CORPUS CHRISTI COLLEGE.

Corpus Christi (vulgarly Benedict) College, in Cambridge, is so called in consequence of being founded by the brethren of the Guild, or Society of Corpus Christi, and the brethren of the Guild of the Blessed Virgin.

CAIUS, AND GONVILE COLLEGE.

Caius, and Gonvile College, in Cambridge, takes its names from its founders, John Caius, D. M., and Edmund Gonvile, Rector of Tirrington and Rushworth, in Norfolk.

LINCOLN COLLEGE.

Lincoln College, in Oxford, founded by Richard Fleming, Bishop of Lincoln, and finished by Thomas Rotheram, his successor, 1420

SYDNEY SUSSEX COLLEGE.

Sydney Sussex College, Cambridge, receives its cognomen likewise from its founder, Frances, daughter of Sir William Sydney, and Countess Dowager of Sussex, who died in the year 1589.

WADHAM COLLEGE.

Wadham College, in Oxford, derives its name from Nicholas Wadham, Esq. and Dame Dorothy, his wife, its founders. It was founded in 1613.

BRAZEN NOSE.

This College was founded by Wm. Smith, Bishop of Lincoln, and finished by Wm. Sutton, Esq. in 1513. Various have been the conjectures why it is called Brazen Nose College, but it is generally attributed to the circumstance of its founder going by that nickname, when at College, in consequence of the peculiar appearance of his nose.

DULWICH COLLEGE.

This College, which is situated at the pleasant village of Dulwich. near London, was founded in the year 1622, by Edward Alleyn,'a player, for six men, six women, and twelve children. He was a very eccentric character, and imposed a condition in his will, that none should be eligible for a master of the said College but those of the name of Alleyn or Allen.

This College is famed for the Burgeoise Picture Gallery, left to the public by the late Sir Francis Burgeoise, the eminent painter, whose remains rest here in a mausoleum contiguous to the gallery. The collection of paintings are very superior, and among them are to be found those of the most eminent masters, particularly some of Murillo's masterpieces. Sir Francis died January 8, 1811.

RADCLIFFE LIBRARY.

The celebrated library at Oxford, well known as the Radcliffe Library, derives its name from Dr. John Radcliffe, who died in 1714. He was an eminent physician, and left 40,000l. to the University of Oxford, for the angmenting their library, and which circumstance gave it its present name.

COTTONION LIBRARY.

The Cottonion Library, in the British Museum, derives its name from Sir Robert Cotton, who founded it. He died 1631.

BODLEAN LIBRARY.

This far-famed library is so called after its founder, Sir Thomas Bodley, who was born 1544, and died 1612. The library was founded in the 40th of Elizabeth, 1598.

ARUNDELIAN TABLES, OXFORD.

These tables are so called from having been purchased by Lord Arundel, and by him given to the University of Oxford, in 1627. They contain the chronology of ancient history, from 1582 to 355 B. C., and said to have been sculptured 264 B. C. They were found in the Isle of Paros about 1610. The characters are Greek, of which there are two translations.

JESUITS.

The Jesuits, or the Society of Jesus, derive their origin from one Ignatius, who was born in the Castle of Loyola in 1495, in Guipuscoa, a part of Biscay near the Pyrenees. He was bred up in the Court of Ferdinand 5th, and was famed for his licentious vices and pleasures. He went into the army, and served in the garrison of Pampeluna when besieged by the French in 1521, where he was wounded in the left leg, and had his right one broken.

Ribadeneira, in his Lives of the Saints, says, that St. Peter appeared to Ignatius on the eve of his feast, and, with a very gracious aspect, said, that he was come to cure him. From the time of this visit, says this Chronicler of the Saints, Ignatius grew much better, and not long after recovered his perfect health; but as he was a spruce young gallant, desirous to appear in the most neat and comely fashion, he caused the end of a bone which stuck out under his knee, and did somewhat disfigure his leg, to be cut off, that so his boot might sit more handsomely, as he himself told me, thinking it to be against his honour that such a deformity should be in his leg: nor would he be bound while the bone was sawed off.

