he was ready to come to Constance, to give an account of his faith, and to answer, not only in private and under the seal, but in full council, all the calumnies of his accusers, offering to suffer the punishment due to heretics, if he should be convinced of any errors; for which reason he had desired a safe-conduct both from the emperor and the council; but that if, notwithstanding such a pass, any violence should be done to him, by imprisonment or otherwise, all the world might be a witness of the injustice of the council. No notice being taken of this declaration, he resolved to return into his own country: but the council dispatched a safe-conduct to him, importing, that as they had the extirpation of heresy above all things at heart, they summoned him to appear in the space of fif teen days, to be heard in the first session that should be held after his arrival; that for this purpose they had sent him, by those presents, a safe-conduct so far as to secure him from any violence, but they did not mean to exempt him from justice, as far as it depended upon the council, and as the catholic faith required. This pass and summons came to his hands, yet he was arrested in his way homewards, April 25, and put into the hands of the prince of Sultzbach; and, as he had not answered the citation of April 17, he was cited again May 2, and the prince of Sultzbach, sending to Constance in pursuance of an order of the council, he arrived there on the 23d, bound in chains. Upon his examination, he denied receiving of the citation, and protested his ignorance of it. He was afterwards carried to a tower of St. Paul's church, there fastened to a post, and his hands tied to his neck with the same chains. He continued in this posture two days, without receiving any kind of nourishment; upon which he fell dangerously ill, and desired a confessor might be allowed, which being granted, he obtained a little more liberty. On July 19, he was interrogated afresh, when he explained himself upon the subject of the Eucharist to the following effect: That, in the sacrament of the altar, the particular substance of that piece of bread which is there, is transubstantiated into the body of Christ, but that the universal substance of bread remains *. Thus, with John

It is not easy for a person, unskilled in logic, to comprehend the meaning of this visionary distinction. It is enough to observe, that, accord

ing to the doctrine of the schools, universals have a proper and real existence of their own, independent of, and in the nature of things prior to the exis

Huss, he maintained the "universalia ex parte rei." It is true, on a third examination, Sept. 11, he retracted this opinion, and approved the condemnation of Wickliff and John Huss; but, on May 26, 1416, he condemned that recantation in these terms: "I am not ashamed to confess here publicly my weakness. Yes, with horror, I confess my base cowardice. It was only the dread of the punishment by fire, which drew me to consent, against my conscience, to the condemnation of the doctrine of Wickliff and John Huss." This was decisive, and accordingly, in the 21st session, sentence was passed on him; in pursuance of which, he was delivered to the secular arm, May 30. As the executioner led him to the stake, Jerome, with great steadiness, testified his perseverance in his faith, by repeating his creed with a loud voice, and singing litanies and a hymn to the blessed Virgin; and, being burnt to death, his ashes, like those of Huss, were thrown into the Rhine.

In common with many of the early martyrs, his consistency has been attacked by the Romish writers; but one of their number, the celebrated Poggio Bracciolini, in a letter he wrote to Leonard Aretin, has delineated his character in language of the highest admiration. Poggio was present at the council when Jerome made his defence, and immediately wrote the letter we speak of, which has been translated by Mr. Gilpin with an elegance corresponding to the fervent glow of the original. We shall transcribe only one passage which respects the eloquence of this martyr, and the impression it made on the liberal and learned Poggio: "His voice was sweet, distinct, and full: his action every way the most proper, either to express indignation, or to raise pity: though he made no affected application to the passions of his audience. Firm and in. trepid, he stood before the council; collected in himself; and not only contemning, but seeming even desirous of death. The greatest character in ancient story could not possibly go beyond him. If there is any justice in history, this man will be admired by all posterity-I speak not of his errors: let these rest with him. What I admired was his learning, his eloquence, and amazing acuteness. God knows whether these things were not the ground-work of

tence of the individuals, whose genera and species they constituted. But these universals are now well known to

be nothing else but abstract ideas, existing only in the mind, which is their sole creator.

2

his ruin." After giving an account of his death, Poggio adds, "Thus died this prodigious man. The epithet is not extravagant. I was myself an eye-witness of his whole behaviour. Whatever his life may have been, his death, without doubt, is a lesson of philosophy."—Of his recantation it may be remarked, that like Cranmer, and a few others, who in their first terror offered to exchange principles for life, they became afterwards, and almost immediately afterwards, more confident in the goodness of their cause, and more willing to suffer in defence of it.'

JERVAS (CHARLES), a painter of this country, more known from the praises of Pope, who took instructions from him in the art of painting, and other wits, who were influenced probably by the friendship of Pope, than for any merits of his own, was a native of Ireland, and studied for a year under sir Godfrey Kneller. Norris, framer and keeper of the pictures to king William and queen Anne, was the first friend who essentially served him, by allowing him to study from the pictures in the royal collec tion, and to copy them. At Hampton-cour the made small copies of the cartoons, and these he sold to Dr. George Clark of Oxford, who then became his protector, and furnished him with money to visit France and Italy. In the eighth number of the Tatler, (April 18, 1709), he is mentioned as "the last great painter Italy has sent us." Pope speaks of him with more enthusiasm than felicity, and rather as if he was determined to praise, than as if he felt the subject. Perhaps some of the unhappiest lines in the works of that poet are in the short epistle to Jervas. Speaking of the families of some ladies, he says,

"Oh, lasting as thy colours may they shine,
Free as thy stroke, yet faultless as thy line;
New graces yearly, like thy works, display,
Soft without weakness, without glaring gay,
Led by some rule, that guides, but not constrains,
And finish'd more through happiness than pains.”

