sented it, a most gracious reception, and ordered him a gratuity of fifty pounds. He published many occasional sermons during the period of his forty years' ministry in London. Dr Calamy was twice married, and had six children. One of his sons, who bore the name of Edmund, was educated for the ministry among the dissenters, and officiated many years at Crosby-square as an assistant to Dr Grosvenor. Another son, Mr Adam Calamy, was bred to the law, and was one of the earliest writers in the Gentleman's Magazine, under the signature of "A Consistent Protestant." Dr Calamy died June 3d, 1732, at the age of sixty-two.

Archbishop Take.

BORN A. D. 1657.-DIED A. D. 1737.

THIS eminent prelate was born in 1657 at Blandford in Dorsetshire. He received his university education at Christ-church, Oxford, where he took the degree of B. A. in 1676, and that of M. A. in 1679. His father wished him to enter into business as a clothier; but, preferring the ministry, he was allowed to obtain ordination.

In 1682 he visited Paris, as chaplain to Viscount Preston, envoyextraordinary. Soon after his return to England, he was elected preacher to the society of Gray's-inn; contrary, as it appears, to the express desire of James II., to whom he had given offence by his spirited Exposition of the Doctrine of the Church of England;' in which he had closely imitated the style, and exposed the sophisms of Bossuet, bishop of Meaux. After having published several other pieces against the Roman catholic faith, he proceeded to the degree of B. D. and D.D.; became one of the royal chaplains, and deputy-clerk of the closet to William and Mary; and obtained a canonry of Christ-church in room of Dr Aldrich. In 1693 he produced An English version of the genuine Epistles of the Apostolical Fathers;' which exposed him to an attack from Dr Middleton. In 1694 he was presented to the rectory of St James's, Westminster; and, three years afterwards, appeared his Authority of Christian Princes over their Ecclesiastical Synods, asserted with particular respect to the convocations of the clergy of the Church of England.' This work was speedily followed by his Vindication of the King's Supremacy against both Popish and Fanatical opposers; as a reward for which, perhaps, he was promoted by the crown in 1701, to the deanery of Exeter. His doctrines had already been vehemently attacked by Atterbury and others; in opposition to whom, he published a work in 1703, entitled, The State of the Church, and the Clergy of England considered;' which, it is said, decided the contest in his favour.

In 1705 he was promoted to the bishopric of Lincoln; and, being a strenuous opponent to high-church principles, warmly concurred in the prosecution and punishment of Sacheverell, and advocated the proposal for a comprehension with the dissenters. A few months after the accession of George I. he was raised to the primacy on the death of Tenison. He now wrote and spoke against the proposed repeal of the schism act, which, previously, during its progress through the house of

lords, he had warmly opposed. His first speech from the episcopal bench had been in favour of a compromise with the dissenters; but he now resisted the repeal of the conformity bill; insisted on the necessity of continuing the test and corporation acts; and, in conjunction with Lord Nottingham, brought in a bill for imposing a new test against Arian opinions, although in the cases of Whiston and Clarke, in 1711 and 1712, he had spoken with moderation of their peculiar views.

In 1717 he formed a scheme for uniting the English and Gallican churches, and entered into a secret correspondence on the subject with Dupin, De Noailles, and others, through the medium of Beauvoir, chaplain to the British ambassador at Paris. The negotiation had proceeded so far, that a plan for the proposed union had been read and approved of in the Sorbonne: when the affair being made public, a clamour was raised against De Noailles and his friends, for attempting, as it was said, to bring about a coalition with heretics; and the French government, which, from temporary political motives, had appeared to encourage the design, sent the whole of Archbishop Wake's letters to the pope, who is stated to have greatly admired the catholic spirit and ability displayed by the writer. The reader will find a detailed account of this scheme of the archbishop in the appendix to Mosheim's Ecclesiastical History.' Soon after the failure of this, his favourite project, which exposed him to great vituperation, the primate corresponded relatively to a proposed union between the Roman catholics and the Lutherans, with Jablonski, the Pole, whom he earnestly exhorted not to enter into any arrangement with the church of Rome, except on a footing of perfect equality, and not to sacrifice truth for a temporal advantage, or even to a desire of peace.

On account of his infirmities during the latter years of his life, the duties of the primacy were, for the most part, performed by Gibson, bishop of London. He lingered in a most enfeebled state, until the 24th of January, 1737, when he expired at Lambeth palace. He bequeathed his valuable collection of books, manuscripts, and ancient coins, to the society of Christ-church, Oxford. Besides the works already mentioned, he was the author of several tracts against the doctrines of the Romish church, and two or three volumes of sermons.

