Of the Author of the Treatises now reprinted, the following account is given in the "Biographical Dictionary," edited by the late Rev. Hugh James Rose:--
"Brevint, (Daniel,) a learned divine, born in Jersey, in 1616. Before the revocation of the edict of Nantes, and till Charles I., by Archbishop Laud's persuasion, founded three Fellowships in the Colleges of Pembroke, Exeter, and Jesus, at Oxford, for Jersey and Guernsey alternately, young men of those islands, designed for the ministry, were sent to study among the Protestants in France, particularly at Saumur. Here Brevint studied logic and philosophy. In 1638, he was incorporated Master of Arts at Oxford, as he stood at Saumur; and the same year was chosen to be the first Fellow at Jesus College, upon the foundation just mentioned. Being ejected from his Fellowship by the Parliament-visitors, for refusing to take the covenant, he withdrew to his native country; and, upon the reduction of that place by the Parliament forces, fled into France, and became pastor of a Protestant congregation in Normandy. Soon after the Viscount de Turenne, afterwards Marshal of France, whose lady was distinguished for her piety, appointed him to be one of his chaplains. At the Restoration, Brevint returned to England, and was presented by Charles II., who had known him abroad, to the tenth prebend in the Cathedral of Durham. Dr. Cosin, Bishop of that See, who had been his fellow-sufferer, also collated him to a living in his diocese. In February, 1661, he took the degree of Doctor of Divinity at Oxford; and in December, 1681, he was promoted to the deanery of Lincoln. He died in 1695. He wrote, Missale Romanorum; or, the Depth and Mystery of the Roman Mass laid open and explained, for the use of both Reformed and Un-reformed Christians. And the next year, The Christian Sacrament and Sacrifice, by way of Discourse, Meditation, and Prayer, upon the Nature, Parts, and Blessings of the Holy Communion, reprinted on the recommendation of Dr. Waterland, in 1739. And in 1674, Saul and Samuel at Endor, or the New Ways of Salvation and Service, which usually tempt men to Rome, and detain them there, truly represented and refuted; reprinted 1688; at the end of which is A Brief Account of R. F., his Missale Vindicatum, or Vindication of the Roman Mass, being an answer to The Depth and Mystery of the Roman Mass, before-mentioned. Besides the above works, he published in Latin, Ecclesiae primitivae Sacramentum et Sacrificium à Pontificiis corruptelis, et exinde natis Controversiis liberum, written at the desire of the Princesses of Turenne and Bouillon. Eucharistiae Praeesentia realis, et Pontificia ficta, luculentissimis non Testimoniis modo, sed etiam Fundamentis, quibus fere tota SS. Patrum Theologia nititur, haec explosa, illa suffulta et asserta. Pro Serenissima Principe Weimariensi ad Theses Jenenses accurata Responsio. Ducentae plus minus Praelectiones in S. Matthaei xxv. capita, et aliorum Evangelistarum locos hisce passim parallelos. He also translated into French, the Judgment of the University of Oxford concerning the solemn League and Covenant."
It is conceived that the eulogium passed by Dean Waterland on the two works of Dr. Brevint, now reprinted, will suffice to recommend them to public attention. In his charge, entitled, "The Christian Sacrifice Explained," he says, "Nine years after appeared Dr. Brevint. He was well read in the Eucharistic Sacrifice; no man understood it better; which may appear from two tracts of his upon the subject, small ones both, but extremely fine. He stood upon the ancient ground, looked upon evangelical duties as the true oblation and sacrifices, resolved the sacrifice of the Eucharist, actively considered, solely into them; and he explained the practical uses of that doctrine in so clear, so lively, and so affecting a way, that one shall scarce meet with anything on the subject that can justly be thought to exceed it, or even to come up to it. So that I could heartily join my wishes with a late learned writer, that that excellent little book, entitled 'The Christian Sacrament and Sacrifice,' might be reprinted for the honour of God, and the benefit of the Church. It is worth the noticing how acutely Dr. Brevint distinguished between the sacramental sacrifice of Christ, and the real and actual sacrifice of ourselves. We cannot properly sacrifice Christ: we can only do it by signs and figures, that is, improperly or commemoratively; but we may properly offer ourselves to God, and that is in strict propriety of speech, our sacrifice, our spiritual sacrifice. Dr. Brevint rejected with disdain any thought of a material sacrifice, a bread-offering, or a wine-offering, tartly ridiculing they pretences commonly made for it."--Waterland's Works, vol. viii. p. 167. Oxford Edition, 1823.