BAL – BAT

Volume I, pages 241–260 of the 1732 edition, from BAL to BAT: everything printed on these pages, in order.

Continued from Bakbakker

BAKBAKKER, a Levite, imployed in building the Temple of Jerusalem. 1 Chr. ix. 15.

Josh. xix. 3.BALA, otherwise Zohar, a City of Pentapolis. See Zohar. It is said to be called Bala, that is to say, swallowed up, because as soon as Lot went out of it, the earth opened and swallowed it up. Vide Theodoret. qu. 70. in Genes. Procop. Diodor. in Caten. Vide & Hieronym. quæst. Hebr.

Numb. xxii. 4, 5, &c.BALAAM, a Prophet or Diviner of the City of Pethor upon the Euphrates. Moses informs us, that Balak King of the Moabites having seen the great multitude of the Israelites, was afraid that they would fall upon his Country; and perceiving that he was not strong enough to resist them with his arms, he resolved to send for Balaam the Divine, that he might devote and curse them, according to a very ancient superstition in use among the Heathens. He sent therefore deputies to Balaam the Son of Beor, who dwelt at Pethor upon the Euphrates, desiring him to come and curse the Israelites. Hereupon the deputies of Midian and Moab departed, carrying with them wherewithal to pay the Diviner, and declared what they were commissioned to say to him. His answer was, Continue here this night, and I will answer you to morrow, as the Lord shall speak unto me. In the night the Lord appeared to him, and said, What men are these with thee? Balaam replied, They are Envoys from Balak King of Moab, who requested of me, to go and curse a certain people, which covereth the face of the earth, and is now upon the frontiers of his Dominions.

The Lord said to him, Have a care how you go and curse this people, for they are blessed. Balaam rising in the morning, delivered his answer to the Princes of Moab and Midian: Return into your Country, for the Lord hath forbidden me to go with you. The deputies therefore returned with this answer to Balak; who sent others in greater number to Balaam, and of greater quality than the first. These came and earnestly intreated him to go, promising him all the honours imaginable from Balak, and to give him what he pleased.

But he answered, If Balak would give me his house full of gold and silver, I cannot go beyond the Word of the Lord my God, to do less or more. I desire you therefore to continue here this night, that I may know the will of the Lord.

The night following the Lord appeared to him, and said, If the men come to call thee, rise up and go with them; but yet the word that I shall say unto thee, that shalt thou do: Balaam therefore rose, took his Ass, and went with the Envoys. But God, who saw the evil dispositions of his heart, was angry with him, and an Angel stood in the way to prevent his proceeding farther. Balaam’s Ass seeing the Angel with a naked sword in his hand, turned out of the way, and crossed the fields. Balaam forced him by blows into the way again, and the Angel again appearing to him in a narrow passage between two walls, which inclosed some vineyards, the Ass run against the wall, and bruised Balaam’s leg. At last, while he continued to push on, and strike his beast, the Angel appeared to him a third time in so narrow a place, that it was not possible for him to turn either to the right hand or the left. Then the Ass fell down under the Diviner, and would not move a step farther, and while Balaam was so violently beating of her, the Lord opened the mouth of the Ass, and she said unto Balaam, What have I done? Why hast thou smitten me these three times? Balaam answered, Because thou hast deserved it, and mocked me: I would I had a sword to kill thee! The Ass answered, Am not I thine Ass upon which thou hast ridden ever since I was thine? Was I ever wont to do so unto thee? He said, Never. Then the Lord opened the eyes of Balaam, and he perceived the Angel in the way, with a drawn sword in his hand; and he bowed down his head, and fell flat on his face. And the Angel said, Wherefore hast thou smitten thine Ass these three times? behold I went out to withstand thee; because thy way is perverse before me, unless thine Ass had turned out of the way, surely now had I slain thee. Balaam answered, I have sinned unto the Lord, for I knew not that thou stoodest in the way against me. Now therefore if it displease thee, I will get me back again. And the Angel said unto him, Go with the men; but only the word that I shall speak unto thee, that shalt thou speak. He continued his journey therefore with Balak’s deputies, and this Prince upon notice of his coming went to meet him, and said, I sent persons to desire you to come, why did you not set out immediately? Now I am come, said Balaam, I can say nothing: the word that God putteth in my mouth, that must I speak. He conducted him therefore to the capital City of Moab, Kirjath-huzoth, slew sheep and oxen, whereof he made presents to Balaam, and the next morning carried him to the high places consecrated to Baal, and from thence shewed him the extremity of the Israelites Camp.

Numb. xxxiii. 1, 2, &c.Then Balaam said to Balak, Build me here seven Altars, and prepare me seven oxen and seven rams, which was done accordingly, and a bullock and a ram was offered on each Altar. Then Balaam said to Balak, Stand by the Burnt-offering while I go apart and see if the Lord will appear to me; and what he shall command

me to speak, that will I tell thee. God immediately appeared to Balaam, who said, I have prepared seven Altars, and on each have offered a bullock and a ram. And the Lord put a word in his mouth, and said, Return; which he did, and found Balak standing by the seven Altars with the Princes of Moab about him; he said, therefore Balak King of the Moabites hath brought me from Aram, out of the mountains of the East, and said, Come, curse me Jacob, come, defie Israel. How shall I curse whom God hath not cursed? How shall I defie whom the Lord hath not defied. From the top of the rocks I see him, and from the hills I behold him: Lo, the people shall dwell alone, and shall not be reckoned among the nations. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his.

And Balak said unto Balaam, What hast thou done? I took thee to curse mine enemies, and behold thou hast blessed them altogether. And Balaam answered, Must I not take heed to speak that which the Lord hath put in my mouth? And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them all, for thou hast seen but a part of them, and curse me them from thence; so he led him to the top of Mount Pisgah, where he erected seven Altars, and offered a bullock and a ram on each, then went aside to seek the Lord. And the Lord put a word in his mouth, and sent him back to Balak, who inquiring what the Lord had said, was answered by Balaam in these terms, “ Rise up, Balak, and hear, God “ is not a man that he should lye, neither “ the Son of Man that he should repent: “ hath he said and shall he not do it? or “ hath he spoken and shall he not make it “ good? Behold I have received commandment to bless; and he hath blessed and “ I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath he “ seen perverseness in Israel: The Lord “ his God is with him, and the Shout of “ a King is among them; God brought “ them out of Egypt, he hath as it were “ the strength of an unicorn. Surely, “ there is no enchantment against Ja- “ cob, neither is there any divination against Israel; according to the time, “ it shall be said of Jacob and of Israel, “ what hath God wrought? Behold the “ people shall rise up as a great Lion, and “ lift up himself as a young Lion; he “ shall not lye down until he eat of the “ prey, and drink the blood of the slain.

Then Balak said unto Balaam, neither curse them at all, nor bless them at all; but Balaam answered, Did I not tell thee saying, All that the Lord speaketh, that I must do? Balak, in order to see whether God at last would inspire him with something else, carried him to the top of Mount Peor, and there erected seven Altars as before. But Balaam no longer doubting what the will of the Lord was, went not as at other times to seek for enchantments, but set his face towards the wilderness, and began Numb. xxiv. 1, &c.to speak after this manner: “ Ba- “ laam the Son of Beor hath said, and the “ man whose eyes are open hath said, he “ who heard the words of God, who saw “ the vision of the Almighty, falling into “ a trance but having his eyes open; (he “ alludes to what happened, when his Ass “ fell under him;) how goodly are thy “ tents, O Jacob! As the valleys are they “ spread forth as gardens by the river side, “ as the trees of lign-aloes which the Lord “ hath planted, and as cedar-trees besides “ the waters. He shall pour out the water out of his bucket, and his seeds shall “ be in many waters. His King shall be “ higher than Agag, and his Kingdom “ shall be exalted. God brought him out “ of Egypt, he shall eat up the nations “ his enemies, and shall break their bows, “ and pierce them through with arrows. “ He couched, he lay down as a Lion, and “ as a great Lion, who shall stir him up. “ Blessed is he that blesseth thee, and “ cursed is he that curseth thee.

Balak hearing him, was inraged at him, and said, I called thee to curse mine enemies, and behold thou hast altogether blessed them these three times. Therefore now flee unto thy place. I thought to promote thee to great honour, but now the Lord hath kept thee back from honour. Balaam answered, Spake I not also to thy Messengers, which thou sendest unto me, saying, If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of my own mind. Nevertheless, before I return, I will advise you what you have to do, and will inform you what this people in the latter days will do to yours: Then re-assuming his prophetical style, he continued his discourse in this manner, “ Hear what Ba- “ laam the Diviner says, I shall see him “ (meaning the Great King the Messiah so “ much desired) but not now: I shall behold him but not nigh; there shall come “ a Star out of Jacob, and a Scepter shall “ rise out of Israel, and shall smite the “ corners of Moab, and destroy all the “ children of Sheth. And Edom shall be “ a possession, Seir also shall be a possession for his Enemies, and Israel shall do “ valiantly. Out of Jacob shall come he “ that shall have dominion, and shall destroy him that remaineth of the City.” Then looking on Amalek, he said, “ Amalek

” Amalek was the first of the nations, but ” his latter end shall be, that he perish for ” ever. And he looked on the Kenites, ” and said, Strong is thy dwelling-place, ” and thou puttest thy nest in a rock. ” Nevertheless the Kenite shall be wasted, ” until Ashur shall carry thee away captive. ” Alas ! who shall live when God doth ” this ? People shall come from the coast ” of Chittim¹, (that is Macedonia) who ” shall overcome the Assyrians, and at last ” shall themselves perish.

After this Balaam separated from Balak, and returned into his own Country. But before he left the land of Moab, he told Numb. xxiv. 14. Mich. vi. 5. 2 Pet. ii. 5 Jude v. 11. Rev. ii. 14.Balak and the Midianites, that if they would secure themselves from the attempts, which the Hebrews might make against them, and obtain even some advantage over them, they should ingage them in idolatry and whoredom: that then they would be forsaken by their God, and would become a prey to their Enemies. This bad counsel was pursued: The young women of Moab invited the Hebrews to the Feasts of Baal- Peor; after they had persuaded them to imbrace idolatry, they seduced them to impurity. God commanded Moses to revenge this crime. He declared war against the Numb. xxv. 17, 18.Midianites, killed five of their Princes, and a great number of other persons without distinction of age or sex ; and Balaam himself was involved in this misfortune. This is what we learn from Scripture concerning Numb. xxxi. 1, 2, 7, 8.Balaam.

