pain of mortal sin, and ecclesiastical censures, to recite it at home when they cannot attend in public.

BRIDGETINS, or BRIGITTINS, an order denominated from St. Bridgit, or Birgit, a Swedish lady, in the fourteenth century. Their rule is nearly that of Augustin. The Brigittins profess great mortification, poverty, and self-denial; and they are not to possess anything they can call their own-not so much as an halfpenny; nor even to touch money on any account. This order spread much through Sweden, Germany, and the Netherlands. In England we read of but one monastery of Brigittins, and this built by Henry V. in 1415, opposite to Richmond, now called Sion House; the ancient inhabitants of which, since the dissolution, are settled at Lisbon.

BRIEFS, APOSTOLICAL, are letters which the Pope dispatches to princes and other magistrates concerning any public affair.

BROTHERS, LAY, among the Romanists, are illiterate persons, who devote themselves in some convent to the service of the religious.

BROWNISTS, a sect that arose among the Puritans towards the close of the sixteenth century; so named from their leader, Robert Brown. He was educated at Cambridge, and was a man of good parts and some learning. He began to inveigh openly against the ceremonies of the church, at Norwich, in 1580; but, being much opposed by the bishops, he, with his congregation, left England, and settled at Middleburgh, in Zealand, where they obtained leave to worship God in their own way, and form a church according to their own model. They soon, however, began to differ among themselves, so that Brown, growing weary of his office, returned to England in 1589, renounced his principles of separation, and was preferred to the rectory of a church in Northamptonshire. He died in prison in 1630. The revolt of Brown was attended with the dissolution of the church at Middleburgh; but the seeds of Brownism which he had sown in England were so far from being destroyed, that Sir Walter Raleigh, in a speech in 1592, computes no less than 20,000 of this sect.

The articles of their faith seem to be nearly the same as those of the church of England. The occasion of their separation was not therefore any fault they

found with the faith, but only with the discipline and form of government of the churches in England. They equally charged corruption on the Episcopal and Presbyterian forms; nor would they join with any other reformed church, because they were not assured of the sanctity and regeneration of the members that composed it. They condemned the solemn celebration of marriages in the church, maintaining that matrimony, being a political contract, the confirmation thereof ought to come from the civil magistrate; an opinion in which they are not singular. They would not allow the children of such as were not members of the church to be baptized. They rejected all forms of prayer, and held that the Lord's Prayer was not to be recited as a prayer, being only given for a rule or model whereon all our prayers are to be formed. Their form of church government was nearly as follows:-When a church was to be gathered, such as desired to be members of it made a confession of their faith in the presence of each other, and signed a covenant, by which they obliged themselves to walk together in the order of the Gospel. The whole power of admitting and excluding members, with the decision of all controversies, was lodged in the brotherhood. Their church officers were chosen from among themselves, and separated to their several offices by fasting, prayer, and imposition of hands. But they did not allow the priesthood to be any distinct order. As the vote of the brethren made a man a minister, so the same power could discharge him from his office, and reduce him to a mere layman again; and as they maintained the bounds of a church to be no greater than what could meet together in one place, and join in one communion, so the power of these officers was prescribed within the same limits. The minister of one church could not administer the Lord's Supper to another, nor baptize the children of any but those of his own society. Any lay-brother was allowed the liberty of giving a word of exhortation to the people; and it was usual for some of them, after sermon, to ask questions, and reason upon the doctrines that had been preached. In a word, every church on their model is a body corporate, having full power to do everything in itself, without being accountable to any class, synod, convocation, or their jurisdiction whatever. The reader will judge how near the Inde

pendent churches are allied to this form of government.-See INDEPENDENTS. The laws were executed with great severity on the Brownists; their books were prohibited by Queen Elizabeth; their persons imprisoned, and some hanged. Brown himself declared on his death-bed that he had been in thirty-two different prisons, in some of which he could not see his hand at noon-day. They were so much persecuted that they resolved at last to quit the country. Accordingly many retired and settled at Amsterdam, where they formed a church, and chose Mr. Johnson their pastor, and after him Mr. Ainsworth, author of the learned Commentary on the Pentateuch. Their church flourished near a hundred years. Among the Brownists, too, were the famous John Robinson, a part of whose congregation from Leyden, in Holland, made the first permanent settlement in North America; and the laborious Canne, the author of the marginal references to the Bible.

