LIP – MAC

Volume II, pages 80, 78–97 of the 1732 edition, from LIP to MAC: everything printed on these pages, in order.

Continued from Lion

it is authorized by all Antiquity. This therefore should be followed, and that of the Jews given up, which is more modern, and no good Sense to be made of it. See our Dissertation on this Passage before our Comment on the Psalms.

LIP, Labium, is sometimes used for the Bank of a River, and the Border of a Vessel, or Table. Facies illi Labium aureum, & 3 Ex. xxv. 24.Reg. vii. 23. speaking of the Brazen Sea, a labio ad labium. Lip signifies likewise Language; they have all but one Language, one Lip, Unum Labium omnibus. I am of uncircumcised Gen. xi. 6. Ex. vi. 12. Lev. v. 4. Deut. xxiii. 23. Job. i. 22. ii. 10. Job. xii. 20.Lips; I cannot easily explain my self, I have an Imperfection in my Speech. That which cometh forth out of his Lips, that which he hath promised, the Vow which he pronounced. Job hath not sinned with his Lips. God removeth the Lip of the faithful, does not always give them Eloquence, and a Facility of speaking.

The Fruit of the Lips. Isaiah lvii. 19. Creavi fructum labiorum pacem; God giveth Peace which is the Fruit of his Promises; or otherwise, he giveth Peace which is a new Subject of Praise for him. A Man’s Belly shall be satisfied with the Fruit of his Mouth, and with the Increase of his Lips Prov. xviii. 20. Hosea xiv. 3.shall he be filled. A Man shall be more or less esteemed, according as he governs his Tongue. We will render thee the Calves of our Lips, says Hosea; that is to say, Sacrifices of Praises, instead of bloody Victims Ezek. xxxvi. 3.Ezekiel: Accendistis super Labium linguæ & opprobium populi; you have been exposed to the Raillery and injurious Tongues of your Enemies: Stultus cædetur Labiis, the Prov. x. 8. 10.Fool shall be punished because of his defamatory Discourses; or otherwise, he whose Lips are foolish, who cannot govern his Tongue, shall be chastised. Divinatio in Prov. xvi. 10, 15.labiis Regis, the Lips of the King pronounce Oracles. And a little after: Voluntas Regum labia justa, Kings love righteous Lips. I do not send thee, says the Lord to Ezek. iii. 6.Ezekiel, to a People deep of Lip, of an unknown Language. Labia deosculabitur qui recta verba respondet. He who answers uprightly kisses the Mouth of him he speaks to, Prov. xxiv. 26. The Hebrews were used in Times of Mourning to cover their Lips, or the lower Part of their Face. See Ezekiel xxiv. 17. and Mich. iii. 7.

LISIAS. See LYSIAS,

LITHOSTROTOS; a Place paved with Stone. This is a Greek Word. See GABBATHA.

LITURGY¹. This Word is originally Greek, and is particularly made Use of in the Church, to signify the holy Sacrifice of the Altar , wherein the Body and Blood of Jesus Christ are consecrated. Notwithstanding it is not always to be met with in this Sense in the Books of the new Testament, Saint Luke and Saint Paul sometimes use it to denote the Service of the Priests of Luke i. 23. Heb. ix. 2.the Old Testament; for Example, speaking of the Ministry of Zachary, John the Baptist’s Father, and the Sacerdotal Ministry of Melchisedech. It is likewise made Use of to express the Service which Saint Paul did the Faithful by preaching the Gospel, and procuring Alms for them. In the Books of the Old Testament it signifies the Service 2 Cor. ix. 12. Phil. ii. 25, 30. 1 Chro. xxvi. 30. Numb. iv. 21. & passim.performed by the Priests and Levites in the Temple. It answers to the Hebrew, Aboda, which interpreted is Servitus, officium, ministerium.

LIVIAS, a City beyond Jordan, before called Betharamphta². Herod the Great gave it the Name of Livias, or Libias, in Honour of Livia the Wife of Augustus.

LIZARD. Moses³ places two Sorts of Lizards among the unclean Creatures, which he forbids his People to eat, Stellio and Lacerta. There are several Sorts of Lizards which are very well known to us. There are some in Arabia, of a Cubit long; but in the Indies there are some, they say, of four and twenty Feet in Length. In America, where Lizards are very good, they eat them. One Lizard is enough to satisfy four Men. It is very probable likewise, that they were eaten sometimes in Arabia and Judæa, since Moses ranks them among the unclean Creatures.

We find several Sorts of Lizards in the Scripture; at least we have three or four Words there for it; Letæa, Chomet, Tinschemeth, and Semamith. The three first Words are to be met with in the Place above cited from Moses: The two former whereof are translated Stellio and Lacerta. The third is translated a Mole; but Bochart maintains it is a Chameleon. The fourth is described in the Proverbs xxx. 28. and there rendred Stellio a Lizard. The same Author, to whom we have a great Regard in these Matters, maintains the Version of the Vulgate and the Septuagint, against those,

Plin. l. vi. c. 28.who translate an Ape, a Leach, or a Spider. Any one may see his de Animal. Sacris, prima parte, l. iv. c. 4, 5, 6, and 7.

LOAMIM, the third Son of Dedan, and Grandson to Abraham and Keturah. Loamim might be the Father of the Omonians, whose Country extended itself from Petra to Charax. Petra is the Capital of Arabia Petræa, and Charax lies, upon the Euphrates.

LOCMAN. The Name of Locman ought not to have a Place in this Dictionary, since there is no Mention of it in the Scripture; but as some Oriental Authors⁴ make him to be Job’s Nephew, or his Aunt’s Son, and consequently his Cousin German; and others will have him to be the Son of Beor, the Son of Nahor, and Grandson of Terah, and consequently Abraham’s great Nephew, we are of Opinion, that the Reader will not think it superfluous in this Place.

When we compare all that the Eastern Writers have said of this famous Sage, we must, methinks, either allow him to have lived very long, or acknowledge that there were two or three of the same Name; for many affirm, that Locman the Wise lived in the Time of David and Solomon, others as long as to that of Jonah; some make him Contemporary with Æsop, and confound him even with the famous Author of the Fables.

The Generality of Mahometan Authors assert, that Locman was of a servile Condition, a Taylor, or Carpenter, or Shepherd by Profession, and an Æthiopian by Nation; that he was sold into the Territories of Israel, under the Reigns of David and Solomon. They relate, that on a certain Day while he was sleeping about Noon, Angels entring into his Chamber, saluted him without becoming visible to him. Locman seeing no one, made no Answer to their Salutation. The Angels told him, that God intended to make him Monarch, and his Vicegerent upon Earth; he replied, that if God designed him for this Employment, he would not fail to give him those necessary Helps, which might enable him to perform the Duties of it; but if he would leave his Condition of Life to his Choice, he would beg of him to let him continue as he was, and to preserve him from Sin, without which all the Grandeur in the World would be uneasy to him.

This Answer was so agreeable to God, that he immediately gave him the Gift of Wisdom with such Profusion, that he was able to instruct all the World by a Multitude of Sentences, Maxims, and Parables, which amount in Number to ten Thousand.

David having one Day asked him, How did you rise this Morning? He replied, I rose out of the midst of the Dust; which gave David a great Esteem of Locman’s Humility.

Being seated on a certain Day amidst a Company of People who were hearing him, a Jew of great Note asked him, whether he was not that Slave, who not long ago kept such an one’s Sheep. I am, says Locman: And how, replied the Jew, came you so suddenly to attain to so great a Degree of Wisdom and Virtue? By accomplishing three Things, said Locman, by always speaking Truth, keeping my Word inviolably, and never concerning my self with Matters which did not belong to me.

There is a Book intitled, Giovaher Altassir, which contains an Abridgement of Locman’s principal Actions and finest Sentences; and the Author of Tarish Montekeb says, that his Tomb was in his Time still to be seen in Judæa, near the City Remla or Ramah, to the West of Jerusalem; that he was by Birth an Abyssinian or Nubian, and by Religion a Jew; that he was one of the seventy Prophets who perished all in one Day, and were starved to Death by the Jews; that he lived three hundred Years, and is a different Person from another Locman, who lived in the Patriarch Eber’s Time. This is the Account given by this Author.

The Wisdom of Locman is become Proverbial among the Eastern People. There is a good deal of Probability that this Man is the same with Æsop, who lived in the Time of Cræsus King of Lydia overcome by Cyrus, and of Solon the Legislator of the Athenians. The Name of Æsop in Greek sometimes signifies Æthiopian. Æsop and Locman were alike Slaves; both wrote Apologues and Fables, many whereof are to be met with in Locman’s Collection, which we find likewise among those of Æsop; and many are attributed to Æsop, whereof Locman is reputed to be the Author: For Example, that the Tongue is the best and most dangerous Part of Man; and that Locman being accused by his Companions of eating a particular Fruit, to justify himself, first made himself vomit, and shewed that he had nothing like it in his Stomach, and then obliged the other Slaves to do the same, who threw up Pieces of the Fruit, which he had been accused with eating.

LOCUSTS. The Hebrews have many Names for Locusts, and they have discovered several Sorts of them, which are not Ex. x. 4, 12, &c. Ps. lxxvii. 46. and civ. 34, 35.known among us. God smote Egypt with the Plague of Locusts, which ravaged every Thing that was left remaining in the

Joel i. 6, 7, &c. ii. 3, 4, 5, &c. Isai. xxxiii. 4, 5.Fields belonging to that Countrey. The old Historians, and modern Travellers remark, that Locusts are very numerous in Africk, and in many Places of Asia; that sometimes they fall like a Cloud upon the Countrey, and eat up every Thing they meet with; that the Quantity of them is sometimes so large, that they obscure the Sea; and that the People discerning them in the Air, are in a Consternation, being uncertain whether they will fall or not upon their Lands⁵. The Prophet Joel giving an Account of a great Dearth which happened in Judæa, after it had been laid waste by a Multitude of Locusts, speaks of them as of an Enemy’s Army, which had committed all Sorts of Devastations there. Isaiah remarks, that when the Locusts were carried away into the Sea, and were afterwards thrown up in Heaps upon the Sands, great Holes were dug in the Earth to bury them; or else they were burnt, to prevent the Infection which might otherwise have been produced by them in the Air. And in Reality it has sometimes happened, that great Plagues have been occasioned by them⁶.

Moses⁷ declares all Creatures that fly and walk upon four Feet to be impure, but he excepts those which having their Hindfeet larger than the others, skip and do not crawl upon the Earth. Afterwards he describes four Sorts of Locusts⁸, called in Hebrew, Arbi, Salab, Chargol, and Hachagab, which Saint Jerom translates Bruchus, Attacus, Ophiomacus, and Locusta. The Reader, if he pleases, may see Bochart upon Locusts, in his large Work De Animal. Sacr. Part ii. l. iv. c. 1, 2, 3, 4, 5, 6, 7, 8.

