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Bach, Johann Sebastian a German musician, " to whom," in Schumann's words, " music owes almost as great a debt as a religion owes to its founder," belongs to a family whose earliest notices go back to the beginning of the 16th century. The progenitor of the Bach race was VEIT, who died in 1619. He is said to have been a baker, and to have moved into Hungary, with many other Evangelicals, for protection from persecution. But under the emperor Rudolf II, the Catholic reaction gave the Jesuits the upperhand, and this caused Veit to return home and settle at Weimar as a baker and miller. The genealogy states that he loved and practiced music. His chief delight was in a "cythringen" (probably a zither), upon which he' used to play while his mill was at work. But the real musical ancestor of the family was HANS, the son of Veit, who died in 1626. Of his many children, three sons especially distinguished themselves as musicians JOHANNES (1604-73, the forefather of the Bachs of Erfurt), HEINRICH (1615-92, the forefather of the Arnstadt Bachs), and CHRISTOPH (1613-61, the grandfather of Johann Sebastian and father of JOHANNS AMBROSIUS, born in 1645 at -Erfurt, and died at Eisenach in 1695). At Eisenach our- hero was born, March 21, 1685. His father began by teaching him the violin, and after his father's death he began the piano-forte under the direction of his elder brother, Johann Christoph. At the age of fifteen (1700) Johann Sebastian entered the Michaelis School at Lüneburg, where he remained three years. In 1703 he was made organist at Arnstadt in the new church. In 1707 he went to Mühlhausen, in Thuringia, and in the following year to Weimar as court organist. Here "his fame as the finest organist of his time reached its climax, and there also his chief organ compositions were written - productions unsurpassed and unsurpassable." In 1717 Bach was appointed leader at Cothen by Prince Leopold of Anhalt-Cothen, and in 1723 cantor at the Thomas School in Leipsic and organist and director of the music in the two chief churches. His position at Leipsic he retained till the end of his life; there he wrote for the services of the Church his great passions and cantatas, and his highmass in B minor (1733), which exhibit the power of his unique genius in its full glory. He died July 28, 1750. "In Johann Sebastian centres the progressive development of the race of Bach which had been advancing for years; in all the circumstances of life he proved himself to be at once the greatest and the most typical representative of the family. He stood, too, on the top step of the ladder; with him the vital forces of the race exhausted themselves, and further power of development stopped short." Bach wrote unceasingly in every form and branch, and the number of his works is enormous. In 1842 a monument was erected, which perpetuates the features of the great master, in front of the Thomas School, over which he presided, and under the very windows of his study. This monument owes its origin to the enthusiasm of Mendelssohn for the great master. In 1850 the centenary of Bach's death was commemorated, and the "Bach Society" was founded at Leipsic for the publication of his entire works. The literature on Bach is very large. We confine ourselves to the most important. Besides the articles in Herzog's *Real-Encyklop., *Lichtenberger's *Encyclopedic des Sciences Religieuses, *and Grove's *Dictionary of Music and Musicians *(Lond. 1880), s.v., see Spitta, *Johann Sebastian Bach *(Leipsic, 1873-80); Bitter, *Johann Sebastian Bach *(Dresden, 1880, 2d ed.); Reissmann, *Johann Sebastian Bach, sein Leben und seine Werke *(Berlin and Leipsic, 1881); Koch, *Gesch. des deutschen Kirchlenliedes, *v, 614 sq., 637 sq. (B. P.)

Bach, Karl Philip Emmanuel son of Johann Sebastian, was born at Weimar, March 14, 1714. He was the most gifted musician of this most eminent family next to his father, and is generally designated the Hamburg Bach. He studied at the Thomas School and afterwards at the University of Leipsic, devoting himself to jurisprudence. In 1738 he went to reside in Berlin and was appointed chamber-musician to Frederick the Great. In 1767 he left his position at court and accepted the post of *Capellineister *at Hamburg, where he spent the last twenty-one years of his life, and died Sept. 14, 1788. His most ambitious work of a sacred character is *The Israelites in the Wilderness,* but most of his music was written for the harpsichord.

Bacheller, Gilman a Congregational minister, was born at Fayette, Me., Feb. 18, 1795. His early years were spent on the farm and in trade with only a common-school education. Rev. Joseph Underwood of New Sharon, Me., became his theological tutor in 1827, and in 183:1 Mr. Bacheller became pastor at Machiasport, Me. He was dismissed in 1849, but continued to reside at that place and to officiate as acting pastor a part of the time until a few weeks before his death. As acting pastor he supplied Jonesborough from 1847 to 1849; Northfield from 1850 to 1853; Whitneyville from 1850 to 1855, and from 1859 to 1861, and again in 1865; also supplied Whiting from 1851 to 1852. He died at Machiasport, Sept. 27,1875. See *Cong. Quarterly, *1876, p. 419.

Bachelor *SEE BACCALAUREUS*.

Bachelor, Elijah a Methodist Episcopal minister, was born at Sturbridge, Mass., in 1772, of pious parents, who early taught him the fear of the Lord. He experienced religion at the age of sixteen; soon after wandered away into folly and sin; in 1792 was reconverted, and in 1798 entered the travelling connection of the New England Conference. Six years later he located and removed to Homer, N. Y., and four years afterwards resumed the itinerant labors. For five years he continued to preach, then ill-health obliged him to again locate, which relation he held until his decease, Dec. 19, 1821. Mr. Bachelor was a man of the strictest moral and religious integrity. See *Methodist Magazine, *v, 80.

Bachelot, Jean Alexis Augustin a French theologian, was born in 1790 near Mortagne. He first taught classics and theology. About 1826 he was appointed by the pope apostolic praefect to the Sandwich Islands, and also proceeded to Honolulu. Once installed, he raised a contest with the Anglican missionaries and was forced to leave the place. He took refuge upon the shores of California. He intended to go to the islands in the South Pacific Ocean, but died from the fatigue of the voyage in 1838. See Hoefer, *Nouv. Biog. Generale, s.v.*

Bacherius (or Bakere), Peter a Flemish Roman Catholic preacher, was born at Ghent in 1517. At the age of twenty he became a Dominican, and studied under Peter Soto. He was one of the most celebrated preachers of his day, and died Feb. 12, 1601. He wrote, *Misoliturgie *(Ghent, 1556), against those who despised the *mass:-Le Miroir de la Milice Chretienne:--Homilies on the Epistles for Lent *(Douai, 1599,1604):--Hom*ilies on the Gospels for All the Sundays of the Year *(Louvain, *1576):-Gerelle Conjugale entre l'Homme et la Femme, *etc.

Bachiarius *SEE BACCHIARIUS*.

Bachiene, Janhendrik a Dutch religious writer, brother of Willem Albert, was born in 1708, and died in 1789. He published some moral and theological works, of which the principal are, *Eerste Begingelen der goddelijke Waarheden *(1759):-De *Leer der Sacramenten, *etc. (1771). See Hoefer, *Nouv. Biog. Generale, *s.v.

Bachja Ben-Asher a Jewish rabbi who flourished in the 13th century, was a judge at Saragossa. In 1291 he wrote his סֵפֶר בִחיִי or פֵּרוּשׁ עִל הִתּוֹרָה, a commentary on the Pentateuch, "grammatical, philosophical, allegorical, and cabalistical," condensing much of former commentators (Pesaro, 1507; Lemberg, 1865, 5 vols.), He also wrote שׂבִע שמָחוֹת, a commentary on Job (Amst. 1768):- סֵ8 כִד חִקֶמִח and סֵ8 הִדרָשׁוֹת, a collection of sixty derashas, or sermons (Const. 1515; Warsaw, 1870):-also a curious book on food and meals, entitled *Sefer Shulchan Arba *(סֵ8 שֻׁלחִן אִרבִע, "the book of the square table") (1st ed. Mantua, s. a.; last ed. Wilna, 1818), in which he discusses the time of eating, the mystical signification of food, the moral import of fasting, the manners of the table, the feasts of the ancients, the festivals of the just in the world to come. See Furst, *Bibl. Jud. *i, 75 sq.; De' Rossi, *Dizionario Storico *(Germ. transl.), p. 54; Gratz, *Gesch. d. Juden, 7:*203 sq.; Finn, *Sephardim, *p. 304; Etheridge *Introd. to Hebrew Literature, *p. 262; Jost, *Gesch. d. Judenth. u. s. Sekten, *iii, 39; Ginsburg, *Kabbalah, *p. 98. (B. P.)

Bachja Ben-Josef *SEE PAKUDA*.

Bachman, John, D.D., LL.D. an American minister and naturalist, was born in Dutchess County, N. Y., Feb. 4, 1790. He was licensed to preach in 1813, and became pastor of the German Lutheran Church in Charleston, S.C., in 1815. He died Feb. 25,1874. He was a collaborator of Audubon in his great work on American ornithology, and the principal author of *The Quadrupeds of North America. *Among his other publications may be mentioned, *Defence of Luther and the Reformation *(1853) *:-Design and Duties of the Christian Ministry (1848):-The Doctrine of the Unity of the Human Race Examined on the Principles of Science *(1850): *Characteristics of Genera and Species as Applicable to the Doctrine of the Unity of the Human Race *(1854). See Allibone, *Dict. of Brit. and Amer. Authors, s.v.*

Bachmann, Johann Friedrich a German Protestant doctor of theology, was born July 21, 1799, at Drossen in the Neumark. He studied at Berlin and Halle, and after completing his studies acted for some time as preacher at Lisbon. In 1829 he was appointed preacher of the Louisenstadt Church at Berlin, and in 1845 first preacher of St. Jacob's there. He labored with great blessing in his vast parish, and the government acknowledged his services by appointing him, in 1862, member of consistory, and in 1870 supreme counsellor of consistory. He died July 26, 1876, at Cassel, where he had gone to repair his broken health. Besides *Sermons *and some catechetical works, be published a monograph on the famous Easter hymn, *Jesus meine Zuversicht *(Berlin, 1874) *:-Zur Geschichte der Berliner Gesangbiicher *(ibid. *1856):-Michael Schirner nach seinem Leben und Dichten *(ibid. 1859). See Winer, *Handbuch der theol. Literatur, *ii, 105, 117; Zuchold, *Bibl. Theol. *i, 6); *Zun Geddehtniss des Dr. Bachtmann *(Berlin, 1876). (B. P.)

Bachmann, Paul a German controversialist, was born at Chemnitz about 1466. He joined the Cistercians, and was abbot of Altenzelle from 1522 to 1535. In connection with Cochleus, Emser, Peter Forst, and Augustin von Alveldt,he opposed the Lutheran Reformation in Saxony. He tried to reform monastic life, but could not prevent many of his co-religionists from going over to the Church of the Reformation. He wrote against Luther, but was answered in a satire, written after the manner of the *Epistol. Obscur. Virorum, *entitled *Mors et Sepultura Doctrinae Lutheranae, *reprinted in Strobel, *Opuscula Quaedam Satirica et Ludicra Tempore Reform. Scripta *(1784), Fasc. 1:49 sq. See Streber, in Wetzer u. Welte's *Kirchenlexikon, *s.v. (B.P.)

