Contents part again has four divisions: (1) The of the psalter, or ordinary week-day service
Roman foreachday and hour; (2) the "proper
Breviary, of the season," the service for the festivals of Christ and the Sundays of the various seasons; (3) the "proper of saints," the special service for the festivals of particular saints; and (4) the " common of saints," providing, under separate classes, services for those saints who have no special one. Appendices contain the office for the dead, the gradual and penitential psalms, prayers for the dying and for travelers, and grace before and after meals.
The analogous service-book in the Greek Church is called Horologium. In the Evangelical Church a similar service was often retained in cathedral and collegiate chapters, for which Luther's suggestions of 1523 and 1526 furnished a basis. The matins and vespers were especially retained. Attempts have lately been made, with varying success, to restore the other hours; but the problem can not be considered as solved. The Anglican Church, in its Book of Common Prayer, has made skilful use of important portions from the ancient order. M. Herold.
The calendar of the Roman breviary is a complicated affair, especially since the multiplication of festivals in the last two or three centuries. These are classed as double or simple. The simple form the lowest class, and have no second vespers. The • double (so called from the antiphons being doubled, or recited entire both before and after the psalms and canticles at lauds and vespers) are classed in order of importance as doubles of the first class (with or without an octave), second class, greater, and lesser. Where two feasts occur, i.e., fall on the same day, or concur, i.e., the first vespers of one conflict with the second vespers of the other, the difficulty is met, according to detailed rules based on the rank of the feasts, either by " transferring " the less important to the first unoccupied day, or by " commemorating " it with the recitation of its chief antiphon, versicle and response, and collect, after the collect for the day at lauds and vespers.
Bibliography: A complete Eng. transl. of the Roman Breviary was made by John Marquese of Bute, 2 vol"., London, 1879. Consult also: C. H. Collette, The Roman
Brewer Bridget
THE NEW SCHAFF-HERZOG
Breviary, London, 1880; G. Schober, Explanatio critica breviarii Romani, Regensburg, 1891; S. Baumer, Geschichte des Breviers, Freiburg, 1895, Fr. transl., Paris, 1906; P. Batiffol, Histoire du breviaire Romain, Paris, 1893, E:ig. transl., London, 1898; Bingham, Origines, book xiii, chap. 9; J. Baudot, Le Breviaire romain, ses origines, son histoire, Paris. 1906.
On the Scripture reading consult E. Ranke, Das kirchlidie Perikopensystem aus den altesten Vrkunden der romisehen Liturgie, Berlin, 1847.
On the hymns consult: F. Probst, Brevier und Breviergeb°t, Tubingen, 1868; J. Kayser, Beitrage zur Geschichte und Erklarung der alten Kirchenhymnen, 2 vols., Paderborn. 1SS1-S6; Julian, Hymnology, pp. 170-181. A rich bibliography of Breviaries is to be found in the British Museum Catalogue, s.v. Liturgies.
BREWER, LEIGH RICHMOND: Protestant Episcopal bishop of Montana; b. at Berkshire, Vt., Jan. 20, 1839. He was educated at Hobart College (B.A., 1863) and the General Theological Seminary (1S66), and was ordered deacon in 1866 and ordained priest in the following year. He was successively rector of Grace Church, Carthage, N. Y. (1866-72), and Trinity Church, Watertown, N. Y. (1S72-S0), and in 1880 was consecrated missionary bishop of Montana.
BREWSTER, CHAUNCEY BUNCE: Protestant Episcopal bishop of Connecticut; b. at Windham, Conn., Sept. 5, 1848. He was educated at Yale College (B.A., 1868) and Berkeley Divinity School, Middletown, Conn. (1872). He was a tutor at Yale in 1870-71, was ordered deacon in 1872, and was advanced to the priesthood in the following year. He was curate of St. Andrew's, Meriden, Conn., in 1872, and was then rector in succession of Christ Church, Rye, N. Y (1873-81), Christ Church, Detroit, Mich. (1881-85), Grace Church, Baltimore (1885-88), and Grace Church, Brooklyn Heights (1888-97). In 1897 he was consecrated bishop- coadjutor of Connecticut, and became bishop in 1899. His theological position is that of a High-churchman with liberal sympathies. He has written The Key of Life (New York, 1894); Aspects of Revelation (1901; the Baldwin lectures for 1900); and The Catholic Ideal of the Church (1904).
