of Dort, in 1618, and informed k. James's ambassador from time to time of the debates of that assembly. When he had been twelve years in the doctor's chair at Franeker, he resigned his professorship, and accepted an invitation to the English congregation at Rotterdam; the air of Franeker being too sharp for him, as he was troubled with great difficulty of breathing. Upon his removal to Rotterdam, he wrote his "Fresh Suit against Ceremonies," but did not live to publish it himself; for his constitution was so shat tered, that the air of Holland did him no service: he had determined to remove to New-England; but his asthma, returning at the beginning of the winter, put an end to his life at Rotterdam, where he was buried November 14, 1633. He was, to use the words of Mr. Leigh, a judicious and solid divine, a strict Calvinist in doctrine, and of the persuasion of the Independents with regard to the subordination and power of the classes and synods. In the year wherein he died, the last work he wrote, was published; the editor of which informs us, that "with the coming forth of this book into the light, the learned and famous author Dr. Ames left the light, or darkness rather, of this world. And though his name in this controversy was hitherto concealed, yet that which was generally but imagined before (that the "Reply" and this "Fresh Suit," to Dr. Burgess's Rejoinder, were his work) is now certainly known to be his; it pleads truth succinctly and perspicuously, as indeed his vein in all his writings and discourses did most admirably lead him to do: that he shewed himself a pattern of holiness, a burning and shining light, a lamp of learning and arts, a champion of truth, especially while he was, for the space of twelve years at least, in the doctor's chair at Franeker." After this advertisement follows a copper plate print of him, in a little black silk cap, thin piqued beard, ruff about his neck, and a cloak over his shoulder. The inscription round it mentions him to be fifty-seven years of age, when he died.

The Works of Dr. Ames are, 1. "Sermons preached at St. Mary's, Cambridge."-2. "Puritanismus Anglicanus ;" 8vo. 1610: and in English, at London, 4to, 1641.-3. Disceptatio scholastica inter Nic. Grevinchovium et Gul. Amesium," &c. 8vo. 1613, 4. "Disputatio inter Amesium et N. Grevinchovium," &c. 8vo, 1615, 1617, 1633, &c.-5. "Coronis ad collationem Hagiensem ;' 12mo, 1618, 1628, 1630-6. "Medulla Theologica;" 12mo, 1632, &c.-7." Explicatio utriusque Epistolæ S. Petri;" 12mo, 1615, 1635.-8." De incarnatione Verbi;" 8vo, 1626.-9. “ Bellarminus enervatus," &c. 8vo. 1627, an excellent treatise against VOL.1.-No. 3.

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Popery.

Popery.-10. "De conscientia," &c. 12mo, 1630,-11." Antysnodalia;" &c. 12mo, 1692.-12. "Demonstratio_logica veræ ; 12mo, 1632.-13." Disputatio theologica."-14. Technometria," &c. 8vo, 1632.-15. "A Reply to Bishop Morton."-16. " A fresh Suit against human Ceremonies in God's Worship; or, a Triplication upon Dr. Burgess's Rejoynder for Dr. Morton," 4to, 1633. 17. "A first and second Manuduction."-18. "Rescriptio ad responsum Grevinchovii de redemptione generali ;" 8vo, 1634.19." Christianæ catecheseos sciographia; 8vo. 1635.-20. "Lectiones in omnes Psalmos Davidis," &c. 8vo, 1635. He wrote also some Prefaces, &c. to the writings of others; and a few scat. tered pieces, not mentioned in any catalogue of his books. His Latin works (several of which have been translated into English) were reprinted at Amsterdam, in 1658, in five volumes, with a preface by Matthias Nethenus.

AMES, WILLIAM, son to the above Dr. W. Ames, was born in 1623; went early with his mother to New England, where he received his education at Harvard College, and became a graduate in 1645. He returned to England, and came to Wrentham in Suffolk, in 1646, where, in 1648, he was settled co-pastor with Mr. Philip, who was with his uncle, preaching one part of the day at Frostenton. From both these places Mr. Ames was ejected in 1662, and died at Wrentham in 1689, aged 66. He was a very pious and excellent man in all respects, of the Independent denomination. He printed a sermon on 1 John fi. 20. preached at St. Paul's before the Lord Mayor, Nov. 5, 1651.

ANDERSON, DAVID, a very worthy and pious minister of the Word of God, who was vicar of Walton upon Thames in Surrey, from which he was ejected by the Act of Uniformity. Being apprehensive of a return of Popery, soon after his ejectment he went to Zealand, with his wife and five small children, and settled at Middleburgh. Having no employment there, he soon consumed the little money he had, owed a year's rent for his house, and was reduced so low as to want bread. Such was his modesty that he knew not how to make his case known in a strange country. In this condition, after he had been one morning at prayer with his family, his children asked for their breakfast; but having none, nor money to buy any, they all burst into tears. In this sorrowful case, the bell rung. Mrs. Anderson went to the door in a mean and mournful habit. A person asked for the mistress, and on her telling him she was Mrs. Anderson, gave her a paper, saying, "Here,

