The Third Company

The third company of the Translators, composed of Oxford divines, met at that famous seat of learning, and was fully equal to any other of these companies in qualifications for their important undertaking. The part assigned to this division was from the beginning of Isaiah to the end of the Old Testament.

John Harding, D.D.

This divine was president in his company; a station which shews how high he ranked among his brethren who knew him; though but little relating to his character and history has come down to our times. The offices filled by him were such as to confirm the opinion that his learning and piety entitled him to the position he occupied in this venerable society of scholars. At the time of his appointment to aid in the translation of the Bible, he had been Royal Professor of Hebrew in the University for thirteen years. His occupancy of that chair, at a time when the study of sacred literature was pursued by thousands with a zeal amounting to a passion, is a fair intimation that Dr. Harding was the man for the post he occupied. When commissioned by the King to take part in this version of the Scriptures, Dr. Harding was also President of Magdalen College. He was at the same time rector of Halsey, in Oxfordshire. The share which he, with his brethren, performed, was, perhaps, the most difficult portion of the translation-work. The skill and beauty with which it is accomplished are a fair solution of the problem, "How, two languages being given, the nearest approximation may be made in the second, to the expression of ideas already conveyed through the medium of the first?"

John Reynolds, D.D.

This famous divine, though he died in the course of the good work, deserves especial mention, because it was by his means that the good work itself was undertaken. He was born in Penhoe, in Devonshire, in the year 1549. He entered the University at the age of thirteen, and spent all his days within its precincts. Though he at first entered Merton College in 1562, he was chiefly bred at Corpus Christi, which he entered the next year, and where he became a Fellow in 1566, at the early age of seventeen.

Six years later he was made Greek Lecturer in his college, which was proud of the early ripeness of his powers.

About this time occurred one of the most singular events in the history of religious controversy. John Reynolds was a zealous papist. His brother William, who was his fellow-student, was equally zealous for protestantism. Each, in fraternal anxiety for the salvation of a brother's soul, labored for the conversion of the other; and each of them was successful! As the result of long conference and disputation, William became an inveterate papist, and so lived and died. While John became a decided protestant of the Puritan stamp, and continued to his death to be a vigorous champion of the Reformation. From the time of his conversion, he was a most able and successful preacher of God's word. Having very greatly distinguished himself in the year 1578, as a debater in the theological discussions, or "divinity-acts" of the University, he was drawn into the popish controversy. Determined to explore the whole field, and make himself master of the subject, he devoted himself to the study of the Scriptures in the original tongues, and read all the Greek and Latin fathers, and all the ancient records of the Church. Nor did this flood of reading roll out of his mind as fast as it poured in. It is stated that "his memory was little less than miraculous. He could readily turn to any material passage, in every leaf, page, column and paragraph of the numerous and voluminous works he had read." He came to be styled "the very treasury of erudition;" and was spoken of as "a living library, and a third university."

About the year 1578, John Hart, a popish zealot, challenged all the learned men in the nation to a public debate. At the solicitation of one of Queen Elizabeth's privy counselors, Mr. Reynolds encountered him. After several combats, the Romish champion owned himself driven from the field. An account of the conferences, subscribed by both parties, was published, and widely circulated. This added greatly to the reputation of Mr. Reynolds, who soon after took his degrees in divinity, and was appointed by the Queen to be Royal Professor of Divinity in the University. At that time, the celebrated Cardinal Bellarmine, the Goliah of the Philistines at Rome, was professor of theology in the English Seminary at that city. As fast as he delivered his popish doctrine, it was taken down in writing, and regularly sent to Dr. Reynolds; who, from time to time, publicly confuted it at Oxford.

Thus Bellarmine's books were answered, even before they were printed.

It is said, that Reynolds' professorship was founded by the royal bounty for the express purpose of strengthening the Church of England against the Church of Rome, and of widening the breach between them; and that Dr. Reynolds was first placed in the chair, on that account, because of his strenuous opposition to the corruptions of Rome. "Oxford divines," at that period, were of a very different stamp from their Puseyite successors in our day. But even at Oxford, there are faithful witnesses for the truth. Dr. Hampden, whose appointment to the bishopric of Hereford, a few years since, raised such a storm of opposition from the Romanizing prelates and clergy, was for many years a worthy successor of Dr. Reynolds, in that chair which was endowed so long ago for maintaining the Church of England against the usurpations of Rome.

