THOMAS.

Thomas Godwin was born in Somersetshire in 1587,
and educated at Magdalen Hall, Oxford, where he took
the degree of M.A. in 1609, and that year he was elected
master of Royse's free school, in Abingdon. He wrote
for the use of his school, RomanaB Historioe Anthologia,
1613, 4to; and in 1616 published at Oxford his Synop-
sis Antiquitatum Hebraicarum, &c., dedicated to his
patron Montague, Bishop of Bath and Wells. In 1661
he obtained from his patron the rectoiy of Brightwell, in
Berkshire, and resigned his school. In 1637 he pub-
lished his Moses and Aaron. He died in the spring of
1643. He was, on account of his book called Three
Arguments to prove Election upon Foresight, by Faith,
engaged in a controversy with Dr. Twisse of Newbury. —
Biog. Brit.

GOMAR, FEAXCIS.

It will not be necessary to enter into a detailed account

33'2 GOMAR.

of this polemic, as the history of the x\rminian contro-
versy has already been given under the articles of Armin-
ius and Episcopius. He was born in 1563 at Bruges,
and educated at Strasburg under the celebrated John
Sturmius, and at Neustadt, where the professors of Hei-
delberg found a refuge when Lewis, the elector pala-
tine, had banished them. In 1582 he came to England,
and attended at Oxford the divinity lectures of Dr. John
Rainolds, and at Cambridge those of Dr. William Whit-
taker, and at this latter university he was admitted to the
degree of B.D. in ]584. The elector Lewis dying in
1583, Prince Casimir, his brother, restored the professors
of Heidelberg, to which place Goraar returned from Cam-
bridge, and spent two years there. In 1587 he became
pastor of the Flemish church at Frankfort, and exercised
the functions of that office until 1593, and in the follow-
ing year he was appointed professor of divinity at Leyden.
Here he remained quietly until 1603, when he became
the zealous opponent of his colleague Arminius.

Arminius, as is well known, opposed, and Gomar
defended the heresies and peculiarities of Calvin, and as
is usual with Calvinists, though it is difficult to assign a
reason why it should be so, Gomar displayed a most vio-
lent, virulent, and intolerant spirit. It is difficult to
understand why the private judgment of Gomar should
be infallibly right, and that of Arminius wrong, but
Gomar endeavoured by various publications to excite the
indignation of the states of Holland against his rival.

The combatants disputed before the states in 1608,
(see Arminius.) On one of these occasions, Barnevelt, in
a short address to them, declared that he thanked God
their contentions did not affect the fundamental articles
of the Christian religion; Gomar replied, that " he would
not appear before the throne of God with Arminius's
errors," by which protestation he virtually assumed his
own infallibility.

On the death of Arminius, Vorstius having succeeded

GOODMAN. 33S

him, and holding the same tenets, Gomar in 1609 retired
to Middleburg, whence he was invited by the university
of Saumur to be professor of divinity, and four years
after he exchanged this office for the professorship of
divinity and Hebrew at Groningen. He attended the
synod of Dort in 1618, where he took an active part in
procuring the unjust and persecuting decrees by which that
assembly of Calvinists procured the condemnation of the
Arminians. He visited Leyden in 1633, to revise the
translation of the Old Testament. He died at Groningen
in 1641. His works were published at Amsterdam in
1645, fol. — Bayle. Moreri. Mosheim.

GOODMAN, CHEISTOPHEE.

Christopher Goodman was born at Chester about
1520, and educated at Brazennose College, Oxford. In
1547 he was constituted one of the senior students of
Christ Church, of the foundation of Henry VIII. About
the end of the reign of king Edward VI., he was admitted
to the reading of the sentences, and chosen divinity lec-
turer of the university. On the accession of Queen Mary
he retired to Frankfort, where he became involved in dis-
putes with those of the English exiles who adhered to
the model of the Church of England, as set forth in the
book of Common Prayer, (see life of Knox.) He thus
became one of the chief founders of the Puritan heresy.
He united with Knox in contending that " a lady woman
cannot be by God a governor in a christian realm." They
also maintained, that it is lawful for any private person
to kill his sovereign, if he think him a tyrant in his con-
science. From Frankfort he went to Geneva, where he
and John Knox were chosen pastors of the English Church,
and remained there until the death of Queen Mary. He
assisted Knox in compiling The Book of Common Order,

VOL V. 3 H

334 GOODMAN.

which was used as a directory of worship, and he is said
to have taken a part in the Genevan translation of the
Bible. On the accession of queen Elizabeth, he went to
Scotland, where, "in 1500, he was appointed minister of
St. Andrew's. About 1565 he removed to England, and
accompanied Sir Henry Sidney in his expedition against
the rebels in Ireland. In 1571 he was cited before Arch-
bishop Parker, for having published, during his exile, a
book answering the question. How far superior powers
ought to be obeyed of their subjects, and wherein they
may be lawfully, by God's word, obeyed and resisted ?
This had been written against the tyrannical proceedings
of Mary ; but he consented to a recantation, and an
avowal of his loyalty to Elizabeth. He afterwards be-
came preacher at Chester, where he died in 1601, or
1602. He wrote A Commentary on Amos.

GOODMAN, GODFREY.

Godfrey Goodman was born at Ruthven in Denbigh-
shire, and educated at Westminster School, and at Trinity
College, Cambridge. In 1607 he got the living of Staple-
ford Abbots, in Essex; in 1617 a canonry of Windsor ;
in 1620 the deanery of Rochester; and in 1625 the
Bishopric of Gloucester.

On the fifth Sunday in Lent he preached a sermon
before King Charles I., of which the following account
is taken from Lawson's Life of Laud.

" The sermon made an uproar at court, especially
among the Puritan zealots, because it was conceived to
teach covertly the doctrine of the real presence in the
communion, or at least something which had a leaning
that way. It excited a dispute in the convocation, with-
out calling forth any decision. The king took the matter
into consideration, and commanded Archbishop Abbot,

GOODMAN. 335

the Bishops of Durham and Winchester, and Bishop
Laud, to meet and consult about the matter. The decision
was, (and it ought to be recollected that Abbot was one of
the commission,) 'that some things were spoken less
cautiously, but nothing falsely : that nothing was inno-
vated by the preacher against the doctrine of the Church
of England ; and that the best way to remove any im-
pression was, that the sermon should be again preached,
and Bishop Goodman would then shew in what particu-
lars he was misunderstood by his audience.' This was
accordingly done ; and here the matter terminated.

" It is a well known fact, that at this period there existed
much error among the Puritans respecting the holy com-
munion, and they had unhappily adopted the same
opinions as many of the modern dissenters, of reducing
both it and the holy sacrament of baptism into mere rites
or symbols. For, though the real corporeal presence of
Christ in the communion is an error of the Papists to be
rejected, inasmuch as it is contrary to the general sense
of Scripture, and renders the one great atonement of
Christ inefficacious, yet even in the missal, the construc-
tion, not the language, is objectionable. It is there
stated, that the bread and wine may be to us, the body
and blood of our Lord Jesus Christ, which language
justly implies a worthy communicating: and hence, in
opposition to the received Popish doctrine, and the irre-
verent notions of dissenters, those elements are not mere
signs, but holy mysteries, which, to those who worthily
and reverently receive them, become by faith the body
and blood of Christ, (not, however, transubstantiated,)
as St. Paul himself teaches, 1 Cor. x. ; and hence, more-
over, in the language of the Church, we ' feed on Christ
by faith,' and we receive as ' spiritual food the body and
blood of Christ.' It is indeed a modern tenet, that the
sacrament is a bare sign, taken in remembrance of Christ's
passion ; but this tenet is lamentable and dangerous, and

836 GOODRICH.

tends to undermine that reverence with which those holy
mysteries ought to be received."

Bishop Goodman was however an extreme man, and a
Komanizer, as will appear from the following anecdote.
In 1640, the new Canons were set forth, which he refused
to subscribe, " and it appeared afterwards," says Fuller,
" that he scrapled about some passages on the corporeal
presence, but whether upon Popish or Lutheran principles
he best knoweth." Laud, then Archbishop, after the
clergy had subscribed, advised him " to avoid obstinacy
and irregularity therein, but he refused." It was in
Henry VII. 's Chapel, and being greatly offended, Laud
said to him, " My Lord of Gloucester, I admonish you to
subscribe." Goodman remained silent, and Laud again
said, " My Lord of Gloucester, I do admonish you a second
time to subscribe," and immediately after, "I do admonish
you a third time to subscribe." Goodman "pleaded con-
science" and was in consequence suspended. He was
committed to the Gatehouse, "where," says Fuller, "he
got by this restraint what he could never have got by his
liberty, namely, of one reputed a Papist, to become for a
short time popular, as the only consequent suffering for
not subscribing to the new canons."

After this, and during the rebellion, he lived privately
in Westminster, and spent much of his time in researches
in the Cottonian Library. He died January 19th, 1665,
as it is said, in open profession of popery. He wrote
1. The fall of Man, and Corruption of Nature, proved by
Reason. 2. Arguments and Animadversions on Dr. George
Hakewil's apology for Divine Providence. 3. The two
Mysteries of the Christian Religion, viz. the Trinity and
the Incarnation Explicated. 4. An Account of His Suf-
ferings. 5. The Court of King James, by Sir Anthony
Weldon, reviewed, a MS. in the Bodleian. Fuller. Lawson.

GOODEICH, THOMAS.

Thomas Goodkich was the second son of Edward

GOODRICH. 337

Goodrich, of East Kirkby, in Lincolnshire. He was
admitted pensioner of Bene't College, Cambridge, soon
after 1500, became fellow of Jesus College in 1510, com-
menced M. A. in 1514, and the following year was proc-
tor of the university. Being of a studious turn, he made
great proficiency in several branches of learning, particu-
larly in the civil and canon laws. In 1529, he was
appointed one of the syndics to return an answer from
the university of Cambridge, concerning the lawfulness
of King Henry VIII. 's marriage with Queen Catherine :
and from his readiness to obhge the king in that business,
was recommended to his royal favour. He was presented
to the rectory of St. Peter's Cheap, in London, by Car-
dinal Wolsey, at that time commendatory of the monas-
tery of St. Alban's ; and soon after was made canon of
St. Stephen's, Westminster, and chaplain to the king.
On the death of Dr. West, Bishop of Ely, his nephew
and godson. Dr. Nicholas Hawkins, Archdeacon of Ely,
at that time the king's ambassador in foreign parts, was
designed to succeed him ; but he dying before his conse-
cration could be effected, the king granted his licence to
to the prior and convent, dated March 6th, 1534, to
choose themselves a bishop ; who immediately elected in
their chapter-house the 17th of the same month, Thomas
Goodrich, S.T.P., which was confirmed by the archbishop,
April 13th following, in the parish church of Croydon.

Being a zealous promoter of the reformation, soon after
his arrival he visited the prior and convent of Ely ; and
next year sent a mandate to all the clergy of his diocese,
dated at Somersham, June 27th, 1535, with orders to
erase the name of the pope out of all their books, and to
publish in their churches that the pope had no further
authority in this kingdom. This mandate is printed in
Bentham's "History of Ely Cathedral," together with
his injunctions, dated from Ely, Oct. 21st, 1541, to the
clergy," to see that all images, relics, table-monuments
2h2

33B GOODRICH.

of miracles, shrines, &c., be so totally demolished and
obliterated, with all speed and diligence, that no remains
or memory might be found of them for the future."
These injunctions were so completely executed in his
cathedral, and other churches in the diocese of Ely, that
no traces remain of many famous shrines and altars,
which formerly were the objects of frequent resort, nor
any signs at all that they had ever existed.

In 1540 he was appointed by the convocation to be
one of the revisers of the translation of the New Testa-
ment, and St. John's gospel was allotted to his share.
He was also named one of the commissioners for reform-
ing the ecclesiastical laws, both by Henry VIII. and
Edward VI., as well as by the university of Cambridge;
and had a hand in compiling the " Common Prayer
Book" of the Church of England, 1548; and likewise,
•' The Institution of a Christian Man," which was called
the Bishop's Book, as being composed by Archbishop
Cranmer, and the Bishops Stokesly, Gardiner, Sampson,
Repps, Goodrich, Latimer, Shaxton, Fox, Barlow, &c.
Besides this, he was of the privy council to King Henry
VIII. and Edward VI., and employed by them in several
embassies, and other business of the state.

After the death of King Henry, he was sworn of the
privy council, and in 1551 was made lord chancellor of
England. Downes observes, that on this occasion he
was much abused by Dr. Burnet, who, not content with
a large invective against him for accepting a post, so in-
consistent with the function and duty of a clergyman, as
he pretends, goes on to load his memory with a heavy
accusation of inconstancy in religion, turning with every
tide, and resolving not to suffer for the reformation in
queen Mary's reign. But this is a most malicious and
groundless charge, a base and unworthy slander on a
person to whom our reformed Church is so much indebted.
And had Dr. Burnet been but as free from those crimes

GOODWIN. 339

as the worthy prelate, whom he so scurrilously reflects
on, he had left a much fairer character behind him, and
been in greater repute with impartial posterity than he
is now ever likely to be.

But to return to Bishop Goodrich, While chancellor
he was admired by all for his impartial distribution of
justice; he had the blessings and prayers of the poor,
and the favour and esteem of the rich : his greatest ene-
mies could not but acknowledge him gentle, just, and
gracious ; and his most intimate friends, when they
brought a bad cause before him, found him inflexible,
severe, and unprejudiced. Having a great esteem for
Bishop Day s learning, he laboured earnestly to reduce
him from his prejudices, and dispose him to a favourable
opinion of the Reformation ; but could do no good on a
man so wilful and obstinate. He was one of those, who
drew up that excellent book, the Reformation of Ecclesiasti-
cal Laws. At the request of King Edward, he put the
great seal to the Instrument for the succession of the Lady
Jane Grey. This was the reason, why upon the fall of
that lady, the great seal was taken from him within two
days after Queen Mary came to London. And though it
was thought fit, for the present, to let him enjoy the
benefit of the general pardon ; yet there is no question to
be made, but that he would, amongst the rest of the mar-
tyrs, have been brought to the stake for his religion, had
it not pleased God to prevent it, by taking him to himself,
on the 10th of May, 1554. He died at Somersham, of the
stone, and lies buried in the middle of the Presbytery.
Dowries. Strype.

GOODWIN, JOHN.

John Goodwin, a sectary, was born in 1593, and edu-
cated at Queen's College, Cambridge. In 1633 he became

340 GOTTESCHALCHUS.

vicar of St. Stephen's, Coleman-street, London, from which
he was ejected in 1 645, for refusing to administer baptism
and the Lord's supper promiscuously. Though a zealous
Arminian he justified the murder of Charles I. ; for
which, at the Restoration, he was exempted from pardon ;
but no measures were taken against him, and he died in
1665. The principal of his works is entitled, " Redemp-
tion redeemed." folio. — Gen. Diet.

GOODWIN, THOMAS.

Thomas Goodwin, a nonconformist of the independent
persuasion, was brother of the preceding, and born at
Rolesby, in Norfolk, in 1600. He was of Christ College,
Cambridge, and afterwards of Catherine Hall, where he
obtained a fellowship ; but, in 1634, he went to Holland,
and became master of the independent congregation at
Arnheim. When parliament put down the Church, he
returned, was made a member of the Westminster assem-
bly, and president of Magdalen College, Oxford. He was
a great favourite with Cromwell, whom he attended in
his last moments. At the commencement of Cromwell's
illness, Goodwin was heard to express himself with pre-
sumptuous confidence on the traitor's recovery ; and when
the event proved him mistaken, he did not think it blas-
phemy to exclaim, in a prayer to God, " Thou hast de-
ceived us, and we are deceived."

At the Restoration he was deprived of his place at
Oxford, on which he removed to London, and died in
1675. His works, which are rigidly Calvinistic, were
printed in 5 vols, folio. — Gen. Diet.

GOTTESCHALCHUS.

GoTTESCHALCHus, othcrwisc named Fulgentius, was

GOTTESCHALCHUS. 341

born about 806, in that part of Germany which had
been annexed to France, by the arms of Charlemagne.
He went at an early age to Paris, in order to study;
he entered a Benedictine convent at Arbais, in the dio-
cese of Soissons. Gifted with a brilliant imagination,
a strong wall, and ambition without bound, he was
soon distinguished in the cloister for his paradoxes, his
love of novelty, his zeal for science, his bold opinions,
and above all, for the warmth with which he supported
them.

At this period, St. Augustine was the father most con-
sulted; his doctrine, often sublime, and sometimes ob-
scure, offered the most subjects of admiration to the
learned, and the greatest quantity of matter for contro-
versy. His works were the favourite study of all eccle-
siastics ; the learned young men occupied their time in
copying them out, the professors in expounding, and the
old men in recommending them. Gotteschalchus passed
his life in endeavouring to understand them, and losing
himself in the mysterious questions which are too often
to be found in them. He wished to explain, understand,
and penetrate every thing. This extreme thirst for know-
ledge argues more curiosity than sense, and is as contrary
to a truly scientific mind, as to the humility recommend-
ed by religion. He one day consulted Loupus, Abbot
of Ferriere, on the question, w^hether " after the resur-
rection, the blessed wdll behold God with their corporeal
eyes ?" " Wherefore do you fatigue your mind with these
idle questions ?" said the abbot, " the time you employ
in studying them, only serves to increase the natural
restlessness of your spirit, without adding to your instruc-
tion." Gotteschalchus did not profit by this salutary
advice, he did not fear increasing his natural restlessness
by plunging deeper and deeper into the mysteries of pre-
destination, which he believed to be the doctrine of St.
Augustine, his guide and model.

'M2 rxOTTESCHALCHUS.

When he was satisfied with his discoveries, and believed
himself sufficiently learned in what will be ever hidden
from the eyes of men, he set out on a journey : he visited
Piome, Cesarea, Alexandria, and Constantinople, every
where sowing his opinions, and only reaping disappoint-
ment. On his return to Italy, in 847, he had several
conferences with Nothingus, Bishop of Verona, on the
subject of his doctrines ; and this prelate, unreasonably
alarmed at the novelty of the principles put before him,
thought it his duty to combat them with the arms of
religion, and after having vainly endeavoured to convince
him of his danger, he referred him to Raban, Archbishop
of Mayence. He judged, as Nothingus had done, that
Gotteschalchus taught a dangerous and fatal predestin-
arianism, that is to say, the doctrine that God had, from
all eternity, predestinated men to their salvation or dam-
nation ; which doctrine takes away man's liberty, destroys
all idea of good and evil, and reduces the human will to
a kind of automaton. Such a doctrine would have been
highly dangerous, but it is doubtful whether Gotteschal-
chus held it. It is probable, on the contrary, that what
he wished to say was not understood, and that the
danger of his principles was exaggerated, in order to
sanction his punishment. It is also very likely that, in
the heat of debate, both parties overstated their system,
and at length grew more bitter as they understood each
other less. It was the same when, towards the end of
the seventeenth century, similar questions were revived,
and similar animosities and controversies presented a
spectacle humiliating to the human mind, of a deadly
combat between two bodies, celebrated for their learning,
and debased by their passions.

Gotteschalchus hearing that Raban had declared against
him, went to Mayence in order to see him, in the hope
of being able to undeceive or convert him ; but he was
unsuccessful. After several useless conferences, they

GOTTESCHALCHUS. 34S

wrote against each other; and in one of his writings,
Gotteschalchus, drawn on by his subject, accuses his
adversary of Semi-pelagianism. The bishop, offended by
this recrimination, assembled a council, to which he cited
Gotteschalchus ; and forgetful that, as a party concerned
in the affair, he could not act as judge, condemned him
as a heretic, and sent him for justice to the Archbishop
of Rheims, Hincmar, his proper judge, and to whom he
w^rote a synodal letter, very animated, and consequently
not very charitable tow-ards the accused. The letter con-
cluded with these words, " We send to you this vagabond
monk, in order that you may shut him up in his convent,
and prevent him from propagating his false, heretical,
and scandalous doctrine." Hincmar was one of tlie most
learned men of his time, but he w^as also the vainest of
his knowledge, and the most fiery. He was delighted to
have an occasion for showing his talent for controversy,
and his zeal for the Church. Having ordered Gottes-
chalchus to appear before him, he questioned him, and
found him to be firm to his principles ; from that time
he became his irreconcilable enemy. He assembled a
council of thirteen bishops at the Castle of Quiercy, in
Picardy, to which he invited Charles-le-Chanoe, and had
the doctrine of Gotteschalchus examined before that
prince. This latter, condemned already by his judges,
who were all prejudiced against him, was not allowed to
defend himself, or his reasons were not listened to ; he
w^as condemned as a heretic, suspended from the sacerdotal
office, declared incapable of teaching, and unworthy of
liberty, cruelly flogged before the king and bishops, and
shut up for the remainder of his life in the Abbey of
Hautvillers. Such barbarous treatment, far from restor-
ing Gotteschalchus to the Church, only revolted his proud
and independent spirit, and confirmed him in his opin-
ions, w^hether good or bad. He would not listen to any
agreement with such prejudiced men. He bore his sen-

Ui GOTTESCHALCHUS.

tence with courage, and preferred death to a huEQiliating
concession.

He died in prison in 808. When he was at the point
of death, the monks who had the care of him, gave notice
of it to Hincmar, and asked him how they w^ere to treat
him. Hincmar had the cruelty to send to Gotteschal-
chus a formulary of faith, with an order to sign it, on
pain of being deprived of the last sacraments, and of
ecclesiastical burial. Gotteschalchus rejected it with in-
dignation, and Hincmar s order was executed in all its
rigour: nevertheless the treatment he had undergone
was censured by a large portion of the clergy of France.
Loupus, Abbot of Ferriere, St. Fulgentius, Bishop of
Troys, St. Remi, Bishop of Lyons, highly disapproved of
it. St. Remi among others said, and repeated many
times, that heretics had formerly been censured, not by
blows, but by reasoning. Rabican, a monk of Corby,
published an apology for Gotteschalchus, and proved, as
far as it could be proved, that the doctrine he had pro-
fessed was that of St. Augustine, and had always been
that of the Catholic Church. Hincmar, on his i)art, did
not fail to answer ; he justified his opinion by passages
from the fathers, susceptible of various interpretations,
and his conduct by his devotion to the holy see. In one
of the memorials which be published on this subject, he
accuses Gotteschalchus of having been all his life a ms-
tic, a restless monk, and a paradoxical scholar, and he as-
serts that this was his character in his cloister. Yet if we
may believe some of his most illustrious contemporaries,
this unfortunate heretic had much wit and learning, but
these qualities were spoiled by his great self-love, and his
invincible obstinacy. Archbishop Usher published a life
of Gotteschalchus, Dublin, 1631, in quarto, and this has
been said to be the first Latin book printed in Ireland.
It was reprinted at Hanau, in 1G62, 8vo. — Gallais. Biog.
Univevb.

GRABE. 345

GKABE, JOHN ERNEST.

John Ernest Grabe was born at KoDigsberg in
Prussia, in the university of which place his father was
professor of divinity and history. There Grabe received
his education. After graduating in arts he devoted him-
self with great zeal to theological studies, in which, after
Scripture, the early fathers engaged his chief attention.
Hence he became deeply imbued with reverence for the
primitive government of the Church, and saw the neces-
sity of the Apostolical succession. The Church he conceiv-
ed to be the mystical body of Christ, in union with its
divine Head, the one Mediator between God and man :
union with the Church he thought to be effected by the
due reception of the sacraments ; the sacraments he per-
ceived could only be duly administered by those who had
authority from the Lord Christ ; and it is only by the
Apostolical succession, as he believed, that such authority
could be proved. This he did not find among the Luther-
ans, and the want of it he regarded as a fatal imperfec-
tion, and one which forfeited on their part all claim to
catholicity. This conviction so powerfully pressed upon
his mind that at length he thought himself obliged, in
conscience, to quit Lutheranism, the religion in which he
had been bred, and enter the Roman Church, where that
succession was preserved. Accordingly he gave in to the
electoral college at Sambia, in Prussia, a memorial, con-
taining the reasons for his change, in 1695, and there-
upon he left Konigsberg. While he was on the road to
Erfurt, there were presented to him three treatises in
answer to his memorial, written respectively by Philip
James Spener, Bernard van Sanden, and John William
Baier, three Lutheran divines, whom the elector of Bran-
denburg had commanded to reply to Grabe's memorial.
Staggered by the arguments contained in these treatises,
Grabe immediately sought a personal interview with
VOL. v. 2 I

346 GRABE.

Spener, who, having failed in his attempts to remove his
scruples respecting the Lutheran communion, sought to
prevail upon him at least to relinquish his design of
going among the Papists. " In England," saj's this
friend, "you will meet with the outward and uninter-
rupted succession which you require; take your route
thither : this step will give much less dissatisfaction to
your friends, and at the same time equally satisfy your
conscience." Moved by Spener s recommendation, he
came to England, where he w^as well received by William
III., who settled upon him a pension of £100 a-year.
In 1700 he was ordained a deacon, and was presented to
a chaplaincy of Christ Church, Oxford, which was the
only ecclesiastical appointment he ever held. Upon the
accession of Queen Anne his pension was continued ;
and in 1706 the university of Oxford conferred upon him
the degree of D.D.

Of his numerous works the most celebrated is his
edition of the Septuagint, the text of which is founded
upon the Alexandrine MS. then in St. James's library,
but now in the British Museum. The first volume,
printed at Oxford in 1707, contains the Pentateuch and
the three following books. The second volume was to
contain all the historical books of the Old Testament,
whether canonical or apocryphal ; the third, all the pro-
phetical books ; and the fourth, the Psalms, the three
books of Solomon, &c. But after Grabe had begun to
print the second volume, he was induced to postpone the
appearance of that, and also of the third volume, by the
expectation of being furnished v/ith important MSS. and
other materials, which would enable him to render them
more complete. That no time might be lost, however,
in expediting the whole work, he published in 1709, the
fourth volume, Continens Psalmorum, Jobi, ac tres Sala-
monis Libros, cum Apocrypha ejusdem, necnon Siracidae
Sapientia, in fol. and 8vo. In the following year he
published a Latin dissertation, giving a particular ac-

GRABE. 347

count of the reasons why he had departed from his
original order of publication, and of the materials which
he expected to receive in order to perfect his plan. These
were, a Syriac MS. of the original books of the Old Tes-
tament, with Origen's remarks upon them ; and two
MSS., one belonging to Cardinal Chigi, and the other to
the college of Louis XIV. Afterwards he received these
MSS. and made collations from them ; in the mean while
he had prepared a volume of annotations upon the whole
work, and also collected the materials for the Prolego-
mena. It required, however, so much time to digest the
whole into proper method, that the second and third
volumes were not published until after his death ; the
former in 1T19, and the latter in 1720.

He also published Spicilegium SS. Patrum ; Justini
x\pologia Prima ; Irenaei adversus Hcereses Libri V. ;
Epistola ad Millium ; to show that the Alexandrian
MS. of the Septuagint contains the best version of the
Book of Judges, and that the version of the Vatican
MS. is almost a new one, made in the third century ;
An Essay upon two Arabic MSS. of the Bodleian Library,
and the Book called the Doctrine of the Apostles ; De
Forma Consecrationis Eucharistise, hoc est, Defensio
Ecclesiae Grsecae contra Romanam. He had also pub-
lished in 1705 a beautiful edition of Bishop Bull's
works, in folio, with notes, for which he received the
author's thanks ; and he was likewise concerned in pre-
paring for the press Archdeacon Gregory's edition of the
New Testament in Greek, which was printed at Oxford.

In the meantime he met with the misfortune of having
his reputation injured by the brightness of his own
splendour. The notorious William Whiston had not
only in private discourses, in order to support his own
cause by the strength of Dr. Grabe's character, but also
in public writings, plainly intimated, " that the doctor
was nearly of his mind about the Constitutions of the
Apostles, ascribed, though incorrectly, to Clemens Roma-

348 GRABE.

nus, " and that he owned in general the genuine truth
and apostolical antiquity of that collection." This
calumny, considering Mr. Whiston's custom of treating
others in the same manner, which only injured himself,
was neglected by Grabe for some time, until he understood
that the story gained credit, and was actually believed by
several persons who were acquainted with him. For that
reason he thought it necessary to let the world know, by
a public writing of his own, that his opinion of the Apos-
tolical Constitutions was quite different, if not opposite,
to Mr. Whiston's sentiments about them, as he did in
" An Essay upon two Arabic Manuscripts in the Bodleian
libraiy, and that ancient book called the Doctrine of the
Apostles, which is said to be extant in them, wherein
Mr. Whiston's mistakes about both are plainly proved."
This piece was printed at Oxford, 171 J, 8vo. In the
dedication, he observes, that it was the first piece which he
had published in the English tongue, for the service of the
Church, and it proved in the event to be the last, being
prevented from publishing many others which he had
designed, by his death, wdiich happened on the 13th of
November the next year, in the vigour of his age.

He was interred in Westminster Abbey, where a
marble monument, with his effigy at full length, in a
sitting posture, and a suitable inscription underneath,
w^as erected at the expence of the lord treasurer, Harley,
Earl of Oxford. He was attended in his last illness by
Bishop Smallridge, and gave him an ample testimony of
his sincere piety and religion. He desired, upon his
death-bed, that something might be made public, to
declare his dying in the faith and communion of the
Church of England, which he thought a pure and sound
part of the Catholic Church, notwithstanding some de-
fects, as he apprehended, in the Reformation ; and his
most hearty wishes for the union of all Christians, ac-
cording to the primitive and perfect model.

He declared with much satisfaction, that ever since

GRABE. 849

his coming into England, it had pleased God to grant
him an opportunity of receiving the holy communion
according to his heart's desire, in its most ancient purity
and perfection ; receiving it according to the rites of the
reformed Church of England, for the authority of whose
bishops and priests against the Church of Rome he con-
tended to the very last.

Notwithstanding his indefatigable application to his
studies, he was regular in his attendance daily at the
public prayers of the Church.

Grabe had so great a zeal for promoting the ancient
government and discipline of the Church, among those
who had separated themselves from the corruptions and
superstitions of the Church of Rome, that he formed a
plan, and made some advances in it, for restoring the
episcopal order and office in the territories of the king of
Prussia, his sovereign; and he proposed, moreover, to
introduce a liturgy, much after the model of the English
service, into that king's dominions.

Dr. Grabe, although thus sincerely attached to the re-
formed Church of England, nevertheless agreed with the
non-jurors, in a wish that some ceremonies undoubtedly
primitive might be restored, such as baptism by immer-
sion, and the mixing of water with the wine in the Eu-
charist. Neither did he hesitate to express his opinion
concerning the oblation of the bread and wine, and the
prayer of invocation to God the Father, in the consecra-
tion, for the illapse of the Holy Ghost upon them, that
they might be unto the communicants, in the mystical
sense, the body and blood of His Son Jesus Christ, not
in substance, but in grace and virtue, as in the ancient
liturgies, for the remission of their sins ; for their con-
firmation in godliness, for the benefit of their souls and
bodies ; for the communication of the Holy Ghost ; for
sure trust and confidence in God ; and for the resurrec-
tion unto eternal life. For the same reason he was never
afraid to declare his mind freely for the practice of church
2i2

350 GEABE.

confirmation ; for anointing the sick with oil ; for confes-
sion and sacerdotal absolution, as judicial ; for prayers
for the souls of the dead, who died in the faith and fear
of God ; for the ancient commemoration of saints in the
holy Eucharist. And as he used to speak of the want of
these things, as defects in the reformed Churches, so it
was not without sorrow and some indignation, that he
used to lament the corruption and depravation of them
in the Church of Kome.

He left a great number of MSS. behind him, which he
bequeathed to Dr. Hickes for his life, and after his de-
cease, to Dr. George Smallridge. The former of the
divines, carefully performed his request of making it
known, that he had died in the faith and communion of
the Church of England, in an account of his life which
he prefixed to a tract of Dr. Grabe's, which he published
with the following title : " Some instances of the Defect
and Omissions, in Mr. Whiston's Collections of Testimo-
nies from the Scriptures and the Fathers, against the
true Deity of the Holy Ghost, and of misapplying and
misinterpreting divers of them," by Dr. Grabe. " To
which is premised, a Discourse, wherein some account is
given of the learned Doctor, and his MSS. and of this
short Treatise found among his English MSS." by George
Hickes, D.D., London, 1712, 8vo. There came out af-
terwards, two more of our author's posthumous pieces.
1. — "Liturgia GrsBca Johannis Ernesti Grabii," i.e.
*' The Greek Liturgy of John Ernest Grabe." This
liturgy was drawn up by Dr. Grabe for his own private
use, and was published by Christopher Matthew Pfaff,
at the end of " Irenaei Fragmenta Anecdota," printed at
the Hague, 1715, 8vo. 2. " De forma Consecrationis
Eucharistise, hoc est, Defensio Ecclesise Grsecae, &c."
i. e. "A Discourse concerning the Form of Consecration
of the Eucharist, or a Defence of the Greek Church
against that of Kome, in the Article of Consecrating the
Eucharistical Elements," written in Latin, by John Er-

GKEEN. 351

nest Grabe, and now first published with an English ver-
sion. To which is added, from the same author's MSS.
some notes concerning the oblation of the body and blood
of Christ, with the form and effect of the eucharistical
consecration, and two fragments of a preface designed for a
new edition of the first liturgy of king Edward VI., with
a preface of the editor, shewing what is the opinion of
the Church of England, concerning the use of the fathers,
and of its principal members, in regard to the matter
defended by Dr. Grabe in this treatise, Lond. 1721, 8vo.
— Hickes. Biog. Brit.

GREEN, JOHN.

John Green was born in 1706, at Beverley, in York-
shire, and admitted a sizar of St. John's College, Cam-
bridge, of which he became fellow. In 1744 he was ap-
pointed chaplain to the Duke of Somerset, who gave him
the living of Borough-green, near Newmarket. In 174S he
was appointed regius professor of divinity ; and two years
after, master of Bene't College. In 1756 he became dean
of Lincoln, and afterwards bishop of that see. In 1771
he obtained the deanery of St. Paul's. He died in 1779.
He was one of the writers of the Athenian letters ; besides
which he published some sermons, and a tract on enthu-
siasm.— Gent. Man.

green, WILLIAM.

William Green was educated at Clare Hall, Cambridge,
of which he became fellow. He was afterwards presented
to the living of Hardingham, in Norfolk. He published
the song of Deborah, reduced to metre, with a translation
and commentary; a Translation of the Prayer of Ha-
bakkuk; the Prayer of Moses; and the 139th Psalm,

ySS GREENE.

with a Commentary; a new Translation of the Psalms,
with Notes ; a new Translation of Isaiah, from the se-
venth to the fifty-third chapter, with Notes ; and Poetical
Parts of the Old Testament, translated from the Hebrew,
with Notes. He died in 1794. — Europ. Mag.

GREENE, THOMAS.

Thomas Grei^ne was born at Norwich, in 3 658, and
educated in the free-school of that city, and at Bene't
College, Cambridge, of which he obtained a scholarship,
and in 1680 a fellowship, and became tutor. In 1695
he was presented by Archbishop Tenison to the vicarage
of Minster, in the Isle of Thanet, to a prebend in the
cathedral of Canterbury, to the rectory of Adisham-cum-
Staple in Kent, and to the archdeaconry of Canterbury,
into which he was installed in November, 1708, having
been chosen before one of the proctors of the clergy in
convocation for that diocese. Upon these preferments
he quitted the vicarage of Minster, as he did the rectory
of Adisham upon his institution (in February, 1716) to
the vicarage of St. Martin's-in-the-Fields, Westminster.
This he held in commendam with the Bishopric of Nor-
wich, to which he was consecrated October 8, 1721, but
was thence translated to Ely, September 24, 1723. He
had been elected May 26, 1698, master of Bene't College,
upon the recommendation of Archbishop Tenison, In
1699 and in 1713 he served the office of vice-chancellor.
George I., soon after his accession, appointed him one of
his domestic chaplains. He resigned the mastership of
his college in 1716. He died in 1738. He wrote— 1.
The Sacrament of the Lord's Supper explained to the
meanest capacities, London, 1710, 12mo. in a familiar
dialogue between a minister and parishioner. 2. The
Principles of Religion explained for the Instruction of
the Weak, ibid. 1726, 12mo. 3. Four Discourses on the

GREGORY NAZIANZEN. 353

Four Last Things, viz. Death, Judgment, Heaven, and
Hell, ibid. 12mo; and several Occasional Sermons. —
Masters.

GREGORY NAZIANZEN.

The reader is requested to refer to the Life of Basil
the Great, whose history is closely connected with this
great and amiable father, who, on account of his profound
knowledge of Scripture, is known in history by the title
of The Divine. He was born in 328, at Arianzum, an
obscure village near Nazianzum, in Cappadocia. His
father, who was a man of rank and property, originally
belonged to a sect called Hypsistarians, whose religion
was a mixture of Judaism and Paganism; but having
married a Christian, named Nonna, he was by his wife's
persuasion, and that of some pious clergy to whom she
introduced him, converted to the Christian faith, and
was at length elected Bishop of Nazianzum, w^here he
had officiated as pastor for forty-five years.

To his father, Gregory Nazianzen pays a tribute of
filial respect in a narrative of his own life, written in
Iambic verse, composed in his old age, and addressed to
the people of his church. After an affectionate exordium
to his people, he says : "I had a father singularly ad-
mirable for his probity : an old man, simple in his man-
ners,— he was a second Abraham. Very different from
the hypocrites of our days, he was less anxious to appear
virtuous than to be really so. Involved at first in error,
he afterwards became a faithful and zealous Christian,
and subsequently a pastor, and an example to pastors.

" My mother, to sum up her praises in few words, fell
short in nothing of her worthy husband ; born of pious
parents, and still more pious than they, she was feminine
only by her sex, in mind she was superior to men. She
and her husband shared the admiration of the public.

354 GREGORY NAZIANZEN.

" But what proofs shall I give of the facts that I ad-
vance ? To whom shall I appeal as my witnesses ? — To
my mother? Her lips were those of truth itself; but
she would rather conceal even the good that was known
of her, than publish that which, being unknown, might
have done her honour. The fear of the Lord was her
guide, — who can have a greater Teacher ?

" Longing for a son, — a longing so natural to a mother,
— she entreated the Lord for one, and incessantly be-
sought Him to listen to her prayer : the impatience of
her desires even went further, — she devoted to God, in
anticipation, the infant she asked of him, and consecrated
to Him the precious gift.

" Her prayers were not put up in vain. She had a
happy presage of it in her sleep : she saw in a dream the
object so tenderly wished for; she distinguished exactly
its features ; she heard my name ; and this vision of the
night proved to her a happ}^ reality.

"I came into existence, and my birth must indeed have
been a blessing from heaven to my parents, if I have
proved, even in a small degree, deserving of their prayers :
if, on the contrary, I have been unv.'orthy, the fault can
only rest with myself, not with them."

He mentions indeed a remarkable dream which hap-
pened to himself when yet a child. " While I was
asleep," he says in one of his poems, which runs thus in
prose, " a dream came to me, which drew^ me readily to
the desire of incorruptness. Two virgin forms, in white
garments, seemed to shine close to me. Both were fair
and of one age, and their ornament lay in their want of
ornament, which is a woman's beauty. No gold adorned
their neck, nor hyacinth ; nor had they the delicate spin-
ning of the silkworm. Their fair robe was bound wdth""a
girdle, and it reached down to their ankles. Their head
and face were concealed by a veil, and their eyes were fixed
on the ground. The fair glow of modesty was on both of
them, as far as could be seen under their thick covering.

GREGORY Nx\ZIANZEX. 355

Their lips were closed in silence, as the rose in its dewy
leaves. When I saw them, I rejoiced much ; for I said
that they were far more than mortals. And they in turn
kept kissing me, who drew delight from their lips, fond-
ling me as a dear son. And when I asked who and
whence the women were, the one answered, ' Purity,'
the other, 'Continence'; ' We stand by Christ, the King,
and delight in the beauty of the celestial virgins. Come,
then, child, unite thy mind to our mind, thy light to our
light ; so shall we carry thee aloft in all brightness
through the air, and place thee by the radiance of the
immortal Trinity.' "

Gregory was first sent for his education to Caesarea in
Cappadocia, whence he afterwards removed to Caesarea
in Palestine ; thence to Alexandria, and afterwards to
Athens. "At Athens" he says, "there is a passion for
the sophists, which is carried to a pitch of delirium. The
greater part of those who frequent their schools, not only
young men of the lowest condition, but also those of the
best families, become infected with it. All are mixed up
together in one mass, without distinction or restraint.
You might fancy yourself in the noise and uproar of the
circus, where crowds of spectators are all eagerness for
the race. Y^ou see them waving backwards and forwards,
clouds of dust rising above their heads ; they rend the
air with their shouts, they follow the motion of the riders
with straining eyes, tracing their course with their fingers,
which they agitate as if they were spurring the flanks of
the racers, although they are far from them ; they dis-
mount one after another, change at their pleasure the
officers, and the bounds, and the heats, and the stewards
of the list; and who are they, may we ask, that do all
this ? — An idle rabble, that have not the means of living
from one day to another. This is an exact picture of the
students of Athens, and of the manner in which they
conduct themselves towards their masters, and those
whom they imagine to be their rivals. Eager, whatever

356 GREGORY NAZIANZEN.

school they themseh^es adopt, to aggrandise the renown
of that one above all others, they endeavour to swell the
number of its disciples, and increase the income of its
professors, by stratagems opposed to all order and decency.
For this purpose, they lie in wait at gates and avenues,
in the fields and solitary places ; in distant provinces,
indeed, in all parts of the country, to intercept every one
they can find, and enlist them in their own factions and
cabals. No sooner does a young man set his foot in
Attica, than, immediately, whether he will or not, he
sees himself at the mercy of whoever may be the first to
lay hands upon him. The scene now becomes half
serious, half ludicrous. It begins by his being taken
to some one of the party who want to make him their
prey, or to some of his friends, or relations, or country-
men ; or, perhaps, to the house of the sophist, whose
purveyors they may be, and who reckons on their success
for his remunerations. Then it is who shall throw out
the most taunts at the new comer, with the design, as it
should seem, of lowering his pretensions, if he have any,
or to make him feel his dependance upon them. In this
attack, each displays, more or less happily, the resources
of his mind and his character, according to the education
he has received. Those who are unacquainted with this
custom are alarmed, and take offence at it ; those, on the
contrary, who are aware of it, make a joke of it ; for in
all this preamble there is more of threat than of any
thing serious. After that, he is conducted with great
pomp to the bath, through the market-place. The troop
who compose the escort march, two and two, at equal
distances. Arrived within sight of the bath, all at once,
as if transported with a sudden fury, they set up a great
shout. At this signal, which is heard far and near, every
body stops; then, as if they were refused admittance,
they knock violently at the gates, to intimidate the
novice ; at last, when they are opened, he is permitted to
enter, and is left at liberty : when he comes out, he is

GREGORY XAZIANZEN. 357

considered as one of the initiated, and takes liis rank
among his comrades."

He vrent to Athens about the year 851. Here he
became acquainted with Juhan, doomed afterwards to
fame as The x\postate, but at that time professing Chris-
tianity, and here the acquaintance he had formerly formed
with Basil, at Cappadocia, ripened into friendship, a
friendship of the most enthusiastic nature on the part of
the generous and impulsive Gregory ; — (See the Life of
Basil.) '• That Basil," says Gregory, when recording his
virtues in his funeral oration, " who has rendered such
important services to his times. I shared his lodgings,
his studies, his meditations ; and, I may venture to say,
we afiorded an example which reflected honour upon
Greece. Everything was in common between us. It
seemed as if our bodies were animated but v/ith one
soul ; yet, what above all things cemented the union
between us was, our devotion to God, and our love of
moral excellence. - ^" - It is in conformity of sen-
timent that the true association of hearts consists.

" The period, however, drew near when we were to
return to our respective homes, and decide upon our
professions : we had sacrificed much time to our studies.
I was then nearly in my thirtieth year ; I was aware of
the attachment of our fellow-students, and of the advanta-
geous opinion they had formed of us. At last the day
fixed for our departure arrived ; it was a day of grief and
conflicting sentiments. Imagine to yourself our embraces,
our conversations mingled with tears; our last adieus,
wherein our mutual regard seemed to increase at the
moment of parting! Our companions would scarcely
consent to Basil's leaving them; but when it came to
me, I cannot, even at this distance of time, recal that
moment without tears. I saw myself surrounded with
friends, comrades, masters, strangers, who, all uniting
their entreaties and lamentations, proceeded even to lay
hands upon me, for friendship allows itself such pi'ivi-

V0I-. v. ^ K

358 GREGORY NAZIANZEN.

leges, and holding me fast in their arms, protested that
they would not let me go away. * * '^ My heart,
however, yearned towards my native country, and the
hope of being able to devote myself entirely to Christian
philosophy. I thought, also, of the old age of my parents,
bending under the burden of their long-continued la-
bours : this determined me, and I quitted Athens secretly,
but not without difficulty.

" Once more at home, the first object of my philosophy
was to make a sacrifice to God, along with many other
tastes, of my study of eloquence, and my passionate
attachment to its fascinations. In the same cause, how
many have not hesitated to abandon their flocks in the
fields, and cast their gold into the unfathomable depths
of the ocean !

" I found myself in a terrible perplexity when I had
to decide respecting my choice of a profession. ^' -^ --
I had frequently remarked, that those who delight in
active life are useful to others, but useless to themselves ;
that they involve their peace in a thousand troubles, and
that the calm of their repose is disturbed by continual
agitations. 1 saw, also, that those who withdraw them-
selves entirely from society are, as it must be confessed,
more tranquil ; and that their minds, unfettered by
worldly cares, are in a fitter state for contemplation ; but
that, at the same time, they are good only for thelnselves,
that their benevolence is narrowed, and that their lives
are equally gloomy and austere. T took the middle
course, between those who fly the world altogether, and
those who devote themselves to it too eagerly ; resolving to
share the meditations of the one, and emulate the activity
of the other. I was determined so to do by motives yet
more pressing ; piety requires that, after God, our first
duty should be paid to our parents ; as it is to the exist-
ence we derive from them that we owe the happiness of
becoming acquainted with Him. Mjne found from me,
in their advancing years, all the succour and support they

GREGORY NAZIANZP^N. 359

had a right to expect in a son. Ta taking care of their old
age, I endeavoured to merit that my own also should have
care taken of it, when need might require : we can only
expect to reap what we may have sown. I exercised my
philosophy principally in concealing my predilection for a
solitary life, and in endeavouring to become a servant of
God, rather than to appear such. I felt the greatest
reverence for those who, having embraced the public
functions of the Church, invest themselves also with a
holiness of character, and govern the people, in teaching
the sacred mysteries of religion : yet, though I lived
among men, my earnest longings after solitude seemed
to consume my heart. I respected the dignity of the
episcopacy; but, whilst I gazed on it with veneration
from afar, T shrunk from the thought of its nearer con-
templation ; as weak eyes turn away from the rays
of the sun. Little did I think, then, that any circum-
stances could ever have the power to conduct me into its
inmost sanctuary."

To render him the more publicly useful, his father
prevailed with him by earnest solicitations, though con-
trary to his own inclination, to enter into holy orders,
and constituted him a presbyter, to which he the more
patiently submitted because of the necessities of the
Church, it being then much infested with heretics, as he
tells St. Basil in a letter to him on that occasion. Of
their crafty artifices he had mournful experience in the
deception of his own father by them. For the Arians, in
the convention at Constantinople, in the latter end of the
year 359, had with all possible subtilty refined the ex-
pressions of their doctrine, pretending, in reverence to
the divine oracles, they could not use the word con sub-
stantial, as being an unscriptural term; and therefore,
laying that word aside, they expressed the article thus :
That the Son was in all things like the Father, according
to the Scripture. By this specious pretence they deluded
several of the Eastern bishops, and among the rest, Gre-

300 GREGORY NAZIANZEN.

gory of Nazianzum, who subscribed their confession, and
admitted them to communion. Upon this many refused
to communicate with him, and a great breach was made
in his Church, which had become wider, had not this
his son put a stop thereunto. He first made his father
sensible of his mistake, which he readily acknowledged,
and thereupon the oftended party was soon brought to a
reconciliation, for confirming which our Nazianzen then
made his first oration concerning peace.

Julian being now advanced to the imperial seat, was
heartily vexed to see how his heathenish party was every
where run down, and that particularly Basil and Nazian-
zen vanquished them with their own weapons, which
therefore he resolved to wrest out of their hands, by es-
tablishing a law which not only forbad Christians to
teach school, but also prohibited their being taught the
learning of the Gentiles. But herein the device of this
crafty enemy was disappointed, for God hereupon stirred
up such as abundantly compensated the want of those
profane authors by their excellent writings. The most
noted writers of this kind, were Apollinarius and his
son. The former, being an ingenious poet and gram-
marian, composed the Jewish antiquities to the time of
King Saul, in heroic verse, in imitation of Homer, which
he divided into twenty-four books, and he denominated
each after the letters of the Greek alphabet. He also
represented the rest of the history of the Old Testa-
ment in other kinds of verse, in imitation of Euripides,
Sophocles, and Pindar ; and indeed he comprehend-
ed the whole system of the liberal sciences in divers
sorts of poetry, taking his Argument from the Scrip-
tures.

About the same time the younger Apollinarius, son
of the former, reduced the Gospels, and St. Paul's
Epistles, into the form of dialogues, like those of
Plato, and in his style. This he did with such accura-
cy, that he was esteemed not to come behind the most

GREGORY XAZIANZEN. 361

celebrated of the ancients in their compositions. He
also wrote a book entitled, Concerning the Truth, which
he dedicated to the emperor, wherein he ably main-
tained the cause of Christianity. We have also still extant
an exact and noble metrical version of the Psahns, com-
posed by the same person. By these means the Christian
youth were sufficiently supplied, notwithstanding their
being withheld from the profane learning of the Grecians,
This excellent writer is indeed said afterwards to have
fallen into some errors concerning the mystery of the
incarnation, and to have given rise' thereby to a sect of
heretics called Apollinarians, who aiBBirmed that Christ
had a human body, but not a reasonable soul or mind,
His divine nature being instead thereof.

Julian not only assaulted the Christians by such crafty
methods, but also by open force : particularly he sent a
party of soldiers with an officer to Nazianzum, demand-
ing the church lately built by the elder Gregory, to be
surrendered to him, which the good old man courage-
ously refused ; and the people were so affected therewith,
that the officer was forced quietly to return. Soon
after this Julian was slain, upon which Nazianzen pub-
lished his Invective Oration against him, wherein he
severely exposes his vanity, in endeavouring to hinder
the Christians from useful learning, severely inveighs
against his great impiety, and discovers how the ven-
geance of God shone forth in his miserable death. And
then he concludes with admiring the wisdom of the
divine providence, which hereby relieved the Christian
Churc;li, and confounded the designs of the Pagans.

Sometime after this Nazianzen retired into the wilder-
ness, having been earnestly invited by his dear friend
Basil to come thither to him : for though he was in holy
orders, he looked upon his being brought thereinto as a
kind of force put upon him, and therefore took liberty to
dispense with the obligation laid on him thereby. In
this retirement he arrived to a higher degree of contemn-
2 K 2

362 GREGORY NAZTANZEN.

ing the world, correcting the exorbitances of nature,
bridling his affections, and subduing his lo\Yer appetites
to the conduct of reason. Here the earth was his bed,
the most ordinary diet his fare, and the coarsest garments
his clothing. He spent his days in watching, weeping,
fasting, and labour, and a great part of his nights in
hymns and meditations, not suffering the allurements of
pleasure to have any entertainment in his mind. He
here also improved his knowledge in the holy Scriptures,
with which the more he conversed the better he liked
them ; and in a little time despised those profane authors
which had been formerly his delight.

But here he was not to remain long; his father's grow-
ing weakness, and great age, together with the Arians'
vigorous opposition to the Church, loudly calling for his
presence at home. His father had often solicited his
return to assist him in these difficulties, and had used
his friends' intercession, as well as his own application
to attain it, which at length effectually prevailed on him.
After his return he published a large apology for his
absence, therein shewing, that he retired not through
fear of danger, nor because he slighted an ecclesiastical
function, or was offended that no higher preferment was
offered him, but that it proceeded from his afi"ection to a
solitary life, as likewise from a sense of the importance
of the ministerial work, and of his unfitness for the dis-
charge of it. He farther declares, that he was induced
to return in compliance with the desires of the Church at
Nazianzum, and from a reverence to his father's com-
mands, which he could no longer withstand in refusing
to come to his assistance.

Thus he became coadjutor to his fath€r, supporting
his age by unwearied diligence, in preaching the truth,
convincing opposers, and helping him in all parts of his
office ; though some that had importuned his presence
now manifested an indifference towards his ministry, as
he complains in a discourse on that occasion. J3efore

GREGORY XAZIANZEN, 3G3

he had been long thus engaged, the family was greatly
afflicted by the loss of his brother Csesarius, who was a
person for parts, learning, and virtue, excelling most
of his time. As he was eminent in other parts of learn-
ing, so he w^as most peculiarly eminent in the knowledge
of medicine, and was therefore invited, by the emperor's
order, and upon most honourable terms, to remain
at Constantinople, which he then refused. But at
length, to the great trouble of his friends, he return-
ed thither, and was chief physician, and afterwards
also treasurer to Julian the emperor, who had a value
for any man of learning, and bore a very peculiar
kindness towards him. This was a great grief to his
parents, and the greater, because some were not wanting
to reproach them with it, that he, the son of a Christian
bishop, should dwell in the family of an apostate em-
peror, who openly defied Christianity; alleging, that
bishops would not be likely to prevent others from being
corrupted, or keep themselves from infection, if they
could not first prevail on their own children.