Since there was a Prohibition made by Moses against using Locusts, it is not to be questioned but that these Creatures were commonly eaten in Palestine, and in the neighbouring Countries; wherefore there is no Difficulty in supposing, that the Word Acrides, made Use of by Saint Matth. iii. 4.Matthew, speaking of the Food on which Saint John subsisted, might signify Locusts. The Ancients affirm⁹, that in Africk, Syria, Persia, and almost throughout all Asia, the People did commonly eat these Creatures. Nay there are some intire Nations called Acridophagior, Eaters of Locusts, because this is their principal Food. Several modern Authors testify, that the Use of them is still at this Day common in Africk and the East. Clenard, in a Letter written from Fez in the Year 1541 assures us, that he saw Waggon-loads of Locusts brought into that City, which the People bought to feed on. Kirstenius in his Notes upon Saint Matthew, says, he was informed by his Arabick Master, that he had often seen of them upon the River Jordan, that they are of the same Form as ours, but larger; that the Inhabitants pluck off their Wings and their Feet, and hang the rest at their Necks till they grow warm and ferment; and that then they eat them, and think it a very good Sort of Food. A Monk who has travelled into Egypt, assures us, that he had eaten of these Locusts, and that in the Countrey they subsisted upon them four Months in the Year. See the Commentators upon Saint Matthew, Chap. iii. V. 4. And Bochart de Animal. Sacr. p. 2. l. 4.

Ludolphus in his Comment upon the History of Æthiopia pretends to shew, that what the Vulgate and Generality of Interpreters explain of the Quails sent by Ex. xvi. 1. Numb. x. 11.God for the Sustenance of his People, should be understood of Locusts. He produces several Arguments to support his Opinion, whereof we shall give a short Abstract under the Word QUAILS.

LOD, otherwise Lydda or Diospolis. See LYDDA, and 1 Chr. viii. 12. where it is said, that Elpaal had three Sons, Eber, Misham, and Shamed, and that he built Ono and Lod, with the Towns thereof.

LODEBAR. We are not well acquainted with the Situation of this City. Mephibosheth, the Son of Jonathan, dwelt at Lodebar, after the Death of his Father, 2 Sam. ix. 4, 5.when David sent for him to Court. Lodebar was probably beyond Jordan.

LODEBAR, may signify Lod on the other Side, in Opposition to Lod on this Side, which is Diospolis.

LOG, an Hebrew Measure, which held a quarter of a Cab; and consequently five sixths of a Pint¹⁰. There is Mention of a Log, 2 Kings vi. 25 under the Name of a fourth Part of a Cab. But in Leviticus Lev. xiv. 12, 11. 24.the Word Log is often met with, and signifies that Measure of Oil, which Lepers were to offer at the Temple after they were cured of their Disease.

LOGION. This is the Greek Name of the High-Priests Ornament which we call

Rational¹¹, and the Hebrews, Choschen. See RATIONAL.

LOIS, Timothy’s Grandmother. Saint Paul speaks of her Faith with great Commendation, 2 Tim. i. 5.

LONGINUS. The Soldier who pierced our Lord’s Side with his Spear is called by John xix. 34.this Name. We have many Stories of Longinus, but none very authentick. That which the Bollandists have published, in the Acts of the Saints on the 15th of March imports, that Longinus was one of the Soldiers appointed to guard the Cross, and the Persons who were crucified, that he observing the Miracles which happened at the Death of Jesus Christ, was converted, and acknowledged him to be a just Man; that afterwards having been set by Pilate as a Guard over our Saviour’s Sepulcher, he refused the Money, offered by the Priests in Order to corrupt him, and thereby induce him to give out, that the Disciples of our Lord had taken away his Body; which so far provoked Pilate, that he resolved upon his Destruction, but was not able to succeed in his Design: That in Order to his devoting himself intirely to Jesus Christ, he renounced a military Life without Pilate’s Leave, and retired to his own House in Cappadocia, with two of his Fellow Soldiers, who followed his Example. As soon as he came into Cappadocia, he began to preach the Gospel there, whereupon the Jews sollicited Pilate to write to the Emperor, and desire that these Deserters might be punished. At the same Time they sent Money to Rome, the more effectually to procure what they wished. Tiberius commanded Longinus and his Companions to be executed as Deserters; and Pilate accordingly sent Soldiers into Cappadocia, who cut off their Heads, and brought them to him.

Surius relates the History of him from other Acts, taken from Metaphrastes, which are still more dubious than those which we have cited. Allatius¹² quotes others besides these, which he believes were written by an Eye Witness: But Bollandus who saw them, has not thought fit so much as to take a Copy of them. Saint Chrysostom¹³ tells us, that in his Time there were People who maintained, that the Centurion mentioned Matth. xxvii. 54.in the Gospel, who gave Glory to God, saying of a Truth this was the Son of God; that this Centurion, I say, was so well confirmed in the Faith, as to suffer Martyrdom, and that the Acts of his Martyrdom were in the Hands of some Persons: But he does not affirm that this was he who pierced our Saviour’s Side; and much less still that his Name was Longinus. The Greeks assert, that Longinus suffered Martyrdom at Andrales or Sandrales, near Thyane in Cappadocia, and they honour him upon the sixteenth of October. The Latins believe Longinus not to be the Centurion, but the Soldier who pierced the Son of God’s Side. They keep his Festival upon the fifteenth of March: See Bollandus on the fifteenth of this Month, and M. de Tillemont’s Ecclesiastical History, Tom. i. Note 38. upon Jesus Christ. p. 477, 478.

LOOKING-GLASSES. Moses says, that the devout Women who sat up all Night at the Door of the Tabernacle in the Wilderness, offered very chearfully their Looking-Glasses to be employed in making a Brazen Bason for the Purifications of the Exod. xxxviii. 8. Plin. l. xxiii. c. 9.Priests. These Looking-Glasses were without Doubt of Brass, since the Bason here mentioned, and the Basis of it, were made out of them. Nevertheless some Interpreters are of Opinion, that they were of Glass, with only a Border of Brass. Others will have it, that they were placed about this brazen Vessel, that the Priests might there behold themselves: But it is needless to have Recourse to these Explanations, since we know that Looking-Glasses were formerly made of Brass, Tin, Silver, and a Mixture of Brass and Silver. The last of these were the most valued: Optima apud majores fuerunt Brundusina stanno & æreque mistis. There are some to be seen still at this Day of Metal, which are much esteemed. Saint Cyril of Alexandria¹⁴ says, that when the Ægyptian Women went to the Temple dressed in Linnen, they carried a Looking-Glass in their right Hands, and a Sistrum in their left.

Magicians sometimes used Looking-glasses in their superstitious and diabolical Operations; and there are those who affirm¹⁵, that Solomon and Alexander had some of them, by the Help whereof they knew all Things natural, and sometimes even supernatural Things: The Way of divining by Looking-Glasses was known among the Ancients. They would hoodwink, they say, the Eyes of a Child, and notwithstanding he should see in the Looking-Glass what People had a Mind to be acquainted with. The Sorcerers of Thessaly who boasted that they could draw down the Moon, wrote the Particulars upon which they were consulted on a Looking-Glass, and he who consulted them, read the Answer, not upon the Looking-Glass, but in the Moon, which, as was said, they procured to descend from Heaven, Lunam deducere.¹⁶

The Looking-Glasses of the Ancients were generally round. Seneca inveighs against the Luxury of the Women in his Time, which was arrived to such a Height, that Looking-Glasses were as large as human Bodies, and cost more than formerly was required to endow the Daughter of a Roman General. Do you believe, adds he, that Scipio’s Daughters had Looking-Glasses set in Gold? They to whom the Senate gave a moderate Portion, which now would not be sufficient to purchase a Looking-Glass for the Daughter of a Freed-Man.

Sophocles, according to the Citation in Athenæus¹⁷, represents Venus viewing herself in a Looking-Glass, after having perfumed her whole Body. This shews the Antiquity of Looking-Glasses among the Greeks. Pausanias¹⁸ speaks of another Looking-Glass, made Use of in Order to know whether sick Persons were recoverable or not. It was fastened to a Pack-thread, and let down gently to the Surface of the Water, so that the Circle or Extremity of it, the Edge of it touched the Water; then they presented their Prayers with burning Incense to the Goddess, and in the Looking-Glass they saw the sick Persons in the Condition wherein they were to be after their Sickness, either dead or in Health.

LORD, Dominus; in Greek, Kyrios; in Hebrew, Adoni, or Adonai; Elohim, or Jehovah; for the Greek and Latin Interpreters often put Dominus Lord for all these Names. The Name of Lord belongs to God in the Way of Eminency, and in this Sense ought never to be given to any Creature. Jesus Christ as God and Son of God, equal to the Father, is likewise oftentimes called Lord in the Scriptures of the Old and New Testament.

II. This Name is sometimes given to Angels; whether they represent the Person of God, as in those Visions of the Old Testament, wherein the Patriarchs and Prophets speak to them in the same Terms as to God himself; or whether they are looked upon as Angels sent by God. For Example, Daniel says to the Angel, or as he calls him, to one who spoke to him under an human Form; O Dan. x. 16. 17.my Lord, by the Vision my Sorrows are turned upon me, and I have retained no Strength. For how can the Servant of this my Lord talk with this my Lord?

III. It is made Use of when we speak to Princes, Great Men and Persons, to whom we would shew Respect; and it is to be met with in this Sense at every Turn in Scripture. But generally the Word, my, is joined with it: My Lord; and tho’ sometimes the Words Adoni and Elohim are attributed to the Creature, Jehovah never is.

LOT, the Son of Haran, and Nephew to Abraham. He followed his Uncle when he left the City of Ur; and afterwards when he departed from Haran, in Order to settle in the Land of Canaan¹⁹. Abraham had always a great Tenderness for him. He carried him with him into Egypt, and brought him back into the Land of Canaan. But Gen. xiii. 6, 7.they could not continue longer together: They were obliged to separate, because as they both had large Flocks, their Shepherds sometimes quarrelled. Abraham therefore said to Lot; Let there be no Dispute between us, since we are Brethren, the whole Land is before us, fix upon what Part you please. If you go to the Left, I will go to the Right; and if you choose the Right, I will take the Left. Lot therefore chose Sodom for the Place of his Abode²⁰, the Countrey round about it being very beautiful and agreeable.

About eight Years after²¹, King Clederlaomer and his Allies having attacked the King of Sodom, and the Princes of the neighbouring Cities, routed them, pillaged Sodom, took a great Number of Captives, and carried away Lot in particular, Abraham’s Nephew. Abraham being informed Gen. xiv. 12, 13.of it, chose out of his Servants three Hundred resolute and well armed Men, with whom he pursued the Confederate Kings, overtook them near the Springs of Jordan, beat them, put them to Flight, recovered the Spoil which they had taken, and brought back the Captives, among the rest, his Nephew Lot. Some Years after the Sins of the Sodomites and Inhabitants of the four neighbouring Cities being at their full Height, God sent three Angels to punish and utterly destroy them²²:²³ The three Angels passed by Abraham’s Dwelling; and this Patriarch had the Advantage of receiving them in his Tent. As he conducted them back on the Way to Sodom, one of them discovered to him the Occasion of their Journey: And Abraham full of Apprehensions for his Nephew,²⁴

asked whether God would involve the Innocent with the Guilty in the Ruins of this City, and if he would destroy it, supposing only twenty or ten righteous Persons were to be found in it. The Angel having told him, that God would spare Sodom if he met with only ten righteous Men in it; Abraham returned, assuring himself, that there would be without doubt at least such a Number of good Men in so large a City, and that Lot would not fail to be one of them.

