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was the sleep of death. Her remains were deposited at the family vault at Ealing. She had survived her husband some years.

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The following, we believe, is a correct list of her various publications, although we are not certain if in strict chro1. "A little Spelling-book for young nological order. Children;" 2. "Easy Lessons; a Sequel to the above;' 3. LXIV Prints taken from the Old Testament; with a Description, in a Set of easy Lessons ;" 4." LXIV Prints from the New Testament, and Description;" 5. "LXIV Prints of Roman History, with Description;" 6. “LXIV Prints of English History, with Description;" 7. "A Comment on Dr. Watts's Divine Songs for Children;" 8. " An easy Introduction to the Knowledge of Nature, and Reading the Holy Scriptures;" 9. "An Abridgment of Scripture History; consisting of Lessons from the Old Testament;" 10. "An Abridgment of the New Testament; consisting of Lessons composed chiefly from the Gospels;" 11. "A Scripture Catechism; containing an Explanation of the above Lessons in the Style of Familiar Conversation,' in 2 vols. The four last articles were written originally for children in the lower classes of life; but they have been adopted into many schools and families, for the instruction of those of superior condition. 12. "An Attempt to familiarise the Catechism of the Church of England;" 13. "An Explanation of the Office of Baptism, and of the Order of Confirmation in the Common Prayer-book;" 14. The same, with "Questions for the Use of Teachers;" 15. "A Companion to the Book of Common Prayer; containing a Practical Comment on the Liturgy, Epistles, and Gospels." This work, though principally intended for young persons, has proved satisfactory to persons of maturer years. 16. The same in 2 vols. with "Questions for the Use of Teachers;" 17. "Sacred History, selected from the Scriptures, with Annotations and Reflections." This work is executed upon a peculiar plan, and was composed with a view of exciting in young minds an early taste for divine subjects, and of furnishing persons of maturer years, who have not leisure for the works of more voluminous commentators, with assistance in the study of the Scriptures. The historical events are collected from the various books of which the Sacred Volume is composed, and arranged in a regular series; many passages of the Prophetic writings, and of the Psalms, are interwoven with the respective parts

of the history to which they relate; and the whole illustrated by annotations and reflections, founded on the best authorities. 18. "Fabulous Histories; designed to teach the proper Treatment of Animals;" 19. "The Guardian of Education;" in 5 vols. 20. "Sermons for Familyreading, abridged from the works of eminent divines;" 21. "The Family Magazine," 3 vols. 12mo. Her character, her train of study and occupations, and her sentiments on many interesting topics, are amply illustrated in a work published since her death, and to which we are indebted for the above particulars, entitled "Some Account of the Life and Writings of Mrs. Trimmer, with Original Letters, and Meditations and Prayers, selected from her Journal," 2 vols. 1814.1

TRIMNELL (CHARLES), successively bishop of Norwich and Winchester, was the son of the rev. Charles Trimnell, sometime fellow of New college, Oxford, whence he was ejected in 1648 by the parliamentary visitors, and was afterwards rector of Ripton Abbots in Huntingdonshire, where he died in 1702. Of a family of fourteen children, there survived him, 1. Charles, bishop of Winchester; 2. William, dean of Winchester; 3. Hugh, apothecary to the king's household; 4. David, archdeacon of Leicester, and chantor of Lincoln; 5. Mary, married to Mr. John Sturges, archdeacon of Huntingdon; 6. Anne, married to Mr. Alured Clarke of Godmanchester, in the county of Huntingdon; 7. Elizabeth, married to Dr. Henry Downes, bishop of Derry in Ireland; and 8. Catherine, married to Dr. Thomas Green, bishop of Ely.

Charles, the subject of this memoir, was born at RiptonAbbots, Dec. 27, 1663, and in 1675 was admitted on the foundation at Winchester college, where his learning, morals, and respectful behaviour, recommended him to the notice of his superiors. In 1681 he removed from Winchester to New college, Oxford, to which, as the preacher of his funeral sermon says, he “ brought more meekness and patience in the study of philosophy, than the generality of philosophers carry from it." In Jan. 1688 he was admitted master of arts, and in the same year appointed preacher at the Rolls chapel by sir John Trevor, master of the Rolls. In August 1689, he attended the earl of Sunderland and his lady in their journey to Holland; and,

1 Life as above.

after their return home, continued with them at Althorp, as their domestic chaplain. In Dec. 1691 he was installed prebendary of Norwich. In 1694, he was presented by the earl of Sunderland to the rectory of Bodington in Northamptonshire, which he resigned two years after on being instituted to Brington, in which parish Althorp stands, a living of no greater value than Bodington, although he was desired to keep both. In 1698 he was installed archdeacon of Norfolk, and procured leave of his noble patron to resign the rectory of Brington (at a time, when the remainder of his income did not exceed two hundred pounds per ann.) in favour of Mr. Downes (afterwards bishop of Derry in Ireland) who had married one of his sisters. On July the 4th, 1699, he was admitted doctor in divinity. In 1701 and 1702, during the controversy that was carried on in the Lower House of Convocation, be wrote some pieces in defence of the rights of the crown, and the archbishop; as, 1. "A Vindication of the Proceedings of some Members of the Lower House of Convocation," 1701, 4to. 2. "The Pretence to enter the Parliament-Writ considered," 1701, 4to. 3. "An Answer to a third Letter to a Clergyman in defence of the entry of the Parliament-Writ," 1702, 4to. 4. Partiality detected," &c. a large pamphlet.