But the Rabbins² relate many other particulars of his Life and Person. They believe that at first he was one of Pharaoh’s Counsellors, that he made his escape from the Court, and retired into Ethiopia, where he appeared in arms, and ingaged a celebrated City to join with him in his rebellion, pretending to render it impregnable by the secret charms of his magick. But Moses disappointed all his endeavours, and made himself master of the City. Balaam escaped, and fled into Arabia. Some of the Hebrews confound him with Elihu, Job’s friend: and S. Jerom takes notice of this opinion in his Hebrew Questions. Others take Laban and him for the same person, and make him the Father of Jannes and Mambres, two eminent Magicians. They say he squinted, and was lame. They pretend that he was the Author of that passage in Numbers, wherein his history is related, and that Moses inserted it in his work, in like manner as he inserted, for example, the last words of Jacob; and some passages of the Book concerning the Wars of the Lord. Some of the Fathers were of opinion³, that the wise men who came to worship Jesus Christ at Bethlehem, were Disciples and Descendants of Balaam, and from him learned, that upon the rising of a miraculous Star, a new King, and the Messiah would appear in Israel.

The Mahometans maintain, that he was by nation a Canaanite, of the race of the Anakims, or Giants of Palestine; that he had read Abraham’s Books, wherein he had learnt the ineffable name of God⁴, by virtue whereof he foretold things to come, and obtained of God all that he asked for. The Giants of the country astonished at the great number of the Israelitish Army, and the prodigies which God wrought in its favour, sent to Balaam, desiring him to come to curse his people. They brought him large presents, and sollicited him very earnestly to devote this people. At first he vigorously refus’d to comply with them; and had not at last submitted, but for the pressing sollicitations of his Wife, whom the Canaanites had won upon by their presents.

Balaam therefore setting forth, in order to pronounce his curse against Israel, God, who was offended with his proceeding, so wrought upon his memory, as to make him forget his ineffable Name, withdrew his graces from him, and gave him up to his own sense, so that, as Mahomet expresses it, he may be compared to a dog hanging out his tongue always, and shewing his teeth when he is left, after having been pursued. See above Balaam’s Ass.

It is made a question, whether Balaam were a true Prophet of the Lord, or no more than a Diviner, a Magician, or Fortune-teller, Hariolus as he is called in Numbers, xxii. 5. Upon this point opinions are divided. Origen says⁵, that all the power this man had consisted in Magick and Cursing; because the Devil, by whose influence he acted, can only curse and do mischief, but cannot bless. Theodoret thinks⁶, that Balaam did not consult the Lord, but that the Lord inspired him, whether he would or no, and put those things into his mouth, which he had no inclination to pronounce. S. Cyril of Alexandria says⁷, that he was a wicked

Wretch, a Magician, an Idolater, a false Prophet, who spoke truth against the grain, and contrary to his usual custom. S. Ambrose⁸ compares him to Caiaphas, who prophesied without knowing what he said. The generality of Commentators think likewise⁹, that Balaam was a Magician and Idolater.

But S. Jerom seems to have adopted the opinion of the Hebrews¹⁰, which he relates, and was to this purpose, viz. that Balaam knew the true God, that he erected Altars to him, and was a true Prophet, tho’ very corrupt in his manners. Moses says expressly, Numb. xxii. 8, 9, 12, 18, 19, 20,that he consulted the Lord, and Balaam calls the Lord his God, Numb. xxii. 18. I cannot go beyond the word of the Lord my God. S. Austin did not venture to decide this question¹¹, he says, Balaam will be one of those who at the day of Judgment shall say to God, Lord, have I not prophesied in thy name? which intimates that he believed him to be a true Prophet, tho’ a very bad man, and among the reprobate. Tostatus and other Commentators are of the same opinion.

BALADAN, King of Babylon, by profane Is. xxxix. 1. 2 Kings xx. 12.Authors called Belesis, or Belesus, Nabonassar, or Nanybrus¹². Baladan at first was no more than Governour of Babylon. He entred into a confederacy with Arbaces, Governour of Media, and rebell’d against In the Year of the World 3254, of the Julian Period 3964, before the vulgar Æra 750.Sardanapalus King of Assyria. These two Generals marched against Sardanapalus with an Army of four hundred thousand men. The conspirators lost the three first battles. But the Bactrians coming over to their party, and deserting the King’s, Baladan and Arbaces attacked the Enemy in the night, and made themselves masters of his Camp. After this misfortune, Sardanapalus retreated to Nineveh, and left the command of his Army to his Brother-in-law Salæmen. The conspirators attacked Salæmen and defeated him in two great Battles; after which they laid siege to Nineveh. Sardanapalus sustained the siege for three years; but the third year the Tigris overflowing its banks, beat down twenty furlongs or two thousand five hundred paces of the walls. Whereupon the Conspirators entred, and Sardanapalus burnt himself with all that he had most valuable, upon a funeral pile erected for this purpose in his palace. Arbaces was acknowledged King of Media, and Baladan King of Babylon. Berodach-Baladan, who sent Ambassadors to Hezekiah, was the Son of Baladan.

2 Kings xx. 12.BALAK, the Son of Zippor, King of the Moabites. He seeing the multitude of Israelites which were incamped upon the confines of his Country, and apprehending they would attack him as they had the Amorites, sent deputies to Balaam the Diviner, desiring him to come and Numb. xxii. xxiii. xxiv. xxv. — xxv. & seq.curse or devote this people. Balaam came, as is related in the Article belonging to him, but instead of cursing the Israelites he heaped blessings on them. Balak inraged at this, dismissed Balaam, without rewarding him so well as he intended. But Balaam having advised him to ingage the Israelites to sin, by inviting them to the Feasts of Peor, Balak followed his counsel, which was equally pernicious to him, who gave it, to those who followed it, and to those against whom it was given. The Israelites who were thus betrayed into this crime, were killed by that part of their Brethren, who continued faithful to the Lord. Balaam was involved in the slaughter which was made of the Midianites; and lastly the Midianites, who had been most zealous in — xxxi. 1, 2, &c. Ibid.corrupting the Hebrews, were cut in pieces, and their country plundered. We know nothing concerning the Death of Balak, God not permitting them to attack the Moabites, by reason of their Father Deut. ii. 1.Lot, Abraham’s Nephew.

BALSAM-TREE, or Balsam. The word Balsamon may be derived from Baalshemen¹³, that is, royal Oil, or the most precious of perfumed Oils. It is a word no where to be met with in the Hebrew books of the Old Testament; but in Cant. i. 14.the Song of Solomon we find the Vineyards of En-geddi, which are believed to be gardens of the Balsam-tree. In Ezekiel we Ezek. xxvii. 17. פנגPannag.read the word Pannag, which the Vulgate has translated Balsamum; and is understood in the same sense by the Chaldee and many other Interpreters.

The Balsam-tree is a Shrub which scarce grows taller than the Granada-tree. Dapper says, it is much in the form of Agnus castus, and about as high as the Privet. It has few leaves, shoots out abundance of branches set with little rounding leaves, always green; the wood of it is gummy, and of a reddish colour. Its branches are long, slender, and have but few leaves on them; the blossoms of it are small, white, and very fragrant; the fruit of it is a kernel covered with a dry brown skin; it generally has a small almond in it, but sometimes the seed of it falling out of season, this kernel is filled with a yellow liquor like honey, bitter to the taste, and pungent to the tongue. The Balsam-tree is cultivated much after the manner of the vine. Its plant does not become large, nor is it suffered any more than the vine to

grow tall. Marmol¹⁴ allows it to be three feet high, and says its branches are like the twigs of a vine, and of the same colour, and that the kernel is red.

Some Authors have affirmed, that the Balsam-tree was peculiar to Judæa. Diodorus Siculus¹⁵ and some others assure us, that it grows in no part of the world besides the neighbourhood of En-geddi and the Dead Sea; that the truly good was to be met with here only: but we know beyond a possibility of doubting, that this Shrub is peculiar to Arabia; that it comes naturally as it were all about Mecca and Medina¹⁶; that upon the plains and mountains, upon cultivated and uncultivated lands, and even upon the sands there grows an infinite number of gummy trees; that the inhabitants, to make advantage of them, take them up out of barren and uncultivated places, and transplant them into richer and more fertile soils; that they which grow in sandy places produce but very little Balm, but abundance of seed, which is sent to Europe and sold there. The Arabians inform us, that their country has never been without it: from thence the Queen of Sheba brought it into Judæa, and had it cultivated in the plains of Engeddi, and Jericho. That which grows in Egypt about Matara comes originally from Arabia. Ever since the Arabians have perceived the great advantage which may be made of the Balsam-tree, they have multiplied the species of it: Nevertheless there is a Law forbidding any to sow or multiply this tree without the permission of the Grand Signior.

The juice of Balm is drawn from the tree we have been speaking of during the months of June, July and August, by making incisions in the bark, or it naturally distills¹⁷ from it. These incisions are made with knives of glass, stone¹⁸, or ivory¹⁹; and some assert, that iron is mortal²⁰ to this tree²¹. The juice of it in the beginning is white; soon after it becomes green, and then of a gold colour, and when it comes to be old it is of the colour of honey. The smell of it is agreeable, and very penetrating, the taste of it bitter, sharp and astringent. It is very light when it is fresh; if it is laid in water, it does not sink, but rises immediately and spreads over the whole surface of it, mixes with it and dissolves presently; but soon after it coagulates, and becomes as white as milk, and then it is taken out of the water. Some say that if the plant is strip’d of its leaves on the side which is exposed to the rising Sun, and an incision made in it, a very odoriferous liquor will immediately flow from it.

The Balm which is carried from Arabia to Cairo, tho’ it smells well, is not all the true gum of this Shrub, nor drippings from the bark of it; for it issues from it in very small quantity. The Balm which is sold by the Merchants is made of the wood and green branches of the tree distilled at the fire, and besides it is not pure; it is adulterated with a mixture of Egyptian Turpentine. Moreover, there is a liquor extracted from the seed, which is pass’d upon the world for true Balm, tho’ it has not so strong a scent, and is more bitter to the taste.

Besides the Balsam of Arabia or Mecca, there are several sorts brought from America; the most considerable are those of Peru, Tholu, and Capaïba. But as they were not known to the Ancients, it is needless to speak of them in this Dictionary, which is composed with a design only to clear the Text of the Bible.

1 Kings x. 1, &c.BALTIS, Balchis or Balkis. This name the Eastern people give the Queen of Sheba who came to visit Solomon. They inform us, that she was Queen of Arabia, of the posterity of Jarab the Son of Cathan; she reigned in the City of Mareb the capital of the Province of Sheba. Her Father was Hadhad, Son to Scharshabis, twentieth King of Yemen, or Arabia the Happy. Others make her to be the Daughter of Sarabil, who was descended in a right line from Sheba, Son of Jakh-Schab, Son of Jaarab, Son of Cathan or Jaktan. The Mahometans tell us abundance of fabulous particulars, concerning a journey which Solomon is pretended to have made into Arabia, and the messages which he conveyed by a certain Bird which he always carried with him, and we call a Hoop; they give an account likewise, after their particular manner, of Queen Baltis’s journey into Palestine to invite Solomon, of the presents she sent, and the marriage which she contracted with this Prince. All this as it is related in their history is much²²

more proper to furnish matter for a Romance, than to give any lights to the recital made by the sacred Authors of the Jews. See the article Candaule, the name given by Josephus to the Queen of Sheba; and Sheba, Queen of Sheba.

