Adam, LL.D., a learned scholar and biblical critic, born of humble parents in 1762, and bred up as a minister among the Wesleyan Methodists. His early education was very limited; but by perseverance and industry he surmounted all obstacles, and became remarkable for the variety and extent of his literary acquirements, on which account he received from the university of St Andrews first the degree of M.A., and afterwards that of LL.D. In 1802 he published an excellent Bibliographical Dictionary in six vols., by which he acquired much reputation. He was then selected by the Record Commission to be the editor of Rymer's Fœdera. But his great work, to which all his studies had been more or less preparatory, was his English version of the Holy Scriptures—which excited much attention from the novelty of some of the opinions he entertained, especially as to the fall of our first parents. The first volume appeared in 1810; the eighth and last in 1826. Dr Clarke fell a victim to the Asiatic cholera in 1832.

Clarke, Edward Daniel, a celebrated traveller and philosopher, was born at Willington, Sussex, June 5, 1769. He received his education at Uckfield, and at the grammar-school of Tunbridge; but he does not appear to have made very satisfactory progress. In 1786 he obtained the office of chapel clerk at Jesus College, Cambridge, but the loss of his father at this time involved him in many difficulties. In 1790 he took his degree, and soon after became private tutor to the Honourable Henry Tufton, nephew to the Duke of Dorset. In 1792 he obtained an engagement to travel with Lord Berwick, through Germany, Switzerland, and Italy; and was thus fortunately enabled to gratify that passion for travelling which had long predominated in his mind over every other. After crossing the Alps and visiting a few of the principal cities of Italy, including Rome, he repaired to Naples, where he remained nearly two years. During his stay he made several excursions to Vesuvius, in one of which he narrowly escaped the fate of Pliny the Elder, having ascended to the edge of the crater during an eruption.

Mr Clarke finally returned to England in the summer of 1794, having been disappointed in the expectation of undertaking a journey to Egypt and the Holy Land. After unsuccessfully attempting a periodical work, he became tutor in several distinguished families, and studiously kept up the practice of journalizing even during short excursions. In 1799 he set out with Mr Cripps, a gentleman of fortune, on a tour through the continent of Europe. From Cambridge they proceeded direct to Norway and Sweden; thence through Russia and the Crimea to Constantinople, Rhodes, and afterwards to Egypt—where, however, their stay was short, as that country was still in the hands of the French. From Egypt they set out for Palestine; and, after visiting Jerusalem, Nazareth, Bethlehem, and other places of interest, they returned to Aboukir Bay. Subsequent to the capitulation of Alexandria, Mr Clarke was of considerable use in securing for England the statues, sarcophagi, maps, manuscripts, &c., which had been collected by the French savans. Greece was the next country visited by the two friends. From Athens they proceeded by land through ancient Thrace to Constantinople; and, after a short stay in that city, directed their course homewards through Rumelia, Austria, Germany, and France, and arrived in England after an absence of three years and a half.

Clarke, who had now obtained considerable reputation, took up his residence at Cambridge, and there continued chiefly to reside till the day of his death. He received the degree of LL.D. shortly after his return, on account of the valuable donations, including a colossal statue of the Eleusinian Ceres, which he had made to the university. In 1805 he published a "Dissertation on the Sarcophagus in the British Museum," and endeavoured, with much ingenuity, to show that it was the coffin of Alexander the Great; but the deciphering of the hieroglyphics upon it since Dr Clarke's time has proved that it was the sors of a monarch named Her-necht-heli (Amynaeus), of the twenty-eighth dynasty. Towards the end of 1808 Dr Clarke was appointed to the professorship of mineralogy, then first instituted. Nor was his perseverance as a traveller otherwise unrewarded. The MSS. which he had collected in the course of his travels were sold to the Bodleian Library for £1,000; and by the publication of his travels he realized altogether a clear profit of £6,595.