These considerations Nazianzen had laid before Ca^sa-
rius in a letter, entreating him to quit his offices, and
retire, both to preserve himself from pollution, and to re-
lieve the minds of his aged parents, being unable longer
to support themselves under this burden. He put him
in mind, that if his arguments prevailed not, he must
either be unequally associated with the impious, while
he himself remained a sincere christian, or else, which
would be infinitely worse, be vanquished by their tempta-
tions, and become like tliem. This counsel produced its
desired effect, and Ciiesarius resolved to part with all,
rather than make shipwreck of a good conscience. Julian
had endeavoured both by threats and allurements to bring
him over to Paganism, as likewise to convince him by dint
of argument ; but Ciiesarius was conqueror in all, and
positively told him he w^as a Christian, and determined
to continue so. And thereupon ho took the opportunity

364 GREGORY NAZIANZEN.

of the emperor's going into Persia, and returned home,
to the great satisfaction of his relations.

But after about two years he went again to court, when
Valens, who was not yet tainted with Arian heresy, gov-
erned the Eastern part of the empire, who advanced him
to his former dignities, and designed his advancement
to greater. He was in Bithynia in the discharge of his
office, when that dreadful earthquake happened which
made great desolations in several places, and particularly
ruined the famous city of Nice ; nor was Caesarius himself
preserved without a very peculiar Providence. This Na-
zianzen soon improved, to excite him to greater seriousness
in religion, and withal signified his hearty wishes for the
enjoyment of his company, and that they might together
praise God for so eminent a deliverance. Caesarius
apprehended his meaning, and in compliance with his
desires returned home, but soon after fell sick and died,
to their unspeakable sorrow.

Nazianzen made a funeral oration at his interment,
commending him for his ingenuous temper, his sobriety,
and circumspect life, for his care in preserving himself
from pollution in the midst of temptations, and keeping
himself clear from the vices with which courtiers are
usually infected. He also declares his stedfastness in
religion, and his incomparable charity to the indigent,
whom he had made the sole heirs of his plentiful estate,
comprising all in these few remarkable words. My will is
that all I have be given to the poor. Yet no sooner was
he dead, but some greedy officers laid hold of his estate,
pretending a right to it, which caused much trouble to
Nazianzen, who w^as trusted with the disposition? of it^ and
created a contest which continued long, and occasioned
him to write once and again to Sophronius, the governor,
about it.

Nazianzen's brother being thus dead, he remained with
his parents, expressing all dutiful respects to them, until
at length a new trouble arose, which he often laments as

GREGORY NAZIANZEN. 365

the greatest that ever befel him. The emperor Yalens
had hxtely divided Cappadocia into two proyinces, making
Tyana the metropoUs of that which was hereupon called
the second Cappadocia; by which means, Anthimus,
bishop of that place, claimed the government of the
Churches within that province, ^vhich had been formerly
subject to Basil, as Archbishop of Csesarea. Basil here-
upon erected new bishoprics, and among the rest he
juade Sasima one, a town situate on the borders of that
new-made province ; and that he might have a trusty
friend in it, he desired our St. Gregory to accept thereof
as his charge. But Nazianzen rejected it with contempt,
as contrary to his beloved retirement, and also resented
it as a great affront that he should offer him so mean a
place, and in all respects so inconvenient for him. Basil
being vexed at such a refusal, treated him ^ith an over-
great sharpness, charging him with clownishness, and
not understanding his interest, or how to oblige his
friends. The other replied with no less acrimony, telling
him, he could not imagine how he had deserved such
usage, that it was unreasonable for a man to be affronted,
and then blamed for complaining of it; that abating his
episcopal dignity, he knew not wherein he was inferior
to him, as he himself had been ready to acknowledge at
other times. He told him, that people generally cried
out against him for this attempt, and that their most
gentle reflections were, that it agreed not with the rules
of true friendship, as being an instance of disrespect
towards him, who had been serviceable to him upon so
many occasions. He added, that he had been made use
of by him only as a scaffold, which, when the building is
erected, men take down and throw aside as no further
useful ; and therefore begged him no longer to hinder
his repose, concluding that he had no mind to a bishop-
ric, though others were eager in the pursuit of that
dignity. Into such heats and unbecoming reflections,
these two so intimate friends brake forth on this occasion.

366 GREGORY NAZIANZEN.

Notwithstanding all this, Basil would not relinquish
his attempt, but applied himself to Nazianzen's father,
by whose influence and paternal commands he was at
length prevailed with to consent, and so submitted him-
self to be ordained bishop of that province. At the same
time he made an apologetic oration, and therein especially
directed his discourse to his father and St. Basil, signify-
ing the reasons why he was so averse from accepting that
charge, and also telling them, that since he was now in
it, he expected their guidance and direction in performing
the duties thereof. But he could not forbear still reflect-
ing on the unkindness of his friend Basil, in putting
such difficulties upon him, though he now did it with
much more modesty and gentleness than before. The
next day being a festival for commemorating the martyrs,
came Gregory Nyssen, Basil's brother, whom Nazianzen
entertained with an oration, wherein he pressed to an imi-
tation of the piety, jDurity, zeal, and constancy, of those
who had by martyrdom borne a testimony for religion;
and further shewed, that we in conformity to them
should offer up ourselves as a living and reasonable
sacrifice to God ; and that this was the only way to hon-
our the martyrs, and be accepted with Christ, and not by
meeting to eat and drink, and to indulge our appetites,
which is more suitable to an heathen festival than a
Christian solemnity, Anthimus, of Tyana, soon endea-
voured to bring Nazianzen over to his party, and to own
him for his metropolitan, but he continued stedfast to
the interest of Basil ; whereupon Sasina was seized, and
to his great satisfaction he was hindered from entering
upon the government of it, nor indeed was there any
thing to invite him thereto, it being a very mean, dirty,
and unwholesome place.

Upon this Nazianzen retired to a solitary hospital,
and there past his time in the exercises of devotion and
a mortified life, but was soon disturbed in his retirement
by his father's commands and intreaties, to take on him

GREGORY NAZIAXZEN. 367

the charge of Nazianzura : his own great age and infir-
mities having disabled him from bearing the burden
thereof himself. He knew his son's averseness to it,
and therefore applied himself with all endearing insinu-
ations. " Son," said he, " your aged father is become a
petitioner to you his youthful son. I ask not riches nor
honour from you, but only that, like Aaron and Samuel,
you would minister before the Lord. Reject not his
desires who w^as the instrument of your being ; and,
though the request were not so reasonable as it is, re-
member that it is your father that makes it. Comply
with me in this, or else I protest some other shall close
my eyes, and take care of my funeral ; this T will inflict
as a punishment upon you. Assist me the little time I
have to live, and then I shall leave you to follow the
counsels of your own mind." To this melting address,
Nazianzen replied : " Sir, how grievous soever your com-
mands are, yet for your sake I submit; but upon this
condition, that when it shall please God to remove you
to heaven, I may be wholly free from any further care of
this province." Upon these terms they agreed, and so he
became his father's substitute, and thereupon made an
oration to his people, signifying wdth what difficulty he
was brought thereto, and that his compliance was mefely
}n reverence to his father, and from a desire of promoting
the public good, and therefore desired the utmost assist-
ance which they were able to render him therein.
He further told them, that when he could be no longer
assistant to his father in his office, none should compel
him to continue in it, contrary to his inclination ; seeing
all that undertake the episcopal work should do it with
a freedom of mind, and not have any force put upon
them therein.

It was soon after his coming into this station, as is
probable, that we find him employed in appeasing the
governor, who was offended with the people of Nazianzum,
for tumults lately made, either upon the account of their

368 GREGORY NAZIANZEN.

burdensome taxes, or upon some other occasion. It is
thought by some of the ancients that this governor, ^Yho
now threatened them with severitv, was one Juhan,
formerly Nazianzen s schoolfellov>^ and intimate acquaint-
ance. To appease him, Xazianzen got up into the pul-
pit, and made an oration, first applying himself to the
people, to encourage them against despondency under
their apprehended danger; and also to caution them
against insolency, reminding them of the obedience that
is due to magistrates, according to the rules of Christian-
ity. Then he addressed himself to the governor, admon-
ishing him of his religious education, his baptism and
profession of Christianity, exciting him by several pow-
erful arguments to exercise his authority with merc}^ and
gentleness, and to improve the same for Christ, from
whom he had received it.

Shortly after he was the mournful orator who preached
at the funeral of his sister Gorgonia, v\^ho had been wife
to Vitalian, a gentleman of those parts, by whom she
had several children. In his oration he gives this char-
acter of her, That she was a woman of great virtue, piety,
and charity, her doors being open to all that were in
want and necessity, and of singular prudence in her
relative capacities. That she vvas of a grave and even
demeanour, between merriment and moroseness, a great
enemy to all artificial beautifyings, very modest in her
dress, and temperate in her diet, and frecpaently spent
whole nights in reading the Scriptures, and divine medi-
tations, in praising God or praying to him, through her
frequency in which her knees were grown hard like those
of camels. She would not, through bashfulness, as he
further tells us, suffer any physician to come near her in
her greatest sickness, and being once seized with a malig-
nant fever, which was deemed mortal, she ventured on
the following strange method of cure. Finding Some
intervals between her fits, she got up in a stormy night,
and went to the church, and kneeling at the commuuion-

GREGORY NAZIANZEN. 369

table, earnestly requested her recovery, resolving she
would not go thence until she was restored to her health,
which she at length obtained. But still she retained
her desires of departing, and of being with Christ, the
particular day of which was represented to her in a vision,
as he further relates. In her last sickness, she called
her husband, children, and friends about her, and after
suitable discourses with them, she was heard with a very
low voice to repeat those words of the psalmist, "I will
lay me down in peace and rest," and so expired.

Not long after her death followed that of her father,
when he had been Bishop of Nazianzum forty-five 3^ears,
and was one hundred years of age. His eminent virtues
were well known before he became a Christian, as he was
afterwards a serious professor, and a most excellent
bishop, making up his want of those advantages of edu-
cation, which some'possessed, by his unwearied industry,
through which he attained to a great understanding in
the Scriptures, and the doctrines of religion. He was a
zealous defender of the Catholic faith, and recovered his
see from great corruptions, both in principles and prac-
tice, with which he found it overspread. He observed a
due medium both in his food and raiment, between sor-
didness and curiosity. He was courteous and affable in
his conversation, and though naturally passionate, he never
gave way to it, unless where zeal for religion required
the exercise of a just anger. He was eminently charita-
ble to the poor, and in a word, a true Nathaniel in whom
there was no guile. This is a breviate of the character
that Nazianzen, his son, gives of him in his funeral
oration, at the conclusion of which, he addressed himself
to his mother, Nonna, to comfort her under so great a loss,
saying, "We ought not to envy the happiness of our
godly friends, for our own convenience ;*' and supported
her with the consideration, that she must quickly follow
him to the same felicity.

VOL. v. '2 L

;{70 (JUJ'UiOUY NAZiAN/EN.

These consolulions were vei'y seasonable, lor slie being
unich about tlio same age with her liusbantl, and being
now deprived of him wlio was tlio chief prop of her life,
(lied, as it is very probable;, about the same time. Na-
/ianzen dcscrib(3S her in the following manner: "She was
a woman of extraordinary ])iety, which she received as it
were by inlieritarujc from her ancestors, and imparted
the same to her husbiuid and children, Using a faithful
wife, and an excellent nioth<3r. She; slighled the bravery
which other women admired, accounting the divine imago
the truest beauty, and virtue the greatest nobility. She
reverenced tlu; ministers of Christianity as the ambassa-
dors of heaven, and spent her time in fastings, watchings,
prayers, and singing of i)salms, djiy and night. She.
slumned conversing with her nearest relations, if hea-
thens; nor would she eat or luive nny familiarity with
such as defiled themselves by pagan worship. She was
of an even temper under all troubles, and praised God
under all calamities, though at the same time none was
more compassionate to others in their distress."

Sorrows thus following one anolluM-, suflicienliy weaned
Na/ianzen from home, ; and now, looking on himself as
fully released from his cliarge, he rcsolvc^l to retire, having
lirst endeavoured, though in vain, to jM'ocure one fit to
svu^ceed his father at May,ian/um. Yet he continued
not long in his solitude, but returned from it about the
time of St. Basils death, whom, to Ins great trouble,
he could not attend in his last hours, being hindered by
liis own sickness : yet he shewed a due respect to his
friend s nu^mory, by an eloepient encomium upon him.
About this time his presence was desired in a synod held
at Antioch, to heal the divisions that had been long, in
the Eastern Chunjhes, caused by the Arian party. He
was here selected, in consideration of his great learning
and abilities, to go to Constantinople, the chief refuge of
those heretics, and there assist the orthodox in defending
the Catholic faith.

( ) PJ^^.G ( ) la' N A Z 1 A N / i^:n ;n 1

It was now about forty ycary since tin; (Jliunli of (j<»n-
stantinoplo enjoyod the blessing of orthodox t.oacliing
Jind vvorsliij). Tanl, who had been ch'ctod bislioj) at tho
bcj^nnning of this poriod, liad boon visitod witli lour
successive banishments from the 7\rian ]»arty, iiiid at
h^ngth with martyrdom. Jle liad bc^en sup(!rseded, lirsl,
by Kusebius, tlie leader of the Arians; then by Macc-
donins, the head of the sect which denied the divinity of
the Holy Si)irit; and then by J'judoxius, the Arianizer of
the Gothic tribes. On the death of tho last mentioned,
A. n. 'AH), the remnant of tlu; orthoilox elected for th(!ir
bishop, Evagrius, who was immediately banished by tlni
(nnperor Valens ; and, when they petitioned him to
reverse his decision, eighty of their (icchisiastics, who wen;
the bearers of tlKiir compl.-iints, were Hul)j(!elod to a
srmtonco severer even than our colobratctd jmrniidiirr,
being burned jit sea in the ship in which they weie em-
bari<(!d. In tho year 379, the orthodox Theodosius
succeeded to the empire of the East; but this event did
not at once alter the fortunes of tho Church in his metro-
polis. The body of the people, nay, th(5 populace itself,
and, what is sti'anger, numbers of the female ])o])ul;ition,
were eagerly attached to Aiianism, and menaced violence
to au}'^ who was bold (iuougb tx) preach the true doeti'ine.
Such was the calamitous state of the Church itself; in
addition to which, must bo added the attitude of its
external enemies: — the Novatians, who, orthodox them-
selves in doctrine, yet possessed a schismatical episcopacy,
and a number of places of worship in the city; — the
Eunomians, prof(^ssors of tho Arian Imrcsy in its most
Miidisguis(!d blasphemy, who also had est;iblished a bishop
th<;ro ; — and the Semi-Arians and Apollinarists, to whose
lieretical sentiments we need not here allude. This was
i]]c condition of Constantinople when the orthodox mem-
b(!rs of its Church, under the sanction and with the
co-operation of the neighbouring bishops, invited (ire-
gory, whose gifts, niligious and intellectual, were well

372 GREGORY NAZIANZEN.

known to them, to preside over it, instead of the here-
tical Demophilus, whom Valens, three years before, had
placed there.

Gregory consented. A place of w^orship was prepared
for him by the kindness of a relative, and Gregory soon
became the object of the public admiration ; his thorough
acquaintance wdth the sacred writings, his close and strong
reasoning, his lively and fruitful imagination, the clear-
ness of his expressions, and the beauty of his style,
charmed all that attended his sermons. The Catholics
flocked to him with eagerness and joy, to hear the doc-
trine of the blessed Trinity, of which they had been so
long deprived. The heretics, and even the very pagans,
crowded to his sermons, and were pleased with the elo-
quence of this great doctor. He was frequently inter-
rupted in the pulpit, and obliged to be silent, while his
audience expressed their approbation by clapping hands,
or loud acclamations. Several thought their time well
spent in writing down his sermons ; and those, who had
good memories, were fond of shewing them by repeating
his discourses.

One of the greatest abuses Gregory found in the Church
of Constantinople, and which called aloud for redress,
was an unhappy itch for disputing about religion. The
Catholics were not entirely free from this restless humour;
but the heretics were quite mad with it. Gregory could
not bear to see Divinity handled so familiarly by all sorts
of people, and degenerate into mere sophistry, and the
art of wrangling, In opposition to this abuse, he made
five discourses ; in w^hich he shews that treating on
religious subjects is not every man's business, but reserved
to those who have a pure heart, or are serious in their
endeavours to cleanse it, and have made some progress
in meditating on holy things : that those sacred questions
are to be handled only when we are calm and free from
such passions as cloud and disturb our reason ; and
never to be discussed before such as are so entirely ad-

GREGORY NAZIANZEN. 373

dieted to their pleasures that they have no sense of
religion. This is the subject of the first discourse, and
is followed by four more, which treat of the being, and
attributes of God, and the doctrine of the holy Trinity.
Gregory is generally supposed to have taken the appella-
tion of The Divine from those pieces ; a title which is
given him by the ancients ; the Greeks especially made
use of it to distinguish him from other fathers of the
same name; and it was never allow^ed to any but him
since St. John the Evangelist.

The first news of the wonderful success of Gregory's
endeavours for the reformation and instruction of the
people of Constantinople was so agreeable to the orthodox
prelates, that they began to look on him as the pastor of
that great and populous city. Peter, who had succeeded
the famous Athanasius in the government of the Church
of Alexandria, wrote to him in the most respectful and
handsome terms, and such as seemed to own him Bishop
of Constantinople, and confirm him in that dignity ; and
he declared to his colleagues that he received him in that
quality. Gregory's great reputation drew several persons
to Constantinople, distinguished by their ^drtue and
erudition, who resorted thither to enjoy the advantage
of such a master. St. Jerome was one of that number,
w^io studied the holy Scriptures under him. But Gre-
gory was not so happy in all his scholars ; at least Max-
imus, the cynic, proved an exception. He was a native
of Alexandria, and, although a Christian, made public
profession of the philosophy from which he received
his surname. He wore the habit peculiar to that sect,
had long hair, carried a staft', and was endowed with all
the impudence, and snarling humours, of those pre-
tended philosophers. After he had run through several
provinces, and given proofs of a vicious and disorderly
inclination wherever he came, at last he settled at Con-
stantinople. He was so great a master of the art of
Q L 2

374 GREGORY NAZIANZEN.

hypocrisy, that he imposed on Gregory, and passed for a
confessor, and one who had suffered for rehgion all those
punishments his extravagancies had met with in his
travels. This impostor recommended himself further to
the consideration of Gregory, and the good opinion of
the people, hy applauding his sermons, declaiming stren-
uously against the heretics, and wearing the appearance
of strict piety and extraordinary zeal. Gregory was so
far deceived in him, that he took him into his house,
admitted him to his table, unbosomed himself to him
with the utmost ingenuousness and confidence ; and, as
if he could never appear too sensible of his supposed
merit, made a set discourse to the people in commenda-
tion of him. This is what we now have under the title
of the Eulogium of the Philosopher Hero ; for St. Jerome
assures us that piece was designed for a commendation
of Maximus.

The cynic, having thus insinuated himself into the
favour of Gregory, formed a design of supplanting him,
and placing himself in the see of Constantinople. The
first person to whom he communicated his intentions,
and brought into his measures, was a priest of that
Church, who from a jealousy of Gregory's eloquence, had
contracted an aversion to his person. Their united en-
deavours prevailed with Peter of Alexandria, to favour
the ambitious philosophers pretensions, the very man
who had been so warm the year before for Gregory.
That patriarch in every other particular was a person of
a spotless character ; and it was never known what could
make so surprising a change in his sentiments and con-
duct ; but it is most certain that he espoused his cause
so heartily, that he sent seven bishops of his province to
Constantinople, to consecrate Maximus ; who found
means to borrow a considerable sum of money, which
was employed in purchasing the good will of some, who
had expressed a particular affection for Gregory. Having
thus formed a strong party, who were ready to declare

GREGORY NAZIANZEN. 375

for tlieir benefactor upon the first motion, the conspira-
tors, who were all Egyptians but one, took their advantage
of Gregory's being confined to his bed by sickness, entered
the church in the night, and began the ceremony of
Maximus's consecration ; but the day came upon them
too fast, and would not give them leave to finish their
stolen solemnity. Such of the clergy as lived near the
church, and could not but perceive what they were at,
alarmed the town immediately ; upon which the Egypt-
ians were forced to quit the place, and take shelter in a
private house, where they made an end of their schisma-
tical consecration.

The whole body of the clergy, and all the faithful of
Constantinople, resented this unwarrantable enterprize ;
Maximus's true character was published, and that infa-
mous person driven from the city disgracefully. Gregory
was most sensibly afflicted at this tumultuous proceeding,
and resolved to retire to avoid being the least instrumen-
tal in disturbing the peace of a Church he had so happily
recovered. Full of this resolution, he went up into the
pulpit to take his leave of his flock. As soon as they
heard him express himself on that subject, the whole
congregation rose up, declared him their bishop, and
conjured him to take that title, and not abandon them in
their distress. But he made a vigorous resistance, and
seemed resolved not to continue in possession of the
episcopal see, without being placed in it canonically by
an assembly of bishops. They grew so clamorous in
their demands, that for some time he remained silent,
being neither able to make them give over their pressing
instances, nor prevail with himself to comply with them.
This contest lasted thus until the evening, and then they
protested he should never quit the church until he had
granted their request. Finding them thus resolute, he
promised to stay with them until the arrival of some
prelates, who were expected there shortly; but would
not give them this assurance upon oath, as they seemed

376 GREGORY NAZIANZEX.

to require. Thus Maximus's attempt only enhanced the
affections of the people for Gregory, and the heretics
were disappointed of their hopes of dividing the Catholics
by this dispute.

That unhappy person, though loaded with the curses
of the people, and driven out of the city, had the as-
surance to make a journey to Thessalonica, in company
with the Egyptian bishops, who had ordained him, where
his business was to beg the emperor's protection, and en-
gage him to support him in the see of Constantinople.
Theodosius repulsed him, upon which he was obliged to
retire to Egypt. Gregory had now no disturbance, and
therefore pursued his apostolical employments with his
usual fervour and assiduity until Theodosius came to
Constantinople, which was on the 24th of November, 380.
That prince had not been three days in the city, when
he drove the Arians out of all the churches there, and
restored them to the Catholics, after they had been alien-
ated forty years. Gregory desired to retire, for he was
humble enough to believe his absence might contribute
to the peace of the Church. But the emperor, who from
the first moment of his arrival had treated him with great
respect, and spoken very advantageously of his conduct, not
only pressed his stay, but would have the satisfaction of
putting him in possession of the great church, which he
performed with much solemnity. The Catholics desired
Theodosius to make their joy complete, by obliging the
Saint to accept of the title of Bishop of Constantinople.
Gregory refused the profferred dignity the first day, but
was obliged to submit the next, and was placed in the
episcopal chair by force. He could scarce pardon his
friends this act of violence, and looked on his instalment
as irregular. For, though he was possessed of no other
bishopric, and the see of Constantinople was vacant, he
knew a canon of the council of Antioch, forbidding the
making such a step without the authority of a lawful
council.

GEEGORY NAZIANZEN. 377

Theodosius, having restored the churches to the Catho-
lics, under the direction of Gregory, put him in posses-
sion of the episcopal palace too, and the whole revenues
of the diocese, which were grown very considerable. As
they had suffered much from the irregular conduct and
extravagance of the Arian prelates ; some of his friends
would have had him inquire into and punish the mal- ad-
ministration of such as had wasted or destroyed what the
liberality of princes and the nobility had granted to the
Church of Constantinople ; but he would not listen to the
proposal ; being assured that he was accountable to God
only for what he had received. Gregory was so great a
stranger to contention, that he treated his professed
enemies with an engaging sweetness ; and, although the
emperor was always ready to employ his authority for
reducing the heretics, Gregory never had recourse to his
assistance, but chose to overcome them by acts of charity
and generosity. But they w-ere not to be gained, nor
prevailed with to pardon him the disgrace of their party.
After several repeated insults, which he bore with a
patience truly Christian, they made an attempt on his
life, as the only expedient left for delivering themselves
from so formidable an adversary. When he was installed
by the emperor, the crowd and fatigue of that cere-
mony obliged him to retire into his chamber, to repose
himself. Several persons came to make him their
compliments on that occasion, and after a short stay left
him. Gregory perceived one of the company remain
behind ; he was pale, wore long hair, and had in every
particular the appearance of a person in distress. Alarm-
ed at his figure, he was going to arise, when the
young man threw himself at his feet; and fear and
grief seemed to have deprived him of the use of speech.
Gregory asked him who he was, whence he came, and
what was his business there; but could get no other
answer from him than tears, sighs, and such postures
as were expressive of a deep sorrow. Several endeavours

378 GREGORY NAZIANZEN.

were used to oblige him to quit the house, which
nothing but downright force could do. One of those
that helped to carry him off, told the bishop that the
afflicted person was an assassin, who would have mur-
dered him, had not a singular providence interposed ;
but that, touched with remorse for the villanous design,
he was come to accuse himself, Gregory, moved at this
account, and the countenance of the criminal, dismissed
him with the following words : " Go in peace," said he,
" God preserve you, since my life is secure. It is but
reasonable I should treat you with the same tenderness
providence has shown in my favour. As your fault has
made you mine, take care to become worthy of God and
me." This action made a great noise in the town, and
gained the bishop the affections of several, who until
then had looked on him with contempt or coldness.

Gregory continued the same zeal and simplicity in the
government of the faithful of Constantinople ; for neither
his present situation, nor the protection and presence of
the emperor made any alteration in his heart or actions.
While other prelates appeared frequently at court, and
solicited the favour of such as were in power, Gregory
led a most retired and private life from all that was
great and considerable in the world. Nothing but charity
and a desire of relieving the miserable could prevail with
him to make visits to great men ; and, although he was
sometimes obliged to dine with the emperor, he never
did it without committing violence on his inclinations.

Gregory, who still considered himself only as a person
lent to the Church of Constantinople, was always desir-
ous of returning to bis solitude. He flattered him-
self with the prospect of being master of his wish in the
general council held at Constantinople in 381, but was
disappointed. The ordination of Maximus was declared
null by a canon made on purpose, which is the fourth of
that council. This decision was followed by a speech
made by Theodosius in commendation of Gregory's great

GREGORY NAZLAlNZEN. 379

virtue and capacity, which ended in a desire of having
him regularly established in the see of Constantinople.
Gregory opposed the motion, and employed both prayers
and tears upon this occasion ; but the authority of that
venerable assembly, seconding the prince's good disposi-
tions in favour of the Church, overcame all the resistance
he could make ; and what induced him to yield with less
difficulty was, as he assures us, because he hoped his
situation in that see would promote his desire of uniting
the Eastern and Western Churches, which had been long
divided by the schism of Antioch. He was solemnly
received and established bishop of Constantinople by the
prelates there present, and placed on the episcopal throne
by Meletius, who presided in that council.

That prelate died soon after this ceremony ; and those
who had been sensibly afflicted at the division at Antioch,
hoped the breach would now be closed by Paulinus re-
maining in sole possession of that see, according to an
agreement which had been made. But that was super-
seded, and the council debated about a successor in the
Church of Antioch. Gregory, perceiving that this proceed-
ing broke all the measures that had been taken for bring-
ing affairs to a happy conclusion, and defeated those com-
fortable hopes which had been so effectual in engaging
him to accept the bishopric, opposed the election with
a becoming resolution. Since the decease of Meletius,
Gregory was at.the head of the council of Constantinople,
and used all the authority of his situation to dissuade
the prelates from an act that might perpetuate the un-
happy schism. He observed to them, that, even if
both the contending parties were angels, it would not be
reasonable that their disputes should be allowed to dis-
turb the peace of the Church ; and, to convince them
that what he said proceeded from a sincere desire of
seeing union restored, and that self-interest had no share
in his present opposition, he begged they would allow
him to resign his bishopric, and spend the rcmaindoi' of

380 GEEGOKY NAZIANZEN.

his days at a distance, both from the honour and danger
that attended his post in the Church. The younger
part of the bishops urged the choosing a Bishop of An-
tioch, brought over the others, and chose Flavian. Gre-
gory was not disposed to change his opinion on the affair
in question ; and although he had no objection against
the personal character of Flavian, could not be prevailed
on to approve of the election, although the importunities
of his friends were added to the authority of the council ;
and from that moment he was more and more confirmed
in his resolution of quitting his bishopric. Seeing the
emperor's intentions for restoring the peace of the Church
by convening this council likely to be defeated by this
act, and the meetings of the bishops full of confusion
and disorder, he appeared now but seldom among them,
and his want of health passed for the reason of his ab-
sence ; he changed his habitation, to be at a distance
from the council, that his appearance there might not be
insisted on. The most considerable persons in the town,
perceiving by his conduct that he was in earnest in his
design of leaving his see, went to him with tears in their
eyes, and conjured him not to abandon the good work,
he had so happily begun. Such solemn and pressing
invitations could not but affect him, although they were
not strong enough to engage his promise of devoting the
remainder of his days to the Church of Constantinople.

In the meantime the bishops of Egypt came to the
council, with Timothy of Alexandria at their head. That
prelate was brother and successor to Peter, already men-
tioned. They were joined by the Macedonian bishops;
and were all alike in the interest of Paulinus, the sur-
viving Bishop of Antioch. One would imagine a simili-
tude of sentiments in that important affair must have
united them to Gregory, who was so much displeased
at the election of Flavian, On the contrary, however,
those prelates complained that Gregory's election to the
see of Constantinople was uncanonica], because he had

GREGORY NAZIANZEN. 381

before been placed in another : but they either did not
know, or were not disposed to take notice that Gregory
never was actually possessed of the Bishopric of Sasima,
nor ever took the title of Bishop of Nazianzum. But the
truth was, this complaint proceeded more from a resolu-
tion of opposing the Eastern bishops, who had inthroni-
zed him, than from any aversion to Gregory, as they
made no scruple of telUng him in private. Gregory
was glad of this favourable opportunity of recovering
his liberty, which had so long been his only wish.
Soon after this debate arose he went to the council, and
declared he desired nothing so much as peace and union
in the Church, to which he was ready to contribute his
best endeavours : assured them that, if his holding the
see of Constantinople gave any disturbance, he was wil-
ling to be thrown over board, like Jonas, to appease the
storm, although he had not raised it: observed that if
others would follow his example, the Church would soon
be blest with repose: added, that indeed it was high
time for him to retire from a charge to which his infir-
mities made him unequal ; and wished his place might
be supplied by one of such zeal and capacity as the pre-
sent state of the Church required.

The fathers of the council seemed at first amazed at
his speech, but were weak enough to accept of this act
of resignation with a facility that was blamed by all that
wished the good of the Church. When Gregory had
thus delivered his mind, he went to the emperoi -^^^d in
the presence of several persons told him, " He was come
to court on the same errand which usually brought his
majesty's subjects thither, which was to beg a favour.
But," says he, "I am not undertaking to petition for
ornaments for the church, or places for my relations;
all I ask is, your royal leave to remove an object of envy.
I am become odious to several, some of whom are other-
wise my friends, only because I prefer pleasing God to
all other considerations. Your majesty must remember
VOL. V. 2 m

382 GREGORY NAZIANZEN.

how unwilling I was to accept of this charge even when
pressed by your hand, and it is in your power to make
my flock consent to my leaving them." Theodosius was
charmed with Gregory's speech and behaviour, which
gained the applause of all present ; and the prince, out
of affection for the holy prelate, granted his request.

The reasons the bishops gave for consenting so easily
to his quitting his see, were the disturbance his presence
caused in that Church, and his bodily infirmities ; but
there were some grounds for suspecting they were not
entirely free from jealousy at his reputation, and looked
on the sobriety and gravity of our prelate as a tacit re-
flection on their pride and luxury. The corruption,
however, was not universal, for several could not bear to
see him thus abandoned ; but as soon as they perceived
the greatest part of their colleagues sit down contented
under the loss of so valuable a person, they left the as-
sembly, and were resolved not to be witnesses of the
promotion of another to the see of Constantinople, while
Gregory was alive. For their comfort, and that of his
clergy and people, he made a farewell discourse to them
in the great church ; in which he gives them an account
of his own conduct, describes the deplorable condition
in which he found the Church of Constantinople, and
the flourishing state in which he left it : repeats the
doctrine he had taught among them; protests he has
been candid, impartial, and disinterested in the govern-
ment of his flock ; complains of his misfortune in not
pleasing them, and then takes a formal and pathetical
leave of his Church, the clergy, the people, the emperor,
and the whole world, which he renounced most heartily,
and started for Cappadocia. While he was there he
made his will, or at least renewed one drawn up at Con-
stantinople, before^ Jie came to the resolution of leaving
that city. It is dated on the thirty-first of December,
381, and signed by seven bishops. This piece is drawn
up in all the forms of Roman law ; but is not of the
same consequence to the devout or learned reader, a^

GREGORY NAZIANZEN. 383

his other works; because it contains onlj^ the disposal
of his fortune, and the regulation of his domestic affairs.

Upon the retreat of Gregory, Timothy, Patriarch of
Alexandria, presided in the council of Constantinople,
and Nectarius, recommended by the emperor, was raised
to the vacant see. One of the first employments Gregory
engaged in after his return to Nazianzum, was to wipe
off the aspersions his enemies had cast on his character.
As the best way of performing this was to write an exact
and impartial history of his own conduct, he has given
us the particulars of his life from his birth to his leaving
Constantinople in a poem. He was in his retreat at Ari-
anzum, the j)lace of his birth, which descended to him from
his father, when Theodosius solicited him to appear at a
second council to be held at Constantinople, in 382, or
rather the same continued; for it is to this assembly
that we owe the famous creed, which is always said to
be made in the first council of Constantinople ; but he
could not be dragged from the repose he then enjoyed
and forced into disputes, to which he ever had an utter
aversion. Instead of that, he went to Cesarea in Cappa-
docia, and there expressed his veneration for the memory
of his worthy friend St. Basil, by a panegyric he spoke
before the whole Church of that city. When he had
discharged that debt, he returned to Arianzum, where
he led a very penitential life, although his infirmities
would scarce allow him that satisfaction. He spent a
whole Lent here without speaking, and during that time
wrote a poem by way of apology for his long silence,
which was followed by another at Easter, in which he
professes he enters again^upon the use of his speech only
to give praise to Jesus Christ at that great festival.

Nothing but the miserable condition in which he found
the Church of Nazianzum at his return, could disturb
the pleasure he enjoyed in his lovely retreat. It had
been wretchedly neglected ever since he left it, and was
now overrun with the errors of Apollinarius. At first he

384 GREGORY NAZIANZEN.

thought it best to attempt the cure by soft and gentle
means; but, finding those heretics, not only active in
propagating their false doctrine, but taking advantage
of his patience and forbearance to boast of his being of
the same sentiments, he thought he was now obliged to
declare himself, and undeceive the world in that point.
He wrote to Cledonius, to whom he had left the chief
care of that Church in his absence, and wiped off the
aspersion, by confuting the tenets of those heretics at large.

About the year 383, Gregory, most sensibly afflicted
to see the Church of Nazianzum suffer so many inconve-
niences for want of a chief pastor, after repeated importu-
nities, prevailed with the prelates of that province to
grant the much-wanted blessing ; and Eulalius was made
bishop.

The remainder of St. Gregory's life was passed in the
retirement of his country house, where he solaced himself
by the pursuits of poetry and literature, and by the cul-
tivation of his garden. Here he received visits, not only
from his friends but from strangers also, whose merit
claimed his consideration. He died in 390.

Gregoi7 Nazianzen appears before us in an amiable
character. Although, according to the religious practice
of the age, he was in some respects an ascetic, yet, in
his love of literary ease he was self-indulgent : declining
or retreating from posts of duty to enjoy the delights of
literary retirement. His writings have been highly
praised ; but they appear to the present writer to be rather
the efforts of a man of literature, than the gushings out
of a soul fervent with devotion. He is too rhetorical,
and is one of the fathers whose rhetorical expressions
have sometimes been quoted by Romanists to justify
their peculiarities. Gregory is said to have written no
fewer than 30,000 lines of poetiy. Part of his poems
were published in the edition of his works by the Abbe
de Billy, Paris, 1609-11, which contains also his orations
and epistles ; twenty more poems, under the title of

GREGORY OF NYSSA. 385

Carmina Cygnea, were afterwards published by J. Tollius,
in his Insignia Itinerarii Italici, 4to, Utrecht, 1696 ; and
Muratori discovered, and published in his Anecdota
GrEEca, Padua, 1709, a number of Gregory's epigrams.

His works consist of fifty-five discourses, — poems and
epistles. Several parts of his works have been edited
both in England and on the Continent. The following
are the complete editions of his works : —

Gregorii Nazianzeni Opera, a Wolfgango Musula, Gr.
fol. Basil, 1550.

Second edition. Jacob Bilii, a Fred. Mor-

ellio, Gr. et Lat., fol. Paris, 1609-11. 2 vols.

Third edition. Billii et Morellii, Gr. et

Lat., fol. Paris, 1680. 2 vols. Edit. O^t— Gregorii Opera.
Cave. Church of the Fathers. Book of the Fathers. Fleury.

GEEGORT OF NYSSA.

Geegory of Nyssa, one of the fathers of the Church,
was born in Cappadocia about 333. He was a younger
brother of St. Basil, and enjoyed the advantages of a
liberal education under able masters, and distinguished
himself by his proficiency in literature and science. He
excelled in rhetoric, and preached as a professor and
pleader with great success. He married a woman of
virtue and piety, named Theosebia, of whom Gregory
Nazianzen has spoken in the highest terms of com-
mendation. He appears to have officiated as a reader
in a church, and to have been originally intended
for the ecclesiastical life, but his passion for rhetoric,
to the study of which he had devoted his youth,
haunted him so incessantly, that, unable to withstand
its continual allurements, he, for a time, forsook his
clerical duties, and gave lessons to youth in this his
favourite art.

St. Gregory Nazianzen heard with grief of this dere-
liction in the brother of his friend. His own passion
S m2

386 GREGORY OF NYSSA.

for rhetoric was not less ardent, yet he had had the reso-
lution, when at Athens, to refuse a professorship in that
dazzling branch of human learning, offered to him in the
hope of retaining him in that city, and of withdrawing
his attention from sacred studies : he therefore conceived
himself every way authorised, both by experience and
friendship, to address him on the subject, which he ac-
cordingly did with equal sincerity and affection. " Na-
ture," says he, in his letter to him, *' has gifted me with
good common sense : will you pardon me for speaking
with so much confidence of myself? This disposition of
mind makes me spare neither my friends nor myself,
the moment that I see any thing amiss, either in the
one or the other. There exists between all those who
live under the law of God, and march under the
banner of the same Gospel, a holy association, which
unites them closely to each other. Thus, when an inju-
rious report concerning yourself is circulating in the dark,
can you be displeased if I have the frankness to apprize
you of it V It is said, then, and not to your credit, that
the daemon of ambition, as the Greek poet expresses it,
is leading you, without any attempt at oj^position on your
part, into an evil path. What change has been wrought
in you ? In what do you find yourself less perfect, that
you now abandon our sacred volumes, which you have
been in the habit of reading to the people, for profane
authors, and determine upon embracing the profession
of a rhetorician, rather than that of a Christian ? As for
myself, I have done exactly the reverse, and I thank
God for it. Do not persist, I conjure you, in your de-
sign : return to what you were before, — the most excel-
lent of men. Do not say to me, ' Does it then follow
that I have renounced the Christian life ?' God forbid !
Not entirely, perhaps, have you renounced it, but in part,
at any rate, you have ; — even if there were no objection
but the ground or pretext for scandal that you give, that
motive alone ought to turn you from your undertaking.
What good can result from giving rise to malignant

GREGORY OF NYSSA. 387

remarks? We are not placed in the world solely for
ourselves, but for others, and it is not enough to retain
our own esteem : we ought to endeavour to merit that of
others also. I have given you my advice ; you will ex-
cuse my frankness, for the sake of the friendship I bear
you, the grief I feel, and the zeal by w4iich I am animated
towards yourself, the sacerdotal office, and Christians in
general. Must I pray with you, or for you ? I implore
in your behalf the aid of that God who can call even the
dead to life."

This letter recalled Gregory to a sense of the all- abso-
lute claims his clerical duties had upon his time and
talents, and he accordingly resumed them with a humility
which showed his sincerity. His good resolutions were,
no doubt, strengthened by a visit he paid, immediately
after his return to the altar, to Macrina, that affectionate
and zealous sister, who, after devoting the bloom of her
youth to the care of her brothers, had employed her ad-
vancing years in the guiding a small company of holy
women in the paths of heavenly life, on the banks of the
Irus, amid the seclusion of the forests of Pontus, already
consecrated to devotion by the labours of her brother Basil.

No sooner was St. Basil elevated to the episcopal chair
of Cesarea, in 370, than he summoned his brother Gre-
gory to assist him in the duties of his new diocese ; but
the Bishopric of Nyssa, a city of Cappadocia, near Les-
ser Armenia, becoming vacant the following year, Basil
gave up the pleasure of his brother's aid and society, and
consecrated him to it, in 372, anxious rather to place
him in a situation where he could be still more exten-
sively useful, than to retain him near himself.

In this see he signalized his zeal in defence of the Ca-
tholic faith, and in opposition to the Arians ; in conse-
quence of which he drew upon himself the vengeance of
that party, and was banished from his see by the emperor
Valens about 374. On the death of Valens in 378, he
was recalled by Gratian, and restored to the possession
of his episcopal see.

388 GREGORY OF NYSSA.

A council, probably that of Aritioch, had ordered St.
Gregory of Nyssa to reform the Church of Arabia ; and,
Palestine bordering upon it, he visited Jerusalem and the
holy places, as well to perform a vow, as to settle peace
and tranquility among them who governed the Church of
Jerusalem. For his greater convenience in this journey
the emperor allowed him the use of the public carriages ;
so that having a waggon at his own disposal, it served
him and those who accompanied him both as a church
and a monastery ; they sang psalms, and observed their
fasts therein as they travelled. He visited Bethlehem,
Mount Calvary, the holy Sepulchre, and the Mount of
Olives ; however, he was not much edified by the inhabi-
tants of the country, who, he says, were very corrupt
in their manners, and notoriously guilty of all sorts of
crimes, especially murder. Therefore, being afterwards
consulted by a Monk of Cappadocia, concerning the pil-
grimage to Jerusalem, he declares " that he does not think
it proper for such as have renounced the world, and have
resolved to arrive at Christian perfection, to undertake
these journeys ; first, because they are no way obliged to
it, our Lord having ordained nothing concerning them
in the gospel. In the next place, because it is dangerous
to those who propose to lead a perfect life ; solitude and
retirement from the world being necessary for such, that
they may not fall into impurity, and that they may avoid
meeting with persons of a contrary sex. And these things
cannot be observed in travelling. A woman, says he,
cannot go a journey without a man to attend her, to help
her to get upon, and light off her horse, and hold her up
where the way is bad ; whether he be a friend, or one
hired for this purpose, it is still inconvenient. Besides,
in the inns and cities of the East, people have great
liberty to commit sin ; and they meet with such objects
as may pollute the eyes and the ears, and consequently
the heart. If purity of manners is a sign that God is
present, we ought to believe that he resides in Cappado-

GREGORY, THEODORUS. 389

cia, rather than any other place : and I know not whether
we can find, in the whole world besides, so many altars
erected to his honour. Advise your brethren, therefore,
rather to leave the body to go to the Lord, than to leave
Cappadocia to go to Palestine." This was the opinion of
St. Gregory of Nyssa concerning pilgrimages.

In 381 and the subsequent years, Gregory assisted at
the council of Constantinople, and was one of the bishops
chosen to form a centre of Catholic communion in the
East. In this city he pronounced the funeral oration of
his sister Macrina, whose last moments he had the com-
fort of attending, warned of her illness in a dream, after
a separation of eight years, and whose remains he carried
himself to the grave, assisted by the most eminent of
the clergy in the place.

Three years afterwards, Gregory was deprived, by death,
of his wife, a woman of many virtues, who, in her later
years, devoted herself to religious duties, and has been
supposed by some to have become a deaconess. His own
death took place in the beginning of the year 400.

The editions of his works are as follows : —

Gregorii Xysseni Opera cura Frontonis Duccei. Paris,
1605, 2 vols.*^

Studio Fred. Morelli. Paris, 1615,

2 vols, cum Not. Duccei.

Cura Jac. Gretseri, fol. Paris, 1618.

Opera Integra cum Not. Johan. Leun-

clavii, Johan. Gulonii, Front. Duccei. 3 vols, fol. Paris,
1638, ^gid. Morell. — Gregorii Opera. Bupin. Cave.
Book of the Fathers.

GEEGORY, THEODORUS,

Theodohus Gregory, surnamed Thaumaturgus, was
born, in the third century, of rich and noble parents, at
Neo-Cesarea, in Pontus. He w^as educated very care-
fully in the learning and religion of Paganism by his
father, who was a warm zealot ; but losing this parent at

390 GREGORY, THEODORUS.

fourteen years of age, his inclinations led him to Christi-
anity. Having studied the law for some time, he went first
to Alexandria, then become famous by the Platonic school
lately erected there. Returning home, he staid for a
short time at Athens, and then applied himself once
more to the study of the law, but growing weary of it, he
turned to philosophy. The fame of Origen, who at that
time had opened a school at Cesarea in Palestine, soon
reached his ears. To that city therefore he betook him-
self, and placed himself under that celebrated master,
who endeavoured to settle him in the full belief of Chris-
tianity. About 239 he took leave of Origen, after deliv-
ering before a numerous audience a noble oration in his
praise, and returned to Neo-Cesarea, and was ordained.

His ordination was very remarkable, if not singular.
Phedimus, Bishop of Amasea, knowing the worth of this
young man, and being grieved that a person of such ac-
complishments should live useless in the world, was
desirous to consecrate him to God and his church. On
the other hand, Gregory was afraid of such a charge, and
industriously concealed himself from the Bishop of Ama-
sea, whose design he was aware of. At length Phedimus,
tired of his fruitless attempts to meet Gregory, looking
up to God, to whom they were both present, instead of
laying his hands upon Gregory, addressed a discourse to
him, and consecrated him to God, though bodily absent;
assigning him also a city, which till that time was so
addicted to idolatry, that in it, and in all the country
round about, there were not above seventeen believers.

Gregory was then at the distance of three days' jour-
ney. Nyssen does not inform us how Gregory came to
the knowledge of what had been done : however, he says,
that now Gregory thought himself obliged to acquiesce ;
and that afterwards he was consecrated with the usual
ceremonies.

Here he continued till sbout 350, when he fled from the
Decian persecution ; but, as soon as the storm was over,
he returned to his charge, and in a general visitation of

GREGORY, THEODORUS. 391

his diocese established in every place anniversary festivals
and solemnities in honour of the martyrs who had suffered
in the late persecution. Not long aftenvards (264) he
attended at the synod at Antioch, where Paul of Samo-
sata, bishop of the place, made a feigned recantation of
his heretical opinions. He died most probably in the
following year. With respect to the miracles ascribed to
him, they do not rest upon the authority of his con-
temporaries, and are more numerous and extraordinary
than will now be readily credited. We are chiefly in-
debted for an account of them to Gregory of Nyssa, who
flourished about a hundred years after Thaumaturgus,
who wrote a panegyric of him, rather than a life, and who
evidently recorded every wonder of which he received a
report without examination. Lardner, however, says,
that he will not assert that Gregory worked no miracles.
The age of miracles was not entirely concluded, and had
there been no foundation in truth, the wonderful stories
relating to Gregory would not have been believed. Doubt,
however, must rest upon every story of this sort, and
therefore, we have not occupied our space by narrating
them.

The creed of Gregory is very important, as shewing us
how clearly defined was at this time the faith of the or-
thodox : its authenticity has been disputed, but it is
received as genuine by Bishop Bull and Dr. Waterland :
it is as follows : —

"There is one God, Father of the living Word, the
substantial Wisdom and Power and eternal express image :
perfect Parent of One perfect, Father of the only begotten
Son. There is One Lord, One of One, God of God, the
express character and image of the Godhead, the effective
Word, the Wisdom that grasps the system of the universe,
and the Power that made every creature, true Son of
the true Father, invisible of invisible, incorruptible of
incorruptible, immortal of immortal, and eternal of eter-
nal. And there is one Holy Ghost, having His subsist-
ence from God, and shining forth by the Son [viz. to

39-^ GREGORY, THEODORUS.

mankind,] perfect image of the perfect Son, life causal of
all living, the holy fountain, essential sanctity, author of
all sanctification : in Whom God the Father is manifest-
ed, Who is above all and in all, and God the Son Who is
through all. A perfect Trinity undivided, unseparated
in glory, eternity and dominion. There is therefore
nothing created or servile in this Trinity, nothing adven-
titious that once was not, and came in after : for the
Father was never without the Son, nor the Son without
the Spirit, but this Trinity abides the same unchangeable
and invariable for ever." This, says Dr. Waterland, is
the much celebrated creed of which some stories have
been told more than we are bound to believe, by Gregory
Nyssen ; but misreport in circumstances does not inva-
lidate the main thing.

Gregory's works, so far as we know anything of them,
are these : —

1. A Panegyrical Oration, in praise of Origen, pro-
nounced in 239, still extant, and unquestionably his.
Dupin says of it, " that it is very eloquent, and that it
may be reckoned one of the finest pieces of rhetoric in all
antiquity." It is the more admirable, because perhaps
it is the first thing of the kind among Christians,

2. A Paraphrase of the Book of Ecclesiastes, mentioned
by Jerome in his catalogue, and quoted by him in his
Commentary upon that book, and still extant.

3. Jerome afterwards adds in his catalogue, that Gre-
gory v/rote several epistles ; of which, however, we have
now only one remaining, called a Canonical Epistle to
an anonymous bishop, written in 258 or 262 ; consist-
ing, as we now have it, of eleven canons, all allowed to
be genuine, except the last, which is doubted of, or
plainly rejected, as no part of the original epistle, but
since added to it.

His works were printed in Greek and Latin, 1626,
foL, and in the library of the fathers. Gerard Vossius
also printed an edition at Mentz, in 1604, 4to. — Gregory
Nyssen. B,asU. Eusebius. Dupin. Cave. Lardner.

GREGORY, THE GREAT. 393

GEEGORY, THE GREAT.

Gregory, commonly called Gregory the Great, Bishop
of Rome, was born at Rome, of a noble family, about
544 ; and having received an education suitable to his
rank, he became a member of the senate, and filled other
employm.ents in the state. Italy was then subject to the
emperors of the East, and Justin 11. appointed him to
the important post of prefect or governor of Rome.
This otFice he quitted soon after the death of his father,
when he came into the possession of immense wealth, the
greater part of which he devoted to the establishment of
monasteries, six of which he founded in Sicily, and one at
Rome, dedicated to St. Andrew, into which he retired him-
self, and was soon after ordained a deacon. It was about
this time that, seeing one day in the slave-market some
Anglo-Saxon children exposed for sale, and struck with
their comely appearance, he is said to have exclaimed,
" They would be indeed not amjli, but cuujeli (angels), if
they were Christians." And from that moment he resolved
to use his iufluence in causing missionaries to be sent
to England. On the elevation of Pelagius II. to the
see of Rome, Gregory was sent in 579 by that prelate,
on a mission to Constantinople. He could not have
chosen a man better qualified than Gregory, for so deli-
cate a negociation ; the particulars of it, however, are not
known. In the meantime, he was not wanting in exert*
ing his zeal for religion. While he was in this metropolis
he opposed Eutychius the patriarch, who had advanced
an opinion bordering on Origenism, and maintaining
that, after the resurrection, the body is not palpable, but
more subtile than air. In executing the business of his
embassy, he contracted a friendship with some great men,
and gained the esteem of the whole court, by the sweet-
ness of his behaviour, insomuch, that the emperor Mau-
ritius chose him for a godfather to a son of his, born in

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394 GREGORY, THE GREAT.

the year 583. Soon after this he was recalled to Rome,
and was made secretary to Pelagius ; but after some time
obtained leave to retire again into his monastery, of which
he had been chosen abbot.

Pelagius died 590, and Gregory, contrary to his own
earnest wishes and remonstrances, was chosen his suc-
cessor by the joint suffrages of the senate, clergy, and
people of Rome. His first step on entering upon the
duties of the episcopate, was to satisfy the bishops of the
chief sees as to the orthodoxy of his faith. For this
purpose he wrote to the patriarchs of Constantinople,
Alexandria, Antioch, and Jerusalem, declaring that he
received the first four councils ; that he reverenced the
fifth; and that he condemned the three chapters. On
his accession to the papal chair, a general relaxation of
discipline, as well as of piety and morals, prevailed in
the clerical orders. He therefore set about the correction
of these evils with the utmost diligence and persever-
ance.

He was particularly careful to regulate his house and
person according to St. Paul's direction to Timothy,
(1 Tim. iii. 5.) Even in performing divine worship, he
used ornaments of but a moderate price, and his common
garments were still more simple. Nothing was more
decent than the furniture of his house, and he retained
none but clerks and religious persons in his service.
By this means his palace became a kind of monastery,
in which there were no useless people, every thing in his
house had the appearance of an angelic life, and his
charity surpassed all description. He employed the
revenues of the church entirely for the relief of the poor ;
he was a constant and indefatigable preacher, and devoted
all his talents for the instruction of his flock.

In the meantime, he extended his care to the other
Churches under his jurisdiction, and especially those of
Sicily, for whom he had a particular respect ; he put an
end to the schism in the Church of Iberia the same year :

GREGORY, THE GREAT. 395

this was effected by the gentle methods of persuasion, to
which, however, he had not recourse, until after he had
been hindered from using violence. Upon this account
he is censured as intolerant, and it is certain, his max-
ims on that head were a little inconsistent. He did
not, for instance, approve of forcing the Jews to receive
baptism, and yet he approved of compelling heretics to
return to the Church. In some of his letters too, he
exclaims against violence in the method of making con-
verts by compulsion and necessity, and at the same time
he was for laying heavier taxes on such as would not be
converted by persuasive means ; and in 593, he sent a
nuncio to Constantinople, and wrote a letter the same
year to the emperor Mauritius, declaring his humility
and submission to that sovereign; he also shewed the
same respect to the kings of Italy, even though they
were heretics.