Bachor Von Echt, Reihhard a German theologian, was born in 1544. He became burgomaster of Leipsic, where he established himself as a trader; but later he was banished from that place for his Calvinistic doctrines, and was welcomed at Heidelberg, where he died in 16i4. He wrote, *Catechesis Palatinatus Testimoniis Scripturce ac Sententiis Patrum qui Primis *100 *a C. N. A nnis in Ecclesia claruerunt Ornata.* His son bearing the same name, was born at Leipsic in 1575. He was a distinguished jurist and professor at Heidelberg in 1613. Deprived of his employment during the Thirty Years' War, and obliged to withdraw to the Palatinate, he went to Heilbronn in 1662, and later returned to Heidelberg, where he devoted himself to the study and preparation of his works. According to several writers, he abjured the Catholic faith before, his death, and embraced the doctrines of Lutheranism. .He wrote *Notae et Animadv. ad Trentleri Disput. *(Heidelberg, 1617-19), and several other works. See Hoefer, *Nouv. Biog. Generale, *s.v.

Bach'rite (Heb. with the article *hab-Bakri', *הבִּכרַי; Sept. omits, but some copies have ὁ Βεχερί; *Vulg. familia Becheritarum; *Auth. Vers. "the Bachrites"), the family name of the descendants of BECHER *SEE BECHER *(q.v.), the son of Ephraim (Nu 26:35). *SEE BERIAH*.

Bachtan in the mythology of the Arabs, is the stone on which Hagar is said to have been delivered of Ishmael, the son of Abraham, and to which Abraham tied his camel when he went to offer Isaac. The Arabians, who consider themselves direct descendants of Abraham through Ishmael; worship this stone as the same with that in the Kaaba at Mecca.

Bachuth *SEE ALLON-BACHUTH*.

Bacis (or Baochis) was (1), in Egyptian mythology, a sacred bull at Hermonthis, in Upper Egypt. It was also called *Onuphis, *and must not be confounded with *Apis *of Memphis. Large bristly hairs grew on its body, and ran in the opposite direction from that on other. animals. (2.) One of the earliest seers of Greece. He lived at Heleon in Boeotia, and the nymphs of the Corycian grotto endowed him with the gift of divination after having taken leave of his friends. Bacis was probably only a designation of a soothsayer; therefore a number of Bacidae-one especially, an Arcadian, and also some women-were thus named.

Back, Friedrich a Protestant theologian of Germany, was born in 1801, and died as pastor at Kastellaun and superintendent of the diocese of Simmern, Feb. 13, 1879. He is the author of, *Die dltesten Kirchen im Lanzde wischen Rhein, Mosel, Nahe und Glan bis zum Beginn des dreissihrigen Krieges:* **1. ***Theil, Die Zeit vor der Reformniation;* **2. ***Theil, Die Reformation der Kirche, sowie der Kirche Schicksale und Gestaltung bis zumn- Jahre *1826 (Bonn, 1859-74). See Zuchold, *Bibl. Theol. *i,61. (B. P.)

Backbite (in Ps 15:3, רָגִל, *ragal', *to *run about *tattling; in Pr 25:23, סֵתֶר, *se'ther, secrecy *in tale-bearing; in Ro 1:30, κατάλαλος*, *an *evil speaker; *in 2Co 12:20, καταλαλιά*, evil-speaking*)*, *maliciously to defame an absent person. *SEE SLANDER*.

Backer (or Bakker), Jakob Van (Jacopo Do Palermo) a Dutch historical painter, was. born at Antwerp in 1530. While young he was employed by Palermo, a dealer in, pictures, after whom he was sometimes named. Palermo kept Backer employed constantly, and sent his .pictures to Paris, where they were very much admired. Backer painted some original historical pictures, three of which. are, *Adam and Eve, *a *Charity, *and a *Crucifixion. *He died in 1560.

Backereel, Gilles a Dutch painter, was a native of Italy and contemporary with Rubens. He competed with Vandyke in an altar-piece in a church at Antwerp. In the cathedral at Bruges is an altar piece by (illes Backereel representing St. Charles Borromeo administering the sacrament to a numerous group of persons attacked by the plague. In the Church of the Augustinians at Antwerp is another admirable picture by him of the crucifixion. Some of his works are also at Brussels in the Church of the Franciscans.

Backereel, Willem a Dutch painter of the 16th century, resided in Italy and painted landscapes. In the Low Countries he adorned the churches with pictures, and gained some eminence as an artist.

Backhouse, Benjamin an English Congregational minister, was born at Wells, Somersetshire, in 1822. He received his education at the grammarschool of that city, supplemented by private tuition and a five years? course at Springhill College, Birmingham. On leaving college he declined a living in the Church of England and became a Congregational pastor at Rodborough Tabernacle, Gloucestershire. He removed to Bolton in 1848, where he remained but a short time. He was afterwards pastor of the Old Meetinghouse, Scarborough, for twelve years. .In 1862 Mr. Backhouse took his family to Heidelberg, Germany, with a view to permanent residence. While there he held divine service on Sunday afternoons in St. Peter's Church. In 1865 he took up his residence at Bedford, with a view to secure better educational advantages for his sons. The Bible Society Committee chose Mr. Backhouse in 1870 to be their agent in Australia. He arrived at Melbourne April 23, 1871, and immediately threw himself into the work, visiting in succession the colonies of Victoria, New South Wales, Queensland, South Australia, Tasmania, and New Zealand; lecturing, preaching, forming new committees, and holding conferences. His work was marked by a great distribution of Bibles in these colonies. He returned to his home in Melbourne in July, 1876, literally worn out, and died there Aug. 30,1877. Mr. Backhouse was characterized by intense love for his work, unflagging zeal, gentle disposition, and consistent Christian life. See (Lond.) *Cong. Year-book, *1878, p. 304.

Backhouse, Edward an English minister of the Society of Friends, was born at Darlington, May 8, 1808, and at the age of eleven removed with his parents to Sunderland, where he ever afterwards resided. He began his ministerial labors in 1852, and was recorded as a minister in 1854. He died May 22, 1879. See (Lond.) *Annual Monitor, *1880, p. 20. .

Backhouse, James a minister of the Society of Friends, was born at Darlington, England, July 8,1794. He was recorded as a minister in 1824, and from that date his life may be said to have been one of unceasing service for his Master. Nearly ten years of his life were devoted to a visit, undertaken as a missionary, to the Australian colonies, the Mauritius, and South Africa. As a naturalist and botanist he was eminent. For many years he was connected with a horticultural establishment at York. His journeys to different countries proved valuable in a scientific as well as a religious point of view. He was a convert from the Unitarian faith, and was an earnest and consistent advocate of the cause of temperance. For many years he was connected with the York Friends' Tract Association, and much of his time was spent in writing tracts. He died Jan. 20, 1869. See (Lond.) *Annual .Monitor,* 1870, p. 6.

Backhouse, John a minister of the Society of Friends, was born at Darlington; England, in 1784. In 1813 he began to preach, thus yielding to a duty which he had long felt. He was unassuming and simple in all his ministrations. He travelled extensively through England and Scotland, preaching in various places. He died Aug. 17, 1847. See (Lond.) *Annual Monitor, *1848, p. 14.

Backhouse, William a minister of the Society of Friends, was born at Darlington, England, in 1779. " Integrity and simplicity adorned his Christian walk, and in him the poor and afflicted found a faithful and sympathizing friend." On June 9,1844, being the day previous to the time appointed for his leaving home as a missionary to Norway, he went to a meeting in usual health, rose to address the assembled company, but before a word was uttered fell lifeless to the floor See (Lond.) *Annual Monitor, *1845, p. 20.

Backmeister *SEE BACMEISTER*.

Backon *SEE BACON*.

Backslide (in Pr 14:14, סוּג, *sug, *to *go back; *in Ho 4:16, סָרִר, *salar' *to *be refractory; *elsewhere in the O.T. שׁוּב, *shub, *to *return; *in Heb 10:39, ὑποστέλλω*, *to "draw back"). *SEE APOSTASY*. **1. **This term popularly denotes a falling off or defection in matters of religion; an apostasy, Ac 21:21; 2Th 2:3; 1Ti 4:1. This may be either partial or complete; partial, when it is in the heart, as Pr 14:14; complete, as that described in Heb 6:4, etc.; 10:6, etc. On the latter passage Chrysostom observes: "When a house has a strong foundation, suppose an arch fall, some of the beams break, or a wall decline, while the foundation is good, these breaches may be repaired; so in religion, while a person maintains the true doctrines, and remains on the firm rock, though he fall, true repentance may restore him to the favor and image of God: but as in a house, when the foundation is bad, nothing can save the building from ruin; so, when heretical doctrines are admitted for a foundation, nothing can save the professor from destruction." It is important, in interpreting these passages, to keep it steadfastly in mind that the apostasy they speak of is not only *moral, *but *doctrinal. SEE FALLING AWAY*. **2. **It is also used less accurately of a loss of fervor in religious feeling and of zeal in religious duty. In this sense it should be called *partial backsliding, *which must be distinguished from *hypocrisy, *as the former may exist where there are good intentions on the whole; but the latter is a studied profession of appearing to be what we are not. The *causes *of backsliding are — the cares of the world; improper connections; inattention to secret or closet duties; self-conceit and dependence; indulgence; listening to and parleying with temptations. A *backslidden state is manifested *by indifference to prayer and self-examination; trifling or unprofitable conversation; neglect of public ordinances; shunning the people of God; associating with the world; thinking lightly of sin; neglect of the Bible; and often by gross immorality. The *consequences *of this awful state are — loss of character; loss of comfort; loss of usefulness; and loss of a well-grounded hope of future happiness. To *avoid this state, *or recover from it, we should beware of the first appearance of sin; be much in prayer; attend the ordinances; and unite with the people of God. We should consider the awful instances of apostasy, as Saul, Judas, Demas, etc.; the many warnings we have of it, Mt 24:13; Heb 10:38; Lu 9:62; how it grieves the Holy Spirit; and how wretched it makes us; above all things, our dependence should be on God, that we may always be directed by his Spirit, and kept by his power. — Watson, *Theol. Dictionary, *s.v.; Buck, *Theol. Dictionary, *s.v.; Clarke, *Theology *(by Dunn), p. 360. On the possibility of "falling from grace," *SEE PERSEVERANCE*.

Backus, Almond Luce a Methodist Episcopal minister, was born in Herkimer County, N. Y, Sept. 16, 1820. He was converted in 1838; was licensed to preach in 1843, and in 1856 entered the Genesee Conference. In 1.872 he was transferred to the North-west Indiana Conference, and in 1875 was granted a supernumerary relation, which he held till his death, at Stockwell, Ind., Jan. 10, 1876. Mr.-Backus was a man of rare endowments, stalwart in frame, and energetic; forcible in manner, sound in theology. See *Minutes of Annual Conferences, *1876, p. 367.

Backus, Azel D.D., president of Hamilton College, was born at Norwich, Conn., Oct. 13th, 1765. While yet a boy he imbibed infidel principles, but was reclaimed by the instructions of his uncle, the Rev. Charles Backus. He graduated A.B. at Yale in 1787. He was licensed in 1789, and succeeded Dr. Bellamy as pastor at Bethlem in 1791. Here he labored faithfully, both as pastor and as principal of a classical school, till 1812, when he was elected president of Hamilton College. After five years of successful administration, he died of typhus fever, Dec. 9, 1817. He was a man of good endowments and great industry. — Sprague, *Annals, *2:287.