In this passage the whole is obscure, the connection with the preceding part particularly so; and part is parodied from Denham. It is no wonder that Jervas did not better inspire his friend to praise him, if the judgment of lord Orford be accurate, on which we may surely rely. He says,

→ 1 Cave,—Freheri Theatrum.-Life by Gilpin.—Shepherd's Life of Poggio.

that he was defective in drawing, colouring, and composition, and even in that most necessary, and perhaps most easy talent of a portrait-painter, likeness. In general, his pictures are a light, flimsy kind of fan-painting, as large as life." His vanity, inflamed perhaps by the undeserved praises he received from wits and poets, was excessive. He affected to be violently in love with lady Bridgewater; yet, after dispraising the form of her ear, as the only faulty part about her face, he ventured to display his own as the complete model of perfection. Jervas appeared as an author in his translation of Don Quixote, which he produced, as Pope used to say of him, without understanding Spanish. Warburton added a supplement to the preface of Jervas's translation, on the origin of romances of chivalry, which was praised at the time, but has since been totally extinguished by the acute criticisms of Mr. Tyrwhitt. Jervas died about 1740.1

JERUSALEM (JOHN-FREDERICK WILLIAM), an eminent German divine, was born at Osuaburgh, in 1709, and died in 1789. Of his life we have no farther account than that his talents raised him to the offices of vice-president of the consistory of Brunswick, abbot of Marienthal, court preacher, and director of the Caroline-college at Brunswick, of which, in 1745, he wrote an account. He was reckoned in his country one of the most original and most excellent defenders of religion that the eighteenth century had produced. His principal works were, 1. Two volumes of "Sermons," Brunswick, 1756-69. 2. "Letters on the Mosaic Religion and Philosophy," 1773. This work contains a demonstration that Moses really wrote the books attributed to him: and observations on his being the author of the book of Genesis, and of the style of that book, &c. 3. "Life of prince Albert-Henry of Brunswick Lunenburgh." 4. "Thoughts on the principal Truths of Religion," Brunswick, 1768, &c. in several volumes, reckoned a very capital performance. The abbot Jerusalem had been tutor to the late duke of Brunswick, and his highness desired him to digest the instructions he had given him on the Christian religion in a regular form; and afterwards gave him leave to publish them. 5. "Character of prince William-Adolphus of Brunswick," Berlin, 1771.

1 Bowles's edition of Pope, see index.-Ruff head's Life of Pope, p. 147, 4to edit. Walpole's Anecdotes.

6. "Thoughts on the Union of the Church;" and 7. a very elegant and judicious letter " concerning German literature," addressed to her royal highness the duchess dowager of Brunswick-Wolfenbuttel, 1781.1

JESUA (LEVITA), a learned Spanish rabbi in the fifteenth century, is the author of a book, entitled "Halicoth olam," "The Ways of Eternity;" a very useful piece for understanding the Talmud. It was translated into Latin by Constantin l'Empereur; and Bashuysen printed a good edition of it in Hebrew and Latin, at Hanover, 1714, 4to.*

age

JEUNE (JOHN LE), a celebrated French divine, was born in 1592, at Poligui in Franche-Comté. His father was a counsellor in the parliament at Dole. The piety of Le Jeune was of the most exemplary kind. He delighted in the most arduous offices of his profession; and refused a canonry of Arbois, to enter into the then rising, but strict society of the oratory. His patience and humility were no less remarkable than his piety. He lost his sight at the of thirty-five, yet did not suffer that great misfortune to depress his spirits. He was twice cut for the stone, without uttering a single murmur of impatience. As a preacher he was highly celebrated, but totally free from all ostentation. As a converter of persons estranged from religion, or those esteemed heretical, he is said to have possessed wonderful powers of persuasion. Many dignitaries of the church were highly sensible of his merits; particularly cardinal Berulle, who regarded him as a son, and La Fayette bishop of Limoges, who finally persuaded him to settle in his diocese. Le Jeune died Aug. 19, 1672, at the age of eighty. There are extant ten large volumes of his sermons, in 8vo, which were studied and admired by Massillon, and have been also translated into Latin. His style is simple, insinuating, and affecting, though now a little antiquated. He published also a translation of Grotius's tract" De Veritate Religionis Christianæ."

JEWEI. (JOHN), a learned prelate, and deservedly reputed one of the fathers of the English church, was descended from an ancient family at Buden in Devonshire, where he was born May 24, 1522. After learning the rudiments of grammar under his maternal uncle Mr. Bellamy, rector of Hamton, and being put to school at Barnstaple, bę

Maty's Review, vol. VIII-Saxii Onomast.

Moreri.-Dict. Hist-Wotton's Misc. Discourses, vol. I. ch. iii. 3 Moreri.-Dict. Hist.