Another biographer of Ignatius says, that although he was restored to health, his right leg nevertheless remained shorter than his left. Dr. Southey, in his "Tale of Paraguay," thus alludes to Ignatius, and what he underwent in order to prevent any deformity :

66

When long care
Restored his shatter'd leg and set him free,

He would not brook a slight deformity,

As one who being gay and debonair,

In courts conspicuous, as in camps must be:

So he forsooth a shapely boot must wear;

And the vain man, with peril of his life,

Laid the recover'd limb again beneath the knife.

Long time upon the bed of pain he lay
Whiling with books the weary time away;
And from that circumstance and this vain man,
A train of long events their course began,
Whose term it is not given us yet to see.
Who hath not heard Loyola's sainted name,
Before whom kings and nations bow'd the knee.

Attired in the coarsest garb he made a pilgrimage to Rome; for as there is but one step between the ludicrous and sublime, so Ignatius Loyola, or Ignatius of Loyola, was transformed from the gay and debonair, to the self-mortifying saint. He soon met with those who were as enthusiastic as himself; and having assembled ten o

them at Rome in the year 1538, he proposed to substitute a new order; and for this purpose applied to Pope Paul 3d, then reigning. The historian Robertson says—

"The Pope, to whom Loyola had applied for the sanction of his authority to confirm the institution, referred his petition to a Committee of Cardinals. They represented the establishment to be unnecessary, as well as dangerous, and Paul refused to grant his approbation of it. At last Loyola removed all his scruples, by an offer which it was impossible for any Pope to resist. He proposed that besides the three vows of poverty, of chastity, and of monastic obedience, which are common to all the orders of regulars, the members of his society should take a further vow of obedience to the Pope; binding themselves to go whithersover he should command, for the service of religion, and without requiring any thing from the holy see for their support. At a time when the Papal authority had received such a shock by the revolt of so many nations from the Romish church; at a time when every part of the Popish system was attacked with so much violence and success, the acquisition of a body of men thus peculiarly devoted to the See of Rome, and whom it might set in opposition to all its enemies, was an object of the highest consequence. Paul, instantly perceiving this, confirmed the institution of the Jesuits by his bull, granted the most ample privileges to the members of the society, and appointed Loyola to be the first General of the order. This event hath fully justified Paul's discernment, in expecting such beneficial consequences to the See of Rome from this institution. In less than half a century, the society obtained establishments in every country that adhered to the Roman Catholic church; its power and wealth increased amazingly; the number of its members became great; their character, as well as accomplishments, became greater; and the Jesuits were celebrated by the friends, and dreaded by the enemies of the Romish faith, as the most able and enterprizing order in the church."

ORDER OF SERVITES.

A religious order of the church of Rome, founded about the year 1233 by seven Florentine merchants, who, with the approbation of the Bishop of Florence, renounced the world, and lived together in a religious community on Mount Senar, two leagues from that city. It is said, that when they first appeared in the black habit given them by the Bishop, the very children at the breast cried out "See the Servants of the Virgin!" and that this miracle determined them to take no other name than "Servites," or Servants of the Virgin." There are also Nuns of this order, who have several monasteries in Germany, Italy, and Flanders.

THE CHURCH, CATHOLIC, &c.

66

The term Catholic was given the Roman Christians in 38. In an enlightened age, it is astonishing that a term or word, which is almost idolized, should be so extremely mistaken, and scarcely by any of its admirers, whether learned or unlearned, thoroughly understood. What is meant is the word Church; which, with the Papist, is used to signify all who have the power of prescribing to the faith and worship of that enormous community, whether the Pope alone, the Pope and oecumenical councils, or the councils alone. But when the word Catholic is the adjective to the word Church, it

then meaneth all those who own a visible infallible head, exclusive of all the rest of mankind. When used by others, it is either significative of the Greek Church, or the religious ecclesiastical establishment of this or that country, kingdom, or city. So the Galician, the Dutch, or the Church of Geneva; also the Church of England, or that of Scotland or Sweden. But when any articles, canons, or a liturgy is ordained, there the authority of the Church is said to have resided in the clergy and their supreme magistrate; in which case the Church intends to exclude all the laity or people. And in a more vulgar sense, the Buildings which are consecrated, and set apart for places of public worship, are called the Churches, exclusive either of clergy or laity. So indeterminate, so desultory and wild, is the sense of mankind about the word Church.