In 594, he assisted Theudelinda, queen of the Lom-
bards, in converting that people to the Catholic faith, and
about the same time he was engaged in a controversy
with the Patriarch of Constantinople, which is of such
deep interest to us, as members of the reformed Church,
that it shall be given at some length. The Bishop of
Constantinople was at this time distinguished in the East
by the title of oecumenical or universal patriarch ; and
Gregory found that he had so styled himself over and
over again, in a judgment which he had lately given
against a presbyter arraigned of heresy, and which, at
the request of Gregory, he had transmitted to Rome.
At this Gregory took the alarm, and forgetting all other
cares, as if the Church, the faith, the christian religion,
were in imminent danger, he dispatched, in great haste,
a messenger, with letters to Sabinianus, his nuncio at
Constantinople, charging him, as he tendered the liberty
wherewith Christ has made us free, to use his utmost
endeavours with the emperor, with the empress, and
above all with the bishop himself, his beloved brother, to

S9e> GREGORY, THE GREAT.

divert him from ever more using the proud, the profane,
the antichristian title of universal bishop, which lie had
assumed, in the pride of his heart, to the great debase-
ment of the whole episcopal order. The nuncio, in
compliance with his orders, left nothing unattempted,
which he thought could make any impression on the
patriarch, assuring him that, unless he relinquished the
odious title, which had given so great offence to Gregory,
he would find in him a formidable antagonist, not to say
an irreconcilable enemy. But the patriarch was not a
man to be easily frightened ; and therefore told the nuncio,
that indeed he was sorry his most holy brother of Rome
should have taken any umbrage at so inoffensive a title,
since he could have no just reason to take any ; but as it
had been bestowed, and bestowed by so great a council,
not on him alone, but on him and his successors, it was
not in his power to resign it, nor would his successors
stand to his resignation, if he should. As for the emperor
and the empress, they declared, that they would be in no
way concerned in that affair. However the emperor wrote,
on this occasion, to Gregoiy ; but it was only to exhort
him to live in peace with the bishop of the imperial city,
lest a misunderstanding between them in particular
should be attended with a general misunderstanding
between the East and the West.

Gregory received, at the same time, the emperor's
letter, and an answer from his nuncio, informing him,
that he had by no means been able to prevail on the
patriarch to quit his new title, and that he seemed
disposed to maintain it at all events. Gregory was
greatly concerned at the obstinacy of the patriarch, as
he styled it ; but more to find, that the emperor had at
all interfered in the quarrel. He therefore wrote again,
without loss of time, to his nuncio, ordering him to renew
his remonstrances with the patriarch, and, if he still
found him inflexible, to separate himself from his com-
munion, that the see of St. Peter might not seem to con-

GREGORY, THE GREAT. 397

nive at his pride and ambition. As to his living in peace
with his most holy brother and colleague, agreeable to the
desire of the emperor, he declares, that he has nothing
more at heart ; and that would his most serene lord only
oblige his beloved brother, as in justice he ought, to
renounce his new title, he would have thereby the merit
of establishing a lasting peace between the two sees, and
preventing the evils which he seemed to apprehend from
their disagreement. He closes his letter with the follow-
ing remarkable words : " It is very hard, that, after we
have parted with our silver, our gold, our slaves, and even
our garments, for the public welfare, we should be obliged
to part with our faith too ; for to agree to that impious
title is parting with our faith ;" so that the title of univer-
sal bishop was, according to Gregory, heretical in itself ;
and, in his opinion, none could either assume it, or
acknowledge it in another, without apostatizing from the
faith. Sabinianus, the pope's nuncio, communicated to the
patriarch the contents of this letter, as soon as he received
it. But the patriarch was so far from yielding, that on
the contrary, he loudly complained of Gregory for thus
opposing, with so much warmth, a title which none but
himself thought, or could think, in the least derogatory to
the authority of any other bishop or patriarch. Here-
upon the nuncio, pursuant to the express order of Gre-
gory, renounced his communion.

Gregory, finding that all the endeavours of his nuncio
proved unsuccessful, resolved to write no more to him, but
immediately to the patriarch himself; which, he said, he
had hitherto declined, lest he should be obliged to find
fault with a man, of whose sanctity and virtue he had
ever entertained the highest opinion. He wrote to him
accordingly, a long letter, loading the title of universal
patriarch or bishop with all the names of reproach and
ignominy he could think of ; calling it vain, ambitious,
profane, impious, execrable, antichristian, blasphemous,
infernal, diabolical ; and applying to him that assumed it,
2 n2

398 GREGORY, THE GREAT.

what was said by the prophet Isaiah of Lucifer, "Whom
do you imitate," says he, "in assuming that arrogant
title ? Whom but him, who, swelled with pride, exalted
himself above so many legions of angels, his equals, that
he might be subject to none, and all might be subject to
him ?" It was then, in the opinion of Gregory, imitating
Lucifer, for any bishop to exalt himself above his brethren,
and to pretend that all other bishops were subject to him,
himself being subject to none. And has not this been, for
many ages, the avowed pretension and claim of the popes?
"We declare, say, define, and pronounce it to be of neces-
sity to salvation, for every human creature to be subject
to the Roman pontift'," is a decree issued by Boniface
VIII., four hundred and fifty years ago. " The apostle
Peter," continues Gregory, "was the first member of the
universal Church. As for Paul, Andrew, and John, they
were only the heads of particular congregations ; but all
were members of the Church unde^' one head, and none
would ever be called universal." The meaning of Gregory
is obvious ; viz. That the apostles themselves, though
heads of particular congregations or churches, were never-
theless members of the Church universal, and none of
them ever pretended to be the head of the whole Church,
or to have power and authority over the whole Church,
that being peculiar to Christ alone. This agrees with
what he had said before, addressing himself to the patri-
arch ; viz. " If none of the apostles would be called
universal, what wdll you answer on the last day to Christ,
the head of the Church universal? You, who, by
arrogating that name, strive to subject all his members
to yourself?" For it was not the bare title of universal
bishop, that thus alarmed Gregory, but the universal
power and authority, which he apprehended his rival
aimed at in assuming that title. Gregoiy adds: "But
this is the time which Christ Himself foretold ; the earth
is now laid waste and destroyed with the plague, and
the sword : all things that have been predicted, are now

GREGORY, THE GREAT. 399

accomplished ; the king of pride, that is antichrist, is at
hand ; and what I dread to say, an army of priests is
ready to receive him ; for they who were chosen to point
out to others the way of humility and meekness, are
themselves now become the slaves of pride and ambition."
Here Gregory treats the Bishop of Constantinople, as
the fore-runner of antichrist, for taking upon him the
title of universal bishop, which he pretends to have been
rejected by one of his predecessors, though offered to him,
and in him to all the bishops of the apostolic see, by no
less a council than that of Chalcedon. But he was there-
in certainly mistaken.

Gregory wrote, at the same time, to the emperor, and
the empress Constantina, inveighing, throughout both
letters, against his most holy brother (for so he styled
him,) as one who strove, by a most wicked attempt, to
enthral the whole Church, as one equal in pride to
Lucifer himself, as the forerunner of antichrist, &c. repeat-
ing here what he had written to the patriarch himself.
He begs the emperor, in the name of St. Peter, to control
by his authority, the unbounded ambition of a man, who,
not satisfied with being bishop, affected to be called the
sole bishop of the Catholic Church. It was therefore, ac-
cording to Gregory s way of reasoning, the same thing to
be called universal bishop, and sole bishop. He alleges
several reasons to convince the emperor, that, in the
Church, there can be no universal bishop ; and the fol
lowing among the rest : " If there were an universal bishop,
and he should err, the universal Church would err with
him :" which was evidently supposing every bishop, even
an universal bishop, to be capable of erring. From his
letter to the empress, it appears but too plainly, that, in
thus opposing, with so much warmth, the title of univer-
sal bishop, in his brother of Constantinople, and inveigh-
ing against that prelate, in the manner we have seen,
for assuming it, he was actuated by jealousy as well as by
zeal. For, in that letter, after declaiming, in the sharp-

400 GREGORY, THE GREAT.

est and most poignant terms, against the title, as quite
antichristian, against the patriarch, as a disturber of the
peace, and the good order established by Christ in the
Church, against all who in any way countenanced, encour-
aged, or upheld him, in so impious and detestable an
attempt, he addresses the empress thus : *• Though Gre-
gory is guilty of many great sins, for which he well
desers''es thus to be punished, Peter is himself guilty of
no sins, nor ought he to suffer for mine. I therefore,
over and over again, beg, intreat, and conjure you, by
the Almighty, not to forsake the virtuous steps of your
ancestors, but, treading in them, to court and secure to
yourself the protection and favour of that apostle, who is
not to be robbed of the honour that is due to his merit,
for the sins of one who has no merit, and who so unwor-
thily serves him." Here Gregory plainly shews, that,
after all, the honour and dignity of St. Peter, and his
see, were at the bottom of the whole opposition.

The remonstrances of Gregory made no more impres-
sion on the emperor, or the empress, than they had made
on the patriarch himself; nay, Mauritius rather favoure'^ •
the patriarch, though he declined openly espousing,, i
cause, thinking the title of universal bishop well sui,. -i
to the rank and dignity of the bishop of the imperii ^
city. Of this, Gregory was well apprised ; but yet, no
despairing of success, and determined to leave nothing"
unattempted, which he thought could be attended with
any, he wrote to the two other patriarchs, Eulogius of
Alexandria, and Anastasius of Antioch, striving to alarm
them, and persuade them to join, as in a common cause,
against the Bishop of Constantinople, who, he said,
giving the reins to his unbounded ambition, had nothing
less in his view than to degrade them, and engross to
himself all ecclesiastical power and authority. But the
two patriarchs were not alarmed ; the Bishop of Constan-
tinople was already raised above them ; and they were
not so jealous of the power that was left them, as to be

GREGORY, THE GREAT. 401

under any apprehension of its being usurped or invaded
by their brother of Constantinople, at least in virtue of
his new title. Besides, both patriarchs had signed and
approved the decree, entailing the disputed title on John
and his successors ; and that they are not improbably
supposed to have done, that the Bishop of Constantinople
might be thereby encouraged to protect them, as well as
his other brethren in the East, against the growing power
and daily encroachments of the Bishop of Rome, backed
and supported by his brethren in the West. Anastasius
of Antioch, even took the liberty to express no small
sui^prise at Gregory's being alarmed, to such an extraor-
dinary degree, at a thing which, as it appeared to him,
was of very little m.oment, and not at all worthy of the
trouble which the Bishop of Rome gave himself about it.
In 596, Gregory turned his attention once more to the
conversion of the Anglo-Saxons, for an account of which,
the reader is referred to the life of Augustine. Several
circumstances concurred at this time to favour his design.
Ethelbert, king of Kent, and the most considerable of
the Anglo-Saxon monarchs in Britain, had married Ber-
tha, daughter of Cherebert, king of Paris, who embraced
Christianity, and was allowed the free exercise of her re-
ligion This princess, partly by her own influence, and
partly by the efforts of the clergy who had followed her
into Britain, gradually formed in the mind of Ethelbert
an inclination to the Christian religion. While the king
was in this disposition, Gregory sent Augustine, prior of
the monastery of St. Andrew, accompanied by forty
monks, into this island, in order to bring to perfection
what the queen had begun. In the meantime, John,
patriarch of Constantinople, who first assumed the title
of universal patriarch, had died, and was succeeded by
Cyriacus, who soon after manifested his determination to
defend his right to the same title which had produced
the variance between his predecessor and Gregory. He
desired, however, to pacify Gregory, and despatched a

402 GREGORY, THE GREAT.

nuncio or apocrisarius to Rome to try to reconcile Gre-
gory to his retention of the offensive title. Gregory
received the apocrisarius in a most obliging manner, and
even admitted him to his communion ; but, at the same
time, let him know, that he could not, and never would,
approve of, or connive at, so scandalous, so profane, so
blasphemous a title; that there could be no peace (for
Cyriacus had, in his letter, exhorted him to peace and
concord) between him and his beloved brother, till the
cause of their discord was removed ; and that if he could
only prevail upon himself to part with the badge of pride,
typwm superhicB, which his predecessor had wickedly as-
sumed, he would thereby establish an everlasting har-
mony between the two sees. What he said to the apo-
crisarius he repeated in a letter which he wrote soon after
to the patriarch himself, and sent by the deacon Ana-
tolius, appointed, at this time, to succeed Sabinianus in
the office of nuncio, at the imperial court. In that let-
ter he positively affirms that, " Whoever calls himself
universal bishop, or desires to be so called, in the pride
of his heart, is the forerunner of Antichrist ; Ego fidenter
dico, quod quisquis se universalem sacerdotem vocat, vel
vocari desiderat, et elatione sua Anticliristum prcBcurrit,''
are Gregory's own words ; though Baronius has not
thought fit to quote them, being well apprised, that they
utterly overturn the system of the present controversy,
as stated by him.

Gregory answered, by the same deacon Anatolius, a
letter he had received from Eulogius of Alexandria,
which had given him great satisfaction. It has not
reached our times ; but, from the pope's answer, it ap-
pears to have been filled with the most fulsome flattery.
Gregory, however, was pleased with it so far as it extolled
and magnified the dignity and prerogatives of the see of
Rome. For he tells the patriarch, that the praises
which he has been pleased to bestow on the see of St.
Peter, have been the more acceptable, as they came from

GREGORY, THE GREAT. 403

one who held the same see, and who consequently could
not pay the honour that was due to the see of Rome,
without paying, at the same time, the honour that was
due to his own. Ought not his praises on that score to
have been rather suspected? "Who does not know," con-
tinues Gregory, "that the Church was built and establish-
ed on the firmness of the prince of the apostles, by whose
very name is imported a rock, Petriis a Petra vocatur ?
Who does not know, that to him it was said, ' I will give
unto thee the keys,' &c., ' Feed my sheep,' &c. Hence,
though there were several apostles, yet there is but one
apostolic see, the see of the prince of the apostles, that
has acquired great authority ; and that see is in three
places : in Rome, where he died ; in Alexandria, where
it was founded by his disciple St. Mark ; and in Antioch,
where he resided himself seven years. These three
therefore are but one see, and on that one see sit three
bishops, who are but one in Him, Who said, ' I am in
my Father, and you in me, and I in you.' " Here
Gregory manifestly equalized the sees of Alexandria
and Antioch with that of Rome. But of them he enter-
tained no jealousy, and the point he had in view was to
humble his great rival the Bishop of Constantinople ;
which he was sensible he could do by no other means
more effectually, than by engaging the two other patri-
archs in a quarrel. He therefore very artfully made
their sees and his but one see, them and himself but one
bishop ; that, looking upon the injury done by the Bishop
of Constantinople to him and his see, as done to them
and their sees, they might join him as in a common
cause against a common rival.

Eulogius wrote, about this time, another no less flat-
tering letter to Gregory, wherein he even styled him
universal bishop ; probably with a design to try whether
he might not put an end to the quarrel between the two
bishops, by giving to both the title, about wbich they
quarrelled. This was no bad expedient, but the reasons

404 GREGOEY, THE GREAT.

alleged by Gregoiy to prove it was wicked, heretical,
blasphemous, antichristian, diabolical, in the Bishop of
Constantinople, equally proved it was wicked, heretical,
and the like, in himself. He therefore rejected it with
great indignation, remonstrated against its being given
to him, with as much warmth as he had ever remonstrated
against its being given to the Bishop of Constantinople,
nay, and thought it an affront that it had ever been offered
him. "If you give more to me," says Gregory, in his
answer to Eulogius, "than is due to me, you rob yourself
of what is due to you. I choose to be distinguished by
my manners, and not by titles. Nothing can redound
to my honour that redounds to the dishonour of my
brethren. I place my honour in maintaining them in
theirs. If you call me universal bishop, you thereby own
yourself to be no pope. Let no such titles therefore be
mentioned, or ever heard among us. Your holiness says,
in your letter, that I commanded you. I commanded
you ! I know who you are, who I am. In rank you are
my brother, by your manners my father. I therefore
did not command; and beg you will henceforth ever
forbear that word. I only pointed out to you what I
thought it was right you should know." The whole
drift of this letter was, as the reader must have observed,
to draw, and in a mxanner to soothe the patriarch of
Alexandria into the present dispute. But neither he
nor any other bishop joined him, at least in the East ;
nay, as they had given the patriarch of Constantinople
that title, they all, but the Bishop of Alexandria, who
would not concern himself in the quarrel, thought them-
selves bound to maintain and defend it.

Gregory therefore, being now at a loss whom next to
recur to, for the emperor and the empress both favoured
the patriarch, bethought himself of a new kind of oppo-
sition, which was to oppose to the lofty and proud title
of universal bishop the meanest he could think of, flat-
tering himself that his rival might be thus brought to

GREGORY, THE GREAT. 405

quit that title, or at least be ashamed ever to use it.
With this view he took to himself the humble title of
the seiTant of the servants of God, which his successors
have all retained, and use to this day.

In 599, he wrote a letter to Serenus, Bishop of Mar-
seilles, in Gaul, commending his zeal, in breaking in
pieces some images, which the people had been observed
to worship, and throwing them out of the church : and
the same year he wrote a circular letter to the principal
bishops of Gaul, condemning simoniacal ordinations,
and the promotion of laymen to bishoprics ; he likewise
forbad clerks in holy orders, to live with women, except
such as are allowed by the canons ; and recommended
the frequent holding assemblies to regulate the affairs of
the Church.

He had already this year reformed the offices of the
Church, which is one of his most remarkable actions.

Besides other less important ceremonies, added to the
public forms of prayer, he made it his chief care to reform
the psalmody, being excessively fond of sacred music.
Of this kind he composed the Antiphone, and such
tunes as best suited the psalms, the hymns, the
prayers, the verses, the canticles, the lessons, the epistles,
the gospels, the prefaces, and the Lord's prayer. He
likewise instituted an academy for chanters, for all
the clerks, as far as the deacons exclusively ; he gave
them lessons himself, and the bed in which he continued
to chant in the midst of his last illness, was preserved
with great veneration in the palace of St. John Lateran
for a long time, together with the whip, with which he
used to threaten the young clerks and singing boys, when
they sang out of tune.

It is to Gregory that we owe the invention, of ex-
pressing musical sounds by the seven first letters of
the alphabet. Indeed the Greeks made use of the let-
ters of their alphabet to the like purpose ; but in their
scale they wanted more signs, or marks, than there were

VOL. V. 2 0

406 GREGOKY, THE GREAT.

letters, which were supplied out of the same alphabet,
by making the same letter express different notes, as it
was placed upright, or reversed, or otherwise put out of
the common position, also making them imperfect by
cutting off something, or by doubling some strokes. They
who are skilled in music, need not be told what a task
the scholar had in this method to learn. In Boethius's
time the Romans eased themselves of this difficulty as
unnecessary, by making use only of the first fifteen letters
of their alphabet. But afterwards, Gregory the Great,
considering that the octave was the same in effect with
the first note, and that the order of degrees was the same
in the ujDper and lower octave of the diagram, introduced
the use of seven letters, wdiich were repeated in a differ-
ent character. Dr. Burney says on this subject : " Eccle-
siastical writers seem unanimous in allowing that it was
the learned and active pope Gregory the Great, who col-
lected the musical fragments of such ancient hymns and
psalms as the first fathers of the Church had approved,
and recommended to the primitive Christians ; and that
he selected, methodized, and arranged them in the order
which w^as long continued at Rome, and soon adopted by
the chief part of the Western Church." The anonymous
author of his life, published by Canisius, speaks of this
transaction in the following words : " This pontiff com-
posed, arranged, and constituted the Antiplionarium and
chants used in the morning and evening service." Fleury,
in his Hist. Eccl. tom. VII. p. 150, gives a circumstantial
account of the Scola Cayitormn, instituted by Gregory.
It existed 300 years after the death of that pontiff,
which happened in the year 604, as we ai'e informed by
John Diaconus, author of his life. Two colleges were
appropriated to these studies ; one near the church of St.
Peter, and one near that of St. John Lateran ; both of
which were endowed with lands.

It has been imagined that Gregory was rather a
compiler than a composer of ecclesiastical chants, as

GREGORY, THE GREAT. 407

music had been established in the Church long before his
pontificate ; and John Diaconus, in his life, calls his
collection " Antiphonarium Centonem," the ground work
of which was the ancient Greek chant, upon the principles
of which it was formed. This is the opinion of the Abbe
Lebceuf, and of many others. The derivation is respecta-
ble ; but if the Romans in the time of St. Ambrose had
o.mj music, it must have been composed upon the Greek
system : all the arts at Rome, during the time of the
emperors, were Greek, and chiefly cultivated by Greek
artists ; and we hear of no musical system in use among
the Romans, or at least none is mentioned by their
writers on the art, but that of the Greeks.

It is not to be denied, that some superstitious and
even false doctrines are to be traced to Gregory, and
especially the introduction in the offices of the Roman
Church of an allusion to the unscriptural doctrine of
purgatory, the cause of so much that is still evil in the
Romish Church.

At this time, as well as the next year, 600, he was con-
fined to his bed by the gout in his feet, which lasted for
three years, yet he celebrated divine service on holydays,
with much pain all the time. This brought on a painful
burning heat all over his body, which tormented him in
601. His behaviour in this sickness was very exemplary.
It made him feel for others, whom he compassionated,
exhorting them to make the right use of their infirmities,
both for advancing in virtue and forsaking vice. He was
always extremely watchful over his flock, and careful to
preserve discipline, and while he allowed that the mis-
fortunes of the times obliged the bishops to interfere in
worldly matters, as he himself did, he constantly exhorted
them not to be too intent on temporal affairs. This year
he held a council at Rome, which made the monks quite
independent by the dangerous privileges which he granted
them. Gregory forbad the bishops to diminish in any
shape the goods, lands, and revenues, or titles of monas

408 GREGORY, THE GREAT.

teries, and took from them the jurisdiction they ought
naturally to have over the converts in their dioceses.
But many of his letters shew that though he favoured
the monks in some reepects, he nevertheless knew how
how to subject them to all the severity of their rules, by
w^hich means he prevented those scandalous disorders
which now disgrace the monastic state.

In 601, at the request of Augustine, he sent other
missionaries to England, with further advice to that
archbishop who sought it, for an account of which the
reader is referred to the Life of Augustine.

Gregory died in March, 604. His works are numerous.
His letters amount to 840 ; and besides them, he wrote
a Comment on the Book of Job, comprised in thirty-six
books ; a Pastoral, or a Treatise on the Duties of a Pastor,
consisting of four parts, and, as it were, of four different
treatises ; twenty-two Homilies on the prophet Ezekiel ;
forty Homilies on the Gospels ; and four Books of Dia-
logues. The Comment on the Book of Job is commonly
styled Gregory's Morals on Job, being rather a collection
of moral principles, than an exposition of the text. That
work, and the Pastoral, were anciently, and still are
reckoned among the best writings of the later fathers.
The Pastoral, in particular, was held in such esteem by
the Galilean church, that all bishops were obliged, by the
canons of that church, to be thoroughly acquainted with
it, and punctually to observe the rules it contained;
nay, to remind them of that obligation, it was delivered
into their hands at the time of their ordination. As for
the dialogues, they are filled with alleged miracles and
stories so grossly absurd and fabulous, that it would be a
reflection on the understanding and good sense of this
great pope to think, that he really believed them ; the
rather, as for many of them he had no better vouchers
than old, doating, and ignorant people. He was the first
who discovered purgatory, and it was by means of the
apparitions and visions, which he relates in his dialogues.

(JUl':(;()ltY, .lolIN. 409

tlial ho firHl, discovered it: ho lliat tlio (Jhurch ol' Home
in \)r()\>;i})\y iridehted to some old man or old woman for
one of the most lucrative articles of her whole creed. In
this woik Oref,'ory observes, that greatf^r discoveries were
jiiarlc in iiis time, concerning the state of departed souls,
than in id I the pnjceding ages together, hecause the end
of this world was at hand, and the nearer we came to
tiie oi}ir;r, ilie more wf; discovered it.

'J'lie best edition of his works is that published at
Paris in 1705, in A vols, fob, by Denis de St. Martha
and William liessiu, of thf; congregation of St. Maur. —
Grefforii I'Jjmlolai. JJade. Cave. Jiower.

oin.aohY V\[. — fSf'-o IHLdebrand.)

OUIXiOIiV, JOffN.

.Tons GrtEoonv was born at Amersliam, in Tiucking-
liamsliire, in 1007. He early discovered a strong incli-
nation for le;i.rning ; but the circumstances of his parrmts
were too narrow to enable them U) give him a liberal
education. They were so much respected, however, for
t,heir piety and lionesty, that some of their wealthier
neighbours were indiic,(,'d to intr;rest thems<;lves in liis
behalf, anrl to Wi\\(\ him in the capacity of servitor to
Christ Church, OxforrI, in I(i:.i4, whr;re he was placed
under the tuition oi" \)\\ CtCdn^c. Morl<;y, afterwards
Jiishop of Winchester. Having heen adtnitterl into orders,
}if; was ap[)ointed one of the chaplains of iiis colb;ge by
the dean, iJr. jirian iJuppa. In Hj-'M he published a
second (;dition, in quarto, of Sir Thomas ilidley's View
of th<; Civil and Ecclesiastical fiaw, witli Notes; by
which \ut acquired much reputation, on Mccourjt of tlie
(;ivil, liistorical, ecclesiastical, and riluul learning, and the
sUill in ancient and modern lancfufjc^es, Oriental as well
as European, dinplayed irj it Wh<;rj. in the y(;ar l(iU8,
U o U

410 GREGORY, JOHN.

Dr. Duppa was promoted to the see of Chichester, he
appointed Gregoiy his domestic chaplain, collated him
to a prebend in that church, and, upon his translation to-
the bishopric of Salisbury, in 1641, appointed him a pre-
bendary of his new see : but he did not long enjoy the
benefit of these preferments ; for he was deprived of both
by the tyranny of the usurping powers. Through the
Presbyterians and Dissenters, now triumphant, he was
reduced to the greatest misery. In these circumstances
he was taken into the house of a person named Seilter,
to whose son he had been tutor ; this was an obscure ale-
house on Kidlington Green, near Oxford, where he lived
in great privacy. In 1646 he published, Notes and
Observations on some Passages of Scripture, 4to, which
were reprinted at different periods, and afterwards trans-
lated into Latin, and inserted in the Critici Sacri. For
many years he had been the victim of an hereditary gout,
which, in the year last mentioned, attacked him in the
stomach, and proved fatal to him, in the thirty-ninth
year of his age. His posthumous works (Gregorii Pos-
thuma) were published in 1650, 1664, 1671, and 1683,
4to. This volume contains, A Discourse of the LXX
Interpreters. The Place and Manner of their Interpreta-
tion. A Discourse declaring what time the Nicene Creed
began to be sung in the Church. A Sermon upon the
resurrection, from 1 Cor. xv. verse 20. Kaivav Sewepos,
or, a Disproof of him in the third of St. Luke, verse 36.
Episcopus Puerorum in die Innocentium. De ^Eris et
Epochis, showing the several accounts of time in all
nations, from the creation to the present age. The
Assyrian Monarchy, being a description of its rise and
fall. The Description and Use of the Terrestrial Globe.
Besides these he wrote a tract entitled, Alkibla, in which
he endeavoured to vindicate the antiquity of worshipping
towards the East. There is a manuscript of his entitled,
Observationes in Loca quredam excerpta ex Johannis
Malclte Chronographia, in the public library at Oxford ;

GREY, RICHARD. 411

and he intended to publish a Latin translation of that
author, with annotations. He translated likewise from
Greek into Latin, L Palladius de Gentibus Indiae et
Brachrnanibus ; which translations came after his death
into the hands of Edmund Chilmead, chaplain of Christ
Church, Oxford, and then into those of Edward Byshe,
Avho published them in his own name, London, 1665,
4 to. — Life prefiQ:ed to his works. Fuller.

GREY, RICHARD.

Richard Grey, was born at Newcastle upon Tyne, in
1694, and educated at Lincoln College, Oxford, where he
took his M.A. degree in 1718. He obtained the rectory
of Kilncote, in Leicestershire, and aftenvards he was
appointed to the rectory of Hinton, in Northamptonshire,
and to a prebend in the cathedral church of St. Paul,
In 1780 he published his Memoria Technica ; and A
System of English Ecclesiastical Law, extracted from the
Codex Juris Ecclesiastic! Anglican! of the Right Rev. the
Lord Bishop of London, for the Use of young Students
in the universities who are designed for Holy Orders, 8vo.
For this work the university of Oxford presented him,
in 1731, with the degree of D.D. by diploma. He also
published. The miserable and distracted state of Religion
in England, upon the Downfall of the Church establish-
ed ; A new and easy Method of learning Hebrew without
Points ; Liber Job! in Versiculos Metrice divisus, cum
Versione Latina Albert! Schultens, Motisque ex ejus
Commentario excerptis, accedit Canticum Moysis, Deut.
xxxii. cum Notis variorum ; The Last Words of David,
divided according to the Metre, with Notes critical and
explanatory ; an English translation of Hawkins Browne's
poem, De Animse Immortalitate ; and Sermons. He
died in 1771. — Nichols. Aiken.

412 GRINDAL.

GEEY, ZACHARY.

Zachary Grey, was born of a Yorkshire family in
1687, and educated at Jesus College, Cambridge. He
afterwards removed to Trinity Hall, where he took the
degree of L.L.D. in 1720. He was rector of Houghton
Conquest, Bedfordshire, and vicar of St. Giles's and St.
Peter's in Cambridge, and died in ]766. He was author
of nearly 30 publications, the best known of which is his
edition of Hudibras, with annotations, and a preface,
1744, 2 vols, 8vo ; to this he published a supplement in
1752, Svo. And "An impartial examination of Neal's
History of the Puritans," 3 vols. Svo. This is a really
valuable work, and should always be referred to by those
who consult Neal. He contributed likewise to Peck's
Desiderata, and ably assisted Whalley in his edition of
Shakspeare. His abilities are highly spoken of by Dr.
Johnson. — Nichols.

GEINDAL, EDMUND.

Edmund Geindal was born in 1519 at Hinsinghara,
in the parish of St. Bees, in the county of Cumberland.
He was educated at Magdalen College, Cambridge, and
there so distinguished himself, that in 1550 he was
selected by Bidley, then BishojD of London, to be his
chaplain.

In 1553 he fled from the Marian persecution and
settled at Strasburg ; and in the unhappy disputes at
Frankfort, where, under Knox, dissent had its birth, he
acted an honourable part ; and being sent from Strasburg,
vindicated the English Prayer Book. He was a man of
gentle temper, and even here he admitted that he would
not insist upon all the ceremonies. But like most men

GRINDAL. 413

who make half concessions, he was met with rudeness, if
not contempt, by Knox and Whittingham, who declared
that the J would only admit what they could " prove to
stand with God's Word." While he was abroad he
assisted Fox in his Martyrology, and perhaps it would
have been well for Fox if he had always possessed so
conscientious an adviser.

On the death of Queen Mary he returned to England,
and was much consulted by the friends of the Reformation.
He evinced a firm and undaunted spirit, and was pre-
pared to assert the independence of the Church, much
more strongly than most of the divines of the age who
sided with the Reformation When Dr. Edwin Sandys
presented to the committee appointed to consider what
things required reform in the Church, a paper, in which
it was suggested, that the queen should be petitioned no
longer to permit private baptism to be administered by
women, which had been for many hundred years the
practice of the Church of England, Grindal wrote his
judgment in the margin, Potest Jieri in synoda : it may be
done in the synods. He clearly saw the Erastian princi-
ple in the proposition, which suggested, that that should
be done by the royal authority, which pertained only to
the authority of the Church. He desired that the clergy
should be distinguished by their apparel from the laity,
but judged that it might not be altogether as it was in
the popish times.

The English service was used on the 12th of May,
1559, in the Queen's Chapel, and on the 15th in St.
Paul's Cathedral, when Grindal was appointed to preach,
the chief ministers of state being present, and all dining
afterwards with the lord mayor.

Grindal succeeded Bonner, who was deposed, in the
Bishopric of London, in the year 1559. But at this
time the mischief resulting from his intercourse with
foreign Protestants became apparent. He was not a
thoroughly sound churchman, and had scruples of con-

414 GRTNDAL.

science about the episcopal dress, and certain of the
ceremonies. On this point he consulted Peter Martyr,
at that time professor of divinity in Zurich. To the
habiliments used by the English clergy in common with
all catholics, BuUinger had objected because they carried
an appearance of the Mass, and were merely the remnants
of Popery. The question was not as to the preaching in
the surplice, but as to the use of the catholic dress at all.
Peter Martyr was equally against the use of catholic
ornaments of any sort ; but advised Grindal to comply
rather than lose his preferment, because the catholic
ornaments might after a time be laid aside, and because
if Grindal did not conform, some one else might, who
would conscientiously defend the use of them. This is
certainly the argument rather of a man of the world than
a christian. Strype, to whom we are indebted for the ex-
tract from Peter Martyr's letter, observes, that ''in general
he advised him to do nothing against his conscience ! "
Another query of Grindal's, related to the queen's con-
duct in taking away their lands from the bishops, and
giving them in exchange tithes and impropriations. By
this conduct the Church was not only robbed but seriously
injured, for the tithes could not be restored to the parishes
without ruin to the bishops. Peter Martyr, however,
treated this very properly as a subject not worthy of
consideration. In another letter Grindal enquired whether
the sacramental bread should be unleavened, i. e., a wafer,
as was then used in the reformed Church of England,
and Peter Martyr replied, that the reformed communi-
ties abroad had no contention on the subject — nay, that
they every where used it. In another letter to the same
foreigner, Grindal, referring to the crucifix which the
queen retained in her chapel, enquired whether this was
a thing indifferent, and Peter Martyr replied, that he
would advise him not to distribute the holy sacrament
with that rite. The Lutherans still retained, and to this
day retain the crucifix : not so the Calvinists. Peter

GRIXDAL. 415

Martyr seems to have feared that the English would
adopt the Augsburg confession and become Lutherans.

Grindal was consecrated as before stated, and wore the
episcopal dress. In 1560 he was appointed one of the
committee for the changing of the lessons and the making
of a new calendar in the Prayer-book, and for taking
some good orders for the keeping clean and adorning
of the chancels, w^hich were in those times very much
neglected and profaned ; and likewise for prescribing
some good order for the collegiate churches which had
permission to use the Common Prayer in Latin, that
this liberty might not be corrupted and abused.

In 1561 St. Paul's was almost destroyed by fire : for
the rebuilding of it the clergy of London were required
to give a twentieth part of their promotions, and each of
the unbeneficed clergy at least 2s. 6d.

Before the Reformation, St. Paul's cathedral was the
usual resort of the common people, for walking, talking,
hearing and telling of news, and the transaction of
business ; tumults and quarrels often ensued, to the
profanation of the place. Grindal desired much to
remedy this abuse, but was unable, and therefore he at
length obtained a proclamation from the queen, for the
reverend uses of all churches and churchyards, which
was published in October.

The plague having appeared in England, Bishop
Grindal drew up a form of prayer to be used with fast-
ing on Mondays and Wednesdays, and as there would
thus be considerable quantities of provision spared, he
advised that a large portion of it should be daily distri-
buted in the back lanes and alleys of London. Bishop
Grindal pressed much the religious exercise of fasting,
for the neglect of which he severely blamed the Protest-
ants, observing that it laid them open to the just re-
proaches of the Papists. He said, "Surely my opinion
hath been, that in no one thing hath the adversary more
advantage over us than in the matter of fast ; which we
utterly neglect ; they have the shadow."

410 GRINDAL.

From this time the life of Bishop Grindal was one of
great trouble. He had taken a false step, and was thus
led into perplexity and error. He had, by the adrice
given by the foreign reformers, accepted high office in the
Church of England, not because he was a devoted mem-
ber of that Church, but in order that he might keep out
those whose notions were less ultra-protestant than his
own. This led him into those inconsistencies which
have procured for him the character of a weak and vacil-
lating prelate, whereas few men in reality possessed
greater firmness of character, or more determination in
that which he considered to be the public duty ; nor for
the step he took is he to be severely judged. The prin-
ciples, though acted upon by those wicked persons who
subscribe to the society for promoting christian knowledge,
and take part in its proceedings, for the express purpose
of revolutionizing the society, is an evil principle ; but
in Grindal's case it is to be remembered that the Church
of England was in a transition state ; for several hundred
years she had been under the Roman obedience, and if
she had not acknowledged, had certainly submitted to
the papal supremacy. She had only of late asserted her
independence and reformed her formularies. Grindal
might, therefore, fairly consider that the Church of Eng
land had only commenced the movement which he desired
to hurry on to that entire and ultra-protestantism which
he had learned to admire so much when he was on the
Continent. He acted in common with many other pre-
lates, but their endeavours were providentially overruled,
and the Church, instead of becoming Puritan, ejected
the conscientious Puritans from her bosom.

When there is a great struggle going on between two
parties, on great questions, the immediate battle is often
fought on points apparently the most trivial. In politics,
the great question of parliamentary reform may be before
the country, while the immediate contest in any district
may relate to the election of one of two persons, each

GRINDAL. 417

admitted to be a fool, but from the circumstances of
wealth or family influence, considered to be the best
persons to represent the several principles. The great
contest throughout Queen Elizabeth's reign, was, whether
the Church of England should remain catholic, or whe-
ther it should be converted, under the pretext of reform,
into a mere protestant sect, such as Calvin had established
in Geneva. But the immediate' dispute related to the
habits, or ecclesiastical dress of the clergy, together with
the ceremonies. The Catholics in our Church desired, as
a proof of their Catholicism, to retain all the old habili-
ments, as well as the old rites, although they had thrown
off the papal usurpation, translated the liturgy, and re-
nounced the superstitions of Romanism : against all these,
the ultra-protestants on the same grounds stood arrayed ;
they desired to abolish eveiy feature of Catholicism in
our Church, and retaining the Church property as a gift
of the state, to render it conformable to the much cher-
ished model of Geneva. If the reader will bear in mind
in the study of this portion of our history, what has here
been stated, he wall find the contest about the ecclesias-
tical habits and ceremonies more important than it
appears to be to superficial minds.

Bishop Giindal, like most men in a false position, was
led unconsciously into acts of injustice : for instance, we
find him excommunicating a minor canon of St. Paul's,
for not attending the holy communion ; the supposed
reason being, that he was in heart a Romanist : and yet
he tolerated those in his diocese who neglected to conform
to the orders of the Church, because they were known to
be ultra-protestants. So lax had the bishop become, that
he received a reprimand from the government, which
required uniformity in the habits and ceremonies. Nor
in this instance did the state exceed its powers ; for the
civil authority is justified in marking any deviation from
duty on the part of the ecclesiastical authorities, and in
giving warning that if the neglect of duty continue, a

VOL. V. 2 P

418 GRIND AL.

prosecution will take place in the courts spiritual. From
the time of Constantino this kind of interference on the
part of the state has been tolerated by the Church.

When uniformity was pressed upon the London clergy,
the more conscientious of the ultra-protestants refusing
to submit, were deprived ; but the measure was a just
one and cut both wajs ; if the ultra-protestants remained
in the Church and neglected the ceremonies, those who
were papistically inclined had a right to act on a similar
principle, and they remained, observing the ceremonies
which our Church has abolished : when uniformity was
required many of the latter left the Church and went
beyond sea.

In 1564 we find the Bishop of London assisting at the
celebration of the funeral of the emperor Ferdinand at
St. Paul's. This had been customary, and the custom
was retained. Our funeral office was solemnly performed
as if the corpse had been present. Bishop Grindal
preached. A splendid hearse was erected for the purpose
in the choir. As Ferdinand was a member of a foreign
Church, which Church was in communion with Rome, it
was evidently not considered at that time, that because
we had protested against Romish errors, we were cut
off from communion with all other churches.

Grind al was now claimed as their patron by the Puri-
tans : but men in office are inclined to view things differ-
ently from those who are never likely to rise, even when
their principles are nearly the same. The ordinary
Puritans, wishing for more reform, or rather, being
desirous of revolutionizing the Church, were indignant at
the retention of the ceremonies and ecclesiastical orna-
ments still to be found in our Prayer Book and our
churches, and especially of the Catholic vestments, all
which they regarded as the remains and rags of Popery :
in all this Grindal agreed with them ; but when they
desired the immediate abolition of these things, Grindal
differed with them, and thought that to gain the great

GEINDAL. 419

end of establishing ultra-protestantism, a conformity in
these particulars might, for a time at all events, be
tolerated. And he sought to support his view of the case
by an appeal to the foreign reformers, of whose hatred of
the Church of England in the state in which it then
existed, — in which state it still continues to exist, — there
could be no doubt. It is amusing to find an English
prelate writing to a foreign reformer, as if that reformer s
opinion could be of any superior weight ; and it is
equally amusing to see the cool manner in which that
reformer assumes a superiority, and ventures to speak of
the Church of England in a condescending tone and
with a patronizing air. We doubt whether the present
excellent Bishop of London would think of consulting
Calvin's representative, if he have one, at Geneva, on
any matter relating to the present controversies in the
Church of England ; and the most ultra-protestant of
our prelates would regard as an insult such letters as
Grindal and others received from foreigners. The follow-
ing extract from a letter written by Bullinger to Bishops
Grindal and Horn is here given, as shewing that the
ultra-protestant system of misrepresentation had already
commenced :

" We have now heard, though we hope the report is
false, that it is required of ministers either to subscribe
to some new articles, or to relinquish their office. And
the articles are said to be of this kind ; that the measured
chanting in churches is to be retained, and in a foreign
language, together with the sound of organs ; and that
in cases of necessity women may and ought to baptize
infants in private houses ; that the minister also ought
to ask the infant presented for baptism the questions
that were formerly proposed to the catechumens : that
the ministers too, who perform the office of baptism,
must use breathings, exorcisms, the sign of the cross,
oil, spittle, clay, lighted tapers, and other things of this
kind : that ministers are to teach, that in the receiving

420 GRINDAL.

of the Lord's supper kneeling is necessary, (which has
an appearance of adoration,) and that the bread is not
to be broken in common, but that a small morsel is to
be placed by the minister in the mouth of every commu-
nicant ; and that the mode of spiritual feeding, and of
the presence of the body of Christ in the holy supper,
is not to be explained, but to be left undetermined. It
is stated moreover, that as formerly all things were to be
had at Eome for money, so now there are the same things
for sale in the court of the metropolitan ; namely, plu-
ralities of livings, licences for non-residence, for eating
meat on days forbidden and during Lent, and the like,
for which no permission is granted without being paid
for : that the wives too of the clergy are removed apart
from their husbands, (as if the living together of man
and wife were a thing impure.) just as was formerly the
practice among the priests of antichrist. They say more-
over, that no one is allowed to speak against any of these
things either in public or private ; and what is more,
that ministers, if they wish to continue the exercise of
their ministry in the churches, are under the necessity
of remaining silent under these grievances : so that all
the power of Church government or authority rests solely
with the bishops, and no pastor is allowed to deliver his
opinion in ecclesiastical affairs of this kind.

" If these things are true, they will indeed occasion
exceeding grief not only to us, but to all godly persons.
And we pray the Lord to efface these blemishes from the
holy Church of Christ which is in England, and to pre-
vent any of the bishops from dismissing from his office
any pastor who shall refuse either his assent to, or
approval of, articles of this kind. And although we
entertain the most entire persuasion concerning your
piety and sincerity, that, if any of these things are now
in use, (for we can scarcely believe that things so gross
exist among you,) you are only tolerating and conniving
at them until the opportune assembling of the great

GRINDAL. 421

council of the realm, when fit and prudent measures
may be taken for the abolishing of superstition ; and if
there be any who pervert that letter of ours for the pur-
pose of confirming any abuses, yet you yourselves are
not of the number of such persons ; nevertheless we
exhort your reverences by the Lord Jesus, that, if
the case be as it is reported, you will consult with your
episcopal brethren and other holy and prudent men
touching the amendment and purification of these and
similar superstitions, and faithfully vindicate us from
the injustice inflicted upon us by others. For we have
never approved those articles, as they have been reported
to us. We moreover entreat you of your courtesy to
receive in a spirit of kindness these remarks of ours, who
are not only most anxious for your concord and for the
purity of religion in the realm of England, but also most
affectionately attached to you in Christ."

We also add Grindal's view of the case, as stated some
years later to Zanchius. The statement is of course a
party one, but it fully shews that there was a strong
Anglo-Catholic body in the Church, a body of men whom
the state was determined not to drive to Rome : he said,
" In that form of religion set up by Iving Edward, there
were some commands concerning the habits of ministers,
and some other things, which some good men desired
might be abolished, or mended. But the authority of
the law hindered them from doing any thing that way :
yet the law allowed the queen, with the counsel of some
of the bishops, to alter some things. But indeed nothing
was either altered or diminished. That there was not a
bishop, as he knew of, but obeyed the rules prescribed,
and gave example to others to do the same : and as the
bishops did, so did the other ministers of the Church,
learned and unlearned. And all seemed not unwillingly
to yield and comply in the same opinion. But that after-
wards, when there was a good and fast agreement in
doctrine, all the controversy arose from the discipline.
2 p2

4Q2 CxRINDAL.

Ministers were required to wear commonly a long gown,
a square cap, and a tippet coming over their necks, and
hanging down ahuost to their heels. In the public pray-
ers, and in every holy administration, they were to use a
linen garment, called a surplice : that when some alleged,
that by these, as by certain tokens, the Eomish priests
were distinguished from those that ministered the light
of the Gospel ; and said, that it was not lawful by such
obedience to approve the hypocrisy of idolaters, or to
defile their ministry ; a more moderate sort, though they
would not be compelled to obey the prescribed rites, yet
would not blame others that yielded obedience, nor
esteemed the use of these things to be ungodly. But
so7ne there were that so defended that pecidiar 7nanner of
clothing, that ivithout it, they contetided that all holy things
were in effect profaned, and that the ministry was deprived
of a great ornament, and the people of good instruction :
yet that the greatest part of the ecclesiastical order
seemed to persist in this opinion, that however they
thought these might be abolished, and very many desired
it, yet when they placed more blame in leaving their
stations, than in taking the garments, they thought it
better (as of two evils the less) to obey the command than
to go out of their places.

"Divers things were objected against the administra-
tion of baptism and the Lord's supper, and ecclesiastical
orders, and the various officers of the Church. They
contended for a presbytery to be set up in every church
by the prescript of the Apostles ; and that the discipline
of the Church was in all respects lame and corrupt ; so
that they seemed darkly to disperse such doubts of the
Church, as though it were no Church at all : for where
no discipline was, they said no Church was : but that
when it came to this pass, it was cautioned by ecclesiasti-
cal authority, that none should take upon him the minis-
try of the gospel, or retain it, who would not allow of the
things before mentioned, and others comprehended in a

GRIXDAL. 423

certain book ; and that nothing was contained in that
book which was against the word of God ; and to profess
this under his hand subscribed."

In the letter given above from Heniy BuUinger, allu-
sion was made to certain misrepresentations of the Church
of England which had reached his ears, and which drew
forth from him that epistle, written with papal arrogance.
The bishops Grindal and Horn in great humility vindi-
cated themselves, and their joint letter is important,
as shewing how these reformers entirely accorded with
what would now be called the principles of dissenters,
and how far they were from thinking the state of the
Church at the time of the Reformation, so pure as to
need no further improvement.

*' The sum of our controversy is this. We hold that
the ministers of the Church of England may adopt
without impiety the distinction of habits now prescribed
by public authority, both in the administration of divine
worship, and for common use ; especially when it is pro-
posed to them as a matter of indifference, and when the
use of the habits is enjoined only for the sake of order
and due obedience to the laws. And all feeling of super-
stitious worship, and of the necessity [of these habits]
as far as making it a matter of conscience, may be re-
moved, rejected and utterly condemned, both by the
terms of the laws themselves, and the diligent preaching
of purer doctrine. They contend on the other hand,
that these habits are not on any account now to be reck-
oned among things indifferent, but that they are impious,
papistical, and idolatrous ; and therefore that all pious
persons ought rather with one consent to retire from the
ministry, than to serve the Church with these rags of
popery, as they call them ; even though we have the most
entire liberty of preaching the most pure doctrine, and
likewise of exposing, laying open, and condemning, by
means of sound instruction, errors and abuses of every
kind, whether as to ceremonies, or doctrine, or the sacra

424 GRINDAL.

ments, or moral duties. We cannot accept this crude
advice of theirs, as neither ought we to be passive under
the violent appeals by which they are unceasingly in the
pulpit disturbing the peace of the Church, and bringing
the whole of our religion into danger. For by their
outcries of this kind, we have, alas ! too severely experi-
enced that the mind of the queen, otherwise inclined to
favour religion, has been much irritated ; and we know
for a certain fact, that the minds of some of the nobility,
to say nothing of others, diseased, weak, and vacillating,
have been wounded, debilitated, and alienated by them.
And who will venture to doubt, but that the Papists will
lay hold of this opportunity to send forth and vomit their
most pestilent poison against the gospel of Jesus Christ
and all who profess it, encouraged by the hope that an
opportunity is now afforded them of recovering the Helen
that has been stolen from them ? But if we were to
acquiesce in the inconsiderate advice of our brethren,
and all unite our strength illegally to attack the habits
by law established, to destroy and abolish them altogether,
or else all lay down our offices at once ; verily we should
have a papistical, or at least a Lutherano-papistical minis-
try, or none at all. But, honoured brethren in Christ, we
call Almighty God to witness, that this dissension has not
been occasioned by any fault of ours, nor is it owing to us
that vestments of this kind have not been altogether done
away with : so far from it, that we most solemnly make oath
that we have hitherto laboured with all earnestness, fidelity,
and diligence, to effect what our brethren require, and what
we ourselves wish. But now we are brought into such
straits, what is to be done, (we leave you to conjecture,
who are prudent, and sagacious in foreseeing the impend-
ing dangers of the churches,) but that since we cannot
do what we would, we should do in the Lord what we
can?

" We have hitherto then explained the matter in dis-
pute, and which occasions so much disagreement among

GRINDAL. 425

us, according to the real state of the case. Hear now
what we have yet further to communicate. That report,
if indeed it may be called such, (for we know and com-
mend your prudence and moderation,) respecting the
acceptance, subscription, and approbation of these new
articles which you enumerate, is altogether a falsehood.
Nor are those parties more to be depended upon, who
either in their written letters, or verbally in your pre-
sence, have under this pretext endeavoured to blind your
eyes, and to brand us with a calumnious accusation. For
almost all these articles are falsely imputed to us ; very
few indeed are acknowledged by us ; and not one of them
is obtruded upon the brethren for their subscription.
We do not assert that the chanting in churches, together
with the organ, is to be retained ; but we disapprove of
it, as we ought to do. The Church of England, too, has
entirely given up the use of [prayers in] a foreign tongue,
breathings, exorcisms, oil, spittle, clay, lighted tapers,
and other things of that kind, which, by the act of par-
liament, are never to be restored. We entirely agree
that women neither can nor ought to baptize infants,
upon any account whatever. In the receiving of the
Lord's supper, the laws require, custom sanctions, and
our Anglo-Louvaine calumniators in their reckless writ-
ings bear us witness, that we break the bread in common
to every communicant, not putting it into his mouth,
but placing it in the hand : they testify also to our expla-
nation of the manner of the spiritual feeding and pre-
sence of the body of Christ in the holy supper. The wives
of the clergy are not separated from their husbands ; they
live together, and their marriage is esteemed honourable
by all (the Papists always excepted.) Lastly, that railing
accusation of theirs is equally false, that the whole
management of Church government is in the hands of
the bishops ; although we do not deny but that a prece-
dence is allowed them. For ecclesiastical matters of this
sort are usually deliberated upon in the convocation,

4-26 GRINDAL.

which is called together by royal edict, at the same time
as the parliament, as they call it, of the whole kingdom
is held. The bishops are present, and also certain of
the more learned of the clergy of the whole province,
whose number is three times as great as that of the
bishops. These deliberate by themselves upon ecclesi-
astical affairs apart from the bishops, and nothing is
determined or decided in convocation without the com-
mon consent and approbation of both parties, or at least
of a majority. So far are we from not allowing the
clergy to give their opinion in ecclesiastical matters of
this kind. We receive, it is true, or rather tolerate,
until the Lord shall give us better times, the interroga-
tions to infants, and the sign of the cross in baptism,
and kneeling at the Lord's supper ; also the royal court
of faculties, or, as they call it, of the metropolitan. We
publicly profess, and diligently teach, that questions of
this kind are not very suitable to be proposed to infants,
notwithstanding they seem to be borrowed from Augustine.
" We do not defend the signing with the sign of the
cross the forehead of the infant already baptized, although
the minister declares in set terms that the child is signed
with the [sign of] the cross, only " in token that here-
after he shall not be ashamed of the faith of Christ
crucified;" and though it seems to have been borrowed
from the primitive Church. We allow of kneeling at the
receiving of the Lord's supper, because it is so appointed
by law ; the same explanation however, or rather caution,
that the very authors of the kneeling, most holy men
and constant martyrs of Jesus Christ, adopted, being
most diligently declared, published and impressed upon
the people. It is in these terms : ' Whereas, it is or-
dained in the book of prayers, that the communicants
should receive the holy communion kneeling ; yet we
declare, that this ought not so to be understood, as if
any adoration is or ought to be done, either unto the
sacramental bread and wine, or to any real and essential

GRINDAL. 407

presence of Christ's natural flesh and blood there ex-
isting. For the sacramental bread and wine remain still
in their very natural substances, and therefore may not
be adored, for that were horrible idolatry, to be abhorred
of all Christians ; and as to the natural body and blood
of our Saviour Christ, they are in heaven, and not here ;
it being against the truth of the true natural body of
Christ, to be at one and the same time in more places
than one.' "

The compromising system adopted by Bishop Grindal
and others did as little good as compromises generally
do : the Puritans became divided ; some remained in
communion with the Church, though refusing to use the
habits or to subscribe to the ceremonies enjoined ; as
kneeling at the eucharist, the cross in baptism, and the
ring in marriage. But others going further, accused the
Church of Popery, and declared it, as such, to be anti-
christian. These formed private meetings, rejected
wholly the Book of Common Prayer, and used a form of
prayer framed at Geneva for the congregation of English
exiles which had lately been there. This book had been
sanctioned by Calvin. In an age when toleration was
not understood by any parties, the government determined
to put down these assemblies ; and Bishop Grindal, who
could sympathize with their difficulties, though he wished
to persuade them to conform, on the principle of obeying
the 'powers that be, was told, in reply to an address he
delivered to them, by Smith, one of their leaders, that
they could not attend the holy sacrament when adminis-
tered with " idolatrous gear," (the surplice) and that he
had as lief go to mass as to some churches ; and such
was the parish church where he dwelt, where he who
officiated was a very Papist." This language is remark-
able, as shewing the same feelings to have existed then
as prevail now, and as establishing the fact referred to
in a letter given before, that a large body of Anglo-
Catholics remained in the Church, and had then as

428 GRINDAL.

now, to bear the accusation of being Papists. But
such an accusation brought by Puritans is not of much
account.