Yet even so long ago, and ever since, there were persons there whose sentiments resembled what is now called by the sublime title of Puseyism. The first reformers of the English Church held, as Archbishop Whately does now, that the primitive church-government was highly popular in its character. But they held that neither this, nor any other form of discipline, was divinely ordained for perpetual observance. They considered it to be the prerogative of the civil government, in a Christian land, to regulate these matters, and to organize the Church, as it would the army, or the judiciary and police, with a view to the greatest efficiency according to the state of circumstances. They held that all good subjects were religiously bound to conform to the arrangements thus made. These views are what is commonly called Erastianism. The claim of a "divine right" was first advanced in England in behalf of Presbyterianism. It was very strenuously asserted by the learned and long-suffering Cartwright. Some of the Episcopal divines soon took the hint, and set up the same claim in behalf of their order; though, at first, it sounded strange even to their own brethren.¹

Dr. Bancroft, Archbishop Whitgift's chaplain, and his successor in the see of Canterbury, maintained in a sermon, preached January 12th, 1588, that "bishops were a distinct order from priests; and that they had a superiority over them by divine right, and directly from God." This startling doctrine produced a great excitement. Sir Francis Knollys, one of Queen Elizabeth's distinguished statesmen, remonstrated warmly with Whitgift against it. In a letter to Sir Francis, who had requested his opinion, Dr. Reynolds observes,—"All who have labored in reforming the Church, for five hundred years, have taught that all pastors, whether they are entitled bishops or priests, have equal authority and power by God's word; as the Waldenses, next Marsilius Patavinus, then Wiclif and his scholars, afterwards Huss and the Hussites; and Luther, Calvin, Brentius, Bullinger, and Musculus. Among ourselves, we have bishops, the Queen's professors of divinity, and other learned men, as Bradford, Lambert, Jewell, Pilkington, Humphrey, Fulke, etc. But why do I speak of particular persons? It is the opinion of the Reformed Churches of Helvetia, Savoy, France, Scotland, Germany, Hungary, Poland, the Low Countries, and our own. I hope Dr. Bancroft will not say, that all these have approved that for sound doctrine, which was condemned by the general consent of the whole church as heresy, in the most flourishing time. I hope he will acknowledge that he was overseen, when he announced the superiority of bishops over the rest of the clergy to be God's own ordinance."

Good Dr. Reynolds' charitable hopes, though backed by such an overwhelming array of authorities, were doomed to be disappointed. Bancroft's novel doctrine has been in fashion ever since. Still there are not wanting many who soundly hold, in the words of Reynolds, that "unto us Christians, no land is strange, no ground unholy; every coast is Jewry, every town Jerusalem, every house Sion; and every faithful company, yea, every faithful body, a temple to serve God in. The presence of Christ among two or three, gathered together in his name, maketh any place a church, even as the presence of a king with his attendants maketh any place a court."

Notwithstanding that Elizabeth was no lover of men puritanically inclined, she felt constrained to notice the eminent gifts and services of Dr. Reynolds. In 1598, she made him Dean of Lincoln, and offered him a bishopric. The latter dignity he meekly refused, preferring his studious academical life to the wealth and honors of any such ecclesiastical station. It is supposed, however, that conscientious scruples had much to do with his declining the prelatic office.

He resigned his deanery in less than a year, and also the Mastership of Queen's College, which latter post he had for some time occupied He was then chosen President of Corpus Christi College, in which office he was exceedingly active and useful till his death. This College had long been badly infested with papistry. The presidency being vacant in 1568, the Queen sent letters to the Fellows, calling upon them to make choice of Dr. William Cole, who had been one of the exiles in the time of Queen Mary. The Fellows, however, made choice of Robert Harrison, formerly one of their number, but an open Romanist. The Queen pronounced this election void, and commanded them to elect Cole. On their refusal, Dr. Horn, Bishop of Winchester, the Visitor of the College, was sent to induct Cole; which he did, but not till he had forced the College-gates. A commission, appointed by the Queen, expelled three of the most notorious papists. As might have been expected, there was but little harmony in that society. In 1579, Dr. Reynolds was expelled from his College, together with his pupil, the renowned Richard Hooker, author of the "Ecclesiastical Polity," and three others. On what ground this was done is not known. It was the act of Dr. John Barfoote, then Vice-President of the College, and Chaplain to the potent Earl of Warwick. In less than a month, the expelled members were fully restored by the agency of Secretary Walsingham. In 1586, this Sir Francis Walsingham offered a stipend for a lectureship on controversial divinity, for the purpose, as Heylin, that rabid Laudian, says, of making "the religion of the Church of Rome more odious." Dr. Reynolds accepted this lectureship, and for that purpose resigned his fellowship in the College; "dissentions and factions there," as he says, "having made him weary of the place." He retired to Queen's College, and was Master there, till, as has been stated, he became President of Corpus Christi in 1598, on the resignation of Dr. Cole. Dr. Barfoote struggled hard to secure the post; but by the firm procedure of that "so noble and worthy knight Sir Francis Walsingham," Dr. Reynolds carried the day.