BAMAH, in Hebrew signifies an Eminence.

BAMOTH, Numb. xxi. 19, 20. Moses says, that the Hebrews went from Nahaliel to Bamoth, and from Bamoth to the valley, which is the plain of Moab. Eusebius says, Bamoth is a City of Moab, upon the river Arnon.

BAMOTH-BAAL, a City beyond Jordan,Josh. xiii. 17. which was given to the Tribe of Reuben. Eusebius says, it is situated in the plain where the river Arnon runs.

BANE, the name of an Essenian Hermit, under whose discipline Josephus the Jewish Historian put himself from the sixteenth year of his age to the nineteenth. Joseph. lib. de Vitâ suâ.

I. BANI, the Children of Bani returned from Babylon to the number of six hundred and two and forty. See Ezra ii. 10.

1 Chr. vi. 46.II. BANI, the Son of Shamer, a Levite, of the Family of Merari.

III. BANI, the Gadite, one of the Heroes 2 Sam. xxiii. 36.in David’s Army.

BAPTISM. This term comes from the Greek Baptismos or Baptisma, derived from the Verb Baptizo, To wash, dip, baptize. The Hebrews had many sorts of Baptisms or Purifications. Sometimes they washed themselves all over, and plunged their whole body in water: sometimes they washed their cloaths only, and at other times both body and cloaths. The most superstitious among them wash’d their arms from their elbows to the extremities of their hands, when they returned from market, or came out of the street, Mark vii. 4.fearing they had touched something or person that was polluted. They washed their hands likewise with great exactness before and after meals. Lastly, they washed the furniture and utensils of their table and kitchen, as often as they had the least suspicion of their having Mark vii. 2. 2 John ii. 6.been polluted by any accident.

When they received a Proselyte to their Religion, they both circumcised and baptized him, pretending that this Baptism was a kind of regeneration, whereby the Proselyte was made a new man: of a slave he became free. They who were his relations before this ceremony were, after it, no longer accounted such. Our Saviour is thought to have alluded to this in his expression to Nicodemus, that it was necessary he should be born again, in order to become his Disciple. The whole Law and John iii. 10.History of the charitate, c. 49. Jews abound with Lustrations and Baptisms of different sorts: Moses enjoined the people to wash their garments, and purify themselves, to prepare for the reception of Exod. xix. 10. Exod. xxix. 4. and Levit. viii. 6. and Numb. viii. 6, 7, 8. Levit. xiii. 6, 34. xvi. 6, 7, & seq. xi. 25, 28. xxii. 6. Numb. xxxi. 24. xix. 14. Exod. xxix. 21. Lev. viii. 11. Lev. xvi. 14, 15. Lev. iv. 32. Lev. xiv. 7. Mark i. 4. Matth. iii. 2. Numb. xx. 12, &c.the Law. The Priests and Levites, before they enter upon the exercise of their Ministry, wash themselves with water. All legal pollutions were cleansed by Baptism, or by plunging into water. There are even certain diseases and infirmities natural to men and women, which were thought uncleannesses, and were to be purified with bathing. To touch a dead body, and to be present at funerals made people unclean and required purifications.

But these purifications were not uniform: generally people dipp’d themselves intirely under the water, and this is the most simple and natural notion of the word, baptize. Sometimes likewise they were satisfied with Baptism by aspersion, or such a lustration as included no more than scattering lightly some lustral blood and water on the person; for example, when Moses consecrated the Priests and Altar, when the Tabernacle was sprinkled with blood upon the day of Solemn Expiation, or when the Sacrifice was offered by him for the sins of the High-Priest and multitude, and he tinged the horns of the Altar with the blood of the Victim, when a leper was purified after his cure, or a man polluted by touching or meeting a dead body, they did no more than lightly sprinkle them with lustral water.

When S. John Baptist began to preach Repentance, he instituted a sort of Baptism, which he gave in the waters of Jordan. He did not attribute the virtue to it of forgiving Sins, but made use of it as a preparation only for the receiving Baptism at the hands of Jesus Christ, and remission of sins by penitential acts, wherewith he required this ceremony to be attended. He did not exact only sorrow for sin, but a change of life, and such practices as might atone for the commission of sin. The Baptism of John was much more perfect than that of the Jews, but less perfect than that of Jesus Christ. It was, says S. Chrysostom ², as it were a bridge which from the Baptism of the Jews made a way to that of our Saviour, and was more exalted than the first, but inferior to the second. That of S. John promis’d what that of Jesus Christ executed. After the Baptism of John, that of Jesus Christ was still necessary, to receive, says S. Austin²³, forgiveness of Sins, and the grace of Sanctification.

Notwithstanding that S. John did not enjoin his Disciples to continue the Baptism of Repentance, which was of his institution, after his death, because after the²⁴

manifestation of the Messiah and the establishment of the Holy Ghost, it became of no use, yet there were many of his followers who still administered it, and several years after the Death and Resurrection of Jesus Christ, did not so much as know that there was any other Baptism, than that of John. Of this number was Apollos, a learned and zealous man, who was of Alexandria, and came to Ephesus twenty years after the Resurrection of our Saviour. And when S. Paul came after Apollos to Acts xviii. 25. Acts xix. 1.the same City, there were still many Ephesians, who had received no other Baptism, and were not informed, that there was any Holy Ghost, which was received by Baptism in Jesus Christ.

As to this last Baptism, our Saviour sending his Apostles to preach the Gospel thro’out all Matth. xvii i. 16. Mark xvi. 14. John iii. 1.the world, said, Go, teach all Nations baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Whosoever believeth and is baptized shall be saved, but he that believeth not shall be damned. Baptism therefore is absolutely necessary to Salvation; and the first mark whereby the true Disciples of Jesus Christ are distinguished, is, that they believe and are baptized in the name of the Father, and of the Son, and of the Holy Ghost. We do not enlarge on this subject, because it comes but indirectly within the design of our Dictionary.

The word Baptism is often taken in the Scripture for Sufferings. For example, Can ye Mark x. 38.drink of the Cup that I drink of, and be baptized with the Baptism, which I am baptized with? And elsewhere; I have a Baptism to be Luke xii. 50.baptized with, and how am I straitned till it be accomplished? Expressions whereof we find some footsteps in the old Testament, where Ps. lxix. 2, 3.waters denote often tribulations, and where, to be swallowed up by the waters, and to pass the great waters, signify to be overwhelmed with miseries and misfortunes.

II. BAPTISM by Fire. The words of S. Matth. iii. 11.John Baptist saying, that for his part he baptized only with Water, but that he who was to come after him would baptize with the Holy Ghost and with Fire, give us an opportunity to examine what is meant by this Baptism by Fire. Many of the old Fathers²⁵ believed, that all the faithful, before they entred Paradise, would pass through a certain Fire, which would purify them from the pollutions that might still remain with them to be expiated. This opinion is proposed, but Gen. iii. 24.with some difference, by the generality of the Ancients: it is founded upon what is said in Genesis, concerning the Cherubims being placed at the entrance into Paradise with a flaming sword, and upon the following words 1 Cor iii. 12, 18.of S. Paul, Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man’s work, of what sort it is.

Other Fathers²⁶ explain this Fire by that of Hell; others²⁷ by the fire of Tribulations and Temptations; others²⁸ by an abundance of Graces; others suppose it to mean the descent of the Holy Ghost upon the Apostles in the form of fiery tongues; lastly, others have pretended, that the word Fire is an addition in this place, and that we are to read no more than this in S. Matthew, viz. I baptize you with Water, but he that shall come after me will baptize you with the Holy Ghost. It is certain that the word Fire is not to be met with in several manuscript copies of S. Matthew; but we read it in S. Luke, and in the oriental Versions of S. Matthew.

Some old Hereticks²⁹, such as the Seleucians and Hermians, understood this literally, and maintained, that material Fire was necessary in the adminisration of Baptism; but they do not tell us either how, or to what part of the body they applied it, or whether they were satisfied with obliging the baptized to pass over or thro’ the flames. Valentinus rebaptized those who had received Baptism out of his Sect, and drew them thro’ the Fire³⁰.

Bis docuit tingui, traducto corpore flammâ.

Heraclion, who is cited by Clemens Alexandrinus³¹, says, that some applied a red hot iron to the ears of the baptized as if they were to impress some mark upon them. We are told that the Ethiopians³² still at this day make prints with a hot iron on their newly baptized Children in three places, viz. the nose, eyes, and temples. Father Eugenius Roger says, that they use for this purpose a small twoedged hot iron. We are assured that the Jacobites, Christians in the East, print a hot iron upon their Childrens fore-head after having circumcised them.

But M. Renaudot³³ affirms, that whatever is said of this pretended Baptism by Fire, and the practice of it among the Ethiopians, is all false: and M. Ludolf³⁴ confesses, that neither Gregory the Ethiopian,

whom he consulted, nor the Missionary Jesuits had said any thing of it; but he remarks, that the people of Africa, as well Heathens as Mahometans, have a custom of applying a caustick to the temples of their Children, in order to preserve them from Catarrhs; that some Ethiopians do the same, and that this probably is what gave occasion to believe, that this was an act of their Religion.

From all that has been said we may infer, that the Church never approved of those, who, understanding the words of the Gospel literally, asserted Fire to be necessarily used in the ceremony of Christian Baptism; but has left people at liberty to explain this Fire, as meaning either the abundance of Graces pour’d forth into our souls by Baptism, or the Fire which accompanied the descent of the Holy Ghost on the Apostles, or the fire of Tribulations, Grief, and Repentance, which ought always to go along with Baptism.

III. BAPTISM in the name of Jesus Christ. Many difficulties have been raised Acts xi. 38.with relation to the following words of S. Luke in the Acts of the Apostles. Be baptiz’d every one of you in the name of Jesus Christ for the remission of Sins. And again, — viii. 16.The Holy Ghost as yet was faln on none of them; only they were baptized in the name of the Lord Jesus. It has been a question whether Baptism ever was administred in the name of Jesus Christ only, without making express mention of the other Persons in the Trinity? and whether such Baptism is valid or lawful?

Many of the Fathers, and some Councils, believed that the Apostles sometimes had baptized in the name of Jesus Christ only, and herein, says S. Hilary, we are not to charge them with prevarication, nor condemn the Scriptures, as if they were selfcontradicting, because they enjoin Baptism to be performed in the name of Father, Son, and Holy Ghost, and nevertheless inform us, that the Apostles baptized in the name of Jesus only. An old Author³⁵, who wrote against S. Cyprian on the subject of Baptism, believes that Baptism administred in the name of Jesus Christ only is not sufficient without confirmation, wherein the Holy Ghost is received; but then he thinks too, that Baptism in this manner is not to be reiterated as null, for the invocation of the name of Christ ought not to be esteemed unprofitable. S. Ambrose asserts³⁶, that tho’ one person only of the Trinity were expressed, the Baptism is perfect. Si unum sermone comprehendas, aut Patrem, aut Filium, aut Spiritum Sanctum, plenum erit Fidei Sacramentum cramentum: For, adds he, whosoever names one Person of the Trinity, means the whole. Quia qui unam dixerit, Trinitatem signavit.