Henry Grove.

BORN A. D. 1683.-DIED A. D. 1737.

THIS learned nonconforming divine was born at Taunton in Somersetshire, in January, 1683. He was descended from the Groves of Wiltshire, and the Rowes of Devonshire,-two families well-known in the annals of their country for their bold and uncompromising attachment to the great principles of religious and civil liberty. His tutors were Warren of Taunton, and Thomas Rowe of London.

At the age of twenty-two Mr Grove began to preach, and soon became very popular. In 1706 he succeeded Mr Warren in the tutorship of the academy at Taunton. Here he resided eighteen years, during which period he preached to two small congregations in the neighbourhood upon a salary of only £20 per annum. His first publica

tion was an essay, which he had drawn up as an academical lecture, on The Regulation of Diversions,' and which he gave to the public in 1708. Soon after this he engaged in a correspondence with Dr Clarke on some points of the discourse by the latter, On the Being and Attributes of God.' In 1718 he published An Essay towards a Demonstration of the Soul's Immateriality.' In 1723 he publishedA Discourse on Secret Prayer, in several sermons,' which has been valued for its argumentative and rhetorical style. In 1730 he gave to the public two works, one on The Evidence of our Saviour's Resurrection,' and the other entitled, Some Thoughts concerning the proof of a Future State.' These were followed by several other volumes on religious subjects, the most important of which is one under the title of Wisdom the first spring of action in the Deity.'

Mr Grove died in his fifty-fifth year. His nephew, Mr Amory, published his Posthumous Works,' in 1740, in four volumes, and his 'System of Moral Philosophy,' as delivered in the Taunton academy, in two volumes, in 1749. His entire works form ten volumes, 8vo. Mr Grove contributed a few papers to Addison's 'Spectator,' and we find the following anecdote with respect to one of them in Boswell's 'Life of Johnson." The Doctor mentioned, relates the biographer, "with an air of satisfaction, what Baretti had told him, that, meeting in the course of his studying English, with an excellent paper in the Spectator, one of four that were written by the respectable dissenting minister, Mr Grove of Taunton, and observing the genius and energy of mind that it exhibits, it greatly quickened his curiosity to visit our country; as he thought, if such were the lighter periodical essays of our authors, their productions, on more weighty occasions, must be wonderful indeed." Dr Johnson himself has pronounced Mr Grove's paper, No. 626, On Novelty,' to be "one of the finest pieces in the English language." The concluding number of the Spectator is the composition of Mr Grove.

Bishop Hare.

DIED A. D. 1740.

No particulars can now be collected respecting the early life of Francies Hare. The time and place of his birth are equally unknown. We first hear of him at Eton school, where he received the rudiments of education preparatory to the university. In due time he was entered at King's college, Cambridge, and became a fellow of that foundation. While in this capacity, he was entrusted with the tuition of the marquis of Blandford, the only son of the duke of Marlborough, and, by the duke was appointed chaplain-general to the army. In regular course he took the degree of doctor of divinity.

By reason of his connexion with the army, his thoughts were turned into the channel of politics; and he first appeared, as an author, in defending the war and the measures of the whig administration. His writings on these subjects were chiefly published before the year 1712. He wrote The Barrier Treaty vindicated,' and also a treatise in four parts, entitled The Allies and the late Ministry, defended against

France and the present Friends of France.'

These tracts are said to

have been much altered and amended by Maynwaring, and printed under the eye of Oldmixon. They were serviceable to the war interest, in opposition to the strictures of Swift, and the efforts of the tory party. Tindal often refers to them, in his continuation of Rapin, as valuable historical documents respecting that period.

