on the surrender of Dunkirk to Hill; an event with which Tennison's political bigotry did not suffer him to be delighted. King was resolved to counteract his sullenness, and at the expense of a few barrels of ale filled the neighbourhood with honest merriment.

In the autumn of 1712 his health declined; he grew weaker by degrees, and died on Christmas Day. Though his life had not been without irregularity, his principles were pure and orthodox, and his death was pious.

After this relation, it will be naturally supposed that his poems were rather the amusements of idleness than efforts of study; that he endeavoured rather to divert than astonish; that his thoughts seldom aspired to sublimity; and that, if his verse was easy and his images familiar, he attained what he desired. His purpose is to be merry; but perhaps, to enjoy his mirth, it may be sometimes necessary to think well of his opinions.

SPRAT

THOMAS SPRAT was born in 1636, at Tallaton in Devonshire, the son of a clergyman; and having been educated, as he tells of himself, not at Westminster or Eaton, but at a little school by the churchyard side, became a commoner of Wadham College in Oxford in 1651; and, being chosen scholar next year, proceeded through the usual academical course, and in 1657 became Master of Arts. He obtained a fellowship, and commenced poet.

In 1659, his poem on the death of Oliver was published, with those of Dryden and Waller. In his dedication to Dr. Wilkins he appears a very willing and liberal encomiast, both of the living and the dead. He implores his patron's excuse of his verses, both as falling so infinitely below the full and sublime genius of that excellent poet who made this way of writing free of our nation, and being so little equal and proportioned to the renown of the prince on whom they were written; such great actions and lives deserving to be the subject of the noblest pens and most divine fancies. He proceeds: Having so long experienced your care and indulgence, and been formed, as it were, by your own hands, not to entitle you to anything which my meanness produces, would be not only injustice, but sacrilege.

He published the same year a poem on the Plague of Athens ; a subject of which it is not easy to say what could recommend it. To these he added afterwards a poem on Mr. Cowley's death.

After the Restoration he took orders, and by Cowley's recommendation was made chaplain to the Duke of Buckingham,

whom he is said to have helped in writing The Rehearsal. H was likewise chaplain to the king.

As he was the favourite of Wilkins, at whose house bega those philosophical conferences and inquiries, which in tim produced the Royal Society, he was consequently engaged in the same studies, and became one of the fellows; and when after their incorporation, something seemed necessary to reconcile the public to the new institution, he undertook to write its history, which he published in 1667. This is one of the few books which selection of sentiment and elegance of diction have been able to preserve, though written upon a subject flux and transitory. The History of the Royal Society is now read, not with the wish to know what they were then doing, but how their transactions are exhibited by Sprat.

In the next year he published Observations on Sorbière's Voyage into England, in a Letter to Mr. Wren. This is a work not ill performed; but perhaps rewarded with at least its full proportion of praise.

In 1668 he published Cowley's Latin poems, and prefixed in Latin the life of the author; which he afterwards amplified, and placed before Cowley's English works, which were by will committed to his care.

Ecclesiastical benefices now fell fast upon him. In 1668 he became a prebendary of Westminster, and had afterwards the church of St. Margaret, adjoining to the Abbey. He was in 1680 made Canon of Windsor, in 1683 Dean of Westminster, and in 1684 Bishop of Rochester.

The Court having thus a claim to his diligence and gratitude, he was required to write the history of the Ryehouse Plot; and in 1685 published A True Account and Declaration of the Horrid Conspiracy against the Late King his Present Majesty and the Present Government; a performance which he thought convenient, after the Revolution, to extenuate and excuse.

The same year, being Clerk of the Closet to the king, he was made Dean of the Chapel Royal; and the year afterwards received the last proof of his master's confidence, by being appointed one of the commissioners for ecclesiastical affairs.

the critical day, when the Declaration distinguished the true ns of the Church of England, he stood neuter, and permitted to be read at Westminster; but pressed none to violate his nscience; and when the Bishop of London was brought -fore them, gave his voice in his favour.

Thus far he suffered interest or obedience to carry him; but rther he refused to go. When he found that the powers of e ecclesiastical commission were to be exercised against those ho had refused the Declaration, he wrote to the lords, and her commissioners, a formal profession of his unwillingness to xercise that authority any longer, and withdrew himself from em. After they had read his letter, they adjourned for six onths, and scarcely ever met afterwards.

When King James was frighted away, and a new government as to be settled, Sprat was one of those who considered, in a onference, the great question, whether the Crown was vacant; nd manfully spoke in favour of his old master.

He complied, however, with the new establishment, and was -ft unmolested; but in 1692 a strange attack was made upon im by one Robert Young and Stephen Blackhead, both men onvicted of infamous crimes, and both, when the scheme was id, prisoners in Newgate. These men drew up an Association, n which they whose names were subscribed declared their esolution to restore King James; to seize the Princess of Orange, dead or alive; and to be ready with thirty thousand en to meet King James when he should land. To this they ut the names of Sancroft, Sprat, Marlborough, Salisbury, and thers. The copy of Dr. Sprat's name was obtained by a ictitious request, to which an answer in his own hand was lesired. His hand was copied so well, that he confessed it night have deceived himself. Blackhead, who had carried the etter, being sent again with a plausible message, was very curious to see the house, and particularly importunate to be let nto the study; where, as is supposed, he designed to leave the Association. This however was denied him, and he dropt it in a flower-pot in the parlour.

Young now laid an information before the Privy

Council ·

and May 7, 1692, the bishop was arrested, and kept at a messenger's under a strict guard eleven days. His house was searched, and directions were given that the flower-pots should be inspected. The messengers however missed the room in which the paper was left. Blackhead went therefore a third time; and finding his paper where he had left it, brought it away.

The Bishop, having been enlarged, was, on June the 10th and 13th, examined again before the Privy Council, and confronted with his accusers. Young persisted with the most obdurate impudence, against the strongest evidence; but the resolution of Blackhead by degrees gave way. There remained at last no doubt of the Bishop's innocence, who, with great prudence and diligence, traced the progress, and detected the characters of the two informers, and published an account of his own examination and deliverance; which made such an impression upon him, that he commemorated it through life by a yearly day of thanksgiving.

With what hope, or what interest, the villains had contrived an accusation which they must know themselves utterly unable to prove, was never discovered.

After this, he passed his days in the quiet exercise of his function. When the cause of Sacheverell put the public in commotion, he honestly appeared among the friends of the church. He lived to his seventy-ninth year, and died May 20, 1713. Burnet is not very favourable to his memory; but he and Burnet were old rivals. On some public occasion they both preached before the House of Commons. There prevailed in those days an indecent custom; when the preacher touched any favourite topic in a manner that delighted his audience, their approbation was expressed by a loud hum, continued in proportion to their zeal or pleasure. When Burnet preached, part of his congregation hummed so loudly and so long, that he sat down to enjoy it, and rubbed his face with his handkerchief. When Sprat preached, he likewise was honoured with the animating hum; but he stretched out his hand to the congregation, and cried, 'Peace, peace, I pray you, peace.'