firmed, and he gradually became an entire convert to the doctrines of that great reformer. Under the influence of this change in his principles, he delivered in the pulpit an exposition of the gospel of St. Matthew, which lasted nearly eighteen months, and was attended by crowded auditories, among whom were some of the most learned men in Basil, who heard him with the highest satisfaction, and encouraged him to proceed with his plan. But by this conduct he exasperated the zealous adherents to Popery; and in the year 1523, when the provincial Satzgerus visited the convent at Basil, some doctors of the university, and canons of the great church, preferred a charge against Pellican, his vice-guardian, and others, members of the. fraternity, that they were Lutherans, and encouragers of the books of that daring heretic. By their representations the provincial was determined to remove the accused from their situations; but they were prevented from taking that step by the interference of the senate of Basil, who confirmed them in their places, and appointed Pellican fellow-professor of divinity with Ecolampadius.

Some time afterwards, in a general congregation of the Minorite order at Landshut, on the representation of Santzgerus, Pellican was removed from the office of guardian; but he still retained his post in the university, and filled the theological chair alternately with his learned colleague. In the mean while, some of his fellow monks were secretly attempting to prejudice the citizens against him; and they carried their hatred to him to such a length in the convent, that his life was in danger, and he was daily furnished with provisions by friends, that he might not prove the victim of apprehended attempts to poison him. In such circumstances, his friends prevailed on him to consult his personal safety, and in 1526, on the invitation of Zuinglius, in the name of the senate, he privately withdrew to Zurich, where he was appointed professor of divinity and of the Hebrew lan guage. Upon this event he laid aside his cowl, and adopted the common dress of ecclesiastics. To show, likewise, that he finally renounced the papal communion, he followed the example of many of the other clergy who embraced the Reformation, by taking to himself a wife. He died in 1556, aged 78, highly respected for his learning, and esteemed for his integrity, candour, modesty, and simplicity of manners. His works have been collected together, and published in seven vols. folio.

JOHN LANSPERG, on account of the excellence of his character, surnamed the Just was born at Lansperg, in the duchy of Bavaria. He studied at Cologne, where he embraced the religious profession among the Carthusian monks, in the year 1509. Afterwards he was elected prior of a monastery in the neighbourhood of Juliers. He distinguished

himself by his zealous endeavours to convert the Protestants back to the Catholic faith, and to confirm the members of the church of Rome in a steady adherence to its doctrine and discipline. He was the author of numerous "Paraphrases,' "Sermons," and "Devotional Treatises," which were collected together, and printed at Cologne, in 1693, in five vols. 4to. He died in that city, in 1539. His works are much esteemed by pious Catholics.

WOLFGANG FABRICIUS CAPITO, an eminent Lutheran divine, born in 1478, at Hagenan, in Alsace, where his father was one of the principal magistrates. He received his education at Basil. In 1520, he entered into the service of cardinal Albert, of Brandenburg, elector of Mentz, who conferred on him letters of nobility. Becoming a convert to the doctrines of Luther, he formed an intimacy with Bucer and Ecolampadius, with whom he laboured in the Protestant cause. He assisted at the conference of Marpurg, in 1529, and was one of the most distinguished divines of his party. He was twice married. His first wife was the widow of Ecolampadius; his second, named Agnes, is said sometimes to have preached when her husband was indisposed. Capito died of the plague in 1542. He wrote a Hebrew grammar, the Life of Ecolampadius, and other works.

GERMAIN BRIXIUS, or DE BRIE, a learned French ecclesiastic, a native of Auxerre. In 1512, he was made secretary to queen Anne, and also archdeacon of Albi; afterwards he obtained a canonry of Paris, and became almoner to the king. He died in 1538. Brixius was the intimate friend and companion of Rabelais, and long the correspondent of Erasmus. He had a serious literary quarrel with Sir Thomas More. In 1513, Brixius published a poem, entitled "Chordigera," in which he described a sea fight that took place that year between a French ship, la Cordeliere, and an English ship, the Regent. More composed epigrams in derision of this piece. Brixius revenged himself by the " Anti-Morus," an elegy, in which he attacked with severity the poems of More. There are three editions of the "Anti-Morus." Brixius published other works, and an edition of Longolius, "Perduellionis rei defensiones duæ," 1520.

