work produced by criticism since the restoration of learning. The other works of Dr. Bentley were an edition of Terence and Phædrus, and an edition of the Paradise Lost. It may excite, as it has already excited, much surprise, that the literary character of this truly learned man should have been held in much higher estimation by foreigners than by his own countrymen. This may be partly owing to his own asperity and irritability of temper; and partly, or perhaps principally, to his having, in the class of his adversaries, the poets and wits of the age, and to their having made him the object of their satire and ridicule. Nevertheless, by some of the most learned and judicious of his contemporaries the talents of Bentley were duly appreciated. Dr. Clarke, himself eminently di stinguished by his literature and critical discernment, speaks of him as Vir in hujusmodi rebus periuâ plane incredibili et criticos omnes longè longèque judicio et sagacitate antecellens.' The judgement of posterity, more impartial than that of his contemporaries, has allowed Dr. Bentley's profound skill in the idiom of the Latin and Greek languages; and though, as a verbal critic, many of his emendations are unsanctioned by the authority of ancient MSS., they frequently approve thenselves as just and reasonable, and are regarded as real improvements.

Samuel Clarke, one of queen Anne's chaplains, was a native of Norwich, and at the free-school in that city he received his grammar learning, and from thence he went to Caius college, Cambridge, where he applied himself most diligently to the study of the New Philosophy. Before he had completed his twenty-second year he translated Rohault's System of Physics into Latin, with notes agreeably to the new system. His next work was connected with his profession as a divine, viz. A Paraphrase on the Gospels, in two volumes octavo. In 1704 he was appointed to preach Mr. Boyle's lecture, and he chose for his subject, the Being and Attributes of God,' and in the following year he delivered a course of sermons on the 'Evidences of Natural and Revealed Religion.' These two courses have been since printed together, and have gone through many editions. The mode of reasoning pursued by the author, in proving the existence and perfections of the

Deity, from arguments à priori, excited very great attention on the appearance of the work. About this time he discovered considerable doubts in his mind respecting the doctrine of the Trinity, and it is said that he never read the Athanasian creed but once, and then it was at a time when it was not appointed to be read, and the thing occurred by mistake. In the year 1700 he printed his letter to Mr. Dodwell on the Immortality of the Soul, a very learned and philosophical discourse, in answer to the opinion that the soul becanie immortal by baptism. A part of the argument, on the materiality of the soul, was taken up and discussed at large by Mr. Anthony Collins. About this period Mr. Clarke published an elegant translation. of Sir Isaac Newton's Treatise on Optics,' which he had undertaken at the request of the author, and was by this means instrumental in disseminating the light which this great philosopher had thrown on the subject, among the learned and inquisitive in other parts of Europe. He was now introduced to the queen, who immediately appointed him one of her chaplains in ordinary, and presented him with the rectory of St. James's. He took his doctor's degree, and on the occasion delivered an elaborate thesis on the question that "No article of the Christian Faith, delivered in the sacred Scriptures, is contrary to right reason,' which he maintained in a most masterly manner.

In 1712 Dr. Clarke appeared in a new character, and displayed his taste in philological erudition, by the publication of a most splendid edition of Cæsar's Commentaries in folio, enriched with many judicious notes and corrections, and embellished with beautiful engravings. At the same period Dr. Clarke involved himself in a protracted, and on many accounts a very painful controversy by the publication of his 'Scripture Doctrine of the Trinity. It was no secret what his intentions were before he sent his work forth into the world, and application was made to him, by the ministers of queen Anne, to abandon his intentions; but having carefully considered the subject, he could not be turned from his purpose; and resolved to follow the convictions of his mind by submitting his opinions to the examination of the public. His work, which excited much attention, consisted of three parts: the first

part

part contains a 'Collection and Explicationof all the Texts in the New Testament relating to the Doctrine of the Trinity: in the second, the doctrine is set forth at large, and explainedin particular and distinct propositions; and in the third part, the principal passages in the Liturgy of the Church of England, relating to the doctrine of the Trinity, are considered." This was one of the most unobjectionable methods that could be devised of treating the subject: nevertheless it occasioned a controversy, in which passion and bigotry had far too large a share of influence. Dr. Hoadly remarks, that the dispute lay at last principally between the author and a writer, who was known to be Dr. Waterland, whom he styles very skilful in the management of a debate, and very learned and well versed in the writings of the ancient fathers. Dr. Clarke had, however, to endure a different species of warfare: a complaint was made against him to the bishops by the lower house of convocation, of the heterodox opinions and dangerous tendency of his work; and, at the desire of the upper house, they afterwards delivered in extracts from it in proof of their charges. Dr. Clarke wrote a reply, which was not brought before their lordships; but the bishops, on the occasion, evinced a becoming and honourable spirit of conciliation and peace, and endeavoured to calm the violence which was so conspicuous in the proceedings of their brethren of the lower house.

