opponent being Charles Burney, D. D. whose talents as a scholar were even then generally acknowledged, and are now perhaps unrivalled. Mr. Raine having been advanced to this important station, for which no man was ever better qualified, he proceeded to take the degree of D. D. in 1798. In 1809, he was elected preacher to the hon. society of Gray's-inn, and in the year following, was presented by the governors of the Charter-house to the rectory of Little Hallingbury in Essex, whither he had intended to retire at the close of 1811. But in the early part of the year, his frame was so weakened by a violent fit of the gout, added to his cares and anxiety for the school, and the labour which he bestowed on his compositions for the pulpit, that on a recurrence of his disorder, at the close of the summer, he was unable to throw it out, and died of suppressed gout, Sept. 17, 1810. His remains are deposited in Charter-house chapel, and a monument with an inscription written by Dr. Parr, has been erected to his memory by his scholars. The present school-room, built during his mastership, and the improvements made by him in the dormitory, will long remain as proofs of the attention which Dr. Raine paid to the discipline and good order of the school; and such was the mildness and sweetness of his disposition, that his pupils loved and revered him while at school, and were his friends through life. In the pulpit, the excellent choice and arrangement of his subject, and the graceful dignity of his manner, combined with a superior eloquence and harmony of voice, commanded the attention of his hearers, and whenever he preached, the chapel of Gray's-inn was thronged by a numerous and enlightened audience. But his labours were not confined to the school and the pulpit. He was one of the first and most active managers of the London Institution; and the "Society of Schoolmasters" is mainly indebted to his generous support for its present respectability and importance. Among bis intimate friends were all the first scholars of the day; and none was more indebted to the friendship of Dr. Raine than professor Porson, whose successor in the professorial chair it was no little satisfaction to Dr. Raine to have educated under his own care at the Charter-house. The literary world have much eause to regret the premature death of Dr. Raine. He had turned his thoughts to many subjects of great interest to the classical scholar, but his delicacy was so great, that he scrupled to publish without more mature consideration than his employment gave him leisure to bestow on them. He published only two sermons, at the request of those before whom they were preached; one preached at Kingston-upon-Thames, Feb. 19, 1786, on the death of capt. Pierce, commander of the Halsewell East Indiaman; the other, a York assize sermon, preached July 26, 1789, when the father of his pupil Walter Fawkes, esq. was high sheriff.' RAINOLDS (JOHN), one of the most learned and eminent divines of the sixteenth century, and a strenuous champion against popery, was the fifth son of Richard Rainolds of Pinho, or Penhoe, near Exeter in Devonshire, where he was born in 1549. He became first a student in Merton college, Oxford, in 1562, of which his uncle, Dr. Thomas Rainolds, had been warden in queen Mary's time, but was ejected in 1559 for his adherence to popery, which appears to have been the religion of the family. In 1563 he was admitted a scholar of Corpus Christi college, and in October 1566, was chosen probationer fellow. In Oct. 1568, he took his degree of bachelor of arts, and in May 1572, that of master, being then senior of the act, and founder's Greek lecturer in his college, in which last station he acquired great reputation by his lectures on Aristotle. A story is told by Fuller and others, that Mr. Rainolds was at first a zealous papist, and his brother William a professed protestant; but that having frequently disputed together, the issue was a change of principles on both sides, John becoming a zealous protestant, and William a papist. As no time is specified when this change took place, we may be permitted to entertain some doubts of its authenticity. John Rainolds entered the university at a very early age, and at a time when the reformed religion. was so fully established and guarded there, that had he been a zealous papist, he could not have escaped censure; but of this nothing is upon record: on the contrary, his first public appearances were all in support of the doctrines of the reformation, and his established character appears to have given great weight to his opinions on matters in dispute at Oxford. In 1576, when he was only in his 1 From private communication. twenty-seventh year, we find him opposing the giving the degree of D. D. to Corrano (See CORRANO) who was suspected of being unsound in certain doctrinal points. Wood has preserved a long letter of his on this subject, which shows him well versed in religious controversy, and decidedly for the doctrines of the reformers. In June 1579, he took the degree of bachelor of divinity, and in June 1585 that of doctor, and on both occasions maintained theses which had for their subject, the defence of the church of England in her separation from that of Rome. This was a point which he had carefully studied by a perusal of ecclesiastical records and histories. He held also a controversy with Hart, a champion for popery; and on this, as well as well as every other occasion, acquitted himself with so much ability, that in 1586, when a new divinity lecture was founded at Oxford by sir Francis Walsingham, principal secretary of state, he desired that Dr. Rainolds might be the first lecturer, and he was accordingly chosen. Wood and Collier, whose prejudices against the reformation are sometimes but thinly disguised, represent the design of the founder and of others in the university with whom he consulted, as being "to make the difference between the churches wide enough"-" to make the religion of the church of Rome more