BUCHANITES, a sect of enthusiasts who sprang up at Irvine, in the West of Scotland, about the year 1783. Mr. White, the minister of a relief congregation in that town, having been invited to preach in the neighbourhood of Glasgow, a female named Elizabeth Buchan, the wife of a painter, was captivated with his eloquence, and, writing to him, announced that he was the first that had spoken to her heart, and requested permission to pay him a visit at Irvine, that the work of her conversion might be perfected. On her arrival, she was joyfully received by the members of the congregation; engaged without intermission in religious exercises; went from house to house; conducted family worship; answered questions, resolved doubts, explained the Scriptures, and testified that the end of the world was at hand, and that it was the duty of every Christian to abandon the concerns of time, and prepare for the reception of Christ. Mr. White, favouring her and her views, was complained of to the presbytery, by which he was deposed from his ministry. Thus a distinct party was formed, the meetings of which were commonly held at night, and on these occasions the new prophetess indulged in her reveries, styling herself the woman of the twelfth of Revelations, and Mr. White her first-born. Such gross outrage on the common sense of the inhabitants occasioned a popular tumult, to save her from whose fury the

magistrate sent her under escort to some distance; after which, with her clerical friend and about forty deluded followers, she wandered up and down the country, singing, and avowing that they were travellers for the New Jerusalem, and the expectants of the immediate coming of Christ. They had a common fund on which they lived, and did not consider it necessary to work, as they believed God would not suffer them to want. Mrs. Buchan died in 1792, and the sect soon after broke up.

BUDNÆANS, a sect in Poland who disclaimed the worship of Christ, and ran into many wild hypotheses. Budnæus, the founder, was publicly excommunicated in 1584, with all his disciples, but afterwards he was admitted to the communion of the Socinians.

BULL, a written letter despatched by order of the Pope, from the Roman Chancery, and sealed with lead. It is a kind of apostolical rescript, or edict, and is chiefly in use in matters of justice or grace. If the former be the intention of the Bull, the lead is hung by a hempen cord; if the latter, by a silken thread. It is this pendent lead, or seal, which is, properly speaking, the Bull, and which is impressed on one side with the heads of St. Peter and St. Paul, and on the other with the name of the Pope, and the year of his pontificate. The Bull is written in an old round Gothic letter, and is divided into five parts; the narrative of the fact; the conception; the clause; the date; and the salutation, in which the Pope styles himself Servus Servorum, the Servant of Servants.

These instruments, besides the lead hanging to them, have a cross, with some text of Scripture, or religious motto, about it. Thus, in those of Pope Lucius III., the device was Adjuva nos Deus Salutaris noster; that of Urban III., Ad te Domine, leravi animam meam; and that of Alexander III., Vias tuas, Domine, demonstra mihi.

Bulls are granted for the consecration of bishops, the promotion to benefices, the celebration of jubilees, &c. Those brought into France are limited by the laws and customs of the land; nor are they admitted till they have been examined, and found to contain nothing contrary to the liberties of the Gallican church. After the death of a Pope, no Bulls are dispatched during the vacancy of the see. Therefore, to prevent any abuses, as soon as the Pope is dead, the

vice-chancellor of the Roman church takes the seal off the Bulls, and, in the presence of several persons, orders the name of the deceased pontiff to be erased, and covers the other side, on which are the faces of St. Peter and St. Paul, with a linen cloth, sealing it with his own seal. The word Bull is derived from bullare, to seal letters; or from Bulla, a drop or bubble. Some derive it from the Greek Bevan, Council: Pezron from the Celtic Buil, Bubble.

BULL IN CŒNA DOMINI is a particular Bull, read every year, on the day of the Lord's Supper, or Maunday Thursday, in the Pope's presence; containing excommunications, and anathemas against heretics, and all who disturb or oppose the ecclesiastical jurisdiction of the holy see. After the reading of the Bull the Pope throws a burning torch into the public place to denote the thunder of this anathema. The Council of Tours, in 1510, declared the Bull in cana Domini void in regard to France. BUNYAN, JOHN, the celebrated author of the "Pilgrim's Progress," was born at Elstow, in Bedfordshire, in the year 1628. His father was a tinker; and Bunyan only received instruction in reading and writing. From the account which he gives of himself, in a work written by him, entitled, “Grace abounding to the Chief of Sinners," it appears that, in his early days, his character was notoriously vile; that he was addicted to the practice of almost every vice; and that even the profligate and profane regarded "John Bunyan as a great sinner. For some time he followed the trade of his father, till, when sixteen years of age, he became a soldier in the Parliament's army, and in 1645, was present at the siege of Leicester: where, being drawn out to stand centinel, another soldier of his company desiring to take his place, he consented, and thereby probably avoided being shot through the head, by a musket ball, which killed his comrade. It is impossible, when reading the account of the first twenty years of his life, as recorded in his "Grace Abounding," not to be forcibly impressed with the truth of the doctrine, now generally received by all Christians, of the special Providence of God. His preservation from drowning, from destruction by an adder, by a musket shot, and from death by various ways, demonstrate such doctrine to be unquestionably true; and the facts which he

has communicated, as to his conversion, additionally confirm the veracity of that doctrine. For although some allowances are to be made for his enthusiasm, and, therefore, for the language which he frequently adopted, yet the facts which he records are unquestionably true; and, if they be true, the inference appears to be obvious. He relates, "that one day he was at play at the game of cat; and, having struck it one blow from the hole, just as he was about again to strike it, a voice did suddenly dart from heaven into his soul, which said, Wilt thou leave thy sins and go to heaven, or have thy sins and go to hell?' which put him into such consternation that, leaving his cat on the ground, he looked up to heaven, and was as if he had, with the eyes of his understanding, seen the Lord Jesus looking down upon him, and threatening him with some grievous punishment for his ungodly practices."