King James appointed him, in 1603, to be one of the four divines who should represent the Puritan interest at the Hampton Court Conference. Here he was almost the only speaker on his side of the question; and confronted the King and Primate, with eight bishops, and as many deans. The records of what took place are wholly from the pens of his adversaries, who are careful that he should not appear to any great advantage. It is manifest from their own account, that, in this "mock conference," as Rapin calls it, the Puritans were so overborne with kingly insolence and prelatic pride, that, finding it of no use to attempt any replies, they held their peace. In fact, the whole affair was merely got up to give the King, who had newly come to the throne of England, an opportunity to declare himself as to the line of ecclesiastical policy he meant to pursue.

The only good that resulted from this oppressive and insulting conference was our present admirable translation of the Bible. The King scornfully rejected nearly every other request of the Puritans;² but, at the entreaty of Dr. Reynolds, consented that there should be a new and more accurate translation, prepared under the royal sanction. The next year Dr. Reynolds was put upon the list of Translators, on account of his well known skill in the Hebrew and Greek. He labored in the work with zeal, bringing all his vast acquisitions to aid in accomplishing the task, though he did not live to see it completed. In the progress of it, he was seized with the consumption, yet he continued his assistance to the last, During his decline, the company to which he belonged met regularly every week in his chamber, to compare and perfect what they had done in their private studies. Thus he ended his days like Venerable Bede; and "was employed in translating the Word of Life, even till he himself was translated to life everlasting." His days were thought to be shortened by too intense application to study. But when urged by friends to desist, he would reply,—"Non propter vitam, vivendi perdere causas,"—for the sake of life, he would not lose the very end of living! During his sickness, his time was wholly taken up in prayer, and in hearing and translating the Scriptures.

The papists started a report, that their famous opposer had recanted his protestant sentiments. He was much grieved at hearing the rumor; but being too feeble to speak, set his name to the following declaration,—"These are to testify to all the world, that I die in the possession of that faith which I have taught all my life, both in my preachings and in my writings, with an assured hope of my salvation, only by the merits of Christ my Saviour." The next day, May 21st, 1607, he expired in the sixty-eighth year of his age. He was buried in the chapel of his College, with great solemnity and academic pomp, and the general lamentation of good men.

His industry and piety are largely attested by his numerous writings, which long continued in high esteem. Old Anthony Wood, though so cynical toward all Puritans, says of him, that he was "most prodigiously seen in all kinds of learning; most excellent in all tongues." "He was a prodigy in reading," adds Anthony, "famous in doctrine, and the very treasury of erudition; and in a word, nothing can be spoken against him, only that he was the pillar of Puritanism, and the grand favorer of nonconformity Dr. Crackenthorpe, his intimate acquaintance, though a zealous churchman, gives this account of him, —"He turned over all writers, profane, ecclesiastical, and divine; and all the councils, fathers, and histories of the Church. He was most excellent in all tongues useful or ornamental to a divine. He had a sharp and ready wit, a grave and mature judgment, and was indefatigably industrious. He was so well skilled in all arts and sciences, as if he had spent his whole life in each of them. And as to virtue, integrity, piety, and sanctity of life, he was so eminent and conspicuous, that to name Reynolds is to commend virtue itself." From other testimonies of a like character, let the following be given, from the celebrated Bishop Hall of Norwich,—"He alone was a well-furnished library, full of all faculties, all studies, and all learning. The memory and reading of that man were near to a miracle."

Such was one of the worthies in that noble company of Translators. Nothing can tend more to inspire confidence in their version than the knowledge of their immense acquirements, almost incredible to the superficial scholars in this age of smatterers, sciolists, and pretenders. How much more to be coveted is the accumulation of knowledge, and the dispensing of its riches to numerous generations, than the amassing of money, and the bequeathing of hoarded wealth. Who would not choose the Christian erudition of an Andrews or a Reynolds, rather than the millions of Astor or Girard?

