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 (, History of Worksop, p. 127). But there was unpleasantness in the matter. John Smyth records that, besides a difficulty as to subscription, Bernard had shown 'vehement desire to the patronage of Sowerby,' and extreme indignation when defeated of it, and ' further earnest desire to have been vicar of Gainsborough ' (p. 5).

In 1613 he was presented to Batcombe in Somersetshire. Thither he was summoned by the devout Dr. Bisse (or Bis). Bisse had been himself pastor from the dawn of the Reformation, and had purchased the advowson of his living, to present once only, for 200l. On presenting Bernard to it, he said : 'I do this day lay aside nature, respect of profit, flesh and blood, in thus bestowing as I do my living, only in hope of profiting and edifying my people's souls,' after which he did not live above three weeks. This, his last act, he called his packing-penny 'between God and himself (, ii. 460, and see note in Dr. Grosart's memoir of Bernard before his i Ruth,' p. ix, 1865).

Whatever the circumstances were under which he ceded Worksop, he ever recalled his ministry there gratefully. He refers to it in the epistle dedicatory of his 'Faithful Shepherd' as 'wholly in a manner transposed and made anew, and very much inlarged, both with precepts and examples, to further young divines in the studie of divinitie,' 1621.

As minister of Batcombe he also faithfully fulfilled his trust. He still held fast to his objections to the 'ceremonies;' but he was indulged by his diocesan. It could be shown from his books that in three characteristics he was far ahead of his generation. In his epistle dedicatory to his remarkable book, 'The Isle of Man,' his pleading for 'an unbegun work' of caring for the prisoners anticipates the mission of John Howard. Again, the second portion of the 'Seven Golden Candlesticks,' which is entitled 'The Great Mysterie of God's Mercie yet to Come,' is one sustained argument and appeal on behalf of the Jews. Further, in our day all the churches have organisations towards systematic benevolence, which Bernard recommended in his 'Ready Way to Good Works, or a Treatise of Charitie, wherein, besides many other things, is shewed how we may be always ready and prepared, both in affection and action, to give cheerfully to the poor and to pious uses, never heretofore published' (1635).

At Batcombe he wrote a large number of books on various themes, which may be found tabulated at length in the bibliographical authorities. He translated 'Terence' (1598, 1604, 1617), and printed it in Latin and English; he wrote 'A Guide to Grand Jurymen with respect to Witches,' of which the second book is 'a treatise touching witches good and bad,' 1627. His 'Bible Battels, or the Sacred Art Military,' appeared in 1629. He bitingly attacked the high-church claims of the prelates in his 'Twelve Arguments proving that the Ceremonies imposed upon the Ministers of the Church of England by the Prelates are unlawful; and therefore that the ministers of the Gospel, for the bare and sole omission of them, for conscience sake, are most unjustly charged with disloyalty to his Majesty.' He showed some poetic imaginativeness in his 'Ruth's Recompence' (1628), a commentary on the book of Ruth, and dimly preluded the 'Pilgrim's Progress' in 'Isle of Man or Proceedings in Manshire' (1627). 'The Fabvlous Foundation of the Popedome' (1619), and 'Looke beyond Luther' (1623), are also among his works. Bernard had in later years several assistants, including Robert Balsom and Richard Alleine. He died at the end of March 1641. The epistle dedicatory to his 'Threefold Treatise on the Sabbath 'bears date' London, 20 March 1641.' The posthumous 'Thesaurus Biblicus' (1644, folio) contains in its epistle a character of Bernard by Conant.

 BERNARD, THOMAS. [See under .]

BERNARD, THOMAS (1750–1818), philanthropist, was born at Lincoln 27 April 1750. He was the son of Sir Francis Bernard [see ], by Amelia, daughter of Stephen Offley, of Norton Hall, Derbyshire. He was educated at a private school in New Jersey and at Harvard University, where, however, his studies were interrupted by his father being obliged to employ him as confidential secretary during the disturbed condition of political affairs. Shortly afterwards he accompanied his father to England, and obtained the situation of commissary of musters. At the same time, having entered the Middle Temple, he prosecuted his studies in law, and was called to the bar in 1780; but on account of an impediment in his speech he devoted himself to the business of conveyancing. Having through his marriage in May 1782 to Margaret, daughter and coheiress of Patrick Adair, and his rapid success in business, acquired a considerable fortune, he retired from the law, and occupied his subsequent life in