had written in behalf of the order of episcopacy, against Beza's doctrine of the equality of ministers of the gospel, and a ruling presbytery. In 1594, fresh complaints being made in parliament of the corruption of the ecclesiastical courts, the archbishop made a general survey of those courts, and their officers; and the same year he put a stop to the passing of some new grants of concealed lands belonging to the cathedrals.

In 1595, when the disputes respecting church-discipline appeared to be in a good measure appeased, the predestinarian-controversy took place; and on this occasion, the archbishop had the chief direction in drawing up the famous "Lambeth articles," in concert with Bancroft, then bishop of London, Vaughan bishop of Bangor, Tindal dean of Ely, Whitaker, and others. Our readers are apprized that these articles are favourable to the doctrines of Calvin. The archbishop's declaration was, "I know them to be sound doctrines, and uniformly professed in this church of England, and agreeable to the articles of religion established by authority." The archbishop of York made a similar declaration, and the articles were forwarded to Cambridge, accompanied by a letter from Whitgift, recommending that "nothing be publicly taught to the contrary."

This year (1595) he obtained letters patent from her majesty, and began the foundation of his hospital at Croydon. The same year he protected the hospital of Harbledown, in Kent, against an invasion of their rights and property and the queen having made him a grant of all the revenues belonging to the hospital of Eastbridge, in Canterbury, he found out, and recovered next year, some lands fraudulently withheld from it. In 1599, his hospital at Croydon being finished, was consecrated by bishop Bancroft. The founding of this hospital (then the largest in the kingdom) having given rise to an invidious report of the archbishop's immense wealth and large revenues, he drew up a particular and satisfactory account of all his purchases since he had been bishop, with the sums given for the same, and the yearly value of the lands, and to what and whose uses, together with the yearly value of the archbishoprick.

On the death of queen Elizabeth, in 1602, the archbishop sent Dr. Nevile, dean of Canterbury, into Scotland to king James, in the name of the bishops and clergy of

England, to tender their allegiance, and to understand his majesty's pleasure in regard to the government of the church; and though the dean brought a gracious message to him from the king, assuring his grace that he would maintain the settlement of the church as his predecessor left it, yet the archbishop was for some time not without his fears. The puritans, on the death of the queen, conceived fresh hopes of some countenance, and began to speak with more boldness of their approaching emancipation from ecclesiastical authority. A book had been printed the year before, by some of their party, entitled "The Plea of the Innocents," and in this year, 1603, appeared "The humble Plea of the thousand Ministers for redressing offences in the Church," at the end of which they required a conference. In October a proclamation was issued concerning a meeting for the hearing and determining things said to be amiss in the church. issued in the famous conference held at Hampton-court, Jan. 14, 16, and 18, an account of which was drawn up by bishop Barlow. It only served to shew the puritans that the king was decidedly against them.

This

Archbishop Whitgift did not survive this conference long. He was not well in December before, but troubled with jaundice, which, together with his age, made him unfit to wait upon the king and court abroad the last summer. But soon after the conference at Hampton-court, going in his barge to Fulham in tempestuous weather, he caught cold; yet the next Sunday, being the first Sunday in Lent, he went to Whiteball, where the king held a long discourse with him and the bishop of London, about the affairs of the church. His grace going thence to the council-cham-. ber to dinner, after long fasting, he was seized with a paralytic stroke, and his speech was taken away. He was then carried to the lord treasurer's chamber, and thence, after a while, conveyed to Lambeth. On Tuesday he was visited by the king, who, out of a sense of the importance of his services at this particular juncture, told him, "that he would pray to God for his life; and that if he could obtain it, he should think it one of the greatest temporal blessings that could be given him in this kingdom." The archbishop would have said something to the king, but his speech failed him, so that he uttered only imperfect words. But so much of his speech was heard, repeating earnestly with his eyes and hands lifted up, "Pro Ecclesiâ Dei!"

Being still desirous to have spoken his mind to the king, he made two or three attempts to write to him; but was too far gone, and the next day, being February the 29th, he died. "Whether grief," says Strype, "was the cause of his death, or grief and fear for the good estate of the church under a new king and parliament approaching, mingling itself with his present disease, might hasten his death, I know not." But Camden says, "Whilst the king began to contend about the liturgy received, and judged some things fit to be altered, archbishop Whitgift died with grief." "Yet surely," says Strype, "by what we have heard before related in the king's management of the conference, and the letter he wrote himself to the archbishop, he had a better satisfaction of the king's mind. To which I may add, that there was a Directory, drawn up by the Puritans, prepared to be offered to the next parliament, which, in all probability, would have created a great deal of disturbance in the house, having many favourers there; which paper the aged archbishop was privy to, and apprehensive of. And therefore, according to another of our historians, upon his death-bed, he should use these words, Et nunc, Domine, exaltata est Anima mea, quod in eo tempore succubui, quando mallem episcopatûs mei Deo reddere rationem, quam inter homines exercere: i. e. And now, O Lord, my soul is lifted up, that I die in a time, wherein I had rather give up to God an account of my bishoprick, than any longer to exercise it among men.'"