Thomas Holland, D.D.

This good man was born at Ludlow, in Shropshire, in the year 1539. He was educated at Exeter College, Oxford; and graduated in 1570, with great applause. Three years after, he was made chaplain and Fellow of Baliol College; and as Anthony Wood says, was "another Apollos, mighty in the Scriptures,"—also "a solid preacher, a most noted disputant, and a most learned divine." He was made Doctor in Divinity in 1584. The next year, when Robert Dudley, the famous Earl of Leicester, was sent as governor of the Netherlands, then just emancipated from the Spanish yoke, Dr. Holland went with him in the capacity of chaplain. In 1589, he succeeded the celebrated Dr. Lawrence Humphrey as the King's Professor of Divinity, a duty for which he was eminently qualified, and in which he trained up many distinguished scholars. He was elected Rector of Exeter College in 1592; an office he filled with great reputation for twenty years, being regarded as a universal scholar, and a prodigy of literature. His reputation extended to the continent, and he was held in high esteem in the universities of Europe. These were the leading events in his studious life.

As to his character, he was a man of ardent piety, a thorough Calvinist in doctrine, and a decided non-conforming Puritan in matters of ceremony and church-discipline. In the public University debates, he staunchly maintained that "bishops are not a distinct order from presbyters, nor at all superior to them by the Word of God." He stoutly resisted the popish innovations which Bancroft and Laud strove too successfully to introduce at Oxford. When the execrable Laud, afterwards the odious Archbishop of Canterbury, was going through his exercises as candidate for the degree of Bachelor in Divinity, in 1604, he contended "that there could be no true churches without diocesan episcopacy." For this, the young aspirant was sharply and publicly rebuked by Dr. Holland, who presided on the occasion; and who severely reprehended that future Primate of all England, as "one who sought to sow discord among brethren, and between the Church of England and the Reformed Churches abroad."

As a preacher, Dr. Holland was earnest and solemn. His extemporary discourses were usually better that his more elaborate preparations. As a student, it was said of him, that he was so "immersed in books," that this propensity swallowed up almost every other. In the translation of our Bible he took a very prominent part. This was the crowning work of his life. He died March 16th, 1612, a few months after this most important version was completed and published. He attained to the age of seventy-three years.

The translation being finished, he spent most of his time in meditation and prayer. Sickness and the infirmities of age quickened into greater life his desires for heaven. In the hour of his departure he exclaimed,—"Come, Oh come, Lord Jesus, thou bright and morning star! Come, Lord Jesus; I desire to be dissolved and be with thee." He was buried with great funeral solemnities in the chancel of St. Mary's, Oxford.

One of his intimate associates and fellow-translators, Dr. Kilby, preached his funeral sermon. In this sermon it is said of him,—"that he had a wonderful knowledge of all the learned languages, and of all arts and sciences, both human and divine. He was mighty in the Scriptures; and so familiarly acquainted with the Fathers, as if he himself had been one of them; and so versed in the Schoolmen, as if he were the Seraphic Doctor. He was, therefore, most worthy of the divinity-chair, which he filled about twenty years, with distinguished approbation and applause. He was so celebrated for his preaching, reading, disputing, moderating, and all other excellent qualifications, that all who knew him commended him, and all who heard of him admired him." In illustration of his zeal for purity in faith and worship, and against all superstition and idolatry, the same sermon informs us, that, whenever he took a journey, he first called together the Fellows of his College, for his parting charge, which always ended thus,—"I commend you to the love of God, and to the hatred of all popery and superstition!"³ He published several learned orations and one sermon. He left many manuscripts ready for the press; but as they fell into hands unfriendly to the Puritanism they contained, they were never published.

Richard Kilby, D.D.

Among those grave and erudite divines to whom all the generations which have read the Bible in the English tongue are so greatly indebted, a place is duly assigned to Dr. Richard Kilby. He was a native of Radcliff on the river Wreak, in Liecestershire. He went to Oxford; and when he had been at the University three years, was chosen Fellow of Lincoln College, in 1577. He took orders, and became a preacher of note in the University. In 1590, he was chosen Rector of his College, and made Prebendary of the cathedral church of Lincoln. He was considered so accurate in Hebrew studies, that he was appointed the King's Professor in that branch of literature. Among the fruits of his studies, he left a commentary on Exodus, chiefly drawn from the writings of the Rabbinical interpreters. He died in the year 1620, at the age of sixty.

