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Rh Grammatica rationis sive institutiones logicae (1673 and 1685), and a critical edition of the New Testament in 1675. The first volumes of Rerum Anglicarum scriptores and of Historiae Britannicae, &c. were compiled under his patronage in 1684. He had the MSS. of St. Augustine in the Bodleian and other libraries at Oxford generously collated for the use of the Benedictines at Paris, then preparing a new edition of the father.

Fell spent such large sums in his building, in his noble patronage of learning, and in charities, that sometimes there was little left for his private use. Occasionally in his schemes he showed greater zeal than prudence. He was the originator of a mission to India which was warmly taken up by the East India Company. He undertook himself to train as missionaries four scholars at Oxford, procured a set of Arabic types, and issued from these the Gospels and Acts in the Malay language in 1677. But this was scarcely the best method of communicating the gospel to the natives of India, and the mission collapsed. He affected to despise public opinion, and was masterful and despotic in his dealings with others, especially with those upon whom he was conferring favours. Having generously undertaken at his own charge to publish a Latin version of Wood’s History and Antiquities of the University of Oxford, with the object of presenting the history of the university in a manner worthy of the great subject to European readers, and of extending its fame abroad, he arrogated to himself the right of editing the work. “He would correct, alter, dash out what he pleased. . . .He was a great man and carried all things at his pleasure.” In particular he struck out all the passages which Wood had inserted in praise of Hobbes, and substituted some disparaging epithets. He called the philosopher’s Leviathan “monstrosissimus” and “publico damno notissimus.” To the printed remonstrance of Hobbes, Fell inserted an insulting reply in the History to “irritabile illud et vanissimum Malmesburiense animal,” and to the complaint of Wood at this usage answered only that Hobbes “was an old man, had one foot in the grave; that he should mind his latter end, and not trouble the world any more with his papers.” In small things as in great he loved to rule and direct. “Let not Fell,” writes R. South to R. Bathurst, “have the fingering and altering of them (i.e. his Latin verses), for I think that, bating the want of siquidems and quinetiams, they are as good as his Worship can make.” Wood styles him “a valde vult person.” He was not content with ruling his own college, but desired to govern the whole university. He prevented Gilbert Ironside, who “was not pliable to his humour,” from holding the office of vice-chancellor. He “endeavoured to carry all things by a high hand; scorn’d in the least to court the Masters when he had to have anything pass’d the convocation. Severe to other colleges, blind as to his own, very partiall and with good words, and flatterers and tell-tales could get anything out of him.” According to Bishop Burnet, who praises his character and his administration, Fell was “a little too much heated in the matter of our disputes with the dissenters.” “He had much zeal for reforming abuses, and managed it perhaps with too much heat and in too peremptory a way.” “But,” he adds, “we have so little of that among us that no wonder if such men are censured by those who love not such patterns nor such severe task-masters.” And Wood, whose adverse criticism must be discounted a little on account of the personal dispute,—after declaring that Fell “was exceeding partial in his government even to corruption; went thro’ thick and thin; grasped at all yet did nothing perfect or effectually; cared not what people said of him, was in many things very rude and in most pedantic and pedagogical,”—concludes with the acknowledgment, “yet still aimed at the public good.” Roger North, who paid Fell a visit at Oxford, speaks of him in terms of enthusiasm:—“The great Dr Fell, who was truly great in all his circumstances, capacities, undertakings and learning, and above all for his superabundant public spirit and goodwill. . . .O the felicity of that age and place when his authority swayed!”

In November 1684, at the command of the king, Fell deprived Locke, who had incurred the royal displeasure by his friendship with Shaftesbury, and was suspected as the author of certain seditious pamphlets, of his studentship at Christ Church, summarily and without hearing his defence. Fell had in former years cultivated Locke’s friendship, had kept up a correspondence with him, and in 1663 had written a testimonial in his favour; and the ready compliance of one who could on occasion offer a stout resistance to any invasion of the privileges of the university has been severely criticised. It must, however, be remembered in extenuation that the legal status of a person on the foundation of a collegiate body had not then been decided in the law-courts. With regard to the justice of the proceeding Fell had evidently some doubts, and he afterwards expressed his regret for the step which he was now compelled to take. But such scruples, however strong, would, with a man of Fell’s political and religious opinions, yield immediately to an order from the sovereign, who possessed special authority in this case as a visitor to the college; and such subservience, however strange to modern notions, would probably only be considered natural and proper at that period.

Fell, who had never married, died on the 10th of July 1686, worn out, according to Wood, by his overwhelming public duties. He was buried in the divinity chapel in the cathedral, below the seat which he had so often occupied when living, where a monument and an epitaph, now moved elsewhere, were placed to his memory. “His death,” writes John Evelyn, “was an extraordinary losse to the poore church at this time”; but for himself Fell was fortunate in the time of his departure; for a few months more of life would have necessitated a choice, most painful to a man of his character and creed, between fidelity to his sovereign and to his church. With all his faults, which were the defects which often attend eminent qualities such as his, Fell was a great man, “the greatest governor,” according to Speaker Onslow, “that has ever been since his time in either of the universities,” and of his own college, to which he left several exhibitions for the maintenance of poor scholars, he was a second founder. He was a worthy upholder of the Laudian tradition at Oxford, an enlightened and untiring patron of learning, and a man of exemplary morals and great piety which remained unsullied in the midst of a busy life and much contact with the world. A sum of money was left by John Cross to perpetuate Fell’s memory by an annual speech in his praise, but the Felii laudes have been discontinued since 1866. There are two interesting pictures of Fell at Christ Church, one where he is represented with his two friends Allestree and Dolben, and another by Vandyck. The statue placed on the N.E. angle of the Great Quadrangle bears no likeness to the bishop, who is described by Hearne as a “thin grave man.”

Besides the learned works already mentioned Fell wrote the lives of his friends Dr Henry Hammond (1661), Richard Allestree, prefixed to his edition of the latter’s sermons (1684), and Dr Thomas Willis, in Latin. His Seasonable advice to Protestants showing the necessity of maintaining the Established Religion in opposition to Popery was published in 1688. Some of his sermons, which Evelyn found dull, were printed, including Character of the Last Daies, preached before the king, 1675, and a Sermon preached before the House of Peers Dec. 22, 1680. The Interest of England stated (1659), advocating the restoration of the king, and The Vanity of Scoffing (1674), are also attributed to him. Fell probably had some share in the composition of The Whole Duty of Man, and in the subsequent works published under the name of the author of The Whole Duty, which included Reasons of the Decay of Christian Piety, The Ladies Calling, The Gentleman’s Calling, The Government of the Tongue, The Art of Contentment, and The Lively Oracles given us, all of which were published in one volume with notes and a preface by Fell in 1684.

—Wood’s Athenae Oxonienses and Fasti (ed. Bliss); Wood’s Life and Times, ed. by A. Clark; Burnet’s ''Hist. of His Own Time'', ed. 1833; J. Welch, Alumni Westmonasterienses; Thomas Hearne, Collections, ed. by C. E. Doble and others; History of the Univ. of Oxford (1814); Christ Church, by Rev. H. L. Thompson; Fortnightly Review, lix. 689 (May 1896); Macmillan’s Magazine (Aug. 1875); A Specimen of the several sorts of Letter given to the