About this time he was made chaplain in ordinary to queen Anne. In 1703 he was invited to appear as a candidate for the wardenship of New college in Oxford, by a great number of the fellows, who looked upon him as the fittest person to keep up that spirit of discipline and learning, which had been exerted, with the greatest credit and advantage to the college, under their late excellent warden Dr. Traffles. But, contrary to the hopes and expectations of his friends, the election was determined in favour of Mr. Brathwait. On this occasion, thirty-one voted for Mr., Brathwait, and twenty-nine for Dr. Trimnell; on which the scrutators declared Mr. Brathwait duly elected. But, according to the canon law, no man can vote for himself in an election per scrutinium; and it being found, that Mr. Brathwait's own vote had been given for himself, it was insisted upon, that Mr. Brathwait could not be duly elected, because he had but thirty good votes, which was not the major pars præsentium required by the statutes, thereb eing sixty electors present. Upon this ground an appeal was made to the visitor, Dr. Mews, bishop of Winchester, against the validity of the election. One of the bishop's assessors

gave no opinion; and the other, sir John Cooke (dean of the Arches), was clearly of opinion, that the election was void, and thereby a devolution made to the bishop, who, in consequence of such devolution, might nominate whom he pleased; but he chose rather to pronounce the election valid, and Mr. Brathwait duly elected.

In 1705, having had no parochial duty for some years, he undertook the charge of St. Giles's parish, in the city of Norwich; and in October 1706 was instituted to St. James's, Westminster, on the promotion of Dr. William Wake to the bishopric of Lincoln. In January 1707, he was elected bishop of Norwich in the room of Dr. John Moore, translated to Ely, and was permitted to keep the rectory of St. James's with his bishopric for one year. In 1709 he published a charge to the clergy at his primary visitation, in which he spoke with great freedom against some prevailing opinions and practices, which he thought prejudicial to the true interest of the church of England in particular, and of religion in general. These opinions were, the "independence of the church upon the state; the "power of offering sacrifice," properly so called; and the "power of forgiving sins: "all of them," he says, “I am persuaded, erroneous, in the manner they have been urged, and no way agreeable to the doctrine of the church of England about them. The making more things follow our sacred function, than can fairly and plainly be grounded upon it, will never advance our character with wise and considering men, such as we should desire all men to be; but must be a real prejudice to us. Our pretending to an independent power in things within the compass of human authority; and a right to offer sacrifice properly speaking; and a commission, to forgive sins directly and immediately; may, and will weaken the grounds and occasions of the reformation; and give our adversaries of the church of Rome, as well as others, great advantage against us; but can never, I am persuaded, advance the interest of the Christian religion in general, or of our church in particular." He added an Appendix to the charge in answer to some authorities that had been produced from ancient writers in favour of the independence of the church upon the state; which, he says, he did the rather, because he "thought the peace both of church and state more immediately concerned in it, and could not but apprehend mischief coming to both from a pretension so new among those who call

themselves members of the church of England: a church that has hitherto been as much distinguished, as it has been supported, by rejecting that claim." In a sermon preached in 1707 before the sons of the clergy, he had expressed himself in as strong a manner upon this subject, viz. "Let us take care that, while we maintain the distinction and dignity of our order, we do not suffer ourselves to be carried into a separate interest from that of those who are not of our order, or from that of the state. . . . . For we cannot pretend to be a separate body, without making the worst kind of schism, and the nearest to that which is condemned in scripture, that can be imagined: nor can any thing give greater advantage to those other schisms that disturb the peace of the church, than our dividing ourselves, in any degree, from the true interest of that government to which we belong." In his charge he censured a passage in favour of a proper sacrifice from Mr. Johnson's second part of the "Clergyman's Vade Mecum" (in the note upon the second apostolical canon), which Mr. Johnson defended in a postscript to a pamphlet called "The Propitiatory Oblation." The bishop replied, in vindication of what he had said on that subject; and afterwards inserted the substance of his Reply in the body of the second edition of his charge.

Besides the opinions that have been mentioned, he declared himself against the modern practice of using the bidding prayer before sermon, as not so agreeable to the nature of the service, the long and general practice of the church, or the design of the 55th canon. And he observed from authority, that "the bishops (Dr. Ravis and Dr. Fletcher) who drew up the 55th canon, always used a form of their own;" and that among the bishop of Lincoln's articles of inquiry at his visitation in 1641, are these; "Do you know of any parson, vicar, or curate that never pray before their sermons, but bid the people pray? or use any other new and voluntary rite or ceremony not warranted by law? You are to present them."

In 1710 he printed a speech made in the House of Lords in support of the second article of the impeachment of Dr. Sacheverel, for "suggesting and maintaining that the toleration granted by law is unreasonable, and unwarrantable, &c." Bishop Trimnell was considered as of whig principles, and when he preached the 30th of January sermon in 1711, before the House of Lords, his sentiments, which are said to have been more moderate than usual at that

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