WILLIAM GROCYN, of Bristol, was educated at Winchester school, and New College, Oxford. In 1479, he obtained the rectory of Newton Longville, Bucks, and afterwards was made prebendary of Lincoln. He travelled to Italy, and improved himself in the Greek, then little understood, under Demetrius Chalcondylas, and Politian; and at his return, 1491, settled at Exeter college, Oxford, as public professor of his favourite language. When Erasmus visited Oxford, Grocyn received him with affection, and introduced him to Warham the

primate, and other learned men. In 1490, Grocyn exchanged his living for the mastership of All-Hallows college, Maidstone, Kent, where he died, 1522, of a stroke of the palsy. He had little respect for Plato, but paid great homage to the philosophy of Aristotle, whose works he undertook to translate, but did not pursue. He left part of his property to Linacre, his executor, and to Thomas Lilly the grammarian. A Latin epistle from him to Aldus Manutius, is preserved in Linacre's translation of Proctus de Sphærâ.

PATRICK COCKBURN, a divine, was a native of Scotland, who became professor of the oriental languages at Paris. In 1551, he published a book on the usefulness and excellency of the word of God; and the next year another on the style of the Holy Scriptures. These works caused a suspicion that he favoured the reformers, on which he found it necessary to quit Paris. Returning home, he fully embraced the doctrines of the Reformation. He became minister at Haddington, being the first Protestant preacher in that place. He died, far advanced in years, in 1559. He published there some pious meditations on the Lord's prayer. Besides his published works, he left several manuscripts on subjects of divinity, and some letters and orations, of which a treatise on the "Apostles' Creed," was published at London, 1561, 4to.

JOHN FABER, surnamed from one of his works, the Hammer of Heretics, "Malleus Hereticorum," was born at Lentkenhen, a town of Suabia in 1479, and distinguished himself in the universities of Germany. He was zealously attached to the religion in which he had been educated, and was admitted to the degree of doctor in theology. In 1518 he was appointed by the bishop of Constance his official, and in the following year his vicar-general, and in that character he was appointed to examine the tenets of Zuinglius, and his fellow reformers in Switzerland. In this business his zeal out-stript all sense of moderation and propriety, and he exclaimed at one of the debates in which he was engaged "that the world might very well live in peace without the gospel." This was in reply to those who contended that the Scriptures were the only rule of faith and good conduct. The reformers carried their point, an edict was issued favourable to their opinions, against which Faber had the timerity to enter his protest. He was next appointed confessor of Ferdinand, who at that time was king of the Romans, and afterwards emperor, who sent him as envoy to the court of Henry VIII. of England. In the year 1531 he was advanced to the bishopric of Vienna as a reward for his zeal and exertions in the Catholic cause. To this instance of promotion Erasmus alluded when he said "that Luther, notwithstanding his poverty, found means to enrich his enemies." He died in the year 1542 leaving behind works which were

published at different times, but which after his death were collected in three volumes folio.

JOHN COCHLEUS, canon of Breslau was born at Nuremberg, in 1479. He was a violent supporter of the Roman catholic faith, and engaged in some fiery disputations with Luther, Osiander, Bucer, Melancthon, Calvin, and other leaders of the reformation. Candid catholics acknowledge that he dealt too much in invective. In 1539, on receiving from England an answer to his tract against the marriage of Henry VIII., by Dr. Morrison, he replied in a publication entitled "The broom of Johannes Cochlæus for sweeping down the cobwebs of Morrison." He died at Breslau, January 10, 1552, at the age of 72. His best work is entitled, Historia Hussitarum, folio.

