1

It was remarked by the regicides, that the king, the moment before he stretched out his neck to the executioner, said to Juxon, with a very earnest accent, the single word Remember. Great mysteries were consequently supposed to be concealed under that expression; and the generals vehemently insisted with the prelate, that he should inform them of the king's meaning. Juxon told them, that the king having frequently charged him to inculcate on his son the forgiveness of his murderers, had taken this opportunity, in the last moment of his life, when his commands, he supposed, would be regarded as sacred and inviolable, to reiterate that desire; and that his mild spirit thus terminated its present course, by an act of benevolence towards his greatest enemies.-Dr. Juxon was also one of those who accompanied the king's body to Windsor, but was not permitted to read the funeral service.

Some months after this, when the commonwealth was established, he was deprived of his bishopric, and retired to his private estate, the manor of Little Compton, in Gloucestershire, where he passed his time free from molestation, and in the occasional enjoyment of field sports, to which he was rather more addicted than became his rank in the church. At the restoration he was nominated archbishop of Canterbury, in Sept. 1660, and at the coronation placed the crown on the head of Charles II. He was a man of a liberal and princely spirit. During the short period that he enjoyed the archbishopric, he expended in building and repairing Lambeth and Croydon palaces, nearly 15,000l.; and augmented the vicarages, the great tithes of which were appropriated to his see, to the amount of 11037. In the decline of life he was much afflicted with the stone, of which he at length died June 4, 1663, in his eighty-first year, and was interred with the greatest solemnity in the chapel of St. John's college, Oxford, near the remains of archbishop Laud. To this college he had ever been a friend, and was at last a munificent benefactor, bequeathing 7000l. to be laid out in the increase of fellowships. His other charitable bequests amounted to 5000l. His contemporaries unite in praising his piety, learning, charity, moderation of temper, and steady loyalty. As a divine he has left little by which we can appreciate his merits. There is but one sermon of his extant; entitled "The Subjects' sorrow; or Lamentations upon the death of Britain's Josiah, king Charles," 1649, 4to, and

"Some considerations upon the Act of Uniformity; with an expedient for the satisfaction of the clergy within the province of Canterbury. By a Servant of the God of peace," Lond. 1662, 4to. It is also said that he was the author of "A Catalogue of the most vendible books in England," a well-known 4to, printed in 1658, and signed W. London, in the dedication; but whoever peruses that dedication will perceive it cannot be from the pen of our prelate.1

I.

IBBOT (DR. BENJAMIN), an ingenious and learned writer, and a judicious and useful preacher, son of the rev. Mr. Thomas Ibbot, vicar of Swaffham, and rector of Beachamwell, co. Norfolk, was born at Beachamwell in 1680. He was admitted of Clare-hall, Cambridge, July, 25, 1695, under the tuition of the rev. Mr. Laughton, a gentleman justly celebrated for his eminent attainments in philosophy and mathematics, to whom the very learned Dr. Samuel Clarke generously acknowledged himself to be much indebted for many of the notes and illustrations inserted in his Latin version of "Rohault's Philosophy." Mr. Ibbot having taken the degree of B. A. 1699, removed to Corpus-Christi in 1700, and was made a scholar of that house. He commenced M.A. in 1703, and was elected into a Norfolk fellowship in 1706, but resigned it next year, having then happily obtained the patronage of archbishop Tenison. That excellent primate first took him into his family in the capacity of his librarian, and soon after appointed him his chaplain.

1 Biog. Brit.-Le Neve's Lives of the Archbishops.-Ath. Ox. vol. II.~ Hume's History.-Sir Philip Warwick's Memoirs. Laud's Life and Diary.Clarendon's History.

Jn 1708 the archbishop collated Ibbot to the treasurership of the cathedral church of Wells. He also presented him to the rectory of the united parishes of St. Vedast, alias Foster's, and St. Michael le Querne. George I. appointed him one of his chaplains in ordinary in 1716; and when his majesty visited Cambridge, in Oct. 1717, Mr. Ibbot was by royal mandate created D. D. In 1713 and 1714, by the appointment of the archbishop, then the sole surviving trustee of the hon. Robert Boyle, our author preached the course of sermons for the lecture founded by him, and desired in his last will, that they should be printed. They bear evident marks of the solidity of his judgment, and are well adapted to his professed design of obviating by just reasoning, the insidious suggestions and abusive censures of Collins, in his "Discourse of Freethinking." In these sermons the true notion of the exercise of private judgment, or free-thinking in matters of religion, is fairly and fully stated, the principal objections against it are answered, and the modern art of free-thinking, as treated by Collins, is judiciously refuted. Some time after, he was appointed assistant-preacher to Dr. Samuel Clarke, and rector of St. Paul's, Shadwell. Upon his being installed a prebendary in the collegiate church of St. Peter, Westminster, in 1724, he retired to Camberwell, for the recovery of his health, which had been impaired by the fatigue of constant preaching to very numerous congregations, at a considerable distance from each other. Here he died April 5, 1725, in the forty-fifth year of his age, and was buried in Westminster-abbey. His sermons at Boyle's lecture, were published in 1727, 8vo, and "Thirty Discourses on Practical Subjects" were selected from his manuscripts by his friend Dr. Clarke, and published for the benefit of his widow, 2 vols. 8vo, for which she was favoured with a large subscription. In 1719, Dr. Ibbot published a translation of Puffendorff's treatise "De habitu religionis Christianæ ad vitam civilem," or of the relation between church and state, and how far Christian and civil life affect each other; with a preface giving some account of the book, and its use with regard to the controversies in agitation at that time, particularly the Bangorian. In 1775 were published, "Thirty-six discourses on Practical Subjects," 2 vols. 8vo. This is a re-publication of the thirty discourses selected by Dr. Clarke, with the addition of six occasional discourses, and

