Page:Dictionary of National Biography volume 10.djvu/232

 says of Cheynell that he was exactly orthodox, and as pious, honest, and charitable as his bigotry would permit, and Eachard allows that he had considerable learning and great ability, and this dictum is corroborated by his writings. He was, however, obstinate, violent, and revengeful, yet not self-seeking; for although he had many opportunities, he never attempted to benefit his own fortunes, which suffered from his habits of lavish hospitality. Wood states that he died distracted, but this Calamy denies, affirming that, he was 'perfectly recovered before his death.' Many or Cheynell's writing are interesting as examples of the points of view taken by the more narrow-minded among the presbyterians. The following is a list of the more important: 1. 'Sion's Memento and God's Alarum,' 1643, 2. 'The Rise, Growth, and Danger of Socinianisme, together with a plaine Discovery of a desparate Designe of corrupting the Protest Religion,' 1643. 3. 'Chillingworth Novissima, or the Sicknesse, Heresy, Death, and Buriall of W. Chillingworth (in his own phrase), Clerk of Oxford, and in the conceit of his fellow-soldiers, the Queen's Arch-Engineer and Grand Intelligencer,' &c., 1643. 4. 'Aulicus; his Dream,' 1644. 5. 'The Man of Honour,' 1646. 6. 'A Plot for the good of Posterity,' 1646. 7. 'Truth triumphing over Errour and Heresie; or a Relation of a Publicke Disputation at Oxford. . . between Master Cheynell and Master Erbury ' &c., 1646. 8. 'Account given to the Parliament by the Ministers sent by them to Oxford,' 1647. 9. 'Copy of some papers passed at Oxford between the author of the Practical Catechism (H. Hammond) and Mr. Cheynell,' 1647. 10. 'Divers Letters to Dr. Jasp. Mayne concerning False Prophets,' 1647. 11. 'The Divine Triunity of the Father, Son, and Holy Spirit. . . declared,' &c., 1660. 12. 'The Beacon flaming with a Non-obstante,' etc., 1652. 14. 'A new Confession of Faith. . ., represented by a Committee of Divines, Francis Cheynell, and others. . .unto the Grand Committee for Religion,' 1654. The following are believed to be also by Cheynell: 1. 'The sworne Confederacy between the Convocation at Oxford and the Lover of London,' 1647. 2. 'A Discussion of Mr. Frye's Tenets, latelv condemned by Parliament, and Socinianism proved to be an unchristian Doctrine,' no date.

 CHEYNEY, JOHN (fl. 1677), writer against quakerism, is believed to have been at one time an episcopalian clergyman, and to have succeeded Samuel Mather at Burton Wood, near Warrington, in 1671. In August 1694, however, he preached before the Cheshire meeting of united brethren (presbyterians and congregationalists) at Knutsford, and in 1676 he had a dispute, which resulted in a shower of pamphlets, with Roger Haydock, a quaker. His works show him to have been a bitter and unscrupulous controversialist. He was son-in-law to Samuel Eaton, presbyterian minister at Stand, Lancashire, who died in 1710. He wrote: 1. 'A Skirmish made upon Quakerism,' &c., 1676. 2. 'The Shibboleth of Quakerism.' 3. 'Quakerism proved to be gross Blasphemy and Antichristian Heresie,' 1677. 4. 'A Call to Prayer,' 1677. 6. 'Quakerism subverted,' 1677. 6. 'A Warning to Souls to beware of Quakers and Quakerism.' 7. 'A Vindication of Oaths and Swearing in weighty Cases,' &c., 1677. 8. 'Justification of the Dissenters,' &c., 1705.

 CHEYNEY, RICHARD (1513–1578), bishop of Gloucester, born in London, according to Strype, in 1513, was a scholar of Christ's College, Cambridge, where he proceeded B.A. in 1528–9. In 1530 he was elected fellow of Pembroke Hall; was ordained subdeacon 24 Feb. 1531-2, and priest 21 Sept. 1534; commenced M.A. in 1532 and B.D. in 1540. He supported Sir John Cheke [q. v.] in the controversy on Greek pronunciation. He received the livings of Maids Moreton, Buckinghamshire, of Bishop's Hampton, Herefordshire, of Plainsford, Gloucestershire, and of Halford, Warwickshire; but the dates of institution are unknown. He was, he tells us, much about the court in King Edward's time, and on 3 Feb. 1551–2 he was appointed archdeacon of Hereford, and afterwards one of the keepers of the spiritualities of the see of Hereford during a vacancy. As archdeacon he attended the convocation of Canterbury at the beginning of the reign of Queen Mary (October 1553). According to Heylyn very few of 'King Edward's clergy' were present. By the command of the queen the convocation proceeded to vote a proposition declaratory of transubstantiation in the eucharist. Against this six divines offered to dispute, viz.: Phillips, dean of Rochester; Haddon, dean of Exeter; Philpot, archdeacon of Winchester; Aylmer, archdeacon of Stow; Cheyney, archdeacon of