Besides lecturing on mineralogy, and discharging his clerical duties, Dr Clarke eagerly prosecuted the study of chemistry, and made several discoveries, principally by means of the gas blow-pipe, which he had brought to a high degree of perfection. His health, however, soon began to give way under ardent study and long-continued excitement; and after a short illness he expired at London, March 9, 1821. He was buried in Jesus College, Cambridge, where his fellow-colleagues erected a monument to his memory. In all the relations of life Dr Clarke was a most amiable man. The leading qualities of his mind were enthusiasm and benevolence, united with a characteristic capacity of enduring long-continued mental as well as physical exertion. The following are his principal works:

Testimony of different Authors respecting the Colossal Statue of Ceres placed in the vestibule of the Public Library at Cambridge, 8vo, 1801-1803; The Tomb of Alexander, a Dissertation on the Sarcophagus brought from Alexandria, and now in the British Museum, 4to, 1805; A Mathematical Distribution of the Mineral Kingdom, fol., 1807; A Letter to the Gentlemen of the British Museum, 4to, 1807; A Description of the Greek Marbles brought from the shores of the Euxine, Archipelago, and Mediterranean, and deposited in the vestibule of the University Library, Cambridge, 8vo, 1809; Travels in various Countries of Europe, Asia, and Africa—Part I., containing Russia, Tur- Clarke, Dr Samuel (1599-1682), a preacher and writer of considerable note in the reign of Charles II., was during the interregnum, and at the time of the ejection, minister of St Dunstan's Church, London. In November 1660, he, in the name of the Presbyterian ministers, presented an address to the king for his declaration of liberty of conscience; and he was also one of the commissioners of the Savoy. He was the author of *A Looking-Glass for Saints and Sinners*; *The Marrow of Ecclesiastical History*; *A General Martyrology*; and the *Marrow of Divinity*.

Clarke, Samuel, the son of the former, was fellow of Pembroke-hall, Cambridge, but was ejected from his fellowship and his living during the commonwealth for refusing to take the oaths. He was the author of *Annotations on the Bible*, and died in 1701.

Clarke, Dr Samuel, a celebrated English philosopher and divine, was the son of Mr Edward Clarke, alderman of Norwich, and who had represented that city in parliament for several years. He was born October 11, 1675; and having finished his education at the free school of Norwich in 1691, removed thence to Caius College, Cambridge, where his uncommon abilities soon began to display themselves. Though the philosophy of Descartes was at that time the reigning system at the university, yet Clarke easily mastered the new system of Newton, and contributed greatly to the spread of the Newtonian philosophy by publishing an excellent translation of Rohault's *Physics* with notes, which he finished before he was twenty-two years of age. The system of Rohault was founded entirely upon Cartesian principles, and was previously known only through the medium of a rude Latin version. Clarke not only gave a new translation, but added to it such notes as were calculated to lead students insensibly to other and truer notions of science. "The success," says Bishop Hoadley, "answered exceedingly well to his hopes; and he may justly be styled a great benefactor to the university in this attempt." It continued to be used as a text-book in the university till supplanted by the treatises of Newton, which it had been designed to introduce. Whiston relates that, in 1697, he met young Clarke (at that time chaplain to Moore, bishop of Norwich), then wholly unknown to him, at a coffeehouse in that city, where they entered into conversation about the Cartesian philosophy, particularly Rohault's *Physics*, which Clarke's tutor, as he tells us, had put him upon translating. "The result of this conversation was," says Whiston, "that I was greatly surprised that so young a man as Clarke then was should know so much of those sublime discoveries, which were then almost a secret to all but a few particular mathematicians. Nor do I remember," continues he, "above one or two at the most, whom I had then met with, that seemed to know so much of that philosophy as Clarke." This translation of Rohault was first printed in 1697, 8vo. There have been four editions of it: the last and best is that of 1718, which has the following title: *Jacobi Rohaulti Physica. Latine verit, recensuit, et uberioribus jam Annotationibus, ex illustrissimi Isaaci Newtoni Philosophia maxime partem haustis, amplificavit et ornavit S. Clarke, S.T.P.* Accedunt etiam in hac quarta editione novae aliquot tabulae aeri incise et Annotationes multum sunt auctae. It was translated into English by Dr John Clarke, dean of Sarum, and published in two vols. 8vo.

