York, Bishop Atterbury, and Dr Potter. Mr Sykes addressed a letter to the petitioning clergy, signed Joshua Freeman, in which he vindicates the right of the quakers to the relief sought for.

In 1723 he was made precentor of Winchester cathedral, in which Hoadly at the same time collated him to a prebend. In 1725 he published his Essay on the Truth of the Christian Religion,' in answer to Collins. In 1726 he proceeded to the degree of S.T.P., at Cambridge, on which occasion, it is said, with some confusion of metaphor, “he stood like a sturdy oak, to receive and return back the fiery darts of the orthodox."

On the publication of Dr Samuel Clarke's Exposition of the Catechism,' after the author's death in 1729, and of Dr Waterland's remarks thereon, Dr Sykes stepped forward in defence of the 'Exposition,' and, in the course of his argument, threw out some views of the design and efficacy of the Lord's supper, which appeared to Waterland highly erroneous. The argument maintained by Sykes, after Clarke, was, "that the sacrament of the supper, and all other positive institutions, had the nature only of means to an end; and that, therefore, they were never to be compared with moral virtues, nor can ever be of any use or benefit without them." Dr Waterland's argument was, "that the sacraments are not merely means of virtue and holiness, but duties essential to the Christian covenant, and out of which all other Christian duties thrive and grow, so as to be productive of virtues, rather than instrumental to them."

The controversy with Waterland was scarcely closed, before Dr Sykes was engaged in another with Messrs Whiston, Chapman, and Douglass, on the eclipse which happened at our Saviour's passion. Early in the year 1736, he appeared as an advocate for the repeal of the corporation and test acts. In the next year, he published an Inquiry into the meaning of the Demoniacs in the New Testament,' which was replied to by Dr Twells. In 1739 Dr Sykes was advanced to the deanery of St Burien, in Cornwall, and next year he was collated to a prebend of Winchester. In this last year he published a work on the principles and connection of natural and revealed religion. In his preface to this book he says, that his design is "so to treat of religion, both natural and revealed, as to deduce it from its first principles, and to show that they are both rational and worthy of every serious man's attention, and to represent them in such a manner as may show what ground there is for a rational faith." Warburton attacked Sykes for denying the theory of a double interpretation of prophecy, in this lastmentioned work; and Sykes defended himself, and then proceeded to retaliate in an Examination' of some of the positions laid down in the 'Divine Legation.' Among his subsequent productions were, 'An Essay on the Nature, Design, and Origin, of Sacrifices;' 'Two Questions previous to Dr Middleton's Free Inquiry impartially considered ;' and A Paraphrase and Notes upon the Epistle to the Hebrews.'

Dr Sykes died on the 23d of December, 1756. In private life, Dr Sykes was of easy and obliging manners. In his person he was of low stature, and inclined to corpulency. His numerous writings amply evidence his accurate and varied learning, and strong powers of mind. It is to be regretted that, in more than one important point, Dr Sykes should have held very heterodox opinions,

Archbishop Herring.

BORN A. D. 1691.—died a. d. 1757.

THOMAS HERRING was the son of the Rev. John Herring, rector of Walsoken in Norfolk. He received his education at Wisbeach school and Jesus' college, Cambridge. In 1716 he obtained a fellowship of Corpus Christi college. He took orders in 1719, and was successively minister of the several parishes of Great Sheeford, Stow, and Trinity in Cambridge. In 1722 he became domestic chaplain to Bishop Fleetwood, who presented him to the rectories of Rettenden in Essex, and Barclay in Hertfordshire. In 1726 he was appointed Lincoln's-inn preacher, and soon after chaplain in ordinary to the king.

He was elevated to the bishopric of Bangor in 1737; and, on the death of Blackburn, archbishop of York, was translated to that see. His elevation to the see of Canterbury took place in 1747, on the death of Dr Potter.

His grace was a man of moderate principles and moderate attainments. He owed his early popularity to a fine pulpit-manner; his subsequent elevation in the church was chiefly the result of circumstances unconnected with the individual himself. He died in 1757. Dean Swift, in revenge for his having denounced the 'Beggar's Opera' from the pulpit, calls him "a stupid, injudicious, and prostitute divine.”1

James Hervey.

BORN A. D. 1713.-died a. d. 1758.

THE author of so popular a work as the Meditations and Contemplations,' can scarcely be overlooked in such a work as the present, although many divines of much higher talent must pass without a notice in our limited catalogue of English divines.