Nevertheless, in their conferences with Grind al and the
queen's commission, the Puritans had often the best of the
argument, as they were generally met by the assertion
of Erastian principles, and desired to yield to the mere
■will of the prince. Their conduct, however, was violent
and insulting, and when they complained of the use of
surplices and copes as superstitious and idolatrous, and
the bishop desired them to regard these things as among
the things indifferent, they, wMth their usual want of logic,
still prevalent with their successors, demanded of him
to prove that to be indifferent which was abominable. A
more quiet petitio inmcipii we can scarcely imagine.
One of the things they complained of was the use of
wafer-bread at the communion, and Grindal's reply is
remarkable ; he shewed to them that wafer-bread was
used at Geneva. "When one of them told Grindal that
he himself went as a mass-j^riest still, the bishop said
that he certainly wore a cojje and a surplice in St. Paul's,
but that he had rather minister without these things,
which he observed only in obedience to the queen. Upon
which they, of course, declared the more strongly against
them, calling them " conjuring garments of Popertj,
and garments that were accursed.'" One of the party
compared the present bishops to the Popish ones.

The outlines of the whole conference may be seen in
Strype, Book I, chapter xii., w-here the reader will see
how the Puritans were under the influence of the most
bitter anti-christian spirit, and how truly gentle the
bishop was. At the same time the Puritans had the
best of the argument, seeing that Grindal conceded
because he admitted all their premises : with them it was
a question of principle, with him of expediency, whether
men were to conform or not. They separated, Grindal
offended by their pride and perverseness, and the Puritans

GRINDAL. 429

more proud and perverse from finding their conduct on
the admitted principles to be unimpeachable.

It is not to the credit of Bishop Grindal, that while
he endeavoured to screen the Puritans as much as he
could from the penalties of the law, he caused the library
of the celebrated antiquarian Stow, to be seized because
it contained many popish books, as if an antiquarian at
that period could possess any other books than those
which the Puritans would have held to be popish. This
kind of injustice did great injury to the Church of
England.

We may interrupt the course of graver subjects to note
here that the vines were so excellent in the bishop's
garden at Fulham, that he was accustomed each year to
send the first fruits of his grapes to the queen. These
little trifling incidents are worth preserving, as they
seem to throw light on the customs of the age. Whether
the vines were cultivated in the open air does not appear.

In 1568 Bishop Grindal was engaged in some tyranni-
cal proceedings in the university of Oxford- The queen,
by a statute of her prerogative, had appointed as presi-
dent of Coipus an ultra-protestant named Cole : the
college, maintaining their privileges, refused to admit
him, and elected a person named Harrison, who had at
one period left the college from scruples of conscience,
which led him to communicate with Ptome. This elec-
tion brought that college under suspicion of being po-
pishly affected, and similar charges were laid against
New College in Oxford, and its nursery, St. Mary's
Winton College, near Winchester, a school in which some
of the first men in this country have been educated, and
w^iich has always been celebrated for its orthodoxy. The
Bishop of Winchester, himself puritanically inclined,
instituted a visitation of these colleges, and by main
force placed Cole in the presidentship, breaking open
the gates of the house, which the fellows had closed

VOL V. -2 Q

430 GRIND AL.

against him. But the bishop was so strongly opposed
that he had recourse to a power still more tyrannical
than that which he assumed and applied to the ecclesi-
astical commission. The archbishop sent the Bishop of
Winchester's letter to Bishop Grindal, and to the dis-
grace of the latter he Avrote at the bottom the following
words : " My lords, I like this letter very well, and think
as the writer, that if by some extraordinary means that
house and school be not purged, those godly foundations
shall be but a nurseiy of adder's brood to poison the
Church." Even supposing the charges to be true, he
who was lenient towards the one extreme ought not, as a
just ruler, to have been so violent against another ex-
treme. But it is possible, that though accused of Popery,
the fellows of these colleges were only maintaining that
Catholicism to which they owed their '* godly foundation,"
and from which Grindal wished an entire divorce. But
this observation is made on the state of the case as given
in Strype, and in ignorance whether any specific charges
were brought against the colleges. It is not to be sup-
posed that the heads of houses would have risked the
favour of government by their non-interference, — if there
had been real grounds for the charge.

At this very time Grindal was using his influence
with government to obtain the liberation of certain
Puritans, who had been thrown into prison for holding
conventicles. In doing this he was indeed to be praised,
for these poor men only differed from Grindal in being
more consistent ; — they regarded as Popery certain cere-
monies of the Prayer Book, because observed in common
with foreign Catholics, and used in our Church before its
Keformation, and Grindal was of the same opinion : they
merely acted upon the principle which he admitted : he
tolerated for a time what he thought to be wrong that he
might conduce to its removal. But we again find him
unjustly interfering with the rights of others. The inns
of court were suspected of Popery, and we find Grindal

GPtlNDAL. 431

urging secretary Cecil to command the benchers in
calling men to the bench or bar, to reject all who were
not only notoriously known, but even vehemently sus-
pected to be adversaries of " true religion." Who w^as
to judge what true religion is, is not stated. At the
same time vigilance was necessary, as the Papists
were certainly moving ; there were many of them as-
sembled at Bath under pretence of taking the waters,
and the state of the Church being unsettled, it seemed
natural for them, while the Puritans were urging still
further reforms, to desire to see a return to those obser-
vances which had of late years been discontinued in our
Church, and to which they, by an honourable, though
mistaken sentiment, were attached. Thus was a prophecy
circulated among them, that the queen would not reign
above tw^elve years, and such indeed w^as the influence of
the Piomanizing member of the Church of England,
that, according to Neale, in Lancashire the Common
Prayer Book was laid aside and the mass openly said.
The queen sent dow^n commissioners of enquiry, but it is
said that all they could do was to bind some of the
country gentlemen to good behaviour in recognizances of
100 marks. In the meantime Grindal's foreign predilec-
tions led him to an act of injustice, and he was threatened
wdth a 2>^'^niumre by his clergy, for having levied a con-
tribution upon them for the protestants abroad without
the queen's license.

That he should be desirous of quitting the diocese
of London, was only natural, and Archbishop Parker
seconded his work, since he desired to have in London a
more consistent character. Accordingly, in 1570 he was
translated to York. On the 9th of June, 1570, he was
confirmed at Canterbury, where Archbishop Parker was
resident ; and the Puritan notion of turning the Lord's
day into a Sabbath, a feast into a fast, not at that time
existing, the Archbishop of Canterbury gave a most

432 ^ GRINDAL.

splendid dinner party on Trinity Sunday ; at that feast,
says Strype, two archbishops and three bishops were
present. In Yorkshire he found the gentry disposed to
the Reformation, but the commonalty still adhered to
the observance of fasts and holy days now abrogated ; they
offered money, eggs, &c. at funerals ; they prayed with
beads ; and he gives Yorkshiremen a bad character, ob-
serving in them " great ignorance, much dulness to con-
ceive better instruction, and great stiffness to retain their
wonted errors." Perhaps his grace would have done
better to wait till he knew more of Yorkshiremen before
he thus wrote of them to secretary Cecil. Richard Barne,
suffragan Bishop of Nottingham, was confirmed by our
archbishop Bishop of Carlisle.

Being here under less restraint than in London, the
archbishop began to push his ultra-protestant notions
further than before. In 1571 and 1572 he held a provin-
cial visitation, making determined war upon many of the
then existing practices of the Church of England, such as
putting the communion bread into the mouth instead of
delivering it into the hand of the people ; using various
rites, gestures, and ceremonies, not enjoined by the
Prayer Book, though not condemned by it, and therefore
observed as a matter of course, no new Church having
been established in England ; crossing and lifting up the
sacramental bread ; using oil, chrism, tapers, and spittle
at baptisms ; making the sign of the cross at eating, in
the church, &c. These were all customs observed in the
Church of England at that time, and, as has been said,
not prohibited by the Prayer Book as it existed ; — but
the archbishop now enjoined the non-observance of them,
on the ground that they were not enjoined. In forming
a new sect nothing is to be observed but what is com-
manded ; in reforming an old Church, all things remain
as before, unless there be an express direction to the
contrary.

GRINDAL. 433

In 1571, the archbishop confirmed John SaUsbury,
Suffragan Bishop of Thetford, as Bishop of Sodor and
Man.

In 1574, a report reached York that the queen would
visit that city, and Archbishop Grindal conferred \vith
x\rchbishop Parker on the best mode of receiving her. As
we live in days of royal progresses, Archbishop Parker's
account of his own reception of her majesty will be interest-
ing to the reader. The outciy would be great indeed in
these days, if the clergy of a cathedral town were to meet
the queen clad in their vestments, saying psalms and pray-
ers, and actually kneeling down to do so. But it was differ-
ent at the period of the Pieformation. The following is
from Stiype : — " Then the Archbishop of Canterbury
proceeded to relate how he received her, (the queen) ; that
he met her as she was coming to Dover, upon Folkstone
Down; which he did with all his men, and left her at
Dover. At Canterbury he received her, together with
the Bishops of Lincoln, Rochester, and his suffragan
of Dover, at the west door of the cathedral church;
where, after the grammarian had made his oration to
her on horseback, she alighted ; and the archbishop and
the rest with him kneeled down and said the psalm,
Deus misereatur, in English, with certain other collects,
briefly ; and that in their chimers and rochets. Then
the archbishop related all the other ceremonies, viz., of
conducting her under a canopy into the choir unto a
traverse, where she sat while the even-song was said ;
and how they afterwards waited upon her to St. Augus-
tine's, where she lodged ; the noble supper he gave her
courtiers and attendants the same night ; and the din-
ner he gave her majesty the next day, when she went
to the great church to hear a sermon ; and his most
magnificent feasting her the day after in his great hall,
together with her privy council, the French ambassadors,
ladies, gentlemen, and the mayor of the town and his
brethren."

2 Q 2

434 GEINDAL.

On the 26th of February, about five at night, hap-
pened an earthquake in Yorkshire, Nottingham, and some
other northern counties. It did no great harm, but the
concussion much terrified the people, fearing that some
pubUc calamity might follow. This our archbishop spake
of, and remembered thei'e was such an earthquake in
Croyden, in Archbishop Cranmer's time ; not long after
which, as he supposed, King Edward died. This he
esteemed of such moment, that he wrote to the Arch-
bishop of Canterbury about it, and wished the certain
time of that earthquake might be learned, as though
he were jealous it might import the death of the queen.
To which the other archbishop made only this pious
reply, that as to that prognostic, It is the Lord, let
Him do what is good in His eyes.

Archbishop Grindal was translated to Canterbury in
1575, and presided at the Convocation held that year.
This convocation proceeded with the work of reforming
our Church, The following is a digest of its pro-
ceedings : —

They imported, " That those that were to be made
ministers must bring testimonials, and give account of
their faith in Latin, and subscribe the Articles of Reli-
gion made in the Synod anno 1562. Deacons to be
twenty-three years of age, and priests twenty-four. That
bishops celebrate not orders but on Sundays or holidays.
That they give orders to none, but of their own diocese,
unless dimitted under the hands and seals of the bishops
in whose dioceses they were. That unlearned ministers
formerly ordained be not admitted to any cure. Diligent
inquisition to be made for such as forged letters of orders.
That bishops certify one another of counterfeit ministers.
None to be admitted to orders, unless he shew to the
bishop a true presentation of himself to a benefice.
The qualification of such as were to be admitted to any
dignity or benefice. All licences for preaching bearing

GRINDAL. 435

date before the 8th of February, 1575, to be void : but
such as were thought meet for that office to be admitted
again without difficulty or charge. Bishops to take care
for able preachers. None to be admitted a preacher,
unless he be at least a deacon first. That the catechism
allowed be diligently taught, and the homilies duly read,
where there be no sermons. Every parson, vicar, and
curate, being no Master of Arts nor preacher, to have the
New Testament both in Latin and English, or Welsh :
and to confer daily one chapter of the same. And
archdeacons, commissaries, and officials, to appoint them
some certain task of the New Testament to be conned
without book ; or to be otherwise travailed in, as should
be by them thought convenient : and to exact a re-
hearsal of the same, and how they have profited in the
study thereof. No commutation of penance, unless upon
great and urgent causes. Private baptism to be only
administered by lawful ministers in case of necessity, and
by none other. That archdeacons, and others having
ordinary jurisdiction, do call before them such as be
detected of any ecclesiastical crime ; and convince and
punish them. That bishops take order that it be pub-=
lislied, that marriage be solemnized at all times of the
year ; so that the banns be first lawfully published, and
none impediment objected." But this last, and that
other about private baptism, are omitted in the printed
articles.

Archbishop Grindal was appointed to the primacy
when the Church was violently assailed by the two ex-
treme parties; on the one hand the Puritans, and on
the other the seminary priests of Rome were making an
attack ; and it is generally admitted that, as a governor,
he was too remiss and too partial ; inclining to screen
Puritans even when censured by their diocesan, though
ever ready to proceed against Papists. In his zeal
for ultra-protestants he sometimes acted illegally as well

436 GRINDAL.

as unjustly. But he was an earnest and a pious man.
In 1580, there was a terrible earthquake, and the arch-
bishop's exhortation to the clergy stands in favourable
contrast with the formal manner in which of late years
fasts have been enjoined. By his grace's order, Ked-
man, his archdeacon, addressed the following letter to
the clergy of the diocese : —

** After my hearty commendations premised ; my Lord,
his grace's pleasure is, that with all convenient speed
you shall give order to every parson, vicar, and curate
of the peculiar jurisdiction of the deanery of the arches
in London, that they exhort their parishioners to resort
devoutly to their churches upon Wednesdays and Fri-
days, to hear some short exhortations to repentance,
either by preaching or homilies, with other services of
the day. And that they do of their own accord, without
constraint of law, spare those days one meal, converting
the same, or some part thereof, to the relief of the poor.
Calling also their households together at night, to make
hearty prayer to God, to shew mercy to us who have
deserved His anger. And that with the litany they join
such psalms and prayers as they shall choose, or devise,
fit for that purpose. And thus I bid you heartily well
to fare. London, April 12, 1580." The like order he
gave forth for his whole diocese.

The last years of the archbishop were ennobled by
a firmness of character which has done him immortal
honour, as they w^ere embittered by the loss of the
queen's favour. This was occasioned by the favour
which he shewed towards the exercise of prophesying,
of which exercise, an account shall be given in Grin-
dal's own words, in his letter on the subject to the
queen :—

'• The authors of this exercise are the bishops of the
dioceses where the same is used ; who both by the law
of God, and by the canons and constitutions of the

GRINDAL. 437

Churcli now in force, have authority to appoint exer-
cises to their inferior ministers, for increase of learning
and knowledge in the Scriptures, as to them seemetli
most expedient : for that pertaineth ad disciplinam Cleri
calern, i. e. ' to the discipline of ministers.' The time
appointed for the assembly is once a month, or once in
twelve or jBfteen days, at the discretion of the ordinary.
The time of the exercise is two hours: the place, the
church of the town appointed for the assembly. The
matter entreated of is as followeth. Some text of Scrip-
ture, before appointed to be spoken of, is inter2:)reted in
this order ; First, the occasion of the place is shewed.
Secondly — the end. Thirdly — the proper sense of the
place. Fourthly — the propriety of the words : and those
that be learned in the tongues, shewing the diversities
of interpretations. Fifthly — where the like phrases are
used in the Scriptures. Sixthly — places in the Scrip-
tures seeming to repunge, are reconciled. Seventhly —
the arguments of the text are opened. Eighthly — it is
also declared, what virtues and what vices are there
touched ; and to which of the commandments they per-
tain. Ninthly — how the text hath been wrested by the
adversaries, if occasion so require. Tenthly, and last
of all — what doctrine of faith or manners the text doth
contain. The conclusion is, with the prayer for your
majesty, and all estates, as is appointed by the Book
of Common Prayer, and a psalm.

" These orders following are also observed in the
said exercise : First, two or three of the gravest and
best learned pastors are appointed of the bishop, to
moderate in every assembly. No man may speak unless
he be first allowed by the bishop, with this proviso, that
no layman be suffered to speak at any time. No con-
troversy of this present time and state shall be moved
or dealt withal. If any attempt the contrary, he is put
to silence by the moderator. None is suffered to glance

438 GRiNDAL.

openly or covertly at persons public or private ; neither
yet any one to confute another. If any man utter a
wrong sense of the Scripture, he is privately admonished
thereof, and better instructed by the moderators, and
other his fellow-ministers. If any man use immodest
speech, or irreverend gesture or behaviour, or otherwise
be suspected in life, he is likewise admonished as be-
fore. If any wilfully do break these orders, he is pre-
sented to the bishop, to be by him corrected."

The archbishop viewed the question as a divine, and,
among divines it is an open question how far such meet-
ings are or are not expedient ; the queen looked upon it
as a politician. The Church of England was in a very
anxious position, — the Romanizers, whether conforming
or not, disliked the Reformation as having gone too" far,
while the Puritans naturally felt that since we had gone
80 far, they had only to agitate and we should go further.
And any thing like discussion had a tendency to excite
this feeling of discontent for things as they were. At a
revolutionary era it is always sound policy, in the opinion
of statesmen, to prevent discussion as much as possible,
and for this reason, because men's minds are unsettled.
There is a dislike in politicians to entertain the question
of a convocation at the present time. A convocation the
queen could not prevent, but of further discussion she
saw the danger. Archbishop Grindal, on the other hand,
was willing to carry the Reformation further, and he
would admire the prophesyings as tending to this point,
while he considered the subject as one of a purely ecclesi-
astical character, in which he would not permit the queen
to interfere. To the proud despotic daughter of the house
of Tudor he spoke with the boldness of a primitive
bishop, and, as it turned out, at peril if not of life yet of
property. Few in these days would venture in like
manner to defy a committee of the two houses of parlia-
ment, or an ecclesiastical commission, the despotic powers

GRINDAL. 439

of our land. " Bear ^'ith me, I beseech you, madam,"
said the aged and venerable prelate, " if T choose rather
to offend your earthly majesty, than to offend the hea-
venly majesty of God. And now being sorry, that I
have been so long and tedious to your majesty, I will
draw to an end, most humbly praying the same, well
to consider these two short petitions following.

" The first is, that you would refer all these ecclesi-
astical matters which touch religion, or the doctrine and
discipline of the Church, unto the bishops and divines
of your realm ; according to the example of all godly
Christian emperors, and princes of all ages. For in-
deed they are things to be judged, (as an ancient Father
writeth), in ecclesid, sen syuoclo, von in 2'>(il(ttio, i. e. ' in
the church, or a synod, not in a palace,' When your
majesty hath questions of the laws of your realm, you
do not decide the same in your court, but send them
to your judges to be determined. Likewise for doubts
in matters of doctrine or discipline of the Chureh, the
ordinary way is to refer the decision of the same to the
bishops, and other head ministers of the Church.

" Ambrose to Theodosius useth these words, Si de
causis pecuniariis comites tuos consul is, quanto magis in
causa religionis sacerdotes Domini, aquum est consulas ?
i. e. ' If in matters of money, you consult with your
earls, how much more is it fit you consult with the
Lord's priests in the cause of religion ? ' And likewise
the same father to the good Emperor Yalentinianus, —
Si de fide conferendum est, Sacerdotum debet esse ista
collatio ; sicut factum est sub Constantino augustce me-
moricc iwincipe ; qui nuUas leges ante i^rcBmisit, qudm
liberum dedit judicium Sacerdotibus : i. e, 'If we confer
about faith, the conference ought to be left to the
priests ; as it was done under Constantino, a prince of
most honourable memory ; who set forth no laws, before
he had left them to the free judgment of the priests.'

440 GRINDAL.

And in the same place the same father saith, that Con-
stantius the emperor, son to the said Constantine the
Great, began well, by reason he followed his father's
steps at the first : but ended ill, because he took upon
him de fide intra palatium judicare, i. e. ' To judge of
faith within the palace,' (for so be the words of Ambrose,)
and thereby fell into Arianism : a terrible example.

" The said Ambrose, so much commended in all his-
tories for a godly bishop, goeth yet farther, and writeth
to the same emperor in this form, — Si docendus est
Episcopus a laico, quid sequatur ? Laicus ergo disputet,
et Episcopus audiat ; Ep)iscop)US discat a laico. At certe,
si vel Scripturarum seriem divinarum, vet Vetera tempora
retractemus, quis est qui abnuat, in causa fidei, in causa,
inquam, fidei, Episcopos solere de Imjwratoribus Chns-
tianis, non Imjyeratores de Episcopis judicare ? i. e. ' If a
bishop be to be taught by a layman, what follows ? Let
the layman then dispute, and the bishop hear : let the
bishop learn of the layman. But certainly, if we have
recourse either to the order of the holy Scriptures, or to
ancient times, who is there that can deny, that in the
cause of faith, I say, in the cause of faith, bishops
were wont to judge concerning Christian emperors, not
emperors of bishops ?' Would to God your majesty
would follow this ordinary course, you should procure
to yourself much quietness of mind, better please God,
avoid many offences, and the Church should be more
quietly and peaceably governed, much to your comfort,
and the commodity of your realm.

" The second petition I have to make to your majesty
is this ; that, when you deal in matters of faith and re-
ligion, or matters that touch the Church of Christ, which
is His spouse, bought with so dear a price, you would
not use to pronounce too resolutely and peremptorily,
quasi ex authoritate, as ye may do in civil and extern
matters : but always remember that in God's causes,

GRtNDAL. 441

the will of God (and not the will of any earthly crea-
ture) is to take place. It is the antichristian voice of
the pope, Sic volo, sic jubeo ; stet pro ratione voluntas ;
I. e. * So I will have it; so I command: let my will
stand for a reason.' In God's matters, all princes ought
to bow their sceptres to the Son of God, and to ask
counsel at His mouth, what they ought to do. David
exhorteth all kings and rulers to serve God with fear and
trembling,

*' Remember, madam, that you are a mortal creature.
' Look not only (as was said to Theodosius) upon the
purple and princely array, wherewith ye are apparelled,
but consider withal, w^hat is that that is covered there-
. with. Is it not flesh and blood ? Is it not dust and
ashes ? Is it not a corruptible body, which must return
to his earth again, God knows how soon ? ' Must
not you also one day appear ante tremendwn tribunal
crucifixi, ut recijnas ibi, jjivut gesseris in corpore, sive
bonuni sive malum ? i. e. ' before the fearful judgment-
seat of the crucified [Jesus,] to receive there according
as you have done in the body, w^hether it be good or
evil ? '

'* And although ye are a mighty prince, yet remem-
ber that He AVhich dwelleth in heaven is mightier.
He is, as the Psalmist saith, terribilis, et is qui anfert
.sptiritum principum, terribilis super omnes reges terrcB ;
i.e.* terrible, and He Who taketh away the spirit of
princes, and is terrible above all the kings of the
earth.'

"■ Wherefore I do beseech you, madam, in viscenbus
Christi, when you deal in these religious causes, set the
majesty of God before your eyes, laying all earthly ma-
jesty aside ; determine with yourself to obey His voice,
and with all humility say unto Him, Non mea, sed tua

VOL. V. 2 R

443 GRIND AL.

voluntas fiat; i. e. 'Not mine, but Thy will be done/
God hath blessed you with great felicity in your reign,
now many years ; beware you do not impute the same to
your own deserts or policy, but give God the glory. And
as to instruments and means, impute your said felicity,
first, to the goodness of the cause which ye have set
forth ; I mean, Christ's true religion ; and, secondly, to
the sighs and groanings of the godly in their fervent
prayer to God for you. Which have hitherto, as it were,
tied and bound the hands of God, that He could not
pour out His plagues upon you and your people, most
justly deserved.

"Take heed, that ye never once think of declining from
God, lest that be verified of you, which is written of
Ozeas, [Joasli,] who continued a prince of good and
godly government for many years together; and after-
wards, cum roboratus esset, (saith the text,) elevatum est
cor ejus in interitum suum, et negleodt Dominmn , i. e.
' when he was strengthened, his heart w^as lifted
up to his destruction, and he regarded not the Lord.'
Ye have done many things well, but except ye per-
severe to the end, ye cannot be blessed. For if ye
turn from God, then God will turn away His merciful
countenance from you. And what remaineth then to
be looked for, but only a terrible expectation of God's
judgments, and an heaping up wrath, against the day of
wrath !

"But I trust in God, your majesty will always humble
yourself under His mighty hand, and go forward in the
zealous setting forth of God's true religion, always
yielding due obedience and reverence to the word of God,
the only rule of faith and religion. And if ye so do,
although God hath just cause many ways to be angry
with you and us for our unfaithfulness, yet I doubt
nothing, but that for His own name's sake, and for Hig

GRINDAL. 443

own glory sake, He will still hold His merciful hand
over us, shield and protect us under the shadow of His
wings, as He hath done hitherto.

'* I beseech God our heavenly Father plentifully to
pour His jwincipal spirit upon you, and always to direct
your heart in His holy fear. Amen."

This remonstrance is dated December 20th, 1576.
The queen gave him time to consider his resolution, but
finding him unalterable, she caused him to be sequestered
from his office, and by an order from the court of star-
chamber, he was confined to his house. In vain did the
lord treasurer, his long-tried friend, urge him to submis-
sion; and so exasperated did the court become, that
thoughts were entertained of deposing him, though that
design was laid aside.

It is difficult to ascertain the precise nature of his
sequestration, as we find that during this time he conse-
crated the Bishops of Exeter, Winchester, and Lichfield
and Coventry : and when, in 1580, a convocation was hol-
den, though he did not appear, he had a principal share in
its transactions. He drew up an expedient for presei'ving
the authority of the spiritual courts on the point of ex-
communications, and he laid before them a new form of
penance, better calculated than the one which had
hitherto been used to bring the offender to amendment.
The convocation partook of the archbishop's spirit, and
though the motion was negatived which proposed that no
business should be done, nor any subsidy granted, until
the archbishop was restored, the queen was petitioned
in his favour.

But no favour did the archbishop receive, till at
length become blind, a victim also to the strangury
and the colic, he thought himself at liberty to listen
to the proposal of the court that he should resign. He
retired to Croyden, having shewn that those of his

444 GRYNiEUS.

predecessors in the see of Canterbury who had resigned,
had always one of the episcopal houses assigned to
them, and the amount of his pension was fixed, but
ere his resignation was completed he died, in 1583,
Archbishop of Canterbury. He seems to have been a
most amiable and kind-hearted man, who was un-
fortunately placed under circumstances not the most
propitious for the development of his character. —
Stryjpe. Le Neve. Zurich Letters, puhlished by the
Parker Society. Soames. Collier. Neales History of
the Puritans.

GRYNiSUS, JOHN JAMES.

John James Gryn.eus was born at Berne in 1540,
and educated at Basle. He took his degree of doctor
in divinity, and succeeded his father as pastor at
Rotelen. He was at first a Lutheran, but afterwards
became a Zuinglian, and died infirm and blind at Basle,
in 1617.

He was the author of numerous illustrative notes to
the works ofEusebius, Origen, andlrenaeus; An Epitome
of the Bible ; Outlines of Theology ; Expositions of some
of the Psalms, and of the Prophecies of Haggai, Jonah,
Habakkuk, Obadiah, and the first five chapters of Daniel;
A Commentary on the first Ten Chapters of the Gospel
of St. Matthew; Critical Remarks on the Epistles
to the Romans, Colossians, and Hebrews, and on the
first and second Epistles of St. John ; An Ecclesiastical
History ; A Chronology of the Evangelic History ;
Theological Problems, Theses, and Disputations. — Mel-
chior Adam.

GROSSETESTE. 445

GROSSETESTE, ROBERT.

Robert Grosseteste, Grosthead, or Greathead, was
born of poor parents at Shadbrook, in Suffolk, about the
year 1175. His history illustrates the miserable condi-
tion of the Medieval Church, and will therefore be given
at some length. The state of the Church in that age
cannot be given better than in the words of Dr. Inet.
" The patronage of the crown," says he, " was lost with
the right of investitures ; the power to convene national
synods was swallowed up by that of the papal legates ; the
supremacy in causes ecclesiastical w^as carried to Rome
by the concession which yielded up the right of appeals ;
the authority over the persons and the estates of the
clergy and religious was given away by that grant which
discharged the clergy from the secular power ; and the
Church was thereby rendered a body separate and in-
dependent on the state, their interests distinguished,
and set at such a distance from one another, that the
privileges and liberties of the Church w^ere numbered
from the sjDoils of the civil government, and then only
thought bright and shining, when they cast a shade
upon the monarchy."

Robert, who received the cognomen of Grosseteste,
(surnames at that time not being generally in use,)
either from the size of his head, or his intellectual
powers, was educated at Oxford and at Paris. At an
early period of life he entered into the service of William
de Yere, Bishop of Hereford, upon whose death he re-
turned to Oxford, where he established a high character
by his lectures in philosophy and theology. His learn-
ing recommended him to the notice of Hugh de "Welles,
Bishop of Lincoln, who presented him to a prebend in
his cathedral church. In 1210 he was nominated to
the Archdeacomy of Chester, which he exchanged in
1220 for that of Wilts. In 1224 he took his doctor's
VOL v. 2 s

446 GROSSETESTE.

degree, soon after which he was presented to the rectory
of Ashley, in Northamptonshire. He was Archdeacon
of Leicester in 1232, at which time he also held the
prebend of Empingham, in the diocese of Lincoln. It
appears from a passage in the register of Oliver Sutton,
Bishop of Lincoln, cited by Mr. Wood, that Robert had
been chancellor of that university by the title of Magister
Scholar ium vel Scholarum. The time of his filling this
high literary post is not precisely known, but it seems to
have been just before his elevation to the see of Lincoln.
And as he was nominated to the office by his constant
friend Bishop de Welles, it must have been before
February 1234, when the bishop died.

The king was at Oxford in June, 1234, and issued a
remarkable mandate to the mayor and bailiffs for the
expulsion of prostitutes, and the concubines of clerks,
who were to be ordered to leave the village in eight days.
And if any should either remain there after the time
limited, or any fresh woman should enter the place, that
they should be seized by order of the chancellor, or of
Mr. Robert Grosseteste, or friar Robert Bacon, and de-
tained till the king's further pleasure should be known.
This shews that Grosseteste was not chancellor at the
time, but only a leading personage in the university.

This statement does not speak favourably of clerical
morality in the middle ages, and it shews the natural
effect of the constrained celibacy of the clergy.

Upon the death of Hugh de Welles in 1 234, the chap-
ter of Lincoln unanimously elected Grosseteste as his
successor. He w^as consecrated at Reading, by Arch-
bishop Edmund, in the abbey church. It was not usual
at this time for the suffragan bishops of the province of
Canterbury to be consecrated any where but in the me-
tropolitical church, and the convent of Canterbury inter-
posed their claim accordingly upon this occasion; but
consented at last to lot the ceremony proceed, lest the
labour and charges of the attendance should be lost, and

GROSSETESTE. 447

upon condition that this case should not be drawn
into a precedent ; as likewise under a protestation, that
they would never agree to any such irregularity in future.

Soon after his consecration he visited his diocese, and
by reference to his articles of enquiry we may obtain a
further insight into the morals of the Medieval Church.
The celibacy of the clergy, projected before, was publicly
and universally enjoined by a decree of Archbishop
Anselm, in 1102, and was enforced afterwards by
canon after canon; and even now, as late as 1236, the
non-conformity of the clergy, who were always extremely
loath to be driven into this hard and unnatural measure,
is made a subject of enquiry. So that it seems the
celibacy of the clergy was not yet fully established, not-
withstanding all the violent efforts which had been made
in its favour for more than a century. But this we need
not wonder at, since it was indeed the boldest and most
desperate attack that ever was made upon the natural
rights of mankind. We speak here of the nature of the
attempt; that a groundless and mere arbitrary injunc-
tion should be expected to over-rule and annihilate men's
innate affections, and that the clergy, so large a body as
they now were, were universally to be brought to receive
it with tameness and submission. The drift and ten-
dency of the proceeding, no doubt, was to draw all the
wealth of the clergy from their relations and connexions
into the Church. But behold now the fatal consequence
of depriving the clergy of their Christian liberty in this
vigorous and compulsory manner.

The Church was overmn with a deluge of incontinence,
fornication, and adultery ; and, what was then deemed a
most aggravated crime, the clergy even frequented and
attempted the nunneries.

Many vicarages had been already made by the late
bishop Hugh de Welles, and Bishop Grosseteste estab-
lished many more.

He was always a patron of the vicars. The monks

448 GROSSETESTE.

obtaining the advowson of livings, were accustomed at
first to appropriate to the use of their monasteries the
whole of the revenue, serving the cures carelessly by
sending some of their own body to officiate. The bishops
after a time succeeded in compelling the monks to
appoint a regular pastor, and to assign to him a fixed
income : that income proceeding generally from the
small tithes, while the monastery retained the great
tithes and rectorial rights. The monks were continually
endeavouring to evade this regulation, and much hostility
they shewed to Bishop Grosseteste for vigorously enforc-
ing it.

The student of ecclesiastical history will not fail to
observe how gradually and craftily the popish authority
was established in the Church of England; an appeal to
Rome being made sometimes by the civil power and
sometimes by ecclesiastics, the pope assumed powers by
the concession of the appellants to which he had no legal
right. To a disgraceful act, shewing the low state of
morals in the Church, the mission of a legate is at this
time to be traced. William Marshal, Earl of Pembroke,
being dead in Ireland, the king gave his sister Eleanor,
the earl's widow, in marriage to Simon Montfort, after-
wards Earl of Leicester : this lady, either through a real
intention of entering into religion, or some other specious
design, conceived a vow of chastity upon her husband's
demise, though she had not taken the veil. Upon this
ground, Edmund, Archbishop of Canterbury, resolving
to oblige her to the performance of her vow, opposed the
lady's re-marriage vrith Montfort all he could, and even
sharply reproved the king for encouraging Montfort, by
consenting to the match, to break the established rules
of the Church ; but, alas ! there was a necessity for it,
as Eleanor was with child by Montfort. This opposition
given by the archbishop to the king, who was absolutely
determined to permit the marriage, entirely alienated his
majesty's affections from him. ; and. being highly en-

GROSSETESTE. 449

raged, he privately treated with pope Gregory IX. to
send him a stout and able legate into England; one
that might control the archbishop, and all others that
should dare to \Yithstand and oppose his will. Thus
this light matter proved in the event a most serious
affair, laying not only the foundation of all the mischiefs
brought upon the kingdom by the intromission of Otho
the legate, but even occasioned at last the exile of the
archbishop.

With the legate, Bishop Grosseteste was frequently
brought into collision ; the former endeavouring to force
into some of the best preferments of Lincoln incompetent
persons and non-resident foreigners. To one transac-
tion, as illustrative of the times, we shall more fully
refer. The university of Oxford was comprehended
within the limits of the immense diocese of Lincoln,
and the prelates of that see had naturally great power
and authority there. If they did not nominate the
chancellor, they enjoyed the privilege of cqyproving the
election; but, as we take it, they absolutely appointed
him. In the year 1238, Bishop Grosseteste made a
noble stand in favour of that body, to which he was
always a true friend and patron, and did it a very sin-
gular service. Otho the legate, who had been invited
into England by the king, as related above, and was now
much caressed by him and held in especial esteem, went
to Oxford, April 23rd, 1238, in order to examine into
and to correct abuses there, where the number of students
was very numerous. The legate, who was much hated
by the whole nation, was lodged in the monastery of
Osney, not far off, where the university accommodated
him immediately with all necessaries, and afterwards
waited upon him with their compliments on St. George's
day. The crowd was great at the door of the stranger's
hall, as may be presumed, when a person of his rank
and character was to be entertained ; and the porter,
being a foreigner, was ruder to the scholars than was

450 GROSSETESTE.

consistent with good manners, (especially after such
ample presents had been made to his master) and refused
them admittance in a high and haughty tone. The
students, thus offended, began to employ force, and to
beat the cardinal's servants ; whilst these, on their part,
endeavoured to resist and oj^pose them. A poor Irish
half-starved chaplain was, at the instant, asking for
something to eat at the kitchen door ; but the master of
the cooks, who was the cardinal's brother, displeased
with his importunity, took some scalding water and
threw it in his face. A Welsh student happened to see
it, and enraged at such usage, exclaimed aloud. Shall we
bear this ? and then bending his bow, shot the master of
the cooks, and killed him on the spot. The whole mon-
astery was instantly in an uproar ; and the legate, hear-
ing of his brother's death, thought it high time to take
care of himself, wherefore, catching up his canonical
cope, he ran to the tower of the abbey-church, and shut
the door after him. The students flocked round this
fastness, crying, "Come out, thou slave, thou fleecer of the
land, and gulf of Roman avarice!" At night, Otho put
off his vestments, and mounting his horse, was conducted
through bye-ways, and over a ford not very safe, to the king,
who was then at Abingdon, to seek his protection ; for the
scholars, being very outrageous, kept searching for him,
crying out, "Where is that usurer, that simoniac, that
plunderer of rents, that gaper for money, who abuses the
king's goodness, subverts the kingdom, and enriches
foreigners with our spoils ! " At Abingdon, the legate
related to his majesty, with sighs and tears, the w^hole of
his ill usage ; and the king, compassionating his case,
immediately dispatched his messengers with letters to
the mayor and burgesses of Oxford, charging them to
enquire into this outrage, and to inform his delegates
thereof. On this, an inquisition was begun, and by the
assistance of twelve jurats, appointed for this purpose,
for the keeping of the peace, together with an armed

GROSSETESTE. 45]

force sent by the king, under the command of Earl
Warren, thirty scholars, without respect of persons, were
committed to prison; besides Odo de Kilkenny, preben-
dary of Lincoln, and a canonist, who appeared to have
been one of the ringleaders in this riot. Some others
fled to Wallingford, but were seized and put in prison
there and elsewhere.

In a few days, Peter de Rupibus, Bishop of Winches-
ter, and Ralph Nevil, Bishop of Chichester, and lord
chancellor, came to Oxford, and with the abbots of Eve-
sham and Abingdon, assembled in St. Frideswide's
church, suspended the university by an interdict, both as
to lectures, &c., and all acts of religion. Otho, at the
same time, convening the neighbouring prelates, thun-
dered out a like interdict by his legatine authority, ex-
communicating all in general that were concerned in the
late tumult. And in this censure not only the under-
graduates, but the masters, the beneficed clerks, and
even the doctors and the chancellor, were involved. When
this sentence was notified at Oxford, many academics,
that were but in the least conscious of guilt, withdrew
from the university, under a pretence of liberty, as not
knowing where these matters would end. But as soon as
this was told the king, he by his proclamation forbad
any one to depart the place without his leave, which
several, having urgent business, afterwards obtained.

Many of the masters and beneficed clergy were bailed
soon after this ; and Roger Niger, the worthy Bishop of
London, and Bishop Grosseteste, gave bail for such
clerks and laymen as were imprisoned in the tower ; and
by that means master Odo de Kilkenny, master Simon
de Crauford, John de Lewes, William de Staresburg,
Gregory de Fertekyroth, Thomas de Lychefield, Robert
de Leycester, John de Brideport, William de Blundun,
Richard Grostest, Peter de Oxon, and Adam de Oxon
or Exon, were all set at liberty. And, to omit further
particulars, many others were delivered out of prison by

452 GROSSETESTE.

Bishop Grosseteste's giving security for their appearance.
But, whereas many students had fled and would not
return, the king sent his letters to the chancellor and
archdeacon of Oxford, to declare they might safely come
back to the university, and there wait for their absolu-
tion in form.

The legate had thoughts of making a progress into
the northern parts of the realm, but came first to Lon-
don, and took up his lodging in Durham house ; the
king directing that the lord mayor and the citizens should
furnish him with a guard. Thither he convened, by his
legatine authority, the Archbishop of York, and all the
English bishops, to consult about the affairs of the
Church, and the injury and insult he had received at
Osney. The bishops defended the university in the best
manner they could; and it is particularly recorded, to
the honour of Bishop Grosseteste, that he strenuously
exerted himself on the occasion, and with a noble spirit,
becoming the greatness of his soul, interdicted, in the
presence of the king and legate, every person that had
offered to lay violent hands on the Oxonians. The
bishops insisted, that, next to the university of Paris,
this of Oxford was deservedly esteemed the most eminent
for piety and sound learning ; and that, if, after imprison-
ing the persons of the students, and despoiling them of
their effects, any thing more rigid should be inflicted,
they should have reason to fear the scholars would be
driven from Oxford never more to return; that, if the
legate would but be so cool and candid as to attend to
truth, he might recollect, that the fault committed was
rather to be imputed to his own servants, who had so far
provoked the academicians by their contumelies, that it
was little to be wondered such disturbances, great as
they were, had happened to his reverence. The legate,
upon this, took time to consider, and so dismissed the
assembly.

At length, in the following year, after some letters had

GROSSETESTE. 453

passed betwixt liim and the pope, and some of the car-
dinals at Rome, he terminated the matter in this man-
ner. He wrote to the chancellor, exhorting the Oxonians
(who now for a year and more, being prohibited their
lectures and exercises at Oxford, had retired many of
them to Northampton and Salisbury, for the prosecution
of their studies) to repentance, and giving them full
leave to return to Oxford, provided they would submit
to the following penance, that the clerks should go on
foot from St. Paul's to Durham House, about a mile
distant, the bishops accompanying them as far as Car-
lisle House, now called Worcester House : that thence
the academics should proceed barefooted, without their
hoods and gowns, and humbly ask pardon of the legate
for their fault. Thus ended this unfortunate affair,
which nevertheless proved very hurtful to this famous
university, as we do not find, after this dispersion, it
was ever frequented hj the like full complement of
students.

In the grand quarrel between the emperor and the
pope, the citizens of Rome were strongly disposed to
favour the emperor, who was now approaching that city.
Many of the cardinals, seeing Gregory more governed by
his own perverse will, than by the rules of right reason,
had deserted him, scarcely any continuing with him but
Robert de Somercote, an Englishman. Gregory, in
short, was plunged in deep distress, and it behoved him
instantly to think of some expedient to extricate himself,
and to attach the citizens to his party. He fixed upon
a most diabolical one, which was, to gain them by pro-
mising them, for their sons and relations, all the vacant
benefices in England; those especially which belonged
to the religious houses. And the conditions, on the part
of the citizens, were, that they should universally com-
mence hostilities against the emperor, and do all in
their power to dethrone him. In pursuance of this
agreement, Gregory soon after despatched his bulls to
VOL V. 2 T

454 GROSSETESTE.

Edmund, Archbishop of Canterbury, Robert Grosseteste,
Bishop of Lincoln, and Robert de Bingham, Bishop of
Salisbury, to provide three hundred Romans with the
first benefices which should become vacant ; and all the
three were inhibited from collating to any benefices till
the Romans were seized. And when Mumelinus, one of
Otto's clerks, returned about All Saints day from Italy,
whither he had been to carry money to his holiness, he
brought with him twenty-four Romans, who were all to
be preferred here. And M. Paris reports in one place,
that Otto, whilst he was in England, had disposed of
above three hundred prebends, rectories, and other pre-
ferments, either by the direction of his holiness, or by
his own arbitrary will.

The promotion of foreigners, principally Italians, to
the English benefices, had been a grievance of some
standing, and had been long complained of. In the
year 1231 an insurrection was raised here upon this very
account ; and in the issue the lay-patrons got themselves
secured from the like attempts upon their churches for
the future, so that the hardship fell afterwards chiefly
upon those of the bishops and the monasteries.

The part our bishop took in this controversy is not
known, except generally that from his avowed hostility
to the preferment of foreigners in the Church of England,
we may be sure that he sided against the cardinal.

The cardinal was anxious not to suppress pluralities,
but to prevent their being held without a dispensation
from Rome ; and to secure the purchase of dispensations
he appeared as an opponent of pluralities. The conduct
of Walter de Cantilupe, Bishop of Winchester, throws
light upon medieval feeling in this respect. Walter, son
of Lord Cantilupe, was a nobleman of great spirit, and
had been an agent of the king. The twenty-ninth canon
of the Lateran council, in 1216, was levelled against
pluralities without dispensation; and when Otto, the
legate, in 1237, had prepared a constitution to enforce

GROSSETESTE. 455

the canon, and offered it to the council at St. Paul's,
London, Walter put off his mitre, and spoke thus to the
legate : " Holy father, since many noblemen, that have
such blood as mine running in their veins, hold plurali-
ties without dispensation, some of whom are old, and
have lived magnificently, it would be too hard to reduce
them to a disgraceful poverty by deprivation. Some of
them are young and bold, and would run the last risk
rather than be confined to one benefice. T know this by
myself, for before I was advanced to this dignity, I re-
solved with myself, that, if by virtue of such a constitu-
tion I must lose one benefice, I would lose all. It is to
be feared there are many of this mind ; therefore, we
beseech your paternity to consult our lord the pope on
this point." This speech caused Otto to drop his con-
stitution, and, as Mr. Johnson thinks, to insert only a
few lines instead of it.

Bishop Grosseteste was so honest and undisguised in his
opposition to ecclesiastical abuses, that he was frequently
involved in disputes, not only with the authorities in
Rome, but with the monasteries and chapters of his own
country. On one occasion he was actually excommuni-
cated by the convent of Canterbury, with bell, book,
and candle, as an in grate and rebel to that Church, of
which he was a suffragan.

The bishop, with his party, when he received the
letters importing this, threw them on the ground and
trod upon them, to the vast astonishment of the behold-
ers, on account of the effigies of St. Thomas impressed
upon the seal. And moreover he flew into so great a
passion, that he said, in the hearing of all that were
present, "he did not desire the monks should otherwise
pray for his soul as long as the world endured ;" and
withal gave orders that the messenger, whom he loaded
with reproach should be arrested. And when the officers,
in regard to his priesthood, (for he was a priest,) were
afraid of doing it, he ordered the priest to be driven

i56 GKOSSETESTE.

from his palace, as a vile slave, or a robber, at wliich
those prudent and learned men, who were then in the
palace, were still more astonished ; since, if there were
no other reason, the priest might very justly accuse the
bishoj) of laying violent hands on him. As for the sen-
tence, his lordship so little regarded it, that he never
forbore officiating, dedicating churches, and performing
all other acts incidental to the episcopal function.

It appears that in the middle ages the episcopal
authority was not rated very high, when a bishop could
be excommunicated by a convention of priests. They
professed to be exercising the authority of the metro-
politan see. An appeal was made to Rome, and a com-
promise was effected, on which the convent withdrew
the excommunication. The see of Rome never upholds
the episcopate.

In 1244 we again find the bishop issuing a circular to
his archdeacons, stimulating them to be very strict in
their enquiries concerning certain irregularities ; priests
either omitting the canonical hours, or saying them
erroneously, very indevoutly, and at times very incom-
modious to their parishioners. Their keeping concubines
or wives, which, though they were concealed from him in
his visitations, ought not to escape the notice of the
archdeacons. Clerks acting miracles, and other plays,
called the induction of May and Autumn ; laymen having
scot ales ; rectors, vicars, and other priests, neglecting to
hear the friars preach, and even hindering the people
from attending, and confessing to them ; their suffering
some to preach for the purpose of raising money, who
only treat such subjects as will draw most money from
the people; whereas he licensed none such to preach,
but only gave leave for the parish ministers to open
and explain the service in few words ; and, lastly, Chris-
tians living as inmates with Jews.

We may trace the origin of domestic chaplains to this
age, as we are informed that it was not unfrequent for

GROSSETESTE. 457

private persons to enjoy private domestic chapels ; these
were not consecrated, nor endowed ; and care was always
taken in the grants to provide for the rights of the mother
Church, and that no prejudice should accrue to them, by
enjoining the grantees to have recourse to their parish
church on the greater festivals, there to make their offer-
ings, and receive the sacrament. Thus Roger Brito,
knight, of Walton, in the parish of Chesterfield, co.
Derby, was empowered to have a chantry in his chapel
for one month after Easter (this term was afterwards
enlarged,) and was to find a competent chaplain, at his
own expence, to celebrate mass only to himself, his wife,
and his visitors, promising, " Die autem parasceves et
in die pasch' cum oblationibus et aliis pertinentibus
matricem ecclesiam nostram de Cestrefield visitabimus,
et confessiones et sacramenta ecclesiag de capellanis de
Cestrefield recipiemus. Dictus et capellanus de Waleton
inspectis sacrosanctis coram cajDellanis et parochianis de
Cestrefield jurabit quod de omnibus obventionibus et
oblationibus quae fiunt interim apud Waleton per quem-
cunque et undecunque evenerit dictis capellanis omni
cavillatione remota respondebit, &c."

Roger obtained this privilege from the dean of Lin-
coln, William de Tournay, rector of Chesterfield, 1224,
without fee or reward; but in the year 1242 he pro-
cured the privileges of his chapel to be enlarged, both
as to the duties therein to be performed, and the time,
which was to be unlimited, and for those extraordinary
advantages he gave an acre of land to the church of
Chesterfield, and confirmed the donations of his ancestors
to the said church, amounting to many acres.

In 1247, two Franciscans, commissioned by the pope,
and furnished with regular credentials, were sent into
England to extort money. They demanded of Grosse-
teste 6000 merks, as the quota for the see of Lincoln.
He at once refused compliance with the insolent demand,
and told his visitors, though agents of the Vatican, that
2 T 2

458 GROSSETESTE.

it was as dishonourable to require such a sum as it was
impracticable to levy it.

The bishop did not affect the monks, and, in conse-
quence of the powers obtained from the pope in 1'248,
he summoned all the religious of his diocese to assemble
at Leicester, January 14tli, in order to hear and receive
his holiness's injunctions. His lordship's intention was,
as appears from the j)Owers above-mentioned, to lay hold
of all the appropriate rectories and rents of the religious,
in case they had not obtained the assent of the dean and
chapter of Lincoln, with proper instruments thereupon,
and to take them into his own hand. But this matter
was not easily ended ; for, the religious appealed to the
pope, which obliged the bishop, old as he was, together
with Robert de Marisco, Archdeacon of Oxford, and
Almeric de Buggeden, Archdeacon of Bedford, and some
other clerks, to make a journey to Lyons. The appel-
lants were, the exempts, templars, hospitallers, and many
others, who, by means of money, (for money could do
every thing at that sordid and venal court,) succeeded
with his holiness.

When the bishop, who had been at much labour and
expence, understood this, he was much dejected, and
said to the pope, " I relied upon your letters and pro-
mises, but am entirely frustrated in my hopes, since
those whom I thought to have humbled, will now to my
shame return exempt and free." The pope answered
sternly, " What is that to you ? You have done your
part, and we are disposed to favour them : is your eye
evil, because I am good ?" And when the bishop, in a
low tone, but so as to be heard by his holiness, said,
'• O money! money! how prevalent art thou, especially
in the court of Rome!" The pope answered tartly,
" You English are the most miserable of all people,
always striving to grind and empoverish one another.
How many religious men, already subject unto thee,
thine own sheep as it were, thy friends and domestics,

GROSSETESTE. 459

men addicted to prayer and hospitality, art thou striving
to depress, that with their effects thou mayest sacrifice
to thine own tyranny and avidity, for the enriching of
others, ' and perhaps aliens.'" We make no doubt but the
latter part of the imputation had no foundation in truth.
And, in respect of the pope s duplicity in the case, one
cannot help remarking, how grossly scandalous it was,
for Innocent to grant the bishop a j^ower to visit,
and then not to support him in the exercise of it,
but on the contrary to desert him, and even to take an
opposite part. The usage was undoubtedly provoking to
the last degree (though the matter was not of such con-
sequence as to cause his lordship to break entirely with
his holiness); and, therefore, one cannot wonder that
the indignity should be very grating to a man of his
spirit and temper. The bishop, however, it is said,
withdrew with some confusion in regard to himself, and
did escape the censure of others ; and, that he might
not seem, adds the historian, to have taken this long
journey for nothing, he betook himself to the transacting
of some other affairs.

What a dreadful picture is this of medieval Christian-
ity ; and the following depicts the character of the age
in even worse characters still I

"The bishop was always jealous of the loose conduct of
the monks and nuns. And he began a personal visita-
tion this year, of the religious houses in his diocese,
which were very numerous, with great strictness and
severity. At Ramsey he went himself into the dormitory,
attended by his officers, and examined the beds ; he
then went through the whole house, and, if he found
any place shut up and fastened, caused it to be
opened ; and if, in rummaging the repositories, he saw
any cups with feet or circles round the edges, he broke
them and trod upon them, whereas it might have been
more prudent, says my author, to have given them to the
poor. At the nunneries, he caused the breasts of the

4G0 GROSSETESTE.

nuns to be pressed, to try if there were any milk in them
He denounced withal heavy sentences and curses, in the
words of Moses, against such of the religious as should
break their statutes, accumulating the blessings of that
prophet upon those who should exactly observe them.
The monkish historian, however, acknowledges that the
bishop did all this with the best intentions ; and indeed
the proceeding was consonant to his general character."

