King's Bench Walk, Temple, he was sent to the London University, and at the age of eighteen was amongst the recipients of the first degrees granted by that body. It was intended that Brown should follow his father's profession, and he kept his terms at the Inner Temple for that purpose. He afterwards determined to devote himself to the ministry, and became a student at Highbury College. In 1843 he accepted the charge of a congregational church at Derby, and three years later he removed to London, becoming minister of Claylands Chapel, Clapham Road. During his ministry here Brown was distinguished for the breadth of his theological views. When the 'Rivulet' controversy arose in connection with the Rev. T. T. Lynch and his writings, Brown protested with other nonconformists against the severe attacks made upon Mr. Lynch. He also threw himself into the controversy on the doctrine of annihilation, and published a collection of discourses on the subject in opposition to the view held by the great body of the congregationalists. In 1870 Brown removed with the greater part of his congregation to a new and more commodious church in Brixton Road, with which his name was associated until his death.

In 1878 Brown was elected to the chair of the Congregational Union of England and Wales. During his tenure of office he once more showed himself to be a fearless controversialist. A conference was held at Leicester, in which, an effort was made by certain congregational ministers holding unorthodox views to fraternise with unitarians and other advanced thinkers. Brown warmly supported the arguments of the advanced school, but the majority at the conference carried a resolution reaffirming the tenets expressed in the Congregational Declaration of Faith and Order. The enforced separation from friends on this and other occasions affected Brown keenly.

Brown was a voluminous writer, as well as an active preacher and lecturer. In 1869 he published a volume entitled 'The Divine Mysteries.' He was also the author of: 1. Studies of First Principles' (1848, &c.) 2. Competition, the Labour Market, and Christianity' (1851). 3. The Divine Life in Man' (1860). 4. Aids to the Development of the Divine Life' (1862). 5. 'The Home Life' (1866). 6. 'The Christian Policy of Life' (1870). 7. Buying and Selling and getting Gain' (1871). 8. First Principles of Ecclesiastical Truth' (1871). 9. 'Our Morals and Manners' (1872). 10. The Higher Life' (1874). 11. 'The Battle and Burden of Life' (1875). 12. 'The Doctrine of Annihilation in the Light of the Gospel of Love'

(1875); and a number of other works, sermons, and contributions to periodical literature.

For some time before his death Brown had been in feeble health, and laid aside from active work. He was contemplating a visit to Switzerland when he was struck down with apoplexy, and died on 23 June 1884. Brown's reputation as a preacher extended far beyond his own denomination. In all public movements he took a great interest, and at such crises as the Lancashire cotton famine, the American civil war, the FrancoGerman war, &c., his sympathies and aid went out towards the distressed and the suffering. He was of a sensitive and active temperament, taking a great delight in work. His discourses were marked by much fervour, intellectual force, and literary finish. He deeply lamented the exclusiveness of the established church, and was a warm advocate of the claims of dissenters at the universities. One of the reforms for which he had long striven was accomplished when Brown lived to see his own son take a first-class at Oxford after a brilliant university career. In culture and versatility of parts he was himself justly distinguished.

[Times, 24 June 1884; Christian World, 26 June 1884; Brixton Free Press, 28 June 1884; In Memoriam, James Baldwin Brown, by Mrs. Elizabeth Baldwin Brown (1884).] G. B. S.

BROWN, JOHN (d. 1532), sergeant painter to King Henry VIII, was appointed to the office by patent, dated 11 Jan. 1512, with a salary of 2d. a day, and a livery of four ells of woollen cloth at 6s. 8d. a yard at Christmas. On 12 March 1527 this salary was raised to 107. a year. The work on which he was employed was not of a very elevated character. It consisted, as far as can be discovered from the records of the king's expenses, of painting flags for the Great Harry and other ships, surcoats and trappings for tournaments, banners and standards for the army sent into France under the Duke of Suffolk in 1523, escutcheons of arms, gilding the roofs and other decorations for a banqueting house at Greenwich, and for the castle at Guisnes in preparation for the Field of the Cloth of Gold. The only existing picture which was ever supposed to have been by his hand is a portrait on panel in the British Museum. It was presented by Sir Thomas Mantel of Dover, and now bears the number 93. It is inscribed Maria Princeps An° Dom. 1531. I. B.' 'In some respects,' says Sir Frederick Madden, 'it resembles the Burghley picture, but its authenticity has been questioned.' The fact is that the face does not bear the least resemblance to the features of Queen Mary, and the

