cheerfulness and amiability. From the range of his reading and the readiness of his memory he is said to have been called "the Walking Library;" and he was intimately acquainted not only with the scholars and divines, but also with many of the poets and nobility of his time. Whenever the Court was at Windsor, Hales's society was eagerly sought for by a brilliant throng, who valued his conversation not only on account of Hales's learning, but on account of his extensive acquaintance with modern literature and the fine arts, and the accuracy of his judgment on such matters. Hales had also some fame as a poet, as appears from Sir John Suckling's Session of the Poets. "Hales sat by himself," &c.

In 1618 Hales accompanied Sir Dudley Carlton, Ambassador to the Hague, as his Chaplain. Hales's intercourse with the Dutch divines is said to have modified his tenets on some doctrinal points; and, on his return, some careless expressions which he had let fall having been spitefully repeated with the customary additions and embellishments, he incurred the suspicion of a leaning towards Socinianism. A small tract on Schism, which he wrote for his friend Chillingworth in 1636, was surreptitiously circulated, and some passages in it, when viewed through the medium of a pre-existing prejudice against the author, seemed to favour this suspicion. Hales at once sought and obtained an interview with Archbishop Laud, whom he satisfied of his orthodoxy, and through whose favour he was appointed to a Canonry of Windsor in 1642. Hales had previously declined the Archbishop's offer of preferment, but on this being pressed on him he judged that it would be disrespectful to refuse it.

It was for a short time that he held it; for on the Civil War breaking out, Hales was soon ejected from his canonry.

The story of his subsequent persecutions has a local as well as a personal interest, and I therefore quote it in the words of the old Biography :

"About the time of the Archbishop's death, he retired from his lodgings in the college into a private chamber at Eton, where he remained for a quarter of a year unknown to any, and spent in that time only sixpence a week, living only upon bread and beer; and as he had formerly fasted from Tuesday night to Thursday night, so in that time of his retirement he abstained from his bread and water; and when he heard that the Archbishop was murdered, he wished that his own head had been taken off instead

of his Grace's. He continued in his fellowship at Eton, though refusing the Covenant, nor complying in anything with the times; but was ejected upon his refusal to take the Engagement, and Mr. Penwarden put into his room, to whom he gave a remarkable proof of the steadiness of his principles with regard to the public; and to a gentleman of the Sedley family in Kent he gave another no less remarkable proof of the steadiness of his temper with regard to a private and studious life. In this resolution he retired to the house of a gentlewoman near Eton about a year after his ejection, accepting of a small salary with his diet to instruct her son; here he officiated as chaplain, performing the service according to the Liturgy of the Church of England; and Dr. Henry King, the suffering Bishop of Chichester, being at the same house with several of his relations, they formed a kind of college there. But this retirement, which must in his present circumstances needs have been very agreeable to him, he was not suffered to enjoy long; for upon a declaration by the State, prohibiting all persons to harbour malignants, i. e., Royalists, he left that family, notwithstanding the lady assured him that she would readily undergo all the danger which might ensue by entertaining him. His last retirement was to a lodging in Eton, at the house of a person whose husband had been his servant. Here he was entertained with great care and respect, but being now destitute of every other means of supporting himself, he sold a great part of his valuable library to a bookseller in London for 7001. However, though his fortune was much broken by his sufferings, yet the current story of his being reduced to extreme necessity appears by his will not to be well grounded. He was not long sick, about a fortnight, and then not very ill; but discoursed with all his friends as freely as in his health 'till within half an hour before his death, which happened on the 19th of May, 1656, being aged seventy-two years; he dyed in his last-mentioned lodging, and the day after was buried, according to his own desire, in Eton College churchyard, where a monument was erected over his grave by Mr. Peter Curwen."

The greater part of Hales's works was collected and published by Pearson (afterwards Bishop of Chester) in 1658. They are entitled The Golden Remains of the Ever Memorable Mr. John Hales, of Eton College. The volume consists principally of sermons, which display sincere piety and varied though not very well

arranged erudition. That against duelling seems, so far as I am a judge, the best among them. Of the other works, the best is On the Method of Reading History. There are some very sensible observations in this, especially as to the necessity of combining a good knowledge of geography and chronology with historical studies.

Pearson wrote a preface to this book, in which he highly eulogises his friend, from which I will quote a few passages :— "Mr. John Hales, sometime Greek Professor of the University of Oxford, long Fellow of Eaton College, and at last also Prebendary of Windsore, was a man, I think, of as great a sharpness, quickness, and subtility of wit, as ever this, or perhaps any nation bred. His industry did strive, if it were possible, to equal the largeness of his capacity, whereby he became as great a master of polite, various, and universal learning, as ever yet conversed with books. Proportionate to his reading was his meditation, which furnished him with a judgment beyond the vulgar reach of man, built upon unordinary notions, raised out of strange observations and comprehensive thoughts within himself. So that he really was a most prodigious example of an acute and piercing wit, of a vast and unlimited knowledge, of a severe and profound judgment.