Bunyan, at an early age, married a young woman, whose parents had educated her in habits of respect for religion; and, from such union, the mind of Bunyan was sometimes roused to review his own character, and deplore his conduct. His heart was at that time, however, unaffected, though his judgment was convinced; and he attended regularly, with superstitious feelings, at his parish church. At length, he was induced to set about reading the Scriptures, by the accidental conversation of a poor man, with whom he conversed on the subject of religion. It appears, however, that he still continued unacquainted with the sinfulness of his nature, and the necessity of faith in Christ, till he met with four poor women, at Bedford," sitting at a door, in the sun, talking about the things of God-about a new birth-about the work of God in their hearts, as also how they were convinced of their miserable state by nature of the mercy of God in Jesus Christ-of his word and promises- of the temptations of Satan— and of their wretchedness of heart and unbelief." Bunyan was so affected with the conversation of these good women, that he availed himself of every opportunity to converse with them. His irreligious companions perceived a difference in him, which was to them offensive; and being unable to disturb in him that steady purpose of his mind, to seek for happiness in God alone, they resigned his society. His mind was shortly afterwards much distressed by thoughts, which perpetu

ally accompanied him, that he wanted faith, and never could have any, because he was not one of the elect. He says, this put him upon considering how to make trial of this matter; and he resolved to attempt the working of a miracle as the surest test of his faith. Accordingly, as he was one day going between Elstow and Bedford, he was about to say to some puddles that were in the horsepath, "Be dry;" but, just as he was about to speak, his good sense prevailed with him, not to put his faith upon that trial. After much perplexity, however, his doubts were satisfied by that passage of Scripture, Luke xiv, 22, 23.

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Compel them to come in, that my house may be full; and yet there is room." As soon as Mr. Bunyan obtained a good hope, that he was interested in the salvation of Jesus Christ, he communicated the state of his mind to Mr. Gifford, a Baptist dissenting minister, residing at Bedford; attended his preaching, and obtained from it much advantage; and, believing that baptism, by immersion, on a personal profession of faith, was most scriptural, he was so baptized, and admitted a member of the church, A.D. 1653.

In 1656, Mr. Bunyan, conceiving that he was called by God to become a preacher of the Gospel, delayed not to comply with that call. The measure excited considerable notice, and exposed him to great persecution. For some years he continued to preach with eminent success; though, during the period of the Commonwealth, he was indicted for holding an unlawful assembly at Eton, but for which offence it does not appear that he was punished. At length, however, in the month of November 1660, in the reign of Charles II., being about to preach at Samsell, a small hamlet near Harlington, in Bedfordshire, he was seized, by virtue of a warrant from a justice of the peace. The Nonconformists, at that time, were unquestionably the objects of bitter malice, and unwise and severe persecution. Bunyan was one of the first victims of the intolerant measures of Charles II. After the usual examination before the justice, at which Bunyan displayed much firmness and zeal, he was committed to Bedford jail, until the quarter sessions. At those sessions, in January, 1661, an indictment was preferred against him, for being an upholder of unlawful meetings and conventicles. His defence, though

long, and, on the whole, judicious, did not avail him; and he was sentenced to perpetual banishment, and committed to prison, where, though that sentence was not executed, he was confined twelve years and a half. In the same prison were also confined about sixty dissenters, taken at a religious meeting at Kaistoe, in Bedfordshire. During that confinement, Mr. Bunyan supported himself and his family by making tagged laces. His spare time he employed in writing the first part of his "Pilgrim's Progress," and in preaching to, and praying with, his fellow-prisoners. The respectability of his character, and the propriety of his conduct, induced, in the mind of the jailer, a feeling of respect for him. He frequently permitted him to leave the prison, and visit his friends. He once permitted him to visit London, and he committed a great share of the management of the prison to his care. In the last year of his confinement, he wrote his work, entitled, " A Defence of the Doctrine of Justification." At length, by the exertions of Dr. Owen, his liberation was obtained, in the year 1674; and having been chosen co-pastor over the Baptist congregation at Bedford, he resumed the arduous duties of a Nonconformist divine. After his enlargement he travelled into several parts of England, to visit the dissenting congregations, which procured him the epithet of Bishop Bunyan. In King James II.'s reign, when that prince's declaration in favour of liberty of conscience came, Mr. Bunyan, by the voluntary contributions of his followers, built a large meeting-house at Bedford, and preached constantly to great congregations. He also annually visited London, where he was very popular; and assemblies of twelve hundred have been convened in Southwark to hear him, on a dark winter's morning, at seven o'clock, even on week days. In the midst of these and similar exertions, he closed his life; and, at the age of sixty, on the 31st of August, 1688, "he resigned his soul into the hands of his most merciful Redeemer."