costume is some thirty years or so later than the date given in the inscription, which cannot be contemporary with the painting. In 1522 Brown was elected alderman of London, but resigned the office in 1525, before he had served either as sheriff or mayor. During the last years of his life he sat on the commission of the peace in Essex and Middlesex. He was a member of the companies of Haberdashers and Painter Stainers, and shortly before his death (24 Sept. 1532) conveyed to the latter company his house in Little Trinity Lane, which has from that time continued to be the hall of the company. The house had been in his possession since 1504. His portrait, dated 1504, is preserved in the hall, but is apparently a copy painted after the great fire of 1666, when the hall was burnt. His arms were 'argent on a fess counter embattled, sable, 3 escallops of the first; on a canton, quarterly gules and azure, a leopard's head caboshed, or:' crest, on a wreath argent and sable, a crane's head azure, beaked gules, winged or, the neck and wings each charged with an escallop counterchanged, and holding in its beak an oak branch fructed proper.' This resembles the coat borne by the Brownes of Kent. In the British Museum is a book (Lansdowne MS. 858) which once belonged to him, and has his signature. It is the account of banners, &c., furnished to the Duke of Suffolk, and contains the shields of arms in colours of sovereigns of Europe and English nobles. By his will, dated 17 Sept. 1532, and proved 2 Dec. of the same year, it appears that he left a widow Anne and two daughters, Elizabeth and Isabel. By a previous wife, Alice, he probably had two daughters, married to Richard Colard and Edmund Lee. A house at Kingsland and lands in Hackney, and another house called 'The Swan on the Hope' in the Strand, are mentioned, and certain books of arms and badges bequeathed to his servant. He was buried in St. Vedast's, Foster Lane.

[Calendar of State Papers of Hen. VIII, vols. i-v.; Chronicle of Calais; Madden's Expenses of Princess Mary, p. clix; Stow's Survey of London, iii. 126; Walpole's Anecdotes, i. 64; Some Account of the Painters' Company, 1880, p. 14; Archæologia, xxxix. 23; Lansd. MS. 858.]

C. T. M.

BROWN, JOHN (1610 ?-1679), of Wamphray, church leader, was probably born at Kirkcudbright; he graduated at the university of Edinburgh 24 July 1630. He was probably not settled till 1655, although he comes first into notice in some highly complimentary references to him in Samuel Rutherford's letters in 1637. In the year

1655 he was ordained minister of the parish of Wamphray in Annandale. For many years he seems to have been quietly engaged in his pastoral duties, in which he must have been very efficient, for his name still lives in the district in affectionate remembrance. After the restoration he was not only compelled by the acts of parliament of 1662 to leave his charge, but he was one of a few ministers who were arrested and banished, owing to the ability and earnestness with which they had opposed the arbitrary conduct of the king in the affairs of the church. On 6 Nov. 1662 he was sentenced to be kept a close prisoner in the Tolbooth of Edinburgh, his crime being that he had called some ministers false knaves' for keeping synod with the archbishop. The state of the prison causing his health to break down, he was banished 11 Dec. from the king's dominions, and ordered not to return on pain of death. He went to Holland. In 1676 Charles II urged the States-General to banish him from their country, a step which they refused to take. For a few years he was minister of the Scotch church in Rotterdam, and shortly before his death, which occurred in 1679, he took part in the ordination of Richard Cameron [q. v.] He was the author of many learned and elaborate works, among which were 'Apologetical Relation of the Sufferings of Ministers of the Church of Scotland since 1660,' 1665; 'Libri duo contra Woltzogenium et Velthusium,' 1670; 'De Causâ Dei adversus anti-Sabbatarios,' 2 vols. 4to, 1674-76; Quakerism the Pathway to Paganism,' 1678; 'An Explanation of the Epistle to the Romans,' 1679; 'The Life of Justification opened,' 1695. Other treatises were published between 1720 and 1792, and a manuscript history of the church is in the university library at Edinburgh. Of his treatise on justification a writer says: 'It is by far our most thorough exposition and discussion of the doctrine it handles; and it is all the more it has on the new views which Baxter and to be prized because of the particular bearing others had begun to propagate, and which in some shape are ever returning among ourselves' (JAMES WALKER, D.D., Carnwath, The Theology and Theologians of Scotland).