We come now to the celebrated controversy of Grosse-
teste with pope Innocent IV. In January, 1253, Inno-
cent ordered his nephew, an Italian youth, to be invested
with a canonry of Lincoln. His name was Frederic de
Lavania, and hy provision, for this was the term, he was
to be accommodated with a prebend in that church, and
the pope had written to Bishop Grosseteste to give him
the first that should fall, declaring, that any other dis-
posal of such prebend should be null and void, and
excommunicating all those who should obstruct or oppose
him in that measure. He then wrote to the Archdeacon
of Canterbury, who by the way was an Italian, and to
one Mr. Innocent, another Italian, his agent here, to see
this business completed, with a clause of non obstante;
and to cite all contraveners to appear before him without
any manner of plea or excuse, and under another clause
of 71071 obstante, in two months tim.e.

Bishop Grosseteste wrote immediately to the pope
upon the receipt of his holiness's letter, or at least to the
above-mentioned delegates, in the most resolute and
spirited terms, almost retorting, excommunication for ex-
communication. This epistle, of which we have many
copies now extant, both in manuscript and printed, is
a most celebrated performance, and has both immor-
talized the bishop's memory, and endeared it to all
generations. The bishop insists, that the papal man-
dates ought not to be repugnant to the doctrine of
Christ and His apostles, and that, therefore, the tenor
of his holiness's epistles was not consonant to the sanctity

GROSSETESTE. 461

of the holy see, on account of the accumulated clauses of
non obstante. Then, that no sin can be more adverse to
the doctrine of the apostles, more abominable to Jesus
Christ, or more hurtful to mankind, than to defraud and
rob those souls which ought to be the objects of the pas-
toral care, of that instruction v.hich by the Scriptures
they have a right to, &c. Hence he infers, that the holy
see, destined to edify and not to destroy, cannot possibly
incur a sin of this kind ; and that no one, that is not an
excommunicate, ought to obey any such absurd mandate,
though an angel from heaven should command him, but
rather to revolt and oppose them ; wherefore, says he,
" I, for my part, Jilialiter et ohedlenter non ohedio, sed
contradico et rehello,'' insisting, that this his proceeding,
nee contradictio est nee rehellio, in respect to his holiness,
sedfilialis divino rnandato dehita patri et matri honoratio.
So he concludes, that, as the holy see can enjoin nothing
but what tends to edification, these provisions were not
of that salutary, but of a destructive, nature, springing
from fleshly lusts, and not from our Father Which is in
heaven.

The pope, on receiving this flat denial, which he little
expected, and this biting remonstrance, which implied
much more than was expressed, fell into a most serious
passion, exclaiming, with a stern countenance, and with all
the pride of Lucifer, " Who is that old dotard, deaf, and
absurd, that thus rashly presumes to judge of my actions ?
By Peter and Paul, if the goodness of my own heart did
not restrain me, I should so chastise him, as to make him
an example and a spectacle to all the world. Is not the
king' of England my vassal, my slave, and, for a word
speaking, would throw him in prison, and load him with
infamy and disgrace ?" And when the cardinals inter-
posed, they had much to do to mollify him, by telling him,
" It was little for his interest to think of animadverting
on the bishop, since, as they all must own, what he said
was true, and that they could not condemn or blame

46y GROSSETESTE.

him, &c.," giving the bishop at the same time a most
noble testimony in respect of his piety j his learning, and
his general character, as acknowledged by all the world ;
in all which, they confessed frankly, they were none of
them to be compared to him. The pope, however, ex-
communicated the bishop, and even named a successor
to his see. The bishop, on his part, appealed from the
sentence to the tribunal of Christ, after which he troubled
himself no more about it, but died composedly in his bed.
It was towards the latter end of the summer, in 1253,
he fell desperately sick at his palace of Buckden, and
sent for friar John de St. Giles, who was both a physician
and a divine, in both which capacities he wanted his
assistance, as he foresaw, to the great uneasiness of his
mind, the troubles that would shortly befal the Church.
He then gave orders to the clergy of his diocese to renew
the sentence of excommunication upon all who should
infringe the Magna Charta concerning the liberties of
the kingdom, which made the incumbents very obnox-
ious to many of the courtiers. Talking one day with
De St. Giles, and mentioning the proceedings of the
pope, he much blamed his brethren the Dominicans, and
did not spare the Franciscans ; because, as their institu-
tions were founded so wisely in voluntary poverty, namely,
poverty of spirit, that so they might with more freedom
reprove the vices of the great, and even chastise them,
and yet he, and his Dominican brethren, did not speak
out so boldly as they ought to do, in detecting and cen-
suring the enormities of the nobles, they were no better
than heretics. For what is heresy? says he to John;
define it ; and when John hesitated, he himself explained
that Greek word in Latin, " Hseresis est sententia hu-
mane sensu electa, scripturae sacrae contraria, palam
edocta, pertinaciter defensa : haeresis Greece, electio La-
tine." And then he proceeded to reprehend the prelates,
especially the Roman ones, for committing the care of
souls to their relations, men of no worth, and deficient

GROSSETESTE. 463

both in age and learning ; and very formally proved the
pope to be an heretic by the above definition. To give,
says he, the care of souls to a child, " Sententia est ali-
cujus praelati humano seiisu electa, from an earthly and
fleshly view ; and it is contmria scripturce sanctcT, which
admits of none to be pastors but such as are capable of
driving away the wolves ; and it is j^M/m/i edocta, because
a sealed paper, or bull, is openly produced ; and it is
pertinaciter defensa, because if any one should dare to
oppose it, he is sure to be suspended, excommunicated,
and to have a ci-usade proclaimed against him. He,
then, who corresponds with the definition of heretic, is
one. Every good Christian is obliged to oppose an her-
etic to the utmost of his power, and he who can do that
and yet omits it, sins, and is a favourer of him, accord-
ing to that of St. Gregory, Non caret scrupulo societatis
occulta, qui manifesto facinori desinit obviare ; but now
the friars, both the jy^'eachers and the minors, are particu-
larly bound to oppose such an one, as they are by pro-
fession preachers, and are more at liberty to do it by
their vow of poverty ; they do not only sin, if they do
not oppose him, but they become encouragers of him, as
the apostle says unto the Romans, Non solum qui talia
agunt, sed qui consentiunt, digni sunt morte. I therefore
conclude, that both the pope, unless he amends his
error, and the friars, except they will endeavour to re-
strain him, must be deservedly subject to everlasting
death. And even the decretal says, * that upon this
head, namely for heresy, the pope both may and ought
to be accused and condemned.' "

On another occasion he remarked : " The pope orders
the friars to enquire after dying people, to go to them
and persuade them to make their wills for the benefit of
the crusades, and even to take the cross, that when they
recover they may come in for something, or if they die,
may receive it, or perhaps force it, from their executors.
Nay, the pope sells the croisees to laymen, just as for-

464 GROSSETESTE.

merly sheep and oxen were sold in the temple ; and I
have seen an instrument of his, wherein it was inserted,
that those, who in their wills devised money for the use
of the crusades, or took the cross, should receive indul-
gence in proportion to the sum they gave.

" The pope again has often commanded the prelates
to provide such an one, an alien, an absent person, and
absolutely unqualified, as being both illiterate, and ignor-
ant of the language of the parishioners, so as to be able
to preach or hear confessions ; as also to keep residence
for the relief of the poor and the maintenance of hospi-
tality, with some ecclesiastical benefice, and such as the
party should choose to accept. I know too, that he
actually wrote to the abbot of St. Alban's, to furnish one
John de Camezana, an entire stranger to him, with a
competent benefice. Soon after he presented him to a
rectory of forty marks a year or more ; but John, not
being contented, complained to the pope, and he ordered
the abbot to provide better for him, retaining at the
same time the presentation to the first living. Not long
after that, two despicable creatures came to the abbey,
and shewed his holiness's letters, commanding, that the
abbot should give them at sight ten marks for their ex-
igences ; and the men threatened him so, that he was
forced to make the matter up with them as well as he
could.

" Those learned and holy men who have left the world
and entered into some perpetual order, for the better
serving and imitating God, the pope converts into tax-
gatherers, the more artfully to extort money, and they
are obliged to undertake the service, though unwilling,
lest they should be thought disobedient. Thus they be-
came more secular than ever, belieing the habit they
wear, whilst a spirit of pride and exaltation dwells under
their frocks.

" And because a legate is not to come into the kingdom,
unless the king desire it, the pope nevertheless sends

GROSSETESTE. 465

many legates in effect, and though not rohed in purple,
yet invested with the highest powers ; and so frequently
do these concealed emissaries come, and so numerous
are they, that it would be tedious to mention their names.
But, what is more strange, the pope, for some worldly
view, will permit a person to enjoy a bishopric, without
ever being a bishop, but only an elect, from year to year,
giving him the milk and wool of the sheep, without
driving away the wolves, and permitting him to enjoy
all his formior preferments."

And when he had expressed his detestation of these
practices, together with many other enormities, every
species of avarice, usury, simony, and rapine, of the lust
and luxury, and the superb dresses, of the court of Rome,
of which it may be truly pronounced, —

Ejus avaritise non totus sufficit orbis,
Ejus luxurige meretrix nou suflficit omuis ;

he proceeded to shew, that this court, as if the river
Jordan was to flow into its mouth, was now gaping for
the effects of intestates, and dubious legacies ; and, the
more easily to obtain them, the king had been associated
and made partaker of the spoil. And then he added, —
" The Church can never be delivered from this Egyptian
bondage but by the edge of the sword : these things are
trifles, but in a short time, even in three years, heavier
things will come upon us." And at the end of this pro-
phetical speech, which he was scarcely able to utter for
sighs and tears — his breath and his voice failed him.

These extracts, from M. Paris, it must be acknow-
ledged, are very long, but yet they are absolutely ne-
cessary to our purpose, as they so fully discover to us
the bishop's real sentiments on the depraved and corrupt
state of the papacy at the time, the very particulars, or
articles, on which he grounded his charge, and his per-
fect and most justifiable abhorrence of all its iniquitous
and horrible proceedings.

VOL v. 2 u

466 GUALTERUS.

He died at Buckden, 9th of October, 1253, and his
corpse was canned to Lincoln, where it was met by
Archbishop Boniface, who, having finished his visitation
of the diocese of Lincoln, was arrived at Newark upon
Trent, and there heard of Bishop Grosseteste's death;
whereupon he returned to Lincoln and attended the
funeral, along with the bishops of London and Wor-
cester, many abbots and priors, and an infinity of clergy
and people, the 13th of October, notwithstanding his
lordship died under a sentence of excommunication.
He was interred in the upper south transept, but at such
a distance from the south wall, that Adam de Marisco
was laid between him and the wall. The tomb was
raised altar-wise, within three niches on one side: the
effigies and arms were gone in 1641, but there seemed
to have been some brass inlaid on it, and we are told
there had been an effigy in brass.

Besides a knowledge of the Hebrew, Greek, Latin, and
French languages, and that acquaintance with theology
and philosophy to which he was led by his professional
studies, he was no mean proficient in civil and canon
law, criticism, history, chronology, astronomy, and the
other branches of literature and science then known.
He left behind him numerous treatises on theological,
philosophical, and miscellaneous subjects. Among these
are, Opuscula Varia ; Compendium Sphaerse Mundi ;
Commentarius in Lib. poster. Aristotelis; Discourses,
in which he freely exposed the vices and disorders of the
clergy ; and numerous Letters. — Pegge. Inet. Collier.

GUALTERUS, OR GWALTHER, RODOLPHUS.

RoDOLPHUS GuALTERus, or GwALTHER, was bom at
Zurich in 1519, and educated there, and at Lausanne
and Marburg. He married the daughter of Zuinglius,
and became a preacher at Zurich from 1542 to 1575,

GUILD. 467

when he was chosen to succeed Bullinger, as first min-
ister of the Protestant Church there. He died in 1586.
In the early part of Elizabeth s reign he corresponded
with the English divines who had been exiles during the
Marian persecution, and who had brought back with
them an attachment to the forms of the Genevan Church,
which Ehzabeth wished to discourage. The correspond-
ence only shews how little he sympathized with the
principles of the English Reformation, His works con-
sist of Latin Poems ; Sermons on Antichrist ; Commen-
taries on the Psalms, Isaiah, the twelve minor Prophets,
the Gospels of Matthew, Mark, and Luke, the Acts of
the Apostles, and the Epistle to the Romans ; besides
works on grammar and history, and some translations. —
Melchior Adam.

GUILD, WILLIAM.

William Guild was born at Aberdeen in 1586, and
educated at Marischal College, then recently founded, with
a view to holy orders. Before he entered the ministry,
however, he published a treatise, entitled, The New
Sacrifice of Christian Incense; and The only Way to
Salvation. He was very soon after called to the pastoral
charge of the parish of King Edward in the presbytery
of Turrift; and synod of Aberdeen. In 1617, when
James I. visited Scotland, with a view to establish epis-
copacy, and brought Bishop Andrewes, of Ely, with him,
to assist in the management of that afiair, the latter paid
great regard to Guild; and the following year, when
Andrewes was promoted to the see of Winchester, Guild
dedicated to him his Moses Unveiled, pointing out those
figures in the Old Testament which allude to the Mes-
siah. Not long after, the degree of D.D. was conferred
upon him, and he was ranked, while yet a young man,
among the ablest divines in the Church of Scotland.

468 GUNNING.

In 1625 and 1626 he published the Ignis Fatuus,
against the doctrine of purgatory ; and, Popish Glorying
in Antiquity turned to their Shame ; both printed in
London. His next publication was, A Compend of the
Controversies of Religion. In 1631 he was made one of
.the ministers of Aberdeen. When the commotions took
place in consequence of the endeavours of Charles I. to
establish episcopacy in Scotland, the Perth Articles, as
they were called, were opposed by the Scotch covenant,
which Guild was permitted to subscribe under such limi-
tations as he thought proper to specify, which implied a
loyal adherence to the king, but no condemnation of the
articles of Perth, or of episcopal government. He was
afterwards one of the commissioners in the general as-
sembly of Scotland which met in 1638, and abolished
the hierarchy ; and after his return from Glasgow, where
this assembly met, officiated, as formerly, at Aberdeen in
the pastoral function, and, with a view to heal the ani-
mosities then prevailing between the episcopal and
presbyterian party, published, A friendly and faithful
Advice to the Nobility, Gentry, and others. In 1640 he
was elected principal of King's College, Aberdeen. His
attachment to the royal cause, however, soon involved
him in the sentence passed on all who held his senti-
ments, and in 1651 he was deposed by five commissioners
of general Monk's army. From this time he appears to
have resided in a private station at Aberdeen, where he
wrote, An Explication of the Song of Solomon ; The
Sealed Book opened, or an Explanation of the Revelation
of St. John; and. The Novelty of Popery discovered.
He died in 1657. — Gen. Diet.

GUNNING, PETEB.

Peter Gunning was born at Hoo in Kent, in the year
1613, and was educated at Canterbury School, and at

GUNNING. 469

Clare Hall, Cambridge. He became fellow and tutor of
his college, and distinguished himself as a preacher ; but
he exposed himself to persecution from the parliament,
on account of his zeal for the king's service ; and, when
ejected, he returned to Oxford, where he was made
chaplain of New College, and afterwards he became tutor
to Lord Hatton, and Sir Francis Compton, and chaplain
to Sir Robert Shirley, at whose death he obtained the
chapel at Exeter House, Strand. At the Restoration his
services and sufferings were rewarded ; he was created
D.D. by the king's mandate. He was one of the coad-
jutors selected by the bishops to maintain the cause of
the Church at the Savoy conference in 1661. He was
the principal disputant with Baxter, and Bishop San-
derson declared, that in the disputes, Gunning had by
far the better of the argument. Gunning was a very
learned divine, deeply read in the Fathers, and thoroughly
Anglican in his views. He maintained, indeed, the
lawfulness of praying for the dead, but he carefully
avoided the Romish doctrine of purgatory; he desired
also the restoration of some of the primitive ceremonies
omitted at the Reformation, but he did so because they
were primitive, not because they were medieval or
Romish. The Prayer for all Conditions of men in
the Prayer Book, which is ascribed by some to Bishop
Sanderson, is given by others to Gunning. This Prayer
was certainly added after the last review of the Prayer
Book. We have already mentioned that Gunning had
his D.D. degree conferred upon him at the Restoration.
He was also advanced to a prebend of Canterbury, and
successively to the headships of Corpus Christi and St.
John's College, Cambridge, and to the Regius and Lady
Margaret's professorships of divinity. In 1669 he was
made Bishop of Chichester, and in 1674 he was trans-
lated to Ely, where he died in 1684.

He wrote, A Contention for Truth, in two public dis-
putations upon Infant Baptism, between him and Mr.
2 u2

470 HAAK.

Henry Denne, in the Church of St. Clement-Danes;
Schism Unmasked, or a late Conference between him
and Mr. John Pierson, minister, on the one part, and
two disputants of the Romish persuasion on the other,
in May, 1657; A View and Correction of the Common
Prayer, 1662 ; the Paschal or Lent Fast, Apostolical and
Perpetual ; a remarkable work, lately reprinted in the
Anglo- Catholic Library. — Wood. Barwick. Masters.
Walker.

HAAK, THEODORE.

Theodoee Haak, a German theologian, was born in
1605, at Newhausen, near Worms, and educated at home,
and at Oxford and Cambridge. He then visited some of
the universities abroad, but returned to Oxford in 1629,
and became a commoner of Gloucester Hall, now Wor-
cester College. He was ordained a deacon by Dr. Joseph
Hall, Bishop of Exeter. When the rebellion broke out,
he appears to have favoured the interests of parliament.
In 1657 he published, in two vols, folio, the Dutch An-
notations upon the whole Bible, which is a translation of
the Dutch Bible, ordered by the synod of Dort, and first
published in 1637. He had been employed in making
this translation by the Westminster assembly of divines.
He also translated into Dutch several English books of
practical divinity, and a part of Milton's Paradise Lost.
He left nearly ready for the press, a translation of Ger-
man proverbs, but it does not appear that this was pub-
lished. He was in 1645 one of the several ingenious
men who agreed to meet once a week to discourse upon
subjects connected with the mathematics and natural
philosophy, and thus originated the Royal Society. He
appears to have been the friend and correspondent of the
most learned men of his time, and some of his observa-
tions and letters were published in the philosophical col-
lections in 1682. — Ath. Ox. Preface to his Dutch Anno-
tations.

HACKET. 471

HACKET, JOHN.

John Hacket was born in London in 1592, and edu-
cated at Westminster School, and at Trinity College,
Cambridge, of which he was chosen fellow. After com-
mencing M.A. in 1615, he undertook the office of tutor;
and with one of his pupils, afterwards Lord Byron, he
retired into Nottinghamshire, where he composed a Latin
comedy, entitled Loyola ; which was twice acted before
James I. In 1618 he was admitted into holy orders,
and soon attracted the notice of King, Bishop of London,
aud Andrewes, Bishop of Winchester ; but his principal
patron was Williams, dean of Westminster and Bishop of
Lincoln, who, in 1621, on being appointed lord keeper,
chose Hacket for his chaplain.

Two years he spent in the keeper's service before his
time was come to commence bachelor in divinity, but then
begged leave to go down to Cambridge to keep the public
act in 1623, upon the two following questions : Judicio
Romanae Ecclesiae in Sanctis canonizandis non est stan-
dum. Vota Monasticae perfectionis (quae dicuntur) sunt
illicita.

The former question was given very seasonably ; for
the year before, 1 622, Pope Gregory XV. had canonized
Ignatius Loyola, the father of the Jesuits ; Franciscus
Xavier, the Indian apostle ; Philip Nereus, the general
of the Jesuits ; and Madame Teresia, a Spanish virtuosa,
who had built twenty-five monasteries for men and seven-
teen for women.

He cast his position into three parts: 1. Because the
holy Scripture saith, " The memory of the just shall be
blessed," that all canonization of saints is not to be
accounted superstitious, but by canonization he meant
only a public testimony of the Christian Church, of
any eximious member's sanctity and glory after death.
2. That this testimony ought to be given by general or

472 HACKET.

provincial councils at least of their own members. 3. By
no means to be left to the breast of the Roman pontiff
and college of cardinals. 1. Because they especially
attended to false qualifications, which they made un-
doubted signs of saintship, which were not such. 2. Con-
sequently had already canonized unworthy persons, not
beatified in heaven, but rather damned in hell. 3. For
perverse and impious ends, which they ever thought to
establish by their canonization. In all these respects the
Pope of Rome, (who is their virtual Church,) was appa-
rently a most partial and unmeet judge, very apt to be
imposed upon himself, and likewise to impose upon
others.

In 1623 he was nominated chaplain to James I., and
collated to a prebend in the cathedral of Lincoln. In
the following year he was presented to the rectory of St.
Andrew's, Holborn, and to that of Cheam, in Surrey,
The former of these preferments the lord-keeper, (through
whose influence he obtained them) informed him he in-
tended " for wealth," the latter " for health."

In 1628 he commenced doctor of divinity, when he
preached the morning sermon upon Herod's not giving
glory to God, and being struck by an angel, and eaten
up of worms ; and performed all other exercises to the
admiration of Dr. Collins and all other professors, who
dismissed him to London again, with an / decus I
nostrum ! At his return to Holborn, his fame increased
exceedingly, where, by indefatigable study, constant
preaching, exemplary conversation, and wise government,
he reduced that great parish to a more perfect conformity,
than ever they were in before. His church was not only
crowded at sermons, but well attended upon all occasions
of weekly prayer, and sacraments celebrated monthly,
besides other times, at which, especially upon the Church's
festivals, not only the whole body of the church, but the
galleries, would also be full of communicants ; and all
things were done in decoro sanctitatis, in the beauty of

RACKET. 473

holiness ; few or none would break the public order and
decent customs of the church, but the whole congregation
generally rose and sat, fell down or kneeled, and were
uncovered together. He liked ceremony no where so well
as in God's house, as little as you would in your own, (was
his phrase) but could by no means endure to see in this
complimental age, men ruder with God than with man,
bow lowly and often to one another, but never kneel to
God. He thought superstition a less sin than irreverence
and profaneness, and held the want of reverence in reli-
gious assemblies amongst the greatest sins of England,
and would prove it from many histories, that a careless
and profane discharge of God's worship was a most sure
prognostic of God's anger, and that people's ruin.

When a stranger preached for him upon a Sunday, he
would often read the prayers himself, and with that re-
verence and devotion that was very moving to all his
auditors. And upon Wednesdays and Fridays he would
frequently do the like, and thereby engaged many to re-
sort better to them, always assuring them, God would
soonest hear our prayers in the communion of saints.
Sometimes, when he had occasion to go into the city, and
saw slender congregations at prayer, he would much won-
der at his countrymen, that had so little love to holy
prayer ; but when he heard of any that would not go to
church to prayer, unless it were accompanied with a ser-
mon, he would not scruple to say, he scarce thought them
Christians : and never deemed any divine to be really
famous and successful in his preaching, who could not
prevail with his people to come frequently to sacrament
and prayers.

While he lived in this parish, he would give God
thanks, he got a good temporal estate ; parishioners of
all sorts were very kind and free to him ; divers lords
and gentlemen, several judges and lawyers of eminent
quality, were his constant auditors, whom he found like
Zenas, honest lawyers, conscientious to God, and lovers

474 HACKET.

of the Church of England, and very friendly and boun-
tiful to their minister. Sir Julius Csesar never heard
him preach, but he would send him a broad piece ; and
he did the like to others ; and he would often send a
dean or a bishop a pair of gloves, because he would not
hear God's word gratis. Judge Jones never went to the
bench at the beginning of a term, but he fasted and
prayed the day before, and oftentimes got Dr. Hacket to
come and pray with him.

In 1631, the Bishop of Lincoln made him Arch-
deacon of Bedford, whither he ever after went once a
year, commonly the week after Easter, and made the
clergy a speech upon some controversial head, seasonable
to those times, exhorting them to keep strictly to the
orders of the Church, to all regular conformity to the
doctrine and discipline by law established, without under
or over-doing, asserting in his opinion, that Puritanism
lay on both sides ; whosoever did more than the Church
commanded, as well as less, were guilty of it. And that
he only was a true son of the Church, that broke not the
bounds of it either way.

We must not forget to mention, first, his charity to
the poor, of whom he held himself bound by his calling
to have an especial care, and be no less than a continual
overseer. Besides his spiritual alms and counsel upon
all occasions freely administered, he gave freely also out
of his own estate, all upon holy-days, and prayer-days,
and would often engage the parish officers so to distri-
bute their collections as might best bring the poor to
prayers, to catechising, and to reap other benefit to their
soul at the same time that they received a boon for the
body.

In all public meetings (which were many in that great
parish) this worthy man would never so much as eat
and drink (as the custom had been) upon the parish
stock, but always bore his own expences, though he met
upon the parish account, so that by his prudence and

HACKET. 475

industry, and frugality for them, the revenues of the
poor were in his time very much increased above what
they were formerly.

But his main concern for that place is yet behind,
(Church and poor commonly go together, and he had an
equal care of both) the church edifice was fallen into
great decay; the church-yard too small to bury their
dead, and the church itself too little to contain the
living, so that he had a great desire to build them a new
church from the ground, for which purpose he had
obtained the promise of the patron, the most religious
and noble Earl of Southampton, to confer all the timber
for the roof, and very large subscriptions he had pro-
cured from the nobility and gentry, and from many other
well-affected parishioners for the finishing of the rest;
for these he had been soliciting from the time of his first
coming; scarce any of quality dying, but according to
ancient piety, at his request left a legacy to that purpose
which was laid up in the church chest. The good doctor
often told them, how mournful a sight it was to him
to see any place excel the church in beauty and magnifi-
cence, and that it was not the fashion in the best times
of religion, for any man to dwell better than God, and
that the fabric of churches ought not only to be suited
to the bare convention of people, but likewise to the
riches and wealth of the parish or nation, from which
God expected a suitable proportion to the setting forth
of His glory. And therefore, as much as King Solomon's
temple exceeded Moses's tabernacle, so much did he
conceive ought our churches now to exceed the pov-
erty and plainness of those of our forefathers ; and he
would often bewail to see the contraiy, that our forefathers
were sumptuous in God's house, and poor at home ; but
we, who are far richer, have built our own houses rich and
new, Vv'hile God's house lies waste. To remedy this, he
was not willing to permit that any rich men's bones
should lie sumptuously buried in his church, who never

476 HACKET.

bestowed so much upon God's house in their life, as the
vakie of their tomb amounted to, saying, Such did not
adorn, but trouble the Church.

By his persuasions many gave very liberally ; in par-
ticular, I remember the pleasantness of Sir Henry
Martin, who at his first speaking, bade his man pay him
thirty pounds ; when he received it, because he gave
him humble thanks, he bade his man count him five
pounds more for his humble thanks.

About 1639, having many thousands in stock and
in subscription, he went to my lord's grace of Canterbury,
to ask his lordship's leave, that what workmen were
willing might indifferently be entertained by him, with-
out being thought prejudicial to the repair of St. Paul's ;
but our troubles came on, and the long parliament seized
the money gathered for the repair of both churches, to
carry on their war both against king and Church.

In 1641, he was one of the sub-committee, selected to
prepare matters for the discussion of the committee of
accommodation, appointed by the house of lords to examine
into the innovations in doctrine, and discipline intro-
duced into the Church since the Reformation, and to
consider of such amendments in the Liturgy, &c., as
might obviate the principal objections of the Puritans.
This committee, however, was broken up, in consequence
of the jealousy and opposition of the bishops. In 1642
he was presented to a prebend and residentiaryship in
St. Paul's.

When the civil war was begun, and all things were in
confusion, the orthodox and loyal clergy were every where
articled against, and ejected, committed to prisons with-
out accommodations, but upon unreasonable payments,
such as they were unable to make. In the city of Lon-
don, and parishes adjacent, one hundred and fifteen
parochial ministers were turned out, besides many hun-
dreds in all counties, more than ever had been in all
Queen Mary's, Queen Elizabeth's, and King James's, or

HACKET. 477

King Charles's reigns, by the bishops of all sorts. Some
few factious parishioners articled against him at the
committee of plunderers, and he was advised by Mr.
Selden, that it was in vain to make defences, they would
never permit him to preach in that pubUc theatre, but
he must retire to Cheam, and he would endeavour to
keep him quiet there ; but thither also the stoiTQ fol-
lowed him, for the Earl of Essex, his army being upon
their march against the king, took him prisoner away
with them, till after some time he was brought before
Essex himself, and others, who knew him, and had often
heard him preach at Whitehall, who made him great
offers, if he would turn to their side, which he dis-
dained to accept : they kept on their march, and, as he
would say, at length the princes of the people let him
go free.

From that time he lay hid in his little villa, as Gre-
gory the Great, in his little Sazimus, which he would
pleasantly call, Senectutis sikt niduhun. There he con-
stantly preached evers^ Sunday morning, expounded the
Church Catechism every afternoon, read the Common
Prayer all Sundays and holydays, continued his wonted
charity to all poor people that resorted to it upon the
week days in money, besides other relief out of his
kitchen, till the committee of Surrey enjoined him to
forbear the use of it, by order of parliament, at any
time, and his catechising out of it upon Sunday, in the
afternoon. Yet after this order, he ever still kept up
the use of it in most parts, never omitting the Creed,
Lord's Prayer, and Ten Commandments, Confession,
Absolution, and many other particular collects, and always
as soon as the Church service was done, absolved the
rest at home, with most earnest prayers for the good
success of his majesty's armies, of which he was ever in
great hope, till the tidings came of the most unfortunate
battle at Nazeby. He was that morning at an especial
friend s house, ready to sit down to dinner, but when the

VOL V. 2 X

478 HACKET.

news came, he desired leave to retire, went to his cham-
ber, and would not dine, but fasted and prayed all that
day, and then was afraid that excellent king and cause
were lost; using to say of Cromwell, as the historian of
Marius, "He led the army, and ambition led him;" and
therefore looked for nothing but the ruin that came.

At the Restoration he recovered all his preferments,
and was offered the Bishopric of Gloucester, which he
refused ; but he soon afterwards accepted that of Lich-
field and Coventry. When he took possession of his
see, he found the cathedral in ruins, owing to the effect
of cannon-shot and bombs that had been discharged
against it by the Puritan party ; but in the course of
eight years he entirely restored it, at the expense of
£20,000, a considerable part of which was contributed
by himself.

The cathedral being so well finished, upon Christ
mas Eve, 1G69, his lordship dedicated it to Christ's
honour and service, with all fitting solemnity that he
could pick out of ancient ritual, in the manner following :
His lordship being arrayed in his episcopal habiliments,
and attended upon by several prebends and officers in
the Church, and also accompanied with many knights
and gentlemen, as likewise with the bailiffs and alder-
men of the city of Lichfield, with a great multitude of
other people, entered at the west door of the church,
Humphry Persehouse, gent., his lordship's apparitor-
general going foremost, after whom followed the singing
boys and choristers, and all others belonging to the choir
of the said church, who first marched up to the south
aisle, on the right hand of the said church, where my
lord bishop with a loud voice repeated the first verse of
the 24th Psalm, and afterwards the choir alternately
sang the whole Psalm to the organ. Then in the same
order they marched to the north aisle of the said church,
where the bishop in like manner began the first verse of
the lOOtli Psalm, which was afterwards also sung out by

HACKSPAN. 479

the company. Then all marched to the upper part of
the body of the church, where the bishop in like manner
began the 102nd Psalm, which likewise the choir fin-
ished. Then my lord bishop commanded the doors of
the choir to be opened, and in like manner first encom-
passed it upon the south side, where the bishop also first
began to sing the first verse of the 122nd Psalm, the
company finishing the rest ; and with the like ceremony
passing to the north side thereof, sang the 1 32nd
Psalm in like manner.

This procession being ended the reverend bishop came
to the fald-stool in the middle of the choir, and having
first upon his knees prayed privately to himself, he after-
wards, with a loud voice in the English tongue, called
upon the people to kneel down and pray after him.

He then proceeded with a dedication service drawn
up by himself. He died at Lichfield, in 1670, and was
buried in the cathedral, under a handsome tomb erected
by his eldest son, Sir Andrew Hacket, a master in chan-
cery. He published only the comedy of Loyola above
mentioned, and A Sermon preached before the king,
March 22nd, 1660. But, after his decease, A Century
of Sermons upon several remarkable subjects, was pub-
lished by Thomas Plume, D.D., in 1675, fol., with the
bishop's Life. In 1693 appeared his Life of Archbishop
Williams, fol., of which an abridgment was published
in 1700, 8vo., by Ambrose Philips. He intended to
write the Life of James I., and for that purpose the
lord-keeper Williams had given him Camden's MS.
notes or annals of that king's reign ; but these were lost
in the confusion of the times. — Life by Plume.

HACKSPAN, THEODORE.

Theodore Hackspan, a Lutheran theologian, was born
in 1607, at Weimar. He was educated at Jena and

480 HALES.

Altdorf, where he applied to the oriental languages ;
after which be went to Helmstadt to complete his theo-
logical studies, and then returned to Altdorf, at which
university he became professor of divinity in 1654. He
died in 1659. He was the author of Tractatus de usu
Librorum Rabbinicorum ; Sylloge Disputationum theo-
logicarum et philologicarum ; Interpres Errabundus ;
hoc est, brevis Disquisitio de Causis errandi Interpretum
et Commentatorum Sacrse Scripturae, omniumque adeo
qui circa Sacras utriusque Foederis occupantur Litteras ;
which is annexed to a treatise entitled Lucubrationes
Franktallenses ; sive, Specimen aliquod Interpretationum
et Expositionum, quas plurimas in difficillima quaeque
utriusque Testamenti Loca meditatus est Bonaventura
Cornelius Bertramus, Picto Thoarsensis, &c. ; Miscella-
neorum Sacrorum Libri duo ; Notas Philologico-theolo-
gicae in varia et difficiliora Veteris et Novi Testamenti
Loca ; Observationes Arabico-Syriacae in quasdam Loca
Veteris et Novi Testamenti ; Specimen Theologiae Tal-
mudicse ; Fides et Leges Muhammedis, ex Alcorano. —
Moreri. Le Long.

HALES, JOHN.

John Hales, usually distinguished by the appellation
of the ever-memorable, was born at Bath, in 1584, and
educated at Mells and Killmaston, in Somersetshire,
and at Corpus Christi College, Oxford. His knowledge
of the Greek language recommended him to tbe notice
of Sir Henry Savile, then warden of Merton College,
through whose influence he was elected a fellow of that
institution in 1606. Of his assistance Sir Henry availed
himself, as w^ell as that of other able scholars, abroad
and at home, in preparing for the press his fine edition
of the works of St. Chry^sostom. Hales s skill in Greek
also led to his being appointed Greek lecturer in his

HALES. 481

college, and, in 161 '2, professor of that language to the
university. In 1613, upon the death of Sir Thomas
Bodley, he was selected by the university to pronounce
his funeral oration, and in the same year he was admit-
ted fellow of Eton College, being then in orders. Five
years afterwards he accompanied Sir Dudley Carleton,
ambassador to the Hague, as his chaplain; by which
means he had the opportunity of procuring admission to
the synod of Dort, at the open sessions of which he was
constantly present ; and he was also introduced to Boger-
man, president of the synod, and to other leading men.
The effect of these proceedings upon his own mind was,
that he became a convert to Arminianism. This appears
from a letter written by his friend, Anthony Farindon,
prefixed to Hales's Golden Eemains, in which that
gentleman says, " that in his younger days he was a
Calvinist, and even then when he was employed in that
synod; and at the well-pressing of St. John iii. 16. by
Episcopius there, / bid John Calvin good night, as he
has often told me."

There is an anecdote also related by Dr. Walker, in
the General Dictionary, that a friend of Hales, finding
him one day perusing Calvin's Institutes, asked him,
"If he was not yet past that book?" to which Hales
answered, " In my younger days I read it to inform
myself, now I read it to reform Calvin." It is not
unlikely that he meditated a reply to that performance
of Calvin, which the Puritans received with as much
reverence as they did the Holy Gospels. We find Hales,
in various places, expressing his opinions on predes-
tination, particularly in his sermon on Rom. xiv. 1,
printed in his " Golden Remains," where he advises
his hearers " to think that these things which, with
some shew of probability, we adduce from Scripture, are
at the best but our opinions, for that this peremptory
manner of setting down our own conclusions under the
high commanding form of necessary truths, is generally
2x2

483 HALES.

one of the greatest causes which keep the Christian
Church this day so far asunder; whereas a gracious
receiving of each other by mutual forbearance in this
kind might perad venture bring them nearer together."
His open disposition was well known, and Bishop Pear-
son informs us tliat " his chamber was a church, and
his chair a pulpit." It was about this time that he
became infected with Socinianism, or, at least, he was a
Latitudiiiiirian, probably because he had not thoroughly
divested himself of his former tenets, as appears from
his tract on Schism, which he wrote for his friend
Chillingworth about the year lO.'U). Being informed
that Archbishoji Laud was displeased with it, he wrote
a vindication of himself, and sent it to the primate as
a letter. In 1638, his grace sent for him to Lambeth,
where he had a conference with him for several hours.
Dr. Heylin was present at this conference, and we there-
fore lay his account of it before the reader. " There had
been published," says that learned writer, " a discourse
called Disqnmtio Brevis, in which some of the principal
Socinian tenets were cunningly inserted, pretending that
they were the best expedients to appease some contro-
versies between us and Home : the book was commonly
ascribed to Hales of Eton, a man of extensive reading
and great ingenuity, free in discourse, and as communi-
cative of his knowledge as the celestial bodies of their
light and influence. There was circulated also a discourse
on Schism, not printed, but transmitted from hand to
hand in written copies, like the Bishop of Lincoln's
Letter to the Vicar of Grantham, intended chiefly for the
encouragement of some of our great masters of wit and
reason, to despise the authority of the Church, which
being dispersed about this time (1038,) gave the arch-
bishop occasion to send for him to Lambeth, in the hope
that he might gain the man, witli whose abilities he was
well acquainted when he lived at Oxford, — an excellent
Grecian in those days, and one whom Savile made great

HALES. 4S.S

use of m his (iivok (ulilioii of St. C'lirvsustom's uovks.
AboiiL iiino in tlio morning. Jliilos I'luno to l<iuulu>th to
know his gmcos plcasuiv, who took liini along with him
into the garden, commanding that none of tht^ servants
should intorriipt him on any account. Tlu'rc tlu>v con-
tinued till the hell rang for prayers, after prayers were
ended, till tho dinner was ready, and after that too, till
the arrival of Lord Conway, and somti other persons of
distinction, uuide it necessary thiit soni(> of the servants
should inform his grace tiial tlu^ time had ])nss(>(l away.
So they came in, high coloured, and almost panting for
breath, enough to shew that th(>r(! had been some heats
between them, not then fully cooled. It was my chanct^
to be at the palacii thai day, (>ilher to know his grace's
l)leasure, or to render an account of some former com-
nnuids, I r(>m(Muber not at pri>sent which, and I found
Tlales glad to s(>e me, as he was a strang(>r, and uu
known to all. lie t()ld me afterwaids tluit \\o found the
archbishop, whom he knew before to bo a nind)le (bspu
taiif, \o ho as well versed in books as in business: —
tlial he had been ferret(>d by him from one hole to ano-
ther, till ther(> was uowc U-ft to allbrd him slieher any
where — tliat lus was now resolved to Uo orthodox, and lo
declare himself a true son of the Church, both for doe-
trine and <liscipline, — that to this end hi' had obtained
leave to call himself his grace's chaplain, liecause by
naming his lord and patron in his |)ul»lic pray(M's, the
greater noti(ui nnght be taken of the alteration."

From the narrative of this interesting (went, in whicji
two gi'eat and noble minds werc! brought into collision,
we see the infaUible characteristics of sucli minds,
namely, a disdain of all dogmatism and subterfuge, a
willingness to learn and receive instruction, and a candid
confession of error, a yielding to the force of truth, so
ably drawn forth by Laud's vigorous genius; a. <h'ter
mimiticm to k)ve and nwere that ti'uth, a,nd the Chuicli
in which it was imiintained 'I'he archbishop olVered

484 HALES.

PI ales any preferment he pleased, and had this great
prelate done nothing more, this was a victory of no
common order, worthy of the governor of the Church
of England, worthy of the primate of that Church which
has been, and which every one will fervently pray, ever
may be, the great bulwark of the Protestant Reformation,
the strength and the protection, under heaven, of every
reformed Church in Christendom. But Hale's conver-
sion has been impugned by malice, and the memory of
him who was justly called the " Ever Memorable,"' has
been branded by false reproaches : he has been charged
with having respect to the lucre of the w^orld, and an
eye to high preferment. It has been asserted, that he
was gained by such motives. " This," says a learned
writer, in the Scottish Episcopal Magazine, " would
indeed render the acquisition of little value. The dis-
senters are, notwithstanding, eager to claim him as
their own, and as he certainly was theirs in principle,
previous to his conference with Laud, did we suspect
the slightest ground for the insinuation, which we have
mentioned, their's he should remain, in full property,
with our most cordial consent. But the accusation is
utterly groundless, for he suffered, not long after, the
severest privations, and he suffered as a willing confesspr
for the cause of that Church which at one period he
despised and disregarded."

In 1639, Archbishop Laud made him a canon of
Windsor, of which, however, he was deprived at the
commencement of the civil wars in 1642. About the
beginning of 1645 he retired from his rooms in the
college to private lodgings at Eton, where he remained
for three months in close seclusion, and, it is said,
living only upon bread and beer. He was permitted,
however, to retain his fellowship for some time, though
he refused to subscribe to the covenant ; but upon his
refusal to take the engagement, or oath to be faithful to
the commonwealth of England, as then established,

HALES. 485

without a king or house of lords, he \Yas ejected. From
this time he underwent hardships and difficulties, which
he sustained with fortitude and cheerfulness. He soon
afterwards accepted an offer made him by a lady-
named Salter, in the neighbourhood of Eton, to reside
at her house, and receive a small salary for acting as
tutor to her son. In this situation he also officiated
as chaplain, performing the service according to the
liturgy of the Church of England ; but upon the issuing
of a proclamation by the government, in which all per-
sons were forbidden to harbour malignants, (as the
royalists who would not take the engagement were
called,) he withdrew to private lodgings at Eton, where
he was treated with great attention during the remainder
of his life. His finances, however, soon became ex-
hausted, so that he was obliged, in order to procure
the means of support, to sell the greatest part of his
valuable library.

Nothing shews the unfortunate condition he was
in, better, than the conversation he had one day with
Mr. Farindon, his intimate friend. This worthy person
coming to see Mr, Hales some few months before his
death, found him at very mean lodgings at Eton,
but in a temper gravely cheerful, and well becoming
a good man under such circumstances. After a very
slight and homely dinner suitable to their lodgings,
some discourse passed between them concerning their
old friends, and the black and dismal aspect of the
times ; and at last, Mr. Hales asked Mr. Farindon to
walk out with him into the church-yard. There this
unhappy man's necessities pressed him to tell his friend,
that he had been forced to sell his whole library, save a
few books, which he had given away, and six or eight
little books of devotion, which lay in his chamber ; and
that for money he had no more than what he then
shewed him, which was about seven or eight shillings,
and "besides," said he, "I doubt I am indebted for

486 HALL.

my lodging." Mr. Farindon, it seems, did not imagine
that it had been so very low with him as this came to,
and therefore was much surprized to hear it ; but said,
that " he had at present money to command, and to-
morrow would pay him fifty pounds, in part of the many
sums he and his wife had received of him in their great
necessities, and would pay him more as he should want
it" But Mr. Hales replied, "No, you dont owe me a
penny, or if you do I here forgive you ; for you shall
never pay me a penny. I know you and your's will
have occasion for much more than what you have lately
gotten : but if you know any other friend that hath too
full a purse, and will spare me some of it, I will not
refuse that." To this Mr. Hales added, "When I die,
which I hope is not far off, for I am weary of this
uncharitable world, I desire you to see me buried in
that place of the church-yard," pointing to the place.
" But why not in the church," said Mr. Farindon, "with
the provost, (Sir Henry Savile,) Sir Henry Wotton, and
the rest of your friends and predecessors?" " Because,"
says he, " I am neither the founder of it, nor have I
been a benefactor to it, nor shall I ever now be able to
be so, I am satisfied." Mr. Hales died upon the 19th
of May, 1656, being aged 73 years; and the day after
was buried, according to his own desire, in Eton College
church yard. — Des Maiseaux. Heylin. Lawsons Life
of Laud.

HALL, JOSEPH.

Joseph Hall was born July 1st, 1574, at Ashby-de-la-
Zouch, and going to Cambridge, obtained a fellowship
at Emanuel College in 1595. The following year he
took his master's degree, and in 1597 he published his
Virgidemarium, or Gathering of Rods, in six books.
By this publication, at twenty-three years of age, he estab

HALL. 487

lished his fame as a satirist and poet, and his character
as such stands deservedly high. On entering into orders,
he had the offer of the mastership of the school, founded
by Peter Blundel, at Tiverton ; a school which has
always held a high place among the schools of the
West of England. But he declined the appointment
on being offered the living of Halsted, in Suffolk.

He was distinguished by an earnest meditative mind,
which was accustomed to trace each occurrence of his
life to a special providence, and this practical application
of a ti-ue doctrine, renders his writings so delightful to
the pious mind. Of his mode of applying the doctrine
of a special providence to the circumstances of his life, we
have a very curious instance, when in his " Specialties"
he refers to what occurred to him when resident at
Halsted.

"Having then fixed my foot at Halsted, I found there a
dangerous opposite to the success of my ministry, a witty
and bold atheist, one Mr. Lilly, who by reason of his
travels, and abilities of discourse and behaviour, had so
deeply insinuated himself into my patron, Sir Robert
Drury, that there was small hopes (during his entireness)
for me to work any good upon that noble patron of
mine; who by the suggestion of this wicked detractor
was set off from me before he knew me. Hereupon
(I confess) finding the obduredness and hopeless con-
dition of that man, I bent my prayers against him,
beseeching God daily, that he would be pleased to
remove by some means or other, that apparent hindrance
of my faithful labours ; who gave me an answer accord-
ingly. For this malicious man going hastily up to
London, to exasperate my patron against me, was then,
and there swept away by the pestilence, and never
returned to do any farther mischief."

We cannot read this passage without regretting that
there is not one word of sorrow at this man's being cut
off in the midst of his impenitence. But it must be

488 HALL.

remembered that Hall had been trained in the Puritan
school, and puritanism clave to him, in the earlier part
of his career. With reference also to what we have said
of Hall's mode of referring every thing to a special
providence, we may point out how easy it is, in regard-
ing circumstances as providential, to interpret them
according to our wishes, and though we cannot accustom
ourselves too much to this practice, still great caution
is necessary, and the best rule is to decide contrary to
our wishes. The following is Hall's narrative of what
took place when he refused Tiverton and accepted
Halsted.

" And now I did but wait where and how it would
please my God to employ me. There was at that time
a famous school erected at Tiverton in Devon, and
endow^ed with a very large pension, whose goodly fabric
was answerable to the reported maintenance ; the care
whereof, was by the rich and bountiful founder Mr.
Blundel, cast principally upon the then lord chief justice
Popham. That faithful observer having great interest
in the master of our home. Dr. Chaderton, moved him
earnestly to commend some able, learned, and discreet
governor to that weighty charge, whose action should
not need to be so much as his oversight. It pleased
our master out of his good opinion to tender this con-
dition unto me, assuring me of no small advantages,
and no great toil, since it was intended the main load
of the work should lie upon other shoulders. I appre-
hended the motion worth the entertaining. In that
severe society our times were stinted, neither was it
wise or safe to refuse good offers. Doctor Chaderton
carried me to London, and there presented me to the
lord chief justice with much testimony of approbation.
The judge seemed well apaid with the choice. I pro-
mised acceptance, he the strength of his favour. No
sooner had I parted from the judge, than in the street
a messenger presented me with a letter, from the right

HALL. 489

virtuous aud worthy lady (of dear and happy memory)
the lady Driiry of Suffolk, tendering the rectory of her
Halsted then newly void, and very earnestly desiring me
to accept of it. Dr. Chaderton observing in me some
change of countenance, asked me what the matter might
be. I told him the errand, and delivered him the letter,
beseeching his advice ; which when we had read, ' Sir,'
(quoth I) ' methinks God pulls me by the sleeve, and
tells me it is His will I should -rather go to the east than
to the west.' ' Nay,' he answered, ' I should rather think
that God would have you go westward, for that He hath
contrived your engagement before the tender of this
letter, which therefore coming too late may receive a
fair and easy answer.' To this I besought him to pardon
ray dissent, adding, that T well knew that divinity was
the end whereto I was destined by my parents, which I
had so constantly proposed to myself, that I never meant
other than to pass through this western school to it ; but
I saw that God Who found me ready to go the farther
way about, now called me the nearest and the directest
way to that sacred end. The good man could no further
oppose, but only pleaded the distaste which would here-
upon be justly taken by the lord chief justice, whom I
undertook fully to satisfy ; which I did with no great
difficulty, commending to his lordship in my room, my
old friend and chamber-fellow, Mr. Cholmley, who finding
an answerable acceptance disposed himself to the place;
so as we two, who came together to the university, now
must leave it at once.

Hall was really a good and earnest man, or one would
regard this as a puritanical, rather than a christian pas-
sage, a seeming to be of what really was not. The fact
was. Hall had determined to be a parish priest, and not
a schoolmaster ; — he felt more of a call to the one office
than to the other, and it would have been better to have
said so at once, instead of using the irreverent allusion
to his being pulled by the sleeve. At Halsted, he mar-

VOL V, 3 Y

490 HALL.

lied, and the circumstances under which he married are
narrated in the same untrue style. For many years after
the reformation there lingered a feeling against the mar-
riage of the clergy : it was thought, that those who were
to go on to higher degrees of perfection would still remain
single. From Parker to Tillotson, none of tlie arch-
bishops were married. And there seems to have been a
feeling in Hall's mind, that some apology was necessary
for his marriage ; he thus, therefore, relates the circum-
stances : —

" Now, the coast was clear before me, and I gained
eYery day of the good opinion and favourable respects
of that honourable gentleman and my worthy neigh-
bours. Being now, therefoie, settled in that sweet and
civil country of Suffolk, near to St. Edmund's-Bury, my
first work was to build up my house which was then ex-
tremely ruinous ; which done, the uncouth solitariness of
my life, and the extreme incommodity of that single
house-keeping, drew my thoughts after two years to con
descend to the necessity of a married state, which God
no less strangely provided for me. For walking from
the church, on Monday in Whit sun- week, with a grave
and reverend minister, Mr. Grandidge, I saw a comely
modest gentlewoman standing at the door of that
house where we were invited to a wedding-dinner, and
enquiring of that worthy friend whether he knew her,
' Yes,' (quoth he) ' I know her well, and have bespoken
her for your wife.' When I further demanded an account
of that answer, he told me, she w^as the daughter of a
gentleman whom he much respected, Mr. G eorge Winniff
of Bretenham ; that out of an opinion had of the fitness
of that match for me, he had already treated with her
father about it, whom he found very apt to entertain it,
advising me not to neglect the opportunity ; and not con-
cealing the just praises of the modesty, piety, good dis-
position, and other virtues that were lodged in that
seemly presence, I listened to the motion as sent from

HALL. 491

God, and at last upon due prosecution happily prevailed,
enjoying the comfortable society of that meet help for the
space of forty-nine years."

It would have been more straightforward to have said,
he now determined to marry ; but he wished to represent
it to himself as if he had been in a manner constrained,
and so had condescended to that which he regarded as, in
fact, a less holy condition than that of celibacy. Thus
did the unreality of puritanism still cling to this good
man.

There was one duty which he diligently discharged,
and which is mentioned, because it is so little thought of
in the present age; he had regular recourse to meditation,
and as he observed, " when we think evil, it is from our-
selves, and when good, from God;" he proposed that
prayer should immediately precede meditation. This
may be a good rule to many, yet some persons find their
minds better prepared for prayer by previous meditation,
and if their meditations are good, they may surely regard
them as coming from God.

In 1605 he visited the continent with Sir Edmund
Bacon. He afterwards became chaplain to Henry, prince
of Wales, and prebendary of the collegiate church of
Wolverhampton. In the latter place, he shewed his dis-
interestedness— he retained his prebend until, with much
labour and expense he recovered the revenues of which
it had been scandalously and fraudulently deprived, and
he then resigned it *' to a worthy preacher, Mr. Lee, who
should constantly reside there and peacefully instruct
that great and long-neglected people." His talents for
business in this case were very conspicuous, and his
disinterestedness shews how he had been gradually
emancipating himself from the trammels of Puritanism.
During the twenty-two years he was incumbent of Wal-
tham, he was thrice employed by the king in public
missions. He attended Lord Doncaster in an embassy to
France : he waited on the king when he went to Sect-

492 HALL.

land. In the meantime he had, in 012, taken his
Doctor's degree, and in 1616 had been made Dean of
Worcester. At Halstead and Waltham he preached
three times a-week, but never dared " climb into the
pulpit, to preach any sermon whereof he had not before
in his own poor and plain fashion, perused every word
in the same order in which he hoped to deliver it, al-
though in the expression he listed not to be a slave of
syllables." Besides his epistles, he published various
important works.

Such were his Contemplations, the greater part of
which were written at this time ; Meditations and Vows,
and Holy Observations, consisting chiefly of brief reflec-
tions, divided into hundreds, and hence called centuries,
which show much religi(Ous experience, thought, and ac-
quaintance with the heart, and with the will and ways of
God ; Heaven upon Earth, or, of true Peace and Tran-
quillity of Mind ; a Treatise on the Art of Divine Medi-
tation, with examples ; Characters of Virtues and Vices,
being a series of descriptive portraits ; Solomon's Divine
Arts of Ethics, Politics, Economics, which is an arrange-
ment of the books of Proverbs and Ecclesiastes under
various heads, for the regulation of personal behaviour,
civil government, and relative duties. To these publi-
cations must be added some occasional Sermons, and a
specimen of a proposed new metrical Version of the
Psalms. It appears that he had been requested by many
of his friends to undertake a work to which they thought
his talents adapted ; and as he had no disinclination to
resume acquaintance with the muses, if allowed to choose
a sacred strain, he commenced by rendering ten of those
heavenly songs into verse, as " a taste of the rest."

