generally cultivated in Judæa; but | appears to have been produced in the neighbourhood of Jericho. The balm was usually obtained in the following way. Incisions were made in the bark at the time of the year when the fresh juices were in circulation; the drops exuding were caught in small earthen bottles. The produce of every day was collected, and put into a larger vessel. The quantity from one tree does not exceed sixty drops per day. There were three kinds extracted, differing greatly in value. The first was opobalsamum, the juice of the trunk which flowed spontaneously, or as the result of incision. Some suppose it was only found in the kernel of the fruit. The second was carpobalsamum, made by expressing the fruit when in a state of maturity. The third, xylobalsamum, was a decoction of the buds and small young twigs. Both the fruit and wood were employed for macerating in oil, which would extract the odour. It was an important article of merchandise among eastern nations, Ezek. xxvii. 17, and was also greatly celebrated for its healing properties. The prophet Jeremiah makes an eloquent and pathetic expostulation, when he expresses his grief and disappointment that the spiritually wounded and diseased state of the daughter of Zion should remain, when there was a healing balm and a divine Physician. Jer. viii. 22; xlvi. 11; li. 8.

grate, not unlike a chafing-dish, supplied with fire, the size, height, or shape of which denoted the party to whom it belonged.

BANQUET. Festive meetings among the Jews were held towards the close of the day, as it was not till the business of the day was over that they freely indulged in the pleasures of the table. These entertainments, after the Roman fashion, were called "suppers," yet they constituted the principal meal, and correspond exactly with our dinners; the hour being about five or six o'clock in the afternoon. We have the custom introduced in Luke: "A certain man made a great supper, and bade many; and sent his servant at supper-time to say to them that were bidden, Come; for all things are now ready.' On these occasions, the company was invited a considerable time before the celebration of the feast; but on the day and at the hour appointed, an express, by one or more servants, according to the number and distance of the expected guests, was dispatched to announce that the preparations were completed, and that their presence was looked for immediately. The custom obtains in the East at the present day; and the second invitation, which is always verbal, is delivered by the messenger in the master's name. This after-summons is, however, only sent to such as have been previously invited and have accepted the invitation, and who are, therefore, bound in every feeling of honour and propriety to postpone all other engagements. This will explain the reason for the wrath of the master of the feast, and show that it was natural and reasonable; for the parties by accepting the invitation had given pledge of their presence, the violation of which on trivial grounds, and especially after the liberal provision made, could be regarded in no other light than as a deliberate insult. The

BANNER. Sometimes STANDARD, or ENSIGN. Isai. xiii. 2; xlix. 22; v. 26. Each of the four grand divisions of the army of Israel had a standard, or banner, distinguished by the colour. An inferior standard for sub-divisional bands was a common spear richly ornamented. The Egyptian princes used a standard like this, surmounted with a ball of gold. A BEACON is referred to by Isaiah, chap. XXX. 17. It was stationary, erected on lofty mountains, and used as a rally-guests were received with ceremony ing token. Compare Isai. xviii. 3; lxii. 10-12; Jer. iv. 5, 6. In Psal. xx. 5, and other passages, there may be an allusion to the night-torch of the eastern encampments. This was a long pole, on the top of which was a

at the door, conducted through a long passage to the receiving-room, and, when all were assembled, the door was shut by the master himself; and the crowd of bystanders, attracted by the occasion, had no chance of

pieces, stewed, or prepared in a liquid state. Dishes of savoury meat were prepared highly seasoned. As to drink, when particular attention was designed to be paid to any guest, his cup was filled till it ran over. Psal. xxiii. 5. Larger portions of meats were also sent to distinguished guests, not that they were expected to surfeit themselves by excessive indulgence, but that they might have the opportunity of gratifying the palate with greater variety. The hands, frequently besmeared with grease, were anciently cleaned by rubbing them with the soft part of the bread, which, being thrown under the table, became the portion of dogs. Matt. xv. 27. It was, however, common for a servant to go round at the conclusion of the feast with a basin of water, in which each guest washed his hands. See 2 Kings iii. 11.