BREWSTER, WILLIAM: Leader of the "Pilgrim Fathers"; b. of good family probably at Scrooby (37 m. s. of York), Nottinghamshire, England, 1560; d. at Plymouth, Mass., Apr. 10, 11)44. He matriculated at Peterhouse, Cambridge, but apparently did not graduate. From 1584 till 1587 he was in the service of William Davison, ambassador to the Low Countries and afterward secretary of state. About 1587 he retired to Scrooby, where he lived in the manor-house and was keeper of the post, a position of considerable importance at that time. He was a prominent member of a separatist congregation of which Richard Clifton (q.v.) was pastor, holding its meetings regularly at Brewster's house. Because of persecution in England they made an unsuccessful attempt to flee to Holland in 1607, and in 1608 escaped to Amsterdam with John Robinson (q.v.) as " teacher " and Brewster as " elder." In 1609 they settled at Leyden, where Brewster, having exhausted his means, gave lessons in English and also set up a printing-press. He favored the emi-
gration to America, was influential in securing a grant of land in 1619, and sailed with the first company in the Mayflower, Sept., 1620. He continued as elder of the congregation at Plymouth, and preached regularly until the first ordained minister, Ralph Smith, came in 1629, but as he was not ordained, he never administered the sacraments. See Congregationalists, I, 1, §§ 5-7; 4,5 1-
Bibliography: Memoir, written by his colleague, William Bradford, the governor and historian of the Plymouth colony (b. 1590; d. 1657), in Young's Chronicles of the Pilgrims, Boston, 1841, and in the Collections of the Massachusetts Historical Society, series 5, vol. iii; A. Steele, Chief of the Pilgrims. Life and Time of W. Brewster, Philadelphia, 1857; J. Savage, Genealogical Dictionary of the First Settlers of New England, 4 vols., Boston, 1860-62; W. Walker, History of Congregational Churches, pp. 56 59, 61-74, 77, 227, New York, 1894; DNB, vi, 304-305. '
BREYFOGEL, brai'fo-gel, SYLVANUS CHARLES :
Bishop of the Evangelical Association; b. at Reading, Pa., July 20, 1851. He was ordained to the ministry of the Evangelical Association in 1873, was elected presiding elder of the same organization in 1886, and has been bishop since 1891. In this capacity he has made tours of inspection throughout the United States, Canada, and Europe, as well as China and Japan. He is chancellor of the Correspondence College of the Evangelical Association at Reading, Pa., has lectured frequently before the Ocean Grove School of Theology, the Winona Assembly, and similar summer assemblies, and has written Landmarks of the Evangelical Association (Cleveland, 1887).
BRICONNET, bri"sen"ne', GUILLAUME: French prelate; b. at Paris 1470; d. at Esmans (near Montereau, 20 m. e.s.e. of Melun) Jan. 24, 1534. He was a descendant of a noble family of Touraine, and, after completing his theological studies at the college of Navarre, was appointed bishop of Lodeve and was also made abbot of St. Germain-des-Pres in 1507. Four years later he attended the Council of Pisa, and during his absence a spirit of licentiousness spread among his monks, whom he was unable to control. Francis I then appointed him bishop of Meaux and sent him on a mission to Rome, where he remained two years. On his return, he sought to improve the morals and customs of his diocese, and accordingly convoked several synods, and also extended invitations to a number of evangelical preachers, such as Lefevre, Roussel, and Farel, who preached in thirty-two different places in his diocese, and introduced French translations of the Gospels and Epistles. When Farel attacked Rome, however, Briconnet deprived him of his office and convoked two synods, the first condemning the teachings of Luther and forbidding the purchase or the reading of his works, and the second prohibiting all heterodox interpretations of the Gospel. Briconnet found himself between two factions; one turning against Rome by denying the authority of the pope, the worship of the Virgin and of the saints; and the other clinging to the old traditions. In his effort to avoid extremes, he published certain proclamations between Dec, 1524, and Jan., 1525, threatening to excommunicate those who had burned the bull