He was interred in the parish church of Croydon, where a monument was erected, with an inscription to his memory. He is described as being in person of a middle stature, a grave countenance, and brown complexion, black hair and eyes. He wore his beard neither long nor thick. He was small-boned, and of good agility, being straight and well shaped in all his limbs, to the light habit of his body, which began somewhat to spread and fill out towards his latter years. His learning seems to have been confined to the Latin language, as Hugh Broughton often objected to him, nor does he appear to have been much skilled in the deeper points of theology; but he was an admired and diligent preacher, and took delight in exercising his talent that way; it was, however, in ecclesiastical government that his forte lay, in the administration of which he was both indefatigable and intrepid. It is by his conduct in this that VOL. XXXII. C

his character has been estimated by posterity, and has been variously estimated according to the writer's regard for, or aversion to, the constitution of the church of England.

In his expences it appears that he was liberal and even munificent. Both when bishop of Worcester and archbishop of Canterbury, he, took for many years into his house a number of young gentlemen, several of quality, to instruct them, as their tutor, reading to them twice a day in mathematics and other arts, as well as in the languages, giving them good allowance and preferments as occasion offered. Besides these, he kept several poor scholars in his house till he could provide for them, and prefer them, and maintained others at the university. His charitable hospitality extended likewise to foreigners. He relieved and entertained at his house for many years together several distressed ministers (recommended by Beza and others) out of Germany and France, who were driven from their own homes, some by banishment, others by reason of war, shewing no less bounty to them at their departure. Sir George Paule assures us, that he remitted large sums of his own purse to Beza.

He was naturally of a warm temper, which however he learned to correct as he advanced in years. Cecil earl of Salisbury said of him, after his death, that "there was nothing more to be feared in his government, especially towards his latter time, than his mildness and clemency." The judicious Hooker confirms this opinion, by averring that "He always governed with that moderation, which useth by patience to suppress boldness." It does not appear that he printed any thing except what we have mentioned in the controversy with Cartwright, but in Strype's Life of him, are many of his letters, papers, declarations, &c. the whole, like all Strype's lives, forming an excellent history of the times in which he lived. '

WHITTINGHAM (WILLIAM), the puritan dean of Durham, the son of William Whittingham, esq. by a daughter of Haughton, of Haughton Tower, was born in the city of Chester, in 1524. In his sixteenth year he became a commoner of Brasenose college, Oxford, where he made great proficiency in literature. After taking his degree of bachelor of arts, he was elected fellow of All Souls in

1 Strype's Life, fol.-Life by sir George Paule, 1699, 8vo.-The same with notes in Wordsworth's Biography.-Biog. Brit.-Fuller's Wortbies, Church His tory, and Abel Redivivus.

1545, and two years afterwards was made one of the seniors of Christ-church, on the foundation of Henry VIII. In May 1550, having obtained leave to travel for three years, he passed his time principally at Orleans, where he married the sister of Calvin. He returned to England in the latter end of the reign of Edward VI. but, as he was a staunch adherent to the doctrines of the reformation, he found it necessary to leave home, when queen Mary came to the throne, and joined the exiles at Francfort. Here he became one of those who took part against the ceremonies of the Church of England being observed among the exiles, and afterwards became a member of the Church of Geneva, On the Scotch reformer, Knox, leaving that society to return to his own country, Whittingham was prevailed upon by Calvin to take orders in the Geneva form, and was Knox's successor. While here, he undertook, along with other learned men of the same society, an English translation of the Bible, which was not completed when those employed upon it had an opportunity to return to England, on the accession of queen Elizabeth. Whittingham, however, remained at Geneva to finish the work, during which time he translated into metre five of the Psalms, inscribed W. W. of which the 119th was one, together with the ten commandments, and a prayer, all which make part of the collection known by the names of Sternhold and Hopkins.

Soon after his return to England, he was employed to accompany Francis, earl of Bedford, on his embassy of condolence for the death of the French king, in 1560. And he attended Ambrose, earl of Warwick, to Havre de Grace, to be preacher there, while the earl defended it against the French; and Wood says, he preached nonconformity in this place. Warwick appears to have had a very high opinion of him, and it was by his interest that Whittingham was promoted to the deanery of Durham in 1563, which he enjoyed for sixteen years. During this time he was one of the most zealous opponents of the habits and ceremonies, and so outrageous in his zeal against popery, as to destroy some of the antiquities and monuments in Durham cathedral, and even took up the stone coffins of the priors of Durham, and ordered them to be used as troughs for horses to drink in.

Notwithstanding his opposition to the habits, when in 1564 the order issued for wearing them, he thought proper to comply, and being afterwards reproached for this by one