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what our Saviour says in St. Matthew's gospel, for he there says, ' Blessed be the merciful, for they shall obtain mercy. Blessed be the pure in heart, for they shall see God. Blessed be the poor in spirit, for theirs is the kingdom of heaven. And blessed be the meek, for they shall possess the earth.' Not that the meek shall not also obtain mercy, and see God, and be comforted, and at last come to the kingdom of heaven, but in the meantime, he, and he only, possesses the earth, as he goes toward the kingdom of heaven, by being humble, and cheerful, and content with what his good God has allotted him. He has no turbulent, repining, vexatious thoughts, that he deserves better; nor is vexed when he sees others possessed of more honour or more riches than his wise God has allotted for his share; but he possesses what he has with a meek and contented quietness, such a quietness as makes his very dreams pleasing, both to God and himself.

My honest scholar, all this is told to incline you to thankfulness, and, to incline you the more, let me tell you, that though the prophet David was guilty of murder and adultery, and many other of the most deadly sins, yet he was said to be a man after God's own heart, because he abounded more with thankfulness than any other that is mentioned in Holy Scripture, as may appear in his book of Psalms, where there is such a commixture of his confessing of his sins and unworthiness, and such thankfulness for God's pardon and mercies, as did make him to be accounted, even by God himself, to be a man after his own heart: and let us, in that, labour to be as like him as we can; let not the blessings we receive daily from God make us not to value, or not praise Him, because they be common, let not us forget to praise Him for the innocent mirth and pleasure we have met with since we met together. What would a blind man give to see the pleasant rivers, and meadows, and flowers, and fountains, that we have met with since we met together? I have been told, that if a man that was born blind could obtain to have his sight for but only one hour during his whole life, and should, at the first opening of his eyes, fix his sight upon the sun when it was in his full glory, either at the rising or the setting of it, he would be so transported and amazed, and so admire the glory of it, that he would not willingly turn his eyes from that first ravishing object to behold all the other various beauties this world could present to him. And this, and many other like blessings, we enjoy daily. And for most of them, because they be so common, most men forget to pay their praises; but let not us, because it is a sacrifice so pleasing to Him that made that sun and us, and still protects us, and gives us flowers, and showers, and stomachs, and meat, and content, and leisure to go a-fishing.

Well, scholar, I have almost tired myself, and, I fear, more than almost tired you. But I now see Tottenham High Cross, and our short walk thither will put a period to my too long discourse, in which my mean was, and is, to plant that in your mind with which I labour to possess my own soul—that is, a meek and thankful heart. And to that end I have showed you that riches without them (meekness and thankfulness) do not make any man happy. But let me tell you that riches with them remove many fears and cares. And therefore my advice is, that you endeavour to be honestly rich, or contentedly poor; but be sure that your riches be justly got, or you spoil all; for it is well said by Caussin,' He that loses his conscience has nothing left that is worth keeping.' Therefore be sure you look to that. And, in the next place, look to your health, and if you have it, praise God, and value it next to a good conscience; for health is the second blessing that we mortals are capable of-a blessing that money can not buy-and therefore value it, and be thankful for it. As for money (which may be said to be the third blessing), neglect it not; but note, that there is no necessity of being rich; for I told you there be as many miseries beyond riches as on this side of them; and if you have a competency enjoy it with a meek, cheerful, and thankful heart. I will tell you, scholar, I have heard a grave divine say that God has two dwellings,

one in heaven, the other in a meek and thankful heart, which Almighty God grant to me and to my honest scholar! And so you are welcome to Tottenham High Cross.

Venator. Well, master, I thank you for all your good directions, but for none more than this last, of thankfulness, which I hope I shall never forget.

In addition to the works already mentioned, Walton published, in 1662, a Life of Richard Hooker; in 1670, a Life of George Herbert; and in 1678, a Life of Bishop Sanderson. These are all exquisitely simple, touching, and impressive performances. Though no man seems to have remained more composed during the troublous times in which he lived, than the venerable Walton, yet he ventured to write and publish, in 1680, two letters on the Distempers of the times, 'written from a quiet and conformable citizen of London to two busie and factious shopkeepers in Coventry.' His last literary performance was the publishing of the Thealma and Clearchus of Chalkhill, the particulars connected with which we have noticed in the life of that poet.