Venerable Bede³⁷, S. Bernard³⁸, Pope Nicholas I.³⁹ the Councils of Frejus in the year 791, and of Nîmes in 1284. Hugh of S. Victor⁴⁰ the master of Sentences, Peter of Poitiers, Alexander Hales, S. Thomas, and many other Schoolmen, Theophylact, Denys the Carthusian, and Cardinal Hugo, believe without scruple that the Apostles sometimes baptized in the name of Jesus Christ alone, and that this Baptism was good and lawful.

But as this opinion is founded only on a dubious fact, and an obscure Text, it is not at all impossible, but that the Fathers and Doctors, and even the particular Councils above cited, might be mistaken, first as to the fact, and explanation of the Text in S. Luke, and afterwards in the consequence which they drew from it. Besides, it is certain, that the Latin Authors and Councils here produced by us, rested principally upon the authority of S. Ambrose; who to them seemed decisive for the validity of this Baptism. Now it may be shewn, 1. That the Text in the Acts of the Apostles is not any way clear for this opinion. 2. That it is very dubious whether the Apostles ever baptized in the name only of Jesus Christ; and 3. That even S. Ambrose is not favourable to this opinion.

By baptizing in the name of Jesus two things may be signified: either to baptize with invocation of the name of Jesus Christ alone, without making express mention of the other Persons of the Trinity; or to baptize in his name, by his authority, and with the Baptism instituted by him, in expressing the three Persons of the Trinity, as he has clearly and plainly commanded in S. Matth. xxviii. 19Matthew. Since therefore we have a positive and explicit Text, who is it that obliges us to quit it, and follow another which is capable of different senses? Who will believe that the Apostles forsaking the form of Baptism prescribed by Jesus Christ, instituted another quite new without any necessity?

The Text of S. Ambrose is farther liable to some difficulties; for first in several other places⁴¹ he instructs us, that there is no merit in Baptism without the express invocation of the three Persons in the Trinity, how then could he contradict himself in so evident a manner, by saying, as is pretended, that Baptism confer’d in the name of Jesus Christ alone is good and valid? Besides it is very credible, that S.

Ambrose in the passage which is here perplexing to us, followed, as was usual with him, S. Basil. Now S. Basil⁴² has maintained, that in order to the validity of Baptism, the invocation of the three Persons in the Trinity is absolutely necessary; for altho’, says he, the Apostle often makes no mention either of the Father, or of the Holy Spirit, but of the Son only, yet should we not infer from thence that he excludes them: for the invocation of the name of Jesus Christ is a kind of profession of Faith that we believe the Holy Trinity entire, the Father who gave the Unction, the Son who received it, and the Holy Spirit who is himself this Unction. In like manner, adds he, notwithstanding the Scripture in other passages seems to mention only the Holy Spirit, we should not from thence conclude that such Baptism, wherein the Holy Spirit only is invoked, is perfect; for the tradition which we have received should continue inviolable. To separate the Holy Spirit from the Father and the Son, is a dangerous attempt in him who baptizes, and unprofitable to him who is baptized.

But let us come to the passage of S. Ambrose, and see if he really says what is imputed to him. He asserts, the Baptism of John to have been of no force, because there was no acknowledgment in it, either of Jesus Christ, or the Holy Spirit; and that Baptism is then only full and compleat, when the Father, Son, and Holy Ghost are confessed in it: Plenum autem est si Patrem, & Filium, Spiritumque Sanctum fatearis. He who denies but one Person, destroys the whole Mystery, but he who in words expresses but one of them, without however denying either Father, Son, or Holy Ghost, does not fail to receive the Sacrament of Baptism fully and compleatly. It is visible in all this that S. Ambrose does not speak of the Minister who baptizes, but of his Faith who is baptized. He supposes the Minister of Baptism to have done his duty, but believes that he who denies one of the Persons in the Trinity, at the time of his receiving Baptism, receives not the Grace belonging to it, and that the Sacrament with respect to him is neither full nor perfect; and on the contrary, that tho’ he should expresly mention one only of the Persons, yet if he believes them all as he should do, the Sacrament with regard to him is intire and compleat. He receives the whole effect of it, quia qui unum dixerit Trinitatem signavit. All this relates to him only who has received Baptism.

Finally, the opinion which maintains that Baptism ought necessarily to be confer’d in the name of the whole Trinity; and with the express invocation of the three Persons, and that where one only of the three Persons is called upon it is invalid, the opinion, I say, asserting this is followed by the most learned Divines⁴³ who have written on this matter.

1 Cor. xv. 29.IV. Baptism for the Dead. S. Paul in his first Epistle to the Corinthians, endeavours to prove the Resurrection of the Dead; and having given several reasons for it, says, If the dead rise not at all, what shall they do who are baptized for the dead? The question is, what is here meant by this Baptism for the Dead? The first thought which occurs to the mind on this occasion is, that they whom S. Paul wrote to procured themselves to be baptized for their friends and relations who died without having received Baptism, hoping that the Baptism so received for them would be serviceable to them in another Life, in proportion as, after the same manner, the prayers and alms which are offered for the Dead are of use in obliterating such venial Sins, as might not be atoned for by them; and procuring for them a more speedy enjoyment of bliss.

No one pretends to say, that the Apostle here approves this practice, or authorizes these opinions. It is sufficient that there were people who thought and acted according to these principles, this will justify the Apostle’s producing here an argument which we call ad hominem; he does not say, that the Corinthians caused themselves to be baptized for the Dead, but what shall they do who are baptized for the Dead? How will they support this practice? upon what will they found it, if the dead do not rise again, and if the Souls of the departed do not subsist after their decease?

We have nothing more to do than to shew, that there were persons at this time who called themselves Christians, and obliged themselves to be baptized for the Dead, for the service of the Dead, for their relief and advantage. Now we know, that when the first Epistle to the Corinthians was written, that is to say, three and twenty years after the Resurrection of our Saviour, several Hereticks, such as the Simonians, Gnosticks, and Nicolaitans, were in being, who denied the real Resurrection of the Dead, and acknowledged no other, besides that which was received in Baptism, by the sanctifying grace of this Sacrament.

We know farther, that the Marcionites, who appeared some time after, embraced the same principles, denied the Resurrection of the Dead, and what is more particular, received Baptism for the Dead. This

we learn from Tertullian⁴⁴, when he tells the Marcionites, that they ought not to make use of S. Paul’s Authority for establishing their practice of receiving Baptism for the Dead, and that if the Apostle takes notice of this custom, it is with a design only of proving the Resurrection of the Dead against themselves. Ut tantò magis sisteret carnis resurrectionem, tantò illi qui vani pro mortuis baptizarentur, fide resurrectionis hoc facerent. In another place he confesses⁴⁵, that in S. Paul’s time there were people who were baptized a second time for the Dead, with hopes that it would be of service to others as to their Resurrection.

S. Chrysostom⁴⁶ is more particular in this matter. He says, that among the Marcionites, when any of their Catechumens die, they lay a living person under the bed of the deceased, that advancing near to the dead body, they ask, whether he be not willing to receive Baptism? He who is under the bed answers for him, that he desires earnestly to be baptized; and accordingly he is so instead of the dead person, thus making a piece of mummery of the business, more becoming the theater than so sacred an administration. S. Epiphanius⁴⁷ asserts, that the Marcionites received Baptism not only once, but twice or three times, and as often as they thought proper; that they had themselves baptized in the name of those among them, who died without Baptism, and that S. Paul had these Hereticks in view, while he was confirming the doctrine of the Resurrection in the first Epistle to the Corinthians.

The opinion we have been proposing has been followed by the most learned and eminent Commentators of the first Epistle to the Corinthians, such as Hilary the Deacon, or Ambrosiastes, the Author printed under the name of Anselm, Theophylact, S. Thomas, the common Gloss, Walfridus Strabo, and a very great number of the Moderns. See Bochart’s Dissertation on this matter tom. 2. Geogr. p. 1026. Daniel Grade’s Dissertation on the same subject. Solomon Deiling t. 2. Observat. Sacr. c. 44. and our Dissertation prefixed to S. Paul’s Epistles.

BARABBAS, a remarkable thief, guilty besides of sedition and murder, and prefer’d to Jesus Christ by the Jews, when Pilate asked them at the feast of the Passover which of the two they would have delivered to them, Jesus John xviii. 40.or Barabbas. Origen says⁴⁸, that in many Copies Barabbas was called Jesus likewise. The Armenian has the same reading, Whom will ye that I deliver unto you, Jesus Barabbas, or Jesus; who is called Christ.

BARACHEL, the Father of Elihu the Buzite. Job xxxii. 2.

I. BARACHIAS, the Father of Zachary mentioned in S. Matthew xxiii. 37. Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias Son of Barachias, whom ye slew between the Temple and the Altar. There is great diversity of opinions concerning the person of this Zacharias the Son of Barachias. Some take him to be⁴⁹ Zechariah the Son of Jehoiada, who was killed by Joash’s orders, between the Temple and the Altar. They pretend, 2 Chron. xxiv. 21.that Jehoiada had two names, Barachias and Jehoiada, and in the Gospel of the Nazarens, cited by S. Jerom, instead of Zacharias the Son of Barachias, was put Zacharias the Son of Jehoiada.

Others⁵⁰ are of opinion, that this Barachias was the Father of Zacharias, the Zach. i. 1.last of the twelve small Prophets. But we have no proof of this Barachias’s dying a violent death, nor that he was killed in the Temple, between the Altar of Burnt-offerings and the porch of the Temple.

Several of the Ancients thought⁵¹, that Zacharias the Father of S. John Baptist, was the Son of Barachias, who is here spoken of; and in some old apocryphal Books it was said⁵², that in effect Zachary was killed in the Temple; because he found a way to secure his Son from the fury of Herod, when he gave orders for the massacre of the Children of Bethlehem. But nothing can be more uncertain than this story.

If. viii. 2.There is a Zacharias the Son of Barachias (or Jeberechiah,) to whom the Prophet Isaiah addressed himself⁵³, to be witness to the Prophecy he was then writing, concerning the Birth of the Messiah. But we know nothing of the life and death of this Barachias and his Son Zechariah.

Lastly, several of the Moderns⁵⁴ conjecture, that this Barachias is no other than Baruch, the Father of Zechariah mentioned by Josephus in his books concerning the Jewish War⁵⁵. Zechariah was killed between the Porch and the Altar, by the Zealots a little before the taking of Jerusalem by the Romans. We are at liberty to choose which of these opinions we please; for there is something

probable in every one, and every one too has its difficulties.