He was interred in Bunhill Fields burying-ground, and over his remains a handsome tomb was erected. Of Bunyan it has been said, and with seeming propriety," that he appeared in countenance to be of a stern and rough temper, but, in his conversation, mild and affable; not given to loquacity or much discourse in company, unless some urgent occasion

required it: observing never to boast of himself or his parts, but rather seem low in his own eyes, and submit himself to the judgment of others; abhorring lying and swearing; being just, in all that lay in his power, to his word; not seeming to revenge injuries; loving to reconcile differences, and making friendship with all. He had a sharp quick eye, accompanied with an excellent discerning of persons, being of good judgment and quick wit." Dr. Towers has said of him, "He was certainly a man of genius, and might have made a great figure in the literary world, if he had received the advantages of a liberal education." Mr. Scott, the author of "The Force of Truth," has said, "he was certainly endued with extraordinary natural talents; his understanding, discernment, memory, invention, and imagination, were markably sound and vigorous, so that he made a very great proficiency in the knowledge of scriptural divinity, though brought up in ignorance.”

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Of the "Pilgrim's Progress," but one opinion seems to be entertained. Mr. Grainger said, that the Pilgrim's Progress was one of the most ingenious books in the English language; and in this opinion, he states, Mr. Merrick and Dr. Roberts coincided. Dr. Radcliffe termed it "a phoenix in a cage." Lord Kaimes said, "it was composed in a style enlivened, like that of Homer, by a proper mixture of the dramatic and narrative, and upon that account has been translated into most European languages." Dr. Johnson remarked, "that it had great merit, both for invention, imagination, and the conduct of the story; and it had the best evidence of its merit-the general and continued approbation of mankind. Few books," he said, "had had a more extensive sale; and that it was remarkable that it began very much like the poem of Dante, yet there was no translation of Dante when Bunyan wrote." Dr. Franklin said, "Honest John Bunyan is the first man I know of who has mingled narrative and dialogue together, a mode of writing very engaging to the reader, who, in the most interesting passages, finds himself admitted, as it were, into the company, and present at the conversation." Dean Swift declared that he "had been better entertained and more informed by a chapter in the Pilgrim's Progress, than by a long discourse upon the will and the intellect, and simple or complex

ideas." And Cowper (in his Miscellanies) has immortalized him in some beautiful lines, which the length of this memoir precludes from being inserted.

In addition to his "Pilgrim's Progress," he wrote two other allegorical pieces:-" Solomon's Temple Spiritualized," and "The Holy War;" the latter of which has excited a degree of attention nearly equal to that displayed to his Pilgrim's Progress." His other works are principally controversial.

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Vide his own account of himself, entitled, "Grace Abounding," &c. His works in folio, and Life prefixed; “ Wilson's History of Dissenting Churches;” "Middleton's Evangelical Biography;" "The Life of Mr. John Bunyan, by Joseph Ivimey."-Jones's Christ. Biog.

BURIAL, the interment of a deceased person. The rites of burial have been looked upon in all countries as a debt so sacred, that such as neglected to discharge them were thought accursed. Among the Jews, the privilege of burial was denied only to self-murderers, who were thrown out to putrefy upon the ground. In the Christian church, though good men always desired the privilege of interment, yet they were not, like the heathens, so concerned for their bodies as to think it any detriment to them if either the barbarity of an enemy, or some other accident, deprived them of this privilege. The primitive church denied the more solemn rites of burial only to unbaptized persons, self-murderers, and excommunicated persons, who continued obstinate and impenitent, in manifest contempt of the church's censures. The place of burial among the Jews was never particularly determined. We find they had graves in the town and country, upon the highway or gardens, and upon mountains. Among the Greeks, the temples were made repositories for the dead, in the primitive ages: yet, in the latter ages, the Greeks as well as the Romans buried the dead without the cities, and chiefly by the highways. Among the primitive Christians, burying in cities was not allowed for the first three hundred years, nor in churches for many ages after; the dead bodies being first deposited in the atrium or churchyard, and porches and porticos of the church hereditary burying-places were forbidden till the twelfth century.-See FUNERAL RITES.

As to burying in churches, we find a