Towards the Evening, the two Angels, for the third had disappeared, being sent in all Probability only to declare the Birth of Isaac: These two Angels, I say, being come to Sodom, Lot, who was sitting at the City Gate, perceived them, went to meet them, threw himself prostrate on the Earth, and intreated them very earnestly to take Shelter in his House. The Angels at first refused, saying that they would pass the Night in the publick Street; but Lot pressing them to come into his House, they went in, and he provided an Entertainment for them. But before they were retired to lye down and rest, all the Inhabitants of the City besieged Lot’s House, and said to him: Where are these Men, who came to you this Evening? Produce them, that we may know them. Do not, I beseech you, my Brethren, said Lot, do not any Thing so wicked. I have two Daughters, both Virgins; I will bring them to you; use them as you please, provided you do no Evil to these Men who are come to my House, as to a Place of Security. But they said to him: Be gone, you came a Stranger hither, and now pretend to be our Judge. We will treat you your self with Violence. And as they were upon the Point of breaking open the Door, the two Angels stretched out their Hands to Lot, drew him back into his House, and shut the Door, and struck all those with Blindness who were round about it; so that they were not able any more to find where it was.

Then the Angels said to Lot, direct all those who belong to you to depart out of this City; for we are going to destroy it, because the Cry of the Inhabitants Sins is gone up even to the Lord; and he has sent us to ruin it effectually. Lot went therefore to his Sons in Law, who had married his Daughters, informed them of what he had heard, and told them that it was advisable for them to depart in all Haste out of Sodom, because the Lord was going to destroy it. But this Intelligence they received as an idle Fancy of his, and took no Notice of it. In the Morning as soon as it was Day the Angels took Lot, his Wife, and Daughters by the Hand, and carried them forcibly as it were out of their House, because they were not very ready to leave it. When this was done, they said, save your selves with all the Haste you can, look not behind you, get as fast as you are able to the Mountain, lest you be involved in the Misfortune of the rest. Lot intreated the Angels to consent, that he might retreat to Zoar, which was one of the five Cities doomed to be destroyed. The Angels therefore in this Particular were condescending to him, and permitted him to fly to Zoar. But Lot’s Wife having looked behind her, was caught in the Flame, which fell from Heaven, and consumed Sodom together with the Countrey about it, and was changed into a Pillar of Salt.

Gen. xix. 30, 31, &c.Lot having beheld the sad Calamity which attended Sodom and the neighbouring Cities, had not Courage to abide in Zoar; but left it, and retreated with his two Daughters to a Cave in some Mountain near it. They imagining that all Mankind was destroyed, and that the World would have an End, unless they provided new Inhabitants for it, made their Father drink to an Excess, and the eldest lay with him without his perceiving any Thing of it; so that she conceived a Son by him, whom she called Moab: He was the Father of the Moabites. The second Daughter, after having in like Manner intoxicated him, went in to him the next Night, and had Ammon by him, who was the Father of the Ammonites. See the Commentators upon the xix. Chap. of Genesis, in Order to know the better what Judgment we should form of the whole Conduct of Lot, his Wife and Daughters. Saint Peter says, that God delivered 2 Pet. ii. 7.righteous Lot from the Oppression and Vexation of the Sodomites.

בעל .פעורSome have asserted that Baal-peor, who was worshipped among the Moabites, the Descendants of Lot, was no other than Lot himself. Baal-peor they say signifies, the God exposed naked, and without Modesty; which answers pretty nearly to what happened to Lot and his Daughters.

The Mahometans have added many Circumstances to the History of Lot²⁵. They assert, that this Patriarch was sent by God to the Inhabitants of Sodom, and the four Cities, in Order to preach the Unity of God, and divert them from the abominable Crime whereof they are said to have been the first Authors, and which from them has taken its Name among us; we call it Sodomy, the Arabians, Louth, or Laouth. Lot acquitted himself of the Duty of a Preacher for twenty Years; he inculcated

the Worship of the true God with abundance of Zeal, and endeavoured to raise a great Abhorrence in them of that unnatural Crime, wherewith they polluted themselves, reproaching them with being the first of all Mankind who fell into this Abomination, and perverted thus the Order of Nature; but his Sermons and Remonstrances were all in vain. God resolved therefore to destroy them: The Angel Gabriel was sent with two others to exterminate them. He passed by Abraham’s Abode, and discovered God’s Resolution to him. Abraham contested for a great while with him, saying, that perhaps there were an Hundred righteous Men in the five Cities, and that God was too just to confound the Innocent with the Guilty. He afterwards descended by Degrees so far as to make the Angel promise, that he would not destroy these Cities if he found but one righteous Person in them. Hereupon Abraham observed to him, that Lot was there with his Family; the Angels replied, we will deliver him; therefore say no more to us of this Matter, for the Sentence of their Condemnation is passed, and is irrevocable.

The Angels upon their Arrival near the City found Lot at work in the Fields; he saluted them, and understanding that they intended to pass that Night in the City, he was much afflicted at it, apprehending least some Insult might be offered them on the Score of their Beauty, and the Agreeableness of their Mien. He could not forbear telling them, that probably they did not know what Sort of People the Inhabitants of Sodom were; that there were not more wicked Men under Heaven; which he repeated to them four Times, Modesty restraining him from explaining himself farther: They did not however submit to his Reasons, but went into the City with him. They were no sooner entred into his House, but the People of Sodom came and besieged them. Lot went out, and offered to sacrifice his Daughters to their Passion, if they would spare his Guests: But their Answer was, Thou knowest that we have nothing to do with thy Daughters, and art not ignorant of what we demand. Lot replied to them, I have not indeed Strength enough to resist you, but God is my Refuge, who will be able to defend me and my Guests from your Outrages.

Then the Angels encouraged him, declared to him who they were, and told him that they were sent to destroy these Wretches. At the same Time they blinded them by only drawing their Hands over their own Faces. This Chastisement dispersed them, and they cried out, that these Hedith. Strangers were Sorcerers. The Angels immediately directed Lot and his Daughters to depart out of the City. But his Wife, who had been debauched by the Conversation which she had had with the Inhabitants of Sodom, chose to stay and perish with them.

The Angel Gabriel going under the Foundations of these Cities, raised them up in the Air to such an Height, that the Inhabitants of Heaven who were nearest to the Earth, heard the Musick of their Horns, and the barking of their Dogs; then he let them fall down upon the Earth, and all who dwelt in them were crushed to Pieces under their Ruins, God intending that their Punishment should have some Proportion to their Crime. After this Overthrow God showered down upon them hot burning Stones baked in the Furnaces of Hell; upon each whereof the Names of the Guilty were written, so that even they who were without the Compass of their City, were burnt and knocked on the Head by them. It is said that one of them being at that Time by Chance in the Temple of Mecca, built by Abraham, continued there secure for forty Days; but that he no sooner set his Foot out of it, but he was struck down and killed like the rest of his Countrymen.

LOTAN, the Son of Seir the Horite, Gen. xxxvi. 20.

LOT’s WIFE, is called Hedith by the Rabbins²⁶. The Word Hedith signifies Witness; as if they would hereby declare this Woman to be a Witness, or Proof of the Punishment, which God inflicts upon the Incredulity and Imprudence of those, Gen. xix. 26.who believe not his Word and Threatnings. The Scripture says, that she looked back from behind him, and was changed into a Pillar of Salt. This Way of speaking, to look back behind one, is taken sometimes for delaying, deferring, staying; and it was probably the Angel’s Intention to hasten Lot and his Family, and convince them that they had Reason to fear the worst Consequences from their Delays. Several Difficulties are proposed concerning what is said of her being changed into a Pillar of Salt. Some are of Opinion, that no more is signified by the Scripture Phrase, but that she was surprized and suffocated with Fire and Smoak, and that she continued in the same Place as stiff and immovable as a Rock of Salt: Others think that a Column or Monument of Salt Stone was put upon her Grave: Others, that she was stifled in the Flame, and became a Monument of Salt to Posterity, that is to say, a permanent and durable Monument of her own Incredulity and Imprudence. Others assert, that she

was overpowered with the Smell of Sulphur and Flame, and fell down dead upon the Earth, where her Body petrified, and became stiff and dry like Mummies and Egyptian Bodies which have been salted and embalmed: So that a Statue of Salt signifies the same as a Body embalmed, dried and salted.

Iren. l. 4. c. 51.But it is the most common and universal Opinion, that this Woman was on a sudden petrified and changed into a Statue of Rock Salt²⁷; which not only is not melted by the Rain, but is likewise as hard as the hardest Rocks. The Generality of Travellers who have gone over Palestine relate, that Lot’s Wife was shewn to them; that is to say, the Rock into which she was metamorphosed. But that which makes their Testimony very much to be suspected is, that they do not agree about the Place where she is seen; some saying Westward, others Eastward; some Northward, others Southward of the Dead Sea, others in the midst of its Waters, others in Zoar, others at a great Distance from this City. Some of the Ancients, as Irenæus, and the Author of a Poem upon Sodom, ascribed to Tertullian, assure us, that this Pillar remained still in the Form of a Woman, and that by a continual Miracle it so happened, that the Largeness of it was not at all diminished, tho’ People were continually plucking off Pieces of it. They farther add something more incredible, viz. that she remained in this Condition subject to all the Infirmities which are natural and common to her Sex. The Reader may, if he pleases, consult our Comment upon Gen. xix. 26. M. le Clerc’s Dissertation upon Lot’s Wife, Henry Bauman’s upon the same Subject, that of M. Hermand Hard, and Christopher Augustus Bauman, and the Commentators upon the Place of Genesis abovecited. Our Lord in the Gospel admonishes his Disciples, to remember Lot’s Wife in their Flight, and Luke xvii. 32.not to imitate her Tardiness.

LOT, Sors; in Hebrew, Goral; in Greek Kleros, in Persian, Pur; whence the Feast Purim, or the Feast of Lots is denominated. We see the Use of Lots in very many Places of the Scripture. God commands for Example²⁸, that Lots should be cast upon the two Goats, which were offered for the Sins of the Multitude, upon the solemn Day of Numb. xxvi. 55, 56 xxxiii. 54. xxxiv. 13, &c. Joshua xiv, xv, xvi. 1 Chr. vi. 54, 61. 1 Chr. xxiv. xxv. Obad. i. 11. Nahum iii. 10, &c. John xix. 24, 25. Psalm xxii. 18. Acts i. 26.Expiation, in Order to know which of the two should be sacrificed, and which set at Liberty. He required also that the Land of Promise should be divided by Lot, as soon as it was conquered; which Joshua executed accordingly. The Priests and Levites in like Manner had such Cities given them as fell by Lot to them. Lastly, in the Time of David, the four and twenty Classes of the Priests and Levites were distributed by Lot, to determine in what Order they should wait in the Temple. In the Division of the Spoil after Victory, Lots were cast likewise, in Order to distribute to every one his Portion. In the New Testament the Soldiers drew Lots for Jesus Christ’s Garments, as had been foretold by the Prophet. Lastly, after the Death of Judas, Lots were cast to decide which of the three Persons who were chosen, should succeed the Traitor .

As to the Manner of casting Lots, we do not see that it is described clearly in the Scripture, and Interpreters do not agree about it, for several Methods were made Use of. Prov. xvi. 33.Solomon in the Proverbs points out one, The Lot is cast into the Lap, but the whole disposing thereof is of the Lord. Lots therefore were cast either into some Person’s Lap, into an Helmet, or an earthen Vessel, or a Vessel made of some other Matter; there they were shook together, and afterwards cast or drawn: But all this, it is very probable, might depend upon the Inclination and Will of those who were concerned.