II. BARACHIAS, the Son of Zerubbabel. 1 Chr. iii. 20.

III. BARACHIAS, the Father of Asaph, a Levite. 1 Chr. vi. 39.

IV. BARACHIAS, the Son of Asa, a Levite. 1 Chr. ix. 16.

BARAK, Son of Abinoam, having been chosen by God to deliver the Hebrews out of that state of bondage, under which they had been held, by Jabin King of the Judg. iv. 4, 5, & seq.Canaanites; refused to obey the Lord’s orders, which were signified to him by Deborah the Prophetess. Go, says she, lead the Army to mount Tabor, take ten thousand men of the Tribes of Zebulun and Naphtali, and at the river Kishon I will bring Sisera the general of Jabin’s Army, I will deliver him into your hands. Barak answered, if you will go with me, I will go, if not, I will not go. I will surely go, said Deborah, but the honour of the Victory will not be yours; for the Lord shall sell Sisera into the hands of a Woman. She meant either Jahel, who killed Sisera, or herself, who had the greatest share in the success of this expedition. Deborah therefore immediately departed, and marched with Barak towards Kedesh, the Capital of Naphtali; and having got together ten thousand men, they advanced towards mount Tabor.

Sisera having notice of it, gave orders for his Army to march, with nine hundred chariots of War, and incamped near the river Kishon. Then said Deborah to Barak, This is the day in which the Lord hath delivered Sisera into thine hands. At the same time Barak descended from mount Tabor, and the Lord having spread terror through Sisera’s Army, Barak easily defeated it, and obtained a compleat Victory. Sisera disordered by his fears, left his chariot, that he might be swifter in his flight, and coming to the Tent of Heber the Kenite, was killed by Jael the Wife of Heber, as shall be more particularly related in another place. Barak in some little time after came to Jael’s Tent, who shewed him the body of Sisera dead upon the place. Thus was Israel delivered from the servitude of Jabin King of Hazor. Barak and Deborah hereupon composed an hymn of thanksgiving to the Lord, and the land continued in Judg. v.peace for forty years, from the year of the World 2719 to 2759, before J.C. 1241, before the vulgar Æra 1245.

Some have been of opinion⁵⁶, that Barak was the Son of Deborah: others, that he was her Father; others again, that he was her Husband, and that Barak and Lapidoth are the same persons⁵⁷. But S. Jerom maintains, that it is a great argument of ignorance to say, that Deborah was a Widow, and that Barak was her Son. It seems certain by the Text, that Deborah was married to Lapidoth, and that Barak had no relation to her.

BARASA, the same in all probability as Bazora or Bozra, the Capital of the Eastern part of Edom. See Bozra.

BARBARIANS. This word is to be met with but once in the Latin translation of the sacred Books written in Hebrew, and this is in Psalm cxiii. 1. In exitu Israel de Egypto, domûs Jacob de populo barbaro. The word Loez which is rendred Barbarian⁵⁸ in the Hebrew sense of it, signifies a Stranger, who knows neither the holy language, nor the law of God. Barbarians, according to the notion which the Greeks had of them, were they who were not Greeks, or were not governed by laws like the Greeks; thus the Persians, Egyptians, Hebrews, Arabians, Gauls, Germans, and even the Latins were in their sense Barbarians. S. Paul, for example, comprehends all mankind under the names Rom. i. 14.of Greeks and Barbarians. I am debtor both to the Greeks and to the Barbarians, to the wise and to the unwise. S. Luke calls the Acts. xxviii. 2, 4.inhabitants of the isle of Malta, Barbarians, S. Paul in his Epistle to the Colossians uses the terms Barbarian and Scythian, as if they were almost of the same signification: 1 Cor. xix. 1and in the first Epistle to the Corinthians he says, that if he who speaks a strange language in an Assembly be not understood by those to whom he is discoursing, with respect to them he will be a Barbarian; and reciprocally, if he understand not those who speak to him they to him will be Barbarians. Barbarian therefore is used for every stranger, who does not speak our language, whether we are Greeks, Latins, or Hebrews, &c.

People do not agree in their opinions concerning the original of the word Barbarian: some derive it from Bar, which in Arabic signifies Desart. Others suppose it to come from the Chaldee adverb Bara, without: others from Barbar, which signifies to murmur. Others again will have it, that this word comes originally from a sound which signifies nothing, and that the Greeks imitating in the way of raillery the language of Strangers, said Barbar, from whence they formed Barbaros, or Barbarizein. The Council of Chalcedon calls the Bishops, whose Sees lay without the limits of the Roman Empire, Barbarians. We for many ages have termed that part of Africk, which is situated upon the Mediterranean, with E

gypt to the East, the Bildalgerid and mount Atlas to the South, the Ocean to the West, and the Mediterranean to the North, Barbary. It is thought to be so called, because part of this country was not subject to the Roman Empire; now the Romans, as has been observed, named those Barbarians who were not within their Dominions.

BAR-CHOCHEBA, or Chochebas, or Chochibus a famous Impostor. It is said that he assumed the name of Cochebar or Bar- Cochebar, that is to say, Son of the Star, by reason of these words of Balaam, which he applied to himself, pretending to be the Messiah⁵⁹, There shall come a Star out of Jacob, and a Scepter shall rise out of Israel. Others are of opinion that he derived his name from the town of Cochaba, situated beyond Jordan, in the neighbourhood of Astaroth-Carnaïm, and beyond Adrac or Edraï⁶⁰. Scaliger observes upon the authority of the Rabbins, that his true name was Gazeb or Casseb, Liar; or Bar-Cosebah, the Son of Lies⁶¹; but being ashamed of this name he changed it into that of Bar- Cochebar, Son of the Star. He ingaged the Jews in a revolt under the reign of Adrian. The famous Jew Akiba⁶² supported him, and maintained that he was the Messiah. Spartian⁶³ says, that the motive which induced the Jews to rebel at this time, was an order, forbidding them to be circumcised. It is said that Bar-Chochebar, to impose upon the Jews, put kindled straw into his mouth, and made a shew of vomiting flame⁶⁴. He fortified himself in abundance of places, and massacred an infinite number of men. His rage was principally set against the Christians⁶⁵, of whom he destroyed great multitudes.

The Emperor Adrian sent Julius Severus against him and his party, who attacked them separately, and took them in several places; at last he shut them up in Bether⁶⁶. The Siege of this place was long and the defence which the Jews made, very obstinate. At last the town was taken, and soon after the War was finished. Bar-chochebar perished in it⁶⁷, and the multitude of the Jews, who were put to death and sold during this War and after it, is almost innumerable⁶⁸. Abundance of them was sold at the fair of Terebinthus; and they who were not put off at this market, were exposed to sale at Gaza; and such of them as they could not get rid of at Gaza, they carried into Egypt, where they perished by shipwreck, or famine, or by the hands of the Heathens. After this Adrian published an Edict, forbidding the Jews on pain of death to go to Jerusalem⁶⁹, and Guards were placed purposely at the gates to prevent their entring⁷⁰. The rebellion of the Jews under Bar-chochebas happened in the 17 and 18th years of Adrian, in the year of J. C. 178, 179.

The Jews say, there were two Impostors in their nation of this name⁷¹, the Grand-father and Grand-son. That Cacheba or Coziba I. was elected King by the Jews two and fifty years after the destruction of the first Temple, and died at Bether, a City in the neighbourhood of Jerusalem, and the Capital of his Empire. His Son succeeded him, after whom reigned his Grand-son Romulus, called Coziba, This last was he whom the Jews acknowledged for the Messiah. The Emperor Adrian being inform’d of Coziba’s revolt, and the insurrection of the Jews, came with an Army into Judæa, took Bether, and destroyed a great number of the Jews in the year 73 from the destruction of the Temple. Others say Coziba was killed by his own people in the City of Bether, because he had not that particular character of the Messiah, which consisted in discerning by the smell if any man were criminal. It is to no purpose to confute facts so ill concerted, and so visibly fabulous.

Bar-chochebas gathered a numerous Army, and committed very great disorders in Judæa. His rage was bent chiefly against the Christians, many of whom it is said, were destroyed by his direction: others of them in great numbers he forced

into Apostacy, obliging them, as the Talmudists mention, to be circumcised again, and return to Judaism, which they had before forsaken. Tinnius Rufus was the first who opposed him, afterwards the Emperor sent Julius Severus against him, who took the City of Bether, and put him to death. The Jews say, that Adrian, to whom his head was brought, had the curiosity to see his body; but when they were going to take it up, a Serpent was found about his neck, which terrified the bearers; and this Prince hereupon acknowledged that God alone could kill such a man.

Akiba’s Scholars, who had defended the City, were tied together with their Books, and thrown into the fire. We are told farther, that the massacre was so great, that more Jews perished in this War than came out of Egypt. The Skulls of three hundred Children were found upon one stone only: the streams of blood were so large, that they carried away stones of four pound weight to the Sea, which was four miles distant from it. Lastly, the inhabitants of these places did not dung their lands for seven years after, they being sufficiently manured with dead bodies. In the Fast celebrated on the 18th of the month Ab, which answers to our July and August, they call Adrian a second Nebuchadnezzar, and pray to God to remember this cruel Prince, who destroyed 480 Synagogues. This is part of what the Jews tell us relating to Bar-chochebas.

Acts xiii. 6.BAR-JESUS, or according to some copies, Bar-jéu, was a Jewish Magician living in the isle of Crete. S. Luke calls him Elymas, which in Arabick signifies, a Sorcerer. He was with the Pro-consul Sergius Paulus, who was a wise and prudent man. The Pro-consul sending for Paul and Barnabas, desired to hear the word of God. But Bar-Jesus resisted them, and endeavoured to hinder the Pro-consul from imbracing Christianity. Whereupon Paul filled with the Holy Ghost, and looking stedfastly on this man, said, O full of all subtilty and all mischief, thou child of the Devil, thou enemy of all righteousness, wilt thou not cease to pervert the ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind not seeing the Sun for a season. Immediately he was struck blind, and he went about seeking some to lead him by the hand. The Pro-consul, who was an Eye-witness of this miracle, was converted by it. Origen⁷², and S. Chrysostom⁷³, think that Elymas or Bar-Jesus was converted likewise, and that S. Paul restored his sight.

Matt. xvi. 17.BAR-JONA, or Son of Jonah, or Son of a dove: This is the firname which our Saviour sometimes gives S. Peter. There are persons, who think that Bar-Jona is put for Bar-Johanna, the Son of John⁷⁴.

BARIS. This was the name of the Palace begun by John Hircanus upon the mountain of the Temple, which was afterwards made use of for the abode of the Asmonæan Princes⁷⁵. Herod the Great perfected it, and made a Citadel of it, which he called Antonia, in honour of his friend and protector Mark Antony. This building was square, situated upon a steep rock, fifty cubits high from the side of the valley which looked towards the City of Jerusalem; but it was upon a level with the Temple. The whole edifice was two furlongs about, that is to say, sixty three paces and something more in every front. In this palace the pontifical ornaments of the High-Priest were kept, and lockt up after they had been worn upon great festival days.