A thousand evils have arisen from the want of fixing a just idea and retaining a religious reverence of the term as applicable to the Christian system. Whereas those numerous evils would be all prevented, by considering that the Church of Christ is composed of none but his sincere disciples; and that all who are such throughout the world, are members of that church, however they may be denominated by their fellow men. They are that spiritual, mystical body, of which Christ is the only governing, law-giving head. St. Peter says, "they are as lively stones, built up in a spiritual house, an holy priesthood, to offer up spiritual sacrifices."-A very remote definition this, to what it is, as it stands in the vulgar idea of the Church. And it is not to be supposed, that this image of the Church will be reverenced by many who are called Christians; nevertheless, it is presumed, no other just definition can be given.

The term Catholic is by many supposed as only applicable to those who believe in the Popish religion; but this is a mistake, for it is equally applicable to the Protestant Church of England. The term Catholic signifying general or prevailing, hence the Roman Church assumed the term, the tenets of that Church being the general or prevailing ones of the day. But the Roman Catholics gave the importance of universality to it, which could not be borne out by fact. It follows, that the Protestant Church of England is a Catholic Church, because it is the prevailing one. Again, we pray for the holy Catholic Church, hence to distinguish properly, we should, in speaking of those who believe in the infallibility of the Pope, denominate them the Roman Catholic Church.

PROTESTANTS.

The following circumstances gave birth to the name Protestants, now given to such a large body of Christians.

In the year 1529, in a diet of the Princes of the Empire, held at Spires, it was decreed by the majority,-that in these places where the Edict of Worms had been received, it would be lawful for no one to change his religion; that in those places where the new Lutheran religion was exercised, it should be maintained until the meeting of a council, if the ancient, the Popish religion, could not be restored without danger of disturbing the public peace; but that the mass should not be abolished, nor the Catholics hindered from the free exercise of their religion, nor any one of them be allowed to embrace Lutheranism; that the Sacramentarians should be banished the empire; that the Anabaptists should be punished with death; and that no preacher should explain the Gospel in any other

sense than what was approved by the church. Six Princes of the empire entered their protest against this decree.

John, Elector of Saxony.

George, Margrave of Brandenburgh.

Ernest and Francis, Dukes of Lunenburg and Brunswick.
Philip, Landgrave of Hesse, and

Wolfang, Prince of Anhalt.

To these were joined the following free cities of Germany, Strasburgh, Nuremburgh, Uilm, Constance, Lindaw, Memmingen, Thempen, Nordlingen, Halibrun, Rutlingen, Isne, St. Gall, Wetssenburg, and Windscheim, and from this protest the followers of Luther first obtained the name of Protestants, which was afterwards appropriated to all those who separated from the idolatrous and tyrannical practices of the church of Rome.

LOLLARD.

The term Lollard is derived from a Waldensian pastor, Walter Lollard, who lived about the 13th century.

MAHOMETAN.

The Mahometan religion derives its name from Mahomet of Mecca, who originally was nothing more than a private soldier. He had many enemies even in his native place, from whence he fled in 622 to Arabia. His followers compute their time from this era, which in Arabic is called Hegira, i. e. the Flight.

METHODISM.

"There's method in it."

A writer* does Mr. Whitfield the honour of being the first author of Methodism, whom he also calls a fellow of Pembroke College in Oxford. Mr. Whitfield, however, was not concerned in the first institution of Methodism, though he has since made so shining a figure amongst them; for, some years before he came to the University, Mr. John Wesley, fellow of Lincoln College, his brother Charles, a student of Christ Church, Mr. Clayton, of Brazen Nose, and two or three more young gentlemen, with very laudable intention, agreed to spend two or three evenings together in a week, in reading history or other entertaining books, instead of drinking, which, at that time, was too much in vogue among the young people of the University. The Sunday evenings they appropriated to religious authors, which soon convinced them of the great neglect of practical religion in that place, as well as in other parts of the kingdom. In consequence of these convictions, they formed themselves into a society, and raised a small fund for charitable uses; to relieve the necessitous, buy medicines for the sick, and to disperse books amongst the ignorant. They agreed also to go occasionally and visit the prisoners in the Castle, who, at that time, were much neglected and, that they might have the more leisure for these charitable offices, without breaking in too much upon the business of their Colleges, they were obliged to fix stated hours for these employments, and their other religious exercises, to which they were directed by Mr. Nelson's Practice of Devotion." This strict regularity and methodical con

Historical Review of the Transactions of Europe.