Backus, Charles D.D., an eminent Congregational minister, was born in Norwich, Conn., Nov. 5, 1749. He lost his parents in his childhood, but, as he early discovered a love of learning, his friends assisted him to obtain a liberal education. He graduated A.B. at Yale in 1769, and, after studying theology under Dr. Hart, of Preston, he was licensed in 1773. In 1774 he was ordained pastor of the Congregational Church in Somers, where he remained until his death, December 30,1803. During the course of his ministry nearly fifty young men studied theology under his roof, and among them were Dr. Woods, of Andover, President Moore, of Amherst, and others. His reputation brought him invitations to the chair of theology at Dartmouth, and also at Yale, but he declined both calls. He published a number of occasional sermons. — Sprague, *Annals, *2:61.

Backus, Isaac A.M., a distinguished Baptist minister, was born at Norwich, Conn., Jan. 9, 1724. In 1748 he was ordained pastor of a Congregational church in Titicut, Middleborough, Mass. In 1749 a number of the members of Mr. Backus's church altered their sentiments with regard to baptism, and he at length united with them in opinion. He was immersed in 1751. For some years he held to open communion, but afterward abandoned it. A Baptist church was duly constituted in 1756, and he was installed its pastor. He faithfully discharged his pastoral duties till his death, Nov. 20, 1806. To his labors during this long period the Baptists of America owe much of their success. He was a voluminous writer, and published, among other works, a *History of the Baptists *(3 vols.), and also an *Abridgment *of the same (1 vol.). A list of his writings may be seen in Sprague, *Annals, *6:56. See also Hovey, *Life and Times of Backus *(Bost. 1858, 12mo); *Christian Review,* 14:197.

Backus, Jay S., D.D. a Baptist minister, was born in Washington- County, N. Y., Feb. 17, 1810. After pursuing a partial course of study at Madison University, he was ordained as pastor of the Church in Groton, N. Y., where he had :a successful ministry. He rendered great service during this period to his brethren in the ministry as an evangelist, preaching for them in times of special religious interest. His other pastorates were in Auburn, N. Y., in two churches in the city of New York, and in Syracuse. For some years he was associated with Dr. Pharcellus Church as editor of the *New York Chronicle, *now *The Examiner. *In 1862 he was chosen secretary of the American Baptist Home Mission Society, a position which with great credit and usefulness he filled for many-years. He died at Groton, July 3, 1879. See *Baptist Encyclopedia; *p.54. (J. C.S.)

Backus, John Chester, D.D., LL.D. a Presbyterian minister, was born at Wethersfield, Connecticut, September 5, 1810. He studied at Albany Academy, spent two years at Columbia College, and graduated from Yale College in 1830; studied law one year, and theology one year at New Haven, joining the Congregational Church there in the meantime; spent part of a year at Andover Theological Seminary; graduated from Princeton Theological Seminary in 1835; was licensed to preach the same year, and ordained the next, serving meanwhile as assistant secretary of the Board of Domestic Missions. On September 16, 1836, he became pastor of the First Presbyterian Church at Baltimore, Maryland, and remained there until his death, April 9,1884, having been pastor emeritus from October 1875. His talents were of a high order, and few had greater influence in the Church. See *Necrol. Report of Princeton Theol. Sem. *1885, page 21.

Backus, Samuel a Congregational minister, was born at Canterbury, Conn., Sept. 16, 1787. He prepared for college at Plainfield Academy, of which he was afterwards preceptor, and studied: at Union College (1811) and theology with Drs. Benedict and Yates. He was ordained pastor of the Church in North Woodstock, Conn., in 1815, where he remained till 1830. His next charge was Palmer, Mass., where he labored ten years He then went to Brooklyn, N. Y., and was employed as a city missionary while strength permitted. Here he died Nov. 27, 1862. Mr. Backus was a grandson of Rev. Isaac, Backus, author of *History of the Baptists; *and he himself published *Sermons:-a *tract on temperance:-and a little work entitled *Prayer-meeting Assistant. *See *Cong. Quarterly, *1861, p. 353; 1863, p. 56.

Backus, Simon (1) a Congregational minister, was a native of Norwich, Conn. He graduated at Yale College in 1724, and was ordained pastor of the Church at Newington, Conn., Jan. 25,1727; was a chaplain in the colonial service at Cape Breton, and there he died in 1745, aged about forty-five years. See Sprague, *Annals of the Amer. Pulpit, *i, 231.

Backus, Simon (2) a Congregational minister, son of the preceding, graduated at Yale College in 1759; was settled as the first pastor of the Church in Graliby, Mass., in October, 1762; resigned his pastoral charge in March, 1784, and died in 1828, at the age of eighty-seven. See Sprague, *Annals of the Amer. Pulpit, i, *231.

Bacmeister, Lucas (1) a Protestant theologian of Germany, was born at Liineburg, Oct. 18, 1530. He studied at Wittenberg, and was appointed in 1559 courtpreacher at Kolding.. In 1561 he was called to Rostock as professor of theology, and: pastor. of St. Mary's; received the degree of D.D. in 1564; was appointed in 1592 superintendent. of the city of Rostock, and died there July 9, 1608. He is the author of, *Vom christlichen Bann, kurtzer und grundlicher Bericht aus Gottes Wort und aus Dr. M. Lutheri Schriften, durch die* *Diener der Kirche Christi zu Rostock zusammengetragen *(Rostock, *1565):-Historia Ecclesiarunz Rostoch., s. Narratio de Initio et Progressu Lutheranismi in Urbe Rostochio. *See Krey, *Rostocker Gel. 4:*33, appendix, p. 26; *Kitchen- und Gel.-Gesch. *ii, 24-73; *Allgemeine deutsche Biographie, s.v. *(B. P.)

Bacmeister, Lucas (2) son of the preceding, was born Nov. 11, 1570, at Rostock. He studied at Strasburg and Wittenberg, and was made professor of theology in 1600. In 1604 he was appointed superintendent at Rostock; in 1605 was made doctor of divinity, and died Oct. 12,1638. He wrote, *Disputationes contra Decreta Concilii Tridentini :-Tractatus de Lege :-Disputationes de SS. Trinitate, *etc. He was also the author of a number of German hymns which are still in use in the German Church. See Jocher, *Allgemeines Gelehrten- Lexikon, *s.v.; and especially Tarnovius's *Biography *of Bacmeister (Rostock, 1608); Koch, *Gesch. d. deutschen Kirchenliedes, *iii, 134 sq. (B. P.)

Bacon (de Baccone, or Bachone), Francisco a Spanish theologian, was born at Gerona, or at Peralada, in Catalonia. He joined the Carmelites of his native country, studied at Paris, where he also lectured on theology. He is known by the name of *doctor sublimis. *He also became provincial of his order in Catalonia, and died at the monastery of Camprodon, August 8, 1372. He wrote, *Commentarius super Sentent. 4:* —*Repertorium Pradicantium. *See Schmidt, in Wetzer u. Welte's *Kirchenlexikon, *s.v. (B.P.)

Bacon, Christopher an English minister of the Society of Friends, was born in 1623. In his younger life he was a soldier in the king's army. In 1656, while attending a Friends' meeting to which he had gone to ridicule what he might hear and see, he was brought under the power of the Spirit. Subsequently he became a diligent and faithful minister for more than twenty years, visiting in his preaching tours London and many parts of England, also Ireland and Wales; and under his powerful declarations of the truth many were converted. His residence was at Pottery Hill, Somersetshire. He died Oct. 29, 1678. See *Piety Promoted, *i, 79, 80. (J. C. S.)

Bacon, David a Congregational minister, was born at Woodstock, Conn., in 1771. During 'his early years he taught school, and then was under the tuition of Rev. John Sherman and Rev. Levi Hart. Subsequently he became a missionary to the Indians around Lake Erie, and started on foot and alone for the wilderness, as it then was. For a time his headquarters were at Buffalo Creek, now the city of Buffalo, and he preached to the Seneca tribe, but tarried only a short time among them. His next efforts were with the Chippeways (Ojibways). Mr. Bacon's ordination for this work occurred after his return from his first journey to the Indians, in Hartford,: Dec. 30, 1800; and he set out with his wife for his chosen field of labor Feb. 11, 1801. Arriving at Detroit, he immediately opened a school and shortly after his wife organized another girls' school; but he did not lose sight of the fact that his mission was especially to the Indians. Although Detroit was at this time the largest and most important city west of Albany, the size of the place was in nowise remarkable. It was enclosed by cedar pickets about twelve feet high, close together; at each side were strong gates which were closed at night, and no Indians were permitted to come in after sundown or to remain overnight. The schools were popular, but the people were prejudiced against "Yankees," and this militated against Mr. Bacon's usefulness. His next movement was to the Maumee River, where, in endeavoring to ingratiate himself with the Indians, he endured great hardships. Afterwards he visited the tribe at Arbrecroche; and with the Indians at Mackinaw he seemed to be better pleased than with any others of his acquaintance. They were principally Ottawas and Chippeways. He had some difficulty still in mastering their language. Mackinaw was at that time one of the remotest outposts of the fur trade. The Indians strenuously objected to the missionary, but Mr. Bacon maintained his residence there until about Aug. 1, 1804, when he sailed for Detroit; and some time after we find him in Hartford. After continuing for a considerable length of time in the service of the Missionary Society, he returned again to Connecticut. In the summer of 1806 he went to the Western Reserve, 0., and established his temporary home at Hudson, O., which was surveyed for settlement in November through the influence of Mr. Bacon. In 1807 he removed to Tallmadge, 0., and in January, 1809, assisted in organizing a Church there. In May, 1812, he left Tallmadge for Connecticut, and taught school in Litchfield for a few months. Through the year 1813-14 he preached in a parish now known as the town of Prospect, Conn. The following year he resided in the parish of Westfield, in Middletown, preaching there and in Middlefield. Early in 1815 he removed to Hartford and became interested in the publication of Scott's Family Bible. He was also the publisher of an edition of De Foe's *Family Instructor. *He died at Hartford, Aug. 27, 1817. See *Cong. Quarterly, *1876, p. 1, 260, 387, 562.

Bacon, Davis a Universalist minister, was born at Greenfield, Mass., Aug. 15, 1813. He removed to Fulton County, N. Y., in boyhood; received a liberal education; taught school in Harrison County, Ky., from 1839 to 1842; then returned to New York, and in the following year again went to Harrison County, where he engaged in teaching and preaching for nearly two years. Later he removed to Mount Healthy, 0., where, under the auspices of the Miami Association, he preached several years. In 1853 he removed to Pittsburgh, Pa.; spent his latter years travelling and preaching in various places, and died Jan. 10, 1871. Mr. Bacon was a pure, faithful, and energetic pastor. See *Universalist Register, *1872, p. 125.