Hervey was born at Hardingstone, near Northampton, in February, 1713, and was educated at Northampton and Oxford. While at the university he was a diligent, if not a highly and distinguished student. In 1736 he became his father's curate. He afterwards held the two livings of Weston-Favel and Collingtree. He died in 1758. Hervey was a truly pious and benevolent man. He published several works in his short lifetime; the best known of which are the work already named, and the series of dialogues betwixt Theron and Aspasio.' The latter work contains some rather inaccurate and misleading views on the subject of imputation, which have been very ably pointed out and confuted by Bellamy, an American divine of the school of Jonathan Edwards. The Meditations and Contemplations' have passed through many editions, but have long ceased to be regarded as masterpieces of sentimental diction. Their best feature is the devout spirit which they everywhere breathe.

1 Intelligencer, No. 3.

Samuel Chandler.

BORN A. D. 1693.-DIED A. D. 1766.

THIS eminent dissenting clergyman was born at Hungerford in Berkshire, where his father was pastor of a dissenting congregation, in 1693. He was educated for the ministry under Mr Jones of Tewkesbury, who numbered among his pupils, Butler, afterwards bishop of Durham; and Secker, afterwards archbishop of Canterbury.

In 1716 he was chosen minister of a presbyterian congregation at Peckham, in the neighbourhood of London. In 1725 he published a • Vindication of the Christian Religion, in answer to the objections of Collins.' In 1726 he transferred his services as a preacher to the Old Jewry congregation.

While on a visit to Scotland, in company with the earl of Findlater and Seafield, he received the diploma of D.D. both from Edinburgh and Glasgow. The publication of a very infamous pamphlet, entitled 'The History of the Man after God's own heart,' excited Chandler to produce his Critical History of the Life of David,' a work of considerable reputation in theological literature. Besides the works we have mentioned, Dr Chandler wrote a number of treatises, chiefly on points of theology and the prevailing controversies of the day. Four volumes of his sermons were edited by Dr Amory. He died in 1766.

Bishop Hoadly.

BORN A. D. 1676.-DIED A. D. 1761.

JOHN HOADLY, grandfather of Benjamin Hoadly, the subject of the present memoir, emigrated to America about the year 1639. The family remained in that place fourteen years, and then went back to England. From that period little is known of the grandfather, except that he became chaplain to the garrison of Edinburgh castle. His son Samuel was educated at Edinburgh, and at an early age commenced the employment of schoolmaster. He followed this vocation in different places, till he was called to be head-master of the public school at Norwich, which station he held during the remainder of his life. He was the friend and correspondent of Grævius, and several of his letters to that eminent critic have been preserved.

Benjamin Hoadly, son of Samuel Hoadly, was born at Westerham, Kent, November 14th, 1676, while his father was teacher of a private school in that place. He continued under his father's tuition till he entered the university of Cambridge, as a pensioner of Catherine ball. We hear little of him at the university, except that he took his degrees in due course, was elected fellow, and discharged the office of tutor with much credit for two years. During the first years of his life he was of a sickly constitution, and seldom in good health. By an accident also he contracted a lameness which never left him. He always

walked with a cane, or a crutch, and then with difficulty. But his constitution gained vigour as he advanced in age.

