On entering into holy orders, he was appointed chaplain to Dr. Moore, Bishop of Norwich. In 1699, appeared his first original work, under the title of Three Practical Essays upon Baptism, Confirmation, and Repentance; and, in 1701, he published his celebrated Paraphrase on the Four Gospels. About this time, he obtained the rectory of Drayton. In 1704, he preached at Boyle's lecture, On the Being and Attributes of God; and, in 1705, On the Evidences of Natural and Revealed Religion.

These admirable sermons were soon after printed, and have since gone through many editions. In 1706, he answered, and refuted the arguments of those who had endeavoured to disprove the immortality of the soul, in a letter addressed to Mr. Dodwell; and, during the same year, published a Latin version of the optics of Newton, who presented him with £500, as a token of his approbation and esteem.

About the same time, Bishop Moore procured for him the rectory of St. Bennet's, London, and introduced him to Queen Anne, who nominated him one of her chaplains, and bestowed on him, in 1709, the rectory of St. James's, Westminster. On this occasion, he took his degree of D. D. and highly distinguished himself, by his public exercise, at Cambridge; in which he maintained, that no article in the christian faith is discordant to right reason; and that, without the liberty of human actions, there can be no religion. Prior to this period, he had been accustomed to preach without notes; but he now began to bestow such care on the composition of his sermons, that they were found, at his death, written at full length, and in a fit state for the press.

In 1712, he edited a noble edition of Cæsar's Commentaries; and soon afterwards involved himself in controversy, by the publication of his celebrated treatise, entitled The Scripture Doctrine of the Trinity. Whiston states, that, shortly before this work appeared, Lord Godolphin, and some other members of the administration, sent a fruitless message to the author, requesting him to defer the publication of his treatise, "until a fitter opportunity; as it was likely to make a great noise and disturbance." The unitarian principles,

advocated in the production, exposed Dr. Clarke to the censures of both houses of convocation, and to some spirited attacks from Waterland, and other champions of orthodoxy. In 1715, he engaged in a disputation on the principles of natural philosophy and religion, with the celebrated Leibnitz; a full account of which, he published, two years afterwards, with a dedication to the Princess of Wales, afterwards Queen Caroline. In the same year appeared his Remarks upon Collins's Inquiry concerning Human Liberty; and, in 1718, he boldly altered the forms of doxology, in A Collection of select Psalms and Hymns, for the use of St. James's church; some copies of which having been distributed, by the Society for promoting Christian Knowledge, before any discovery of the alterations had been made, he was accused of having practised a gross imposition. In reply to the charge, he stated, that the collection had been printed for the use of his own church only. His conduct was, however, severely censured by his diocesan, who, in a pastoral letter, on the occasion, observed, "that some persons, seduced by the strong delusions of pride and self-conceit, had lately published new forms of doxology, entirely agreeable to those of the ancient heretics, who impiously denied a trinity of persons in the unity of the Godhead."

A controversy on the subject ensued, in which the character of Dr. Clarke, as a divine, was severely animadverted upon by several high churchmen, and zealously defended by his friend Whiston. About this time he was presented, by Lord Lechmere, to the mastership of Wigston's hospital, at Leicester: and, on the death of Newton, in 1727, he might, had he thought fit, have succeeded to that eminent man's office in the Mint, which was worth above £1,200 per annum; but, "as he wanted it not," and, " being averse to any secular employment," says Whiston, "he absolutely refused it; which I take to be one of the most glorious actions of his life; and to afford undeniable conviction that he was in earnest in his religion."

He had, previously, (in 1724) printed a volume containing seventeen sermons;

disappointment, a wealthy lady, named Howland, presented him to the living of Streatham, in Surrey.

On the accession of George the First, he became one of the king's chaplains; and, in 1715, having previously taken his degree of D. D., he was elevated to the bishopric of Bangor; but, instead of visiting his see, he continued to preach in London, chiefly against what he considered the inveterate errors of the clergy; and, in 1717, so offended the high church party, by his celebrated discourse, which was delivered before the king, on the Nature of the Kingdom or Church of Christ, that it was resolved to proceed against him in convocation: his enemies were, however, foiled in their intention, by the prorogation of the assembly.

Having, about this time, preached a sermon on the text, " My kingdom is not of this world," in the interpretation of which he maintained that the clergy had no right to temporal jurisdiction, he was attacked by Snape, and a controversy, termed the Bangorian, from the see then held by Hoadly, followed; in which the latter defended himself with great skill, as well against his first assailant on the subject as the celebrated Sherlock, Law, Potter, and other divines. This contest had scarcely terminated when he engaged in another, on the nature of prayer, which, as he maintained, should be calm and dispassionate, while his opponent, Hare, insisted that, without fervour, it must needs be unavailing.