Bacon, Francis Viscount St. Albans and Baron Verulam, one of the most celebrated philosophers of modern times, was born in London, Jan. 22, 1561. His father, Sir Nicholas Bacon, was keeper of the seal under Elizabeth, and a distinguished lawyer and statesman; his mother was a learned and pious woman, who had translated several ascetic works from Italian, and had taken part in the theological controversies of her time. Early in life he gave signs of extraordinary talent, and Queen Elizabeth used to call him playfully her young lord keeper. In his twelfth year he is said to have speculated on the laws of imagination, and in the next year he was matriculated at Trinity College, Cambridge, where he remained for three years and a half. After the termination of his studies in 1577, his father sent him to France, under the care of Sir Amyas Paulet, English ambassador at the French court. There he came in contact with a number of distinguished men, and laid out a plan for a reconstruction of the philosophical sciences. The death of his father recalled him to England in 1580, and, failing to get an office for which he applied, he devoted himself to the study of law. In 1582 he was called to the bar, in 1586 he was made a bencher, and in 1589, at the age of 28, counsel extraordinary to the queen. Still he could not rise under Elizabeth, who rejected his claims for preferment on the ground that he was "not very deep." As some compensation for his disappointment, Count Essex made him a present of Twickenham Court, worth about £1800, and so beautiful that Bacon called it the Garden of Paradise. Bacon, some years later, was charged with rewarding this disinterested kindness with ingratitude on the trial of Essex; but probably unjustly (see the *Penny Cyclopoedia, *s.v.). In 1595 he was returned to Parliament as member for Middlesex, and greatly distinguished himself for parliamentary eloquence. After the accession to the throne of James I, he rapidly rose in dignities and influence. In 1603 he received the honor of knighthood, in 1604 he was appointed king's counsel, in 1607 solicitor general, in 1613 attorney general, in 1617 keeper of the great seal. In January of 1618 he was appointed lord high chancellor, and in the same year raised to the peerage as Baron of Verulam. Three years later the title of Viscount of St. Albans was conferred on him. From the same year, 1621, dates his fall. A committee of the House of Commons reported two cases of corruption against him, and before the close of the proceedings similar cases to the number of 24 were presented. When his case was referred to the House of Peers he abandoned all defense, confessed his guilt, and was sentenced, on May 3d, to a fine of £40,000, and to imprisonment in the Tower during the king's pleasure. The sentence proved to be little more than a form. He was released from imprisonment after two days, and the fine was subsequently remitted, but he never recovered his standing. Only once he was afterward summoned to attend Parliament, and the remainder of his life was spent in humble circumstances and among the few friends whom adversity left him. He died at Highgate, April 9,1626. Bacon was the author of a philosophical system which is called after him the Baconian philosophy, and which has had a marked influence on the subsequent development of philosophy and of literature in general. "The sciences," he says, "I have hitherto been in a most sad condition. Philosophy, wasted in empty and fruitless logomachies, has failed during so many centuries to bring out a single work or experiment of actual benefit to human life. Logic hitherto has served more to the establishment of error than to the investigation of truth. Whence all this? Why this penury of science? Simply because they have broken away from their root in nature and experience. The blame of this is chargeable to many sources: first, the old and rooted prejudice that the human mind loses somewhat of its dignity when it busies itself much and continuously with experiments and material things; next, superstition and a blind religious zeal, which has been the most irreconcilable opposer to natural philosophy; again, the exclusive attention paid to morals and politics by the Romans, and since the Christian era to theology by every acute mind; still farther, the great authority which certain philosophers have exercised, and the great reverence given to antiquity; and, in fine, a want of courage, and a despair of overcoming the many and great difficulties which lie in the way of the investigation of nature. All these causes have contributed to keep down the sciences. Hence they must now be renewed, and regenerated, and reformed in their most fundamental principles; there must now be found a new basis of knowledge and new principles of science. Thus radical reformation of the sciences depends upon two conditions — objectively, upon the referring of science to experience and the philosophy of nature; and subjectively, upon the purifying of the sense and the intellect from all abstract theories and traditional prejudices, Both conditions furnish the correct method of natural science, which is nothing other than the method of induction. Upon a true induction depends all the soundness of the sciences." In these propositions the Baconian philosophy is contained. The historical significance of its founder is, therefore, in general this: that he directed the attention and reflection of his contemporaries again upon the given actuality, upon nature; that he affirmed, the necessity of experience, which had been formerly only a matter of accident, and made it as in and for itself an object of thought. His merit consists in having brought up the principle of scientific empiricism, and only in this (Schwegler, *History of Philosophy, *transl. by Seelye, p. 166). The principles of his method are to be found in many writers before him, even in Aristotle; but it-was Bacon's glory that he so set forth those principles as to bring mankind to act upon them. His plagiarisms, especially from his great namesake, Roger Bacon, are unquestionable (see De Maistre, *Soirees de St. Petersbourg; Methodist Quarterly, *Jan. and April, 1858; and *SEE BACON, ROGER *). So far as Bacon's own mind was concerned, he was a firm believer in divine revelation (see his *Confession of Faith; Prayers; Character of a Christian; Works, *ed. Montague, vol. 7). Theology, as science, he held to rest on data given by inspiration, just as metaphysics must rest on postulates. On this last point the following passage is pregnant: "Wherefore, whatever primitive matter is, together with its influence and action, it is sui generis, and admits of no definition drawn from perception, and is to be taken just as it is found, and not to be judged of from any preconceived idea. For the mode of it, if it is given to us to know it, cannot be judged of by means of its cause, seeing that it is, next to God, the cause of causes, itself without cause. For there is a certain real limit of causes in nature, and it would argue levity and inexperience in a philosopher to require or imagine a cause for the last and positive power and law of nature, as much as it would not to demand a cause in those that are subordinate" (*Fable of Cupid, Works, *ed. Montague, 15:45). As to theology, his language is: "Omnis enim scientia duplicemn sortitur informationem. Una inspiratur divinitus; alter oritur a sensu. Partiemur, igitur, scientiam in theologiam et philosophiam. Theologiam hic intelligimus inspiratam, non naturalem" (*De Agmentis, *3, 1). In book 9 of the same work he expressly sets religion in opposition, so far as its source is concerned, to the inductive sciences, inasmuch as in religion the first principles are independent and self-subsistent (*per se subsistentes*)*. *"Let us conclude," he says, a that sacred theology ought to be drawn from the word and oracles of God, not from the light of nature or the dictates of reason. For it is written, *the heavens declare the glory of God, *but not *the heavens declare the will of God." *See also his striking prayer in the preface to the *Instauratio Magna. *Bacon's own position, then, is clearly defined, although De Maistre, in his *Soirees de St. Petersbourg, *seeks to deprive him not only of all merit with regard to the science of induction, but also almost of the name of Christian. It is another question how far the influence of the Baconian system, confined as it is to the material sciences, has tended to generate a materialist and rationalist way of thinking. On this point, *SEE RATIONALISM; SEE PHILOSOPHY*. The greatest of the philosophical works of Bacon is the *Novum Organum *(Lond. 1620, translated in Bohn's *Scientific Library, *Lond.). The most important among the other works of Bacon are: **(1) ***Essays, or Counsels Civil and Moral *(Lond. 1597, augment. edit. 1612 and 1624), the best known and most popular of his works. A new edition, with an introduction and many valuable notes, has been published by archbishop Whately (Lond. 1857; Boston, 1860): — **(2) **A treatise *On the Advancement of Learning *(Lond. 1605). This work, revised and enlarged, was afterward translated by Ben Jonson, George Herbert, and other friends of Bacon, into Latin, and published under the title *De Augmentis Scientiarum *(Lond. 1623). The works *De Sapientia Veterum, Sylva Sylvarum, Nova Atlantis, *are likewise highly valued. Complete editions were published by Rawley (Amsterd. 1663, 6 vols.); Mallet (Lond. 1740); Stephens, Locker, and Birch (Lond. 1765, 5 vols. 4to); Basil Montagu (Lond. 1825-34, 17 vols. 8vo); Spedding, Ellis, and Heath (Lond. 1857 sq.); American ed., Boston, 1863-65. A biography of Bacon may be found at the head of every complete edition of his works; that by Montagu is especially valued (reprinted in Bacon's *Works, *Phila. 3 vols. 8vo). See also Bouillet, *Les OEuvres Philos. de B. *(Paris, 1834-35); De Maistre, *Examen de la Philos. de B. *(Paris, 1836, 2 vols.); Remusat, *Bacon, sa Vie et son Influence *(Paris, 1857); Tenison, *Baconiana *(1679); Macaulay, in *Edinburgh Review, *July, 1837; *Methodist Quarterly, *Jan. 1848, p. 22; April, 1851, art. 1; Jan. 1859, art. 1; April, 1851, art. 1; *Princeton Review, *12:350; 15:481; *Am. Bib. Repository, *3d series, 3, 127; *Qu. Christian Spectator, *4:528; *Encyclop. Brit. *(1st and 3d Prelim. Diss. by Stewart and Playfair); K. Fisher, *Bacon von Verulam *(Leipz. 1856, tr. by Oxenford, Lond. 1857); Dixon, *Personal History of Bacon *(Lond. 1860); *English Cyclopoedia; *Morell, *History of Philosophy, *pt. 1, ch. 1, § 1; Lewes, *Biog. Hist. of Philos. *vol. 3, epoch. 1.

Bacon, Francis a Catalan, of the Order of Mount Carmel, lectured at Paris in the 15th century, and has left a selection of the choicest passages of the fathers to aid preachers in composing their sermons.

Bacon, Frederick Stanley a Universalist minister, was born at Middletown, Conn., May, 1831. He received a high-school education, graduated at St. Lawrence University in 1865. and was baptized and ordained at Nunda, N. Y., in 1868. He preached successively at Titusville, Pa., Nunda, and finally at Belfast, Me., where he died suddenly of apoplexy, Oct. 14,1873. Mr. Bacon was a man of culture and character, a good preacher, fine elocutionist. a lover of aesthetics, earnest and faithful. See *Universalist Register, *1874, p. 131.

Bacon, George an English. Wesleyan .minister, was born at Masborough, near Sheffield, in 1793.' He was converted at the age of fifteen; entered the ministry in 1816; sustained an injury in November, 1832, which laid the foundation of a painful disease and terminated his life at Haworth, Feb. 24- 1835. See *Minutes of the British Conference, *1835.

Bacon, George Blagden, D.D. a Congregational minister, son of Rev. Dr. Leonard Bacon, was born in New Haven, Conn., May 23, 1836. His preparatory studies were prosecuted in the Hopkins Grammar-school, New Haven, and afterwards he entered Yale College with the class of 1856. During his collegiate course, he took a voyage for his health, as captain's clerk and purser of the United States ship " Portsmouth," to Siam and China, and was absent from 1853 to 1858. He received from Yale College both degrees, A.B. and A.M., in 1866. From 1858 to 1860 he was a member of the Yale Theological Seminary, and from 1860 to 1861 of Andover Theological Seminary. In the last-mentioned year he was ordained pastor of the Orange Valley Church, N. J., which position he held until his death, Sept. 15,1876. He was vice-president of the American Missionary Association, a trustee of the American Congregational Union (1864-75), and a director of the American Home Missionary Society from 1872. Besides a large number of *Sermons, *he published *The Land of the White Elephant *(a volume on Siam), and other works. See *Cong. Quarterly, *1877, p. 407.