These are nearly all the vestiges remaining of him. There is one incident, however, related by "honest Izaak Walton," in his life of the celebrated Bishop Sanderson. The incident, as described by the amiable angler, is such a fine historical picture of the times, and so apposite to the purpose of this little volume, that it must be given in Walton's own words.

"I must here stop my reader, and tell him that this Dr. Kilby was a man of so great learning and wisdom, and so excellent a critic in the Hebrew tongue, that he was made professor of it in this University; and was also so perfect a Grecian, that he was by King James appointed to be one of the translators of the Bible; and that this Doctor and Mr. Sanderson had frequent discourses, and loved as father and son. The Doctor was to ride a journey into Derbyshire, and took Mr. Sanderson to bear him company; and they, resting on a Sunday with the Doctor's friend, and going together to that parish church where they then were, found the young preacher to have no more discretion, than to waste a great part of the hour allotted for his sermon in exceptions against the late translation of several words, (not expecting such a hearer as Dr. Kilby,) and shewed three reasons why a particular word should have been otherwise translated. When evening prayer was ended, the preacher was invited to the Doctor's friend's house, where, after some other conference, the Doctor told him, he might have preached more useful doctrine, and not have filled his auditors' ears with needless exceptions against the late translation; and for that word for which he offered to that poor congregation three reasons why it ought to have been translated as he said, he and others had considered all them, and found thirteen more considerable reasons why it was translated as now printed; and told him, 'If his friend,' (then attending him,) 'should prove guilty of such indiscretion, he should forfeit his favor.' To which Mr. Sanderson said, 'He hoped he should not.' And the preacher was so ingenuous as to say, 'He would not justify himself.' And so I return to Oxford."

This digression of honest Izaac's pen may serve to illustrate the magisterial bearing of the "heads of colleges," and other great divines of those times; and also, what has now become much rarer, the humility and submissiveness of the younger brethren. It also furnishes an incidental proof of the considerate and patient care with which our venerable Translators studied the verbal accuracy of their work. When we hear young licentiates, green from the seminary, displaying their smatterings of Hebrew and Greek by caviling in their sermons at the common version, and pompously telling how it ought to have been rendered, we cannot but wish that the apparition of Dr. Kilby's frowning ghost might haunt them. Doubtless the translation is susceptible of improvement in certain places; but this is not a task for every new-fledged graduate; nor can it be very often attempted without shaking the confidence of the common people in our unsurpassed version, and without causing "the trumpet to give an uncertain sound."

Miles Smith, D.D.

This person, who was largely occupied in the Bible translation, was born at Hereford. His father had made a good fortune as a fletcher, or maker of bows and arrows, which was once a prosperous trade in "merrie England." The son was entered at Corpus Christi College, in 1568; but afterwards removed to Brazen Nose College, where he took his degrees, and "proved at length an incomparable theologist." He was one of the chaplains of Christ's Church. His attainments were very great, both in classical and oriental learning. He became canon-residentiary of the cathedral church of Hereford. In 1594, he was created Doctor in Divinity.

He had a four-fold share in the Translation. He not only served in the third company, but was one of the twelve selected to revise the work, after which it was referred to the final examination of Dr. Smith and Bishop Bilson. Last of all, Dr. Smith was employed to write that most learned and eloquent preface, which is become so rare, and is so seldom seen by readers of the Bible; while the flattering Dedication to the King, which is of no particular value, has been often reprinted in editions on both sides of the Atlantic. This noble Preface, addressed by "the Translators to the Reader," in the first edition, "stands as a comely gate to a glorious city." Let the reader who would judge for himself, whether our Translators were masters of the science of sacred criticism, peruse it, and be satisfied.

Dr. Smith never sought promotion, being, as he pleasantly said of himself, "covetous of nothing but books."⁴

But, for his great labor, bestowed upon the best of books, the King, in the year 1612, appointed him Bishop of Gloucester. In this office he behaved with the utmost meekness and benevolence. He died, much lamented, in 1624, being seventy years of age, and was buried in his own cathedral.

He went through the Greek and Latin fathers, making his annotations on them all. He was well acquainted with the Rabbinical glosses and comments. So expert was he in the Chaldee, Syriac, and Arabic, that they were almost as familiar as his native tongue. "Hebrew he had at his fingers' ends." He was also much versed in history and general literature, and was fitly characterized by a brother bishop as "a very walking library." All his books were written in his own hand, and in most elegant penmanship.

