ported them upon all occasions; and this made such a powerful impression upon many of his brethren, that most of the Benedictines of that convent forsook the order. In the mean time, he raised himself many enemies, and found himself exposed to great difficulties and dangers; upon which he made an open profession of Lutheranism. He fled to Strasburg, in 1527, and the same year, married Margaret Barth, whom he had betrothed before he left the monastery. As he had nothing to subsist on, he sent his wife to service in a clergyman's family, and bound himself apprentice to a weaver. His master dismissed him, however, in two months for disputing too much with an anabaptist minister that had lodgings in the house. Musculus then resolved to earn his bread by working at the fortifications at Strasburg; but, the evening before he was to engage in this slavish work, he was informed that the magistrates had appointed him to preach, every Sunday, in the village of Darlisheim. He obeyed the appointment, but lodged the rest of the week at Strasburg with Martin Bucer, from whom he gained a livelihood by transcribing for Bucer, whose hand-writing was so very bad and illegible, that the printers could not read it, and indeed he was himself frequently puzzled to decipher it. Some months after, he was obliged to reside at Darlisheim, where he suffered the rigours of poverty with great fortitude. His only household furniture was a little bed which he had brought from the convent; this, however, was occupied by his wife during her lying-in, while he lay on the ground upon a little straw. He served the church of this village a whole year without receiving one farthing of stipend, through the oppression of the abbe who gathered the tithes and revenues, and would not pay Musculus's pension. He would have perished through want, if the magistrates of Strasburg had not voted him a sum out of the public treasury. He was called back to Strasburgh, to have the office of minister deacon in the principal church conferred upon him; and after he had acquitted himself in this character for about two years, he was called to Augsburg, where he began to preach in 1531. Here he had terrible conflicts to sustain with the catholics; yet, by degrees, he prevailed upon the magistrates to banish popery entirely. In 1534, the senate and people of Augsburg absolutely discharged them from preaching in any part of the city, and left only eight places where they were allowed to say mass; and these eight places they finally abolished in 1537. Musculus presided over the church of Augsburg, till 1548; when Charles V. having entered the city, and re-established the Papists in the church of Notre Dame, he found it necessary for his safety to retire to Switzerland, his wife and children following soon after. He was invited by the magistrates of Bern, in 1549, to the professorship

of divinity. He cheerfully accepted this invitation, and filled the office with great merit, and to show his gratitude to the city of Bern, he never would accept of any other situation, though he had several excellent offers. He died at Bern, Aug. 30, 1563, respected and beloved by men of all parties, for his moderation and candour, and the amiable qualities of his heart. It is believed he disapproved of the cruel treatment of Servetus. He was a man of great application and deep learning, and a considerable master of the Greek and Hebrew languages; although he was at least thirty-two when he began to study the latter, and forty when he first applied to the former. He published several books, and began with translations from the Greek into Latin. He was the author of some original works, both in Latin and German. "If the works of Musculus," says Bayle, "were of great advantage to the protestant party, as no doubt they were, they are now no longer so, for people have for a long time, left off reading them; and this perhaps is owing to a false delicacy, and too great a devotion to the methods in fashion."

PETER DANES, a French prelate born in 1497, at Paris, of a noble family, studied at the college of Navarre, and was the pupil of Budius and of John Lascaris. He taught Greek in the royal college; and being sent to the council of Trent, distinguished himself by his eloquence. While there he was made bishop of Lavaur. Sponde and de Thou have handed down to us an ingenious answer of this prelate. Nicholas Pseaume, bishop of Verdun, speaking very freely one day in the council, the bishop of Orvietta looking at the French, said to them with a sarcastic smile, sarcastic smile, "Gallus cantat," the cock crows, "Utinam," replied Danes, " ad istud Gallicanium Petrus resipis ceret!" I wish that Peter would repent at this cock's crowing. Danes died at Paris, April 23, 1577, at the age of eighty. His Opuscula were printed in 1731. 4to.

JOHN HENNUYER, a French prelate, who deserves to have his name handed down with honour to posterity, for the humanity and spirit with which he opposed the massacre of the Protestants in the reign of Charles IX, was born at St. Quintin in Picardy, in the year 1497. He was educated in the college of Navarre, at Paris, and passed through various offices in that society before the year 1539, when he was admitted to the degree of doctor by the faculty of the Sorbonne. Soon after he was appointed professor of theology in the college of Navarre, and was chosen to superintend the studies of Anthony of Bourbon, afterwards king of Navarre. In 1553, he was chosen confessor to Henry II; and in 1557 was nominated to the see of Lodêve, from which, in the following year, he was translated to that of Lisieux. In this situation he acquired immortal honour by resisting the barbarous intention of

the court to follow up the massacre at Paris on St. Bartholomew's day, by the murder of the protestants in his diocese. And when the king's lieutenant in the province produced the order which he had received to put to death the protestants at Lisieux, our prelate had the virtue to resist its being carried into execution, and signed a formal and official declaration of his opposition. Notwithstanding the bigotry of the court, this act of virtue, instead of provoking the resentment of the king, extorted from him a commendation of the bishop's firmness and humanity, who gained more converts by his mildness of persuasion, than the instruments of the court by their cruelties and persecutions. He died in the year 1577, at which time he was dean of the faculty of theology at Paris.