Bacon, George W. a Protestant Episcopal clergyman of the Diocese of New York, became in 1866 assistant minister of the Church of St. John Baptist, New York city, a position in which he remained until his death, which occurred Dec. 25, 1874. See *Prot. Episc. Almanac, *1876, p. 149.

Bacon, James Monroe a Congregational minister, was born at Newton, Mass., Jan. 3, 1818. Having completed his preparatory course at Phillips Academy, Andover, in 1838, he turned his attention to the ministry. In 1841 he sailed for Savannah, Ga., thence to Europe, in consequence of impaired health. In December, 1843, he began to study with Rev. Jacob Ide, D'.D., of Medway, Mass., and in the following year was licensed to preach. His first pastorate was over the Church at Littleton, Mass., of which he was ordained pastor Oct. 8,1846, and after three years' labor resigned his charge, on account of broken health, and returned to Newton. He was installed pastor of the Union Evangelical Church and Society of Amesbury and Salisbury, Mass., June 25, 1851, and resigned Oct. 9, 1855. For thirteen years from the summer of 1856 he was pastor of the First Church, Essex, Mass. The second year of this pastorate was marked with a revival of considerable interest. On Nov. 2, 1870, he was installed pastor of the Church in Ashby, Mass., in which office, he died, Jan. 3,1878. See *Cong. Quarterly, *1871, p. 347.

Bacon, Joel Smith, D.D. a distinguished Baptist minister. was born in Cavuga County, N.Y., Sept. 3,1802. Before entering college he was engaged in teaching in Amelia County, Va. He was a graduate of Hamilton College, Clinton, N. Y., in 1826, with the highest honors of his class. For a short time he was a teacher of classics at Princeton, N. J. He took the course of study at the Newton Theological Institution, graduating in the class of 1831. He entered at once upon the discharge of the duties of the presidency of Georgetown College, Ky., to which office he had been chosen. He remained here for two years and then accepted a call to the pastorate of the Baptist Church in Lynn, Mass. This relation continued two years, at the end of which period he became a professor in what is now Madison University, N. Y., holding the position until 1837. For a few years he was occupied as an agent for Indian missions. The death of Rev. Stephen Chapin, D.D., having made vacant the presidency of Columbian College, Washington, D. C., Dr. Bacon was chosen his successor, and remained in office eleven years (1843-54). Upon resigning the presidency of' Columbian College, Dr. Bacon turned his attention to teaching in schools for young ladies. The latter years of his life were spent in the service of the American and Foreign Bible Society in the southern sections of the country. He was respected and beloved by a large circle of friends, and in various and most useful ways served his generation. He died at Richmond, Va., Nov. 10, 1869. (J. C. S.)

Bacon, John an English writer of the fourteenth century; born at Baconthorp, in Norfolk, and styled "the Resolute Doctor" (*Doctor Resolutus*)*. *He took the degrees of doctor of canon and civil law and of divinity at Paris, and became so strongly attached to the opinions of the Averroists that he was looked upon as their head. In 1329 he was elected provincial of the Carmelite order, which he had entered in his youth, and died at London in 1346. He wrote *Commentaria super quatuor libros senfentiarum *(Paris, 1484, fol., often reprinted), and many other works. See Dupin, *Hist. Eccl. Writers, *14th cent.; Landon, *Eccl. Dict. *1:192.

Bacon, John (1) a Congregational minister, was born at Canterbury, Conn., and was a graduate of the College of New Jersey in 1765. He was settled as colleague pastor with Rev. John Hunt over the Old South Church in Boston, Sept. 25, 1771; but in consequence of some differences in theological opinions, he was dismissed Feb. 8, 1775, and removed to Stockbridge, Mass. He now entered public life, and filled various offices, to which he was called by his fellow-citizens; among which were those of associate and presiding judge of the Common Pleas, a member of the state Senate-of which also he was at one time the president-and member of Congress. He died Oct. 20, 1820. See Allen, *Amer. Biog. s.v. *(J. C. S.)

Bacon, John (2) an eminent English sculptor, was born at Southwark, in Surrey, Nov. 24, 1740. At the age of fourteen he was bound as an apprentice to a china- manufacturer. where he first was employed to paint the ware, but, discovering a taste for modelling, he was soon employed for this purpose, and in less than two years he modelled all the figures for the manufactory. He progressed rapidly, and received nine premiums from the Society for the Encouragement of Arts, etc.-the first in 1758 for a figure of Peace. In 1768 he began to work in marble, and invented an instrument, now in general use by English sculptors, for transferring the form of the model to the marble. In 1776 he received the first gold medal from the Royal Academy, and in 1770 was elected an associate of that institution. He was commissioned to execute a bust of the king for the hall of Christ College, Oxford, which won him the royal patronage. In 1777 he executed the monument to the memory of Guy, the founder of Guy's Hospital, which was considered so admirable that the city of-London engaged him to erect a monument to the earl of Chatham. In 1778 he was elected Royal Academician, and completed the beautiful monument to the memory of Mrs. Draper in the cathedral church at Bristol. He had several other principal works in Westminster Abbey and in St. Paul's Cathedral. He died in London, Aug. 7, 1799.

Bacon, John (3) an English Wesleyan minister, was born in 1804. He was converted at the age of twenty; began the work in 1829; labored at Ipswich, Horsham, and Keighley; became a supernumerary in 1836 at Salford, and died June 30, 1838. He devoted his utmost energies to the work of the ministry, and many souls were converted under his labors. See *Minutes of the British Conference, *1838.

Bacon, Leonard, D.D., LL.D. an eminent Congregational divine, was born Feb. 19, 1802, at Detroit, Mich., where his father, David, was at the time missionary to the Indians. He graduated at Yale College in 1820, and at Andover Theological Seminary in 1824, and in March, 1825, he became pastor of the Central, or First, Congregational Church in New Haven, Conn., a relation which continued for the remainder of his long life, although he became only pastor emeritus in September, 1866. At this latter date he was chosen acting professor of revealed theology in Yale College, and in 1871 lecturer in the same institution on ecclesiastical polity and American Church history. He died at New Haven, Dec. 24, 1881. As a sermonizer Dr. Bacon was able, but not brilliant. But when any subject of contemporary interest engaged his attention and aroused his enthusiasm his sermons were powerful and convincing. Thus, although he was neither a great preacher nor a subtle theologian, he was a man of real force and decided individuality, who not only had much to do with shaping the course of his own denomination, but who also succeeded in directing the currents of public thought on many important questions. He loved an argument, not for the pleasure of displaying his dialectic skill, which was by no means small, but because he was thoroughly in earnest in what he believed, and thought and regarded it as a conscientious duty to argue his case with the heat and vigor of genuine conviction. He was ranked as a conservative in his views of Congregational polity and ecclesiastical government, and he had an antiquarian taste which predisposed him to habits of special research; but he always kept abreast of the time, and was often considerably in advance of it. His views on the slavery question, like all of his opinions, were well defined and vigorously promulgated. He early espoused the colonization scheme, and became the pillar of the society in New England. In his younger days he had considerable ability as a platform speaker, and he used that talent arduously in opposition to the abolitionists and their belief as expounded by William Lloyd Garrison. Dr. Bacon's views on colonization were materially modified about 1850. When the 'war broke out he took a decided stand for the Union, and met on common ground with the abolitionists. Dr. Bacon was long intimately connected with the government of Yale College, and had a large influence in deciding its general conduct. For many years he was a member of the college corporation. In regard to the college government he was extremely conservative, not favoring any great changes in the- curriculum or in the make-up of the corporation. Personally, Dr. Bacon was genial in manner, and had a quiet sort of humor that made his letters and controversial articles interesting to a wider public than a denominational preacher usually commands. Finally, and above all else, he was genuine in life and speech-a true friend to all humanity. Dr. Bacon devoted much attention to journalism and authorship. From 1826 to 1838 be was one of the editors of the *Christian Spectator, *a religious magazine published at New Haven. In 1843 he aided in establishing the *New-Englander, a *bimonthly periodical, with which he was associated at the time of his death. In connection with Drs. Storrs and Thompson he founded the *N. Y. Independent, *remaining one of its editors until 1863, and, with a brief season of interruption, he continued to contribute to its columns until his death. Among his published works are, *Life of Richard Baxter *(New Haven, 1831, 1835, 2 vols. *8vo):--Manual* *for Young Church Members *(ibid. 1833, *18mo):-Historical Discourses *(ibid. 1839) *:-Slavery Discussed *(N. Y. 1846, *8vo) :-Christian Self-culture *(1843):-and very many addresses in pamphlet form. See *N. Y. Evening- Post, *Dec. 24, 1881; *N. Y. Tribune, Dec. 25, *1881; Drake, *Diet. of Am. Biog. s.v.*; Allibone, *Diet. of Brit. and Amer. Authors, *s.v.

Bacon, Phanuel an English. clergyman and writer, was educated at Magdalen College, Oxford, became rector of Balden, and died in 1783. He published a volume of *Humorous Ethics, Ballads, Songs, *etc. See Allibone, *Dict. of Brit. and Amer. Authors, *s.v.

Bacon, Robert an eminent English divine, was born about 1168, and studied at Oxford, where he subsequently read divinity lectures. He is thought to have been either the father or the elder brother of Roger Bacon. His death occurred in 1248. He wrote, *Glosses on the Holy Scripture :-On the Psalter: — Discourses *and *Lectures. *See Allibone, *Diet. of Brit. and Amer. Authors, s.v.*