admission. See Luke xiii. 24, 25; Matt. | butter, honey, and fruits. GeneralXXV. 10. The first act of attention ly animal food was cut into small was the furnishing water and fragrant oil or perfume. Then a richly embroidered robe was provided for each guest, to be worn during the entertainment. Rev. iii. 4, 5. For a guest to refuse this robe, and to persist in appearing in his own dress, implied a contempt both for the master of the house and his entertainment, which could not fail to provoke resentment. Matt. xxii. 11. The guests reclined on the occasion. See ACCUBATION. The strictest etiquette was observed in the arrangement of the guests. Sometimes, seniority was the guide. Gen. xliii. 33. In other cases, on arriving, they looked round, and chose a position according with their circumstances. Morier, who is well acquainted with the customs of the Persians, says, that at a public entertainment to which he was invited, when the assembly was nearly full, the governor of Kashan, a man of humble mien, though of consider- BAPTISM. That baptism is obliable rank, came in, and seated himself gatory, is evident from the example in the lowest place, when the master of Christ, who by his disciples bapof the house, after numerous expres- tized many that, by his miracles and sions of welcome, pointed out with discourses, were brought to profess his hand to an upper seat in the faith in him as the Messiah; assembly, to which he desired him from his command to his apostles to move, and which he took accord- after his resurrection, Matt. xxviii. ingly. Dr. Clarke states, "that 19; and from the practice of the at a wedding-feast he attended at apostles themselves, Acts ii. 38. In St. Jean d'Acre, two persons, who the first ages of Christianity, men and had seated themselves at the top, women were baptized on a profession were noticed by the master of the of faith in our Lord Jesus Christ; but ceremonies, and obliged to move afterwards, and at that time, the lower down." The knowledge of children of believers were admitted these circumstances serves to illus-into the church by baptism. Children trate several passages of Scripture. were admitted into the Jewish church See Prov. xxv. 6, 7; Matt. xxiii. by circumcision. The covenant with 6; Luke xiv. 7. The conve- Abraham, of which circumcision was nience of knives, forks, and spoons made the sign and seal, is not to be being unknown, the hand was the regarded wholly, nor even chiefly, as only means of conveying food to a political and national covenant. The the mouth; and the common prac-engagement was, 1. That God would tice was to dip the thin bread in the dish, and fold it between the thumb and fingers, enclosing a portion of the contents of the dish. Several hands were occasionally plunged into one dish at the same time. See John xiii. 26. The dishes at an eastern entertainment generally consist of flesh, fish, fowls, melted

bless Abraham. This included justification, and the imputation of his faith for righteousness, with all spiritual blessings. 2. That he should be the father of many nations. This refers quite as much to his spiritual seed as to his natural descendants. 3. The promise of Canaan; and this included the higher promise of the eternal inhe

ourselves parties to the covenant. It binds us. God binds himself. It is not regeneration, but a symbol which exhibits the necessity of inward puri

birth. Many, indeed, seem to imagine they are just the same; at least, they speak as if they thought so. And as the new birth is not the same thing with baptism, so it does not always accompany baptism. They do not constantly go together."-Wesley. That infants are proper subjects of baptism may be shown by various arguments. If baptism substitutes circumcision, then, as Jewish children were circumcised, the children of Christian believers are entitled to baptism. If it had been intended to exclude infants from entering the new covenant by baptism, the absence of every prohibitory expression to this

ritance. Heb. xi. 9,10. 4. God would be "a God to Abraham and to his seed after him," a promise connected with the highest spiritual blessings, and which included the justification of all believ-fication. "Baptism is not the new ers in all nations. See Gal. iii.8,9. Now, of this spiritual covenant,circumcision was the sign and the seal, and, being enjoined on all Abraham's posterity, was a constant publication of God's covenant grace among the descendants of Abraham, and its repetition a continual confirmation of that covenant. Baptism is, in like manner, the initiatory sign and seal of the same covenant, in its new and perfect form in Christ Jesus: otherwise the new covenant has no initiatory rite or sacrament. The argument that baptism has precisely the same federal and initiatory character as circumcision, and that it was instituted for the same ends, and in its place, is clearly estab-effect in the New Testament must lished in several important passages of have been misleading. Infant children the New Testament. To these we can are declared by Christ members of his only refer. Col. ii. 10-12; Gal. iii. church. See Luke ix. 47, 48; Mark x. 27-29; 1 Pet. iii. 21. As circum- 14. It was the practice of the apostles cision was a sign of the covenant with to baptize whole houses. See the case Abraham, so baptism is a sign of the of Lydia, Acts xvi. 14, 15; of the new covenant. It shows the placa-jailer's house, Acts xvi. 33; and the bility of God; it is the initiatory rite household of Stephanas, 1 Cor. i. 16. of a covenant which promises par- The antiquity of the practice in the don and salvation to true faith; it is Christian church is undoubted. It the symbol of regeneration, the wash-can be traced up to the first periods of ing away of sin and the renewing of the church, and has been, till within the Holy Ghost. It is also a sign of modern times, its uncontradicted peculiar relation to God. In addition, practice. As to the mode of baptism, the new covenant promises the Holy there has been much controversy, into Spirit in his fulness to believers; and which this is not the place to enter. of the effusion of this power from on Some contend that it should be by high, baptism was made the visible immersion, others by sprinkling, and sign. In like manner baptism is a others that it matters not in which seal or confirming sign. By the insti-way it be done, the only thing retution of circumcision a pledge was constantly given by the Almighty to bestow the spiritual blessings of which the rite was the sign,-pardon and sanctification through faith in the future "Seed" of Abraham, peculiar relation to him as "his people," and the heavenly inheritance. So baptism is the pledge of the same blessings, along with that higher dispensation which it specially represents in emblem. In baptism there is, on the part of God, a visible assurance of his faithfulness to his covenant stipulations. It is also our seal. We make