Prov. xviii. 18. Esther iii. 7, &c.The Use of Lots in itself is not prohibited by the Law, for God even enjoins it upon some Occasions, and the most holy Persons both in the Old and New Testament in particular Cases have practised it. The wise Man acknowledges the Usefulness of this Custom in these Words. The Lot causeth Contentions to cease, and parteth between the mighty. But it cannot be denied that casting Lots is sometimes forbidden; for Example, when it is practised without Necessity, or with a Spirit of Superstition, or with a Design of tempting God, and in Things wherein there are other natural Means of discovering Truth; lastly, when Reason and Religion furnish us with other Ways to determine us²⁹. Haman, for Example, used Lots not only out of Superstition, but likewise in an unjust and criminal

Matter, when he undertook to destroy the Jews in the Kingpom of Persia. Nebuchadnezzar likewise did so in a superstitious Manner, when being upon the Way to Jerusalem, and Rabbath of the Ammonites, he cast Lots to determine which of the two Cities he should go to. The Mariners who Ezek. xxi. 18, 19. Jonah i, 7.had Jonah in their Vessel tempted God, by drawing Lots to know whence the Tempest came with which they were overtaken. The Storm might be natural, and it was very possible that all of them were culpable. Lastly, God was not obliged to discover to them by Lots who was the guilty Person. See our Dissertation upon Elections by casting Lots, prefixed to the Acts of the Apostles.

Lot, is taken likewise for Inheritance. For Example, Come up with me into my Lot, Judg. i. 3. Ps. xv. 5. Ps. cxxv. 3.into my Inheritance: Lord, thou maintainest my Lot: And again, The Rod of the Wicked shall not rest upon the Lot of the Righteous, upon the Inheritance of thy Servants.

LOTS, Sortes. The Feast of Lots. See PURIM.

LUBITH, a Place or Canton in the Isai. xv. 5 and Jerem. xlviii. 5.Moabites Country. Eusebius and Saint Jerom say, that Lubith is situated between the Cities of Ar and Zoar, and consequently to the East of the Dead Sea.

LUCIFER. This Word is taken either for the Morning Star, or for Jesus Christ, who is the Light of the World; or lastly for the Devil, who in the Writings of the Fathers is often called Lucifer. Zophar says to Job, If thou art innocent, when thou shalt think thy self lost, thou shalt shine forth as the Morning Star. And God speaking to Job, Job xi. 17. Boker. Job xxxviii. 32. Chima. Ps. cx. 3. Schachar. Aurora. 2 Pet. i. 19.says, Canst thou produce the Morning Star at the Time when it should appear? And the eternal Father speaking of the Word; I have begotten thee in my Womb before the Morning³⁰. Saint Peter speaking to the Faithful says; We have also a more sure Word of Prophecy, whereunto ye do well that ye take Heed, as unto a Light that shineth in a dark Place, until the Day dawn, and the Day- Star arise in your Hearts. If. xiv. 12, &c.He compares the Light of Prophecies with that of a Lamp shining in some obscure Place, and the Light of Faith and of the Gospel to the Dawn of Day, and to the Morning Star³¹. Isaiah speaks of the Fall of Lucifer from the Height of Heaven in this Passage, How art thou fallen from Heaven, O Lucifer; Son of the Morning? Thou that appearest so bright at the Break of Day. In this Sense several of the old Fathers have explained it³², and many Commentators still at this Day do explain it. But others³³ are of Opinion that it literally refers to the King of Babylon, who fell from his State of Glory and Elevation, and was cast headlong into Hell. Notwithstanding which we may explain it allegorically of the Fall of the rebellious Angel.

2 Pet. i. 19.Saint Peter in his second Epistle tells the Faithful, that they have the Word of Prophesy whereunto they do well that they take Heed, as unto a Light that shineth in a dark Place, until the Day dawn, and the Day- Star arise in their Hearts. The Morning-Star, this Sun set in Opposition to the Oracles of the Prophets which they succeed, and of which they have so much the Advantage by their Clearness, denote visibly the Gospel and Doctrine of Jesus Christ. Saint Peter by this Passage would describe to us three Degrees of Light. 1t. The Oracles of the Prophets, which shine in Obscurity; this is the State of the Jews. 2d. The Morning Star, which signifies the Dawn of Day, and those who seriously search for Jesus Christ in the Books of the Old Testament. 3d. The Sun, which is the State of those who have embraced the Faith. Some translate the Greek³⁴, till the Day appear, and the Sun rises in their Hearts. They pretend, that Phosphoros and Lucifer sometimes signify the Sun. The Arabians call Lucifer, Eblis³⁵, which is a Diminitive or Corruption of Diabolos. They give him likewise the Name of Azazel, which is the Name of the Scape-Goat that was driven into the Wilderness, loaded with the Sins and Curses of the Jewish People. They relate, that the Angels having God’s Order³⁶

to fall prostrate before Adam immediately after his Creation, all complied, except Eblis, who obstinately refused, alledging, that he and his Companions having been derived from the Element of Fire, which is much purer and more excellent than that of Earth, whereof Adam was formed, it was not just that they should be obliged to pay Submissions to their inferior. Whereupon God said to him, Be gone from hence, for thou shalt be deprived for ever of my Peace, and shalt be cursed to the Day of Judgment. Eblis desired of God that he would grant him Respite till the Time of the general Resurrection; but all the Delay he could obtain was till the Sound of the first Trumpet, which is that at which all Men shall die, in Order to rise again at the second Sound of the Trumpet; that is to say, forty Years after. Eblis therefore died according to the Mahometans, but he will hereafter rise with all Men, in Order to be plunged into the Flames. I relate all these idle Traditions for no other Reason but to shew, that the Theology of the Eastern People is only a Corruption of Christianity, all the Truths whereof have been altered by them.

I. LUCIUS of Cyrene, mentioned in the Acts xiii. 1.Acts, was one of the Prophets of the Christian Church at Antioch. While he was imployed in his Ministry with the other Prophets, the Holy Ghost said to them; Separate me Paul and Barnabas for the Work whereunto I have called them; and after they had fasted and prayed, they laid their Hands upon them and let them go. Some believe Lucius to have been one of our Lord’s Seventy Disciples. Usuard and Ado assert, that the Apostles ordained him first Apostle of Cyrene. The Latin Church honours him on the sixth Day of May.

II. LUCIUS, of whom there is Mention made in the Epistle to the Romans, and who is Rom. xvi. 21.styled Saint Paul’s Kinsman, is, as some say, the same as Lucius the Cyrenian, of whom we have been speaking. But the Generality do with more Reason distinguish them. We know nothing of the Life and Death of this Lucius; unless it be said, that he and Saint Luke are the same Person; which to us seems very credible.

Gen. x. 22.LUD, the fourth Son of Shem, peopled, as the Generality of the Ancients and Moderns say, Lydia, a Province of Asia the Less. Arias Montanus places the Ludim there where the Tigris and Euphrates meet, and M. le Clerc, between the Rivers Chaboras, and Saocoras or Masca.

Gen. x. 13.LUDIM, the Son of Mizraïm. Josephus affirmed, that the Descendants of Ludim had been a long Time extinct, and that they were destroyed in the Ethiopian Wars. The Jerusalem³⁷ Paraphrast translates Ludim, the Inhabitants of the Mareotis, Part of Egypt: But Bochart maintains, that we should read, the Land of Meroe, or Meroitis. The Paraphrast Jonathan translates it, those of the Canton of Neut, or Neout, in Egypt; the Arabick, the Inhabitants of Tenezus, near Pelusium. Ezekiel places the Ludim with Cush and Phut, and elsewhere with Phut and Pharas, or perhaps Pathros. These People were in Egypt: But it is not easy to shew exactly where the Ludim dwelt.

LUDO, ludere. This Latin Verb generally signifies to play, to divert one self: But it is said sometimes to signify likewise to fight, to ridicule, to laugh at, to grow debauched, irregular, idolatrous. It is said for Example, that Ishmael played with Isaac. Gen. xxi. 9. 2 Sam. ii. 14.It is believed that he used him ill, or that he rallied him with Contempt and Insolence. Abner said to Joab, Let the young Men now arise and play before us; that is, let them fight, and give us the Diversion of a single Combat. We are told, that the Hebrews having worshipped the golden Calf in the Wilderness, sat down to eat and drink, and that afterwards they rose up to play, to abandon themselves to Lewdness and Debauchery. Potiphar’s Wife complained, that her Husband had brought the Hebrew, Joseph, to play with her, to insult her Honour.

Gen. xxxix. 14, 17.LUKE. Saint Luke the Evangelist is by some ancient Authors called Lucas, Lucius, or Lucanus. He was a Syrian, a Native of Antioch, and by Profession a Physician.³⁸They who believe him to be called Lucius, in the Epistle to the Romans, must acknowledge 1 Rom. xvi. 21.likewise, that he was Saint Paul’s Kinsman: Lucius and Jason — my Kinsmen. It is not agreed whether he was by Birth a Jew or Heathen. They who maintain³⁹ that he was one of the Seventy Disciples, believe that he was also a Jew both by Religion and Extraction, for none but such were chosen by our Saviour. Epiphanius thinks, that he was one of those who left Jesus Christ, upon hearing these Words from him: He who cateth not my Flesh, and drinketh not my Blood, is not worthy of me; but that he returned to the Faith upon hearing Saint Paul’s Sermons at

Antioch. Gregory the Great⁴⁰, and some others in Theophylact, believe Saint Luke was Cleophas’s Companion, and went with him to Emmaus, when Jesus Christ joined them. In an Addition which we find at the End of Saint Jerom’s Treatise of Eminent Men, we find that Saint Luke lived always a single Life, having had neither Wife nor Children.

He was Saint Paul’s Companion in his several Journeys, when he went about 2 Tim. iv. 11. Philemon. V. 23, 24. Coloss. iv. 14.preaching the Gospel; but in what Place and at what Time they first came together, we cannot tell. They who maintain that he was converted by Saint Paul at Antioch, believe that after that Time, he never forsook him. Others will have it, that they met at Troas; and Saint Luke himself favours this Opinion, when he expresses Acts xvi. 8, 9, 10.himself in the Acts: Immediately we endeavoured to go into Macedonia from Troas. He begins in this Place to speak in the first Person, as being then one of Saint Paul’s Company. It is commonly believed, that Saint Luke was a Painter, and in some Places there are Pictures of the Virgin shewn of his Drawing, or at least Copies taken from Originals by his Hand. The Ancients knew nothing of Saint Luke’s being qualified in this Manner, and Nicephorus is the first Author who made Mention of it. But if he did not paint the Virgin’s and her Son’s Faces, he has left us many Particulars concerning the Blessed Virgin, and the Infancy of Jesus Christ, from which we may judge, that he had seen and was acquainted with this admirable Person, and that he had even a Share in her Confidence⁴¹.

Epiphanius believes⁴², that he preached the Gospel in Dalmatia, Gaul, Italy, and Macedonia. Metaphrastes will have it, that he preached in Egypt, Libya, and Thebaï. Some are of Opinion that he survived Saint Paul many Years, and that he died in Achaia⁴³, in a good old Age, being eighty, or eighty four Years old. Nicephorus⁴⁴ says, that he died at Thebes in Bœotia, where still at this Day there is a Tomb to be seen, which is believed to be Saint Luke’s. Hippolytus⁴⁵ informs us, that he was crucified at Elea in the Peloponnesus. Dorothæus in his Synopsis, tells us, that he died and was buried at Ephesus. Bede, Usuard, Ado and the Roman Calendar agree, that he died in Bithynia. There are several Opinions concerning what kind of Death he died. Some⁴⁶ believe that he suffered Martyrdom; and the modern Greeks affirm, that he was crucified upon an Olive-Tree. Elias of Crete⁴⁷, on the contrary, supposes it as a Point very clear, that he did not die a violent Death; and many of the Moderns are of this Opinion.