Bacon, Roger the greatest of English philosophers before the time of his namesake, Lord Bacon, was born near Ilchester, in Somersetshire, about 1214. He was educated at Oxford, and, according to the custom of his day, proceeded to the university of Paris to study philosophy and theology. Here he received his doctor's degree. About 1240(?) he returned to Oxford, and there (perhaps on the advice of Grossetete q.v.), he took the vows as a Franciscan, and applied himself closely in his convent to the study of languages, as well as to experimental philosophy. It was the mistake of his life that he joined the Franciscans; his brethren soon began to manifest a spirit of enmity, a prohibition being issued against Bacon's lectures in the university, as well as against the publication of any of his writings. He was charged with magic and diabolism, as was commonly the case at that time with those who studied the sciences, and particularly chemistry. Bacon was a true thinker, and, as such, was necessarily regarded as an innovator in such an age, although it was the age of Thomas Aquinas and Bonaventura. He complained of the absolute submission to authority. "I would burn all the books of Aristotle if I had them in hand" (*Comp. Theol. *pt. 1, ch. 2). He was very severe upon the scholastic theology, even upon Alexander de Hales, Albert the Great, and Thomas Aquinas, whom he styles *vir erroneus et famosus. *It was not unnatural that the monks should suspect so plainspoken a man, especially one who kept cauldrons and crucibles at work, studied the stars, and made strange experiments of all sorts. Wadding, the historian of the Franciscans, says that Bacon was condemned *propter novitates quasdam suspectas. *From 1257 until 1267 he was continually persecuted; most of the time kept in prison, his studies hindered, and all intercourse with the outer world prohibited. In 1265 Clement IV (Guy Foulques, a Frenchman) became pope. He had been Bacon's friend when cardinal legate in England, had taken great interest in his studies, and had sought to get hold of his writings, but the strict watch kept on Bacon prevented him from sending them. Bacon managed to get letters conveyed to the new pope, stating his sad case, and asking help in the name of religion and good learning. Clement's answer required him to send his writings with haste, any command of his superiors or constitution of his order notwithstanding. Bacon at once prepared his *Opus Majus *from his materials on hand, with an account of his troubles and persecutions in the preface. The book was sent in the year 1267, but the pope did not venture to release him from prison till several months had elapsed, so great was the power of the Franciscan order. Clement died in November, 1268, and Bacon was thus again at the mercy of his enemies; but he still pursued his studies, and was allowed to remain free from open persecution up to 1278; but in that year Jerome of Ascoli, general of the Franciscan order, afterward pope under the title of Nicholas IV, was appointed legate to the court of France. Bacon, then sixty-four years old, was summoned to Paris, where a council of Franciscans, with Jerome at their head, condemned his writings, and committed him to close confinement. A confirmation of the proceeding was immediately obtained from the court of Rome. During ten years every effort made by him to procure his enlargement was without success; but, on the accession of Jerome (Nicholas IV), that which was not to be obtained from the justice of the pope was conceded to private interest, and Bacon was at last restored to liberty by the intercession of some powerful nobles. Some say he died in prison; but the best authorities unite in stating that he returned to Oxford, where he wrote his *Compendium Theologiae, *and died June 11, 1291, or, as some say, a year and a half after Nicholas IV (who died April, 1292). The suspicion and fear of the monks followed the great man's books after his death; "the books were nailed to boards, so that they could not be read, and were left to rot amid dirt and damp." Of the grandeur of Bacon's scientific intellect, and of the marvellous discoveries made by him, this is not the place to speak at length. Humboldt calls him the greatest apparition of the Middle Ages. In the depths of an age of tradition, he saw what *science *was, and devoted his life to its pursuit. In languages, he mastered Latin, Greek, Hebrew, and Arabic. He held, with Plato, that Mathematics is the mistress and key of all the sciences (*Opus Majus, *pt. 4). In twenty years he spent 2000 livres (a vast sum for that age) in books, apparatus, and experiments. As early as 1264 he sent the pope a proposal to rectify the Julian calendar — three centuries before the thing was done. "Roger Bacon, the vastest intellect that England has produced, studied nature as a natural philosopher rather than as a chemist, and the extraordinary discoveries he made in those branches of science are familiarly known: the rectification of the errors committed in the Julian calendar with regard to the solar year; the physical analysis of the action of lenses and convex glasses; the invention of spectacles for the aged; that of achromatic lenses; the theory and perhaps the first construction of the telescope. From the principles and laws laid down or partially apprehended by him, a system of unanticipated facts was sure to spring, as he himself remarked; nevertheless, his inquiries into chemical phenomena have not been without fruit for us. He carefully studied the properties of saltpetre, and if, in opposition to the ordinary opinion, he did not discover gunpowder, which had been explicitly described by Marcus Graecus fifty years before, he improved its preparation by teaching the mode of purifying saltpetre by first dissolving the salt in water and then crystallizing it. He also called attention to the chemical action of air in combustion" (Figuier, *L'Alchimie et les Alchimistes, *part 1, ch. 4, p. 80, 81). The history of Bacon's writings is among the curiosities of literature. A number of his smaller works were printed before the 18th century, but his greatest writings waited until that date. Among the former are his *Perspectiva *(Frank. 1614); *De Speculis *and *Specula Mathematica *(Frank. 1614, reprinted in 1671); *De Mirabili Potestate Artis et Naturae *(Paris, 1542); Girard, *De l'admirable Pouvoir, etc., ou est traicte de la Pierre Philosophale *(translation of the preceding) (Paris, 1557, reprinted in 1629); *Scripta quaedam de Arte Chemiae *(Frank. 1603 and 1620); *Speculum Alchemiae *and *De Secretis Operibus Artis et Naturae, et de Nullitate Magiae *(in vols. 2 and 5 of Zetzner's *Theatrum Chemicum, *Strasb. 1659, transl. by Girard, under the title *Misroir d'Alquimie, *Lyon, 1557; Paris, 1612 and 1627); *De retardandis Senectutis Accidentibus *(Oxf. 1590, translated by Dr. R. Browne, Lond. 1683). The greatest of his works were not published until 1733. A number of Bacon's MSS. were known to exist in the libraries of the Continent and of England, especially in the Cottonian Library and in that of Dublin, and Dr. Samuel Jebb, at the request of Richard Mead (court physician), edited and printed the *Opus Majus *(Lond. 1733, fol.). It is carefully done, but yet omits ch. 7 (the *Ethica*)*, *and inserts other things not belonging to this book. Professor Ingram, of the University of Dublin, has discovered some of the missing part of the work, and a complete edition of his works is promised, as the British government intrusted the task to Professor Brewer, of King's College, who published vol. 1 in 1859, including the *Opus Minus, Opus Tertium, Compendium philosophiae, *and *de Nullitate Magiae *(large 8vo). The *Opus Minus *is an epitome and complement of the *Opus Majus; *the *Opus Tertium *is an enlargement of it. Cousin discovered a MS. of this last work in the library of Douai, and published an enthusiastic account of it and of Bacon in the *Journal des Savants, *1848. Pursuing his researches, he found in the Amiens library a manuscript commenting on Aristotle. Cousin now appealed to England to vindicate the name of one of her greatest sons, and the result is seen in the edition announced above. A French scholar, M. Emile Charles, also devoted years of study and travel to Roger Bacon, and published *Roger Bacon, sa vie, ses oeuvres, ses doctrines, d'apres des textes inedits *(1862, 8vo). Roger Bacon was the forerunner, in philosophy, of Lord Bacon, who borrowed largely from him, not only in method, but also even in details. The monk possessed, what the chancellor had not, the power of penetrating the secrets of nature. Lord Bacon promoted science by his method, but in actual application of the method he was a child. Roger Bacon anticipated him in the method, and was, at the same time, himself a great experimenter and successful inventor. On the relations between these two great men, see Professor Holmes's excellent articles in the *Methodist Quarterly, *January and April, 1858, where the subject is more ably and thoroughly treated than by any other writer. Professor Holmes sums up as follows: "That Lord Bacon was anticipated by Roger Bacon in nearly everything that was most distinctive in the double forms of the same identical philosophy cannot be doubted after the copious illustrations given in this essay. That he borrowed directly and consciously from him is our own private conclusion; and that the forced loan amounted to plagiarism, and was levied, like one of James I's voluntary gifts from his people, forcibly and without acknowledgment, is also our conviction, though we will not demand from the public an absolute verdict to this effect. But we do claim that the highest honors which have been assigned to Francis Bacon are due to Roger Bacon and his contemporaries, and we do assert that the friar has been as harshly and unjustly dealt with by the lord chancellor of nature as Aubrey, and Egerton, and the other suitors in the court of equity were handled by the lord high chancellor of England." "Throughout the whole of his writings Bacon is a strict Roman Catholic; that is, he expressly submits matters of opinion to the authority of the church, saying (Cott. MSS. cited by Jebb) that if the respect due to the vicar of the Savior (*vicarius Salvatoris*) alone, and the benefit of the world, could be consulted in any other way than by the progress of philosophy, he would not, under such experiments as lay in his way, proceed with his undertaking for the whole Church of God, however much it might entreat or insist. His zeal for Christianity, in its Latin or Western form, breaks out in every page; and all science is considered with direct reference to theology, and not otherwise. But, at the same time, to the credit of his principles, considering the book-burning, heretic-hunting age in which he lived, there is not a word of any other force except that of persuasion. He takes care to have both authority and reason for every proposition that he advances; perhaps, indeed, he might have experienced forbearance at the hand of those who were his persecutors, had he not so clearly made out prophets, apostles, and fathers to have been partakers of his opinions. 'But let not your serenity imagine,' he says, 'that I intend to excite the *clemency *of your holiness, in order that the papal majesty should employ force against weak authors and the multitude, or that my unworthy self should raise any stumbling-block to study' (*Penny Cyclopoedia, *s.v.). Indeed, the whole scope of the first part of the work is to prove, from authority and from reason, that philosophy and Christianity cannot disagree — a sentiment altogether of his own revival, in an age in which all philosophers, and mathematicians in particular, were considered as at best of dubious orthodoxy. The effect of his writings on theology was to introduce a freer spirit, and to prepare the way for Wickliffe, Huss, and the later reformers. He combatted the one-sided supremacy of Aristotle, and even the authority of the fathers; he pointed out errors in their writings, and appealed to the original sources of theological knowledge. He was distinguished for his knowledge of languages, and made himself familiar with the original Scriptures. In a treatise on the advantages of grammar, he endeavored to prove the necessity of linguistic studies, in order better to understand the Bible, which, he said, every layman ought to study in the original. He disputed the authority of the Vulgate, in which he detected mistakes. The Bible, according to his view, ought to be the supreme law. to which every department of life and knowledge must be subjected. A reformatory germ lay in this exaltation of the Bible above the authority of the church and tradition, Theology he placed at the head of all the sciences; revelation is the completion and perfecting of human reason; in all knowledge, including philosophical and theological, harmony necessarily reigns. "Theology develops immediately the contents of Scripture; speculation is the link between Scripture and natural reason. It receives what is true in earlier speculation, and connects with it those truths which reason might indeed know of itself, but which it would never have found without the impulse which revelation gives it. Christian philosophy can therefore be reconciled with faith, since it asserts rational truths which every wise man admits, although if left to himself he would not have known them. This corresponds not only to Christian philosophy, but also to the Christian consciousness, which must bring all truth to divine truth, to be subordinate to it and serve it. *Propter conscientiam Christianam, quae valet omnem veritatem ducere ad divinam, ut ei subjiciatur et famuletur. Opus Majus,* p. 41." (Neander, *History of Dogmas, *2:554, 577.) See an essay by Saisset, in the *Revue des Deux Mondes, *also in Saisset's *Precurseurs et disciples de Descartes *(Paris, 1862; transl. by Howland, in *American Presb. Review, *Oct. 1863); and, besides the works cited in the course of this article, see Daunou and Leclerc, in *Hist. Litt. de la France, *20:230. Hoefer, *Histoire de la Chimie, *t. i, Hoefer, *Nouv. Biog. Generale, *3, 91; Ritter, *Geschichte d. Christlichen Philosophie, *4:473 sq.; Gieseler, *Church Hist. *§ 74; Neander, *Church Hist. *4:424: *Biographia Britannica, *4:616; Ingram, *On the Opus Majus of Roger Bacon *(Dublin, 1858, 8vo).

Bacon, Samuel was an American missionary. In 1820 he was sent by the government of his country to establish a colony in Africa, and on March 9 of the same year he arrived at Sierra Leone with eighty-eight colored people. They penetrated as far as Campelar, upon the Sherboro River; but on the way he contracted a malady, of which he died, May 3,1820. See Hoefer, *Nouv. Biog. Generale. *s.v.