"Although this may seem, as in itself it truly is, a grand elogium, yet I cannot esteem him less in any thing which belongs to a good man, then in those intellectual perfections; and had he never understood a letter, he had other ornaments sufficient to indear him. For he was of a nature (as we ordinarily speak) so kind, so sweet, so courting all mankind, of an affability so prompt, so ready to receive all conditions of men, that I conceive it near as easie a task for any one to become so knowing, as so obligeing.

"As a Christian, none was more ever acquainted with the nature of the Gospel, because none more studious of the knowledge of it, or more curious in the search, which being strengthened by those great advantages before mentioned, could not prove otherwise than highly effectual. He took indeed to himself a liberty of judgeing, not of others, but for himself: and if ever any man might be allowed in these matters to judge, it was he who had so long, so much, so advantageously considered, and which is more, never could be said to have had the least worldly design in his determinations. He was not only most truly and strictly just in his secular transactions, most exemplary, meek, and humble, not

BISHOPS BARROW AND FLEETWOOD.

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withstanding his perfections, but beyond all example charitable, giving unto all, preserving nothing but his books, to continue his learning and himself."

ISAAC BARROW, uncle of the famous Isaac Barrow, was educated at Peterhouse, Cambridge; he became one of the Fellows, but was ejected by the Presbyterians in 1643. He then went to Oxford, where he was made one of the chaplains of New College. On the surrender of Oxford to the parliamentary army, Barrow, like others of the English clergy, underwent great troubles and privations, being obliged to shift from place to place, and seek a temporary refuge from the arrest and imprisonment with which he was threatened. After the Restoration he was replaced in his Fellowship at Peterhouse; and on the 12th of July, 1660, he was made a Fellow of Eton College. In 1663 he was made Bishop of the Isle of Man, and was in the next year made by the Earl of Derby, Governor of that island. He resided there for several years, during which time he was a great benefactor to the inhabitants. He gave or procured endowments for the clergy of the isle, and obliged each of them to open a school in his respective parish, for which a stipend was paid by the Bishop himself. He was made Bishop of St. Asaph in 1669, and conferred many benefits on that diocese. He died in 1680.

BISHOP FLEETWOOD was of the ancient family of the Fleetwoods of Lancashire. He was born in 1656. He was at Eton for some years prior to 1675, the date when he became a scholar of King's. He was appointed one of King William's chaplains soon after 1688, and he also was preferred to the rectory of St. Austin's in the City, and the rectorship of St. Dunstan's in the West.

In 1691 he published a collection of ancient Pagan and Christian monumental inscriptions, entitled "Inscriptionum Antiquarum Sylloge." In 1692 he published a "Plain Method of Christian Devotion," translated from Jurieu. This work proved so popular that it ran through twenty-seven editions in little more than half a century.

About 1703 Fleetwood resigned all his preferments in London, and retired to a small rectory which he held in Buckinghamshire. In this retirement he pursued the study of antiquities, drew up his "Chronicon Preciosum," containing an account of English money, and the price of corn and other commodities for the preceding six hundred years.

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BISHOPS WADDINGTON AND HARE.

On the death of Beveridge, in 1706, Fleetwood was elevated to the see of St. Asaph, but he was not consecrated until June, 1708. Upon the death of Bishop Moore, in 1714, he was translated to the see of Ely, in which he continued till his death in 1723. Fleetwood left behind him the reputation of a good scholar, an accomplished antiquary, and an eloquent preacher. One of his best known publications is his "Vindication of the Thirteenth Chapter to the Romans."

BISHOP WADDINGTON left Eton for King's in 1687. He afterwards returned to Eton as a Fellow in 1720. He was one of George the First's chaplains, and was promoted to the see of Winchester in 1724. He retained his Fellowship, holding it in commendam. He died in 1731.

FRANCIS HARE, who became a scholar of King's in 1688, is said to have been celebrated while at Eton for the brilliancy of his scholarship, and particularly for the beauty of his Latin verses. After he had become a Fellow of King's, the Duke of Marlborough made him private tutor to his only son, the Marquis of Blandford. Marlborough afterwards made Hare Chaplain-General to the English army.

By this connexion with the Great Duke, Hare was led to turn his thoughts to politics, and to defend his patron from the calumnious attacks which grew so frequent against him, when Queen Anne's favour began to fail the Whigs, and Harley and Bolingbroke were struggling to repossess themselves of office. Hare 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 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