Aug. 7, 1652, and was buried in the chapel of that college. He was soon after taken as chaplain into the family of sir Walter St. John of Battersea, who gave him that living in 1658. This vacated his fellowship, and the same year he took his degree of bachelor of divinity, and published his first work (if we except the funeral-sermon above mentioned), entitled "Mensa Mystica: or a Discourse concerning the Sacrament of the Lord's Supper; to which is added, a Discourse concerning Baptism," Lond. 8vo. In the following year he published "The Heart's Ease, or a remedy against all troubles; with a consolatory discourse, particularly directed to those who have lost their friends and dear relations," ibid. 1659, 12mo; this went through. many editions. In 1660 appeared "Jewish hypocrisy ; a caveat to the present generation," &c.

In 1661, he was elected, by a majority of the fellows, master of Queen's college, in opposition to a royal mandamus, appointing Mr. Anthony Sparrow for that place: but the affair being brought before the king and council, was soon decided in favour of Mr. Sparrow; and some of the fellows, if not all, who had sided with Patrick, were ejected. His next preferment was the rectory of St. Paul's, Covent-Garden, London, in room of the celebrated nonconformist, Dr. Manton. This was given him by William earl of Bedford, in 1662. He endeared himself much to the parishioners by instruction and example, and particularly by continuing all the while among them during the plague in 1665. It is said farther, that, out of a special regard to them, he refused the archdeaconry of Huntingdon. His remaining in London, however, during the plague was an instance of pious heroism which ought not to be slightly passed over. He was not indeed the only clergyman who remained at his post on this occasion; but their number was not great. We shall now present our readers with a few extracts from some letters which he wrote to his friends who importuned him to leave London, as they give a more faithful and pleasing picture of his real character than is elsewhere to be found.

In one of them, dated Sept. 9, 1665, he says, "I suppose you think I intend to stay here still though I understand by your question, you would not have me. But, my friend, what am I better than another? Somebody must be here; and is it fit I should set such a value upon myself as my going away, and leaving another, will sig

nify? For it will, in effect, be to say, that I am too good to be lost; but it is no matter if another be. Truly, I do not think myself so considerable to the world: and though my friends set a great price upon me, yet that temptation hath not yet made me of their mind: and I know their love makes me passe for more with them than I am worth, When I mention that word, love, I confess, it moves me much, and I have a great passion for them, and wish I might live to embrace them once again; but I must not take any undue courses to satisfy this passion, which is but too strong in me. I must let reason prevaile, and stay with my charge, which I take hitherto to be my duty, what, ever come. I cannot tell what good we do their souls: though I preach to those who are well, and write to those who are ill (I mean, print little papers for them, which yet are too big to send you by the post): but I am sure, while I stay here, I shall do good to their bodies; and, perhaps, save some from perishing; which I look upon as a considerable end of my continuing. My dear friend, do not take it ill, that I cannot comply with your desires in this thing you see what sways me, and I know you will yeild to it, and say, it ought to be stronger than the love of you. If you can convince me, that I may, with a good conscience, go, you may think it will be acceptable; but I know not upon what grounds you will make it good. Try, if you have a mind."

In another letter, dated Sept. 21, he resumes the subject of the former, "My deare friend, I must tell you, for you will heare it from other hands, that the plague is again increased, as I suspected it would, according as you would understand by my last. Our only comfort is, that we are in the hands of God, and not in the hands of men; for his mercies are very great. I am very joyfull to heare at last, that you bend your thoughts to resign me up to God. I hope it will make your life more happy, whether I die or live. You do not trouble me by your instances to leave this place, because I think most of your love, which is conspicuous therein and I should have reflected as much without these intreaties of yours, upon the desirableness of seeing my friends once more, who, I think, I may truly say, have faster hold of me than any thing in this world. But if God will pull me from them, his will be done! I ought to esteem him my best friend, who doth not envy to me any other, and will sparè my life, VOL. XXIV.

unless it be better for me to die. To him I still referre myself, which I call trusting in God, (as you would have seene, if it had been fit, before this time: but I doubt you will be afraid to receive papers printed in London): but it is not to accomplish a martyrdome, as you call it (that's too high a name), but to do a little service to my neighbors, who I think would not be so well if I was not here."

One more extract will not be thought uninteresting: "There are people who rely upon pitiful things as certain tokens of its (the plague's) going away shortly. I have been told, more than once, of the falling out of the clapper of the great bell at Westminster, which, they say, it did before the great plague ended; and this they take for a very comfortable sign. Others speak of the dawes more frequenting the pallace and abbey, which, if true, is a better sign, supposing the aire to have been infected. For the bookes I read tell mee, that the goeinge away of birds is the forerunner of the plague, and that one shall see few in a plague-year. The death of birds in houses. where they are caged, ordinarily preceeds the death of the inhabitants; for these aiery creatures feel the alteration in that element sooner than wee. Thus you see how desirous all are for some token for good, and how they catch at the smallest shadows for it. But the best sign of all, I doubt, is much wanting: and that is, the reformation of men's manners; of which I heare little, unless that those come to church who did not before. I think often of a saying in the second book of Esdras, which describes the temper of the world exactly, chap. xvi. 19, 20. A sad thing that the event of these judgments proves no better; but so it commonly falls out, and men soon forget both their smart, and also the good resolutions which it formed. I hope, my friend, the hand of God will not be without its instruction to us, and that we shall be careful, if he let us live, to improve it as we ought. I cannot but acknowledge a great wisdom, as well as justice, in this restraint which I now suffer; and therefore I thankfully accept it, and intreat you to assist me with your prayers, that I may both understand the meaning of it, and likewise make the right use which God intends. I must ever also acknowledge a wonderful kindnesse of God to me, mixed with this; for I am well and chearful to my admiration and astonishment, when I seriously think of it."