logy during the stormy period known as the 'killing time' before the revolution of 1688, was born about 1627. He lived in a desolate place called Priest field or Priesthill, in the upland parish of Muirkirk in Kyle, Ayrshire, where he cultivated a small piece of ground and acted as a carrier. Wodrow describes him as of shining piety,' and one who had 'great measures of solid digested knowledge, and had a singular talent of a most plain and affecting way of communicating his knowledge to others.' He had (according to Claverhouse's account) fought against the government at the battle of Bothwell Bridge (1679); he refused to hear the episcopal ministers,' he instructed the people in the principles of his church, and he was on intimate terms with the leaders of the persecuted party. In 1682 Alexander Peden, one of the chief of these, united him in marriage to his second wife, Marion Weir (who figures prominently in Brown's death-scene), and on this occasion Peden, according to Walker, foretold the husband's early and violent end. 'Keep linen by you for his winding-sheet,'

he added.

Early in the morning of 1 May 1685 Brown and his nephew were at work in the fields cutting peat. There was a thick mist, out of which Graham of Claverhouse with his dragoons suddenly appeared and seized the two men. According to that commander's report, drawn up not many hours after the event, what followed was this: They had no arms about them, and denied they had any. But being asked if they would take the abjuration, the eldest of the two, called John Brown, refused it. Nor would he swear not to rise in arms against the king, but said he knew no king' (according to an act of the Scottish privy council, 22 Nov. 1684, such refusal was punishable with instant death, WODROW, book iii. ch. viii.) Upon which, and there being found bullets and match in his house, and treasonable papers, I caused shoot him dead, which he suffered very unconcernedly' (Claverhouse to Queensberry, 3 May 1685, quoted in Life referred to below). Many additional details are given by the covenanting historians. Wodrow tells us that the soldiers were so moved by the manner in which Brown prayed before his death that they refused to fire at him, and that Claverhouse 'was forced to turn executioner himself, and in a fret shot him with his own hand before his own door, his wife with a young infant standing by, and she very near the time of her delivery of another child.' Patrick Walker's account was drawn up from information afterwards supplied to him by the said Marion Weir, sitting upon her husband's grave.' It

contains a striking conversation between the widow and Claverhouse, and an affecting picture of the lonely woman, after the dragoons were gone, performing the last rites to her husband's body, covering it with her plaid and sitting down in the solitude to weep over him. According to Walker's version it was the dragoons, and not Claverhouse himself, who performed the execution. A monument was afterwards erected to mark the spot where Brown was buried.

[Wodrow's History of the Sufferings of the Church of Scotland, Edin. 1721-2; Walker's Life of Peden, &c. 1727, Glasgow, 1868. Napier's Life and Times of John Graham, Edin. 1862, contains Claverhouse's Report, together with a defence of his conduct; Thomson's edition of A Cloud of Witnesses (1713), Edin. 1871, gives (pp. 574-5) an account of the monument, with copy of inscription; a chap-book Life of Brown was published at Stirling in 1828.] F. W-r.

elected F.R.S. in 1722, and during 1723BROWN, JOHN (d. 1736), chemist, was 1725 served on its council. He discovered the presence of magnesia in sea-water (Phil. Trans. xxxii. 348), and the nature of Prussian blue (Phil. Trans. xxxiii. 17).

H. F. M.

BROWN, JOHN (1715–1766), author of the Estimate,' was born at Rothbury, Northumberland, where his father was curate, 5 Nov. 1715. His father, John Brown, a member of the Haddington family, had been ordained by a Scotch bishop, and at the end of 1715 became vicar of Wigton. The son was sent to the Wigton grammar school. On 18 June 1732 he matriculated at St. John's College, Cambridge, and took his B.A. degree with distinction in 1735. He took orders, and was appointed minor canon and lecturer by the dean and chapter of Carlisle. He showed his loyalty by serving as a volunteer in 1745 at the siege of Carlisle, and his sound whig principles in two sermons afterwards published. He thus obtained the notice of Dr. Osbaldiston, dean of York, who in 1747 became bishop of Carlisle, and who appointed Brown one of his chaplains. An accidental omission of the Athanasian Creed at the appointed time brought a censure; and Brown, after reading the creed out of due course, to show his orthodoxy, resigned his canonry. A poem upon 'Honour' (first published in 1743), and an Essay upon Satire,' appeared in the third volume of Dodsley's collection. The last was 'occasioned by the death of Mr. Pope,' and contains a high compliment to Pope's literary executor, Warburton. Warburton saw it by accident' some time after its publication (NICHOLS, Anecdotes, v. 587),