EDMUND CALAMY, an eminent divine, was born in the city of London, in February, 1600. His parents, though not distinguished, were of the better class; and having caused their son to be thoroughly prepared for college, they entered him at Pembroke Hall, Cambridge, where he took the degree of bachelor of arts, in 1619, and that of bachelor of divinity, in 1632. The Arminian doctrines then prevailed at the university, and Calamy's attachment to the opposite party prevented him from obtaining a fellowship when he was entitled to it. Fenton, Bishop of Ely, afterwards made him one of his chaplains; and while in this situation, he is represented to have devoted sixteen hours a day to his studies. His patron, the bishop, presented him to the vicarage of St. Mary's, in Cambridgeshire; but being soon after chosen lecturer of St. Edmondsbury, in Suffolk, he removed to that place. Here he continued ten years, during the whole of which he was distinguished for the strictness of his conformity to the Established Church; but when the 'Book of Sports' was insisted on, he could conform no longer, and, therefore, publicly renounced his connection with the Church of England, and became a presbyterian.

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Upon the death of Dr. Stoughten, in 1639, Calamy was chosen minister of St. Mary Aldermanbury, London; and in July of the same year he was incorporated into the university of Oxford. On the opening of the Long Parliament, in November, 1640, he distinguished himself in defence of the Presbyterian cause, and was the principal writer of the famous Smectymnuus -a work mentioned by Bishop Wilkins, in his Discourse concerning the Gift of Preaching,' as a very powerful argument against Episcopacy. In 1641, Calamy was appointed by the House of Lords a member of the subcommittee, the business of which was 'to consider the means by which ecclesiastical affairs might be accommodated.' He was afterwards an active member of the Assembly of Divines,' and often ordered to preach before

the parliament. He was, at the same time, one of the Cornhill lecturers, and his ministerial abilities procured him great reputation and popularity throughout London. Besides his own parishioners, citizens of eminence of other parishes, and even many of the nobility, frequently attended his preaching. He was a strenuous opposer of all sectarianism, and made every effort to prevent those violent measures which were pursued toward the king after his return from the Isle of Wight. The representation of the London ministers to Cromwell and his council of war, presented on the eighteenth of January, 1648, was drawn up to enforce what Calamy and some other presbyterian ministers had before delivered in two conferences, the first with the general and his council, and the second with the chief officers of the army.

During the Commonwealth, and the administration of Cromwell, Calamy lived in a retired and comparatively private condition; and as soon as a favorable opportunity presented itself he was very active in the restoration of Charles the Second. He preached before the parliament on the very day on which that body voted the king's restoration, and was one of the divines sent over to Holland to offer him their congratulations. In June, 1660, after the Restoration, Calamy was made one of his majesty's chaplains, and was, at the same time, offered the bishopric of Coventry and Litchfield; but his conscientious opposition to Episcopacy would not permit him to accept it. On St. Bartholomew's day, 1662, he was turned out of his parish for nonconformity; and on the thirtieth of the following August he petitioned the king to allow him to continue in the exercise of his ministerial functions. Charles was inclined to grant his request, but the measure was so strenuously opposed by Seldon, Bishop of London, that, for 'consistency's sake,' the petition was refused. On the sabbath of the twenty-eighth of December, 1662, the expected preacher not having arrived at the time for commencing the service, Calamy was prevailed upon, by some of the principal members of the parish, to supply his place. This, after some hesitation, he consented to do; but the following passages in his sermon gave such offence that the Lord Mayor committed the preacher to Newgate, for contempt of the 'Act of Conformity':—

Addressing his former parishioners, he remarked

You have had three famous successors, Dr. Taylor, for seven years; Dr. Stoughten for seven years, and myself. I have been with you almost four-and-twenty years; and may not God now unchurch you, by suffering you to want a faithful minister to go in and out before you! This is one reason, upon which account I may safely say, the ark of God is in danger, and Aldermanbury may truly fear the loss of the ark.

And again:

I read that among the Romans, when any man was accused for his life, all his relations put on mourning apparel, and they followed him to his trial in mourning, thereby to show their love to the party in danger. Now did you love the gospel,

the ministers of the gospel, and the ordinances of Christ, you would all put on mourning, and lament for the gospel, the ark of God that is in danger: and because you do not, it is a sign you have no love for the gospel.

Calamy continued to reside in the parish over which he had so long presided, until his death, which occurred on the twenty-ninth of October, 1666, and which is said to have been produced by the sight of London in ashes, after the great fire. Though a very learned divine, Calamy's sermons were of a plain and practical character; and five of them published together, under the title of The Godly Man's Ark, or a City of Refuge in the Day of his Distress, long possessed great popularity.

