ted by Abbe Lebarq, in 6 vols. (Paris,
1890-1896). His complete works were edited by Lachat, in 31 vols.
(Paris, 1862-1864). A complete list of the innumerable works relating
to him will be found in the _Bossuet_ number of the _Bibliotheque des
bibliographies critiques_, compiled by Canon Charles Urbain, and
published by the Societe des Etudes Historiques (Paris, 1900). The
general reader will find all he requires in the respective studies of
M. Rebelliau, _Bossuet_ (Paris, 1900), and M. Gustave Lanson,
_Bossuet_ (Paris, 1901). In English there is a modest _Bossuet_ by Mrs
Sidney Lear (London, 1874), and two remarkable studies by Sir J.
Fitz-James Stephen in the second volume of his _Horae Sabbaticae_
(London, 1892). (St. C.)

BOSTANAI, the name of the first exilarch under Mahommedan rule, in the
middle of the 7th century. The exilarchs had their seat in Persia, and
were practically the secular heads of the Jewish community in the
Orient.

BOSTON, THOMAS (1676-1732), Scottish divine, was born at Duns on the
17th of March 1676. His father, John Boston, and his mother, Alison
Trotter, were both Covenanters. He was educated at Edinburgh, and
licensed in 1697 by the presbytery of Chirnside. In 1699 he became
minister of the small parish of Simprin, where there were in all "not
more than 90 examinable persons." In 1704 he found, while visiting a
member of his flock, a book which had been brought into Scotland by a
commonwealth soldier. This was the famous _Marrow of Modern Divinity_,
by Edward Fisher, a compendium of the opinions of leading Reformation
divines on the doctrine of grace and the offer of the Gospel. Its object
was to demonstrate the unconditional freeness of the Gospel. It cleared
away such conditions as repentance, or some degree of outward or inward
reformation, and argued that where Christ is heartily received, full
repentance and a new life follow. On Boston's recommendation, Hog of
Carnock reprinted _The Marrow_ in 1718; and Boston also published an
edition with notes of his own. The book, being attacked from the
standpoint of high Calvinism, became the standard of a far-reaching
movement in Scottish Presbyterianism. The "Marrow men" were marked by
the zeal of their service and the effect of their preaching. As they
remained Calvinists they could not preach a universal atonement; they
were in fact extreme particular redemptionists. In 1707 Boston was
translated to Et