Bacon, Sir Nathaniel an English amateur painter, was born in 1644, and was the brother of the great Francis Bacon. He studied in Italy, but painted in the style of the Flemish school. Several of his best works are to be seen at Culford, in Suffolk. They are portraits of himself and of his mother, and a *Cook-maid with Fowls.*

Bacon, Thomas one of the early Episcopal ministers of America, was born in the Isle of Man about 1700, and was ordained deacon and priest 1744. He had previously been engaged in civil pursuits, and in 1737 published, by order of the chief commissioners and governors of the revenue of the kingdom, a volume entitled a "Complete System of Revenue in England." In 1745 he came to Maryland, and became pastor of the English church at Oxford, Talbot county. Here he labored faithfully both for whites and colored, and published in 1750 *Four Sermons on the Duties of Masters *(London, 12mo). They were republished in 1817 by the Rev. Dr. Meade (late bishop of Virginia), who, however, left out the title-page, the very valuable preface, and some other portions, in one place to the amount of six pages, and this, too, without a hint of any such omissions. In 1758 he was transferred to All Saints', Frederick county, a parish worth about £1000 per annum. In 1765 he published a *Collection of the Laws of Maryland *(1000 pp. fol.). He died May 24, 1768. — Sprague, *Annals, *v. 120; *Am. Quar. Church Review, *Oct. 1865.

Bacon, William a Presbyterian (N. S.) minister, was born in Cherry Valley, N. Y., August, 1789, and graduated at Union College in 1815. He studied theology with Drs. Nott and Yates, and was ordained by the Presbytery of Buffalo in 1817. He served as pastor at Waterloo, Cayuga, Cortland, and Saratoga Springs, and as missionary in Troy, N.Y., and Philadelphia, Pa., and New Orleans, La. His later years were spent in retirement and affliction, but not in idleness; his time was taken up in writing for the press. Besides numerous contributions to periodicals, he published *Tracts on Episcopacy, Old and New School Presbyterianism, Salvation made Sure, Salvation in Earnest, *etc. He died April 2, 1863. — Wilson, *Presbyterian Hist. Almanac, *1864, p. 283.

Bacon, William an English Wesleyan minister, commenced his work in 1812; labored uninterruptedly for forty-two years; became a supernumerary in the city of Lincoln, and died June 16,1860, aged seventy-two. He had the solid qualities that make a good preacher, minister, Christian, and theologian. See *Minutes of the British Conference, *1860.

Bacon, William Thompson a Congregational minister, was born in Woodbury, Conn., Aug. 24, 1812. He entered college at the age of twenty-one, after several years of mercantile life. He graduated at Yale College in 1837. After graduation he studied theology in the Yale Divinity School for three years, and was ordained Dec. 28, 1842, pastor of the Congregational Church in Trumbull, Conn., but resigned on account of ill-health, May 28, 1844. In 1845 and 1846 he edited the *New-Englander, *a quarterly magazine. published in New Haven, and in the latter year joined in establishing the *New Haven Morning Journal and Courier, *which he edited until 1849. For the next year or two he supplied the pulpit of the Congregational Church in South Britain, a parish in Southbury, Conn. and in 1853-54 he supplied the old Church in Trumbull. He also conducted a boarding and day school in Woodbury for some years. In 1866 he went to Derby, Conn., and became editor of the *Derby Transcript, *which he conducted with vigor. He died at Derby, May 18, 1881. His literary tastes were already marked while in college. He was one of the first board of editors of the *Yale Literary Magazine. *He published three volumes of poems, the last in 1880. See *Obituary Record of Yale College, *1881.

Baconthorp *SEE BACON, JOHN*.

Bacoti is the high-priestess of the idol-worship in Tonquin. The title descends from one of these female Dalai Lamas to the next. They are said to be perfect soothsayers, and they are held in great respect among the people.

Bacoue, Leon a French prelate, was born at Casteljaloux, in Lower Guienne, in 1608. He abjured the Protestant faith, in which he had been brought up, became a Recollect, and in 1672 was created bishop of Glandeve, whence, in 1686, he was translated to Pamiers, where he died, Jan. 13, 1694. He was the only converted Huguenot raised to the episcopate in the reign of Louis XIV. He wrote a Latin poem on the *Education of a Prince *(Toulouse, 1670), and some other works. See *Biographie Universelle, *iii, 192.

Bacrevantatzy, David an Armenian theologian, was born at Bacran, a city of Greater Armenia, in the early half of the 7th century. After having studied philosophy in his native country, he became interpreter in the service of the Greeks of Constantinople. In 647 he was charged by the emperor Constantius with the establishment of harmony between the two peoples. In an assembly held the following year at Thouin, being sent by Constantius, he delivered a remarkable address in favor of peace. He then returned to Constantinople, where he died. He wrote, *The Gate of Wisdom:- Sermon on the Conformity in Profession of the Greek Church with that of the Armenians.* See Hoefer, *Nouv. Biog. Generale, *s. V.

Bactashites a sect of Mohammedan monks among the Turks, whose name is derived from their founder, Bactash. They wear white caps of different pieces, with turbans of wool twisted like a rope; their garments are also white.

Bacularii a sect of Anabaptists which sprung up in 1528, and was so called because its members believed that it was a sin to carry any other arms than a stick (*baculus*)*; *and that it was forbidden to Christians to resist violence by violence, because our Lord orders him who is smitten on one cheek to offer the other; they also held it to be contrary to the spirit of Christianity to bring any one to justice. They are also called Steblevians. — Landon, *Eccl. Dict. *1:693.

Bacurdus was a Celtic local deity, whose name was among the inscriptions found in the city of Cologne, but of whom nothing further is known.

Bad *SEE LINEN*.

Bad the name of an angel or genius who, according to the tradition of the Magi, presides over the winds. He also superintends every event which happens oi the twenty-second of each month in the Persian year.

Badai was the name of a Tartar tribe, of whom nothing more is known save that they worshipped the sun or a piece of red cloth suspended in the air.

Badalini, Giovanni Battista an Italian theologian, lived in the early part of the 18th century. He taught philosophy and theology, and devoted himself successfully to preaching. He wrote *Fragmentarum Theologorum Moralium, seu Casuum Conscientice Diversorum Collectio *(Sinigaglia, 1730).

Badalocchio, Sisto (surnamed *Rosa), *an Italian painter and engraver, was born at Parma in 1581. He was of the school of Annibale Caracci, by whom he was highly esteemed for design. His principal engravings are the series known as *The Bible of Raphael, *which were executed by him in conjunction with Lanfranc. His paintings are few in number, but the best of them are at Parma. He died in 1641 or 1647. See *Encycl. Brit. *(9th ed.), s.v.; Spooner, *Biog. Hist, of the Fine Arts, *s.v.

Badby, John an English mechanic, born in the 14th century, and who fell a martyr in the persecution against the Lollards, whose principles he had adopted. He replied to Arundel, the archbishop of Canterbury, who was disputing with him on transubstantiation, that. were the Host the body of God, there would be some 20,000 gods in England, while he believed but in one. He was burnt at Smithfield in 1409, and remained steadfast to the end.

Badcock, Josiah a Congregational minister, was born in Milton, Mass., in 1752. He graduated at Harvard College in 1772; was ordained pastor of the Church in Andover, N. H., April 30, 1782; was dismissed July 13, 1809, and died Dec. 9, 1831. See Sprague, *Annals of the Amer. Pulpit, *ii, 32.

Badcock, Robert G. an English Wesleyan minister, was born in London in 1820. He joined the Methodist Society in 1839; entered the ministry in 1846; became a supernumerary in 1869 on account of illness; resumed the work in two years, and died Sept. 11, 1878. He was faithful, affectionate, earnest, and prayerful. See *Minutes of the British Conference, *1879, p. 16.

Badcock, Samuel an English theologian, born at South Molton, Devonshire in 1747, died at London in 1788. He was first a dissenting minister, but in 1787 took orders in the Church of England. He was a contributor to the *London Review, Monthly Review, *and several other periodicals. His review of Priestley's *History of the Corruptions of Christianity *(in *Monthly Review, *June and August, 1783) was generally regarded as the best refutation of Priestley's views. Priestley answered immediately ("*A Reply to the Animadversions, etc, in the Monthly Review for June, *1783,"), and Badcock again replied by another article in the *Monthly Reviewer *(Sept. 1783). He also published in the *Gentleman's Magazine, *1785, some memoirs of the Wesleys, charging them with Jacobitism, which John Wesley refuted. — Allibone, *Dictionary of Authors, *1:98; Jones, *Christ. Biography, *s.v.; Wesley, *Works, *N.Y. ed. 7:256, 414.

Badegisile a French prelate, was mayor of the palace under Chilperic I, and became by the favor of that king bishop of Mons in 581. He assisted at the second Council of Macon, held in 585, and, with the other bishops, signed the synodal constitutions. This bishop, so unworthy of his office, died in 585. See Hoefer, *Nouv. Biog. Generale, *s.v.

Badehorn, Sigismund a Protestant theologian of Germany, was born May 21. 1585, at Grossenhayn. He studied at Leipsic, where he was also appointed professor of Hebrew in 1610. In 1611 he was called as deacon to Torgau, and in 1620 as pastor and superintendent to Grimma, where he died, July 9,1626; He wrote *Armatura Davidica *(Leipsic, 1620). See Jocher, *Allgemeines Gelehrten-Lexikon, *s.v.; Dietmann, *Chursachsische Priesterschaft, *ii, 1071. (B. P.)

Bademus, St. was born in the 4th century at Bethlapat, Persia. He embraced the monastic life, and shut himself up in a monastery which he had built near his native town. In the persecution under king Sapor, about A.D. 345, he was cast into prison. He was put to death April 8. 376, although he is commemorated by the Greeks on the following day. See Ruinart, *Acta Sincera, *p. 604.

