Page:Dictionary of National Biography volume 35.djvu/296

Rh (2nd edit. same year: answered by *‘Real Scriptural Predestination … by Philadelphos,’ 1772). 16. ‘The Book of Martyrs, by John Fox, now revis'd by the Rev. Mr. Madan,’ London, 1776. 17. ‘A Sermon (on 2 Cor. viii. 9) for the Benefit of the Lock-Hospital, 25 Feb. 1777,’ London, 1777. 18. ‘Thelyphthora, or a Treatise on Female Ruin,’ 2 vols., London, 1780 (2nd edit. enlarged, 2 vols., London, 1781), vol. iii., London, 1781; in Dutch, Amsterdam, 1782. Besides many articles in magazines, notably some by Samuel Badcock in the ‘Monthly Review,’ the following works were occasioned by the foregoing book: *‘A Letter to the Rev. Mr. Madan, by a Layman,’ 1780; ‘Polygamy Indefensible, two Sermons by John Smith of Nantwich,’ 1780; ‘Polygamy Unscriptural, or two Dialogues, by John Towers,’ 1780 (2nd edit. 1781); ‘The Unlawfulness of Polygamy evinced, by H. W.,’ 1780; *‘An Heroic Epistle to the Rev. Martin M—d—n,’ 1780; ‘Whispers for the Ear of the Author of “Thelyphthora,” by E. B. Greene,’ 1781; ‘A Scriptural Refutation of the Arguments for Polygamy, by T. Haweis,’ 1781; ‘The Blessings of Polygamy displayed, by (Sir) Richard Hill,’ 1781; ‘The Cobler's Letter to the Author of Thelyphthora, by (Sir) R. Hill,’ 1781; ‘Remarks on Polygamy, by T. Wills,’ 1781 (written at the request of Lady Huntingdon); *‘Anti-Thelyphthora, a Tale in Verse’ (by William Cowper), 1781, &c.; *‘A Word to Mr. Madan’ (by Henry Moore), 1781 (2nd edit. same year); *‘A Poetical Epistle to the Reverend Mr. Madan,’ 1781; ‘An Examination of Thelyphthora, by John Palmer,’ 1781; ‘Remarks on Thelyphthora by James Penn’ (1781); ‘Thelyphthora, a Farce, by Frederick Pilon,’ 1781 (not printed); *‘Political Priest, a Satire, dedicated to a Reverend Polygamist,’ 1781; ‘Thoughts on Polygamy, by J. Cookson,’ 1782; *‘Polygamy, or Mahomet the Prophet to Madan the Evangelist, an Heroic Poem’ (in ‘Originals and Collections’). The author's only replies were: 19. ‘Letters on “Thelyphthora” by the Author,’ 1782; and 20. ‘Five Letters addressed to Abraham Rees, Editor of Chambers's Cyclopedia’ (on a notice of ‘Thelyphthora’), London, 1783. 21. ‘Poemata, partim reddita, partim scripta,’ 1784. 22. *‘Thoughts on Executive Justice,’ London, 1785 [2nd edit. same year; it occasioned (Sir Samuel Romilly's) *‘Observations on “Thoughts on Executive Justice,”’ London, 1786]. 23. ‘Letters to Joseph Priestley,’ London, 1787. 24. ‘A New and Literal Translation of Juvenal and Persius, with copious Explanatory Notes, by the Rev. M. Madan,’ 2 vols., London, 1789 [also, with or without the Latin text, Oxford, 1807; Dublin, 1813; London, 1822; Oxford, 1839; (Persius only) Dublin, 1795, &c.].

There are engravings of Madan in the ‘Gospel Magazine,’ 1774, and by R. Manwaring.

 MADAN, SPENCER (1729–1813), bishop successively of Bristol and Peterborough. younger brother of Martin Madan [q. v.] Born in 1729, he was sent to Westminster School in 1742, whence in 1746 he passed to Trinity College, Cambridge. In 1749 he graduated B.A. as third wrangler, M.A. 1753, D.D. 1756. He was at first intended for the bar, like his elder brother, but shortly after took holy orders. In 1753 he was elected to a fellowship at his college, but after short residence became vicar of Haxhay with the rectory of West Halton, both in Lincolnshire. In 1761 he was appointed chaplain in ordinary to the king, a position which he held till 1787, being also from 1770 to 1794 prebendary of Peterborough, and at the same time rector of Castor in Northamptonshire. In 1776 he was appointed to the sinecure rectory of Ashley in Berkshire, and in 1793 was promoted to the see of Bristol, where he was consecrated bishop on 3 June. Early in 1794, on the death of John Hinchliffe [q. v.], he was translated to Peterborough, where he remained till his death, at the age of eighty-four, on 8 Nov. 1811. He was buried in Peterborough Cathedal, and his tomb bears the well-known lines:

In sacred sleep the pious bishop lies: Say not in death—a good man never dies.

Madan was distinguished from his Cambridge days to the end of his life by simple and even austere habits. It was his custom to rise early and light his own fire, in order to pursue the study of the Scriptures in the original Hebrew and Greek, before the general work of the day began. It is recorded by those who knew him personally that he was a man of unobtrusive and primitive piety, passionately fond of music, and deeply read