Clarke afterwards turned his thoughts to divinity; and in order to qualify himself for the sacred office, devoted himself to the study of Scripture in the original, and of the primitive Christian writers. Having taken holy orders, he became chaplain to Moore, bishop of Norwich, who was ever afterwards his constant friend and patron. In 1699 he published two treatises; one entitled "Three practical Essays on Baptism, Confirmation, and Repentance;" and the other, "Some Reflections on that part of a book called Anaytor, or a Defence of Milton's Life, which relates to the Writings of the Primitive Fathers, and the Canon of the New Testament." In 1701 he published "A Paraphrase upon the Gospel of St Matthew;" which was followed, in 1702, by the "Paraphrases upon the Gospels of St Mark and St Luke," and soon afterwards by a third volume upon St John. They were subsequently printed together in two volumes 8vo; and have since passed through several editions. He intended to have treated in the same manner the remaining books of the New Testament, but something accidentally interrupted the execution of his design.

Meanwhile Bishop Moore gave him the rectory of Drayton, near Norwich, and procured him a parish in the city. In 1704 he was appointed to the Boyle lectureship, and chose for his subject the Being and Attributes of God. Having been appointed to the same office in the following year, he chose for his subject the Evidences of Natural and Revealed Religion. These lectures were first printed in two distinct volumes; but were afterwards collected together, and published under the general title of "A Discourse concerning the Being and Attributes of God, the Obligations of Natural Religion, and the Truth and Certainty of the Christian Revelation, in opposition to Hobbes, Spinoza, the author of the Oracles of Reason, and other Deniers of Natural and Revealed Religion." (For an account of Clarke's famous argument, and his metaphysical speculation generally, see Dissertation I., vol. i., pp. 139-151; and in an ethical point of view, see Dissertation II., vol. i., pp. 343-347.)

In 1706 he wrote a refutation of some positions which had been maintained by Dr Dodwell on the immortality of the soul; and this drew him into the controversy with Collins, of which an account is given in the same Dissertation. He also at this time wrote a translation of Newton's Optics, for which the author presented him with L500. In the same year also, through the influence of Bishop Moore, he procured for him the rectory of St Bennet's, Paul's Wharf, London; and soon afterwards appeared at the court of Queen Anne, who appointed him one of her chaplains in ordinary; and afterwards, in 1709, presented him to the rectory of St James's, Westminster. On his elevation to this latter office, he took the degree of doctor in divinity, defending as his thesis the two questions: 1. *Nullum fidei Christianae dogma, in Sacra Scripturis traditum, est recta rationis dissentaneum;* no article of the Christian faith, delivered in the Holy Scriptures, is disagreeable to right reason; 2. *Sine actionum humanarum libertate nulla posset esse religio;* without the liberty of human actions, there can be no religion. During the same year, at the request of the author, he revised and corrected Whiston's English translation of the Apostolical Constitutions.

In 1712 he published a carefully punctuated and annotated edition of Caesar's Commentaries, adorned with elegant engravings. It was printed in folio, 1712; and afterwards in 8vo, 1720, and dedicated to the Duke of Marlborough. During the same year he published his celebrated treatise on *The Scripture Doctrine of the Trinity*. It is divided into three parts. The first contains a collection and exegesis of all the texts in the New Testament relating to the doctrine of the trinity; in the second the doctrine is set forth at large, and explained in particular and distinct propositions; and in the third, the principal passages in the liturgy of the Church of England relating to the doctrine of the trinity are considered. Whiston informs us, that some time before the publication of this book, a message was sent to him from Lord Godolphin and other ministers of Queen Anne, importing "That the affairs of the public were with difficulty then kept in the hands of those that were for liberty; that it was therefore an unseasonable time for the publication of a book that would make a great noise and disturbance; and that therefore they desired him to forbear till a fitter opportunity should offer itself," a message that Clarke of course entirely disregarded. The ministers were right in their conjectures; and the work not only provoked a great number of replies, but occasioned a formal complaint from the lower house of convocation. Clarke, in reply, drew up an apologetic preface, and afterwards gave several explanations, which satisfied the upper house; and having pledged himself that his future conduct would occasion no trouble, the matter dropped.