In 1754, Hoadly was translated to the see of Hereford; in 1732, to that of Salisbury; and, in 1734, to that of Winchester. In 1735, he published a plain account of the Nature and End of the Sacrament of the Lord's Supper; and, many years afterwards, prepared for the press two volumes of his sermons, which were received with much commendation. Towards the

close of his life, he drew up a clear, manly, and spirited exposure of a fraud intended to have been committed upon him by a popish convert, named Fournier, by means of a forged note of hand for £8,800. His death took place at Chelsea, on the 17th of April, 1761; and his remains were interred in Winchester cathedral. He was twice married: first, to Sarah Curtis, by whom he had two sons; and, secondly, to Mary Newry, daughter of the Dean of Chichester, by whom he had no issue.

In private life, Dr. Hoadly was facetious, easy, conciliating, and fond of society; from which, however, he would often abruptly retire to his studies. In his religious principles he differed so materially from the doctrines of the church of England, that it has been said of him, he was the greatest dissenter that ever wore a mitre. He contended, inter alia, that sincerity in opinions, whatever they might be, was sufficient for acceptance. As a controversialist, he was acute, candid, and moderate. His style possessed many beauties; Pope, however, justly censures the immoderate length of his sentences. Akenside complimented him in an ode; and Burnet, with many other writers, eulogized his merits as a divine, a scholar, and a man. A complete edition of his multifarious writings was published by his son, in 1773.

It is rather remarkable that he was a college rival of his future formidable opponent, Sherlock. One day, when both freshmen, after being called to lectures in Tully's offices, Sherlock, somewhat nettled at the approbation which Hoadly had elicited from the tutor, sneeringly remarked, "Ben, you have made good use of L'Estrange's translation to-day." "No, Tom, I have not," replied Hoadly; " and I forgot to send the bed-maker for yours, which, I understand, is the only one in the college."

THIS eminent prelate, eldest son of Dr. William Sherlock, Dean of St. Paul's, and author of the well known Discourse on Death, was born in 1678.

At Eton, where he received the early part of his education, he was not only distinguished for great application, but for boldness of personal character;

being always a leader of his companions, as well in as out of school. Walpole, who was his cotemporary, relates, that on one occasion, when other lads stood shivering on the bank of the river, Sherlock plunged in without hesitation, and Warton supposes this to be the incident alluded to by Pope, in the Dunciad, where he calls Sherlock" the plunging prelate."

He removed, in 1693, to Catherine hall, Cambridge; and, after taking his degrees of B. A. and M. A., entered into holy orders. It appears that he was severely reprimanded for being late in attendance on the bishop at his ordination. A fine turbot, intended for the prelate's table, was brought by the same conveyance as that by which Sherlock had travelled; and the bishop was under the necessity of apologizing to his company for the delay that occurred in serving up the dinner, on account of the late arrival of the fish. Sherlock, on this occasion, is said to have remarked, that "he and the turbot had both reached the palace time enough to get into hot water."

In 1704, he was appointed master of the Temple; and, notwithstanding an impediment in his speech, soon became one of the most popular preachers in the metropolis. In 1714, he took the degree of D. D.: he was then appointed master of Catherine hall, and, in his turn, discharged the duties of vicechancellor. His influence at the university was so great, that Bentley nicknamed him, Cardinal Alberoni; and Middleton, about the same time, gave him the more flattering appellation of "principal champion and ornament of both church and university."

His next advancement was to the deanery of Chichester, which he obtained in 1716; and, soon afterwards, he engaged in the Bangorian controversy. It has been said, however, that in his latter years, Sherlock did not approve of the part he had taken in this dis pute, and refused to have his various pamphlets on the subject collected into a volume. In 1726, he printed Six Discoures on the Use and Intent of Prophecy; which he had delivered, in the preceding year, at the Temple church. In 1728, he was elevated to the bishopric of Bangor; and, in 1734, translated to that of Salisbury. During

the interim he had published his celebrated Trial of the Witnesses of the Resurrection of Jesus.