In the great Bible-translation, he began with the first of the laborers, and put the last hand to the work. Yet he was never known to speak of it as owing more to him than to the rest of the Translators. We may sum up his excellent character in the words of one stiffly opposed to his views and principles, who says,—"He was a great scholar, yet a severe Calvinist, and hated the proceedings of Dr. Laud!"

Richard Brett, D.D.

This reverend clergyman was of a respectable family, and was born at London, in 1567. He entered at Hart Hall, Oxford, where he took his first degree. He was then elected Fellow of Lincoln College, where, by unwearied industry, he became very eminent in the languages, divinity, and other branches of science. Having taken his degrees in arts, he became, in 1595, Rector of Quainton in Buckinghamshire, in which benefice he spent his days. He was made Doctor in Divinity in 1605. He was renowned in his time for vast attainments, as well as revered for his piety. "He was skilled and versed to a criticism" in the Latin, Greek, Hebrew, Chaldee, Arabic, and Ethiopic tongues. He published a number of erudite works, all in Latin. It is recorded of him, that "he was a most vigilant pastor, a diligent preacher of God's word, a liberal benefactor to the poor, a faithful friend, and a good neighbor." This studious and exemplary minister, having attained this exalted reputation, died in 1637, at the age of seventy, and lies buried in the chancel of Quainton Church, whore he had dispensed the word and ordinances for three and forty years.

Daniel Fairclough, D.D.

The author has bestowed great labor in endeavoring to identify this person. After exhausting all the means of information within his reach, he is led to the belief, that the last on the list of this company of Translators, who is designated simply as "Mr. Fairclough," is Daniel Fairclough, otherwise known as Dr. Daniel Featley; which, strange to say, is a corrupt pronunciation of the name Fairclough. This is distinctly asserted by his nephew, Dr. John Featley, who wrote a life of his uncle, and printed it at the end of a book, entitled "Dr. Daniel Featley revived." The nephew states, that his uncle was ordained deacon and priest under the name Fairclough. The main ground for questioning the identity, is the age of Daniel Fairclough, who, when the Bible-translators were nominated, was only some twenty-six years old, which is considerably less than the age of most of his associates. He was, however, an early ripe, and a distinguished scholar; and comparatively young as he was, it devolved on him to preach at the funeral of the great Dr. Reynolds, who died during the progress of the work. This funeral service was performed with much applause, at only four days' notice,

The birth-place of Daniel Fairclough, or Featley, to call him by the name whereby he is chiefly known, was Charlton, in Oxfordshire, where he was born about the year 1578. He was admitted to Corpus Christi College in 1594; and was elected Fellow in 1602. He stood in such high estimation, that Sir Thomas Edwards, ambassador to France, took him to Paris as his chaplain, where he spent two or three years in the ambassador's house. Here he held many "tough disputes" with the doctors of the Sorbonne, and other papists. His opponents termed him "the keen and cutting Featley;" and found him a match in their boasted logic;

"For he a rope of sand could twist,
As tough as learned Sorbonnist."

On returning to England, he repaired to his College, where he remained till 1613, when he became Rector of Northill, in Cornwall. Soon after, he was appointed chaplain to Dr. Abbot, Archbishop of Canterbury, also one of the Translators, by whom he was made Rector of Lambeth, in Surrey. In 1617, he held a famous debate with Dr. Prideaux. the King's Professor of Divinity at Oxford. About this time, the Archbishop gave him the rectory of Allhallows Church, Bread Street, London. This he soon exchanged for the rectory of Acton, in Middlesex. He was also Provost of Chelsea College; and, at one time, chaplain in ordinary to King Charles the First.

Being puritanically inclined, Dr. Featley was appointed, in 1643, to be one of the Assembly of Divines at Westminster. As he was not one of the "root and branch" party, who were for wholly changing the order of government, he soon fell under the displeasure of the Long Parliament. Some of his correspondence with Archbishop Usher, who was then with the King at Oxford, was intercepted. In this correspondence, he expressed his scruples about taking the "solemn league and covenant;" and for this, was unjustly suspected of being a spy. He was cast into prison, and his rectories were taken from him. The next year, on account of his failing health, he was removed, agreeably to his petition, to Chelsea College. There, after a few months spent in holy exercises, he expired, April 17th, 1645. "Though he was small of stature, yet he had a great soul, and had all learning compacted in him." He published some forty books and treatises, and left a great many manuscripts. His other labors have passed away; "but the word of the Lord," which, as it is believed, he aided in giving to unborn millions, "abideth for ever."