It was in 1618 that he went to the assembly commonly
called the synod of Dort. — (See Life of Ejnscojjiiis ) This
was called to settle certain religious differences in Hol-
land, and the meddling spirit of king James induced
him to send over to it, certain of the court divines. It

HALL. 493

was merely a civil mission, the Cliurch of England
having nothing to do with the transaction. We shall
state to the reader a brief account of the synod, and of
Dr. Hall's connexion with it, as given in his life of our
divine, by Mr. Hughes.

In the year 1618, the religious differences in Hol-
land, between the Arminians and Calvinists, or as they
were called, the Remonstrants and Anti-remonstrants,
were reduced to five points, included in what is com-
monly termed the Quinqu articular Controversy^ These
were, 1. Predestination, or the eternal decrees of God
concerning election and reprobation : 2. Free-will : 3.
Effectual grace and conversion : 4. The extent of Christ's
redemption : 5. The perseverance of the saints. Disputes
on these intricate and puzzling questions became so
fierce, and the animosities engendered by them so in-
veterate, that wily politicians soon discovered a way of
turning them to their own advantage, and permitted, or
rather encouraged the contending parties to convoke a
general assembly.

The synod, which consisted of thirty-six ministers,
five professors, and twenty elders of the United States,
together with tv/enty eight coadjutors, sat from the be-
ginning of November, 1618, to the end of April, 1619.
Our English divines, having received the instructions of
their royal master, embarked at Gravesend in a small
vessel, and arrived at Middleburgh on the 16th of Octo-
ber, having accidentally missed a man-of-war, which the
government of the States General had sent for their
honourable and safe conveyance. At the Hague they
were introduced by the British ambassador to the as-
sembly of the States, w^ho received them with high marks
of distinction, and allowed them the extraordinary sum
of £10 daily for their maintenance, in consideration of
their own worth and the greatness of their sovereign.
' But these English divines,' says Fuller, ' knowing them-
selves sent over not to gain wealth to themselves, but

O Y 2

494 HALL.

glory to God, and reputation to their sovereign, freely
gave what they had freely received, keeping a table
general, where any fashionable foreigner was courteously
and plentifully entertained.'

When all the members of the synod were assembled,
and the president, moderators, assistants, and scribes
chosen, each standing in his place, and laying his hand
on his heart, took a solemn oath, calling the great God
of heaven to witness, that he would not only proceed
impartially in this controversy respecting the well-known
five points, and every other matter of doctrine committed
to his judgment, but that he would decide according to
the word of God, the only sure and infallible rule of
faith. Nevertheles, John Goodwin, in his " Redemption
Redeemed," fixed upon the Anti-Remonstrants, the crimi-
nal charge of taking a previous oath to condemn their
opponents ; and Fuller, the historian, scandalized by
such an accusation against so grave a body of divines,
wrote to the aged and venerable Bishop of Norwich, in
1651, to refute it by his authority. The bishop's answer
is full of honest indignation against what he calls, and
attempts to prove, a slanderous imputation ; and he con-
cludes his letter with the following emphatic sentence : —
" Sir, since I have lived to see so foul an aspersion cast
on the memory of those worthy and eminent divines, I
bless God that I yet live to vindicate them by this my
knowing, clear, and assured attestation; which T am
ready to second with the solemnest oath, if I shall be
thereto required." Whereupon Fuller requests the reader
to " weigh in the balance of his judgment how this purga-
tion of the synod of Dort is positive and punctual, from
one, an ear and eye-witness thereof, being such an one
as Dr. Hall, the aged ; so that his testimonium herein
may seem a testamentum ; his ivitness his ivill, and the
truth therein delivered, a legacy by him bequeathed to
posterity."

Notwithstanding this, it is manifest that our excellent

HALL. 495

historian jumps too suddenly to a conclusion. Bishop
Hall's purgation of the synod goes no further than to a
purgation of himself and his English colleagues. If the
other divines took such an oath, it is not probable that
they would inform Hall of it ; and if they had done so,
no one can doubt for a moment that he would have re-
ceived such a communication with unfeigned horror.
But in point of fact, it requires not the supposition of a
previous oath to account for the conduct of this famous
assembly, bad as it appears to have beent' Political more
than religious motives were concerned in its organization,
as well as in its deliberations. The overthrow of the
Arminian party was a matter of extreme importance,
inasmuch as it contained many excellent patriots, political
opponents of prince Maurice, whose influence and power
seemed scarcely compatible with a free constitution.
Among them was the grand pensionary Barneveldt, and
others, whose destruction had been already attempted, but
in vain. The religious disputes therefore which now agi-
tated the states were eagerly seized on, as ready means
of compassing the objects of ambition. Though liberal
sentiments in religion were generally found united with
liberal notions of policy, yet the great majority of the
clergy, and the mass under their influence, adhered to
the close and rigid system of Calvinism ; and when the
bigotry of these religionists led them to reject all pro-
posals for mutual toleration, and to demand the settle-
ment of their disputes by a national assembly, in which
they felt confident of a majority on their side, prince
Maurice strenuously supported their suit, and the synod
of Dort was convoked, That such a council would have
been allowed to sit, unless the stadtholder had been
morally certain what its sentence would be, cannot for a
moment be credited: but without an oath from the
members to give him that confidence, he might have
relied on the expressed assurance of some, the private
interests of others, and the inveterate prejudices of the
greater part.

496 HALL.

That the rninds of these delegates were made ap to
give judgment without regard to justice, seems probable
from their conduct on the very opening of the session ;
when they showed themselves afraid of conviction by
rejecting the proposal of Episcopius, for a conference and
comparison of opinions, and by excluding from the
assembly that party of which he was a leading advocate.
Nor can any imputation be considered too severe against
a body of Christian divines, who, after sitting in solemn
judgment on doctrines connected so intimately with the
eternal interests of man and the atonement of a crucified
Saviour, violated both His precepts and example, in the
vindictive nature of that sentence, which, in the end,
brought Barneveldt to the scaffold, sent Grotius to a
dungeon, deprived multitudes of their employments, and
drove more into voluntary exile for the purpose of
escaping imprisonment or exorbitant and ruinous fines.

From the reproaches of posterity, on this head, Hall
is free. In the whole intercourse of this amiable man
with the synod, his watch- words w'ere equity and peace ;
to which his sermon preaclied before his colleagues, at
their eighteenth session, bears ample testimony : more-
over, the assembly was not honoured by his presence for
a longer space than two months. The noise and bustle
of a garrisoned town, preventing his rest by night,
operated so far on a weak habit of body, that he was soon
disabled from attending the council ; and he retired,
first to the house of the English ambassador at the
Hague, and soon afterwards to his native country, after
he had procured his recall from his sovereign. So im-
pressed were the States with an opinion of his talents
and virtues, that they consented not to his departure
without great reluctance : but yielding to necessity, they
honourably dismissed him with a well-deserved compli-
ment conveyed through the celebrated Heinsius ; whilst
the president and assistants of the synod waited on him
with a " rer^pectful and gracious valediction.' Hall ?iim-

HALL. 497

self took leave of the assembly in a very elegant and
impressive Latin speech, and received from the States,
after his return to England, the rich gold medal that
was struck in commemoration of this grand convention.

He had not resided many years on his native soil
before we find him complaining that our own Church
had begun to sicken of the " Belgic disease," as he desig-
nates the Calvinistic and Arminian controversy ; " sides
being taken, and pulpits every where ringing of these
opinions." Hall himself was strongly inclined to peace,
and endeavoured to promote it by writing his tractate
entitled Via Media, wherein he laid down " five Articles of
accord," gathered from the tenets of that eminent divine,
Bp. Overall, on the one side, and those of the English
deputies at the Synod of Dort, advocates of moderate
Calvinism, on the other. But if we take the trouble of
analysing this work, written as it was with the purest and
best intentions, we shall find that its principles, in some
parts combine together like oil and water ; and every
well wisher to the Church of England may rejoice at her
escape from such a state of peace as would have been
more lastingly injurious to her interests, through the
perversion of her doctrines, than that desperate conflict
which ended in her temporary overthrow.

Whoever has well considered the strict integrity,
active benevolence, and fervent piety of Bishop Hall, will
never doubt but that he would vrillingly have joined in a
wish expressed by the amiable Dr. Hen. More, that all the
quinqu articular points were reduced to this one, *' that
none should be saved without obedience." His natural
good sense and deep knowledge of Scripture taught hirii
that the gracious offer of salvation through Christ must
be universal : his own excellent disposition and princi-
ples of justice kept him from supposing it possible " that
God should actually damn or appoint any soul to damna-
tion, without the consideration and respect of sin ;" but
still the bias of his early education inclined him to

498 HALL.

believe and to lay clown a doctrine of " particular election,"
not at all founded on foreseen faith and obedience, but
absolutely, unchangeably, arbitrarily, and from all eternity
decreed, without any respect to the merit of individuals :
neither did early prejudices suffer his acute mind to
perceive, that if God rewards men without respect to their
obedience, there can be no reason why Pie should not
also punish them without respect to their demerits.

Hall's conciliatory treatise was presented to the king
by Dr. Young, Dean of Winchester ; but we find that,
although he expected much peace from what he calls
" that weak and jwor enterprise, the confused noise of the
misconstructions of those who never saw the work, crying
it down for the very name's sake, meeting with the royal
edict of a general inhibition, buried it in a secure silence."
This result was naturally to be expected. The Via
Media, though it ai)ounds in excellent and truly Christian
precepts, was exactly of a nature to disgust the Calvinists,
alarm the orthodox, and excite, even by its conciliatory
title the clamour of a multitude intent on spoliation.
The king himself too, though inclined to Calvinistic
doctrines, was heartly disgusted with the angry spirit and
interminable disputes orignated by their supporters ; he
had penetration enough to see through their designs ; and
was much better reconciled to the Arminian party, whose
political opinions accorded more with the notions of prero-
gative ; and this will perhaps account for Hall's expres-
sion, " that he was scorched a little with this flame, which
he desired to quench." *' Yet," he goes on to say, "this
could not stay my hand from thrusting itself into a hotter
fire;" by which he alludes to his subsequent controversies
with the Papists, whose monstrous ordinances and super-
stitious doctrines were often exposed to the holy indigna-
tion and satirical invective of this strenuous defender of
the Protestant faiih.

In I ()21 he refused the see of Gloucester, but three
months after ho accepted that of Exeter. Here he was

HALL. 499

accused of Popery, an accusation which is always brought
by iiltra-protcstants against the mombers of the Church
of England who know what a Church is. Hooker him-
self was called a Papist by Travcrs, and for the same
reason that the charge was brought against Hall : Hall,
like Hooker, and all sound divines, had admitted the
Church of Piome to be a true visible Church : hence the
anger of the ultra-protestants. His own vic\v of the
Church is admirably stated in his Letter Parajnetical to
a worthy knight, and is as follows :

*' It is a killing word with those Romish Impostors.,
'Where was your Church before Luther?' than which
there was never any plea more idle, more frivolous, when
it falls under a wise and judicious discussion. For con-
sider I beseech you, did we go about to lay the found a
dation of a new church, the challenge were most just,
Primum verum [the fust is the true,] was the old and
sure rule of Tertullian, We abhor new churches and
new truths ; find ours to be, or to be pretended such, and
forsake us. But when all our claim, all our endeavour,
is only the reforming and repairing of an old Church,
faulty in some mouldered stones, and mis-daubed with
some untempercd and lately-laid mortar ; what a frenzy
is this, to ask where that church was which we show
them sensibly thus repaired ! Had it not been before,
how could it have been capable of this amendment ? and
if it be but reformed by us, it was formed before ; and
having been since deformed by their errors, is only re-
stored by us to the former beauty. As sure as there is
any Church, any truth in the world, this is the true and
only state of this controversy, the misprision whereof hath
been guilty of the loss of many thousand souls.

" To speak plainly, it is only the gross abuses and
palpable innovations of the Church of Home which we
have parted from. Set these aside, they and wc are

and will be one Church When these men,

therefore, shall ask where our Church was, answer them
boldly, 'Where it is.'"

500 HALL.

At the same time he took the most decided measures
for preventing the increase of Romanism, by recom-
mending to his clergy the practice of catechizing.

" It was the observation of the learnedest king that
ever sat hitherto on the English throne, that the cause
of the miscarriage of our people into Popery and other
errors was their ungroundedness in the points of cate-
chism. How should those souls but be carried about
with every wind of doctrine, that are not well ballasted
with solid information ? Whence it was, that his said
late majesty, of happy memory, gave public order for
bestowing the latter part of God's day in familiar cate-
chising ; than which, nothing could be devised more
necessary and behoveful to the souls of men. It was the
ignorance and ill-disposedness of some cavillers, that
taxed this course as prejudicial to preaching; since,
in truth, the most useful of all preaching is catechetical.
This lays the ground ; the other raiseth the walls and
roof. This informs the judgment, that stirs up the
affections. What good use is there of those affections
that run before the judgment ? or of those walls that
want a foundation ? For my part, I have spent the
greater half of my life in this station of our holy service ;
I thank God, not unpainfully, not unprofitably ; but,
there is no one thing whereof I repent so much, as not
to have bestowed more hours in this public exercise of
catechism ; in regard whereof I could quarrel with my
very sermons, and wish that a great part of them had
been exchanged for this preaching conference. Those
other divine discourses enrich the brain and the tongue ;
this settles the heart. Those other are but the descants
to this plain song. Contemn it not, my brethren, for
the easy and noted homeliness. The most excellent
and beneficial things are most familiar. What can be
more obvious, than light, air, fire, water? Let him
that can live without these, despise their commonness:
rather, as we make so much use of the Divine bounty,

HALL. 501

in these ordinary benefits, so let us the more gladly im-
prove these ready and facik helps, to the salvation of
many souls; the neglect whereof breeds instability of
judgment, misprision of necessary truths, fashionable-
ness of profession, frothiness of discourse, obnoxiousness
to all error and seduction. And, if any of our people
loath this manna, because they may gather it from under
their feet, let not their jialates be humoured in this wan-
ton nauseation. They are worthy to fast, they are weary
of the bread of angels. And if herein we be curious to
satisfy their roving appetite, our favour shall be no better
than injurious. So we have seen an undiscreet school-
master, while he affects the thanks of an overweening
parent, mar the progress of a forward child, by raising
him to a higher form and author, ere he have well learned
his first rules : whence follows an empty ostentation and
a late disappointment. Our fidelity and care of profit
must teach us to drive at the most sure and universal
good ; which shall undoubtedly be best attained by these
safe and needful groundworks.

" From these tender pastures, let me lead you, (and
you, others,) to the still waters. Zeal in the soul is as
natural heat in the body. There is no life of religion
without it. But, as the kindliest heat, if it be not tem-
pered with a due equality of moisture, wastes itself and
the body, so doth zeal, if it be not moderated with dis-
cretion, and charitable care of the common good. It is
hard to be too vehement, in contending for main and
evident truths ; but litigious and immaterial verities may
soon be over-striven for. In the prosecution whereof, I
have oft lamented to see how heedless too many have
been of the public welfare ; while in seeking for one
scruple of truth, they have not cared to spend a whole
pound weight of precious peace.

" The Church of England, in whose motherhood we
have all just cause to pride ourselves, hath in much
wisdom and piety delivered her judgment concerning all
VOL V. 2 z

502 HALL.

necessary points of religion, in so complete a body of divi-
nity as all hearts may rest in. These we read ; these
we write under ; as professing, not their truth only, but
their sufficiency also. The voice of God our Father, in
His Scriptures, and out of these the voice of the Church
our mother, in her articles, is that which must guide
and settle our resolutions. Whatsoever is besides these,
is but either private, or unnecessary and uncertain. Oh,
that while we sweat and bleed for the maintenance of
these oracular truths, we could be persuaded to remit
of our heat in the pursuit of opinions ! These, these
are they, that distract the Church, violate our peace,
scandalize the weak, advantage our enemies Fire upon
the hearth warms the body ; but, if it be misplaced,
burns the house. My brethren, let us be zealous for
our God ; every hearty Christian will pour oil, and not
water, upon this holy flame. But let us take heed, lest
a blind self-love, stiff prejudice, and factious partiality,
impose upon us, instead of the causes of God. Let us
be suspicious of all new verities, and careless of all
unprofitable. And let us hate to think ourselves
either wiser than the Church, or better than our supe-
riors. And if any man think that he sees further than
his fellows in these theological prospects, let his tongue
keep the counsel of his eyes, lest, while he affects the
fame of deeper learning, he embroil the Church, and
raise his glory upon the public ruins."

Perhaps Bishop Hall, in order to avoid the obnoxious
charge, became, after this, too lax in his discipline ; for
we find him soon after accused of an opposite and equally
bad fault, Puritanism. But whether this was the case
or not, the conduct of the Puritans in making use of
liim to carry their own points, and of their insulting him,
opaned his eyes to the iniquity of their principles, and
certainly the Archbishop of Canterbury could not have
believed the report, for when the assembly of the Scottish
Church passed their act for the abjuration of episcopacy,

Hall. 503

he fixed upon Hall as the fittest mau to defend their
order, and this gave rise to his admirable work, " Epis-
copacy by divine right asserted."

The first sketch of the work w^as transmitted to the
archbishop at Lambeth, in October, 1639. In this
original draught, which Hall sent to the primate in
manuscript, he laid down two propositions, 1. That
episcopacy is a lawful, most ancient, holy, and divine
institution, and, therefore, where it hath obtained, it
cannot be violated without a manifest contempt of God's
ordinance. And, 2. That Presbyterianism hath no
authority in Scripture, or from the practice of the
Church for 1500 years, though it be disguised with the
fallacious names of Christ's kingdom and ordinance ;
and though it may be useful in some cities and countries
vv'herein episcopal government, through the iniquity of
the times, cannot be had, yet to obtrude it upon a
Church otherwise settled, is utterly incongruous and
unjustifiable. In the illustration of these propositions,
he laid down fifteen postulata, to the following effect : —
that apostolical institution must be divine — that the
government recommended by the apostles must be apos-
tolical— that if the apostles w^ere inspired, what they
instituted must be designed for continuance — that the
universal practice of the Church in the ages succeeding
the apostles, is the best comment on the practice of the
apostles and their successors — that the opinion is most
irreverent which induces us to believe, that the Saints
and Fathers would immediately establish a polity of
their own, in opposition to that of the apostles — that
had they done so, still, in the very nature of things,
it could not have been universal — that the writings of
the first Fathers of the Church are more worthy of credit
than those of modern theologians — that those whom
the primitive Church and Fathers condemned as obsti-
nate heretics, are not to be followed as authorities for
Church government— that the accession of titles and

504 HALL.

distinctions makes no difference in the fundamental
truth — that the tenets which are new and unheard of
in the previous history of the Church are justly liable
to suspicion — in short, that " to depart from the practice
of the universal Church of Christ from the time of the
apostles, and to betake ourselves to a new custom, can-
not but be odious and highly scandalous."

These postulata were certainly conclusive, as were also
the two propositions ; but the acuteness and sagacity
of Laud led him at once to perceive the advantage w^hich
the Presbyterians would take oyer them, for, though the
jwstulata were undeniable, yet the second proposition, if
it coukl be got over in no other way, would be imme-
diately attacked on the grouud of expediency. He ac-
cordingly suggested a variety of alterations to Hall, which
were adopted, and which made Neal, after his usual
manner, declare that the treatise was altered contrary
to the bishop's inclination, though he has purposely for-
gotten to inform us of the reasons for Hall's acquiescence.
The letter which Laud sent to the bishop, containing his
suggestions, is given by Heylin, his own chaplain, and
we extract part of it, that the reader, on comparison w'ith
the foregoing analysis of the original plan, ma}" see and
appreciate the acuteness of Laud. " You say, under
the first head," says Laud, " that Episcopacy is an
ancient, holy, and divine institution. It must be holy
and ancient, if divine. Would it not be more conclusive,
went it thus, that because of its antiquity, it is of divine
institution ? Next, you define it as being joined with
imparity and superiority of jurisdiction, but this seems
short, for so is every archpresbyter's or archdeacon's
place, and so is Henderson's chair at Glasgow, unless
you wdll define it by a distinction of order. 1 draw the
superiority not from the jurisdiction which is ascribed
to bishops jure 2^ositivo, in their administration of eccle-
siastical matters, but from that which is intrinsical and
original in the powers of excommunication. Again, you say,

HALL. 505

in the first head, that where episcopacy hath obtained, it
cannot be abdicated without violation of God s ordinance.
This proposition, I conceive, is inter minus habentes, for
never yet was there a Church where it hath not obtained.
The Christian faith was never planted any where, but
the very first feature of the Church was by or with
episcopacy, and wheresoever episcopacy is not now suf-
fered to be, it is by such an abdication, for certainly
there it was a irrincipio. In your second head you grant
that Presbyterianism may be of use, where episcopacy
rnay not be had. First,- I pray you consider whether
this admission be not needless here, and in itself of
dangerous consequence. Next, I conceive there is no
place where episcopacy may not be had, if there be a
Church more than in title only. Thirdly, since they
affirm their Presbyterian faction to be Christ's kingdom
and ordinance, (as you yourself express,) and reject
Episcopacy as opposed to it, we must not use any minc-
ing terms, but unmask them plainly. Nor shall I ever
refrain from declaring honest truth, though it be against
Amsterdam or Geneva."

The primate then proceeds to the postulata, and
objects to the two first as restrictive. " For," says he,
" episcopacy is not so to be asserted into apostolical
institutions, as to restrain it from looking higher, and
claiming as its founder Christ Himself, though it perhaps
was modified (formalized) by the apostles. Here, how-
ever, give me leave to enlarge. The adversaries of
episcopacy are not only the furious Arian heretics, from
whom are now raised Prynne, Bastwick, and our Scottish
masters, but some also of milder and cunning alloy, both
in the Genevan and Roman faction. And it will become
the Church of England, so to vindicate herself against
the furious Puritans, that she may not be wounded by
either of the two more cunning and learned adversaries.
Not by the Roman faction, for they are content that the
Church shall be juris divini mediati, by, from, and under
2 z Q

500 HALL.

the pope, that so the Church may be monarchical in him,
and not immediate which makes the Church monarchical
in the bishops. This is the Italian rock, not the Gen-
evan ; for the Komanists ysdll not deny episcopacy to be
juris divini, so you will take it, ut suadentls vel approhan-
tls, but not imperantis, for then they do as they please,
which is their usual practice. Nay, if I forget not, Beza
himself is said to have acknowledged episcopacy to be
juris divini imperantis, so you will not take it as univer-
saliter imj)erantis, for then Geneva might escape, and
citra considerationem durantis ; for, though they had it
before, yet upon wiser thoughts, they may be without it,
which Scotland says now, and whoever pleases may say
after. This I am bold to add, because in your second
postidatum I find that episcopacy is directly commanded ;
but you do not altogether meet this subtlety of Beza,
which is the great rock in the Lake of Geneva."

The Treatise, thus amended, was published. It is
not my intention to offer any analysis of this incompar-
able production. The venerable bishop comments, with
great severity, on the conduct .of Graham, Bishop of
Orkney, who had given in his recanifetion to a pretended
assembly at Edinburgh, and craved pardon for having
accepted it, as if he had committed some heinous offence.
In Section I., entitled, " An expostulatorie entrance into
the question," he thus begins : " Good God ! what is
this 1 have lived to hear? A bishop in a Christian
assembly renounce his episcopal functions, and cry out
mercy for his now abandoned calling. Brother that was,
whoever you be," exclaims the venerable prelate to Gra-
ham, *'I must have leave a little while to contest
seriously with you. The act was yours, the concernment
that of the whole Church. You could not think so foul
a deed to escape unquestioned. The world never heard
of such a penance ; you cannot blame us if we receive it
both with wonder and expostulation, and tell you that it
had been much better you had never been born, than to

HALL. 507

give sucli a scandal to God's Church, so deep a wound to
His holy truth and ordinance. If the Tweed that runs
between us were an ocean, it could neither drown nor
wash out our interest or your offence. For me, I am
now breathing towards the end of my race,' the goal is
alread}^ in mine eye, young men may speak out from
ambition, or passionate transportations : I, that am now-
setting foot over the threshold of the house of my age,
what aim can I have, but of the issue of my last account,
whereto I am ready to be summoned before the Judge
of quick and dead ? Neither can you look, as is likely,
to be long after me. Say, therefore, I beseech you,
before God and His elect angels, say, what is it, (besides,
perhaps, the fear of plundering a fair temporal estate
by the furious multitude,) say what it can be, that
induced you to this awful, this scandalous repentance ?
How weary should I be of this rochet, if you can shew,
me that episcopacy is of any less than divine institution I
Win him by your powerful arguments who is so far from
being wedded to the love of this misconceived pomp,
that he envies the sweet sleep of his inferiors. Let me
tell you, it is your person that aggravates your crime.
For a sheep to stray is no wonder, but for a shepherd,
yea, a guide and director of shepherds, (such God and
the Church hath made you,) not only to wander himself,
but to lead away his flock from the green pastures, and
comfortable waters of divine truth, to the dry and barren
deserts of human invention, cannot but be shameful and
dangerous. That some poor seduced souls of your ignor-
ant vulgar should condemn that calling which they were
never suffered to look at, but with prejudiced eyes; or
that some of your high spirited clergy, out of ambition
for this dignity and rage at a repulse, should snarl at the
denied honour ; or that some of your great ones, who
do no less love the lands than they envy and hate the
pre-eminence of bishops, should cry down that sacred
function, could be no other than might in these evil

508 HALL.

times be expected and even anticipated. But for a man
held once worthy to be graced with the chair of episco-
pacy, to spurn that once honoured seat, and to make his
very profession a sin, is so shameful an indignity, as will
make the wise of succeeding ages shake their heads, and
not mention it without just indignation."

The venerable prelate then proceeds to invite Graham
to the controversy, for it is to him that the whole Treatise
is ostensibly directed, *' not in a vain affectation of vic-
tory, like some young sophisters, but as sober divines, in
a fervent pursuit of that truth, which God and His purer
Church have left and consigned to us." " But," says he,
" ere we enter the lists, let me advise you, and your now
master, the faction, not to deceive yourselves with the
hope of hiding your heads under the skirt of the author-
ity of those divines and churches abroad, which retain
that form of government whereunto you have submitted ;
for know, their case and yours is widely different. They
plead a necessity for that condition which you have
willingly chosen. They were not, they could not be,
what you were and still might have been. Did any of
them forsake and abjure that episcopacy which he might
freely have enjoyed, with the full liberty of professing
the reformed religion ? If the last Bishop of Geneva
had become a Protestant, and consented in matters of
doctrine to Calvin, Farret, Viret, have you or any man
living just cause to think that the city would not gladly
have retained his government, and still thought them-
selves happy under such a protection ? No man that
hath either brain or forehead will afhrm it ; since the
world knows the quarrel was not at his dignity, but at
his opposition to the intended reformation. But because
this is only a suggestion of a then future conditionate
contingency, and may perhaps meet with some stubborn
contradictions, hear what Calvin saith for himself, and
his copartners. 'If they would,' saith he, 'bring unto
us such an hierarchy, wherein the bishops shall so rule,

HALL. 509

as tliat they refuse not to submit themselves unto Christ,
that they may depend upon Him as their only Head,
then surely if there be those that shall not submit them-
selves reverently to that hierarchy, I confess there is no
anathema of which they are not worthy.' Do you hear
your doom from your own oracle ? Lo ! such and no
other was that hierarchy [in Scotland] wherein you lately
bore a part, and which you have now condemned. Note
well, therefore, the merit and danger of Calvin's ana-
thema. Yet, again, the same author, in his Confession
of Faith, written in the name of all the French Churches,
speaking of the depraved state of the Roman Churches,
then in the fieri of reforming, plainly writes thus, ' Yet,
in the mean time, we would not have the authority of
the Church, or of those pastors or superintendents to
whom the charge of governing the Church is committed,
taken aw^ay ; we confess, therefore, that those bishops or
pastors are reverently to be heard, so far as according
to their function they teach the word of God.' And
yet more plainly, ' Certainly (saith he, sj)eaking even of
popish bishops, if they were true bishops,) I would yield
them some authority in this case, not so much as them-
selves desire, but so much as is required to the due order
of the policy or government of the Church.' Lastly, for
it were easy to heap up this measure, in an Epistle of
his, w^herein this question is discussed. What is to be
done if a popish bishop shall be converted to the
reformed religion ? he so determines it, that it is for
such an one first to renounce his popish powers of
sacrificing, and profess to abstain from all the supersti-
tions of the Romish religion, then that he must do his
utmost endeavours that all the churches wdiich belong
to his bishopric may be purged from their errors and
idolatries, and at last concludes that his possessions and
authority should be left him, by virtue whereof he must
take order, that the ministers under him do duly preach
God's word, as himself must alwavs do."

510 HALL.

We will quote only one other truly eloquent passage
from this incomparable treatise, addressed to the Scots.
" Say no more, therefore, that you have conformed your-
selves to the pattern and judgment of some other reformed
Churches : this starting hole is too strait to hide you.
We can at once tenderly respect them, and justly censure
you. Acts done out of an extremity can be no precedents
for voluntary and deliberate resolutions. It was not so
with you when those holy men, Patrick Hamilton, and
George Wishart, sowed the first seeds of reformation
among you in their own blood, with that spirit the
Holy Ghost endued them of patience and constancy,
crowned with martyrdom, not of tumult and furious
opposition, to the disquiet of the state, and hazard of
the Reformation itself, or to the abjuring and blasphem-
ing of an holy order in the Church, and dishonouring
of Almighty God, while they pretended to seek His
honour. This was their case, but what is this to you ?"
Such are specimens of this treatise, written in a style
of impassioned eloquence, which it would be a degrada-
tion to name with the absurdities of Henderson, who
interfered more with politics than did the whole bench
of Scottish bishops ; the blasphemy, impiety, obscenity,
and fanaticism of Rutherford, Livingstone, Cant, Shiels,
Peden, Bruce, Dickson, Kirkton, and the host of Coven-
anting zealots.

Yet the work of Bishop Hall did not remain unan-
swered. Several Presbyterian preachers, under the
signature of Smectymnus, entered into a controversy
with the prelate, on the jus divi)ium of episcopacy, and
the antiquity of liturgies. In all the discussions the
bishop has the superiority : and when the question was
referred to several learned theologians in France, Hol-
land, and Germany, they were either silent, or returned
answers favourable to the bishop. The reader will find
the positions discussed at large in Bishop Hall's ** Hum-
ble Remonstrance to the High Court of Parliament,

HALL. 511

1640:" — the answers to this, by Sraectymnus, entitled,
" Answer to an Humble Remonstrance of a Dutiful Son
of the Church, with a Vindication of the same, 1641 :"
. — Bishop Hall's reply, entitled, "A short Answer to
the tedious Vindication of Smectymnus, 1641 :" — in the
reply to this, " A Vindication of the Answer to an
Humble Remonstrance, 1641;" and in the bishop's
rejoinder, entitled, " A Defence of the Humble Remon-
strance against Smectymnus, 1641."

In November, 1641, he was translated from Exeter to
Norwich, but, as he quaintly expresses it, " took the
Tower in the way." The dissenters had for a long time
been engaged in exciting against the clergy and especially
the bishops, the worst feelings of the mob. It at length
became unsafe for the bishops to attend in their places
in parliament. At the suggestion therefore of Archbishop
Williams, they petitioned his majesty and parliament,
that since they were legally called by his majesty's writ
to give their attendance in the house of lords, they might
be protected in their duty, and secure from danger, and
they protested against all laws, orders, votes, resolutions,
and determinations made during the time of their forced
absence. In this course they were fully justified, or
rather the step was demanded of them, for the laws of
this realm are to be enacted by the king and the three
estates, viz. the lords spiritual, the lords temporal, and
the commons : and enactments therefore must be uncon-
stitutional if one of the estates be subtracted. But the
house of commons was filled with the most bitter dis-
senters, who compelled the lords to consent that the pro-
testing bishops should be committed to prison, and to pass
a bill for taking away "all temj^oral jurisdiction from those
in holy orders." To this bill the good king was forced
to yield an unwilling consent, and for thus acting con-
traiy to the dictates of conscience he was stung with
remorse at the last sad moments of his life.

In addition to his " Hard Measures," Bishop Hall has

512 HALL.

left an interesting record, which illustrates this calami-
tous period of his life, in a treatise called, " The Free
Prisoner, or the Comfort of Restraint ;" wherein he blesses
God for tliose walls, out of which these excellent men
could not have been safe from the rage of an incensed
multitude. " Poor seduced souls ! " says he, " they were
taught it was piety to be cruel : they were mispersuaded
to hate and condemn us, for that which should have
procured their reverence and honour, even that holy
station which we hold in God's Church ; and to curse
those of us who had deserved nothini^ but their thanks
and prayers, railing on our profession in the streets, and
rejoicing in our supposed ruin. ' Father, forgive them,
for they know not what they do.' " The document,
however, w^hich gives us the fullest insight into Hall's
mind on this occasion, or which rather may be said to
present us with an epitome of his character, is a letter
written from the Tower to a friend ; in which, after
arraigning himself with all due humility for his trans-
gressions before the tribunal of heaven, he boldly asserts
his innocence of oppression, intolerance, illegality, inno-
vation, indolence, love of pomp, or any charge, in his
sacred calling, which man can bring against him.

During their confinement in the Tower, these venerable
men regularly preached, in turn, to very large audiences :
"and there," says Hall, in his "Free Prisoner," "we
have well and happily approved, with the blessed apostle,
that whatever our restraint be, the word of God is not
hound. With what liberty, with what zeal, with what
success, hath that been preached to all comers ! liOt
them say, whether the Tower had ever many such guests,
or such benedictions ; so that, if the place have rendered
us safe, we have endeavoured to make it happy."

When their liberation took place. Bishop Hall went
to Norwich, where, by the pious he was well received,
hut he was deprived of his revenue, and subjected, on
the part of dissenting tyranny, to every species of insult,

HALL. 513

rapine, and injustice, against his person and property.
All his furniture, even his children's pictures, were
exposed to public auction. As a specimen of the insults
he received, the following relation by himself may be
given.

"One while a whole rabble of volunteers came to my
gates late, when they were locked up, and called for the
porter to give them entrance, which not being yielded,
they threatened to make by force, and had not the gates
been very strong, they had done it. Others of them
clambered over the walls, and would come into mine
house ; their errand (they said) was to search for delin-
quents. What they would have done I know not, had
not we, by a secret way, sent to raise the officers for our
rescue. Another time, the sheriff Toftes, and alderman
Linsey, attended with many zealous followers, came into
my chapel to look for superstitious pictures, and relics
of idolatry, and sent for me, to let me know they found
those windows full of images, which were very offensive,
and must be demolished! I told them they were the
pictures of some ancient and worthy bishops, as St.
Ambrose, Austin, &c. It was answered me that they
were so many popes ; and one younger man among the
rest, (Townsend, as I perceived afterwards,) would take
upon him to defend that every diocesan bishop was
pope. I answered him with some scorn, and obtained
leave that I might with the least loss and defacing of the
windows, give order for taking off that offence, which I
did, by causing the heads of those pictures to be taken
off, since I knew the bodies could not offend.''

To complete the work of severity and oppression, the
committee gave him notice to quit the palace, allowing
only three weeks for his removal: and "we might have
lain in the street, for aught I know," he says, "had not
the providence of God so ordered it, that a neighbour in
the close, one Mr. Gostlin, a widower, was content to
void his house for us."

VOL V, 3 a

514 HALL.

But for his Master's sake he took joyfully the spoiling
of his goods ; it was the conduct of the dissenters towards
his Church that grieved hira ; he says : " It is no other
than tragical to relate the carriage of that furious sac-
rilege, whereof our eyes and ears were sad witnesses,
under the authority and presence of Linsey, Tofts the
sheriff, and Greenwood. Lord ! what work w^as there,
what clattering of glasses, what beating down of walls,
what tearing up of monuments, what pulling down of
seats, what wresting out of irons and brass from the
windows and graves, what defacing of arms, what demol-
ishing of curious stone-work that had not any represen-
tation in the world, but only the cost of the founder and
skill of the mason, what toting and piping on the devoted
organ-pipes, and what a hideous triumph on the market-
day before all the country, when, in a kind of sacrilegious
and profane procession, all the organ-pipes, vestments,
both copes and surplices, together with the leaden cross,
which had been newly sawn down from over the green-
yard pulpit, and the service-book and singing-books that
could be had, were carried to the fire in the public
market-place; a lewd wretch walking before the train,
in his cope trailing in the dirt, with a service-book in
his hand, imitating in impious scorn the tune, and
usurping the words of the Litany used formerly in the
church ! near the public cross all these monuments of
idolatry must be sacrificed to the fire, not without much
ostentation of a zealous joy in discharging ordnance, to
the cost of some who professed how much they had
longed to see that day. Neither was it any news, on
this guild-day, to have the cathedral, now open on all
sides, to be filled with musketeers, waiting for the
mayor's return, drinking and tobaccoing as freely as
if it had turned alehouse."

He retired from Norwich to Heigham, a small hamlet
to the west of the city ; still saving money for acts of
pharity, and observing a weekly fast with his family for

HALLET. 515

the personal safety of his sovereign. He did not deem
fasting Popish He was ready on all occasions to preach
at Norwich or Heigham, and here he wrote some of his
most delightful works : his Devout Soul ; Select Thoughts ;
Balm of G-ilead and Christian; his Songs in the Night;
Breathings of a Devout Soul; Farewell to Earth; Hard
Measure, and other works, all composed in the spirit of
the most devoted piety.

In his 78th year he lost his beloved wife, and died
on the 8th of September, 1656, in his 82nd year.

Halls works have boen published at various periods in
folio, quarto, and duodecimo. They were published by
the Rev. Josiah Pratt, in ten vols, 8vo, 1808. The
Meditations have been often reprinted. His Enochismus,
a beautiful treatise on the mode of walking with God,
was translated into English in 1769. — Bishop HalVs
Specialties, and Hard Measure ; Heylins Life of Laud ;
and Hughes s Life of Hall ; and Hones Life of Hall.

HALLET, JOSEPH.

Joseph Hallet, a dissenting minister, was born in
1692, at Exeter, where his father was pastor of a respec-
table congregation. Joseph was educated under the
learned Mr. James Pierce, his father's colleague ; and,
in 1713, was ordained, as associate in the same congre-
gational charge. He succeeded his father in 1722. Be-
fore this event he had engaged in the controversy, then
warmly carried on in the West of England, concerning
the Trinity ; and in 1720, he adopted the principles of
Dr. Clarke, which he defended in a treatise, entitled,
The Unity of God not inconsistent with the Divinity of
Christ ; being Remarks upon Dr. Waterland's Vindica
tion, relating to the Unity of God, and the Object of
Worship. He published other pieces on the same sub*

516 HALLIFAX.

ject ; but his reputation is chiefly founded on his work,
entitled, A free and impartial Study of the Holy Scrip-
tures recommended, being notes on some peculiar Texts,
with Discourses and Observations, 1729 — 1736, 3 vols.
He also wrote. Discourse of the Nature, Kinds, and
Numbers of our Saviour's Miracles, against Tindal ; The
Immorality of the Moral Philosopher, against Morgan ;
and The Consistent Christian, against Chubb. Hallet
died in 1744. — Gen. Biog. Diet-

HALLIFAX, SAMUEL.

Samuel Hallifax was born at Mansfield, in Derby-
shire, January 18th, 1733. He was educated at Jesus
College, Cambridge, where he obtained the chancellor's
medal for classical learning. On taking his degrees in
arts, he removed to a fellowship in Trinity Hall, and
there completed his degrees in civil law, in 1761. In
1768 he was elected professor of Arabic : which chair he
resigned in 1770, and was made regius professor of civil
law. In 1775 he was created doctor in divinity by man-
date, and soon after became master of the faculties in
doctor's commons. In 1781 he was consecrated Bishop of
Gloucester, from whence he was translated to St. Asaph
in 1789. He died March 4th, 1790.

He published. An Analysis of the Koman Civil Law
compared with the Laws of England, being the heads of
a course of lectures publicly read in the university of
Cambridge ; and Twelve Sermons on the Prophecies
concerning the Christian Religion, and in particular
concerning the Church of Papal Rome, preached in
Lincoln's Inn chapel, at Bishop Warburton's lecture,
1776, 8vo. He also published. An Analysis of Bishop
Butler's Analogy, and edited Ogden's Sermons. — Nichols's
Bowyer.

HAMILTON. 517

HALYBURTON, THOMAS.

Thomas Haltburton was born at Aberdalgy, near
Perth, in 1674. He was first educated in Holland, and,
on his return to Scotland, became a student at St. An-
drew's, where he obtained the professorship of divinity
in 1710, but did not long enjoy it, dying there, Septem-
ber 23rd, 1712. His works are — 1. The great Concern
of Salvation. 2. Ten Sermons on the Lord's Supper.
3. Natural Religion insufficient, and Revealed necessary,
to Man's Happiness, 4to. — Oen. Biog. Diet.

HAMILTON, PATRICK.

Patrick Hamilton, usually reckoned the first Scotch
Reformer, was born in 1503, and after studying at the
university of St. Andrew's, he went to Germany, and
was made a professor in the university of Marburg, then
newly erected by Philip, landgrave of Hesse. During
his residence abroad he imbibed the opinions of Luther,
Melancthon, and other Reformers ; and on his return to
his own country, where he had been made abbot of
Ferme, or Feme, in Ross-shire, he spared no pains in
exposing the corruptions of the Church of Rome.

The following account of the treatment he received
from the clergy in Scotland, with some very just obser-
vations on the whole transaction, is taken from Mr.
Lyon's interesting and valuable history of St. Andrew's.
" Having been inveigled to St. Andrew's by the artifices
of the priests, means were secretly employed to ascertain
the precise opinions which he held. One Campbell,
prior of the Dominican monastery, succeeded in extract j
ing from him a confession of his faith, on the pretext of
being himself favourably inclined to the same views ; a
confession which he afterwards maliciously converted
3 a2

518 HAMILTON.

into an accusation against him. On the other hand, one
Alexander Aless, a learned canon of the priorj, sincerely
undertook to reclaim Hamilton ; which ended in being
himself so much shaken in his faith, that he afterwards
quitted St. Andrew's, and finally became the friend of
Melancthon, and professor of divinity in the university
of Leipzic. Hamilton, remaining firm, was seized and
thrown into the prison of the castle; and, after the
necessary preparations were made, he was tried by the
Archbishop of Glasgow, the Bishops of Dunkeld, Brechin,
and Dunblane, Patrick Hepburn, prior of St. Andrew's,
the Abbots of Arbroath, Dunfermline, Cambuskenneth,
and Lindores, the prior of Pittenween, the dean and
sub-dean of -Glasgow, Hugh Spens, the provost of St.
Salvator's, and other members of the university. Being
found guilty of what was then considered heresy, he was
sentenced to be burnt before the gate of St. Salvator's
college. Dr. M'Crie in the Appendix to his Life of
Andrew Melville, describes an unsuccessful attempt, on
the part of Duncan, laird of Airdrie, to save his friend
Hamilton from his impending fate. The young laird,
who had himself been threatened for the same offence,
armed about a score of his tenants and dependants,
intending to enter St. Andrew's by night, and to rescue
his friend by carrying him off to a place of safety. But
intelligence of his intention having been conveyed to his
enemies, his small party was unexpectedly surrounded
by a troop of horsemen, and his benevolent design frus-
trated. Hamilton bore his sufferings with uncommon
fortitude ; and died commending his soul to God, and
beseeching Him to dispel the darkness of Popery from
his native country : and so much sympathy was excited
among all who witnessed the scene, that it became after-
wards a current sapng, that the smoke of Hamilton's
flame had infected all on whom it had blown. But one
observation may be here made respecting the opinions
of the first Protestant martyrs in Scotland: they saw

HAMILTON. 519

and abhorred the corruptions of Popery, but they con-
founded the use with the abuse of many of its observ-
ances ; they were inflamed against prevailing errors
rather than prepared to vindicate primitive truth ; and
they allowed their zeal against Eomanism to hurry them
on to the destruction of much that was really valuable,
the loss of which cannot now be recovered. In short,
the}^ had some, but by no means all, of the qualifications
of reformers. Not that this is to be wondered at, con-
sidering the disadvantages under which they lay ; but
we ought to keep the fact in mind, that we may not
permit our sympathy for them to bespeak an incautious
approbation of their whole conduct, or a hasty adoption
of all their opinions. They also held some doctrines
which very few Protestants of the present day would ven-
ture to defend ; as, that tithes ought not to be paid to the
clergy, — that* every faithful man and woman is a priest,
— that the unction of kings ceased at the coming of
Christ, — that the blessings of bishops are of no value, —
that the excommunication of the Church is not to be
feared, — that in no case is it lawful to swear, — that true
Christians receive the body of Christ every day, — that
we are no more bound to pray in the Church than in
other places, — and, that no mortal man can be the visible
head of the Church. To these, Patrick Hamilton added,
'that man hath no free will, — that all good Christians
do know that they are in grace,' — and, that ' works make
us neither good nor evil,' and can 'neither save nor
condemn us.' The story of Hamilton's having denounced,
from the stake, a heavy judgment upon prior Campbell,
which afterwards came to pass, rests upon no better
authority than the gossip of some persons who lived
forty-three years after the event. Anecdotes of this kind
owe their currency less to the ground on which they rest
than to their being adapted to feed the appetite for the
marvellous."

520 HAMMOND.

H/iMMOND, HENRY.

Henry Hammond was born August 18th, 1605, and was
educated first at Eton, and then at Magdalen College,
Oxford. In June 1625, he took his master's degree,
and commenced his theological studies, not suffering his
understanding, in the words of his biographer, Dr. Fell,
" to be prepossest by the contrived and interested schemes
of modern, and withal obnoxious, authors ; but beginning
that science at the upper end, as conceiving it most
reasonable to search for primitive truth in the primitive
writers." He thus acted according to the wise rule
which had been suggested to the universities, as the
following quotation will show.

" To such an absolute authority were the names
and writings of some men advanced by their diligent
followers, that not to yield obedience to their ipse dixits,
was a crime unpardonable.

" It is true King James observed the inconvenience,
and prescribed a remedy, sending Instructions to the
Universities, bearing date Jan. iSth, anno. 1616, wherein
it was directed amongst other things, that young students
in divinity should be excited to study such books as were
most agreeable in doctrine and discipli7ie to the Church of
England ; and to bestow their time in the fathers, and coun-
cils, schoolmen^ histories, and controversies ; and not to insist
too long upon compendiimis and ahbreviators, making them
the ground of their study. And I conceive that from that
time forwards the names and reputations of some leading
men of the foreign Churches, which till then carried all
before them, did begin to lessen ; divines growing daily
more willing to free themselves from that servitude and
vassalage, to which the authority of those names had
enslaved their judgments. About those times it was,
that I began my studies in divinity; and thought no
course so proper and expedient for me, as the way com-

HAMMOND. 521

mended by King James .... For thongh I had a good
respect both to the memory of Luther, and the name of
Calvin ; as those whose writings had awakened all these
parts of Europe out of the ignorance and superstition
under which they suffered ; yet I always took them to be
men : men as obnoxious unto error, as subject unto human
frailty, and as indulgent too to their own opinions, as
any others whatsoever." Heylin's Sum of Christian
Theology, in the address to the reader. 1673, fol. Com-
pare also Life of Bishop Hall, p. 301, note 3.

In 1633 he was presented to the rectoiy of Penshurst,
in Kent, and there he resided till the troubles began,
taking his degree of D.D. in 1639. At Penshurst, he
was an indefatigable parish priest. " His preaching,"
says Dr. Fell, " was not at the ordinaiy rate of the times,
an unpremeditated, undigested effusion of shallow and
rude conceptions; but a rational and just discourse, that
was to teach the priest as well as the lay hearer." After
every sermon he was accustomed to decide upon the
subject of the ensuing one, and then to pursue his ordi-
nary course of study, reser\dng the close of the week for
the provision of the next Lord's day, "■ Whereby not
only a constant progress was made inscience, but mate-
rials unaware were gained for the immediate future work ;
for," he said, " be the subjects treated of ever so distant,
somewhat will infallibly fall in conducible to the present
purpose." He restored the daily services which had been
discontinued, and by the use of the offertoiy rendered
church rates unnecessary. Dr. Fell observes, that the
daily service enjoined by the Church was a great objection
to the Church, on the part of those Church Puritans, or
as w^e should style them, Evangelicals, " as that which
besides its own trouble and austerity, left no leisure for
factious and licentious meetings at fairs and markets."
His charity was as judicious as it w^as extensive, and for
his equals he kept an open hospitality. He was veiy mod-
erate in exacting his tithes. Having made an agreement

622 HAMMOND.

for his tithes with one of his farmers, when the latter
came to pay him, Dr. Hammond knowing that the farmer
had lost all his profits by the rising of a flood, not only
refused to accept the payment, but restored what he had
already paid at the beginning of the year as an instal-
ment, saying, " God forbid I should take the tenth,
where you have not the nine parts."

He was very abstemious in his habits, not only observ-
ing the fasts, with great strictness, but when in good
health contenting himself with one meal a-day. He was
very punctual in keeping the fasts, and was much im-
pressed with an observation of St. Chrysostom, that, as
we forsake the publican's sins, and retain his humility,
we should avoid the pharisee's pride, but not neglect his
performances, among which was fasting. Besides Friday,
he fasted on Wednesday in every week, and three days
a-week in Lent, as well as in the Ember weeks, at which
times he abstained from food for thirty-six hours. At
the same time he stated the principle, that *' a due care
for health" was to be taken, and as to his mode of fast-
ing, it was so severe that few could imitate it. Those
who follow the rules of the Church in these days seem
to agree, that an ordinary fast should terminate at half-
past three, when food may be taken ; and on vigils, they
abstain from ten, and give their time to meditation. At
Penshurst, there is still to be seen in the register-book,
in the hand writing of Hammond, a " Memorandum,
that Sir John Brows, and his lady, bringing certificate
from Paul Dore, physician, of their indisposition of body,
and so of hurt that might come to them of eating fish
in the time of Lent, had licence given them to eat flesh,
by me, Henry Hammond, rector of Penshurst, for the
space of eight days." The law permitted the clergy to
grant such licences, enacting that if the licence extended
beyond eight days, then it was to be entered in the
church book.

He gave himself also very diligently to catechizing,

HAMMOND. 523

and of his mode of conducting this service, he has left a
specimen in his Practical Catechism ; a catechism better
adapted, one would think, for the student of theology,
than for the poor, but which was probably intended
merely or chiefly for his own guidance.

In 1643 he was apj^ointed Archdeacon of Chichester
by Dr. Bryan Duppa, the bishop of that place. And the
same year he was nominated one of the so-called assem-
bly of divines, but he sat not then. " Nor indeed could
he," says Walker, " for some time after, as I find by the
parliament formals, that nomination was revoked ; though
the house gave themselves a needless trouble in it, for
they might have been assured that he never could coun-
tenance that scandalous and illegal assembly by his
presence."

The assembly of divines was called by an ordinance
of the two houses of parliament, and when they failed of
obtaining the royal assent to a bill which had been
introduced for the purpose ; and the members of it were
elected, not by the clergy, but by the knights of the
different shires, who produced to the house of commons
a list of such divines within their respective counties, as
were thought most proper. The object of the assembly,
is best stated in the ordinance for convening it.

"Whereas among the infinite blessings of Almighty
God upon this nation, none is or can be more dear
unto us than the purity of our religion; and for that
as yet many things remain in the liturgy, discipline,
and government of the Church, which do necessarily
require a further and more perfect reformation than
as yet hath been attained : and whereas it hath been
declared and resolved by the lords and commons
assembled in parliament, that the present church-
government by archbishops, bishops, their chancellors,
commissaries, deans, and chapters, archdeacons, and
other ecclesiastical officers depending upon the hierarchy,
is evil, and justly offensive and burthensome to the

524 HAMMOND.

kingdom, a great impediment to reformation and growth
of religion, and very prejudicial to the state and govern-
ment of the kingdom, and that therefore they are
resolved that the same shall be taken away, and that
such a government shall be settled in the Church as may
be most agreeable to God's holy word, and most apt to
procure and preserve the peace of the Church at home,
and nearer agreement with the Church of Scotland, and
other reformed churches abroad : and for the better
effecting hereof, and for the vindicating and clearing of
the doctrines of the Church of England from all false
calumnies and aspersions, it is thought fit and necessary
to call an assembly of learned, godly, and judicious
divines to consult and advise of such matters and things
touching the premise s as shall be proposed unto them,
by both or either of the houses of parliament, and to
give their advice and council therein to both and either
of the said houses, when, and as often as they shall be
thereunto required."

This assembly was a fair and free representation of
the dissenters of the Church of England ; and by one of
the most bitter opponents of the Church of England,
its character shall be given.

"The most of them were such as had preached, an(J
cried down with great show of zeal, the avarice and
pluralities of bishops and prelates, and that one cure of
souls was a full employment for one spiritual pastor,
how able soever, if not a charge above human strength.
Yet these conscientious men, ere any part of the work
done, for which they came together, and that on the
public salary, wanted not boldness, to the ignominy and
scandal of their pastor-like profession, and especially of
their boasted reformation, to seize into their hands, or
not unwillingly to accept, besides one, sometimes two
or more of the best livings, collegiate masterships of the
universities, rich lectures in the city, setting sails to all
winds that might blow gain into their covetous bosoms.