Two of the papers mentioned in the above letters, which he circulated during the plague, were printed in the latter editions of his "Heart's Ease." Having some reason to be offended with the treatment he met with at Cambridge, he went to Oxford for his degrees in divinity; and entering himself of Christ-church, was incorporated B. D. and completed his doctor's degree in 1666, about which time he was made chaplain in ordinary to the king. In 1668 he published his "Parable of the Pilgrim," 4to, which some have thought the precursor of Bunyan's more popular work; but the difference is too strikingly marked in the reception these two "Pilgrims" have met with to admit of any comparison, or detract from the genius that predominates in the humble tinker's performance. This was followed by Dr. Patrick's "Exposition of the Ten Commandments," 1668, 8vo, and by a controversial work of some importance, printed the following year, with the title "A friendly debate betwixt two neighbours, the one a conformist, the other a non-conformist, about several weighty matters. Published for the benefit of this city. By a lover of it, and of pure religion." This consisted of two parts, to which a third was added in 1670, and was answered by some of the non-conformist writers, who were much exasperated at it *.

* Harris, the writer of the Life of Dr. Manton the non-conformist, says, that it has been generally allowed, that Dr. Patrick wrote the first volumes of the Friendly Debate,' in the heat of his youth, and in the midst of his expectations; which by aggravating some weak and uncautious expressions in a few particular writers, designed to expose the non-conformist ministry to contempt and ridicule. The design was afterwards carried on by a worse hand (bishop Parker), and with a more virulent spirit: a method altogether unreasonable and unworthy, because it will be always easy to gather rash and unadvised expressions from the weaker persons of any party of men; and only serves to expose religion to the scorn and contempt of the profane. But bishop Patrick, in his advanced age, and in a public debate in the House of Lords about the Occasional Bill, took the opportunity to declare himself to this purpose; That he had been known to write against the Dissenters with some warmth in his younger

years; but that he had lived long enough to see reason to alter his opinion of that people, and that way of writing; and that he was verily persuaded there were some, who were ho nest men, and good Christians, who would be neither, if they did not ordinarily go to church and sometimes to the meeting; and on the other hand, some were honest men and good Christians, who would be neither, if they did not ordinarily go to the meetings, and sometimes to the church.' A rare instance this of retractation aud moderation, which, I think, redounds greatly to his honour, and is worthy of imitation." This was, however, viewed in a different light by Wharton, who in his MS notes, says, Dr. Pa trick "was a person of great learning and reputation, for goodness and wisdom, before he was made bishop; but after that, he lost his reputation through imprudent management, openly favouring the dissenters, and employing none but such."

Dr. Patrick's next publication, of the more practical kind, was his "Christian Sacrifice; a treatise showing the necessity, end, and manner of receiving the Holy Communion, &c." 1671, 8vo. This was followed by his "Devout Christian," a book of forms of prayer, 1672; "Advice to a Friend," 1677, 12mo; "Jesus and the Resurrection. justified by witnesses in Heaven and Earth," 1677, 8vo; "The Glorious Epiphany," 1678, 8vo; a translation of Grotius, "De Veritate," 1680, 8vo; and various pious tracts of the popular kind, published from this date to 1703, and a considerable number of occasional sermons.

In the interim, in July 1672 he was made prebendary of Westminster, and dean of Peterborough in Aug. 1679. Here he completed the "History of the Church of Peterborough," which had been compiled by Simon Gunton, who was a native and prebendary of Peterborough. Gunton died in 1676; and Patrick published, in 1686, his manuscript in folio, with a large "Supplement," from page 225 to 332, containing a fuller account of the abbots and bishops of Peterborough, than had been given by Gunton. In 1680, the lord-chancellor Finch offered him the living of St. Martin's in the Fields; but he refused it, and recommended Dr. Thomas Tenison. In 1682, Dr. Lewis de Moulin, who had been history-professor at Oxford, and had written much against the church of England, sent for Patrick upon his death-bed, and solemnly declared, before Dr. Burnet also, his regret upon that account; which declaration being signed, was published after his death.

During the reign of James II. Dr. Patrick was one of those able champions, who defended the protestant religion against the designs of the court, and published some pieces, which were afterwards reprinted in the collection of

Controversial Tracts," 3 vols. fol. But his most remarkable service in this way was his conference with two Romish priests, of which we have the following account > "Great endeavours were used to bring Laurence Hyde, earl of Rochester, lord high treasurer in king James's reign, to embrace popery; but in vain. At length his lordship being pressed and fatigued by the king's intreaties, told his majesty, that to let him see it was not through any prejudice of education, or obstinacy, that he persevered in his religion, he would freely consent to hear some protestant divines dispute with some popish priests, and pro