Besides the Gospel of Saint Luke, and the Acts of the Apostles, some other Works are ascribed to him, such as the Translation, or even the Composition, as to the Style at least, of the Epistle to the Hebrews. Clemens of Alexandria⁴⁸ believes him to be the Author of the Disputation between Jason and Papiscus; which is not now in Being. Others⁴⁹ inform us, that even the Gospel of Saint Luke was properly Saint Paul’s Gospel; that this Apostle dictated it to Saint Luke, and that when Saint Paul speaks of his Gospel⁵⁰, he means the Gospel of Saint Luke. But Saint Irenæus⁵¹ says no more than that Saint Luke digested into Writing what Saint Paul preached to the Gentiles; and Gregory Nazianzen, that the Evangelist wrote with the Help of Saint Paul. It is certain that Saint Paul generally quotes the Gospel according to Saint Luke⁵²; but Saint Luke no where says that he was assisted by Saint Paul. He addresses the Gospel and the Acts to one Theophilus, of whom we have no Knowledge; and many of the Ancients themselves have taken this Name in an appellative Sense, for one who loves God. The Marcionites received only the Gospel of Saint Luke; and even this they curtailed in many Places, as Tertullian⁵³ and Epiphanius⁵⁴ have observed.

As to the Acts of the Apostles, we have already spoken of them in another Place under the Article Acts. Saint Luke’s Style is generally purer than that of the other Evangelists: Notwithstanding several Expressions are remarked in it peculiar to the Hellenistical Jews, several touches which have some Resemblance to the Genius of the Syriac; and, in Grotius’s Judgment, even to the Latin Tongue. See M. de Tillemont concerning the Life of Saint Luke, and our Preface to his Gospel, and the Acts of the Apostles.

LUNATICK⁵⁵. Those sick Persons are called by this Name, who are attacked principally in the Changes of the Moon; for Example, epileptical Persons, or they who have the falling Sickness, mad People,

or they who are tormented with Fits of dismal Melancholy; and lastly, Persons possessed by the Devil, for they have often been believed to have really been possessed by the Devil, who were tormented only with too great a Degree of Melancholy. Saint Jerom⁵⁶ is of Opinion, that the Lunaticks in the Gospel were possessed Persons, whom the People through Mistake called Lunaticks, because they saw them most tormented during the Change of the Moon; the Devil affecting to make them suffer most in these Circumstances, that simple People might impute the Cause of it to the Moon, and from thence take Occasion to blaspheme the Creator. Others maintain, that all the Difference between Epilepticks and Lunaticks was, that the one were more disordered than the others. Persons subject to Epilepsies are not all equally attacked. Some fall more frequently, and others more rarely. Some there are who fall every Day. Lunaticks are affected only upon the Declension of the Moon. See the Commentators upon Saint Matthew iv. 24. and the Authors who have particularly treated of the Diseases mentioned in the Scripture.

If. iii. 18.LUNULA. God threatens the Daughters of Sion in Isaiah, that He would take away the rich Ornaments which they wore about their Legs, their little Moons or Crescents: Auferet Dominus ornamentum calceamentorum & lunulas. The Roman Senators wore about their Ankle-bone above the Heel, a Sort of Buckle which they called Moon, because it was in the Form of a Crescent: Patricia claufit vestigia Lunâ. Some have believed, that they wore it before, and at the lower Part of the Leg; but this Opinion is singular; the ancient Figures represent it otherwise. Bruduas, Brother to Herod Atticus, wore this little Moon above his Heel upon the Ankle-bone. It was of Ivory, and in the Form of a Crescent⁵⁷. The Hebrew Word⁵⁸ which Saint Jerom has translated Lunulas, signifies in Reality Moon; and Menifcos made Use of by the Septuagint may likewise signify the same Thing. The Scripture uses the same Word in the Passage of Judges, where there is Mention made of the Chains of Gold or pretious Stones, hung Judg. viii. 21, 26.upon the Necks of the Camels belonging to the Midianites. They were gold Crescents.

LUST. A Word used by Saint John to signify the irregular Love of Pleasure, Riches, and Honours, which Saint John has comprized John xi. 10.in these Words: All that is in the World, the Lust of the Flesh, the Lust of the Eyes, and the Pride of Life. Lust is not a Sin; but it is the Effect and Cause of Sin. It is the Effect of original Sin, and the Cause of all the Evils which are committed in the World: And as in both Testaments Evil Desires, as well as Evil Actions, are equally proscribed; so the first Care of every Man who would please God, is to bridle his Lust

GRAVES OF LUST; in Hebrew, Kiberothavavah⁵⁹; an Incampment of the Hebrews in the Wilderness, whither they arrived, after having decamped from Sinai. This Encampment was called the Graves of Lust, because three and twenty Thousand Israelites died there, who were smitten by God for murmuring, and eating with Excess of those Quails, which God in his Anger caused to fall round about their Camps. See Numb. xi. 34. Deut. ix. 20, 22.

LUSTRATIONS. This Word is set apart in the Style of those Authors who have treated of religious Ceremonies, to signify the Aspersions, Fumigations and other Ceremonies used in purifying polluted Places or Persons. For Example, God commands Moses to take the Levites from among the Children of Israel, and clean them with the Water of purifying; Aspergantur aquâ Numb. viii. 6, 7. Numb. xix. 20.lustrationis. In another Place he ordains upon Pain of Death, that whosoever shall pollute himself by touching a dead Carcase, or by being present at the Funeral of any one, should be purified by sprinkling himself with the Water of Separation, which was a kind of Lye made by throwing into clean Water an handful of the Ashes of a red Heifer, sacrificed upon the great Day of Expiation. Persons and Things which had contracted any Uncleanness upon the Account of a dead Body, were sprinkled with this Water. What was practised when a Leper was cured of his Leprosy, or when a Woman came and presented her self at the Temple after her lying in, may be likewise called a Lev. xiv. 1, 2, 3, 4. Lev. xii. 6, 7, 8.Lustration.

The Word Lustrare is also frequently used when Mention is made of Parents consecrating their Children in Honour of the false God Moloch. They obliged them to pass either through the Flames, as some will have it, or between two Fires, as others; or lastly, they consumed them in the Flames, which is the most common Opinion. This is what God expresly prohibited⁶⁰, and what nevertheless was frequently practised in Israel. See hereafter MOLOCH, and our Dissertation concerning this Deity of the Ammonites, printed before our Comment on Leviticus.

LUTE, a musical Instrument with Strings, formerly it had but six, at present it has eleven. It is composed of the Table, which is of Fir or Cedar; of the Body made up of nine or ten Splints; of the Handle which has nine Stops; and the Lead where the Pins are, which are of Use in raising the Strings to the Tone which any one would give them. They are fastened to a Bridge at the Bottom of the Table, and at the other Extremity rest upon a Piece of Ivory with little Notches in it at the End of the Handle. The Sound issues through a Rose in the Middle of the Table. The Strings are played upon with the right Hand, and with the left you rest upon the Stops. The Latin Cithara, Testudo or Chelys, is generally translated Lute. But it is certain that the ancient Lute called Kinnor in Hebrew⁶¹ is very different from the Lute. See our Dissertation upon the musical Instruments of the old Hebrews, prefixed to our Comment on the Psalms.

LUZ. This is the ancient Name of Bethel, Gen. xxviii. 19.

LUZ, a City in Arabia Petræa, built by Judg. i. 25, 26.a Man of Bethel, who while they of the Tribe of Ephraim laid Siege to Bethel, shewed a secret Entrance to them, by Means whereof they took the City. For which Reason they gave him and his Family their Lives. He retired into the Land of the Hittites, and there built Luz, otherwise called Lesa, Lasa, or Lussa.

LYBIA, a Province of Egypt, which in our Opinion was peopled by the Descendants of Lehabim, the Son of Mizraim, Gen. x. 13. This Province reached from Alexandria as far as Cyrene, and perhaps farther still; for we do not know the ancient Limits of the Countrey of the Lehabim, or Lubim. Nahum, iii 9.

LYBIA. Sometimes all Africk is likewise called Lybia: But I do not believe it is to be met with in this Sense any where in Scripture.

LYCANTHROPY. We call this the Disease which a Man falls into, when through the Effect of a disordered Imagination, and heated Brain, he fancies himself to be an Ox, a Wolf, a Dog or a Cat, &c. and assumes all the Inclinations, Manners, and Sentiments of these Creatures. It is generally believed⁶² that Nebuchadnezzar was by the Power of God reduced to this kind of Madness; so as to believe firmly that he was converted into an Ox, and consequently began to walk on his Hands and Feet, to graze, to but with his Head, as if he had Horns, to lie in the Fields, to shun the Company of Mankind, and let his Hair, his Beard, and Nails grow like a Beast. His People, as Daniel observes, were surprized extremely at so prodigious an Event, and bound him⁶³, aligetur vinculo æreo & ferreo; they treated him as mad Men are usually treated to prevent their committing any Violence, or throwing themselves headlong from some Precipice. But at length he made his Escape, and lived in the Fields like a Beast. Diseases of this kind are not unknown to Physicians; and there are few Books of Physick which do not take Notice of them.

LYCAONIA, a Province of Asia Minor, which makes Part of Cappadocia, having Galatia to the North, Pisidia to the South, Cappadocia to the East, and Phrygia to the West. Saint Paul preached in Lycaonia, in the Cities of Iconium and Lystra⁶⁴.

Lycaonian Language. Saint Paul preaching at Lystra, a City of Lycaonia in Asia Minor, by his Command only cured a Man who had been lame from his Mother’s Womb, and had never walked; whereupon the Inhabitants of Lystra lift up their Voices, saying in the Speech of Lycaonia, the Gods are come down to us in the Likeness of Men: And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief Speaker. The Question is, what this Speech of Lycaonia was It is generally believed to have been a corrupt Greek; and it is certain that Greek was spoken in Asia Minor; but, as is common in Provinces remote from the Center of good Taste and Purity, Languages vary, and are far from the Politeness of large Cities and Places, where Studies flourish.

Paul Ernest Jablonski has written a learned Dissertation on the Lycaonian Tongue; he supposes it to be the same with the Cappadocian, which was Greek mingled with a great deal of Syriac; an Opinion, which has been followed by Grotius, and is very probable, by Reason of the Neighbourhood of Syria, Cappadocia, and Lycaonia; and if there had been no more in it, than the signifying a Difference of Dialect, Saint Luke never would have said, that these People cried in the Speech of Lycaonia; a Dialect is no particular Language.

LYCIA, a Province of Asia Minor, having the Province of Asia properly so called to the North, the Mediterranean to the South, Pamphilia to the East, and Caria to the West. Saint Paul landed at the Port of Lystra in Lycia, when he went to Rome, in Order to appear before Nero, in the Year of J. C. or of the Vulgar Æra 60.

LYDDA, in Hebrew, Lud or Lod, by the Greeks and Latins called Lydda or Diospolis, in the Way from Jerusalem to Cæsarea Philippi. It lay to the East of Joppa four or five Leagues from this City. Lydda belonged to the Tribe of Ephraim. It seems to have been inhabited by the Benjamites, at the Return of the Jews Neh. xi. 35.from the Babylonish Captivity: Lydda is one of the three Toparchies which were dismembred from Samaria, and given to the Jews°. Saint Peter coming to Lydda, cured a Man there sick of the Palsy, whose Name was Æneas.