In the year 1715-1716 Dr. Clarke engaged in an amicable controversy with the learned Leibnitz, on the doctrines of philosophical liberty and necessity, in which each of these able disputants displayed all the skill in argumentation and debate, of which they were respectively masters. The papers written on this occasion were printed in the year 1717, and inscribed to the princess of Wales, afterwards queen Caroline, through whose hands they had all passed, and whom Dr. Hoadly calls the witness and judge of every step of the controversy. Dr. Clarke, soon after this, gave rise to a curious controversy respecting apostolical and primitive doxologies, by introducing some alterations into those of the singing psalms which had been that year reprinted for the use of his church. The alteration consisted in ascribing glory to God through Christ, in

stead

stead of paying equal honours to each of the three persons in the Trinity.

In the year 1728 Dr. Clarke published, in the Philosophical Transactions, a letter addressed to Mr. Hoadly 'On the velocity and force of bodies in motion,' which is an able vindication of the doctrine of sir Isaac Newton on that subject and in the following year he gave new proofs, in addition to those already before the world, of his refined taste and critical skill in the learned languages, by the publication of the first twelve books of Homer's Iliad, which he accompanied with an elegant Latin translation, and illustrated with a number of very learned notes. The remaining books of the Iliad were published two or three years after the doctor's death by his son. We have said but little of Dr. Clarke's theological pieces, all of which, and his sermons in particular, have much merit. Of these, ten volumes form a posthumous publication, which passed through many editions. Whatever subject he treated on, his matter is solid and ingenious; his arrangement lucid and, comprehensive; his illustrations apt and impressive; and his language plain, perspicuous, nervous and persuasive. In his explications of Scripture he is remarkably happy: if they are sometimes more elaborate and circumstantial than necessary, their length will be found to be amply compensated by their intrinsic excellence and value. His works are a standing monument of a great and comprehensive mind, which could bring within its grasp all useful and ornamental learning, and treat whatever subjects came under its observation with equal ability, accuracy, and precision. In theology, in metaphysics, in natural philosophy, and in classical erudition, he has established a credit that will be as lasting as science itself. Dr. Clarke, it must not be forgotten, was charged with abandoning, before his death, those religious opinions which he had in earlier life vindicated, and for which he was contented to bear no small portion of obloquy: the accusation was abundantly repelled by Dr. Hoadly and his own son; but we have still stronger evidence on this head: not long before his decease he gave the world a new edition of his work on the Trinity, and he also took particular care to revise the

Book

Book of Common Prayer, and to make those alterations in it which he deemed incompatible with the unrivalled glory of the true God. His alterations and emendations were left in manuscript, with the hope, no doubt, that future times might be benefited by them; and after the lapse of nearly half a century they, with other alterations, were committed to the press, and brought into public use by the late Rev. Theophilus Lindsey, vicar of Catterick in Yorkshire, who took the opportunity first of resigning his living and all future prospects in the emoluments of the church. In this point of view, as in others to which we have referred, Dr. Clarke must be regarded as a very leading character, when passing judgement on the literature and taste of the period on which we are descanting.

From this great man, who was a mathematician and philosopher as well as a divine, we are led to others, who were chiefly celebrated for their skill in the sciences properly so called. To Dr. Wallis, Flamsteed and others, who flourished in this and some of the preceding reigns, we have already in the volume for 1804 referred, and rendered a tribute of applause: we shall therefore conclude this Introduction with a brief account of that prince of philosophers and mathematicians, sir Isaac Newton, who, though he had rendered himself illustrious in the former periods, was not less celebrated in the reign of queen Anne.

Newton was born on Christmas day 1642: great attention was paid to his education in the learned languages, and so early as at twelve years of age he was observed to have a strong inclination to figures and philosophical subjects. When he was entered at Trinity college, Cambridge, he soon obtained the notice and friendship of Dr. Barrow, the Lucasian professor of mathematics. At his commencement as a student, Euclid was first put into his hands; but the theorems and problems of that author he was enabled to comprehend at the first glance: he was, therefore, directed to make the sublimer parts of mathematics the chief object of his studies. Before he was two-and-twenty he had invented his new method of Fluxions and Infinite Series. He next employed his talents in considering the nature of light, and in grinding glasses with which he could make all the expe

riments