In the discharge of his official duties, Hare followed the army to Flanders; but how long he remained there, or when he resigned his station as chaplain-general, does not appear. Soon after the publication of his political pieces, we find him advanced to the deanery of Worcester, and engaging with great warmth as the coadjutor of Sherlock, Potter, Snape, and others, in the famous Bangorian controversy. About four years after Hoadly preached his sermon on the kingdom of Christ, when the controversy to which it gave rise had already raged to an extraordinary height, Hare published an elaborate discourse, in the form of a sermon on Church Authority.' In this discourse, Hoadly saw, or fancied he saw, many artful though indirect attacks on his sermon, and its whole tenor was opposite to the principles which he had avowed and defended. Nothing more was wanting to rouse the spirit of Hoadly. He replied to the discourse, on church authority, with his usual ability, and perhaps with more than his usual acrimony. Hare contented himself at first with a few strictures on Hoadly's reply, in a postscript to the succeeding edition of his discourse, in which argument abounds less than wit, and dignity less than satire. This was intended only as a feint to draw the public attention away from the arguments of Hoadly, till he should have time to prepare a more formal answer. This was published about a year afterwards, under the title of Scripture vindicated from the Misinterpretations of the Lord Bishop of Bangor.' Formidable for its learning and its length, this answer was not wanting in candour and soberness, excepting perhaps some parts of the preface, in which the reader is too often reminded of the postscript. In the Bangorian controversy our author sent out another piece, called A New Defence of the Lord Bishop of Bangor's Sermon.' The title is ironical, and such is the general tenor of the production itself. The writer feigns a deep concern for the fate of Hoadly's sermon, and is sur prised that neither he nor his friends have hit on a mode of defending it, which he kindly suggests, and which is no other than to prove from its numerous defects, that it was composed in great haste, and given to the public without revision.

In the year 1727, Dr Hare was advanced to the bishopric of St Asaph, having been previously removed from the deanery of Worcester to that of St Paul's. He was translated to the see of Chichester in 1731, which, together with the deanery of St Paul's, he retained till his death.

During his residence at the university, and for some time afterwards, a warm friendship subsisted between him and Dr Bentley. When he went into Holland as chaplain-general of the army, Bentley put into his hands a copy of his notes and emendations to Menander and Philemon, to be delivered to Burman, the celebrated professor at Leyden. Bentley also dedicated to Hare his Remarks on the Essay of Free-thinking,' which essay was supposed to have been written by Collins, formerly Hare's pupil. With this dedication he was much gratified, and return

ed a flattering letter of thanks to the author. Unluckily this friendship was not destined to be of long continuance. It was interrupted and finally broken off, for reasons not well-known, but, as Dr Salter insinuates, not very creditable to either party. As their evil stars would have it, they fell on the design of writing notes to the same authors. Hare had published an edition of Terence, and was preparing his favourite Phædrus for the press, when he was surprised by the intelligence, that his friend Bentley was engaged with both of these authors, and would shortly bring them out together. What real grounds of dissatisfaction existed on either side, or where the greatest blame belongs, cannot now be ascertained. No more can be said, than that an irreconcileable enmity followed. Bentley left out the dedication in the second edition of his remarks, and mentions not Hare's name in his Terence. Hare did not fall behind his antagonist in the violence of his dislike, nor in his pains to make it public. His 'Epistola Critica,' addressed to Dr Blind, is a professed attack on Bentley's Phædrus,' although, in addition to some trifling and much profound criticism on that work, it is made a vehicle of spleen and personal censure. He boasts of convicting Bentley of ignorance, plagiarism, and all the sins to which an author can be tempted; and, not satisfied with achievements like these, he proceeds to assert, and prove, that the world had been egregiously mistaken in its estimate of the editor's scholarship and critical sagacity. He is surprised beyond measure, that any thing so imperfect as Bentley's Phædrus,' should come from a man of such reputed erudition. The only branch of knowledge in which he allows Bentley to excel, is that of the Greek metres, and the mysteries of Greek verse. Here he permits him. to sit in the chair of pre-eminence. He takes care, however, to deduct as much as he can from the value of this concession, first, by charging Bentley with the folly of holding the learning of all other men in contempt who do not consider this kind of knowledge as the greatest human attainment; and, secondly, by going to the other extreme, and pretending that it is comparatively worth nothing. A work on which Bishop Hare bestowed more pains than any other, perhaps, was his system of metres in Hebrew poetry, first published in connexion with the Hebrew psalms, divided in conformity with his notion of their measures. Josephus and Philo maintained that the poetry of the Hebrews had metres similar to those of the classical poetry of other nations, and in this opinion they were followed by others among the ancients, particularly Origen and Jerome. The opinion made its way silently among the learned till the time of Joseph Scaliger, who set himself in earnest to confute it, alleging at the same time, that it had never been proved, that it rested on assertion, and only held its ground because it had never been opposed. His discussion awakened curiosity, and opened a new theatre on which were to be displayed the skill and talents of the orientalists. Many theories were started, and as many exploded; some critics found every imaginable perfection of art and taste in the poetical numbers of the Hebrews; others met with no success in the search, and zealously maintained, that the poets of Israel did not model their compositions after any principles like those of the classic metres, but were guided by such rules only as the judgment and taste of each writer might suggest. Gomar was one of the most successful metrical adventurers. He discovered both metre and