Acts ix. 33, 34.The Jews inform us, that after the Destruction of Jerusalem, they set up several Academies in different Places of Palestine, and in particular at Lydda, where the famous Akiba was a Professor for some Time. Gamaliel succeeded him, and was obliged to retire to Japhna. After them appeared Tasipho or Trypho, another famous Rabbin, whom some have confounded with Trypho the Jew, the Person that has a Part in Justin’s Dialogue.

LYDIA, a Woman of Thyatira a Seller of Purple, who dwelt in the City of Acts xvi. 14, 40.Philippi in Macedonia. She was converted to the Lord by Saint Paul’s preaching, and was baptized, she and all her Family. She offered her House to Saint Paul and pressed him so earnestly to stay there, that he was prevailed with by her Intreaties. This Woman was not by Birth a Jewess, but a Proselyte. She is acknowledged to be a Saint, and the Roman Martyrology commemorates her upon the third of August. Lydia is perhaps the Name of her Country, and she might be commonly called the Lydian, Lydia.

LYDIA, a Province of Asia Minor peopled by the Sons of Lud, the Son of Shem. Gen. x. 23. We have very little Notice taken of these Lydians in the Scripture. There is Mention of them in Isaiah, lxvi. 19. or perhaps of the Lydians in Egypt, and in the first Book of Maccabees, Chap. viii. V. 8.

LYDIA, a Province of Egypt, peopled Gen. x. 13.by Ludim, the Son of Mizraim. The sacred Authors often speak of it. See Jeremiah xlvi. 9. Ezekiel xxvii. to xxxv. We do not know distinctly the Situation or Extent of the Countrey belonging to these

° 1 Macc. xi. 34. Joseph. Antiq. l. xiv. c. 8. Lydians in Egypt. See above LUDIM.

xxvii. 5.

LYING, is condemned in many Places both of the Old and New Testament. See Ex. xxiii. i. 7. Lev. xix. 11. Prov. xii. 22. xiii. 5. xix. 22. Wisd. i. 11. Eccl. vii. 13. xx. 10. xxv. 23. Hosea iv. 1. Acts v. 4. Ephes. iv. 25. James v. 12. Our Saviour requires his Disciples to be so plain and sincere, that their Word might be equivalent to the most solemn Oaths; and that in all their Assertions, they should say Matt. v. 37.only, it is, or it is not: Let your Communication be yea, yea; nay, nay: For whatsoever is more than these, cometh of Evil. It is in vain therefore to attempt to justify Jame v. 12.some particular Persons who have told Lies; which Persons are in other Respects commended in the Scripture. The Scripture never praises their lying, but either their Charity, or other good Actions. That which is in itself evil, never can become good. When Abraham says, that Sarah is his Sister, and not his Wife; and Isaac says the same Thing of his Wife Rebeckah; when Jacob by telling a Lye defrauds his Father of his Blessing, to the Prejudice of Esau; when the Egyptian Midwives declare, that the Hebrew Women are delivered without their Assistance, and the Hebrews before their Departure out of Egypt borrow Things which they had no Thoughts of returning; they are not any of them in this Particular to be commended: But the Evil which they committed might be mitigated by Circumstances, by the Intention, or some other Reasons which were not known to us. Further, when we condemn Lying, we do not condemn Stratagems, Hyperboles, or certain Railleries and Discourses, which Custom and the Consent of People do not rank among Lies. See Saint Austin in his Books of Lying, and against Lyars.

Kings xxii. 23.God puts a lying Spirit into the Mouths of all the false Prophets; he permits them to follow the Impression of the Evil Spirit, and that others should hearken to them. Ne desideres de cibis ejus in Prov. xxiii. 3. If. xxviii. 15.quo est panis mendacii: Or, keeping more close to the Hebrew, who talks of the Entertainment of which he has been partaker at a Prince’s Table: Be not desirous of his good Cheer, for it is the Bread of Lying: It is Food that pleases the Taste, but does not nourish; it is deceitful Bread, good only in Appearance. In another Place he calls that deceitful Bread, or Bread of Lying, which is acquired by Injustice; Suavis est homini panis mendacii, & postea implebitur, os ejus calculo, Prov xx. 17. We have placed our Confidence in Falshood: Posuimus mendacium spem nostram: In deceitful Allies, or in the delusive Promises of false Prophets;

or lastly, in the Assistance of Idols, whom they If. xxviii. 17.call Vanity and Lying; and afterwards, The Hail shall sweep away the Refuge of Lies; the vain Hopes mentioned by him a little higher. If. xliv. 20And in another Passage, A deceived Heart hath turned him aside, that he cannot deliver his Soul, nor say, is there not a Lie in my right Hand? Forte mendacium est in dextrâ meâ. Perhaps I am in the wrong thus to adore Wood. Jeremiah, veré mendacium operatus est Jerem. viii. 8.stilus mendax scribarum. The Pen of the Doctors of the Law has written nothing but Falshood. They have promised you Peace, and behold it is War. Their Promises are vain and delusive: And elsewhere. Facta est plaga Idem. xv. 18.mea quasi mendacium aquarum infidelium; Waters that are not sure, are those only that flow Part of the Year; they may be said to be false when they flow perpetually. My Grief which should pass away like Waters that dry up in Summer, continues and increases every Day.

Jer. iii. 24.Lying Hills, are those which after they have made a fine Appearance to the Eye, produce nothing, Hosea ix. 2. Vinum mentietur eis: The Vine shall lie to them, the Vintage Habakkuk iii. 17.shall fail. Habakkuk, Mentietur opus Olivæ. The Olive Trees shall fail. The Latins have the same Way of speaking. Horace Epist. l. i. Spem mentita seges.

To lye is also placed for Rebellion: Filii alieni mentiti sunt mihi. And Psalm lx. 3. Ps. vii. 46Mentientur tibi inimici tui. And Psalm lxxx. 16. Inimici Domini mentiti sunt ei: They have not been faithful to him.

LYMBUS, or Limbus. A Term at present set apart in the Language of Divines, to signify the Place, where the Souls of the holy Patriarchs were detained, before the Descent of Jesus Christ thither after his Resurrection, in Order to deliver them, and procure for them the Enjoyment of Beatitude . We do not read the Word Lymbus either in the Scripture or the old Fathers; but only that of Hell, inferi, as we see in the Creed. Descendit ad inferos, he went down into Hell. The good and bad go to Hell, taken in this Sense: But notwithstanding there is a great Chaos, a great Gulf between them. Jesus Christ descending into Hell, or this Lymbus, delivered only the Saints and Patriarchs out of it . See above Hell and Suicer in his Dictionary of the Greek Fathers, under the Word Αδης, T. i. p. 92, 93, 94. and Martinius in his Lexicon Philologicum, under the Word Limbus. and M. Du Cange in his Dictionary of the Latin Tongue, as it was used in the Middle and lower Ages of this Language, under the Word Limbus; and lastly, the Schoolmen upon the Fourth Book of Magister Sententiarum Distinct. 4, and 25. Who he was that first made Use of the Word Limbus, to signify the Place where the Souls of the holy Patriarchs, and those of Children who died without Baptism, were detained, I cannot tell. I do not find it in this Sense in the Magister Sententiarum; but it is used by his Commentators. See Durand. in 3 Lent. dist. 22. qu. 4. & D. Thom. in 2 dist. 22. qu. 2. Art. 1. & in 4 dist. 21. qu. 1. Art. 1. & alibi sæpius D. Bonavent. in 4 dist. 45. Art. 1. q. 1. Respons. ad argument. Limbus, for so it is written, and not Lymbus, is placed as the Borders and Appendix of Hell.

LYNCURIUS, a sort of precious Stone, formed, as is said, out of the Lynx’s Urine. See above LIGURIUS.

LYSANIAS, or Lysias, Tetrarch of Abylene, mentioned in Saint Luke iii. 1. This Lysanias was probably the Son or Grandson of another Lysanias known in History⁶⁵, and put to Death by Mark Antony, who gave Part of his Kingdom to Cleopatra.

q Lysanias, the Son or Grandson of this first Lysanias, possessed Abylene, when Saint John Baptist began his Mission; for Saint Luke places him among the Princes who governed in Judæa, or the Country round about. But he either must have made no great Figure in the World, or his Government must have been of a very small Extent, since profane Historians make no Mention of him. Abilene was a small Province, situated between Libanus and Antilibanus, the Capital whereof was Abila. See ABILA.

LYSIAS. A Friend and Relation of King Antiochus Epiphanes. This Prince going beyond the Euphrates, in Order to collect Money, left the Regency of Syria to Lysias⁶⁶, with Orders to make War upon the Jews, and utterly destroy them: Lysias therefore sent Ptolemy, the Son of Dorymenes, Nicanor, and Gorgias into Judæa, with a powerful⁶⁷

Army. But Judas Maccabæus having routed or dispersed them; he came himself the Year following⁶⁸ with still greater Forces. But he was overcome, his Army put to Flight, and he himself obliged to retire to Antioch. The same Year Antiochus Epiphanes dying beyond the Euphrates, Lysias took upon himself the Regency of the Kingdom, under the Minority of young Antiochus, though King Antiochus Epiphanes had given the Government of the Kingdom, and the Tuition of his Son, to Philip one of his Friends, who was at that 1 Macc. vi. 14, 15, &c.Time with him. Notwithstanding the King’s last Will, Lysias kept the Government of Syria, and continued by his Generals to make War against the Jews, and observing that they were not able to resist Judas Maccabæus, he came a second Time into the Land of Judah⁶⁹. He advanced as far as Bethsura. But the Jews beat him, and obliged him to fly. He sent Proposals of an Accommodation to Judas Maccabæus, and the Peace was concluded upon Conditions very honourable and advantageous to the Jews.

This Peace was but of a short Duration. Judas Maccabæus having been obliged to take Arms, to quell the particular Enemies of the Jews, who declared against them in several Places of the Country; and to repulse the General of the Syrian Troops, which were continually molesting his Brethren the 2 Macc. xiii. 1, 2, 3, &c. and 1 Macc. vi. 28, 29, &c.Jews, Lysias returned towards the Close of the Year, and brought the young King Eupator with him, together with the Choice of all his Troops. They laid Siege to Bethsura, and advanced as far as Jerusalem, the Siege whereof was formed by them. The City, or rather the Temple wherein Judas was shut up, was very much straitned; for as this was the seventh Year, there was a great want of Provisions. It happened, as Providence particularly would have it, that at the same Time Philip, who had been left Regent of the Kingdom by Epiphanes, came into Syria, to take upon him the Exercise of his Employment. Lysias upon receiving this Intelligence, made Propositions of Peace to the Jews, which were accepted.

Eupator and Lysias entred Jerusalem, honoured the Temple, and promised the Jews, that they should be permitted to live according to their own Laws. But they falsified their Word by demolishing the Wall which secured the Temple from the Insults of the Citadel, which was in the Possession of the Syrians. They afterwards retired in Haste to Antioch, where they found Philip had fortified himself: But they attacked him, took the City by Force, and killed him⁷⁰.

Esth. xi. 1.The next Year⁷¹, Demetrius the Son of Seleucus King of Syria, to whom the Kingdom of Right belonged, being returned from Rome, where he had remained an Hostage ever since the Death of the King his Father; and coming into Syria, was received at Tripolis, a City of Phœnicia, and having gathered together some Troops, marched directly to Antioch⁷², entred the City, seized young Eupator and Lysias, and killed them both. Such was the End of Lysias, who had governed the Kingdom of Syria about five Years.