"Here, a gentleman has sent you this paper, and will send you in some provisions presently." On opening the paper, they found 40 pieces of gold in it. The messenger went away, without telling his name or whence he came. Soon after a countryman came with a horse-load of provisions of all kinds, but did not tell them, nor did they ever know, who it was that so seasonably relieved them. But Mr. John Quick (from whose Memoirs this account is taken) being, in 1681, pastor of the English church at Middleburgh, came accidentally to the knowledge of the whole affair. Being at the country house of Mynheer de Koning, a magistrate of that city, and happening to mention this story, he told him that he was the person that carried the gold from Mynheer de Hoste, a pious merchant of that place, with whom he was then an apprentice. He added, that M. de Hoste observing a grave English minister frequently walk the streets, with a dejected countenance, enquired privately into his circumstances, and apprehending he might be in want, sent him the gold and the provisions saying, with a very christian tenderness, "God forbid that any of Christ's ambassadors should be strangers and we not visit them; or in distress, and we not assist them." But he expressly charged both his servants to conceal his name. This relief, besides present provisions, enabled Mr. Anderson to pay his debts. He could not help communicating this instance of the great goodness of God to his friends and acquaintance in that city. This coming to the ear of M. de Hoste, he afterwards found a secret way of paying Mr. Anderson's rent yearly, and of conveying to him 101. every quarter; which he managed so as that he never could discover his benefactor. M. de Koning kept the whole matter secret, so long as his master lived, but thought himself at liberty to give this account of it after his death. Upon the decease of Mr. Spang, minister of the English church at Middleburgh, Mr. Anderson was unexpectedly chosen in his stead. When the messenger came to acquaint him with it, his wife was so overcome withrjoy at the goodness of God, in providing them a fixed and honourable maintenance, that it threw her into a fever, of which she died. Mr. Anderson after some time grew sickly, and died also in March, 1677. He was a man of good ministerial talents. None of all the ministers, in that city, equalled him in the gift of prayer, in which he had a peculiar fulness and fluency, animated with very melting affections. The magistrates of the city became guardians

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to the five orphans whom he left behind him. The famous Anna Maria Scurmon took one of his daughters, and two other Dutch ladies the two others, and became mothers to them. The unknown benefactor continued his kind offices. to them all. M. de Hoste took the two sons under his own charge, and by his last will bequeathed a good portion to each of the daughters. He ordered that the eldest son, who was very hopeful and pious, should be brought up a scholar, and settled a liberal provision upon him of 60%. per annum for his education at one of their universities, where he died of a consumption; and appointed the youngest son to be bound apprentice, and when he should be out of his time to receive 601. to begin the world with: so wonderfully did Providence attend this pious man, and his children after

him.

ANDREAS, JAMES, a famous Lutheran divine, was born at Waibling, in the Duchy of Wirtembeg, March 25, 1528. His parents, being poor, intended to bring him up to some mechanical business, and had agreed with a carpenter for that purpose; but several persons of distinction, having discovered in him the marks of a promising genius, contributed to support him in the prosecution of his studies: He was accordingly educated under Alexander Marcoleon, and in a short space acquired a competent knowledge of Latin and Greek, together with logic and rhetoric. In 1541, he was sent to Tubing, where he took his degree of bachelor of arts two years after; and, having finished his course of philosophy in 1545, he became master of arts. In 1546, he was appointed minister of the church of Stutgard, the metropolis of Wirtemberg; but, upon the publication of the "Interim," he was obliged to return to Tubing, where he performed the duty of minister. In 1553, he took his degree of doctor in divinity, and was appointed pastor of the church of Gopping, and superintendant of the neighbouring churches. In 1557, he went to the diet of Ratisbon with Christopher duke of Wirtemberg, and was appointed one of the secretaries at the conference at Worms between the Papists and the divines of the Augustan confession. The same year he published his first work, "De Cœna Domini," i. e. "of the Lord's supper." In 1558, he wrote a reply to Staphylus's book against Luther. In 1559, he was sent to Augsburg, where the diet of the empire was held. In 1561, he was sent to Paris to be present at the conference of Poissi, but it broke up before he arrived.

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pon his return, he was appointed chancellor and rector of he university of Tubing. In 1565, he was invited to estalish a church at Hagenau, an imperial city, where he reached several sermons upon the principal points of the Christian religion, which were afterwards printed. In 566, he assisted Julius, duke of Brunswick, in reforming is churches. In 1569, he took a journey to Heidelberg, Brunswick, and Denmark. In 1570, he went to Misnia nd Prague, where the emperor Maximilian II. had a conersation with him upon an agreement in religion. 573, he was sent to Memming, an imperial town, to stop he progress of the Zuinglian doctrine, propagated by Eusebius Cleber; who being admonished by Andreas, beore the senate, and continuing inflexible, was removed rom his ministry. He went afterwards to Lindau, an imerial town upon the Maine, where he had a conference vith Tobias Rupius, minister of that church, who had embraced the tenets of Flaccius Illyricus, and confuted him >efore the senate and all the people. In the beginning of 1576, he was sent for by Philip Lewis, count palatine of the Rhine, to consult upon ecclesiastical affairs and, by the magistrates of Ratisbon, to determine a dispute between the ministers of that church and the senate, concerning excommunication. While he was absent upon these affairs, Augustus, elector of Saxony, wrote letters to Lewis, duke of Wirtemberg, to desire the assistance of Andreas; because he found that the divines of Wirtemberg had introduced the Zuinglian doctrines, and propagated them among the youth. Andreas therefore went to Torgau in April following, and was present at the assembly of divines held there, to settle a form of agreement, and put an end to the disputes which were raised in different parts. To this assembly the elector had likewise invited several other eminent divines, who wrote in conjunction a book, which was afterwads revised at Bergen. Andreas was sent by the elector of Saxony, upon the same account, to Julius, duke of Brunswick, Lewis, Jandgrave of Hesse, and George, marquis of Brandenburg. In 1586, he was engaged in a conference, at Mompelgard, with Theodore Beza, concerning the Lord's supper, the person of Christ, predestination, baptism, the reformation of the popish churches, and other things; but this had the usual event of all other conferences, which, though designed, as Thuanus observes, to put an end to disputes in divinity, are often the occasion of still greater. In 1587, he was sent to Nordling on church

affairs;