JOHN CLAYMOND, a divine, a native of Frampton, Lincolnshire, descended of parents, by no means opulent, but who exerted themselves to give their son a learned education. He was sent to Magdalen college, Oxford, where he became fellow, D.D., received several valuable benefices, and in 1516-17 became president first of Magdalen, then of Corpus Christi college. He died in 1537, and was buried in the chapel of Corpus. He left a considerable property to Brazen-nose, Magdalen, and Corpus Christi colleges. He was personally acquainted with Erasmus, who dedicated to him some tracts of Chry

sostom.

JAMES BEATON, BETON, or BETHUNE, archbishop of St. Andrew's, was descended of a respectable family. In 1504 he was made abbot of Dumferling, and soon after on the death of his brother Sir David Beaton, was appointed high treasurer of Scotland. In 1508 he was raised to the bishopric of Galloway, and was speedily translated from thence to the archiepiscopal see of Glasgow, the cathedral of which city he repaired and enriched. After the battle of Flodden-field he was chosen high chancellor, and in 1523 moved to the see of St. Andrew's, where he founded the new-college, which he did not live to finish. He died in 1539, and was interred in his cathedral church before the high altar. He has been charged with acting with great violence towards the protestants, and is parti cularly accused with taking part in the death of Patrick Hamilton the first martyr of the protestant cause in Scotland. There are however two remarkable stories on record, which tend to show that Beaton did not move very eagerly in this unchristian business. It happened at one of the consultations of the clergy for the suppression of protestantism, that some who were most violent wished to go on with the proceedings in the Archbishop's court, when one Mr. John Lindsey, a man in the confidence of the archbishop, expressed himself to this purpose. "If you burn any more of them, take my advice, and burn them in cel

lars, for I dare assure you, that the smoke of Mr. Patrick Hamilton has infected all that it blew upon." The other was of a more serious nature; one Alexander Seton, a black friar, preached openly in the church of St. Andrew's that according to the apostle Paul's definition of bishops, there were no bishops in Scotland, which being reported to the archbishop, not very correctly, he summoned Mr. Seton before him, reprimanding him sharply for having said, according to his information, "That a bishop who did not preach was but a dumb dog, who fed not the flock, but fed his own belly." Mr. Seton said, that those who had reported this were liars, upon which witnesses were produced, who testified very positively to the fact. Mr. Seton, in his own defence, expressed himself thus. "My lord, you have heard, and may consider, what ears these asses have, who cannot discern between Paul, Isaiah, Zachariah, Malachi, and friar Alexander Seton. In truth, my lord, I did preach that Paul saith, it behoveth a bishop to be a teacher. Isaiah saith, that they that feed not the flock are dumb dogs; and the prophet Zachariah saith, that they are idle pastors. Of my own head I affirm nothing, but declared what the Spirit of God before pronounced; at whom, my lord, if you be not offended, you cannot justly be offended with me." Whatever the bishop might inwardly feel on this occasion, it is certain that he dismissed friar Seton without injury, who shortly after left the kingdom. It does not appear, that from this period the archbishop took any active part in these persecuting measures, but he granted commissions to others that were willing to proceed against those who preached the doctrines of the reformation, a conduct which justifies the remark of archbishop Spottiswood on this prelate's character. "Seventeen years," says he, "he lived bishop of this see, and was herein most unfortunate, that under the shadow of his authority many good men were put to death for the cause of religion, though he himself was neither violently set, nor much solicitous, as it was thought how matters went in the church."

ANDREW ALTHAMERUS, an eminent Lutheran divine, at Nuremberg, who was author of several theological treatises, and assisted in the promotion of the reformation in the canton of Berne, in Switzerland. His principles were inclined to Antinomianism, and he disputed with much acrimony the authority of the Epistle of St. James, this afterwards was introduced in the dispute between Grotius and Rivet, of which an account may be seen in Bayle. He died about 1540. Althameras was sometimes called Andrew Brentius from the place of his nativity, Brentz, near Gundelfingen, in Swabia; and he sometimes took the fictitious name of Palæo Sphyra I.

FRANCIS DE QUIGNONES, an eminent Spanish cardinal, son of Diego Fernandez de Quignone, the first count of Lima. He embraced the religious life at an early age in a