a life of the author, by Dr. Flexman. There are some verses of Dr. Ibbot's, in Dodsley's Collection, vol. V. entitled "A fit of the Spleen," in imitation of Shakspeare.'

IGNATIUS (surnamed THEOPHORUS), one of the apostolical fathers of the church, was born in Syria, educated under the apostle and evangelist St. John, intimately acquainted with some other of the apostles, especially St. Peter and St. Paul; and being fully instructed in the doctrines of Christianity, was, for his eminent parts and piety, ordained by St. John; and confirmed about the year 67, bishop of Antioch by these two apostles, who first planted Christianity in that city, where the disciples were first called Christians. In this important seat he continued to sit upwards of forty years, both an honour and safeguard to the Christian religion; in the midst of very stormy and tempestuous times, undaunted himself, and unmoved with the prospect of suffering a cruel death. So much seems to be certain in general, though we have no account of any particulars of his life till the year 107, when Trajan the emperor, elated with his victory over the Scythians and Daci, came to Antioch to prepare for a war against the Parthians and Armenians. He entered the city with the pomp and solemnities of a triumph; and, as he had already commenced a persecution against the Christians in other parts of the empire, he now resolved to carry it on here. However, as he was naturally mild and humane, though he ordered the laws to be put in force against them, if convicted, yet he forbad any extraordinary means to be used for discovering or informing against them.

In this state of affairs, Ignatius voluntarily presented himself to the emperor; and it is said, there passed a long conversation between them, in which the emperor expressing a surprise how he dared to transgress the laws, the bishop took the opportunity to assert his own innocence, and the power which God had given Christians over evil spirits; declaring that "the gods of the Gentiles were no better than dæmons, there being but one supreme Deity, who made the world, and his only begotten son Jesus Christ, who, though crucified under Pilate, had yet destroyed him that had the power of sin, that is, the devil, and would ruin the whole power and empire of the dæmons, and tread it under the feet of those who carried God in their hearts." For this bold avowal of his principles, com

Life as above.-Masters's Hist. of C. C. C. C.

bined with a defiance of heathenism, he was cast into prison, and sentence passed upon him, that he should be carried bound by soldiers to Rome, and there thrown as a prey to wild beasts. It may seem strange that they should send an old man by land, at a great expence, attended with soldiers, from Syria to Rome, instead of casting him to the lions at Antioch; but it is said, that Trajan did this on purpose to make an example of him, as of a ringleader of the sect, and to deter the Christians from preaching and spreading their religion; and for the same reason he sent him to be executed at Rome, where there were many Christians, and which, as it was the capital of the world, so was it the head-quarters of all religious sects. After all, this part of his sentence was a particular cruelty, and above what the laws required, and consequently such as might not be expected from Trajan. But, in our martyr's case, he might not improbably be persuaded to act contrary to his natural disposition by those about him, who began to perceive that Christianity, if it prevailed, would prove the ruin of their religion. Ignatius was so far from being dismayed, that he heartily rejoiced at the fatal decree. "I thank thee, O Lord," says he, " that thou hast condescended to honour me with thy love, and hast thought me worthy, with thy apostle St. Paul, to be bound in iron chains." With these words he cheerfully embraced his chains; and having frequently prayed for his church, and recommended it to the divine care and providence, he delivered up himself into the hands of his keepers. These were ten soldiers, by whom he was first conducted to Seleucia, a port of Syria, at about sixteen miles distance, the place where Paul and Barnabas set sail for Cyprus. Arriving at Smyrna, in Ionia, Ignatius went to visit Polycarp, bishop of that place, and was himself visited by the clergy of the Asiatic churches round the country. In return for that kindness, he wrote letters to several churches, as the Ephesians, Magnesians, Trallians, besides the Romans, for their instruction and establishment in the faith; one of these was addressed to the Christians at Rome, to acquaint them with his present state and passionate desire not to be hindered in that course of martyrdom which he was now hastening to accomplish.

His guard, a little impatient at their stay, set sail with him for Troas, a noted city of the lesser Phrygia, not far from the ruins of old Troy; where, at his arrival, he was