The Septuagint use the name Baris to denote a palace, a great house closed on all sides, in the form of a Tower⁷⁶. This word is derived from the Chaldee, Berah, which we often meet with in the same sense, in the Hebrew books written after the Captivity of Babylon, such as Daniel, Esdras, Nehemiah, Esther. S. Jerom says, it is a term peculiar to Palestine, for signifying what we have just now mentioned. The plural number of Baris is Bareis, which is something ambiguous, because it may come from Barus which signifies heavy. Hence some of the Latins, in their interpretation of the xliv. Psalm, ver. 10. where we read à domibus eburneis, read à gravibus eburneis, which has no sense, and has produced another fault; for others attempting to correct these words have read à gradibus eburneis, from steps of ivory, which have no relation to the passage in the Psalm. Thus in Psalm xlvii. 14. where we read distribuite domos ejus, others deceived by the same ambiguity of the term Bareis, have read Graves ejus; and others desiring to outdo the rest, and spin the matter finer, distribuite gradus ejus.

BARLEY. In Palestine Barley was sown in Autumn and reaped in Spring, that is to say, at the Feast of the Passover. The Rabbins sometimes call Barley the food of Beasts, because in reality they fed their cattle 1 Kings iv. 28.with it; in Homer and others of the Ancients we find Barley always given to horses, and at the trial of women under the accusation of adultery, the offering was of Barley-meal, by reason of the bestial and infamous crime which they stood charged

with, and upon this Barley-meal they neither poured oil nor put frankincense because it was a Sacrifice of Jealousy, as Moses says. Herodotus tells us, that the Egyptians eat neither Wheat nor Barley, nor any thing made with them. They had a particular sort of Corn, which was their sustenance.

The Hebrews frequently used Barley-bread, as we see by several passages of Scripture. For example, David’s friends brought to him in his 2 Sam. xvii. 28.flight, wheat, barley, flour, pease, beans, and pulse. Solomon sent wheat, barley, wine and oil to the servants whom King Hiram had supplied him with, in order to carry on works at Libanus. And in the Gospel Jesus Christ and 2 Chr. ii. 15. John vi. 9.his Apostles had no other provision besides five Barley-loaves. Elijah had a present made him of twenty Barley-loaves, and Corn in the husk, which a certain man brought to him as first 2 King iv. 42.fruits.

Moses remarks, that when the hail fell in Egypt, the flax and the barley were bruised and destroyed, because the flax was at its full growth, and the barley began to form its green Gen. ix. 31.ears; but the wheat and more backward grain were not damaged, because they were as yet only in the blade, and the hail bruised the young shoots which produce the Ears. All this happened some days before the departure of the Israelites out of Egypt, or before the Passover. In Egypt the Barley-harvest does not begin till towards the end of April⁷⁷.

Acts i. 23. Ezek. xiii. 19. Hosea iii. 2.Barley is sometimes used to signify some mean thing of low price. Ezekiel complains of the false Prophets who seduced the people of the Lord, and made vain promises to them for a handful of Barley, and a morsel of Bread. The Prophet Hosea says, that he bought his Wife for fifteen pieces of Silver, and an Omer and an half of Barley.

About the year of J.C. 42. Acts ix. 22, 24.BARNABAS, a Disciple of Jesus Christ⁷⁸, and S. Paul’s companion in apostolical labours. He was a native of the Isle of Cyprus, and of the Tribe of Levi. His name signifies the Son of Consolation or Prophecy. He had farther the name of Joseph or Joses; and some Greek Copies instead of Barnabas call him Barsabas, who drew lots with S. Matthias to fill the place, which Judas had in the Apostolical College. It is believed that he renounced all his temporal fortune, sold what he had, and laid the price of it at the Apostles feet. It is said likewise, that he was brought up with S. Paul at the feet of Gamaliel. When the Apostle came to Jerusalem three years after his Conversion, S. Barnabas introduced him to the other Apostles, and made him acquainted with them. 27.— ix. 26,

About the year 37 of Ærathe vulgar

v. 15.— xii. 1, 2, 3, &c.Five years after, the church of Jerusalem understanding the progress, which the Gospel made at Antioch, sent S. Barnabas thither, who beheld with great joy the wonders, which the Grace of God had wrought there. He exhorted the faithful to persevere in the service of the Lord, and some time after went to Tarsus, to enquire after S. Paul, and bring him to Antioch. In this City they dwelt together for two years, where they converted great numbers, and there the Disciples began first to be called Christians. These two Saints left Antioch in the year of J. C. 44 to convey the Alms which were sent by the believers of this Church to that of Jerusalem. After their return they brought with them John Mark, Barnabas’s Cousin.

— xiii. 50, 51, 52. — xiv.While they were in this City, the Holy Ghost ordained, that they should be separated and consecrated to him, in order to be imployed in those offices, for which he had appointed them. After prayer therefore and fasting they received imposition of hands, and departed from Antioch to go to Seleucia. From thence they passed into the Isle of Cyprus, and being at Salamis, they there preached the Gospel, and converted Paulus Sergius the Pro-consul. There S. Paul struck Bar-Jesus the Sorcerer with blindness, as we have before observed in the Article relating to him. From Salamis they went to Paphos, where they imbarked for Pamphilia. In the mean while John Mark, Barnabas’s Cousin separated from them, and returned to Jerusalem.

They preached at Perga in Pamphylia without much success, by reason of the obstinacy and malice of the Jews. They left this place, shaking off the dust of their feet against them, and came to Iconium, where they made many converts. But the Jews, on whom no impression could be made, stirr’d up a sedition against them, and obliged them to retire to Derbe and Lystra in Lycaonia. Here S. Paul having cured one Æneas, who had been lame from his birth, the people of Lystra took them to be Gods, and would have offered Sacrifices to them, calling Barnabas Jupiter, and Paul Mercury. The two Apostles hereupon tearing their cloaths, and running into the midst of the crowd, with with a great deal of difficulty hindered them from sacrificing.

In some little time after, several Jews came to Lystra from Antioch in Pisidia and Iconium, and having informed those of Lystra who Paul and Barnabas were, and representing them as disturbers of the publick peace, they dragg’d Paul out of the City and stoned him, and having left him there for dead, the Disciples took

Acts xv.him up, and carried back into the City. The next day he departed with Barnabas, and went to Derbe. At length having visited once more all the Cities through which they had passed, and where they had preached the Gospel, they returned to Antioch in Syria, from whence they set out.

In the year of J. C. 51. S. Barnabas was sent with S. Paul from Antioch to Jerusalem, upon the occasion of some disputes, which had arisen concerning the observation of the legal Ceremonies, to which the Jews had an inclination to subject the Gentile Converts. Paul and Barnabas were present in the Council of Jerusalem, where they were acknowledged for Apostles of the Gentiles, and the poor of Judæa were recommended to their care. They returned immediately to Antioch, where S. Peter arriving soon after, and being prevailed with to authorize in some sort the observation of the Mosaick Ceremonies by his example, Barnabas too was ingaged to use the like dissimulation. But S. Paul reproved S. Peter with great freedom, insomuch that he and Barnabas were made sensible of their mistake, and others who in this particular had followed them.

S. Paul having afterwards determined to visit these Churches which he had founded in the Isle of Cyprus, and in Asia Minor, Barnabas desired John, whose firname was Mark, to bear them company in this journey, as he had done in the former. But S. Paul would by no means consent to this, because Mark had deserted them the first time; whereupon the two Apostles separated. Paul took his way towards Asia, and Barnabas with Mark went to Cyprus. This is all that we know certainly concerning Barnabas; for we can scarce rely upon the supposed Acts which go under the name of Mark, nor upon his life written by a Monk of Alexandria. It is said, that he was stoned to death at Salamis by the Jews of Cyprus; and so much is true, that his body was discovered in this Island in the reign of the Emperor Zeno⁷⁹. His grave being opened, his body was found in it; and upon his breast the Gospel of S. Matthew, written in Greek with his own hand. This discovery was made about the year of J. C. 488. The Greeks and Latins observe his Festival upon the 11th of June.

We have an Epistle⁸⁰ under the name of Barnabas which has been cited by several of the Ancients⁸¹, and by some of them has been ranked among the canonical Scriptures. And it is certainly very inconvenient to own it for S. Barnabas’s without believing likewise that it is Canonical. But as the Church never has received it as an inspired Book, we have good reason to question whether it be the genuine work of this Apostle. It is certainly very ancient, and was written in the times of the Apostles. The principal design of it is to prove, that the Law is abolished by the Gospel, that the legal Ceremonies are useless, and that the Incarnation and Death of Jesus Christ were necessary. Some impostors have composed a spurious Gospel under the name of Barnabas, which was condemned by Pope Gelasius.

The modern Greeks⁸² tell us of one Aristobulus, Brother, as they call him, to S. Barnabas, of whom they relate many wonders. Rom. xvi. 10.They pretend that S. Paul speaks of him to the Romans, Salute them which are of Aristobulus’s houshold. But we have nothing very certain concerning this Aristobulus, who was not known to the Ancients as the Brother of Barnabas.

Some have reputed S. Barnabas to be the Author of a spurious Gospel, mentioned by Pope Gelasius in his Decree against apocryphal Books. This work is lost, and we know of no manuscript or printed copy of it: but the Turks have maliciously composed a counterfeit Gospel, under the name of S. Barnabas⁸³, wherein they have crowded in abundance of things injurious to Jesus Christ, and honourable to their false Prophet. The manuscript of this work is in Prince Eugene’s Library. It was composed in Arabick, as M. de la Crose thinks, in the reign of the Emperor Frederick II. who wore the Imperial Crown from the year 1211 to 1245, and was afterwards translated into Italian about the middle of the fifteenth Century: it is to be met with only in this last language, and was never printed; nay some believe, that Prince Eugene’s is the only Manuscript of it in being.

Barnabas, who says he was particularly commissioned to write it, sets himself out there for an Apostle, who lived in great familiarity with Jesus Christ, and the Blessed Virgin, better instructed than S. Paul in the merit of Circumcision, and the use which should be made of such meats as were allowed or prohibited the Faithful: there we find, that the infernal torments of the Mahometans will not be eternal; Jesus Christ is called no more than plainly a Prophet, is said not to have been

crucified, but that having been transported to the third Heaven, Judas suffered in his stead; that the very Virgin Mary and the Apostles believed Jesus to have been nailed upon the Cross, so much he resembled Judas; that Jesus had obtain’d permission to come and comfort his Mother and his Apostles; that God to punish him for the liberty which men had taken, in giving him the name of God has suffered him, and still will suffer him to the end of the world to be the Sport of mankind, who continue persuaded that it was he who died upon the Cross. Such is the Work whereof the Mahometans will have this holy Disciple to be the Author, a person doubtless very different from him who was proscribed by Gelasius.