I. LYSIMACHUS, the fifth Son of Ptolemy, a Jew of Jerusalem, who translated the Book of Esther out of Hebrew into Greek. His Translation was carried from Jerusalem to Alexandria by Dositheus, who called himself a Priest of Levi’s Family, and by Ptolemy his Son, in the fourth Year of Ptolemy’s Reign, surnamed Philometor, in the Year of the World 3827, before J. C. 173. before the Vulgar Æra 177. We know nothing particularly relating to the Life of this Lysimachus.

II. LYSIMACHUS, the Brother of Menelaus, High-Priest of the Jews. Menelaus purchased the High Priesthood with a large Sum of Money, which he promised Antiochus Epiphanes, but he took no Care to pay it, and thereupon was cited to appear at Antioch. In his Absence he left his Brother Lysimachus at Jerusalem⁷³, who in Order to raise the Sums for which his 2 Macc. iv. 39, 40, &c.Brother was indebted, began to pillage the Treasury of the Temple. The People rose and would have prevented him; but he let three Thousand Men loose upon them, who killed a great Number of them. Hereupon the People arming themselves with every Thing which they could lay Hands on, some taking Stones, others Clubs, and others throwing Handfuls of Dust, which was in the Court of the Temple, at Lysimachus; this sacrilegious Man was himself killed near the Temple Treasury. He is sometimes reckoned among the High Priests, because he was Vicegerent to his Brother Menelaus: But he never was himself possessed of the High Priesthood.

III. LYSIMACHUS, Alexander Lysimachus, Alabarch of Alexandria. See above xiii ALEXANDERS.

LYSTRA, a City of Lycaonia, whereof

Timothy was a Native. The Apostles Saint Paul and Saint Barnabas having preached there, and healed a Man who had been lame Acts xiv. 6, 7, 8.from his Birth a, were taken both for Gods; Saint Paul for Mercury, and Saint Barnabas for Jupiter. These Apostles had a great deal of Difficulty to prevent the

a In the Year of J. C. 45. according to the vulgar Æra. People from offering Sacrifices to them: But very soon after, certain Jews of Iconium and Antioch in Pisidia coming thither, animated the Populace against them, who thereupon began to throw Stones at Paul and Barnabas, and dragged them out of the City, supposing they were dead.

MAACAH, Maachah, Maachati, or Beth-Maacha, a little Province of Syria, to the East and the North of the Sources of the River Jordan, upon the Road to Damascus. Abel or Abela was in this Country, whence it was called Abel-beth-maacha. Joshua tells us, that the IsraelitesJosh. xiii. 13. would not destroy the Maachathites, but permitted them to dwell in the Land amongst them. The King of Maachah gave Assistance to the Ammonites 2 Sam. x. 8, 9.against David. Sheba the Son of Bichri, took Refuge in Abel of Beth-maachah. The Distribution of the half Tribe of Manasseh 2 Sam. xx. 15, 16, &c. Deut. iii. 14. Josh. xii. 5.beyond Jordan extended as far as this Countrey.

MAACHAH. There are several Persons in Scripture by the Name of Maachah.

I. MAACHAH, Son of Nahor, and of his Concubine Reumah, Gen. xxii. 24. This Maachah may be the Father of the Macetes in Arabia Fœlix. There is a City called Maca towards the Streights of Ormus.

II. MAACHAH, Daughter of Talmai King of Geshur, Wife of David, and Mother of Absalom and Tamar, 2 Sam. iii. 3.

1 Kings xv. 2.III. MAACHAH, Daughter of Abishalom, Wife of Reboboam King of Juda, and Mother of Abijam his Successor. But in 2 Chron. xiii. 2. she is called Michaïa, Daughter of Uriel of Gibeah. In the Book of Kings the Mother may easily have been mistaken for the Daughter, by ascribing to each of them Abishalom as a Father.

IV. MAACHAH, Daughter of 1 Kings xv. 10. 1 Kings xv. 13. 14.Abishalom, Wife of Abijam, King of Judah, and Mother of Asa his Successor. The Scripture tells us, that Asa took away from his Mother Maachah the Office of a Priestess of the infamous Deities that were worshipped in the Groves.

V. MAACHAH, Concubine of Caleb, and Mother of Sheber and Tirhanah, 1 Chron. ii. 48.

VI. MAACHAH, Wife of Machir, and Mother of Peresh, 1 Chron. vii. 16.

VII. MAACHAH, Father of Achish King of Gath, in the Time of Solomon, 1 Kings ii. 39.

VIII. MAACHAH, Sister of Machir, 1 Chron. vii. 15.

IX. MAACHAH, Father of Shephatiah, Head of the Tribe of Simeon in the Time of David, 1 Chron. xxvii. 16.]

MAACATI, Father of Jaazaniah, or Jezonias, according to the Vulgate, 2 Kings xxv. 23. [Our English Translation reads it, Jaazaniah, the Son of a

MAADAI, Son of Bani, was one of Maachathite. those, who at the Return from the Captivity dismissed their Wives, whom they had taken contrary to the Law. Ezra x. 34.

MAAI, the Name of a Priest, Nehem. xii. 36.

MAARAH, Maaret, or Mareth, a City belonging to the Tribe of Judah, Joshua xv. 59.

I. MAASEIAH, or Maasai, Son of Adiel a Levite, 1 Chron. xv. 18.

II. MAASEIAH, Son of Ahaz King of Israel. He was assassinated by Zichri. See 2 Chron. xxviii. 7.

III. MAASEIAH, Son of Adaiah, was one of those to whom the High-Priest Jehoiadah discovered his Design, of dethroning Athaliah, and setting young Joash upon the Throne of Judah⁷⁴.

MAAZIAH, the chief of the last of the twenty four Families of the Priests. 1 Chron. xxiv. 18.

MABARTHA; this is the Name that in the Time of Josephus⁷⁵ was given by the Inhabitants to the City of Shechem, otherwise called Neapolis, or Naplouse.

MABDAI, Son of Madni, perhaps the same as Maadai aforementioned, Ezra ix. 34.

MACCABEES. This Name may be derived, 1. From the Hebrew Word⁷⁶ Caba,

extinguish; as much as to say, one that destroys, one that causes the Enemies of the Lord to perish. 2. Others derive it from the Hebrew Macha-bi⁷⁷, the Wound is in me; God has struck me, and humbled me. See Isaiah liii. 3, 4, where the Messias is called, (Ish Macoboth) a Man of Sorrows, and (Muccah Elohim) smitten of God. See also 1 Chron. xii. 13. where Machbanai is a proper Name. 3. We may also derive Maccabæus, or Maccabaïbu, according to the Hebrew Pronunciation, from⁷⁸ Macchabaïah, one that smites in the Name of the Lord. 4. Others derive it from the Hebrew Word⁷⁹ Mechubbeh, or Muchabeh, secret, hidden. The Maccabees at first hid themselves in Caverns, that there they might escape Persecution; but afterwards they came forth, and withstood their Persecutors. They valued themselves upon this Name, which at first was given them in Contempt. 5. We may also take it as a Derivative from Nakab, to pierce. Makkebah is taken for an Hammer, and for a Cavern. 6. Or Makkabei may signifie those that supplant, being derived from Akab, to supplant or undermine. 7. Lastly, the most popular Opinion is, that they caused to be put upon their Ensigns, or upon their Bucklers, these four Hebrew Letters, Mem, Caph, Beth, Jod⁸⁰, which begin these Words, Mi camoca, beelohim, Jehovah; Who is like unto thee, O Lord, among the Gods? Which is taken from Exodus xv. 11. After the Manner that the Romans used to put upon their Ensigns, S. P. Q. R. to stand for Senatus, Populusque Romanus.

The Etymology that derives this Name from the four Hebrew Letters, ,מכביM, C, B, I, which were painted upon the Standards or Bucklers of the Jews in the Time of the Maccabees, is certainly the most probable. ‘Tis well known the Hebrews were used to compose such artificial Words, by joining together the initial Letters of a Name. For Example, instead of saying Rabbi Levi Ben Gerson, they spoke it, Ralbag, and wrote it R, L, B, G. Also instead of saying Rabbi Moses Ben Maimoni, they pronounced Rambam, and wrote R, M, B, M. Nothing is more frequent among them than this Custom, and without having a Key to these Abbreviations, it would be impossible to understand the Books of the Rabbins. It was in Order to facilitate this Study, that Buxtorf composed a Book on Purpose, with the Title, De abbreviaturis Hebraicis.

What would make one doubt that the Word Maccabee is derived from hence, is this; it appears that Judas Maccabæus bore this Name before the beginning of the War; for at the beginning of the first Book of Maccabees, speaking of Mattathias and his five Sons, the Scripture gives to each the Surname that they then went by. Habebat filios quinque, Joannem qui cognominabatur Gaddis, & Simonem qui cognominabatur Thasi, & Judam qui vocabatur Maccabæus, &c. 1 Macc. ii. 4.

The Tradition of the Orientals, related by Abulfarage, is this; that the Mother of the seven Brethren, who suffered Martyrdom under Antiochus Epiphanes, was called Ashmunah, or Shamunah, a Name borrowed from the Hebrew Word Chashmanim, or Kashmenim, which signifies great Men or Princes, and was given to the Maccabees, being the Princes of their Nation. Hence the Greeks and the Latins formed the Word Asmoneans.

But however it be with the Etymology of the Name, it was given to Judas Son of Mattathias, from whom it passed to his Brothers Simon and Jonathan; and in General to all those, who, under the Persecution of Antiochus Epiphanes, signalized their Zeal and Constancy, in the Defence of the Liberty of their Countrey, and of the Religion of their Forefathers. Thus the seven Brethren are called Maccabees, who suffered Death with their Mother, for the Defence of their Law; and the Name of the Books of the Maccabees is given to those Books which contain the History of those Times. It is also given to the Book which gives an Account of the Persecution of Ptolemy Philopator, against the Jews of Egypt, which was raised several Years before the Persecution of Antiochus Epiphanes King of Syria⁸¹.

Maccabeus is said chiefly of Judas Maccabeus; and always when this Name is alone, it means this General. His Life is already given under the Article JUDAS MACCABEUS.

See the Catalogue of the Maccabean or Asmonean Princes, under the Article of THE KINGS OF THE JEWS.

The seven Brothers of the Maccabees are those who suffered Martyrdom at Antioch, in the Presence of King Antiochus Epiphanes, with their Mother and old Eleazar, in the Year of the World 3837.

The History of the Martyrdom of the seven Brethren is related in short, in the seventh Chapter of the second Book of the Maccabees; and more at large in the Book intituled, Concerning the Government of Reason. The Martyrdom of Eleazar is

found in Chap. vi. the 18th and following Verses of the same Book of the Maccabees. We have given his History under the Title ELEAZAR. As to the seven Brethren, they were seized with their Mother, and brought before Antiochus Epiphanes, who omitted nothing that might prevail with them to comply with his Commands, to eat Swines Flesh, which was to be the Token of their having forsaken the Jewish Law.

The ancient Latin Translation of the Book Concerning the Government of Reason, which we shall mention presently under the Name of the fourth Book of the Maccabees, gives to the seven Brethren the Names of (1) Maccabæus, (2) Aber, (3) Machiri, (4) Judas, (5) Achus, (6) Areth, (7) Jacob. They have also other Names given them in some ancient Manuscripts, but the original Greek Text of the second and fourth Books of the Maccabees, makes no Mention of them. Josephus⁸² and some others believe it was at Jerusalem that they suffered; but its much more likely to be at Antioch⁸³; where their Tombs were shewn in the Time of Saint Jerome⁸⁴; and where there was a Church dedicated under their Name, in the Time of Saint Austin⁸⁵.