HAMMOND. 5-25

By whicli means these great rebukers of non-residence,
among so many distant cures, were not ashamed to be
seen so quickly pluralists and non-residents themselves,
to a fearful condemnation doubtless by their own mouths.
So that between them the teachers, and these the dis-
ciples, there hath not been a more ignominious and mortal
wound to faith, to piety, to the work of reformation, nor
more cause of blaspheming to the enemies of God's tinth,
since the first preaching of the reformation."

If such was the character given of the assembly by the
most distinguished dissenter of his day, we are not sur-
prised at finding Lord Clarendon asserting, that of one
hundred and twenty, of which number the assembly
consisted, there were not above twenty who were not
declared and avowed enemies of the Church of England,
some of those infamous in their lives and conversation,
of very mean parts in learning, if not of scandalous
ignorance. To their ignorance, indirect testimony is
borne by Selden, who with G-lynne and Whitelock,
attended the assembly as lay assessors. He found them
to be mere sciolists in theology, and novices in law,
elated by their new distinction, and assuming an unbe-
coming mien of importance, and he found pleasure in
perplexing and humiliating them, sarcastically observing,
as they pulled out their pocket bibles, (the only work
which, with honourable consistency, they consulted, since
the Bible and the Bible only was their religion,) " Perhaps,
in your little pocket bibles with gilt leaves, the passage
may be as you quote it, but in the Greek and Hebrew
it is otherwise." It is indeed absurd for a man to talk
of the Bible and the Bible only, when all be knows of the
Bible is from a translation. The candour of the assembly
may be learned by their describing the members of the
Church of England, in a letter addressed to the Protest-
ant Churches in Holland, France, &c., as " an anti-
ehristian faction, who have all along made it their
VOL V. 3 b

626 HAMMOND.

business to check the rcfovrnation anrl cherish popery."
In order to excite the passions of the foreign Protestants
in their favour, they remarked : *' Abundance of these
men have refused to own any of you for a Christian
Church ; for being not prolatically constituted, they con-
ceive your ministers v/ant a lawful mission, which is
essential to Church governors. And as for ourselves,
we are sadly sensible, that in all these three kingdoms,
they have prevailed so far in promoting popery and
discouraging religion, that it would require a volume
rather than a letter to relate all the particulars." They
describe the Scottish Prayer Book, which is nearly a
transcript of our own, as **a new popish book of rites
and ceremonies," and they affirm, " 'tis not panting after
a thorough reformation which makes them so unalterably
our enemies." Such was dissent in the 17th century,
and such the opinions entertained of the Church of
England ; — its Prayer Book being popish, and a thorough
reformation being requisite.

The dissenting party being joined V>y the greater
part of the puritanical, or as we should style it, the
evangelical party, in the Church, was now all powerful.
And an unsuccessful attempt having been made by the
royalists, in favor of the king, in 101'), this was used as
a pretext for driving Dr. Hammond from his living, the
real cause being that a dissenter wished to occupy his
place and obtain his income. This man made no small
stir about the rector's orthodoxy, and Dr. Hammond
thought it prudent, to his own deep regret, and to the
sorrow of his affectionate and devoted Hock, to retire for
a time to Oxford, where he published the work before
alluded to, his Practical Catechism, which is one of the
best books in our language ; to this he added several
tracts on subjects mootc^d at the time. In these he
warned those who professed to be guided by conscience, to
beware of mistaking these fancies and prepossessions for

HAMMOND. 527

its dictates ; he proved that every tluug tlrjy lield in dis-
like is not necessarily a scandal, and defended the observ-
ances of the Church from the charges of will worship
and superstition. He also wrote several treatises, full
of learning and great reasoning, coijcerning episcopal
di.sci[)line and government.

Dr. Hammond was greatly esteemed by Charles I.,
by whose desire he assisted at the treaty of Uxbridgc,
and disputed with Itichard Vines, the presbytorian.
What then took place shall be related in the words of
liishop Fell.

" Not to mention the debates between the commis-
sioners, which were long since published by an hon-
ourable hand, doctor Steward and master Henderson
were at first only admitted to dispute ; though at the
second meeting the other divines were called in: which
thing was a surprise, and designed for such, to those of
the king's part, who came as chaplains and private
attendants on the lords, but was before projected and
prepared for by those of the presbytorian way. And in
this conflict it was the lot of Dr. Hammond to have
master Vines for his antagonist, who, instead of tender-
ing a scholastic dis}»utation, read from a paper a long
divinity lecture, wherein was interwoven several little
cavils and exceptions, which were meant for arguments.
Dr. Hammond perceiving this, drew forth his pen and
ink, and as the other was reading, took notes of what
was said, and then immediately retiirncMl, in order, an
answer to the several suggestions, which were about
forty in number: which he did with that readiness and
sufficiency as at once gave testimony to his ability, and
to the evidence of the truth he asserted ; which, amidst
the disadvantage of extempore against premeditation,
dispelled with ease and perfect clearness all the sophisms
that had been brought against him.

" It is not the j)urposc of the pr(.'sent work to give an

528 HAMMOND.

account of tbat whole dispute, or character the merits of
those ^yorthy persons who were engaged in it, either in that
or the succeeding meetings ; especially since it was resol-
ved by both parties that the transactions of neither side
should be made public. But notwithstanding this, since
divers persons addicted to the defence of a side, without
any further consideration of truth or common honesty,
have in this particular wounded the doctor's reputation,
I shall take leave to say, that had the victories in the
field, which were managed by the sword, been like this
of the chamber and the tongue, a very easy act of oblivion
must have atoned for them ; since what never was, with-
out much industry might be secured from being remem-
bered. The impudent falsity raised upon the doctor
was this, that Mr, Vines utterly silenced him ; insomuch
that he was fain to use this unheard-of stratagem to
avoid his adversary's demonstration, to swear by God
and the holy angels, that though at present a solution
did not occur to him, he could answer it. Concerning
this we have the doctor's own account in a letter of his,
bearing date Jan. 22, ann. ] 655, directed to a friend who
had advertised him of this report.

" ' I have formerly been told within these few years
that there went about a story much to my disparagement,
concerning the dispute at Uxbridge (for there it was, not
at Holdenby) with Mr. Vines ; but what it was I could
never hear before : now I do, T can, I think, truly affirm,
that no one part of it hath any degree of truth, save only
that ^Ir. Vines did dispute against, and I defend, epis-
copacy. For as to the argument mentioned, I did never
then, nor at any time of my life, (that I can remember)
ever hear it urged by any. And for my pretended
answer, I am both sure that I never called God and his
holy angels to witness any thing in my life, nor ever
swore one voluntary oath that I know of, (and sure there
was then none imposed on me) and that I was not at

HAMMOND. 529

that meeting conscious to myself of v.anting ability to
express my thoughts, or pressed with any considerable
difficulty, or forced by any consideration to wave the
answer of any thing objected. A story of that whole
affair I am yet able to tell you, but I cannot think it
necessary. Only this 1 may add, that after it I went to
Mr. Marshall in my own and brethren's name, to demand
three things : 1. Whether any argument proposed by
them remained unanswered, to which we m.ight yield
further answer : 2. Whether they intended to make any
report of the past disputation : offering, if they would,
to join with them in it, and to perfect a conference by
mutual consent, after the manner of that between Dr.
Reynolds and Mr. Hart ; both which being rejected, the
3rd was, to promise each other that nothing should be
afterwards published by either without the consent or
knowledge of the other party. And that last he promised
for himself, and brethren, and so we parted."

A few days after this discussion, the king gave Ham-
mond a canonry of Christ Church, to which it seems, at
that time the office of public orator was attached. As
such, he was deputed to remonstrate with the commons,
for having issued an order forbidding the university to
fill up any vacant fellowships, or other places, or to make
or renew any leases : the same order being an open
violation of articles to which the army was pledged,
when the town of Oxford surrendered. Such conduct
was not likely to impress ojDponents with a favourable
opinion of the Puritan religion.

From that time, until the work of spoliation and
ejection was finished, Oxford was the chief residence of
Dr. Hammond, now sub-dean of Christ Church. He em-
ployed his income in assisting those whom the dissenters
turned out of house and home ; he exhorted the loyal
students to prepare for the impending persecution, by
taking care that they should not suffer as evil-doers,
3 B 2

530 HAMMOND.

and he received many students at his weekly private
exercise, of fasting and humiliation.

He was, however, sometimes called away to wait
upon his royal master, and in him the king seems to
have found a divine, who entirely suited him. At
Christmas, 1647, the dissenters denied all access to his
majesty. And at the same time the persecution of the
university became more violent.

The commons had formed a committee for religious
objects, of which the following account is taken from an
historian who certainly cannot be accused of holding
extreme views : —

" The bill for abolishing episcopacy was so far carried
into effect, that the bishops were deprived of all authority,
and the ecclesiastical jurisdiction was vested in a com-
mittee of the house of commons. White, a lawyer, better
known by the name of White the centurist, was its
chairman ; ' a puritan,' says Whitelocke, ' from his
youth to his death.' Assuming the same powers as if
the members had been appointed by the king, the
committee, under the name of ' the committee for the
removal of scandalous ministers,' commanded the knights
of the shires to bring information of the state of religion
in their respective counties. The committee in London
was authorized to consider the expediency of sending
commissioners into all the counties of England, to
examine those clergymen against whom accusations had
been brought, and who could not, on account of their
distance, be conveniently examined in London.

" Of this self-constituted court, the character has not
been too highly coloured by the loyal historians of the
times. By its frame and constitution, it had an autho-
rity, not only over the estates and preferments of the
clergy, but over their credit and reputation. All the
learned and orthodox ministers of England were included
under the epithets of scandalous or malignant ; and if
the meanest and most vicious parishioners which they

HAMMOND. 531

had, could be brought to prefer a petition against them
before the house of commons, they were sure to be pro-
secuted as such. Presentments against the clwgy were
poured in with such rapidity, that within a short time
they amounted to two thousand. The articles of inquiry,
on which the committee proceeded, were, 1. scandalous
immoralities of Ufe ; 2. false and scandalous doctrines,
particularly Popery and Arminianism ; 3. a profanation
of the sabbath, by countenancing the Book of Sports ;
4. practising and insisting on the late innovations after
they had been censured by parliament; 5. neglect of
preaching ; and 6. malignancy and disaffection to the
parliament.

" It would not be less absurd than false to say, that
among so large a body as the English clergy, there were
not some individuals of wicked and immoral lives ; but
it may be safely asserted, that loyalty and orthodoxy
were the real cause of their deprivation. Malignancy
was the comprehensive and indefinite crime for which
the clergy suifered.

" As the loyal and episcopal clergy were thus harassed
by the committee for scandalous ministers, so the puri-
tanical teachers were protected and remunerated by ano-
ther committee for the relief of plundered ministers. It
was formed under the pretence of making a provision
for such godly preachers as had suffered loss, either for
opposing the king, or adhering to the parliament. This
was undoubtedly only a pretext, for it does not appear
that the king ever sequestrated a single benefice, or
dispossessed a single incumbent ; but by the connivance
of this committee, the livings of many loyal clergymen
were filled by men, ' some of whom had no goods, and
most of them no livings, to lose.' It was the business
and policy of these two committees to act, as they really
acted, in concert. The one reported those faultier who
were faulty, and those faulty who were faultless ; the
other brought back, under the specious colour of plun-

53-:d HAMMOND.

dered ministers, the silenced and factious lecturers who,
within the last ten years, had left the kingdom for non-
conformity and debt."

By this committee, seven divines, so called, were sent
down to the university to preach against loyalty, episco-
pacy, and the liturgy. These persons usurped all the
pulpits in Oxford, especially the university pulpit ; and
prepared the way for a commission, which consisted of
twenty-four visitors, who, or any two of them, had autho-
rity to take cognizance of any crimes alleged against the
members of the university, especially the crime of having
borne arms in favour of the king. "Walker observes,
that when "Archbishop Laud, as chancellor of the
imiversity, applied himself to reform the disorders of it,
the Puritans industriously opposed him, encouraging
the under-graduates to wear unstatutable habits, and
promoting riots and drinking matches in private colleges ;
yet they now lost no time themselves in setting about
regulating the pretended crimes of loyalty and affection
to the Church." All the loyal and episcopalian fellows
of colleges were drummed out to the number of about
six hundred. The scholars also were drummed out,
and threatened with death if found within five miles
of Oxford. Many in consequence became beggars at
home and abroad. It is not to be supposed that all
things being now in the hands of the dissenters, Dr.
Hammond would remain unmolested. He was, therefore,
detained in custody at Oxford, and had his name erased
from the college books. Perhaps he was thus confined,
to render plausible the refusal of dissenters, to permit
80 dangerous an opponent to attend the king, as his
majesty desired, at the treaty of the Isle of Wight. He
was thus confined about ten weeks; and when he re-
gained his liberty, he removed first to Clapham, in Bed-
fordshire, and afterwards to Westwood, the seat of Sir
John Packington, in Worcestershire. Here he had to
lament tlie cruel death of his l)e]oved and roval master,

HAMMOND. 533

— and of his mother. This excellent woman had kept
his house for him at Penshurst, but now when she was
dying, he was not permitted to soften her pillow by the
consolations of religion, nor to close her eyes at the last.
The dissenting parliament had banished all loyal subjects
and faithful servants of the Church, from within twenty
miles of London.

At Westwood, Dr. Hammond employed his time in
study and prayer ; and from the little remains of his
patrimony, and from the sums placed at his disposal by
the wealthy, he was enabled to relieve some of the more
distressed of those clergy whom the dissenters had now-
turned out to beggary.. There were seven thousand
clergy who were thus reduced to want; and when the
entire number of the clergy at that time did not proba-
bly amount to above ten thousand, it is an honour-
able testimony to the Church of England, that only
three thousand out of ten, were base enough to turn
dissenters, in order to save the loaves and fishes. We
ought not indeed to reckon the number so great, for out
of the three thousand there may have been some who
escaped the vigilance of the dissenting inquisitors. For
some of these seven thousand clergy, the bishop's houses
were turned into prisons, others were thrown into the
common gaols, with a view to extort a ruinous sum
for their release. Several were imprisoned in the holds
of ships, and a project was at one time afoot for selling
them to the Turks as slaves ; yes, of selling Christians,
whose only sin was that of being Churchmen, as slaves
to Mahometans. Several were brought to trial, and
condemned to die for their attachment to the cause of
their Church and their king. And even to act towards
them as we have stated Dr. Plammond acted, to raise
contributions in their behalf, was deemed a criminal act.
Even the few, who, througli the protection of powerful
friends, escaped with only loss of property and station,
as Dr. Hammond had done, were obliged to keep them-

534 HAMMOND.

selves in obscurity. The dissenters had indeed succeeded
in obtaining a parliamentary ordinance, imposing a
penalty upon all who should use the Prayer Book, or
refuse to adopt the directory, or who spoke against it.
It thus became perilous for Churchmen, even in their
private houses, to meet for the purpose of prayer to God
in the language of the liturgy, the orderly administration
of the sacrament, and the hearing of the word. At the
same time, the clergy were spoken of as void of under-
standing, principle, and religion, perverters of the ways
of the Lord, and children of the devil. Cromwell saw
the impolicy of these proceedings, and of driving men to
despair, and under him the persecuting laws were gradu-
ally relaxed, although being the creature of dissent, he
was occasionally urged on by the dissenters to great
severities. Still, towards the end of his usurpation a
Churchman could worship God in the way of his fathers,
so long as he did so in privacy, and with due caution
against informers. Cromwell did not wish to detect
them, although he could not prevent their being insulted,
persecuted, and afflicted, by independents, as well as by
presbyterians.

Dr. Hammond, in his retirement at Westw^ood, gave
himself up to study, fasting, and prayer. Against the
vices of his age he wrote with argument and temper,
and those vices were not a few, resulting from those
strange doctrines, by which were defended, " incestuous
marriages, polygamy, divorce, the anabaptizing of infants,
the schismatical ordination of ministers by mere pres-
byters, and the disuse of the festivals of the Church,"
He applied his antidotes to each, by which, continues
Bishop Fell, " he made himself the common mark of
opposition to all parties:" to all parties, not only Pro-
testant, but Ptomish, for the Romish missionaries were
busy with a people naturally disgusted by ultra-protest-
antism, and beginning to think that if these w^ere the
fruits of the reformation, the reformation was not the

HAMMOND. 535

blessing which it had been hitherto regarded. The
Romish missionaries had recourse to the very worst
artifices, however, to carry their point, and so disgusted
the more seriously minded. They appeared in the
disguise of fanatics and agitators. In Foxes and Fire-
brands, or a Siwciynen of the Danger and Harmony of
Popery and Separation, the following anecdote is related,
in which Dr. Hammond bore a part.

"Mr. John Crooke, sometime bookseller at St. Paul's
church-yard, at the Ship, in London, and since stationer
and printer to his m.ost serene majesty in Dublin, told
this story following unto Sir James Ware, knight, now
deceased.

"In the year 1656, the reverend divine Dr. Hemy
Hammond, being one day in the next shop to this said
John Crooke 's, and there reading the works of St. Am-
brose, a red-coat casually came in, and looked over the
divine's shoulder, and there read the Latin as perfect as
himself, which caused the doctor to admire that a red-
coat should attain to that learning. Then speaking unto
him, he demanded how he came to that science ? The
red-coat replied, ' By the Holy Spirit.' The doctor
hereupon replied : ' I will try thee further :' and so
called for a Greek author, which the red-coat not only
read, but construed. The doctor to try him further
called for a Hebrew bible ; and so for several other
books, in which this red-coat was very expert. At last
the doctor recollecting with himself, called for a Welsh
bible, and said, ' If thou beest inspired, read me this
book, and construe it.' But the red-coat being at last
catched, replied, ' I have given thee satisfaction enough :
I will not satisfy thee further ; for thou wilt not believe,
though an angel came from heaven.' The doctor smell-
ing out the deceit, caused the apprentice to go for a
constable; v/ho being brought to the shop, the doctor
told the constable, he had something to say against this
red-coat ; and bade him bring him before Oliver Crom-

536 HAMMOND.

well, then called the lord protector The red-coat being
brought to White Hall, and examined, he, after a inistic
manner, thouecl and theed Oliver : but being suspected,
it was demanded where he quartered. It being found
out, at the Devil Tavern, the doctor intreated his chamber
might be searched ; where they found an old chest filled
partly with his wearing apparel, so also with several
papers, and seditious popish books ; amongst which
there being a pair of boots, and papers stuck in one of
them, they found a parchment hull of licence to this
impostor, granted under several names, to assume ivhat
function or calling he pleased. These being brought
before Oliver ; for what reasons it is unknown, yet the
red-coat escaped ; bringing several proofs of what great
service he had done : and the greatest affliction which
was laid on him, was banishment : and what proceeded
further we know not."

It was on this account that Dr. Hammond wrote his
tract upon Schism, to oppose the Romanists on the topic,
on which they especially dwelt.

In 1655, the dissenter's interdict was published by
Oliver Cromwell ; so far as it concerned the clergy it
was in the following words : — " His highness, by the
advice of his council, doth also publish, declare, and
order, that as no person, or persons aforesaid, do, from
and after the first day of January, 1655, keep in their
houses or families, as chaplains, or schoolmasters, for
the education of their children, any sequestered or ejected
minister, fellow of a college, or schoolmaster : nor per-
mit any of their children to be taught by such, upon
pain of being proceeded against, &c. And that no person,
who for delinquency or scandal, hath been sequestered
or ejected, shall, from and after the first of January
aforesaid, preach in any public place, or at any private
meeting of any other persons than those of his own
family ; nor shall administer baptism, or the Lord's
supper, or marry any persons, or use the Book of Com-

HAMMOND. 537

mon Prayer, or the forms of prajer therein contained,
upon pain that every person so oflfending, in any of the
premises, shall be proceeded against as by the said orders
is provided and directed."

It was on this occasion that Dr. Hammond pub-
lished his Parsenesis, a persuasive and practical tract, as
he quaintly says, " penned first in tears,- and then in
ink." But the churchmen were perhaps more indebted
to the extreme cruelty of the declaration given above,
than to the tract of Dr. Hammond, for a mitigation of
their sufferings. The dissenters had clearly overshot the
mailL, and the extreme cruelty of their decree prevented
it from being very long generally enforced.

Jn the Parsenesis he tells us he was led by that *' sad
conjuncture of affairs, when those whose office it v/as to
speak to the people from God, and to God from the
people, were solemnly forbidden all public discharge of
these and all other branches of their sacred function," to
endeavour to comfort and strengthen the souls of his
brethren. " I shall now," he says, " though the un-
worthiest of all my many brethren, assume this venerable
office of being a remembrancer to the people of God,
even to all those who have been brought forth unto
Christ by our precious dear persecuted mother, the
Church of England, and remain still constant to that
faith which from her breasts they have sucked, and are
not yet scandalized in her."

On the same occasion, he humbled himself before God
with fasting, for he thought that this dispensation which
*'cast him out as straw to the dunghill," was a reproach
to him for his unprofitableness. Confessing that the
provocations were great, he prayed that God would not
leave nor forsake " this poor Church ;" — " But though
Thou feed us with the bread of adversity and water of
affliction, yet let not our teachers be removed into a
corner, but let our eyes still see our teachers ; let not
Sion complain that she hath none to lead her by the
band among all the sons tliat she hath brought up, but

VOL V. 3 G

588 HAMMOND.

provide her such supports in this her declining condition
that she may still have a seed and a remnant left ! "

In order practically to meet the exigencies of the
times, he formed a plan of training young men for the
ministry, and of maintaining them at the universities.

As the restoration drew near, Dr. Hammond seems to
have anticipated and feared the conduct of the conserva-
tive party ; that party which made zeal for the Church
a pretext, but which had in fact no other principle than
that of obtaining or of keeping whatever they could ;
and he began to fear that the sun of prosperity would
corrupt the Church which the storms of adversity had
purified. He felt that he must be called upon to take a
share in the re-establishment of the Church, and con-
templated the office with diffidence. The Bishopric of
Worcester was intended for him, and he had actually
directed his attention to the repairs of the cathedral.
But on the 4th of April, 1660, he experienced a severe
attack of a painful disease, by which he had been for
some years afflicted, and on the 25 th of that month he
died. His death, like his life, was one of peace, and
faith, and joyful resignation to God. When on his
death-bed, the news of Lambert's defeat arrived at West-
wood, and thus crowned the success of the royal cause,
it only awakened feelings of charity in Hammond, as he
said with tears in his eyes, " Poor souls ! I beseech God
to forgive them."

When the office for the sick was said, he desired the
officiating clergyman to remember to name a sick friend
of his together with himself.

His kindness, sympathy, gentleness, generosity, and
universal charity, won for him the affection of all who
approached him, and it is only regretted that the brevity
of such an article as this prevents us from recording the
interesting anecdotes which may be found in Bishop
Fell.

He published a great many controversial and practical
tracts and sermons, commentaries, &c., in his life-time,

HANNEKEN. 539

which, with many posthumous pieces, were collected
together by his amanuensis, Mr. William Fulman, and
published in 4 vols, fol., 1684; and in 1739 Mr. Peck
published a collection of his letters. — Life hij Bishop
Fell. Life by Hone. Colliers Church History. Car-
withens Church History. Walkers Sufferings of the Clergy.

HANMER, MEREDITH.

Meredith Hanmer was born at Porkington, in Shrop-
shire, in 1543. He became chaplain of Corpus Christi
College, Oxford, and, on entering into orders, was pre-
sented to the vicarage of St. Leonard, Shoreditch. He
afterwards obtained the living of Islington, and lastly,
went to Dublin, where he was appointed treasurer of the
church of Holy Trinity. He died in 1 604.

Besides some tracts against the Jesuits, he published,
A Chronography, &c. London, 1585, fol., which Harris
says was added to his translation of The Ancient Eccle-
siastical Histories of the first six hundred years after
Christ, originally written by Eusebius, Socrates, and
Evagrius, 1576, fol., reprinted in 1585. With this were
printed The Lives of the Prophets and Apostles, &c.,
by Dorotheus, Bishop of Tyre ; the Ephemeris of the
Saints of Ireland; and the Chronicle of Ireland, in two
parts, the third part of which was published in 1633,
at Dublin, fol. He published also, A Sermon on the
Baptizing of a Turk. — Fuller. Wood.

HANNEKEN, MEMNON.

Memnon Hanneken, a Lutheran theologian, was born
at Oldenburg in 1595. He became professor of the
oriental languages at Marpurg, and wrote a Hebrew
grammar, with other works. He died in 1671.

He was the author of A Hebrew Grammar ; Expositio
Epistolae Pauli ad Ephesios; An Abridgment of The-
ology ; Scutum Catholicse Veritatis ; Irenicum Catholico-

540 HARDING.

evangelicum ; Expositio Epistolse Pauli ad Romanos ;
and a variety of treatises in theological controversy. —
Chaufessier. Moreri.

HARDING, THOMAS.

Thomas Harding was born at Comb-Martin, in Devon-
shire, in 151-2, and was educated at Barnstaple, and
Winchester, whence he was removed to New College,
Oxford, of v/hich he became fellow in 15-36. In 15i'2 he
was chosen Hebrew professor of the university by Henry
VIII. ; but no sooner had Edward VI. ascended the
throne, than Harding became a zealous Protestant. He
seemed indeed merely to be restrained by prudence from
proceeding to great extremes. In the country, zealous
Protestants were edified by his instructions. At Oxford,
he himself received instruction from Peter Martyr.
From St. Mary's pulpit he derided the Trentine fathers,
as illiterate, paltry Papists, and inveighed against Romish
j>eculiarities. He was domestic chaplain to the Duke
of Suffolk, and frequently inculcated the divine truths
of Scripture, on the mind of Lady Jane Grey ; but,
on the accession of Queen Mary, he became a confirmed
Papist, and was made chaplain and confessor to Gardiner,
Bishop of Winchester. On his apostacy. Lady Jane
Grey wrote to him an impassioned letter, in which she
says : " I cannot but marvel, and lament thy case, which
seemed sometime to be a lively member of Christ, but
now the deformed imp of the devil ; sometime the beautiful
temple of God, but now the filthy kennel of Satan; some-
time the unspotted spouse of Christ, but now the un-
shamefaced paramour of AntichHst ; sometime my faithful
brother, but now a stranger and an apostate ; sometime
a stout Christian soldier, but now a cowardly runaway.
Yea, when I consider these things, I cannot but sjDeak
to thee, and cry out upon thee, — thou seed of Satan,
whom the devil hath deceived, the world hath beguiled,
the desire of life subverted, and made thee, of a Christian,
an infidel ! "

HARDING. 541

In 1554 he proceeded D.D. at Oxford, and was the
year after made treasurer of the cathedral of Salisbury,
as he had a little before been made prebendary of Win-
chester. When Elizabeth came to the crown, he could
not muster face for a new recantation, and being deprived
of his preferment, he fled to Louvaine, and became, says
Wood, " the target of Popery," in a warm controversy
with Bishop Jewel, against whom, between 1554 and
1567, he wrote seven pieces. Of his conduct on this
occasion the following is the account given by Bishop
Jewel, in a letter to Bullinger : — "Our fugitives at
Louvaine began during the last year to be in violent
commotion, and to write with the greatest asperity against
us all. Me alone they have attacked by name. And
why so? you will say. I know^ not, unless it be that
they know me to be of all men the most averse from
strife, and the most unable to resist. Yet, six years
since, when I preached at court before the queen's
majesty, and was speaking about the antiquity of the
popish religion, I remember that I said this among other
things, that our enemies, when they accuse our cause
of novelty, both wrong us and deceive the people ; for
that they approved new things as if they were old, and
condemned as new things of the greatest antiquity ; that
their private masses, and their mutilated communions, and
the natural and real jjresence and transubstantiation, &c,,
(in which things the whole of their religion is contained,)
have no certain and express testimony either of holy
scripture, or ancient councils, or fathers, or any thing
that could be called antiquity.

" At all this they were in great indignation : they began
to bark in their holes and corners, and to call me an
impudent, bold, insolent, and frantic boaster. Four
years after one Harding unexpectedly came forward ;
a man who, not very long since, was a hearer and admirer
of Peter Martyr, and a most active preacher of the gospel,
but is now a wretched apostate, and one whose character
3 c 2

542 HARE.

is well known to our friend Julius. This man would
fain refute me out of the Amphilocliiuses, Abdiases,
Hippoljtuses, Clements, Victors, su2:)posititious Athana-
siuses, Leontiuses, Cletuses, Anacletuses, the decretal
epistles, dreams, and fables. I replied to liim last year,
as well as 1 could. But, gracious heaven, what a life
is this ! Oh that strife might perish from among gods
and men ! I had scarce finished my work, when there
suddenly flics abroad a Confutation of my Apology ; an
immense and elaborate work, and filled with abuse,
contumely, falsehoods and flatteries. Here I am again
pelted at. What would you have ? He must be answered.
You thus perceive, reverend father, that we are far from
idle, myself more especially, whose lot it is, I know not
by what fatality, to be always battling with these monsters.
May the Lord give me strength and courage, and beat
down Satan under our feet ! I have thought it right
to acquaint you at length with these things, that should
my letters in future arrive less frequently than either
you expect or I wish, you may ascribe it to any thing
rather than forgetfulness or ingratitude."

For a fuller account of this controversy, the reader is
referred to the Life of Jewell.

He died in 1572. Humphrey, in his Life of Jewel,
comparing him with his adversary, says, " in multis
pares sunt, et ambo doctrince et eloquentioe gloria prse-
cellentes." — Le Bas. Wood. Dod. Strype. Zurich
Letters,

HARE, FRANCIS.

Francis Hare was born in London, and educated at
Eton, whence he was elected to Kings College, Cam-
bridge, where he obtained a fellowship. One of his
pupils was the Marquis of Blandford, son of the Duke
of Marlborough, who made him chaplain-general to the
army. In 1708 he took his doctor's degree, and was
preferred to the deanery of Worcester, which he exchanged

HARMER. 543

in 17:^6 for that of St. Paul's. The next yecar he was
made Bishop of St. Asaph; from whence, in 1731, he
was translated to Chichester. He was dismissed from
being chaplain to George I. in 1718, along with Drs.
Sherlock and Moss. About the latter end of Queen
Anne's reign he published a pamphlet, entitled, The
Difficulties and Discouragements which attend the Study
of the Scriptures, in the way of private Judgment ; this
was thought to have such a direct tendency to promote
scepticism, that the Convocation passed a severe censure
on it. He published many pieces against Bishop Hoadly,
in the Bangorian controversy; and also other learned
works, which were collected after his death, and published
in 4 vols, 8vo. He likewise published The Book of
Psalms, in the Hebrew, put into the original poetical
metre, 4to ; in this he pretends to have discovered the
Hebrew metre, which was supposed to be irretrievably
lost. But his hypothesis has been confuted by several
learned men, particularly by Dr. Lowth, in his Metric*
Hareanas brevis Confutatio, annexed to his lectures, De
Sacra Poesi Hebrasorum. He was yet more unfortunate
in his edition of Terence, which sunk under the reputa-
tion of that of Bentley, of whom he was once the warm
admirer, and who dedicated to him his Remarks on the
Essay on Freethinking, in 1713. As soon as the first
part of these was published, Hare formally thanked
Bentley for them, in The Clergyman's Thanks to Phile-
leutherus, a letter printed in the same year, but, in
consequence of the rupture between them, not inserted
in the collection of Hare's works. He died in 1740. —
Gen. Biog. Diet.

HARMER, THOMAS.

Thomas Harmee, a dissenting minister, was born at
Norwich in 1715. He was educated under Mr. Eames,
in London, and on completing his studies, settled with
a small congregation at Wattesfield, in Suffolk. In 1764

544 HARPSFELD.

he published " Observations on Divers Passages of Scrip-
ture, illustrated by the accounts of Travellers in the
East." The favourable reception which this work met
with, induced the author to go on with it, till he had
published four volumes. He also wrote, " Outlines of
a Commentary on Solomon's Song;" "An Account of
the Jewish Doctrine of the Piesurrection of the Dead,"
&c. Mr. Harmer died suddenly in 1788. — Gent. Mag.

HARPSFEI.D, JOHN.

There is not any thing of historical interest in the
history of John and Nicholas Harpsfeld, which does
not occur in the lives of Gardiner and Bonner, Cran-
mer, Pole, and others, their contemporaries; the notices
of them need therefore be but short, and such as are
supplied from ordinary sources. John Harpsfeld, was
born in London, and educated at Winchester School,
whence he was elected to New College, Oxford, of which
he was admitted fellow in 1534. He became chaplain
to Bonner, w4iose persecuting spirit he imbibed. In
1554 he was collated to the church of St. Martin, Lud-
gate, which he resigned on being presented to the living
of Layndon, in Essex, in 1558. A few months before
the death of Mary he was preferred to the deanery of
Norwich; but was deprived of it in 1560, and committed
to the Fleet prison ; but he was set at liberty on giving
security for his peaceable behaviour. He died in 1578.
His published works are, Concio ad Clerum ; Homilies ;
of Bonner's Homilies, nine were written by Harpsfeld ;
Disputations and Epistles, in Foxe's Acts and Monu-
ments; Supputatio Temporum a Diluvio ad a.d. 1559,
London, 1560. — Chalmers.

HARPSFELD, MICHOLAS.

Nicholas Harpsfeld, brother of the preceding, was
born in London, and educated at Winchester School,

HARRIS. 645

and he too, with his brother, was elected to New College,
Oxford, of which he was admitted a fellow in 1536. In
1543 he took the degree of bachelor of laws; the year
following he was chosen principal of Whitehall ; and in
1546 he was appointed regius professor of Greek. He
was the first who read this lecture before it was fully
established by Henry YIII., and Leland characterises
him as "Attica? linguce interpres facilis, disertus, aptus."
In 1554 he was made archdeacon of Canterbuiy, pre-
bendary of St. Paul's, and also admitted to the living
of Layndon, which in 1558 he resigned to his brother.
In that year he acted as a prolocutor for the province of
Canterbury in convocation ; and after Queen Elizabeth
came to the throne, he was, as well as his brother, one
of the seven popish disputants ; but his zeal for popery
led to the forfeiture of all his preferments. He was for
some years at least under the mild custody of Archbishop
Parker, who afforded him every help in compiling his
ecclesiastical history. He died in 1583. He wrote,
Dialogi sex contra summi Pontificatus, monasticae Vitae,
sanctorum Sacrorum Imaginum, Oppugnatores et Pseudo-
martyres ; Historia Anglicana Ecclesiastica, Douay,
1622 ; the original MS. in the Cotton library differs in
some passages from the printed book ; it is a learned
and laborious performance, according to "Wood; Historia
Hseresis Wicklefhante ; Chronicon a Diluvio Noe ad
annum 1550; and, A Treatise concerning Marriage,
occasioned by King Henry YITI.'s divorce, a MS. in
the library of New College. — Chalmers.

HARRIS, JOHN.

John Harris, was born about 1607, and educated at
St. John's College, Cambridge. Having taken orders,
he was first instituted into the rectory of Barming,
which he resigned for St. J.Iildred, Bread Street, Lon-
don ; he had also the perpetual curacy of Stroud, near
Rochester, in Kent, and he was prebendary of Rochester

546 HARSNET.

Cathedral. He was also fellow, secretary, and vice-
president of the Royal Society. In 1698 he preached the
course of Boyle's lectures, and in the next year he took
the degree of D.D. He published, besides several single
sermons, a variety of works in general literature ; and
died at Norton Court, an absolute pauper, being buried
at the expense of a friend. — NichoWs Bowyer. Rees.

HARKIS, EGBERT.

Robert Harris was born at Broad Campden, in
Gloucestershire, in 1578, and educated at the free-school
of Chipping Campden, at Worcester, and at Magdalen
Hall, Oxford. He afterwards took orders, and obtained
the living of Hanwell, near Banbury, in Oxfordshire,
where he was extremely useful in confirming the people's
minds, then much unsettled, in the reformed religion.
On the commencement of the civil war he removed to
London, and became a member of the assembly of
divines, but appears to have taken no active part in their
proceedings. He officiated at the church of St. Botolph,
Bishopsgate Street, until the ruling powers ordered him
to Oxford, as one of the reforming visitors, and there,
during the visitation of the Earl of Pembroke, the chan-
cellor of the university, he was admitted D.D., and was
appointed president of Trinity College, which office he
retained until his death, which took place in 1658.
His works were published at different times. The Way
to True Happiness, in twenty-four Sermons on the Bea-
titudes, and A Treatise on the New Covenant, were
printed in London in 1632. These and other writings
were published in one small volume, folio, in 1654. —
Reid.

HARSNET, SAMUEL.

Samuel Harsnet was born at Colchester, in 1561, and
educated as a lizar, at King's College, Cambridge. He

HARSXET. 54

afterwards became a fellow of Pembroke Hall. He took
his B.A. degree in 1580, and his M.A. in 1584. From
tliis time he gave himself to the study of divinity, and
gave proof of his proficiency and of his boldness, in a
sermon he preached at St. Paul's Cross, in 1584. The
Calvinistic heresies had gained that influence at this
time over our clergy, which Romanism possessed until
the reign of Henry VIII. Neither Romanism nor Cal-
vinism were of our Church, but the advocates of these
errors respectively assumed at one time, that our Church
was in essence, and not by accident, Romish; and at ano-
ther time, that it was Calvinistic. To ojDpose a doctrine
of John Calvin, however contrary it might be to Scripture
or the Church, was dangerous ; yet this, young Harsnet
did.

We cannot learn with any certainty, whether this ser-
mon was published the same year, or soon after it was
preached; or whether it first apj)eared in print in 1658,
at the end of three of Dr. Stewart's sermons. The text
is Ezek. xxxiii. 11, and the design of this excellent dis-
course, is to shew the unreasonableness and absurdity of
the cruel doctrine of unconditionate predestination ; as
appears by the following extracts, with which we shall
favour the reader, the book being now grown very scarce :

" There is a conceit in the world," says he, "that God
should design many thousands of souls to hell before
they were, not in eye to their faults, but to His own abso-
lute will and power, and to get Him glory in their dam-
nation. This opinion is grown huge and monstrous,
(like a Goliah) and men do shake and tremble at it ; yet
never a man reached to David's sling to cast it down.
In the name of the Lord of Hosts, we will encounter it :
for it hath reviled, not the host of the living God, but
the Lord of hosts. I. It is directly opposite to this text
of Holy Scripture, and so turns the truth of God into a
lie. For whereas God in this text doth say and swear,
that he doth not delight in the death of man ; this
opinion saith, that not one or two, but millions of men

548 HARSNET.

should liy in liell ; and that He made them for no other
purpose than to be the children of death and hell;
and that, for no other cause but His mere pleasure's
sake, and so says, that God did not only say, but
swear to a lie ; for the oath should have run thus :
As I live (saith the Lord) I do delight in the death
of man. 2. It doth (not by consequence, but) directly
make God the author of sin. For, if God, without eye
to sin, did design men to hell, then did He say and set
down, that he should sin : for without sin he cannot
come to hell. And indeed, doth not this opinion say,
that the Almighty God, in the eye of His counsel, did
not only see, but say, that Adam should fall, and so
order and decree, and set dow^n his fall, that it was no
more possible for him not to fall, than it was possible
for him not to eat ? and of that which God doth order,
set down, and decree, (I trust) He is the author. 3. It
takes away from Adam (in his state of innocency) all
freedom of will, and liberty not to sin. For had he had
freedom to have altered Gods designment, Adam's
liberty had been above the designment of God. And
here I remember a little witty solution is made; that is,
if we respect Adam's will he had pov;er to sin, or not to
sin ; but if God's decree, he could not but sin. This is
a silly solution : and indeed, it is as much, as if you
should take a sound strong man (that hath power to
walk and to lie still) and bind him hand and foot, (as
they do in bedlam) and lay him down ; aud then bid
him rise up and walk, or else you will stir him up with
a whip ; and he tell you that there be chains upon him,
so that he is not able to stir ; and you tell him again,
that that is no excuse, for if he look upon his health,
his strength, his legs, he hath power to walk or to lie
still ; but if upon his chains, indeed, in that respect he
is not able to walk : I trust, Jce that should whip that
man for not walking, were well worthy to be whipped
himself. And therefore, if God set it down for a decree,
that Adam should fall, Adam had no more libcrly not

HARSNET. 649

to fall, than the man in the chains had Uberty to walk,
4. As God doth abhor a heart and a heart, and His soul
detesteth a double-minded man; so Himself cannot have
a mind and a mind, a face (like Janus) to look two ways.
Yet, this opinion maketh in God two wills, the one flat
opposite to the other : an hidden will, by which He
appointed, and willed that Adam should sin ; and an
open will, by which he forbad him to sin. His open
will said to Adam in paradise, Adam, thou shalt not eat
of the tree of good and evil : His hidden will said, Thou
shalt eat; nay more, I Myself cannot keep thee from
eating, for My decree from eternity is passed ; thou shalt
eat, that thou mayest drown all thy posterity in sin, and
that I may drench them (as I have designed) in the

bottomless pit of hell 8. The poets had a device of

their old god Saturn, that he eat up his children as soon
as they were born, for fear lest some of them should
dispossess him of heaven. Pharaoh, king of Egypt,
had (almost) the same plea ; for he made away all the
young Hebrew males, lest they should multiply too fast :
Herod, for fear our Saviour Christ should supplant him
in his kingdom, caused all the young children in Galilee
to be slain : those had all some colour for their barbarous
cruelty. But, if any of those had made a law, designing
young children to torments before they had been born ;
and for no other cause and purpose, but his own absolute
will, the heavens in course would have called for revenge.
It is the law of nations. No man innocent shaU he con-
demned ; of reason, not to hate where we are not hurt ;
of nature, to like and love our own brood, ©eoyems €(r/>i€v
(saith the Holy Ghost,) we are God's kindred ; He cannot
hate us when we are innocent, when we are nothing,
when we are not. Now, touching God's glory, which is
to us all as dear as our life, this opinion hath told us a
very inglorious and shameful tale ; for it saith, the Al-
mighty God would have many souls go to hell, and that
to come thither they must sin, that so He may have just
VOL v. o D

550 HARSNET.

cause to condemn thera. Who cloth not smile at the
Grecians' conceit, that gave their god a glorious title for
killing of flies ? God's glory in punishing ariseth from
His justice in revenging of sin : and for that it tells (a8
I said) a very sad and unpleasant tale : for who could
digest it, to hear a prince say after this manner ? ' I
will beget me a son that I may kill him, that I may so
get me a name : and that I may have some colour to
kill him, T will beget him without both his feet ; and
when he is grown up, having no feet, I will command
him to walk on pain of death : and when he breaketh
my commandment, 1 will put him to death.' 0 beloved,
these glorious fancies, imaginations, and shews, are far
from tlie nature of our gracious, merciful, and glorious
God."

In 1592 he was made proctor of the university; in
J595, vicar of Chigwell, in Essex; in 1602, archdeacon
of Essex ; which preferments he resigned in 1604, on
being presented to the rectory of Shenfield, in Essex,
and of St. Margaret's, New Fish Street, London. In
1605 he became master of Pembroke College, and D.D.,
having before that resigned Shenfield, and become vicar
of Stisted, which he held in commendam with the see
of Chichester, to which he was consecrated in 1609,
being translated to Norwich in 1619. While he was
Bishop of Norwich, the dissenters prevailing in the house
of commons, he was accused before the last parliament
of King James the First, of several misdemeanours.
The account of this transaction is in spirit so similar to
what might occur at the present time, that the reader is
presented with it as given in the parliamentary History
of England.

"May 8, 1624. The commons desired a conference
with the lords, touching some accusation against the
Lord Bishop of Norwich, unto which his lordship has
not yet been heard. The 14th of the same month, the
bishops besought the lords to remember the abovesaid
message from the commons and to appoint a time for

HAKSNET. 551

hearing his accusation. The 19th. after a conference
•with the commons, the Archbishop of Canterbury re-
ported the charge against the bishop, exhibited by the
citizens of Norwich ; which consisted of these six articles.
1. That he inhibited or disheartened preachers on the
Sabbath-day in the forenoon. 2. That jmages Vvcre set
up in the churches, and one of the Holy Ghost fluttering
over the font ; that a marble tomb was pulled do'.vn, and
images set up in its room, and the bishop blessed them
that did it. 3. That he punished those that prayed not
towards the east. 4. That he punished a minister for
catechising his family, and singing of psalms. 5. That
he used extortion many ways. 6. 'J hat he did not enter
institutions, to the prejudice of patrons. — The bishop
answered these articles distinctly, after having made the
following previous observations. He protested he was
no way guilty of the first act of his accusation ; if he
were, then he w^as unworthy to bear the name of a clergy-
man. He shewed the unworthiness of such as should
dishearten preachers from preaching the word of God,
That whilst he was vicar and parson, he preached every
Sabbath in the morning, and catechized in the afternoon ;
and that he continued the like preaching whilst he was
Bishoj) of Chichester : that in Norwich he never missed
the public place, and ever preached there against Popery.
As touching preaching and non-residence, he had been
reckoned more than half a Puritan ; he left the Archbishop
of Cantei'bury s service that he might go to his cure.
He w^ondered why he should be thought a Papist ; he
thought it might be owing to his disputations, and his
sermons at Paul's Cross, on Predestination negative,
unadvisedly preached by him, for which he was checked
by Archbishop Whitgift, and commanded to preach no
more of it ; and he never did, though Dr. Abbot, late
Bishop of Sarum, hath since declared in print that which
he then preached to be no Popery. That Popery is a
fire that will never be quiet ; he hath preached a thousand

552 HARSNET.

sermons, and nothing of Popery can be imputed to him
out of any of them. That there were divers obstacles
to keep him from Popery : four of which he mentions ;
namely, the usurpation of the pope of Rome ; their
religion dyed in blood; their juggling and feigned
miracles, of which he wrote a book against them ; and
their equivocations. He concluded, with acknowledging
the Church of England to come nearest to the primitive ;
and that we fetch not our reformation from Wickliff,
Huss, and Luther, of later times, but from the first 400
years next after Christ.

Then he proceeds to answer the several articles of his
accusation. As to the first, he confessed, that six or
seven of the abler sort of ministers in Norwich used to
expound, in their own churches, before the sermon began
in the cathedral church ; and many resorted from other
places to these expositions, and in the afternoon to their
sermons. The preachers themselves found fault with
this, being willing to be rid of the pains, for they were
to preach in the afternoon and on the week days, and
shewed him many disorders therein ; as the cutting off
part of the prayers, or beginning them too early ; and
they besought his lordship to remedy it, because they,
being stipendiary men, were loathe to do it, for feai',
belike, to lose their stipends: whereupon he sent for
them by an officer, and willed them to omit these expo-
sitions in the forenoon ; and yet he had since taken
order for the erecting of three sermons in the most
remote part of the city from the cathedral church ; and
he had also erected many lectures in several places of
the country. 2. As touching the images in a church:
what was done, was done without his knowledge ; it was
meant by St. Peter's church. He never saw that church
until one evening as he came by : when going in, and
perceiving the parishioners had bestowed very great cost,
and not seeing or knowing of any image at all set up
there, he said, ' God's blessing on their hearts that had

HARSNET. 553

bestowed such cost on God's house.' .'5. As toucliing
prayers to the east : he never enjoined it, nor heard of
it until now. 4. The minister he punished, with doing
of penance, was sent to him by the justices of the peace,
and had formerly been convicted of simony and conven-
tichng, and of infecting the parish with strange opinions.
5. His lordship absolutely denied that he imposed any
fees, and ailirmcd that he had not any of those fees
which were complained of ; only the fees for institution,
which he took as his predecessors did. C. His lordship
allirmed, that he had registered all the institutions. —
Upon the whole therefore, the sum of these accusations
was no other, than the common clamours of the Puritans
of those times.

The attempts of the dissenters and rjuasi dissenters in
the Church did not injure the character of Dr. Harsnet
in high quarters, as in 1C28 he was translated to the
Archbishopric of York. He died in May, 1631. There
is a curious account, illustrative of Puritanism, in which
he was engaged with one John Darrell, wliich is here
appended. Strype says : " When the open practices
of the Puritans for settling the new discipline would not
prevail, there was a more secret method made use of by
some of their ministers, of doing something that looked
little less than miraculous ; namely, the casting out
devils from persons pretending to be possessed by them ;
that so the amazed multitude, having a great veneration
for these exercisers of devils by the power of their prayers
and fastings, might the more readily and awfully submit
to their opinions and ways. (Which likewise was a prac-
tice borrowed from the Papists, to make their priests
revered, and to confirm the laity in their superstitions.)"
One of them was John Darrell, B.A., who, about the
year 1586, at the age of three or four and twenty, before
he was a minister, did take upon him to cast out first
one devil, and afterwards (upon a pretended repossession)
eif/ht devils, out of a maid near seventeen years old in

554 HARSNET.

Dei%shire, named Katherine Wright. The history of
this feat he himself vvTote, and gave a copy of it to the
Lady Bowes. From that time until the 28th of March,
1596, the said Mr. Darrell (now become one of the min-
isters at Nottingham) was out of work ; notwithstanding
he omitted few occasions to intimate what he had done
about Katherine Wright: besides the printing of his
book. But in the year 1596, his glory enlarged itself,
when it was pretended that he cast a devil out of one
Thomas Darling, a boy in Burton, aged about fourteen
years ; of which an account was published by one Mr.
Denison, after it had been seen and allowed by Mr.
Darrell and Mr. Hildersham. Upon the fame of this
mighty exploit, Darrell was sent for into Lancashire, by
one Mr. Starkie ; and on the 17th of March, 1596-7, he
dispossessed, in the said Mr. Starkie's house, seven
persons at one clap : viz. John Starkie, Anne Starkie,
Margaret Hardman, Elianor Hardman, Ellen Holland,
Margaret Byrom, and Jane Ashton : [which last falling
into the hands of certain seminary priests, was carried
by them up and down the country, and by her cunning
counterfeiting of fits, got her craft-masters no small
gain and credit.] Those nine persons above mentioned
cost Mr. Darrell but little trouble ; for he dispatched
them in two or three days. But one William Somers of
Nottingham, supposed to be possessed, and whom he
took in hand Nov. 1597, stuck in his fingers almost five
months : however, he conquered the devil at last. But
Somers, after having counterfeited himself to be possess-
ed, dispossessed, and repossessed, and held on that
course successively, for the space of about three months ;
he did at last, being got out of Mr. Darrell "s hands,
confess and avow, that all he had done that while was
but dissembled, and as he had been trained and in-
structed by Mr. Darrell : shewing to the mayor and
aldermen of Nottingham, how he had acted all his
former fits. Whereupon Darrell, being called before the

PIARSNET. 555

High Commission Court at Lambeth, was condemned
for a counterfeit : and he, with George More a minister
and his confederate, deposed from the ministry, and
both committed close prisoners. — To expose the wdcked
and senseless imposture, our learned author Mr. Harsnet,
who w'as then chaplain to Bishop Bancroft, published,
" A Discovery of the fraudulent practices of John Darrell,
Bachelor of Arts, in his proceedings concerning the
pretended possesssion and dispossession of William
Somers, at Nottingham ; of Thomas Darling the boy of
Burton at Caldw^all ; and of Katherine Wright of Mans-
field and Whittington : and of his dealings with one
Mary Couper at Nottingham, detecting in some sort the
deceitful trade in these latter days of casting out devils."
Lond. 1599. 4to. A passionate answer to which was
published by Mr. Darrell, under this title, " A Detection
of that sinful, shameful, lying, and ridiculous discourse,
of Samuel Harsnet, entitled, A Discovery of the
fraudulent Practices of John Darrell. Wherein is
manifestly and apparently shewed in the eyes of the
world, not only the unlikelihood, but the flat impossi-
billity of the pretended counterfeiting of William Somers,
Thomas Darling, Katherine Wright, and Mary Couper,
together with the other seven in Lancashire, and the suppos-
ed teaching of them by the said John Darrell." 4to. 1600.
The same year, Mr. Darrell published also, "A true
Narration of the strange and grievous Vexation by the
Devil, of seven persons in Lancashire, and William Somers
of Nottingham. Wherein the doctrine of Possession
and Dispossession of Demoniacs out of the w'ord of God
is particularly applied unto Somers, and the rest of
the persons controverted ; together with the use we are to
make of these works of God. By John Darrell, Minister
of the word of God." 4to. Both were visibly printed
abroad. — During his imprisonment, he published like-
wise, " An Apology or Defence of the possession of
William Somers, &c. Wherein this work of God is

550 HARSNET.

cleared from the evil name of counterfeiting. And
thereupon also it is shewn, that in these days men may-
be possessed with devils : and that being so by prayer
and fasting the unclean spirit may be cast out." His
confederate Georere More seconded him, in, ** A true
Discourse concerning the certain possession and dispos-
session of seven persons in one family in Lancashire,
which also may serve as part of an answer to a feigned
and false Discovery which speaketh very much evil, as
well of this, as of the rest of those great and mighty works
of God, which be of the like excellent nature." 1600. 8vo.
— Mr. D. Neal, in whose eyes a Puritan is always inno-
cent, has endeavoured to defend, at least to palliate,
these extraordinary proceedings, by saying, "One would
think here was a plot of some cunning, designing men,
to conjure the people into the belief of the discipline ;
but all vanishes in the peculiar principles of a weak and
(as Mr. Strype confesses) honest man, whose name was
Darrell, &c." Mr. Strype's words are, " This weak but
honest man (shall I call him ?)" — Which is doubting not
confessing. Had Mr. Neal given himself the trouble to
peruse Darrell 's writings, he would have found, that he
was not the one and only man concerned in this affair.
For there were no less than sixteen preachers, (as wise as
himself) after an exercise at Ashby-de-la-Zouch, that
advised and pressed him to go to Mr. Starchy 's, when he
was sent for. Several ministers also were concerned in
the dispossessing of Somers. Consult, moreover, Mr.
George More's Discourse. — The affair of the Surrey
Demoniac in the last century, may be called the second
part of Mr. Darrell's pranks. 2. Besides the Discovery
of Darrell's fraudulent practices. Dr. Harsnet wrote, " A
Declaration of egregious Popish Impostures, to with-
draw the hearts of her Majesty's Subjects from their
Allegiance, &c., under a pretence of casting out Devils,
practised by Edmonds, alias Weston, a Jesuit." — Lond.
1603. Uo.— Collier. Slrijpe. Biog. Brit.