LAWRENCE ANDERSON, or ANDREA, one of the chief promoters of the Reformation in Sweden, is supposed to have been born at Strengnæs about 1498. His parents were in low circumstances, but anxious for their son's education, they placed him under the care of the monks. While but a youth he displayed a promising genius, and extraordinary talents; the expressions he used, and the questions he often asked, excited the astonishment of his preceptors. He devoted himself to the church, and became archdeacon of Upsal and chancellor to Gustavus Vasa. Anderson induced Gustavus gradually to adopt the principles of the Reformers, and convinced him of the necessity of a change in the Swedish church, and the advantages that would arise from it, if effected in a proper manner. The king then formed the bold resolution of entirely shaking off the dominion of Rome which had occasioned so much bloodshed and misery in the kingdom. Gustavus learned that the reformation in Germany had made no small progress in consequence of the translation of the Bible begun by Luther, who completed a version of the New Testament entire in 1522, he informed Anderson that he wished to have a similar translation in the Swedish language, not only that it might be read in the churches to the people, but that the clergy themselves might be made acquainted with the Bible, which hitherto had been a book totally unknown to them and the laity. Scarcely had the king expressed his wish, when Anderson, who was well versed in the learned languages, undertook the task, as he clearly saw nothing of the kind was to be expected from the clergy; or at any rate, that if they attempted a translation it would be one suited to their own principles. This translation, which appeared in 1526, and is superior to that of Luther, had an astonishing effect in enlightening the minds of the people, who now began to perceive the difference between human institutions and divine truth. As the partisans of popery were not able to oppose the truth, they endeavoured to gain their ends by calumny and

misrepresentation. They spread, therefore, among the people, the most injurious reports. The king, to prevent new disturbances, with the unanimous approbation of the states, appointed a diet to be held at Westeræs, in 1557. A violent altercation took place, in which Bishop Brasche appeared as one of the principal actors. The king displeased at this rudeness, suddenly left the assembly after he had formally resigned the administration of the kingdom. Anderson, who knew how to take advantage of the agitations produced by this unexpected measure, supported his representations with such clearness of argument, and pointed out the purity of the king's intentions, and the evils introduced into the kingdom by the church of Rome, as not only softened the minds of all present, but incensed them so much against the violent conduct of the bishop and his adherents, that the three other states, in the next assembly, resolved, according to the king's proposal, that another conference should be holden in their presence between the Catholics amd the Lutherans, in order that it might be manifest on which side the truth chiefly lay; at the same time it was unanimously resolved to entreat the king to recall his declaration, and to resume the government of the kingdom as before. A conference was accordingly held the next day, at which the reformers were acknowledged to have the truth on their side. At length, in an assembly of the clergy, held at Orebro, in the year 1529, it was established as a fundamental principle, that no attention should in future he paid to human ordinances or institutions, and that the word of God should be preached in all its purity. The Swedish liturgy was now improved, and a much better form of worship introduced. The clergy were determined to introduce gradually among the people, religious ideas more agreeable to the spirit of the Scriptures. After this period, respect for the pontifical chair began to decline in the kingdom, and the people, as the veil was now drawn aside, became daily more enlightened. The last catholic archbishop, John Magnus, had left the kingdom in 1526, and his example was followed by bishop Brasche in 1527, when he saw that his exertions could be of no farther avail. The king now found himself at full liberty not only to promote this salutary improvement in religion, but to entrust the vacant archbishopric to a man entirely to his own mind. For this purpose a meeting of the higher clergy was convoked at Stockholm, at mid-summer, 1531, and the business was opened by Lawrence Anderson with a very affecting speech, in which, after adverting to the happy change that had taken place, and the voluntary abdication of the archbishop, he pointed out the necessity of electing a successor who should be well disposed towards the new religion. Anderson himself was then proposed, along with Lawrence Peterson, but the

latter having a majority was declared duly elected, and this choice was confirmed by the king. A circumstance now occurs in the life of Anderson by which his fame is not a little tarnished. He is accused of having participated in a dangerous conspiracy formed against the life of the king in the year 1540. He was condemned to death, but in consequence of paying a large sum of money, he obtained a pardon. He now withdrew entirely from the world, and lived in solitude till the time of his death, which took place at Strengnsæ, in the month of April, 1552. Sweden has great cause to respect the memory of Anderson; and his translation of the New Testament, will long continue a monument to perpetuate his fame. He is accused by his enemies of having been of a mercenary dispo→ sition and void of religion; but there is great reason to believe that these accusations were either false or very much exag gerated. His character is thus drawn by the abbe Raynal, in his" anecdotes de l' Europe;" Lawrence Anderson was chancellor of Sweden, and prime minister of Gustavus Vasa. It was by merit alone that he rose to these exalted stations; for he was born of poor parents and had no fortune, but he was one of the greatest men of his time. He inherited from nature profound talents, and he improved them by reflection. Though ambitious to obtain great places, he was more so to perform great actions, and he chose rather to increase his reputation than his influence. He was not a patriot who would have sacrificed himself for the good of his country; but he deserves that appellation, if it is to be allowed to ministers who entertain such just ideas as to believe, that their glory is inseparable from that of their king and their country. His conduct was never regulated either by the example of those who preceded him, or a regard to the opinion of those who might follow him. His plans were examined only before his own tribunal and that of his master. To this independence, which can be felt only by those who possess it, was added a sagacity that comprehended every thing from its first principles to the remotest conse quences; and a luminous judgment, which supplied the most sublime views, and expedients proper to ensure their success. The talent of hastening events without precipitation, was in a manner natural to him; and by appearing sometimes to yield to difficulties, he was able to surmount them. The study of history and reflection had fortified his mind against popular clamour, tumult, and even revolt; and he was convinced that with courage, coolness, and policy, a person may sooner or later subjugate mankind, and make them sensible of their own interest. He knew the laws in detail like a magistrate; and was acquainted with the spirit of them as a legislator. His eloquence was the more irresistible, as it was directly sound reason. This minister belonged rather to another age than VOL. IV. I i