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plain these he called upon the Jesuit Schonhof, who attempted intimidation of the Protestants. The third public session, Sept. 26, was passed in recriminatory debate. The fourth, on Oct. 3, continued the same way, the more energetically on the part of the Protestants, who regarded the presiding officer as the advocate of the Roman Catholic party. The many speeches that were delivered developed into personal abuses. Allusions to Charles V. and the elector of Saxony aroused the national pride of the Poles, and their lay representatives now refused to speak except in the Polish language. As the Protestants adhered firmly to their demands, SchSnhof stole a march by a personal journey to the king, from whom he obtained a "declaration of his will in regard to the instruction for the conference of Thorn," containing about everything that the Roman Catholics had hitherto demanded. The king instructed that the declarations of the Lutherans and Reformed be received after being purged of the offensive and the superfluous; and that the conference was to be restricted to his representative, the presiding heads of the parties, and, respectively, two speakers and alternates, the scribe, and seven hearers of each. Consequently the Lutherans sent Giildenstern and the Reformed their confidant Rey to the king in order to present the situation from the standpoint of the Evangelicals. Two Roman Catholics, however, arrived a day ahead, Oct. 16, and were joined by Schonhof on the 18th. The king, aiming to show an attitude of fairness, had the two Protestant positions of doctrine submitted in writing, and, summoning all three representatives, Oct. 20, asked that his first instructions be carried out, and, in the written replies to the Lutherans and Reformed, they were directed to prove their obedience by expunging from their doctrinal position the disputed theses for later consideration. Upon the return of the deputies on Oct. 23, the Evangelicals rejoiced over the freedom of conscience guaranteed by the king in his domain, but declined to revise their doctrinal presentations, which the Roman Catholics now demanded. During November the Reformed entered into private conferences with the Roman Catholics, drawing on themselves the suspicion of the Lutherans, who were excluded. These conferences, though without result, proved that the Roman Catholics wished to create -the impression that they would have been willing to confer upon material considerations on the rule of faith. The conference broke up unceremoniously. The Lutherans tarried a few days to draw up fifty grievances against their treatment and a revision of the protocol as it should have been from their point of view, both of which were officially filed. The conference was a failure. In Poland the lot of the Evangelicals became less favorable, and in Germany a result was the embitterment of the Lutherans against the Reformed, bearing fruit in the syncretistic controversies (see SYNCRETISM, SYNCRETISTIC CONTROVERSIES, L, § 2 ; IL, 1, § 1).

(P. TSCIIAC%ERT'f.)

BIBLIOGRAPHY: The official Actor conventus Thorunaensis was published at Warsaw, 1646, and repeated in the Historic syncretistica of A. Calovius (q.v.), and in Scripts parlor ReJormotm in colloquio Thorunien.qi, Berlin, 1846. The ConJessio fedei in Latin and German was printed at

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Danzig, 1735. The literature under CerixTUS, GEORG, and Cerovxua, ABRAHAM, is to be consulted, as wall as the writings of those men. Consult further: C. Hartknoch, Preussische Kirchen-Historic, pp. 934 sqq., Frank fort, 1688; J. Lulcaszewicz, Geachichte der rejormierten Kirchen in Lithauen, i. 157 eqq., Leipaia, 1848; IlNer, Das Colloquium Charitativum, Halle, 1889; F. Jacobi, Das liebreiche Religionapesprfich zu Thorn 16/,6, Goths, 1895; ZKG, vol. xv., parts 3-4 (beat).

THORNDIgE, HERBERT: Church of England;, b. probably in Lincolnshire in 1598; d. at Chiswick (6 m.. s.w. of Charing Cross, London) July 11, 1672. In 1613 he became a pensioner at Trinity College, Cambridge (scholar, 1614; B.A., 1617; minor fellow, 1618; M.A., and major fellow, 1620). He was prebendary of Layton Ecclesia in Lincoln cathedral, 1636-40; held the crown living of Claybrook, Leicestershire, 1640-42; was Hebrew lecturer to Trinity College, Cambridge, 1640-44 (-46, officially); recur of Barley in Hertfordshire, 16424. Being a stanch churchman of the Anglo-Catholic type, he was ejected from his preferments during the civil wars, but, with the Restoration, he regained them as well as his fellowship at Trinity. He, however, resigned them on being appointed to a stall at Westminster Abbey in 1661. . He assisted at the Savoy Conference (q.v.) in 1661, and had a share in the revision of the Prayer-Book the same year, being then a member of convocation. He resumed his residence at Cambridge, 1662, and afterward divided his time between the university and the abbey. The plague drove him from Cambridge in 1666; and in 1667 he vacated his fellowship, retiring to his canonry at Westminster. He was a most learned, systematic, and powerful advocate of Anglo-Catholic theology and High-church principles in the seventeenth century. The book which most succinctly unfolds. his schema is entitled An. Epilogue to the Tragedy of the Church of England (1659), in which he treats of the principles of Christian truth, the covenant of grace, and the laws of the church. The covenant of grace is his central idea. He dwells upon the condition of the covenant as being baptism, the necessity of the govenant as arising out of original sin, the mediator of the covenant as the divine Christ, and the method of the covenant as an economy of grace. In the treatment of this branch, he brings out the Anglican doctrines of salvation as distinguished from those of Puritanism. His trains of thought were prolix and excursive, and his style was crabbed and unreadable; his works could never be popular, but they are of value to theological scholars. He was the author of a Hebrew, Syriac, and Arabic lexicon (London, 1635); The Due Way of Composing the Differences on, Foot (1660); Just Weights and Measures (1662); and Theological Works (6 vols., Oxford, 1844-56). Tie also assisted Walton in the preparation of his Polyglot (see BIBLES, POLYGLOT, IV.).

BIBLIOGRAPHY: The Life by A. W. Haddan is in vol. vi, of the Theological Works, ut sup. Consult DNB, lvi. 290292, where references to scattering notices are given; W. H. Hutton, The English Church (1626-1714), pp. 179, 329, 330, London, 1903.

THORNWELL, JAMES HENLEY: American Presbyterian, and educator; b. in Marlborough District, S. C., Dec. 9, 1812; d. at Charlotte, N. C., Aug. 1, 1862. He obtained the elements of a good educe.