Baden, Grand-Duchy Of one of the minor German states. *SEE GERMANY*. **I. ***Church History *— We have no precise information as to the first introduction of Christianity into the country now forming the grand-duchy of Baden. The reports of the missionary labors of Fridolin (q.v.) in the 6th or 7th century, Trudprat in the Breisgau about 640, and Pirmins on the island of Reichenau, are largely mixed up with legends. Toward the beginning of the 8th century the majority of the population was converted, principally through the efforts of the bishops of Strasburg and Constance, which sees had been erected in the 7th century. The University of Heidelberg, in the Palatinate, was founded in 1386; that of Freiburg (then under Austrian rule) in 1456, both of which fostered a spirit of opposition to the corruptions in the Church. Under the influence of Tauler (q.v.) when preacher at Strasburg, and of the writings of Suso (q.v.), an association of pious mystics, the *Friends of God *(q.v.), labored zealously for evangelizing the lower classes of the people. Among other illustrious men who prepared, in this region, the way for the Reformation of the 16th century, we mention Jerome of Prague, John Wessel, Reuchlin, Agricola, and, later (1511), Wolfgang Capito. Of great influence was the visit of Luther and his disputation in April, 1518, and two years later he received assurances of the approbation of his writings from John von Botzheim in Constance, and Caspar Hedio (Heyd). Among the pioneers of evangelical preaching were Urban Regius, John Eberlin, Jacob Otter, Erhard Schnepf, etc.; among the first noblemen who embraced the doctrines of the Reformation, the Count von Wertheim and Goetz von Berlichingen. The bishops of Mentz, Wurzburg, and Spires, however, opposed the Reformation, especially after the promulgation of the Edict of Worms. In Freiburg some 2000 evangelical books were burnt in the presence of the minister, and many Protestants, both ministers and laymen, had to flee. In Constance, however, the citizens protected the works of Luther against the imperial edict, and John Wanner, a follower of Luther, became cathedral preacher. In the Austrian part of Baden, where Anabaptist and revolutionary movements mixed themselves up with the progress of the Reformation, the Austrian government succeeded in crushing out Protestantism altogether (Dec. 1525). After the Diet of Spires (1526) the Reformation made rapid progress in Wertheim, the Lowlands of Baden, Pforzheim, Durlach, and even in the Palatinate under the ministry of John Galling. Yet the opposition continued in the upper countries, and. in Freiburg Peter Speyler, preacher at Schlatt, was drowned in the Ill. In Constance, on the other hand, the Reformation was firmly established; clerical celibacy was abolished in 1525, and the bishops and chapter were compelled to leave. In 1530 Constance adopted the Tetrapolitan Confession, and joined the Schmalcaldian confederacy. After Margrave Philip's death, 1535, the northern half became altogether Protestant, while the southern remained Romish. In August, 1548, Constance was put under the ban of the empire for not accepting the Interim (q.v.), and the Romish worship was re- established, and persecutions commenced afresh, which did not end even at the peace of Augsburg (1555). Yet after that event, Margraves Charles II of Baden-Durlach, Philibert of Baden-Baden, and Duke Christopher of Wurtemberg aided the progress of Protestantism. Under the Elector Frederick III Calvinism was more particularly favored. In 1561 the elector introduced the Heidelberg Catechism, which he himself had composed with the aid of Olevianus and Ursinus, in the place of the catechisms of Luther and Brentz. In his possessions Calvinism was established, but in the other districts of Baden Lutheranism maintained the ascendency. The Romish worship was for a time reestablished in Baden-Baden by Duke Albrecht of Bavaria and Margrave Philip, successor of Philibert, who joined the Romish Church in his fifteenth year. The contest between the two evangelical confessions was renewed by the *Formula Concordance *(q.v.), till a union was effected in 1821 at a synod of the clergy and laity of both the churches. Since 1834, when the General Synod met again for the first time, this union has been confirmed by the introduction of a new catechism, a new *agenda *(q.v.), and a new hymn-book. In 1843 a supreme ecclesiastical council was created for the administration of ecclesiastical affairs. The greater portion of the clergy and people were pleased with the union: only a small body of Lutherans demanded the maintenance of the pure doctrines and practices of their church; and when they saw that their wishes could not be gratified in the State Church, they seceded. Several years of persecution, however, passed before they succeeded in obtaining legal recognition as a Lutheran Church. Within the State Church, in which, at the conclusion of this union, Rationalism prevailed, and was taught by men like Paulus (q.v.), a hot contest arose between the Rationalistic and evangelical parties. The General Synod of 1857 resolved to introduce after 1859 a new *agenda, *in which the liturgical part of divine service is considerably enlarged and the forms of prayer greatly changed (see Bahr, *Das Badische Kirchenbuch, *Carlsruhe, 1859). About the beginning of the 19th century, the more cultivated of the Roman clergy of Baden, under the guidance of such men as Wessenberg (q.v.), proposed many liberal reforms. Indeed a large portion of the priesthood demanded the abolition of celibacy, the introduction of the German language at divine service, the convocation of diocesan synods with lay delegations, and other reforms. The government desired to make Wessenberg the first archbishop of the newly-erected see of Freiburg, but could not obtain the papal confirmation. A reaction in favor of ultramontane views commenced under the Archbishop Vicari (1844), and in 1853 a violent contest began between State and Church. The priests received one class of directions from the archbishop, and another from the supreme ecclesiastical council of the state. Some priests were arrested for siding with the archbishop, others were suspended ecclesiastically for obeying the government. The archbishop excommunicated the members of the Catholic supreme ecclesiastical council, and was himself arrested in 1854. The Legislature unwaveringly supported the government, which, however, showed itself anxious to conclude a compromise with the archbishop. Negotiations with Rome concerning a convention (concordat) were eagerly pursued in 1855, but were not concluded before 1859. The convention with Rome created a great deal of dissatisfaction among the people; the Chambers in 1860 decidedly refused to ratify it, and it was at length abandoned by the government also. *SEE CONCORDAT*. **II. ***Ecclesiastical Statistics. *— The number of Roman Catholics was, in 1864, 933,476; of members of the Evangelical Church, 472,258; of Mennonites and other dissidents, 2554; of Israelites, 25,263. The Evangelical Church is divided into 28 dioceses (deaneries) and 330 parishes. All the pastors of a diocese, with half the number of lay deputies of the local church councils, meet every third year in a synod. In the year after the meeting of a synod, all the clergymen of a diocese meet under the presidency of the dean for the discussion of moral questions; and in the third year a school convention is held in a similar manner for discussing the affairs of the primary schools, which in Baden, as in every German state, have a denominational character, and are subject to the control of the clergy. The General Synod meets regularly every seventh year, but may at any time be convoked by order of the grand-duke. Every two dioceses elect a clerical delegate, and every four dioceses a lay delegate. The grand- duke adds to this number of delegates two clerical and two lay members of the supreme ecclesiastical council, one professor of the theological faculty of Heidelberg, and a commissary who presides. A theological faculty is connected with the University of Heidelberg: it has counted among its members some of the most distinguished theologians of Germany, such as Rothe, Schenkel, Umbreit, and Ullmann. The two latter are known in the literary world as the founders of the best German theological quarterly, the *Studien und Kritiken. *Connected with the theological faculty is also an evangelical *Preachers' Seminary, *at which every native candidate for the ministry must spend one year. For the training of teachers there is a Protestant Normal School. The Roman Catholic Church, under the Archbishop of Freiburg, has 35 deaneries, with 747 parishes, 2 normal schools, and a theological faculty connected with the University of Freiburg. The liberal school among the Roman clergy is dying out. A theological quarterly was for some years published by the theological faculty of Freiburg, but is discontinued. The most celebrated Roman theologians in the present century have been Hug and Hirscher; a Romanist writer of great influence among the people is Alban Stolz. Some convents of nuns have been established since 1848. The Lutheran seceders from the State Church (old Lutheran Church) had, in 1859, three parishes with about 900 members. The principal work on the history of Protestantism in Baden is Vierordt, *Geschichte der Evangelischen Kirche in Baden. *See also Wiggers, *Kirchl. Statistik, *2:203, 207; Schein, *Eccles. Year-book.*

Baden, Laurids a Danish theologian, was born in 1616. He became rector of Horsen, his native city, in 1648, and died in 1689. 'He wrote *Himnoelstige, *which was published several times, at Copenhagen in 1670 and 1740 especially.. See Hoefer, *Nouv. Biog. Generale, *s.v.

Badenius, Andreas a German theologian, first devoted himself to teaching and then to preaching. He died in 1667. He wrote *Wider des miihseligen Lebens schnelle lehrt Gott Klugheit zur himmlischen Weisheit, *from Ps 90; Ps 91; Ps 93 (Hamburg, 1667). See Hoefer, *Nouv. Biog. Generale, s.v.*

Badenius, Christian a German theologian, son of Andreas, lived in the early half of the 18th century. He gave his attention to theological studies and to preaching. He wrote, *Johadniticum de Veritate Testimonium *(Hamburg, *1.710):- Tribflium Hadelicum. *See Hoefer, *Nouv. Biog. Generale, *s.v.

Badenius, Gottfried Christian a German theologian, son of Christian, lived in the early half of the 18th century. He died at the age of twenty-nine, and left Δεκάλογος, *The Law of God *(1710). See Hoefer, *Nouv. Biog. Generale, *s.v.

Badenoth is the name of a bishop attached to a Kentish charter of 765 (Kemble, *Cod. Diplom; *i, 137; *Mon. Angl. *i, 166). The name is given in some lists of the bishops of Rochester in the middle of the 9th century, where it is, perhaps, a mistake for *Tatnoth. *There was no bishop of this name in 765, the bishop of Rochester then being Eardulf. The title is probably a clerical error.

Badeo, Reginald a German theologian and Dominican, lived in the early half of the 17th century. In 1644 he became general preacher of his order. He wrote *Brevis Instructio Instituendi Rosarium Perpetuum pro Agonisantibus, *translated from the Italian of Richard of Altamure (Bamberg, 1641). See Hoefer, *Nouv. Biog. Generale, *s.v.

Bader, Carl a learned Benedictine, a native of Estel, lived in the early half of the 18th century. He wrote, *Saul, Israelitarum Ex-rex *(1708) *:-Samnson Philistacorum Flageellum (1709 ):-Patientia Calamitatum Fictrix in Jobo, Hussceo principe *(1711). See Hoefer, *Nouv. Biog. Generale, s.v.*

Bader, Johannes one of the German reformers of the 16th century, was born about 1490. He was the tutor of Duke Ludwig II of Zweibrucken, and subsequently (after 1518) pastor of Landau, a town in the Bavarian Palatinate. He adhered to the Reformation in 1521, and worked for its introduction into Landau with such zeal and success, that at the time of his death only a few canons and monks of the Augustine convent remained in connection with the Roman Catholic Church. Bader was one of the first reformers who published an outline of the doctrines held by the reformed churches (*Ein Gesprach- Buchlein vom Anfange des christlichen Lebens, *Strasburg, 1526) several years before the appearance of Luther's catechisms. In 1527 he wrote a pamphlet against the Anabaptists, and especially against the learned Denck. His views on the Lord's Supper were nearly the same as those of Zuinglius and Bucer, and a tabular summary of them (*Summarium und Rechenschaft vom Abentmahl unseres Herrn J. C.*) was printed in 1533 at Strasburg on one side of a folio sheet. He was, in general, like his friend Bucer, for a reconciliation of the reformatory parties. In later years Bader was on friendly terms with Schwenkfeld, who visited him at Landau, and most of his friends at Strasburg and Zweibrucken were on this account greatly displeased with him. Bader died in August, 1545. — Herzog, *Real- Encyklopadie, *Supplem. 1:160.

Badeto, Arnaud a French theologian, of the Dominican Order, lived in the early half of the 16th century. He was successively doctor of theology, prior at Bordeaux, and in 1531 inquisitor-general at Toulouse.. He wrote, *Breviariun de Mirabilibus Mundi *(Avignon, *1499):-Margarita Virorum Illustrium *(Lyons, *1529):-Margarita Sacrce Scripturae *(ibid. eod.). See Hoefer, *Nouv. Biog. Generale, *s.v.

Badetto, Vincenzo Maria an Italian Dominican and ecclesiastical historian who lived in the latter half of the 17th century, wrote *Anzalium Ordinis Prcedicatorum *(Rome, 1656); pt. i was published in connection with Mamachi, Polidorio, and Christianopolo. See Hoefer, *Nouv. Biog. Generale, *s.v.

Badewine *SEE BADUVINI*.