BAR-PANTHER, or the Son of Panther. S. John Damascenus says, that Levi, who was descended from David, by his Son Nathan, had two Sons, Melchi and Panther. Panther begat Bar-Panther, and from Bar-Panther⁸⁴ came Joachim the Virgin’s Father. The Jews in the scandalous lives which they have published of our Saviour, give it out that he was begotten in the act of Adultery, committed between Panther and his Mother Mary. The name of Panther is to be met with in Origen⁸⁵, and the Talmud⁸⁶, which shews the antiquity of those calumnies and fables, which the Jews invented concerning Jesus Christ. As to the genealogical System of Johannes Damascenus, it is not to be maintained, it being directly contrary to the Gospel, which, between Levi and the Holy Virgin places Eli only, who probably is the same as Joachim.

BARS. This word signifies properly the Bars of Gates, belonging both to private houses and cities; is is sometimes taken for all sorts of obstacles and defences. God says, for example, that he has placed Doors and Bars to the Sea, to prevent its spreading over the Earth. In another place he Job xxxviii.says, that he will break the Bars of Egypt, its Fortresses, its Barriers. He promises Cyrus that he will go before him, and will in his presence break in pieces the Gates of brass, and the Bars of iron; that is to say, he will make him master of the strong Cities. And Amos i. 5. I will break the Bars of Damascus, Jonah xi. 7. describing the condition he was in, while he was swallowed up by the large Fish, says, The Earth with her Bars were about him, Vectes terræ concluserunt me, that is to say, that he was enclosed on every side in the deep, as in a prison made fast with strong Bars.

I. BARSABAS. Joseph Barsabas, sirnamed the Just was one of the first Disciples Acts i. 21, 22, &c.of Jesus Christ⁸⁷, and probably one of the seventy. After the Ascension of our Saviour, while the Apostles were together, expecting the descent of the Holy Ghost according to their Master’s promise, S. Peter proposed to the Assembly to fill the place of Judas the traitor, by choosing one of those Disciples who had been all along eye-witnesses of our Saviour’s actions from the time, when he first began to preach. Two persons were therefore offered Barsabas, sirnamed Justus, and Matthias; and lots being drawn, it was determined for Matthias. Papias⁸⁸ informs us that Barsabas having drunk poison, the Grace of Jesus Christ prevented the ill effects of it. We know nothing particularly of his life. The Martyrologists fix his Festival to the 20th of July, and tell us, that after he had suffered much for the Gospel, he died in Judæa, and made a very glorious end.

II. BARSABAS. Judas, one of the principal Disciples, mentioned in the Acts of the Apostles, was sirnamed Barsabas; Judas sirnamed Barsabas and Silas, chief men among the Brethren. He and some others were sent by the Apostles with Paul and Barnabas to Antioch, and carried a Letter with them from the Apostles, signifying what the Council of Jerusalem had decreed. When they came to Antioch, they convened the faithful and presented this Letter to them: It was read, and the whole Assembly received great joy and comfort from it. Judas and Silas staid here for some time, instructing and confirming the Brethren, after which Judas and Barsabas returned to Jerusalem. This is all we know of Barsabas.

BARTHOLOMEW, or Bartholomaios, that is to say, the Son of Ptolemy was of Galilee, as well as the other Acts i. 13, xi. 7.Apostles. But where particularly he was born we cannot tell. The Gospel says very little of his person, nor have we any certain history of his life or death. It is generally believed, that he preached the Gospel in the Indies⁸⁹, and we are assured, that he carried thither the Gospel of S. Matthew written in Hebrew, and that S. Patenus found it there an hundred years after⁹⁰. We are told likewise, that he preached in Arabia Felix, and Persia, which does not at all contradict their accounts, who assert that he preached in the Indies; for he might have passed through this Country, in order to penetrate farther into India; perhaps these nations may have been un

derstood as included in the name of the Indies.

We know not with any certainty either the time, place or manner of his death. The modern Greeks and Latins agree in saying, that he died in the City of Albana or Albanopolis, which probably is Albana in Albania, upon the Caspian Sea, and confines of Armenia. This Country has sometimes been described under the name of the Indies. It is believed that S. Bartholomew was flea’d alive by Astyages, Brother to Polemon King of Armenia, out of hatred to the Christian Religion, which the Apostle had prevailed with Polemon to embrace. But these facts are very uncertain.

Many are of opinion⁹¹, that Nathanaël and Bartholomew are the same person. This conjecture is founded 1° upon this, that no notice is any where taken of Bartholomew’s Vocation, unless his and that of Nathanaël be the same. 2° The Evangelists who speak of Bartholomew, say nothing of Nathanaël, and S. John who speaks of Nathanaël, says nothing of Bartholomew. 3° The name of Bartholomew is not a proper name; it signifies the Son of Ptolemy, besides which he might bear the name of Nathanaël. 4° S. John seems to rank Nathanaël with the Apostles, when he says, that Peter and Thomas the two Sons of Zebedee, Nathanaël, and two other Disciples, being gone a fishing, Jesus shewed himself to them. See our Comment on S. Matthew. Ch. x. p. 218.

There is a spurious Gospel whereof S. Bartholomew is said to have been the Author, which Pope Gelasius placed among the apocryphal Writings. S. Bernard and Abbot Rupert⁹² were of opinion, that he was the bridegroom at the marriage of Cana.

BAR-TIMÆUS, or the Son of Timæus, a blind man of Jericho, who sat near the publick road, when our Saviour passed that way, on his journey to Jerusalem. S. Mark Mark x. 46—52.says, that Jesus coming out of Jericho with his Disciples, attended by a great crowd of people, a blind man called Bar-Timæus sat by the way side, begging: And when he heard that it was Jesus of Nazareth, he began to cry out and say, Jesus, thou Son of David, have mercy on me. Then Jesus stood still and commanded him to be called. Bar-Timæus immediately came. Jesus said unto him, What wilt thou that I shall do unto thee? the blind man answered, Lord, that I may receive my sight. Jesus said unto him, Go thy way, thy Faith hath made thee whole, and immediately he received his sight, and followed him.

Matt. xx. 30.But S. Matthew relating the same story says; that two blind men sitting by the way side, and understanding that Jesus was passing by that way, began to cry out, Have mercy on us, O Lord, thou Son of David. Whereupon Jesus called them, and asked them what they would have: they answered, That our Eyes may be opened. Jesus moved with compassion touched their Eyes, and they recovered instantly their sight, and followed him. S. Mark thought fit to set down Bar-Timæus only, because he was more known, or expressed more faith and zeal, that he spoke to Jesus Christ, and distinguished himself most on this occasion. The cure of another blind man mentioned in S. Luke xxiii. 35 — 43. is different from this. That in S. Luke happened, when Jesus was entring into Jericho, the other the next day, as he was going out.

Jerem. li. 61.BARUCH, the Son of Neriah, and Grandson to Maaseiah, was of an illustrious birth and of the tribe of Judah. Seraiah his Brother had a considerable imployment in the Court of King Zedekiah. Baruch kept close to the person of Jeremiah the Prophet, and was his most faithful Disciple. He served him as long as he lived as his Secretary, and never left him till his death. In the reign of Jehoiakim King of Judah, Jerem. xxxvi. 1, 2, 3, &c. In the Year of the World 3898, before J. C. 601, before the vulgar Æra 605.while Jeremiah was in prison, this Prophet received orders from the Lord to set down in writing all the Prophecies which he had published till that time. He sent for Baruch therefore, and dictated them by heart to him. Some time after, he sent him with directions to read them to the people, who were then assembled in the Temple.

But Michaiah the Son of Gemariah having heard them read, thought himself obliged to give notice of them to the King’s In the Year of the World 3899, before J. C. 601, before the vulgar Æra 605.Counsellors, who were then together in the Palace. They commanded Baruch to be sent for, and obliged him to repeat to them what he had read publickly in the Temple. He did, and they, when they had heard him, expressed great surprize, and told him, that they could by no means avoid informing the King of these things which he had read to them. They then asked him, how he had written all these particulars. Baruch said, Jeremiah had dictated them by rote to him, with the same ease as any one would peruse them in a book. The King’s Counsellors hereupon said, Go, hide thee, thou and Jeremiah, and let no man know where ye be. They took the book which had been written by Baruch, and deposited it in the chambers of Elishamah the Scribe.

After this, they waited on the King, and told him what had passed. The King sent Jehudi to bring the book; and having

brought it to Jehoiakim, this Prince commanded it to be read in his presence, and in the presence of those great men who stood about him: when Jehudi had read four or five pages of it, the King took the book, cut it with the Secretary’s pen-knife, and threw it into the fire, which was burning before him. At the same time he ordered some of his people to seize on Baruch and Jeremiah; but as God would have it they were not to be found.

God afterwards commanded Jeremiah once more to set down his prophecies in writing. Baruch wrote them as he repeated them to him, and the Prophet added several others which were not inserted in the former book. Baruch’s constant adherence to Jeremiah drew upon him several persecutions, and a great deal of bad treatment. One day he seemed to be mightily discouraged, and complained bitterly of the evils which he suffered; but God encouraged Jerem. xlv. 2, 3. In the year of the World 3409, before J. C. 591. before the vulgar Æra 595. Jer. l. li.him by the mouth of Jeremiah, and from that time he continued more firm and undisturbed. In the fourth year of Zedekiah, Baruch went to Babylon with his Brother Seraiah, and carried a long Letter from Jeremiah, wherein the Prophet foretold the misfortunes which should befal Babylon, and promised the Captives, that they should one day be set at liberty. Baruch executed the Prophet’s orders, read Jeremiah’s Letter to King Jehoiachim and other Captives, after which he threw it into the Euphrates, as the Prophet had commanded him.

The Captives upon hearing Jeremiah’s Letter read, were touched with compunction, and gave Baruch some money, to offer therewith Sacrifices to the Lord in his Temple at Jerusalem. They wrote likewise a long Letter to their Brethren of Jerusalem, in all probability by Baruch’s hand, which is to be found in the first five chapters of the book which bears his name. After his return to Jerusalem he continued still his constant attendance on Jeremiah; and when Jerusalem was besieged by Nebuchadnezzar, Jeremiah being put into prison, Baruch was confined there too; and after the surrender, Nabuzaradan shewed him great favour, set him at liberty, and permitted him to go where he pleased with Jeremiah⁹³.

The remains of the People who had been left behind in the country, under the conduct of Gedaliah, having taken a resolution to go into Egypt, as Jeremiah opposed this journey, the people laid the blame on Baruch, and pretended, that he had ingaged the Prophet to declare against Jerem. xliii. 1, 2, 4, &c.it, and had diverted him from this design. At last Jeremiah and Baruch being obliged to follow the people into Egypt, Jeremiah died there, and Baruch retired to Babylon, where the Rabbins say he died, in the twelfth year of the Captivity. This is all that we know with certainty concerning Baruch.