HATFIELD. 657

HABTMAN, JOHN ADOLPHUS.

John Adolphus Haetman, a German theologian,
was born at Munster, in 1680. He was brought up
under the Jesuits, but afterwards, in 1715, he turned
Protestant, and became professor of history and rhe-
toric at Marpurg, where he died in 1744. His works
are — 1. Historia Hassiaca, 3 vols. 2. Vitae Pontifi-
eum Romanorum. 3. Prsecepta eloquentise rationalis.
4. Academical Discourses. — Moreri.

HARWOOD, EDWARD.

Edwaed Haewood, a dissenting minister, was born in
1729, in Lancashire. In 1754 he became master of a
school at Congleton, in Cheshire, from whence he re-
moved, in 1765, to Bristol, where he was ordained over
a presbyterian congregation. In 1768 he obtained his
degree of D.D. from Edinburgh, through the interest of
Dr. Chandler, whose daughter he married. His charac-
ter, however, was so immoral, that his congregation dis-
missed him ; on which he came to London, where he
supported himself by teaching the classics, and correct-
ing the press. He died in 1794. His principal works
are — 1. A View of the various editions of the Greek and
Roman Classics, 12mo. 2. An Introduction to the New
Testament, 2 vols, 8vo. 3. An Edition of the Greek
Testament, 2 vols, 8vo. 4. A translation of the New
Testament into polite English ; or, in other words, a
burlesque of the Sacred Scriptures. — Europ. Mag.

HATFIELD, THOMAS.

Of the birth and education of this prelate we know

VOL v. 3 E

558 HATFIELD.

nothing ; he appears first in history as the secretary
of Edward III. The following account is given by
Godwin, of the mode of his appointment to the
see of Durham, which certainly does not speak favour-
ably of the condition of the Church of England in
the middle ages : — " The pope had now many years
taken unto himself the authority of bestowing all
bishoprics : which the king and nobility of this realm
being much agrieved with all, made divers laws and
statutes to restore churches and convents to the liberty
of their ancient elections. When the king therefore
had laboured awhile in this matter, he being desirous
of preferring this Hatfield, his secretary, unto Durham,
(a man that he knew the pope might justly except
against ; and peradventure doubting the convent would
not choose him,) was content to request the pope to give
it unto him, and thereby opened a passage unto him,
whereby he entered into possession again of his wonted
usurpation. -The pope, glad of this opportunity, without
any regard or examination of his worthiness, by and by
accepted of him. And when some of the cardinals took
exceptions against him, saying, that he was not only a
mere layman, but a fellow of light behaviour, and no
way fit for that place; he answered, that if the king
of England had requested him for an ass, at that time
he would not have denied him."

He was perhaps more of a statesman than an ecclesi-
astic, but his subsequent career was honourable, and as
a prelate, he was munificent. He was consecrated
Bishop of Durham, on the 10th of July, 1345. In the
following year, David, king of Scotland, at the head of
50,000 men, invaded England, and encamped in Bear
Park, near Stanhope, in the county of Durham. To
repel these invaders, a great number of the northern
noblemen armed all their vassals, and came to join the
king, w^ho was then at Durham ; from thence they
marched against the Scots in four separate bodies, the

HEARNE. 559

first of which was commanded by Lord Percy and Bishop
Hatfield. The Scots were defeated, and their king was
taken prisoner. In 1354 the Bishop of Durham, and
Lords Percy and Ralph Nevill were appointed commis-
sioners to treat with the Scots for the ransom of their
captive monarch. Bishop Hatfield was the founder of
Trinity College, Oxford, which was at first called Dur-
ham College, and was originally intended for such
monks of Durham as should choose to study there. He
also built a palace in the Strand, in London, and called
it Durham House, and by his will bequeathed it for
ever to his successors in the bishopric. This palace
continued in the possession of the bishops till the
Reformation, when it was, in the fifth of Edward VL
demised to the king's sister, the princess Elizabeth.
The site of it is now occupied by the Adelphi. Bishop
Hatfield was also the principal benefactor, if not the
tounder, of the friary of Northallerton, in Yorkshire,
for Carmelites, or White Friars. He died at his manor
of Alfond, or Alford, near London, in 1381, and was
buried in Durham cathedral. — Godwin. Hutchinson.

HEARNE, THOMAS.

Thomas Hearne was born in 1680, at White Wal-
tham, in Berkshire, where his father was parish clerk.
As he displayed earl}^ proofs of genius and application,
he was noticed by Mr. Cheriy, of Shottesbrooke, and by
the advice of the learned Dodwell, then resident there,
he was taken into his patron's family, and treated as
one of his own sons. After a good education at the free
school of Bray, he entered at Edmund Hall, Oxford,
under Dr. Mill, the editor of the Greek Testament, and
soon distinguished himself as an accurate collator of
MSS., in which capacity he was employed by Mill and
Grabe. In 1699 some of his friends wished to send

560 HEAENE.

liim as missionary to Maryland, but he preferred the
learned retirement of Oxford, and the valuable stores
of the Bodleian library, to difficulties and fame abroad ;
and after being for some years one of the librarians of
that collection, he was appointed, in 1715, architypogra-
phus of the university, and esquire beadle of civil law.
These offices, however, he soon after resigned, as he
refused to take the oaths to George I. ; and though
preferment was offered to him, he declined it from the
same delicate scruples of conscience.

He died in 1735, and as Mr. Lathbury justly observes:
" His case may be cited as an instance of the difficulties,
in which many good men were placed by the oaths.
Though he would not have assisted in restoring the
Pretender, yet he could not swear allegiance to the reign-
ing sovereign. On this account he declined the chap-
laincy of Corpus Christi College, with some other impor-
tant posts. At one time, however, he had entertained
different views : and these had been expressed in a manu-
script, which had been sent to Cherry, at whose death it
came into the possession of parties, who were anxious to
damage the author's reputation. Cherry's papers were
left by will to the Bodleian library : and Hearne
asserted his claim to this paper on the ground, that it
had not been given to his friend. The curators pleaded
the will, though, on examination, it was found that the
MS. was not specified. The truth is, his enemies were
resolved on publishing the paper, though Hearne had
expressed his disavowal of the views of his earlier years.
In the year 1731 it was actually pubHshed with a pre-
face, in which sneering allusions were made to the
author's change of views. ' His reasons for compliance
(how weak soever in the eyes of a different persuasion)
were doubtless good in his own : and if he has discovered
better now for refusing the oath, than he before gave
for the taking it, 'tis an argument, I think, of his con-
stant inquiry after truth, and of his discharging his

HEATH. 561

conscience as he improves in knowledge.' The publica-
tion did him no harm ; but only exhibited the bitterness
of his enemies. The publisher of the work expressly
declares that it was left to the Bodleian by will, though
it was not mentioned, and it is questionable whether Mr.
Cherry had any such power to dispose of it, and certainly
he would not have exposed his friend, by placing such a
document within the reach of his detractors. 'Why
Mr. Cherry,' says the writer, * should suffer this letter
to be placed in a public library (where he knew every
thing was to be seen) had he not apprehended it to be
for Mr. Hearne's credit, I cannot conceive.' The writer
knew that Mr. Cherry did not intend to leave that
particular paper to the public library : and, therefore,
alluding to this fact, which he speaks of as a rumour,
he expresses himself satisfied with the register of bene-
factors, in which the bequest is recorded. Not content
with attempting to injure him while living, his enemies
traduced his memory after death, giving out that he had
died a Roman Catholic. Hearne was singular in his
habits, and in his religious opinions ; but the rumour
of his being reconciled to the Church of Rome, in his
dying moments, was destitute of any foundation what-
ever. ' ' — Huddesford. Lathbury.

HEATH, NICHOLAS.

Nicholas Heath was born in the city of London, in
the reign of Henry VIIL, and educated at St. Anthony's
School, which seems at that time to have been highly
esteemed. From thence he went first to Oxford, and
afterwards to Clare Hall, Cambridge. He was supported
at the university by Anne Boleyn, Lord Wiltshire, and
Lord Rochfort. As the writer is not aware of any life
of this prelate, he has not been able to ascertain the
exact dates of his appointments, but we find him soon
3 E 2

562 HEATH.

after his ordination, Archdeacon of Stafford. At this
time there was, as is well known, a large party in our
Church desirous of carrying on in it the work of refor-
mation. That the whole Western Church needed a
reform, was all but universally admitted ; it was admit-
ted afterwards by the fact, that the council of Trent was
called to reform abuses. But there was a large conserv-
ative party in the Church of England, which, though
yielding to circumstances, and renouncing the supremacy
of the pope, had a dread of reform, lest, having once
commenced, the changes should become organic, and an
ecclesiastical revolution ensue. To this party, however,
Heath, in his younger days, did not belong ; he was a
reformer. And as such, he was in 1535 sent with Fox,
Bishop of Hereford, on the embassy to the Protestant
princes at Smalcald. The object of this embassy was
important ; it was to confer with the princes on the
feasibility of a Protestant league. By the Germans the
following propositions were made to the king : —

1. That the king would approve the Augustan Con-
fession. 2. That he should defend it in a free council.
3. That neither part should admit summons for a coun-
cil without the other's consent. 4. That they should
protest against the pope, if he should proceed otherwise.

5. That the king should join unto their doctrine and
league, and accept the title of patron and defender of it.

6. That the opinion of the pope's primacy should be for
ever rejected. 7. That in case of invasion of either
party, neither should yield aid to the invaders. 8. That
the king should pay an 100,000 crowns towards the
defence of the league. And if the war be long, 200,000.
The remainder to be restored, when the war was ended.
9. That when the king had declared his mind, they
should send an embassy of learned men to him.

The Bishop of Winchester was now the king's am-
bassador in France. To him, being a privy counsellor,
(I suppose,) the secretary wrote for his opinion of these

HEATH. 563

articles. To which he wrote an answer, utterly disap-
proving them, with very plausible arguments : as, " That
hereby the king would be bound to the Church of Ger-
many, and might not do according as God's word should
direct, without their allowance. That as the king was the
head of the Church of England by the authority of Scrip-
ture, so by the same authority the emperor was head of
the Church of Germany : and that therefore the German
l^rinces, who were subject to the emperor, could not con-
sent to any agreement with the king without his consent.
And if they should do it without him, it would derogate
the king's cause of supremacy. That their promise to
the king could not be sure, nor be relied on, they being
in subjection to the emperor. That the word association,
which the princes used, sounded not well, and to the
disparagement of the king, who should rather be called
the principal and head of the league, and the rest adhe-
rents or dependents. That whatsoever the king stipulated
to them, they were not able to make a reciproque. That
whereas they spake of sending their ambassadors hither
about the controversies of religion, this looked contemp-
tibly towards us, as though they were to teach and
instruct us ; not to sue to us, not to learn of us, but to
direct our Church in its ceremonies."

By the answer the king returned to the German
princes, it appeared Winchester's counsel aforesaid
weighed but little with him. For about the month of
January he sent his resolution to their petitions : which
w^as expressed in very fair and amicable words, viz. " that
he acknowledged the goodness of God in giving them
such steadfastness. That their wondrous virtues ravished
and drew his mind to love them. Insomuch that he
would never pass any occasion of doing what might
conduce to their godly proceedings. That though there
were some things in their articles, that he would not
easily grant to any prince, though never so great; yet
for his affection towards them, thinking they meant

564 HEATH.

nothing but the reformation of the Church, he conde-
scended to. That he desired only the third and ninth
articles to be more amply declared, viz. that, without
mutual consents, neither part should agree to the Roman
bishop's indiction of a council : and that if either part
should be invaded, the other part should not assist the
invaders. That he would contribute, according to their
desire, for the defence of the league. That whereas the
princes mentioned sending their ambassadors, the King
gave way thereunto, and prayed that they would send
them fully instructed, and with sufi&cient power and
authority, and that they should have reasonable and
friendly answers. That he was willing to accept the
honour they would do him, to entitle him the Dej'ender
of their religion, for the gior}^ of the gospel, and being
desirous to do them pleasure. And because he much
desired his bishops and learned men should agree with
theirs, he required that some of their excellent and
learned men might be sent hither with their orators, to
confer and treat together, for the mitigating of some
points in their confession and apology. Lastly, he de-
sired of them, that in case his kingdom were invaded,
they would furnish him with five hundred horsemen, or
ten ships of war, to serve him for four months. And
that they should retain at the king's cost a certain num-
ber of horse and foot : the horse not passing two thou-
sand, and the foot not passing five thousand. Or,
instead of the foot, twelve ships in good order finished.
And that the king might hire and retain them as long
as he should please. And lastly, that they would in all
councils and places defend Dr. Martin [Luther,] Justus
Jonas, Cruciger, Pomeran, Melancthon, in the cause of
the king's marriage." I suppose, in a free deliberation
and declaration of their minds upon it.

Of the members of the English embassy, we have
Melancthon's opinion in a letter to Camerarius, in
which he speaks of Archdeacon Heath as having a savour

HEATH. 565

of religion and learning, not possessed by the others.
" Nicholas Heath, the archdeacon, alone excels in human-
ity and learning among our guests. As for the rest of
them they have no relish of our philosophy and sweet-
ness. Therefore, I shun as much as I can converse with
them." Nevertheless, observes Strype, they were received
with all honour, and much deference was shewn them.
In 1539 Heath was consecrated to the see of Kochester,
and afterwards became almoner to the king and Bishop of
Worcester, being made a privy counsellor in 1543. He
was one of the persons concerned in the Institution of a
Christian Man, and he sat in the convocation which
investigated the validity of King Henry's marriage with
Anne of Cleves ; and seems to have acted with the
reforming party during the whole of Henry's reign. But
he took alarm when in the reign of young King Edward,
the reformers seemed to be prepared to go all lengths,
when the reforming courtiers were laying their hands on
the property of the Church, and too many of the reform-
ing clergy were beginning to overthrow all our ecclesias-
tical institutions, and as to doctrine, were listening to
the advice of foreigners. A wiser man than Heath would
perhaps have remained with his party, and have endeav-
oured by his influence to prevent their going into
extremes, but he evidently took the alarm, and hence-
forth allied himself to that which was at that time the
conservative party in our Church, the Romanists. As
we should say in these days, and applying his principles
to politics, he left the whigs when he feared that they
were becoming radicals, and like many honest but not
strong minds, he was anxious to retrace his steps, and
henceforth to contend against all reformation. The first
intimation publicly given of his secession from Arch-
bishop Cranmer's party, was in the year 1549. The
occasion was not a good one, but he met with hard
measure, and we are to bear in mind, that the reformers
were now in power, » that he had hitherto been in their

566 HEATH.

favour, and that therefore he could have had no worldly
interests to serve. If he had wished for other prefer-
ment, the reformers had the disposal of it ; if he desired
to enrich his family, he might, like Archbishop Cranmer,
have obtained a grant of Church lands.

In the year 1549, twelve learned divines, bishops, and
others, were appointed a committee to reform the ordi-
nal, or the office for the ordination of bishops, priests,
and deacons. That it was expedient to do away with
many of the ceremonies which had become superstitious,
most readers will agree. But Bishop Heath thought
otherwise : he was nominated one of the commissioners,
but would not act or subscribe to the reformed book.
We may form what opinion we please of the conduct of
Bishop Heath, but every impartial person will consider
the refwnners guihy of a tyrannical stretch of power,
when they hear that the reforming government of the
day actually committed him to the Fleet prison for his
non-comphance. To place ourselves in the position of
the respective parties, let us suppose that the small
party existing now in the Church of England, and wish-
ing to reform it, were in the course of events to be
in power, — what should we think of their imprisoning
a latitudinarian bishop for refusing to assert the apostol-
ical succession. In 1551 he was brought before the
council, where it was again declared to him that he was
imprisoned for refusing to subscribe to the ordinal,
which the parliament had authorized, — and he was
called upon to recant, and to snibscribe. The bishop,
according to Strype, admitted that he had been gently
used in prison, but remained still of the same mind ; he
would not subscribe the ordinal, though he would not
disobey it. He resx)ectfully declined any further confer-
ence, and declared that there were other things, such as
the taking down of the altars, to which he would not give
hig consent He was then expressly commanded in the
king's name to subscribe before Thursday, the 24th of

HEATH. 567

September, tliis being the Q-2iid, upon pain of depriva-
tion of Ms bishopric. The bishop resolutely answered,
that " he could not find it in his conscience to do it,
and would abide the consequences." He was then taken
back to the Fleet, where he remained till Sept. or Oct.
1551, when, by a commission appointed in the king's
name, he was deprived of his bishopric, the king taking
into his hands the temporalities. He was then sent
back to the Fleet until, in 155"^. he was consigned to the
custody of Kidley, Bishop of London, by whom he was
gently treated.

On the accession of Maiy he was restored to the see
of Worcester, and aftei-wards made Archbishop of York,
lord high chancellor of England, and legate of the
Eoman see. He had now given himself wholly to
Eomanism. and became an advocate of the papal supre-
macy. He consecrated Cardinal Pole, who succeeded
Dr. Cranmer in the see of Canterbury. As he is uni-
versally well spoken of, as even Burnet speaks of him
'- as a man of a gentle temper and great prudence, who
understood affiairs of state better than matters of reli-
gion." we may conclude that he was not personally
involved in the bloody transacrions by which Queen
Marys reign was disgraced, although a portion of the
blame must attach to every member of her government,
though, like herself, not perhaps cruel in temper.

His conduct when Queen Elizabeth came to the throne
was straightforwai-d and conscientious. He acted towards
her in his character of lord chancellor as a loyal subject
was bound to do. But he declined as Archbishop of
York to cjx>wn her, the majority of bishops perhaps
expecting by such refusal to make her more willing to
listen to their overtuivs. He now refused to take the
oath of supremacy, endeavoured as much as in him lay,
to prevent the queen from going herself to the reformers,
was again deposed, and for a short time committed to
the Tower ; but being soon after liberated, he retired to a

568 HEERBRAND

private estate in Surrey, where he passed the remainder
of his life in peace. It is said that Queen Elizabeth
paid him several visits, and treated him with the kind-
ness he deserved. He died about the year 1579. —
Stnjpes Memorials. Cranmer. Burnet. Collier.

HEATHCOTE, RALPH.

Ralph Heathcote was born at Barrow-upon-Soar, in
Leicestershire, in 1721. He was educated at the free-
school at Chesterfield, and next at Jesus College, Cam-
bridge. On taking orders he became curate of St.
Margaret, Leicester, to which was added the vicarage of
Barkby. In 1746 he published a tract entitled " His-
toria Astronomise ; sive de ortu et Progressu Astronomise.
In 1752 he published, Cursory Animadversions on the
Middletonian Controversy, which brought him acquainted
with Warburton, who appointed him his assistant
preacher at Lincoln's Inn. In 1763 he preached the
Boyle's Lecture, twenty-four in number, of which only
two were published. On the Being of a God. In 1765
he succeeded his father in the vicarage of Sileby, in
Leicestershire; in 1766 he was presented to the rectory
of Sawtry- All- Saints, Huntingdonshire, and, in 1708, to
a prebend in the collegiate church of Southwell, of
which he also became vicar-general, and then took his
doctor's degree. He died in 1795. He also published
" The Irenarch, or Justice of Peace's Manual," 8vo.
2. The Life of Dr. Thomas Burnet. 3. Sylva, or the
Wood, a collection of Anecdotes, &c. — Nichols's Bowyer.

HEERBJRAND, JAMES.

James Heerbrand, a Protestant theologian, was born
at Nuremberg in 1521. After studying at Ulm and

HEIDEGGER. 569

Wittemberg, he was ordained at Tubingen, from whence
he was banished for objecting to the Interim ; but was
soon recalled, and made pastor of Herenberg. Charles,
prince of Baden, employed him in reforming the churches
in his dominions, after which he was chosen professor of
divinity at Tubingen, where he died in 1600. Of his
works, which are numerous both in German and Latin,
the principal are, Compendium Theologiee, and some
theological dissertations and lives. — Melchior Adam,

HEGESIPPUS.

Hegesippus, the earliest ecclesiastical historian, was
born towards the commencement of the second century.
He was a Jew by birth, but became a convert to the
Christian faith. He came to Rome while Anicetus was
bishop, most probably in 168, and continued there till
Eleutherius was chosen to that office, in 177. He died
about 180.

He recorded in five books an unsophisticated account
of the apostolical preaching, in a very simple style. A
few fragments only of his work have come down to us ;
and these, however interesting and valuable, throw no
light on the form or method of the work to which they
belong. — Fabricius, Bowling.

HETDEGGEE, JOHN HENRY.

John Henry Heidegger, a Swiss theologian, was
born near Zurich in 1633. He was successively professor
of Hebrew and philosophy at Heidelberg, then of divinity
at Steinfurt, and lastly, of morality and theology at
Zurich, where he died in 1698. His works are, — Exer-
citationes selectee de Historia sacra Patriarcharum ; De
Ratione Studiorum Opuscula Aurea ; Tumulus Tridentiui

VOL. V. OF

570 HENDERSON.

Concilii ; Historia Papatus. There are also ascribed to
bim a tract, De Peregrinationibus Religiosis ; and, A
System of Divinity, 1700, fol. — Moreri.

HENDEESON, ALEXANDEE.

Alexander Hendeeson was born in 1583, at Creigh,
in Fife. He was educated at St. Andrews, and having
paid his court to Archbishop Gladstones, was by him
preferred to the living of Leuchars, where he asserted
Catholic principles, without much sincerity, as it would
appear. Fife was a seditious place, and presbyterian
feelings prevailed at Leuchar, therefore the new incum-
bent was strongly opposed ; and the modern biographer
of Henderson accounts for the fact that the presbyterians
made no actual assault on the clergymen present at his
induction, by supposing them to have been awed by the
terrors of the high commission court. The powers of
the high commission court were indeed tyrannical, but
one would suppose that persons professing, and calling
themselves Christians, would be awed by the thought of
another power, from acts of violence. Young Henderson
did not find in Archbishop Spots wood, the successor of
Archbishop Gladstones, the patron he expected, and
being thus opened to conviction, he was converted to
the popular party by the eloquence or the artifice of a
preacher named Bruce. There are persons who think
that disappointment at not receiving the degree of doctor
conferred upon some of his contemporaries, had some
influence in removing from his mind the prejudices he
at one time entertained against the presbyterian faith ;
but his biographer observes, that there is no proof from
dates that this slight was offered him before his per-
version,— though certainly the case looks suspicious.

He does not seem to have taken the lead in religious
affairs till 1030, although he was always ready to act his

HENDERSON. . 5Ti

part among the most violent enemies of the Church.
During the first twelve years of the reign of Charles I.,
there seems to have been quiet, if not peace, among the
religious parties in Scotland, but the cause of the Church
was gradually undermined, and especially by the false-
hoods of the Presbyterians, who, forgetting that against
themselves the charge of heresy was brought by the
Catholics, presumed to speak of the Church of England
as heretical, and to accuse the bishops and chief divines
of the English and Scottish Churches, not only of Armin-
ianism, but also of Pelagianism. And from the charge
of Arminianism, they proceeded to that of Popery, the
common accusation brought against consistent Angli-
cans.

Henceforth Henderson became the great agitator of
Scotland, and certainly, if his conduct be compared with
that of the great agitator of Ireland, a comparison will
be drawn in favour of the Romanist to the disparagement
of Presbyterianism. His history is important, as we are
informed by his modern biographer that he w^as the chief
mover in what is called the second reformation, or the
establishment of the Presbyterian sect ; so that the pre-
sent Presbyterian Kirk, whether it consists of those who
form the " Free Church," or those who continue as the
*' Endowed Church," is indebted to him as its chief
founder. His biographer also informs us that he had the
chief hand "in proposing and partly in framing the Con-
fession of Faith, the Larger and Shorter Catechisms, the
Directoiy or Platform of Church Government and Wor-
ship, and also of forwarding the Metrical Version of
Psalms, still used in our churches," i.e. the Presbyterian
Kirks.

The Church in Scotland, at the time of Henderson's
agitation, was very imperfectly organized ; the order of
bishops existed, but there were no Canons, and no Book
of Common Prayer, Offices, or Ordinal. That things
€0uld not continue in this state was evident; and the

572 HENDERSON.

question was whether the Presbyterians should get rid
of the little Catholicism they had in the order of bishops,
or whether the bishops would be able to mature the
Catholic system, as it existed not in Rome but in Eng-
land. Things could not remain as they were ; the con-
test must come. Whether the course pursued by the
government and the bishops was the wisest that could
have been adopted, or whether they chose the most
fitting time for the organization of the Church, it is not
our purpose to decide. They were obliged to fix a time
either for yielding to the dissenters, or for carrying out
the Church system, and the 33rd day of July, 1637, was
the day fixed upon for introducing the Service Book into
the episcopal Church of Scotland. The account of the
proceedings on that occasion shall be given in the words
of a Presbyterian writer, and the reader is left to pass
his own comment upon it, with this one remark, that
the actors in the scene, not only professed and called
themselves Christians, but regarded themselves as pre-
eminently, if not exclusively such.

" On Sunday, 16th July, there was a number of little
printed advertisements, ordaining intimation to be made,
that it was resolved by authority that all should prepare
to practise the seiTice book, next Lord's day. When
this was read in the pulpits in and about Edinburgh,
the people generally murmured at the uncouth novelty.
On the fatal Sunday, 23rd July, 1637, Ramsay and
Rollock meddled not with the service book, but the
other bishops acted so imprudently that all men began
to espie a fatality in their conduct. To give solemnity
to the service, the two archbishops, several other bishops,
the chancellor, the members of the privy council, the
lords of session, and the magistrates of Edinburgh, para-
ded, between eight and nine o'clock in the morning, to
the great church of St. Giles, in their robes of office.
A vast concourse of the people, of all sorts, had previously
assembled in this church, but no signs of tumult ap-

HENDERSON. 573

peared as the dignitaries entered. As soon, however,
as the dean, Dr. Hanna, began to read the service book,
' a wonderful stir' arose. A number of the meaner sort
of women, who occupied moveable seats at the lower end
of the church, and who usually kept places till the service
commenced for the higher ranks, raised, with a clapping
of hands, cursing, and outcries, such a barbarous hubbub
that no one could hear or be heard. The general cry
from the remote corners was, 'They are going to say
mass!' 'Sorrow, sorrow, for this doleful day!' 'They
are bringing in Popery among us!' As if by simulta-
neous impulse, the whole congregation was so vehemently
perturbed, that the like of the novelty was never heard
before since the reformation. When the confusion
became such as to prevent detection, even the gentlemen
lent their aid by crying out that ' Baal was in the
church.' For a time the fury w^as directed against the
dean. Some cried, ' He is one of a witch's breeding,
and the devil's gette. Ill hanged thief ! gif at that time
thou wentest to court thou had been w^eill hanged, as
thou wert ill hanged, thou hadst not been to be a pest
to God's kirk this day!' The courage of the dean failed
him, and he paused, when the bishop called on him to
proceed with the collect of the day; whereupon Janet
Geddes, an old woman who kept an herb stall near the
Trone Church, cried, ' Deil colic the wame of ye I' and,
having prefaced a while with delightful exclamations,
suiting the action to her words, she threw at the head of
the dean the moveable stool she had brought with her
to church. Jouking then became the dean's safeguard
from this ticket of remembrance, which passed over his
head. On this signal, stools, clasped bibles, to the
amount of whole packfuls, stones, sticks, cudgels, and
whatever were within the people's reach, w^ere hurled
against the dean ; thereafter, invading him more nearly,
they strove to pull him from the pulpit ; others ran out
of the kirk with pitiful lamentations.

3 F a

574 HENDERSON.

''Lindsay, Bishop of Edinburgh, who meant to preach
after the reading of the service, now mounted the pulpit,
which Avas placed immediately above the reading-desk
filled by the dean. To appease the people, he told them
that the place they occupied was holy ground ; he re-
minded them of their duty to their God and to their
king ; and he entreated them to desist from their fearful
profanation; but the courage, dignity, and eloquence,
even of the bishop, were inadequate to still the tumult.
In his turn, the bishop was entertained with as much
irreverence as the dean had been, and the epithets,
crafty fox, false anti-christian wolfe, beastly belly-god,
were the best titles of dignity which were given him.
It is also said, that if a stool, aimed to be thrown at him,
had not, by the providence of God, been diverted by the
hand of one present, the life of the reverend bishop, in
that holy place, had been endangered, if not lost. The
Archbishop of St. Andrews offered to appease the multi-
tude, but the efibrt only turned the tide of bitter impre-
cation on himself. The chancellor, from his seat, then
commanded the provost and magistrates of the city to
descend from the gallery in which they sat, and by their
authority to suppress the riot. These, aided by diverse
others of the council, with much ado, in a very great
tumult of confusion, thrust out of the church most part
of the congregation, and made fast the doors with bars.
But although the secular power thus hurled the rascals to
the kirk door, yet they became more furious as directed ;
they dang at the doors from w^ithout, and brake the very
glass windows with stones. Still, however, the service
went on in defiance of the rapping at the doors and
breaking of the windows, till the old outcry of * A Pape !
a Pape ! pull him down!' from some of the Presbyterians,
still left within the Church, compelled the rest of the
bailies once more to forsake their places and clear the
cathedral.

*' Notwithstanding the praiseworthy activity of the ma-

HENDERSON. 575

gistrates, a good old christian woman, who had been
much desirous to remove, perceiving that she could get
no passage patent, betook herself to her bible, in a re-
mote corner of the Church. She carefully stopt her ears
against the voice of the Popish charmers from the pulpit ;
but when a young man, who happened to be seated
behind her, began to sound forth Amen to the new
composed comedy, (for God's worship it deserved not to
be called,) she quickly turned herself about, and warmed
both his cheeks with the weight of her hands, increased
by that of her bible; and she thus shot forth against him
the thunderbolt of her zeal : * False thief ! is there nae
ither pairt of the kirk to sing mess in, but thou maun
sing it in my lug?' The young man, being dashed
with such ane hot unexpected rencounter, gave place
to silence, in sign of his recantation. I cannot omit,
says the writer of the brief relation of the broyle, a
worthy reproof given at the same time by a truly reli-
gious matron. When she perceived j^one of Ishmael's
mocking daughters to deride her for her fervent expres-
sions in behalf of her heavenly Master, with an elevated
voice she thus sharply rebuked her : * Woe be to those
who laugh when Zion mourns !'

"At the dismissal of the congregation, a greater up-
roar than before arose. The crowd formerly ejected
had provided themselves with weapons of destruction.
The dean, having already exposed himself to his full
share of the outrage, did not feel inclined to trust
himself a second time in the hands of the matrons,
but skulked into the nearest shelter he could find. The
first assault was made on a little clerical friend of the
bishop. This voluntary, who had come officiously to
say Amen, and had been noticed as a special actor in
the service, got his back, bones, and bellyful of buffeting
distributions. His gown was rent, his service-book
taken from him, and his body so pitifully beaten, that
he cried often for mercy, and vowed never after to give

570 HENDERSOiN'.

his concurrence to such clogged devotions. They cast
stones at him, and trees, and rungs, to the great peril
of his life. The bishop thought to remove himself
peaceably to his lodgings, but no sooner was he seen
on the street, than the multitude rushed upon him like
a hive of bees. When attacked with the railing and
clodding, he had advanced too far to retreat, but he tried
to make his way to a friend's house near by. A female
servant of that family, taking notice of his coming, made
the door cheeks and his mouth to be in ane categoric.
Whereupon his greatness was straitened with such dan-
ger, that he had never more need to have put the pope's
keys to his trial. Thus repulsed, he had nothing for it
but again to take the crown of the causeway. A. Thom-
son, the common pastor of the old church, and D. Mitch-
ell, merchant, were officious in backing the bishop ; but,
from his great corpulency, and the dense crowd through
which he had to press himself, it was long before he
could reach his lodgings; and, during the protracted
endeavour, his ears were stunned with all the reproaches
thir rascal women could invent. Besides many curses,
and the old watchword, 'A Pape, a Pape,' they accused
him of bringing superstition into the kingdom, and of
making the people slaves. A certain woman cried, ' Fye,
if I could get the thrapple out of him.' Another an-
swered, that although she obtained her desire, yet there
might presently come a much worse in his room. With
a knowledge of history beyond her station, the first
replied, that ' after Cardinal Beaton was sticket, we had
never another cardinal sinsyne ; and that, if that false
Judas were now cut off, his place would be thought so
ominous, that scarce any man durst hazard to be his
successor.' In all probability, the bishop would have
been trodden to death had he not gained the lodgings.
When he began to ascend the steps of the outside stair,
leading up to the second story of the house, a tall man-
sion in the High Street, the rude rout were like to

HENDERSON. 577

tumble him backwards. With great difficulty he got up
the stair to the door of his own apartment, but here he
was mortified to find the door not only shut, but locked
against him, so he had to turn round, and plead his
apology with the rabble. Jn agony, he exclaimed that he
had not the wyteofit. Disregarding his protestations
of innocence and entreaties for mercy, he was cruelly
hustled again into the street. In the end, he was res-
cued by the servants of the Earl of Weems, who carried
him, panting for breath, into his lordship's lodgings.
'I persuade myself,' says one of the narrators, 'that
these speeches proceeded not from any inveterate malice
which could be conceived against the bishop's person,
but only from a zeal to God's glory, wherewith the
women's hearts were burnt up.'

"During the interval of the morning and evening's
devotion, such of the council as were in town met, with
eight or nine of the bishops, at the lodgings of the lord
chancellor, and, along with the magistrates, took pre-
cautions for securing the peaceable reading of the service-
book in the afternoon. In the afternoon, the people
resorted to the kirk at the ordinary time to hear sermon,
but there were neither reader nor minister there. About
three o'clock, or thereby, to give, as if by possession,
life and being to the liturgy, some of the bishops and
ministers returned privately to the church, accompanied
by a strong guard. A sufficient guard was also placed
at the door of St. Giles, who admitted into the church
only such as were known to be favourable to Episcopacy.
The crowd having, in this way, been detained in the
streets, were ready to renew the riot at the dismissal of
the congregation, about five o'clock The guard ap-
pointed to protect the bishop on his way home to Holy-
rood House, where he meant to go for safety, proved to
be insufficient to control the mob ; but when the fore-
noon's attacks were in the act of being renewed against
the bishop's person, he escaped by getting into the Earl

578 HENDERSOls\

of Ptoxburgh's coach. An attempt to press on the cat'-
riage, and drag forth the bishop, was repelled by servants
and guards with drawn swords, and the drivers cleared
their way so speedily, that the people could not again
overtake them. But as there happened to be a ready
supply of stones near the Trone church, which was then
building, the carriage was pelted in showers thick as
hail, and the lord privy seal, bishops, and servants,
nearly suffered the death of St. Stephen, the first martyr.
The bishop's footman, and his mantled horse, received,
for their lordly master's sake, many stony rewards. It
was satirically stated, that no collectors were needed
to gather up the people's liberality, for, since the first
reformation of religion, the prelates and church canonists
got never readier payment. The coachman received
plenty of hard lapidary coin for drink silver. The symp-
toms of terror, on the part of the bishop, which some of
the Presbyterian historians of the day give in triumphant
details, cannot be repeated, but the saying of a nobleman
who merrily brake his silence when he saw the multitude
running after the coach, may be mentioned, as indicating
how far the whole affair was rather coarsely and cruelly
ridiculous than vindictive, — ' I will writ up,' said he,
(probably Piothes) 'to the king, and tell him that the
court here is changed, for my Lord Traquair used ever
before to get the best backing, but now the Earl of Rox-
burgh and the Bishop of Edinburgh have far the greatest
number of followers.' "

Such a scene, still recorded by Presbyterians without
any apparent abhorrence of the conduct of their ances-
tors, is certainly not creditable to the Presbyterian
religion, in the opinion of those who judge of faith by
its fruits.

In all the Presbyterian movements Henderson was
now the leader ; he was, as Lord Clarendon styles him,
their metropolitan. He succeeded in overthrowing epis-
copacy, and actually went so far as to excommunicato the

HENDERSON, 579

bishops, as if he were himself an iufalhble pope, against
whose devices it was heresy to act. Of the league and
covenant he was the author, by which the covenanters,
who had professed to love liberty, bound themselves by a
vow to extirpate from the three realms Popery and
Prelacy. But the inconsistency of the Presbyterian
dissenters has not escaped the lash of their independent
brethren : what was the conduct of dissenters generally
when the government of the country was in their hands,
as regarded the members of the Church, has been shewn
in the articles on Hammond and Hall ; we have the
following additional account given us of their proceedings
by Mr. Robinson, in his History of the persecutions of
Christians ;

"In 1043, the long parliament interdicted the free-
dom of the press ; and ajDpointed licensers of the press —
a singular introduction this, — to the establishment of
the liberty, they promised.

" In 1045, an ordinance was published, subjecting all,
who preached, or wrote, against the Presbyterian directory
for public worship, to a fine, not exceeding fifty pounds ;
and imprisonment, for a year, for the third offence in
using the episcopal book of common prayer, even in a
private family. — Such was the sjoirit of Presbyterian
toleration !

" The following year, when the king had surrendered
to the Scots, the presbyterians applied to parliament,
pressing them to enforce uniformity in religion ; and to
extirpate popery, prelacy, heresy, schism, agreeably to
the league and covenant ; and to establish Presbyterian-
ism, by abolishing all separate congregations, and pre-
venting any, but Presbyterians, from all offices under
government. A resolution of greater folly, madness,
and persecution, was never formed by any fanatics, which
have disgraced the world. The parliament did not
approve of this madness ; and the independents, (a sect
which first asserted general toleration,) opposed it, with
becoming spirit.

580 HENDERSON.

"Those infallible teachers, the London presbyterian
ministers, and the ministers in Gloucestershire, pub-
lished their protest, and testimony against all errors ;
and especially against that greatest of errors, toleration.
They seem to be at a loss for words to express their deep
abhoiTence of the damnable heresy, called toleration, or
an indulgence to tender consciences." They call it,
" the error of toleration, patronizing, and promoting, all
other errors, heresies, and blasphemies, -whatsoever,
under the grossly-abused notion of liberty of conscience.
These wise gentlemen needed no liberty of conscience : —
they were right ; others were blasphemous heretics, to
be damned, for their pleasure hereafter ; and who ought
to have been burnt, for their satisfaction and delight
here."

" On the 2nd of May, 1648, the English parliament,
being ruled by the presbyterians, published an ordinance
against heresy, as follows, viz. ' That all persons, who
shall maintain, publish, or defend, by preaching, or
writing, the following heresies, with obstinacy, shall upon
complaint, or proof by the oath of two witnesses, before
two justices of the peace, or confession of the party, be
committed to prison, ^^'ithout bail, or mainprize, till the
next gaol deliveiy ; and in case the indictment shall be
found, and the party, on his trial, shall not abjure his
said errors, and his defence and maintenance of the
same, he shall suffer the jjains of death, as in case of
felony without benefit of clergy; and if he recant or
abjure, he shall remain in prison, till he find securities,
that he will not maintain the said heresies, or errors, any
more ; but, if he relapse, and be convicted, a second
time, he shall suffer death.''

As the representative and agitator of the Scotch nation,
Henderson must bear his share in the blame of these
proceedings. He was an active member of the West-
minster assembly in 1643 : and he was chief among the
commissioners at the treaty of Uxbridge, where his

HENDERSON. 581

argument against episcopacy was answered by Dr.
Stewart, clerk of the king's closet. At this conference
between the rebels and the loyalists, Lord Clarendon
relates the following *• pleasant accident," w^hich, as
illustrative of the dissenting proceedings of the day, is
valuable : —

" The commissioners of both sides, either before their
sitting, or after their rising, entertaining themselves
together by the fire-side, as they sometimes did, it being
extremely cold, in general and casual discourses, one of
the king's commissioners asked one of the other with
whom he had familiarity, in a low voice, ' why there was
not in their whole directory, any mention at all of the
< reed, or the ten commandments, and so little of the
Lord's prayer? which is only once recommended.' Ihe
Earl of Pembroke, overhearing the discourse, answered
aloud, and with his usual passion, ' that he, and many
others, were very sorry that they had been left out ; that
the putting them in had taken up many hours debate
in the house of commons, and that at last the leaving
them out had been carried by eight or nine voices ; and
so they did not think fit to insist upon the addition of
them in the house of peers ; but many were afterwards
troubled at it, and he verily believed, if it were to do
again, they should carry it for the inserting them all ;'
which made many smile, to hear that the creed, and the
ten commandments, had been put to the question, and
rejected : and many of the other were troubled, and out
of countenance with the reason the good lord had given
for the exclusion."

It is said of Henderson, that although rebellion was
part of his religion, he ever retained a respect for King
Charles. And it is also said by Henderson's modern
biographer, that Charles had more confidence in him
than in any of the other rebels. Certain it is, that when
the king had placed himself in the power of the Scotch,
and before thoy had sold their king to traitors wors«

VOL. V. 3 G

582 HENDERSON.

than themselves, Henderson undertook, either from pre-
sumption or charity to persuade the king to renounce
the Church, under the hope of receiving suj^port from
the Presbyterians. The question proposed to Charles,
was, whether he would rely on the arm of flesh, and
forsake his God. But with the obvious certainty of
losing both his crown and his life, the royal martyr,
single-handed, without books to consult, or divines with
whom to advise, refuted the arguments of Henderson ;
and he resisted also the entreaties of his friends, both
at home and abroad, when they besought him to sacrifice
principle to expediency at this juncture.

On this occasion, the various ambassadors and resi-
dents from foreign courts, even at the request of Hen-
rietta, his own wife, and Anne, Queen of Austria,
combined with Henderson to press upon Charles the
wisdom of sacrificing the Church of England, as the
only means of saving all parties. " To part with the
Church," says Sir William Davenant, " was the advice
of all his friends." "What friends?" asked the king.
"The Lord Jermyn." "He does not understand any
thing of the Church." " The Lord Culpepper was of
the same mind." " Culpepper has no religion." When
Davenant made light of the subject, the king, with indig-
nation, commanded him to leave the room, and never
again to come into his presence. Davenant had, at this
affecting interview, hinted to Charles that, if he did not
comply with the Queen's request in yielding up Episco-
pacy, she would be compelled to retire to a monastei'y.
Clarendon gives, also, the answer in his majesty's own
words, — " I find myself condemned, by all my best
friends, of such a high, destructive, and unheard of kind
of wilfulness, that I am thought to stand single in my
opinion, and to be ignorant of both my main foundations,
viz. conscience and policy. But must I be called single
because some are frighted out of, or others dare not avow,
their opinions ? And who causes me to be condemned

HENDERSON. §83

but those who either take courage and moral honesty for
conscience, or those who were never rightly grounded in
rehgion, according to the Church of England?" " Daven-
ant hath threatened me of the Queen retiring to a monas-
tery. I say no more of it — my heart is too big — the
rest being fitter for your thoughts than my expression.
In another way, I have mentioned this to the queen,
my grief being the only thing I desire to conceal from
her, with which I am as full now as I can be without
bursting." The determination and tenderness exhibited
in this passage, and in all the circumstances of the
sufferings of Charles, are such as to affect the heart of
every man who has a heart to be affected.

It was on the 15th of May, 1646, that Henderson
arrived at Newcastle, and it was then and there that
the correspondence took place, which has shewn more
than any thing else the ability and learning of the
martyr. To shew how correct were the views of the
royal disputant, the following passages are presented to
the reader, which will suggest the kind of argument
used on the other side. Having quoted the authority
of the primitive Church in favour of antiquity, he says :
" Now for the fallaciousness of my argument, (to my
knowledge,) it was never my practice, nor do I confess
to have begun now. For if the practice of the primitive
Church, and the universal consent of the fathers, be not
a convincing argument, when the interpretation of Scrip-
ture is doubtful, I know nothing; for if this be not,
then of necessity the interpretation of private spirits must
be admitted ; the which contradicts St. Peter, (2 Pet.
i. 20,) is the mother of all sects, and will (if not pre-
vented) bring these kingdoms into confusion. And to
say that an argument is ill because the Papists use it,
or that such a thing is good because it is the custom of
some of the reformed Churches, cannot weigh mth me,
until you prove these to be infallible, or that to maintain
no truth. And how Diotrephes' ambition (who directly

584 HENDERSON.

opposed the apostle St John) can be an argument against
Episcopacy, I do not understand.

-,1-, ;,', ;l; -a ;l: •,;x t- H^ *

" I shall very willingly follow the method you have
begun in your third paper ; but I do not conceive that
my last paper multiplies more controversies than my
first gave occasion for ; having been so far from augment-
ing the heads of our disputation, that I have omitted
answering many things in both your papers, expressly
to avoid raising of new and needless questions, desiring
to have only so many debated as are simply necessary
to shew, whether or not ' I may, with a safe conscience,
give way to the alteration of Church government in Eng-
land.' And, indeed, I like very well to begin with the
settling of the rule by which we are to proceed and
determine the present controversy ; to which purpose
(as I conceive) my third paper shews you an excellent
way, for there I offer you a judge between us, or desire
you to find out a better, which, to my judgment, you
have not yet done, (though you have sought to invalidate
mine ; for if you understand to have offered the Scrip-
ture, though no man shall pay more reverence, or submit
more humbly to it than myself, yet we must find some
rule to judge betwixt us, when you and I differ upon
the interpretation of the self-same text, or it can never
determine our questions. As for example, I say you
misapply that of 2 Cor. i. 14. to me, (let others answer
for themselves,) for I know not how I make other men
to have ' dominion over my faith,' when I make them
only serve to approve my reason. Nor do I conceive how
1 Cor. ii. 5, can be applied to this purpose ; for there
St. Paul only shews the difference between divine and
human eloquence, making no mention of any kind of
interpretation throughout the whole chapter, as indeed
St. 'Peter docs, (2 Pet. i. 20,) which, I conceive, makes
for me: for, since that no prophecy of Scripture is of
any private interpretation, first, I infer that Scripture

HENDERSON. 585

is to be interpreted, for else the apostle would have
omitted the word private; secondly, that at least the
consent of many learned divines is necessary, and so,
a fortiori, that of the Catholic Church ought to be an
authentic judge, when men differ. And is it a good
argument, because (Matt. iv. 4, 7, 10,) Scripture is best
interpreted by itself, therefore that all other interpreta-
tions are unlawful ? Certainly you cannot think it.
Thus, having shewed you that we differ about the mean-
ing of the Scripture, and are like to do so, cei'tainly
there ought to be for this, as well as other things, a rule
or a judge between us, to determine our differences, or
at least to make our probations and arguments relevant ;
therefore evading for this time to answer your six con-
siderations, (not, I assure you, for the difficulty of them,
but the starting of new questions,) I desire you only to
shew me a better than what I have offered unto you.

" Until you shall find out a fitter way to decide our
difference in opinion, concerning interpretation of Scrip-
ture, than the consent of the fathers and the universal
practice of the primitive Church, I cannot but pass my
judgment anent those six considerations which you
offered to invalidate those authorities that I so much
reverence.

" 1. In the first, you mention two rules for defining
of controversies, and seek a most odd way to confute
them, as I think ; for you allege, that there is more
attributed to them than I believe you can prove, by the
consent of most learned men, (there being no question
but there are always some flattering fools that can com-
mend nothing but with hyperbolic expressions,) and you
know that supposito quolibet, sequitur quidJibet. Besides,
do you think, that albeit some ignorant fellows should
attribute more power to presbyters than is really due
unto them, that thereby their just reverence and authority
is diminished? So I see no reason why I may not
3 G 2

580 HENDERSON.

safely maintain that the interpretation of fathers is a
most excellent strengthening to my opinion, though
others should attribute the cause and reason of their
faith unto it.

" 2. As there is no question but that Scripture is far
the best interpreter of itself, so I see nothing in this,
negatively proved, to exclude any other, notwithstanding
your positive affirmation.

"3. Not in the next; for I hope you will not be the
first to condemn yourself, me, and innumerable others
who yet unblameably have not tied themselves to this
rule.

"4. If this you only intend to prove, that errors were
always breeding in the Church, I shall not deny it ; yet
that makes little (as I conceive) to your purpose. But
if your meaning be, to accuse the universal practice of
the Church with error, I must say, it is a very bold
undertaking, and (if you cannot justify yourself by clear
places in Scripture) much to be blamed : wherein you
must not allege that to be universally received which
was not ; as I dare say that the controversy about free-
will was never yet decided by oecumenical or general
council; nor must you presume to call that an error
which really the Catholic Church maintained' (as in rites
of baptism, forms of prayer, observation of feasts, fasts,
&c.) except you can prove it so by the word of God ; and
it is not enough to say that such a thing was not war-
ranted by the apostles, but you must prove by their
doctrine that such a thing was unlawful, or else the
practice of the Church is warrant enough for me to follow
and obey that custom, whatsoever it be, and think it
good : and I shall believe that the Apostles' Creed was
made by them, (such reverence 1 bear to the Church's
traditions,) until other authors be certainly found out.

"5.1 was taught that de jwsse ad esse was no good
argument; and indeed, to me, it is incredible that any

HENDERSON. 587

custom of the Catholic Church was erroneous, which
was not contradicted by orthodox learned men in the
times of their first practice, as is easily perceived that
all those defections were (some of them may be justly
called rebellious) which you mention.

" 6. I deny it is impossible (though I confess it diffi-
cult) to come to the knowledge of the universal consent
and i^ractice of the primitive Church ; therefore, T confess,
a man ought to be careful how to believe things of
this nature ; wherefore I conceive this to be only an
argument for caution.

" My conclusion is, that albeit I never esteemed any
authority equal to the Scriptures, yet I do think the
unanimous consent of the fathers, and the universal
practice of the primitive Church, to be the best and
most authentical interpreters of God's word, and conse-
quently the fittest judges between me and you, when we
differ, until you shall find me better. For example,
I think you, for the present, the best preacher in New-
castle, yet I believe you may err, and possibly a. better
preacher may come ; but till then I must retain my
opinion."

Of this conference, Lord Clarendon says : — " The
king was too conscientious to buy his peace at so profane
and sacrilegious a price as was demanded, and he was
so much too hard for Mr. Henderson in the argumenta-
tion (as appears by the papers that passed between them,
which were shortly after communicated to the world)
that the old man himself was so far convinced, and
converted, that he had a deep sense of the mischief he
had himself been the author of, or too much contributed
to, and lamented it to his nearest friends, and confidents ;
and died of grief, and heart-broken, within a very short
time after he departed from his majesty."

Thus ended the life of Henderson, the founder of the
present Scotch Kirk. — Clarendon. Collier. Aitons Life
and Times of Alexander Hejiderson.

5 88 HENRY,

HENRY, MATTHEW.

Matthew Henry, son of Philip Henry, was born at
Broadoak in 1662. He was educated by his father, after
which he studied the law in Gray's Inn, but relinquished
that pursuit for the ministry, and was appointed to minis-
ter to a congregation at Chester, where he resided about
twenty-five years, and then accepted an invitation to
settle at Hackney. He died of an apoplexy, while on a
journey at Namptwich in 1714. His works are — 1. A
Discourse on Schism. 2. The Life of Mr. Philip Henr}%
8vo. 3. A Scripture Catechism. 4. Family Hymns.
5. The Communicant's Companion. 6. Discourses on
Vice and Immorality. 7. A Method for Prayer. 8.
Directions for Daily Communion with God. 9. Expos-
ition of the Bible, 5 vols, folio. The last volume of this
work was completed by several theologians after his
death. — Life by Tong.

HENRY, PHILIP.

Philip Henry was born in 1631, at the palace of
Whitehall, where his father was page to James, Duke of
York. He was educated at Westminster School, from
whence he was elected to Christ Church, Oxford, and
obtained a studentship in 1648. He was appointed a
preacher according to the Presbyterian forms in 1657,
soon after which he married a lady of fortune, and
became possessed of the estate of Broadoak, near Whit-
church in Shropshire, where he used to preach in a
barn. Pie died June 24, 1696. — Life by his Son.

HERACLEON. 689

HENSCHENIUS, GODFREY.

Godfrey Henschenius, a Jesuit and ecclesiastical
historian, was born at Venrad, in Flanders, in 1600. In
1635 he was appointed assistant to Bollandus in com-
piling the immense work entitled, Acta Sanctorum.
After the death of Bollandus in 1665, when only five
volumes of that work had made their appearance, father
Daniel Papebroch was associated with Henschenius, in
the task of continuing it. He died in 1681. — Biog.
Universelle.

HERACLEON.

Heracleon, a Valentinian heretic, is supposed by
Grabe to have been contemporary with Valentinus him-
self, and to have appeared about the year 123. He
seems to have written commentaries on several parts
of the New Testament, as he is quoted by Clemens
Alexandrinus and Origen. He is represented as having
maintained the same wild and visionary notions with
Valentinus respecting God and the origin of the world,
&c. ; such as conceiving the Divine nature to be a vast
abyss, in the pleroma or fulness of which existed, as
emanations from the Fountain of Being, seons of differ
ent orders and degrees ; that from the union of Bython,
the source of aeons, and a principle called Ennoia, or
Sige, were produced Nous and Aletheia, and from these,
in succession. Logos, Anthropos, Ecclesia ; among the
remote descendants of whom was Jesus Christ, and below
him the Demiurgus, or Creator of the world, who held
the middle place between God and the material world,
&c. He also held that man consists of three parts —
a body, consisting of gross matter, an animal soul, and

590 HERACLEON.

a spiriutal and celestial substance derived from the plero-
ma ; that at death, the body being left to mingle with
the other parts of the material creation, the animal soul
is transferred to the jurisdiction of the Demiurgus, and
the spiritual substance returns to the seat of its high
origin. — Lardner. Grabe.

END OF THE FIFTH VOIJTME.

T. HARRISON, PRINTER, BRIGGATE, LEEDS.

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