The first of the seven Brethren having declared to the King, that he would die sooner than violate the Laws of God, was seized by the Executioners, had his Tongue 2 Macc. vii. 2, 7.cut out, and the Extremities of his Hands and Feet cut off, and the Skin of his Head tore off. While he was yet alive, he was thrown into a burning Pan, which was heating over a great Fire. Thus it is told in the second Book of the Maccabees; but the Author of the fourth of the Maccabees, or of the Government of Reason declares, that the Executioners having stripped off his Clothes, tied his Hands behind his Back, and whipped him to Pieces with Scourges, without his shewing the least Sign of Pain. Afterwards they fixed him upon a Wheel, where having his Limbs broke to Pieces, he expostulated with Antiochus, reproached him with his Barbarity, and insulted him upon the Unsuccessfulness of all his Attempts. Then the Executioners raising the Wheel upon which he was extended, and lighting a Fire under it, consumed him thus by a new Torture. He died exhorting his Brethren to shew the like Constancy.

The second⁸⁶ underwent the same Cruelties as the first, and with the same Courage, according to the Author of the second Book of the Maccabees. But the Book of the Government of Reason says, that they put Iron Manacles upon his Hands, armed with very sharp Teeth, and fixed him to a Gibbet. Then seeing he was not to be moved, they tore the Skin from his Head with Hooks of Iron, and made him die under this Torture.

The third had his Hands and Tongue cut off, and died like his two Brethren with an heroick Constancy. The fourth Book of the Maccabees adds, that he was put to the Torture, that his Feet and Hands were put out of Joint, and that then his Fingers, Legs, and Arms were broken. Lastly, his Skin was flaw’d off, and the Ends of his Fingers pulled off, and being put upon the Wheel, he there expired.

The fourth was tormented in like Manner as the former. His Tongue was cut out, and he expired under his Tortures.

The fifth suffered the like Punishment; the second of the Maccabees takes no Notice of any Circumstance of his Martyrdom, but the fourth Book of the same Name says, that he presented himself before the Tyrant, reproaching him with his Cruelty and Injustice, till the Executioners seizing him, bound him and fixed him to the Gibbet, put his Feet in Fetters of Iron, tied his Loins to a Wheel, and tore off his Limbs with the Teeth of the Wheel. He died in the midst of these Torments with a Tranquillity, that amazed even his Enemies themselves.

The sixth suffered in the same Manner, and with the same Resolution. Their Mother exhorted them all one after another, rather to suffer Death bravely, than to forsake the Law of their Fathers. The fourth Book of the Maccabees says, that the sixth of the seven Brethren being very young, King Antiochus exhorted him to have Pity on himself, and to eat the Meat that was set before him. But the young Man answered him, that he would not come short of his Brethren, neither in Courage, nor in Respect for the Law of his Fathers. Immediately he was seized, and stretched upon the Wheel; where having all his Bones put out of Joint, he had red hot Spits thrust into his Back, Sides and Belly. Yet after this he addressed himself to the Tyrant, and spoke to him with a Vivacity that astonished all the Hearers, Lastly, he was thrown into a burning Chaldron, in which he expired.

The seventh Brother, who was the youngest of all, was presented the last. The King conjured him to renounce the Laws of his Forefathers, promising him with an Oath that he would heap great

Wealth upon him, and take him into the Number of his Favourites. The King seeing that his Promises had no Effect upon him, he advised the Mother of the Youth to instruct him in more salutary Principles. The Mother undertook it, and coming near to her Son, she spoke to him in the Hebrew Language, encouraging him to be stead-fast, without shrinking at the Torments that were prepared for him, or being amused with the fair Promises that were made him. While she was thus speaking, the young Man cried out; What is it that you expect from me? I shall not obey the King’s Commands, but the Precepts of that Law that was given us by Moses. He continued speaking to the King, and threatning him with the impending Vengeance of God. Then Antiochus no longer enduring to be thus reviled, caused him to be tormented as the others had been; when this brave young Champion died under his Tortures, without suffering himself to be defiled by the forbidden Meats.

The fourth Book of the Maccabees affirms, that the King having done his Endeavour to prevail with this seventh Brother to comply with his Commands, and having caused his Mother to come near him and speak to him, to the End that her Presence might excite his Compassion; the Mother on the contrary encouraged him to suffer every Thing bravely, and to imitate his Brothers. Then the Child cried out; Unbind me, for I have something to say to the King in the Presence of his Courtiers. They presently unbound him, thinking that he would yield to the King’s Importunities. But running towards the Place where the Chaldron was preparing for him, he addressed himself to the King, upbraided him with his Cruelty, and threatned him with God’s severe Judgments upon him. Then leaping into the Chaldron, he put an End to his Life.

The Mother of these holy Martyrs suffered Death also. The second Book of the Maccabees says nothing in particular of 2 Macc. vii. 41.the Kind of Death she was put to. But the Book of the Government of Reason mentions, that some of Antiochus’s Attendants having suggested to this Prince, that he ought to put her to Death also, and to deal with her as he had dealt with her Children; she had no sooner heard these Words, but she cast her self into the Fire, to prevent these Ministers of Cruelty from laying their Hands on her⁸⁷. In some ancient Manuscripts this holy Woman is called by the Name of Salome, or Salamonis: The Tradition of the Orientals, related by Abulfarage, calls her Ashmunah, or Shamunah; but her Name is not to be found in any certain or authentick Monument. The Church [of Rome] celebrates the Feast of these seven Brethren, and of their Mother, on the first of August. They were the first, and for a long Time the only Martyrs of the Old Testament, in Honour of whom Altars and Temples have been set up to God; and even at this Day they are the only Saints of this Kind, for whom there remains an Office or Commemoration in the Roman Breviary.

THE BOOKS OF THE MACCABEES. There are four Books of the Maccabees, of which the two first are Canonical, and the other two Apocryphal, in the Church of Rome . Even these which are acknowledged as Canonical by the Romish Church, are disputed by those who receive not the Decrees of the Council of Trent, and who admit for Canonical in the Old Testament, only those Books which are received as such by the Jews. If we would follow the Order of Time, the third Book of the Maccabees ought to be placed first, and the first in the Place of the third.

THE FIRST BOOK OF THE MACCABEES. It was writ originally in Hebrew, or in Syriac. The Style and Turn of Expression is a sufficient Proof of this, as well as the Title mentioned by Origen in these Terms⁸⁸. Sarbet Sar-bané el, the Scepter of the Prince of the Children of God, or, the Scepter of the Rebels of the Lord. As if it were to insinuate, that the Maccabees have held the Scepter and the Government of the Lord in Israel, against all those that would oppose them. Saint Jerome says also⁸⁹, that he had found the first Book of the Maccabees in the Hebrew: Macchabæorum primum librum Hebraïcum reperi. But now for a long Time it has not been seen in that Language, and the Greek is now held for an Original. The Latin Version made from the Greek at the first Establishment of the Church, and which we make Use of at this Day, was declared Authentick by the Council of Trent.

It is highly probable, that this Book was composed from such publick Memoirs, as were kept by the Jews, of all remarkable Occurrences that happened among them.

Judas Maccabeus took Care to make an exact 2 Macc. ii. 14.Collection of them; and the Author of this first Book towards the Conclusion, refers to the Memoirs of Johannes Hircanus1 Macc. xvi. ult.; which has given Occasion to some to believe, that Johannes Hircanus might possibly be the Author of it. This Book contains the History of forty Years, from the Reign of Antiochus Epiphanes, to the Death of Simon the High-Priest; that is, from the Year of the World 3829, to the Year 3869, being 131 Years before Christ, and 135 before the Vulgar Æra. The Author is unknown, and he must necessarily have lived after the Pontificate of Johannes Hircanus, because he quotes the Memoirs of his Government. In his Chronological Computations he accommodates himself to the Hebrew Manner of Reckoning, beginning at the Month Nisàn, which is the first Month of the holy Year; whereas the Syrians, or the Greeks who reigned in Syria, began it six Months later, about the Beginning of October.

The second Book of the Maccabees is an Abridgment of a larger Work, which was composed by one called Jason, and which contained the History of the Persecutions of Epiphanes and of Eupator against the Jews. The Author of this Abridgment is not known, and the intire Work of Jason is no longer to be found. They were both Greeks, and followed the Manner of Reckoning of the Seleucidæ; according to the Custom of the Syrians, who began their Year about the Month of October. The two last Chapters contain Things that happened under the Reign of Demetrius Soter, the Successor of Antiochus Eupator; and there are such Varieties to be observed in the Style, as make it doubtful whether they proceed from the same Author as the rest of the Work. This second Book contains a History of about fifteen Years, from the Execution of Heliodorus’s Commission, who was sent by Seleucus to fetch away the Treasures of the Temple, to the Victory obtained by Judas Maccabæus against Nicanor; that is, from the Year of the World 3828, to 3843, before Christ 157 Years, and 161 before the Vulgar Æra.

At the Beginning of this Book are found two Letters; one from the Jews of Jerusalem to those of Alexandria, to advertise them of the Celebration of the Feast of Purification, and of the Dedication of the Temple of Jerusalem, by Judas Maccabeus. The other from the Senate of Jerusalem, and from Judas, to Aristobulus Preceptor of King Ptolomy, on the same Subject. This last Letter being writ but in the Year of the World 3880, there is Reason to believe, that the Book of which we are speaking was composed no longer ago than about the same Time, under the Government and Pontificate of Hircanus. The Elegancy of the Style of this Piece has induced some to ascribe it to Josephus or Philo. Serrarius⁹⁰ believed it was the Work of Judas the Essenian, mentioned by Josephus⁹¹. Leo Allatius⁹² conjectures, that Simon Maccabæus, Brother of Judas, might be the Author of it. But all this is very uncertain. We have already spoke of the Canonicalness of this second Book, as well as of the first; each of ‘em have been acknowledged, and cited as Canonical, by most of the Ancients, though there were others that would not admit them among the sacred Books of the Old Testament, because they had confined themselves to receive none, but what were comprehended in the Canon of the Hebrews.

THE THIRD BOOK OF THE MACCABEES. This Book contains the History of the Persecution raised by Ptolomy Philopater King of Egypt, against the Jews of his Kingdom. This Prince after his Victory against Antiochus the Great, went to Jerusalem, and there offered Sacrifices of Thanksgiving in the Temple of the Lord. But afterwards thinking to enter into the Sanctuary, he was hindred by the Priests and People. But as he still persisted in his Design, of penetrating into this holy Place, he was struck down to the Ground by a divine Power; so that not being able to stir, they were forced to carry him out of the Temple. After his Return into Egypt, his Resentment broke out against all the Jews in the Kingdom, of which there was a great Number. He endeavoured to make them forsake their Religion, and not being able to succeed in it, he caused them to come to Alexandria, and shut them up in the Hippodrome, that they might be trod to Pieces by the Elephants. But God delivered them from this Danger, by making the King presently to forget the Orders he had given. Afterwards God sent two Angels to their Assistance, which put the King into such a Terror, that he honourably dismissed them. All this happened in the Year of the World 3787, before Christ 213, and before the Vulgar Æra 217 Years.

‘Tis improperly enough, that the Name of the third of the Maccabees has been given to this Book, since it has no Relation to Judas Maccabeus, or any of his Brethren, or to the Persecutions of Antiochus Epiphanes King of Syria; the Story here related having happened in Egypt, fifty Years before the Persecution of Epiphanes,

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