On the death of Archbishop Potter, he was offered the primacy; which, however, he refused on account of his ill-health; but, in the following year, 1747, having in some degree recovered, he accepted the bishopric of London. In 1753, he resigned the mastership of the Temple, on which occasion, he addressed an affectionate letter to the treasurer and benchers, expressive of his gratitude for all their kindness to him, and declaring, that he felt his connexion with them to have been the greatest happiness of his life, as it had introduced him to some of the greatest men of the time. Notwithstanding the infirmities of age, he performed his episcopal duties, with great ability; and, when under the pressure of severe illness, which he bore with great fortitude and resignation, revised and published four volumes of his sermons. On the accession of George the Third, he addressed a dutiful and complimentary letter to the young monarch, which, perhaps, was the last production of his pen. He died at Fulham, on the 18th of July, 1761. Having had no children by his wife, whose maiden name was Judith Fountaine, and whom he married in 1707, his nephew inherited the bulk of his property; which, although Sherlock had been very charitable, amounted, it is said, to upwards of £100,000.

He appears to have possessed great abilities, and very extensive acquirements. His style was correct, pleasing, and animated; and his sermons afford many specimens of pulpit eloquence, which have rarely, if ever, been excelled. He was even more eminent for his piety than his learning. In his Discourses on the Use and Intent of Prophecy, he vindicated Christianity against the objections of Anthony Collins, with as much zeal as talent; and during the principal part of his career, enjoyed the reputation of being one of the most efficient pillars of the church of England, although he was of opinion, to use his own language, "that our liturgical forms ought to be revised and amended only for our own sakes, though there were no dissenters in the land.'

DANIEL, son of the Rev. Henry Waterland, was born at Waseley, in Lincolnshire, (of which his father was rector,) on the 4th of February, 1683. After having received some preliminary instruction at home, he was sent to the free school at Lincoln; which he quitted in 1699, and went to Magdalen college, Cambridge; where he was elected a scholar, in 1701, and proceeded to the degree of B. A., in 1703. In the following year, he obtained a fellowship; and, in 1706, proceeded M.A. He now became celebrated as a private tutor, and published a work, entitled, Advice to a Young Student, with a Method of Study for the First Four Years; which went through several editions. In 1713, he was presented to the rectory of Ellingham, in Norfolk; and, about the same time, was nominated master of his college. In 1714, he proceeded to the degree of B. D.; and, shortly afterwards, became chaplain in ordinary to George the First; who, visiting Cambridge, in 1717, conferred upon him, by royal mandate, the degree of D. D., of which rank he was also incorporated at the university of Oxford. In 1719, he published his orthodox Vindication of Christ's Divinity; being a Defence of some Queries, relating to Dr. Clarke's Scheme of the Holy Trinity; and, in the following year, Gibson, Bishop of London, appointed him first preacher of the lecture founded by Lady Moyer. Soon afterwards he entered into a doctrinal dispute with Dr. Whitby. In 1721, the Dean and Chapter of St. Paul's presented him to the rectory of St. Austin and St. Faith; in 1723, he obtained the chancellorship of York; and having, soon after, printed his History of the Athanasian Creed, in opposition to the opinions supported by Dr. Clarke, he was made a canon of Windsor.

He re

signed his rectory, on being presented to the vicarage of Twickenham, and the archdeaconry of Middlesex, in 1730; during which year, he produced some remarks on Dr. Clarke's Exposition of the Church Catechism, and thus

involved himself in a controversy with Dr. Sykes, relative to the eucharist.

He next published two works, in defence of revealed religion, against Tindal's Christianity as old as the Creation: the first, entitled Scripture Vindicated; and the second, Christianity Vindicated against Infidelity; which were supported by Dr. Pearce, and condemned, as being calculated to do more harm than good, by Dr. Conyers Middleton. In 1734, he produced A Discourse on the Argument, à priori, for proving the Existence of a First Cause; in which he endeavoured to refute Dr. Clarke's opinions on that subject. During the same year, he declined the office of prolocutor to the lower house of convocation, and published his celebrated treatise On the Importance of the Doctrine of the Trinity.

In 1736, as archdeacon, he preached a series of charges on the eucharist, in which he argued, on the one hand, against the opinion of Bishop Hoadly, who considered it a mere commemorative feast; and, on the other, against that of Johnson and Brett, who held it to be a proper propitiatory sacrifice. During the latter part of his life, he was afflicted with an acute malady, to which, after having undergone many surgical operations, he fell a victim, in the month of December, 1740. By his wife, a lady of good fortune, whom he had married in 1719, and who survived him, he left no children.

In a funeral sermon, preached on the Sunday after his decease, the character of Dr. Waterland was thus described: "His head was an immense library, where the treasures of learning were ranged in such exact order, that, whatever himself or his friends wanted, he could have immediate recourse to, without any embarrassment. A prodigious expanse of reading, without a confusion of ideas, is almost the peculiar characteristic of his writings. His works, particularly those on our Saviour's divinity, and the importance of the doctrine, and the eucharist, into