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fehools, revive the laws of criticism, treat every subject with eloquence and delicacy; sometimes emulate the ancients, often imitate them, and never copy, them. As to his morals, they had the poor merit of being regular. In the nobler part of his charaćter I find him very deficient. A parasite of all the great men of his time, he was neither ashamed to magnify their characters by the lowest adulation, nor to debase his own by the most impudent solicitations, to obtain presents which very often he did not want. The adventure of Eppendorf is another proof how much dearer his money was to him than his character. Notwithstanding these faults, never man enjoyed a greater personal confideration. All the feholars, and all the princes of Europe looked upon him as an oracle. Even Charles the Fifth and Francis the First agreed in this. If we enquire why this happened to him rather than to some other great men of a merit equal, and perhaps superior to Erasmus, we must say that it was owing to the time when he lived; when the world, awaking from a sleep of a thousand years, all orders of men applied themselves to letters with an enthusiasm which produced in them the highest esteem and veneration for one of their principal restorers. Besides, as the general attention, from piety, from curiofity, from vanity, and from interest, was directed towards the religious disputes, a great divine was the fashionable character, and all parties endeavoured to attract or to preserve him. But to which of those parties did Erasmus adhere His writings, and even his conduct, were often equivocal.
Fordyce's works: 1. The Eloquence of the pulpit. An Ordination Sernaon. To which is added, A Charge. Izmo. 1752. 2. An Essay on the A&tion proper for the Pulpit. 12 mo." Both these are printed at the end of Theodorus. A Dialogue concerning the Art of Preaching. By Mr. David Fordyce. Third Edition. Izmo. 1755. 3. The Methods of promoting Edification by Public Institutions. An Ordination Sermon. To which is added, A Charge. 12mo. 1754. These were delivered at the Ordination of Mr John Gibson, Minister of St. Ninian's, May 9, 1754. 4. The Temple of Virtue. A Dream. 12mo, 1757. The 2d Edition, much altered. 12mo, 1775. 5 The Folly, Infamy, and Misery of unlawful Pleasure. A Sermon, preached before the General Assembly of the Church of Scotland, May 25, 1760. 8vo. 1760. o. A Sermon, occasioned by the Death of the Reve Dr. Samuel Lawrence,
said, were suggested by Mr. Theodore Haak, a native of the Palatinate in Germany; and they were held sometimes at Dr. Goddard's lodgings in Wood-street, sometimes at a convenient place in Cheapside, and sometimes in or near Gresham College. This assembly seems to be that mentioned under the title of the Invisible, or Philosophical College, by Mr. Boyle, in some letters written in 1646 and 1647. About the years 1648 and 1649, the company which formed these meetings began to be divided, some of the gentlemen removing to Oxford, as Dr. Wallis and Dr. Goddard, where, in conjunétion with other gentlemen, they held meetings also, and brought the fiudy of natural and experimental philosophy into fashion there; meeting first in Dr. Petty's lodgings, afterwards at Dr. Wilkins's apartments in Wadham College, and, upon his removal, in the lodgings of Mr. Robert Boyle; while those gentlemen who remained in London continued their meetings as before. The greater part of the Oxford Society corning to London about the year 1659, they met . once or twice a week in Term-time at Gresham College, till they were dispersed by the public distraćtions of that year, and the place of their meeting was made a quarter for soldiers. Upon the Restoration, in 1660, their meetings were revived, and attended by many gentlemen, eminent for their character and learning. They were at length noticed by the government, and the king granted them a charter, first the 15th of July 1662, then a more ample one the 22d of April 1663, and thirdly the 8th of April 1669,