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He took orders in 1700, and was appointed lecturer of St Mildred in the Poultry, London. This appointment he retained for ten years. The income was very small, and through the kindness of Dr William Sherlock, dean of St Paul's, he obtained in addition the rectory of St Peter's Poor, Broad street, in 1704. He soon began to be distinguished by his writings and sermons in vindication of natural and revealed religion, and of the principles of civil and religious liberty. In 1709 he was engaged in a dispute with Dr Atterbury, concerning passive obedience, occasioned by that divine's Latin sermon, entitled 'Concio ad Clerum Londinensem, habita in Ecclesia S. Elphegi.' The doctor, in a pamphlet entitled Some proceedings in Convocation, A. D. 1705, faithfully represented,' had charged Hoadly, whom he sneeringly calls “the modest and moderate Mr Hoadly," with "treating the body of the established clergy with language more disdainful and reviling than it would have become him to have used towards his Presbyterian antag. onist upon any provocation; charging them with rebellion in the church, whilst he himself was preaching it up in the state." This induced Hoadly to set about a particular examination of Dr Atterbury's Latin sermon; which he did in a piece, entitled 'A large Answer to Dr Atterbury's charge of rebellion,' &c.; wherein he endeavours to lay open the doctor's artful management of the controversy, and to let the reader into his true meaning and design. This Answer' was added to another treatise, entitled 'The Original and Institution of Civil Government discussed, viz. 1. An Examination of the Patriarchal Government. 2. A defence of Mr Hooker's Judgment, &c. against the Objections of several late Writers.' In this debate Mr Hoadly signalized himself in a very high degree; and, immediately after the publication of the last work, his constant labours in the cause of civil and religious liberty were most honourably distinguished by a vote of the house of commons in his favour, expressed in these terms: Resolved, 1. That the Reverend Mr Benjamin Hoadly, rector of St Peter's Poor, London, for having often justified the principles on which her majesty and the nation proceeded in the late happy Revolution, has justly merited the favour and recommendation of this house. 2. That an humble address be presented to her majesty, that she would be graciously pleased to bestow some dignity in the church on Mr Hoadly, for his eminent services both to the church and state." The queen promised to comply with the wishes of the house, but she never found an opportunity to fulfil her promise. By Mrs Howland he was presented to the rectory of Streatham, Surrey. As a qualification for this appointment he became chaplain to the duke of Bedford. The degree of D. D. was conferred on him by Archbishop Wake; and when George I. came to the throne he was appointed king's chaplain. He had warmly espoused the cause of the Hanover succession, and deserved the patronage of a family whose interests he had so earnestly defended. In 1715 he was advanced to the bishopric of Bangor; and, in the course of the twenty years following, he was appointed successively Bishop of Hereford, Salisbury, and Winchester. He died in 1761, at his residence in Chelsea, aged eighty-five years.

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Bishop Hoadly was twice married, and had five children. One of

his sons became an eminent physician, and was the author of several works of merit in his profession, as well as of the popular comedy called The Suspicious Husband.' He died before his father. Another son, John Hoadly, obtained considerable preferment in the church ; and, after his father's death, published a complete collection of his works in three folio volumes. It is remarkable that on the death of this person the name of Hoadly became extinct. The younger brother of bishop Hoadly, who was primate of Ireland, left no male descendants.

Justice could hardly be done to a biographical notice of Hoadly, without detailing many of the most important events in England, both ecclesiastical and civil, for nearly half a century. His writings had a wide and powerful influence, and contributed much to give a tone to public sentiment and feeling. They were admirably suited to the times; and, in the multitude of topics which they embrace, we always discover the same strong intellect, clear perception, forcible argument, and plain practical sense. In religion he admitted no authority but the scriptures; in civil government he built every thing upon the foundation of liberty and right. This was a bold stand to take at the beginning of the eighteenth century; and, to maintain it with dignity, required a firmness and zeal, as well as a weight of talents, not among the attributes of a common mind.

Hoadly's earliest writings are chiefly devoted to a defence of the reasonableness of conformity to the church of England. On this subject he was engaged in a controversy with Calamy. Hoadly argued for conformity on protestant principles, and not from the traditionary notion of hereditary right, nor from the pretence of any authority in the church, except what it derived from the good conduct and worthy character of its ministers. He desired peace and union, and attempted to show, that, whatever might be the abuses of the established church, they were not such as to interfere with the essentials of religion, nor as ought to drive any serious Christian from its outward forms and usages. He did not make it his object so much to prove the truth of doctrines, or the propriety of particular ceremonies, as to show, on the ground assumed by dissenters themselves, that no doctrines or ceremonie of the church were a necessary bar to such a conformity as would insure peace and harmony among Christians. This was stating the argument on broad and liberal principles. It was pursued with candour and forcible reasoning; but it will scarcely be denied, that the author sometimes lays a heavy tax on his ingenuity, and refines upon his subject in a manner more plausible than convincing. The discussion, however, was serviceable to the interests of religion. It excited public attention, and Hoadly next entered the lists of controversy with Bishop Atterbury, respecting the tendency of virtue and morality to promote the present happiness of man. In a published sermon Atterbury had maintained, that if there were no life after the present, the condition of man would be worse than that of the brutes, and that the best men would often be the most miserable. Hoadly considered this a dangerous doctrine, and opposed to the nature and true dignity of virtue. He proved it to be a sound position in morals, that virtue will always be in some degree its own reward, and that, under any conditions of human existence, the best men will be on the whole most happy. The controversy took a wide range, and several of Atterbury's sentiments were attacked as unscriptural and inconsistent