As to the Book of Baruch, which is generally placed with that of Jeremiah, at the end of this Prophet’s writings, we have it not in Hebrew, but in Greek only. The Jews, among whom it is a standing rule to receive no books into thir Canon, but what are written in their language, excluded that of Baruch. S. Jerom speaks of this work in a manner, which shews, that he had not the same esteem for this as for other canonical Books of Scripture. He says⁹⁴, he did not think proper to make a Comment on the Book of Baruch, which in the edition of the Septuagint is join’d with Jeremiah: because it was not read among the Hebrews, and contains an Epistle which falsly bears the name of Jeremiah. He says in another place⁹⁵, that he did not translate it, as he had done Jeremiah, because it was not in Hebrew, and the Jews did not receive it in their Canon. We do not find Baruch in the ancient catalogues of the Scriptures cited in the Fathers and Councils. The Protestant, and even some Catholick Writers⁹⁶, do not reckon it among the canonical Books.

But the answer made to these objections is, that the example of the Jews, who do not receive Baruch into their Canon, is not a reason for our rejecting this Book. There are other Books which by them are not admitted as canonical, which notwithstanding are received by us as such. The ancient catalogues of the Church do not particularly mention it, because they comprehended it under the name of Jeremiah. The Councils of Florence and Trent have inserted it by name into the Canon, and the old Fathers, such as Irenæus, Cyprian, Clemens of Alexandria, Eusebius, Ambrose, Julius Firmicus, Austin, Basil, Chrysostom, Epiphanius, and others who came after, have cited this Book, as a part of holy Scripture; but very frequently they quote it under the name of Jeremiah, as the Church does at this day, whenever it makes use of the writings of Baruch in its office. The Reader may see our Preface upon Baruch, where we treat on these questions more at large.

BARUTH, otherwise Berytus. See Berytus.

BARZAPHERNES, Commander in chief of the several Armies belonging to Pacorus King of Parthia. Barzaphernes being sent into Palestine, to the assistance of Antigonus King of the Jews against Hircanus, and Herod; he took Hircanus prisoner, re-established Antigonus at Jerusalem, and obliged Herod to fly. As may be seen more at large in the Articles of Antigonus, and Hircanus, and in Josephus, Antiq. l. xiv. c. 25.

In the year of the World 3964, before J. C. 36. before the vulg. Æra 40. 2 Sam. xvii. 27, 28. 2 Sam. xix. 33, 34, &c.I. BARZILLAI, a native of Rogelim in the land of Gilead. He was an old friend to David, and assisted him in his misfortunes, when he was forced from Jerusalem by Absalom. He came to meet this Prince at Mahanaim beyond Jordan, and offered him all manner of refreshments. After the defeat of Absalom, when David returned to Jerusalem, Barzillai attended him as far as Jordan; and David inviting him to Court, to pass the rest of his days there in repose, Barzillai answered him, How long have I to live that I should go up with the King to Jerusalem? I am this day fourscore years old; and can I discern between good and evil? my senses are no longer in a condition to distinguish sweet from bitter, nor to take pleasure in eating or drinking, in the sound of instruments, or the voices of musicians. Wherefore then should thy servant be a burden unto my Lord the King? Thy servant will go a little way over Jordan with the King, then I will beg permission to return, that I may die in mine own City, and be buried, by the grave of my Father and my Mother. But behold my Son, thy servant Chimham, he will have the honour to accompany my Lord the King, who may do to him what shall seem good unto him. The King answered, Let Chimham come, and I will grant whatever you shall ask of me. After therefore that the King and all the people had passed over Jordan, David embraced Barzillai, wished him all sorts of blessings; and Barzillai returned into his own country. This fell out in the year of the world 2981, before J. C. 1019, before the vulgar Æra 1022.

II. BARZILLAI, a native of Meholath, in the Tribe of Simeon. This Barzillai was the Father of Adriel; who married Michol, formerly the Wife of David. 2 Sam. xxi. 8.

III. BARZILLAI, of the race of the Priests; he married one of the Daughters of Barzillai the Gileadite. Nehem. vii. 63.

BASARA, a City of Galilee, twenty furlongs from Gaba, in the neighbourhood of Ptolemais⁹⁷.

BASCA, a town where Jonathan Maccabæus was killed⁹⁸. The Author of the first book of the Maccabees calls it Bascama.

BASCAMA, the same probably as 1 Macc. xiii. 23. Judg. i. 4, 5, 6. Josh. xv. 39.Bezek or Boskath in the Tribe of Judah. See Basca. Bezek was not far from Bethsan, where they who went into the land of Gilead passed the Jordan. Tryphon having killed Jonathan at Bascama, immediately returned into Syria. Read 1 Macc. xiii. 22, 23, 24. in the Greek.

BASHAN, the land of Bashan, otherwise called Batanæa in the Peræa, that is to say, beyond Jordan, Northward of the Tribes of Gad and Reuben, and in the country belonging to the half Tribe of Manasseh. This country is bounded Eastward by the mountains of Gilead, and the land of Ammon and East Edom; Northward by mount Hermon, Southward by the brook Jabok, and Westward by the river Jordan. Og King of the Ammorites possessed the Kingdom of Bashan when Moses made the conquest of it. In this country is the Canton of Argob, mentioned in Deut. iii. 4, 14. and 1 Kings iv. 13. Bashan was thought to be one of the most fruitful countries in the world; its rich pastures, its oaks and fine cattle are principally commended⁹⁹.

BASHMATH, the Daughter of Elon the Hittite. Esau married her against the Genes. xxvi. 34. Genes. xxxvi. 10.consent of his Father and Mother Isaac and Rebeccah. She was Mother to Reuel.

BASILISK, in Latin, Basiliscus, or Regulus, a very dangerous sort of Serpent, which kills, as they say, by its breath or sight only. It was called Regulus, which answers to the name of Basiliscus or little King, because it wears a kind of crown upon its head, and is the most dangerous of all Serpents. Galen¹⁰⁰ says, that it is of a colour inclining to yellow; that it has three little eminences upon its head, speckled with whitish spots, which have the appearance of a sort of Crown. Ælian¹⁰¹ says, that its poison is so penetrating as to kill the largest Serpents with its vapour only. If it bites but the end of any man’s stick it kills him. It drives away all other Serpents with the noise of its hissing. Pliny¹⁰² says, it kills those who look upon it. In some apothecaries shops there are little dead Serpents shewn, which are said to be Basilisks. It is a kind of small bird almost like a cock, but without feathers, its head is lofty, its wings are almost like a bat’s, its eyes large, and its neck very short.

But the most eminent Physicians and modern Philosophers look upon all that is said of the Basilisk as fabulous and mere

invention; they say that no one ever saw any real Basilisks, that those which are shewn and sold at Venice, and in other places, are nothing but little thornbacks artificially put into a form like that of a young cock, by stretching out their fins, and contriving them with a little head and hollow eyes. And this we have in reality observed in a supposed Basilisk, at an apothecary’s shop in Paris, and in another at the Jesuits of Pont-a-Mousson. See our Comment on Psalm xc. 13. The Hebrew term Pethen¹⁰³, which is translated Basilisk, signifies an Asp, as the best Interpreters agree.

BASIOTHIA, or Bizjothjah, a City in Josh. xv. 28.the Tribe of Judah. This term is not made use of by the Septuagint; instead of it they read Josh. xv. 28. their towns and their farms.

BASMATH, the Daughter of Solomon, married Ahimaaz of the Tribe of Naphtali. 1 Kings iv. 15.

BASON, or Laver of the Tabernacle. Exod. xxxviii. 8.Moses observes, that it was made of the brass looking-glasses belonging to those devout women, who watched, and stood centinels at the door of the Tabernacle. Athenæus¹⁰⁴ informs us, that among the Persians there were women who watched all night, and kept guard at the King’s palace door. They slept in the day time, and passed the night in singing and playing upon instruments with the help of that light which they received from lamps. This ancient custom of the women keeping guard at the palace gate of the Eastern Kings, is still continued at this day¹⁰⁵. It was probably after this manner, tho’ more modestly, that the Israelitish women passed the night at the door of the Tabernacle, as it were at the door of their Lord, and Monarch.

As to looking-glasses, they were made formerly of all sorts of metals, of silver, copper, pewter, and a mixture of copper and pewter. In the East almost all looking-glasses are still at this day made of metal: It was very easy therefore for Moses to melt them, that he might form out of them the Bason for the Tabernacle. A great number was necessary to compose so large a vessel; but according to the meaning of the original, these women came in troops like a kind of Army to the door of the Tabernacle; so that there might be sufficiently for this use, and an overplus besides.

BASSUS, Lucilius Bassus succeeded Cerialis Vitalianus in the government of Judæa. As the revolted Jews continued in their rebellion even after the taking of Jerusalem, Bassus pursued them wherever they retreated. He took the castles of Herodium and Macharus, and extinguished the remains of the rebellion. He died in his government, and was succeeded by Flavius Silva. See Josephus’s seventh Book of the Jewish Wars, chap. 30.

BASTONADE, a punishment in use among the Greeks and Romans, some instances whereof we find too among the Hebrews2 Macc. vi. 19.. It is said, that the holy old man Eleazar was led to the torture, and being upon the point of expiring with the blows which he received, he said with groans, It is manifest unto the Lord, that I now endure sore pains in body, by being beaten. This punishment was called Tympanum, because the patient was beat with sticks like a Heb. xi. 35.drum. S. Paul says, that some of the Saints suffered the torture of the Tympanum hoping for a better Resurrection.

This penalty is in use at this day in the East. The criminal is laid upon his belly; his feet are raised and tied to a stake, which is held fast by soldiers: in this posture he is beaten with a cudgel on the soles of the feet, the chin and back, and sometimes receives five hundred blows; the common stint is an hundred. They who receive a thousand seldom survive this punishment.

BAT, an unclean Bird, that is a composition of a bird and a mouse, having the body of a mouse and the wings of a bird; not with feathers, but with a sort of skin, which is extended, and makes wings, such as this creature uses in flying. It produces its little ones alive, and suckles them after the manner of the four-footed animals; and does not like birds, lay its eggs only. The Hebrew term Hatalaph, which expositors commonly interpret, Bat, signifies a Swallow, according to the Rabbins. There is a sort of Bat in the East, that is larger than ordinary, and is salted and eaten.

The Bat never grows tame, feeds upon flies, insects, and fat things, such as candles, oil, and grease. It appears only by night, nor then unless when the weather is fine, and the season warm. These creatures in Africk and Ethiopia have tails as long as those of mice, which extend beyond their wings. There are some that have four ears, others only two. They build no nests, but bring forth their young in some hole or cleft in the tops and coverings of houses: There are some black, some white, fallow and ash-coloured. The old one suckles its young as they are fastned to its teats; and when she is obliged to leave them, in order to go and seek for food, she takes them from her teats and hangs them up against the wall, from which they do not get loose. There are Bats in China, as some say, as large as pullets, and are as delicate eating. Those of Brasil, Madagascar

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