Bedford, of which he had long been a member. He obtained his full release through the intervention of the Quakers, and his name is included in the "general pardon" passed by the king in council, in behalf of the prisoners of that persuasion, bearing date September 13, 1672.
After his discharge from prison his popularity as a preacher widened rapidly. Crowds flocked to hear him. His place of worship had to be enlarged. On his frequent visits to London, when he delivered his week-day addresses, the large chapel in Southwark was invariably thronged with eager worshippers. He was not wholly unmolested, but always escaped his persecutors' search. When the act of indulgence was passed in the reign of James II., Bunyan did not hesitate to avail himself of its provisions, although he descried and denounced the insidious design of the measure. Next year came the Revolution and the toleration act. But Bunyan did not live to see the happy day of England's riddance from the house of Stuart. His last illness was superinduced by exposure to wet, while engaged on an errand of kindly intercession on behalf of a youth who had offended his father. He had succeeded in his object, and was returning home by way of London, when he was caught in a drenching rain, and arrived in an exhausted condition at the house of his friend, Mr. Strudwick, near Holborn bridge. Here he was seized with fever, and after ten days' illness, which his frame, weakened by a previous attack of the mysterious sweating distemper of the day, was less able to resist, he died in peace on the 31st of August, 1688, in the sixtieth year of his age. His last words were full of christian hope. His remains were interred in Bunhill burying-ground, where his tomb may still be seen.
Bunyan will always hold rank as one of the first among practical religious writers in the English language. His Saxon sagacity, his good sense, wonderful genius, and profound acquaintance with the bible and the human heart, fitted him for his work, without the aid of scholarship. He had studied but two great volumes—the scriptures and his own experience; but the latter was such as few men ever had access to, and he had made himself master beyond most, of the treasures of the inspired book. His want of learning and of exact training made him, indeed, defective as a textuary; but no man ever drew from the bible more thoroughly the great principles of faith and practice. He wrote much, in varied forms, in prose and rhyme, and always with power. His very verses, doggerel as they must be admitted to be, have a rough vigour in them that disclose the man. His practical and experimental treatises are admirable, full of passages glowing with the light of a splendid imagination. He wields the controversial pen with a sturdy hand, and has a formidable power of logic, though not borrowed from the schools. His great charm lies in the clear pithy style, and the dramatic vivacity of his writings. His words are direct, strong, and unmistakable. He questions, answers, exclaims, apostrophizes, personifies; individualizes his readers, and takes them by the hand, so that his pages are never dull, and his words never wasted. The fame of John Bunyan, however, rests most securely on his allegorical writings. Thousands that have scarcely known him as a writer of practical treatises, or have heard only of his "Grace Abounding," have studied him in the pages of the "Pilgrim's Progress." His "Holy War," though more elaborately ingenious, has always been less popular, except perhaps with such boy-readers as think the sixth book of Milton's Paradise Lost the gem of the immortal epic. The "Pilgrim" has been, indeed, the book of the people. Who has not heard of it, and who that has ever opened a religious volume, has not read it? There is no book, we believe, the bible alone excepted, that has been translated into so many languages; few that have been read by so many classes. It pleases the child by the resistless charm of its simple pictorial story—it instructs, by its rich theology, the mature christian—its genius captivates the man of letters. It has passed through numberless editions—editions small and large, with comment and without—editions annotated, illustrated, illuminated—editions that have been laid as ornaments on the drawing-room table—editions that have lain well-thumbed upon the cottage window-sill. It has been imitated, supplemented, modernized, turned into rhyme—it has been read, referred to, quoted, analysed, lectured from, till the characters and incidents of its story, are as familiar to us as those of the bible narratives, and its language, like that of scripture, has woven itself into the texture of religious discourse. The pilgrimage described in it has been mapped out with its stations, as if it were a real journey; and its shadowy personages have become almost as real to our conceptions as the heroes of history. Bunyan himself is hardly more veritable than his Christian.