Sir William Dugdale and Bulstrode Whitelocke were contemporaries of Calamy, and eminent in the departments of learning to which they respectively devoted themselves.

WILLIAM DUGDALE was born at Shustoke, in Warwickshire, on the twelfth of September, 1605. He received his early education at the free school in Coventry, and in the fifteenth year of his age returned to his father's house, and continued for some time to study civil law and history under paternal direction. His natural inclination leading him to the study of antiquities, he removed, in 1638, to London, and soon became acquainted with most of the distinguished antiquarians of the day. He prosecuted his researches for many years with very great success, and for his attainments was created, by Charles the Second, in 1667, a knight of the realm. His death occurred on the tenth of February, 1685, and two days after he was buried at Shustoke, in a small vault which he himself had previously caused to be made in the church of that place.

Sir William Dugdale was highly distinguished for his knowledge of heraldry and antiquities. His work entitled The Baronage of England, is, in its own department, one of the best in the language; and his Antiquities of Warwickshire Illustrated, published in 1656, is placed in the foremost rank of county histories. He produced also a History of St. Paul's Cathedral; and in 1673 three volumes of a great work entitled Monasticon Anglicanum, intended to embrace the history of the monastic and other religious foundations which existed in England before the Reformation. Besides several other publications, Dugdale left a large collection of manuscripts, which are now to be found in the Bodleian library at Oxford, and at the Herald's college.

BULSTRODE WHITELOCKE, an eminent English lawyer, was the son of Sir James Whitelocke, knighted by Queen Elizabeth, and was born in Fleet street, London, on the sixth of August, 1605. He was instructed in grammar at Merchant Taylor's school, and thence he went, in 1620, to St. John's College, Oxford, of which Laud, afterward archbishop of Canterbury, was then pres. ident. For some reason not known, he left the university without taking a

degree, and entered the Middle Temple, where, by the help of his father, he became eminent for his skill in the common law, as well as in other studies. He soon rose to distinction in his profession, and in the beginning of the Long Parliament was chosen a burgess for Marlow, in Bucks. In parliament he greatly distinguished himself as the advocate of liberal principles, and the opponent of every order of oppression. In the trial of the Earl of Strafford, he appeared as one of the managers for the parliament against that misguided nobleman. In 1643, when the king, at Oxford, manifested a willingness to treat with the Parliament, he was named as one of the commissioners for that purpose, and as one of the gentlemen to sit with the assembly of divines. From this period until matters were brought to a crisis, and there seemed no other alternative than that the king must be sacrificed, Whitelocke continued to occupy high and important stations; but when the question of his majesty's death was seriously agitated, he retired into the country, his execution being contrary to his judgment. Under the Commonwealth he was made one of the council of state, and high steward of Oxford, with charge of the king's library and medals, the sale of which he had already prevented. In 1653 he was sent ambassador to the queen of Sweden, and was treated by Christiana with the highest marks of honor and respect. On his return to England Cromwell summoned him to sit in the other house,—under the title of Bulstrode Lord Whitelocke. At the Restoration he retired into the country, and died at Chilton, in Wiltshire, on the twenty-eighth of January, 1676.

Whitelocke's principal literary performance is Memorials of English Affairs, from the beginning of the reign of Charles the First to the Restoration. As these 'Memorials' were not intended for publication, they were written wholly in the form of diary, and should be regarded, therefore, rather as a collection of historical materials than as history itself. In a posthumous volume of Essays Ecclesiastical and Civil, he strongly advocates religious toleration.

THOMAS FULLER, to whom a conspicuous place in the prose literature of this period belongs, was the son of a clergyman of the same name, and was born at Aldwinkle, Northamptonshire, in 1608. He was prepared for the university at home, by his father, and so great was his proficiency under paternal instruction, that he entered Queen's College, Cambridge, in the twelfth year of his age. At the university his studies were crowned with triumphant success; and on entering life as a preacher, in that city, he acquired unbounded popularity. He afterwards passed through a rapid succession of promotions, until he acquired the lectureship of the Savoy in London. On the breaking out of the civil war, Fuller attached himself to the king's party, at Oxford, and he seems to have accompanied the army in active service, for some years, as chaplain to Lord Hopton. Even in these circumstances, his active mind was employed in collecting materials for some of the works which he afterward published. His company was, at the same

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