odious, and the difference betwixt them and the protestants to appear more irreconcileable," &c. The intention, however, plainly was, to counteract the industry of the popish party in propagating their opinions and seducing the students of the university, in which they were too frequently successful. And Wood allows that the founder of this lecture," that he might not fail of his purpose to rout the papists and their religion," could not have chosen a fitter person, for Rainolds was a man of infinite reading, and of a vast memory. He accordingly read this lecture in the divinity school thrice a week in full term, and had a crowded auditory. Wood says erroneously, that when appointed to this lecture he was dean of Lincoln; but this dignity was not conferred upon him until 1593, (not 1598 as Wood says). It was the gift of the queen, who was much pleased with the report of his services in opposing popery, and offered him a bishopric; but he preferred a college life, where he thought he could do most good by training up a race of defenders of the reformation, a measure then of great importance. That he might have no temptation to relax in this care, he, in 1598, exchanged the deanery of Lincoln for the presidentship of Corpus Christi college, and was elected Dec. 11 of that year, and soon after removed to the president's lodgings at Corpus, from some chambers which he had been allowed in Queen's college. To Corpus Christi he became an eminent benefactor by restoring their finances, which had been impoverished by the neglect or avarice of some of his predecessors, at the same time that he made more effectual provision for the scholars, chaplains, and clerks, that he might retain in college such as were useful. He also repaired the chapel, hall, and library; but his more particular attention was paid to the rules of discipline, and the proficiency of the students in learning and religion. In 1603, when the Hampton-court conference took place, we find him ranged on the puritan side; on this occasion, he was their spokesman, and it may therefore be necessary to give some account of what he proposed, as this will enable the reader in some measure to determine how far the puritans of the following reign can claim him as their ancestor. At this conference, he proposed, 1. "That the Doctrine of the Church might be preserved in purity, according to God's word." 2. "That good Pastors might be planted in all churches to preach the same." 3. "That the Church-government might be sin-. cerely ministred according to God's word." 4. "That the book of Common Prayer might be fitted to the more increase of Piety." With regard to the first he moved his majesty, that the book of "Articles of Religion" concluded in 1562, might be explained in places obscure, and enlarged where some things were defective. For example, whereas Art. 16, the words are these, "After we have received the Holy Ghost, we may depart from Grace;" notwithstanding the meaning may be sound, yet he desired, that because they may seem to be contrary to the doctrine of God's Predestination and Election in the 17th Article, both these words might be explained with this or the like addition, "yet neither totally nor finally;" and also that the nine assertions orthodoxall, as he termed them, i. e. the Lambeth articles, might be inserted into that book of articles. Secondly, where it is said in the 23d Article, that it is not lawful for any man to take upon him the office of preaching or administering the Sacraments "in the congregation," before he be lawfully called, Dr. Rainolds took exception to these words, " in the congregation," as implying a lawfulness for any whatsoever, "out of the congregation," to preach and administer the Sacraments, though he had no lawful calling thereunto. Thirdly, in the 25th Article, these words touching "Confirmation, grown partly of the corrupt following the Apostles," being opposite to those in the collect of Confirmation in the Communion-book, "upon whom after the example of the Apostles," argue, said he, a contrariety each to other; the first confessing confirmation to be a depraved imitation of the Apostles; the second grounding it upon their example, Acts viii. 19, as if the bishop by confirming of children, did by imposing of hands, as the Apostles in those places, give the visible Graces of the Holy Ghost. And therefore he desired, that both the contradiction might be considered, and this ground of Confirmation examined. Dr. Rainolds afterwards objected to a defect in the 37th Article, wherein, he said, these words, "The Bishop of Rome hath no authority in this land," were not sufficient, unless it were added, "nor ought to have." He next moved, that this proposition, "the intention of the minister is not of the essence of the Sacrament," might be added to the book of Articles, the rather because some in England had preached it to be essential. And here again he repeated his request concerning the nine "orthodoxall assertions" concluded at Lambeth. He then complained, that the Catechism in the Common-Prayer-book was too brief; for which reason one by Nowel, late dean of St. Paul's, was added, and that too long for young novices to learn by heart. He requested, therefore, that one uniform Catechism might be made, which, and none other, might be generally received. He next took notice of the profanation of the Sabbath, and the contempt of his majesty's proclamation for reforming that abuse; and desired some stronger remedy might be applied. His next request was for a new translation of the Bible, because those which were allowed in the reign of Henry VIII. and Edward VI. were corrupt and not answerable to the original; of which he gave three instances. He then desired his majesty, that unlawful and seditious books might be suppressed, at least restrained, and imparted to a few. He proceeded now to the second point, and desired that learned ministers might be planted in every parish. He next went on to the fourth point relating to the Common-Prayer, and |