It has been remarked, that Bunyan's treatises were as numerous as his years. The following are his principal works, with the dates of publication, as given in Charles Doe's Catalogue-Table, circulated in 1691. The dates in parentheses are supplied by George Offor, Esq., one of Bunyan's most recent and enthusiastic editors. "Gospel Truths Opened," 1656; "Sighs from Hell," (1650); "The Holy City; or, The New Jerusalem," 1665; "Grace Abounding to the Chief of Sinners," (1666); "Justification by Jesus Christ," 1671; "The Pilgrim's Progress," 1678; "Come and Welcome to Jesus Christ;" "The Holy War," 1682; "The Barren Fig-tree," 1683; "The Second Part of the Pilgrim's Progress," (1684); "The Life and Death of Mr. Badman," (1680); "The Pharisee and Publican," 1685; "The Jerusalem Sinner Saved," 1688; "Solomon's Temple Spiritualized," 1688. He wrote also "Defence of the Doctrine of Justification," 1672, against Mr. (afterwards Bishop) Fowler; and "Differences about Water-Baptism no bar to Communion," 1673.—J. Ed.
* BUOL-SCHAUENSTEIN, Count, chief minister of Austria, born in Switzerland, where his father was Austrian minister, in 1797. Count Buol commenced his political career as chargé d'affaires at the Hague; was afterwards envoy extraordinary at Basle; presided at the diet of Ratisbonne, and in 1815, after a long retirement from public life, represented Austria at the diet of Frankfort. In 1822, when he resigned the dignity of president of the Germanic diet, he returned to Vienna, but took no part in public affairs till 1847, when he went to Turin with the title of ambassador. In 1852 he was summoned from England, on the death of Prince Schwarzenberg, to assume the high office which he now holds. The reform policy of his predecessor is believed to be that to which Count Buol inclines. His name is well known in this country from his participation in recent negotiations connected with the affairs of the East.
BUONACORSI. See Vaga.
BUONAMICI, Castruccio, one of the most elegant Latin writers of the last century, author of "Commentariæ de Bello Italico," born at Lucca in 1710; died in 1761. In 1754 the knights of Malta presented him with the cross of their order, and granted him an annual pension.—A. C. M.
BUONAMICI, Lazzaro, an eminent Italian Latinist was born of poor parentage at Bassano in 1479; died in 1552.
BUONANNI, Filippo. See Bonanni.
BUONAPARTE. See Bonaparte.
BUONARROTTI, Filippo, a celebrated Italian republican, born at Pisa in November, 1761, and descended from Michel Angelo Buonarrotti. He was already a conspirator when the French revolution broke out. Buonarrotti hailed that event with enthusiasm, and entered the ranks of those who conspired in favour of French rule in Tuscany. Obliged to fly to Corsica for safety, he there published a journal called the Friend of Italian Liberty, and was the constant associate and friend of the young Napoleon Bonaparte. On the proclamation of the French republic, Buonarrotti hastened to Paris, joined the Societé des Amis du Peuple, and became an intimate friend of Robespierre. He was created a French citizen, and sent to Corsica to enforce the recognition of the authority of the republic. In 1795, he became a member of the jacobin society called the Societé du Pantheon, where was hatched a conspiracy against the directory, for his share in which Buonarrotti suffered three years' imprisonment at Cherburg. The first consul offered him a brilliant position under his government, but Buonarrotti was too severe a republican to serve under one whom he already regarded as a tyrant. He afterwards conspired against Napoleon with General Mallet, and, on the failure of the conspiracy, retired to Geneva. On the revolution of 1830 he again went to Paris, and was united in intimate friendship with many distinguished members of the democratic party, especially Godfrey, Cavaignac, and Guinard. He was in constant communication with Italian republicans in France and elsewhere. He organized a secret association called the Society of all True Italians, about the same time that Mazzini founded the association of Young Italy. Buonarrotti was so faithful to his principles, that though by birth a noble and rich, he refused to avail himself of either of these advantages.