In 1715 and 1716, he had a discussion with Leibnitz relative to the principles of natural philosophy and religion, which was at length cut short by the death of his antagonist. A collection of the papers which passed between them was published in 1717. In 1719 he was presented by Lord Lechmere to the mastership of Wigton's hospital in Leicester. In 1724 he published seventeen sermons, eleven of which had not before been printed. In 1727, upon the death of Sir Isaac Newton, he was offered by the court the place of Master of the Mint, worth on an average from £1,200 to £1,500 a year. This secular preferment, however, he absolutely refused,—a circumstance which Whiston regards as "one of the most glorious actions of his life, and affording undeniable conviction that he was in earnest in his religion." In 1728 was published "A Letter from Dr Clarke to Benjamin Hoadley, F.R.S., occasioned by the controversy relating to the Proportion of Velocity and Force in Bodies in Motion;" printed in the Philosophical Transactions. In 1729 he published the first twelve books of Homer's Iliad. This edition was printed in quarto, and dedicated to the Duke of Cumberland. "The translation of Homer, who was Clarke's favourite author," says Bishop Hoadeley, "with his corrections, may now be styled accurate; and his notes, as far as they go, are indeed a treasury of grammatical and critical knowledge. He was called to his task by royal command, and he has performed it in such a manner as to be worthy of the young prince for whom it was laboured." The year of its publication was the last of Clarke's life. Hitherto, though not robust, he had always enjoyed a firm state of health; but on the morning of Sunday, 11th May 1729, when going out to preach before the judges at Sergeant's Inn, he was seized with a sudden illness, which caused his death on the Saturday morning following. He died, May 17, 1729, in the 54th year of his age.

Soon after his death were published, from his original manuscripts, by his brother Dr John Clarke, dean of Sarum, An Exposition of the Church Catechism, and ten volumes of sermons, in 8vo. His Exposition is composed of those lectures which he read every Thursday morning, for some months in the year, at St James's church. In the latter part of his life he revised them with great care, and left them completely prepared for the press. Three years after his death appeared also the last twelve books of the Iliad, published in 4to by his son Mr Samuel Clarke; who informs us in the preface, that his father had finished the annotations to the first three of these books, and as far as the 359th verse of the fourth; and had revised the text and version as far as verse 510 of the same book.

Dr Clarke was of a cheerful and even playful disposition. An intimate friend of his, the Reverend Mr Bott, used to relate, that once when he happened to call for him he found him swimming upon a table. At another time, when the two Drs Clarke, Mr Bott, and several men of ability and learning were together, and amusing themselves with diverting tricks, Dr Samuel Clarke, looking out at the window, saw a grave blockhead approaching the house; upon which he cried out, "Boys, boys, be wise, here comes a fool." This turn of his mind has since been confirmed by Dr Warton, who, in his observations upon the line of Mr Pope,

Unthought-of frailties cheat us in the wise, says, "Who could imagine that Locke was fond of romances; that Newton once studied astrology; that Dr Clarke valued himself on his agility, and frequently amused himself in a private room of his house in leaping over the tables and chairs; and that our author himself was a great epicure?"

Clarke, William (1696–1771), a learned divine, was born at Haggham Abbey, Shropshire. He was elected fellow of St John's College, Cambridge, in 1716; and in 1724 was presented by Archbishop Wake to the rectory of Buxted in Sussex. In 1738 he was made prebendary and residentiary of the cathedral church at Chichester. Some years before this he had become known by a preface to Dr Wotton's Leges Walliae Ecclesiasticae et Civiles Hoelli Boni, et aliorum, Walliae Principum; and he was probably the author of a Discourse on the Commerce of the Romans, which was highly extolled by Dr Taylor in his Elements of the Civil Law, and is reprinted in Bowyer's Miscellaneous Tracts. But Mr Clarke's chief work was, The Connexion of the Roman, Saxon, and English Coins, &c., 4to, 1767; and its appearance was owing to the then recent discovery of the old Saxon pound. It was dedicated to the Duke of Newcastle; and in its composition Clarke was chiefly indebted to Bowyer, who took upon him all the care of the publication, drew up several of the notes, and wrote part of the dissertation on the Roman sestertius. Mr Clarke was afterwards promoted to the chancellorship of the church of Chichester, and the vicarage of Amport. In Nichols's Anecdotes of Bowyer there are several letters and extracts of letters written to that learned printer by Mr Clarke, which place his character in a favourable light.

Clarkson, Thomas, one of the most zealous labourers for the abolition of the slave-trade, to which object he devoted his life; was the son of a clergyman at Wisbeach, where he was born in 1760. He lived to witness the extinction of the British slave-trade in 1807, and the emancipation of the negroes in 1838. He died at Playford Hall, Suffolk, in 1846. See Slavery.