and Education,' preached 16 May 1765, with an appendix upon education; and 'A Letter to the Rev. Dr. Lowth,' &c., 1766, an answer to an imputation made by Lowth in his controversy with Warburton upon Brown's sycophancy to Warburton. Brown advertised 'Principles of Christian Legislation,' in eight books, the manuscript of which was left to some friends in his will for publication. It never appeared. In 1765 Brown engaged in a curious correspondence, from which long extracts are given in the 'Biographia Britannica.' Dr. Dumaresq had been consulted about the provision of a school system in Russia. A lady mentioned Brown to him as an authority upon such questions. Dumaresq wrote to Brown, and received in reply a paper proposing vague and magnificent plans for the civilisation of Russia. The paper was laid before the empress, who immediately proposed that Brown should visit St. Petersburg, and upon his consent forwarded 1,000l. to the Russian ambassador for the expenses of the journey. Brown made preparations to start, bought a post-chaise and other necessaries, and obtained leave of absence as one of the king's chaplains. His health had been shattered by gout and rheumatism, and the remonstrances of his friends and physicians induced him to abandon the plan of exposing himself to a Russian climate. He accounted for his expenses to the Russian minister, and wrote a long letter (28 Aug. 1766) to the empress, suggesting a scheme for sending young Russians to be educated abroad. He was apparently disappointed and vexed by the failure of the scheme. On 23 Sept. 1766 he committed suicide by cutting his throat. A letter from a Mr. Gilpin of Carlisle says that he had been subject to fits of frenzy for above thirty years, and would have killed himself long before but for the care of friends. Walpole's remark, given above, seems to imply that his partial derangement was generally known.

[Davies's Life of Garrick, i. 206-15; Life by Kippis, with original materials in Biog. Brit.; Letters of an Eminent Prelate; Taylor's Records of my Life, i. 85; T. S. Watson's Life of Warburton.]

L. S.

BROWN, JOHN (1722-1787), of Haddington, author of the Self-interpreting Bible,' was born in 1722 at Carpow, parish of Abernethy, Perthshire. His father was a poor weaver, who could only afford to send him to school for a few 'quarters.' During one month of this time he studied Latin. Even at this early period he learnt eagerly, getting up by heart Vincent's and Flavel's Catechisms, and the Assembly's Larger Catechism.' When he was eleven his father died.

His mother did not long survive. He himself was brought so low by 'four fevers on end' that his recovery was despaired of. During these trials the lad thought much on religious matters. After his recovery, he began to work as a herd-boy, and his contact with a wider and stranger world 'seemed to cause,' he tells us, 'not a little practical apostasy from all my former attainments. Even secret prayer was not always regularly performed, but I foolishly pleased myself by making up the number one day which had been deficient another.' A new attack of fever in 1741 reawakened his conscience, and on his recovery he 'was providentially determined, during the noontide while the sheep which I herded rested themselves in the fold, to go and hear a sermon, at the distance of two miles, running both to and from it.'

During his life as a herd-boy he studied eagerly. He acquired a good knowledge of Latin, Greek, and Hebrew. His difficulties in regard to the second of those were very great, for he could not for some time get a grammar. Notwithstanding this, he managed by the exercise of patient ingenuity to learn the letters on a method he afterwards described in detail (paper of 6 Aug. 1745 quoted in Biography). He scraped together the price of a Greek testament, and a wellknown story describes how he procured it. A companion agreed to take charge of his sheep for a little, so setting out at midnight, he reached St. Andrews, twenty-four miles distant, in the morning. The bookseller questioned the shepherd-boy, and one of the university professors happened to hear the conversation. 'Boy,' said he, pointing to a passage, 'read this, and you shall have the book for nothing.' Brown read the passage, got the volume, and walked home again with it (Memoir, p. 29; Dr. John Brown's Letter to John Cairns, D.D., p. 73).

The herd-boy and his learning now became the subject of talk in the place. Some 'seceding students' accounted for the wonder by explaining that Brown had got his knowledge from Satan. The hypothesis was widely accepted, nor was it till some years had passed away that he was able by his blameless and diligent life to live it down.' He afterwards took occasion to note that just when he was 'licensed' his 'primary calumniator' was excommunicated for immoral conduct.

Brown now became a travelling chapman' or pedlar. When the rebellion of 1745 broke out, he joined the ranks of the government soldiers. He served throughout the affair, being for some time one of the garrison of Edinburgh Castle. When the war was over, he again took up his pack for a time, but soon