quired being the ritual application of water. Against the doctrine of immersion, the presumptive arguments are peculiarly strong. Such as arise from considerations of health, delicacy, the impossibility of three thousand being dipped in one day; the jailer's family in the night; the immersion of women by men, &c. Many very eminent scholars who have considered this subject with great care, and have brought great learning to their aid, have asserted that there is not a clear case of baptism by immersion to be met with in the New Testament.

BAR, a son. This word is used poetically for son in Psal. ii. 12; Prov xxxi. 2. The Syriac word BAR, however, answers to the more common Hebrew term BEN, and is used in the New Testament in combination with proper names.

BARABBAS, son of Abba. Matt. xxvii. 16. A person who had forfeited his life in consequence of sedition and murder, and was in confinement at the time of Christ's apprehension. It was the custom of the Romans to release a criminal at the Passover, and they allowed the Jews to select the individual. So bent were they on the death of Jesus, that they clamoured for the release of the seditious man and murderer, in spite of the wish of Pilate to give up Jesus. See Matt. xxvii. 16-26; Mark xv. .7-15; Luke xxiii. 18-25.

The reader is referred, for a succinct | bears to the believing act of the parents, view of the subject, to the "Theologi- and to their solemn prayers on the cal Institutes" of the Rev. R.Watson, occasion, in both which the child is and we quote his views of the benefits interested; as well as in that solemn of the sacrament :-" Baptism intro- engagement of the parents which the duces the adult believer into the rite necessarily implies, to bring up covenant of grace, and the church of their children in the nurture and Christ; and is the seal, the pledge to admonition of the Lord." him, on the part of God, of the fulfilment of all its provisions, in time and in eternity; whilst, on his part, he takes upon himself the obligations of steadfast faith and obedience. To the infant child, it is a visible reception into the same covenant and church, -a pledge of acceptance through Christ, the bestowment of a title to all the grace of the covenant as circumstances may require, and as the mind of the child may be capable, or made capable, of receiving it; and as it may be sought in future life by prayer, when the period of reason and moral choice shall arrive. It conveys also the present 'blessing' of Christ, of which we are assured by his taking children in his arms and blessing them; which blessing cannot be merely nominal, but must be substantial and efficacious. It secures, too, the gift of the Holy Ghost, in those secret spiritual influences, by which the actual regeneration of those children who die in infancy is effected; and which are a seed of life in those who are spared, to prepare them for instruction in the word of God, as they are taught it by parental care, to incline their will and affections to good, and to begin and maintain in them the war against inward and outward evil, so that they may be divinely assisted, as reason strengthens, to make their calling and election sure. In a word, it is, both as to infants and to adults, the sign and pledge of that inward grace which, though modified in its operations by the difference of their circumstances, has respect to, and flows from, a covenant relation to each of the three Persons in whose one name they are baptized,-acceptance by the Father, union with Christ, as the head of his mystical body, the church, and the communion of the Holy Ghost. To these advantages must be added the respect which God

BARACHIAS. Matt. xxiii. 35. There is some doubt as to the person who is here referred to. Some suppose he is the individual of whom we have an account in 2 Chron. xxiv. 20-22. The only difficulty in the way is that there Zecharias is called the son of Jehoiada; but it was common among the Jews for the same individual to have two names. It is probable, however, that the prophet Zechariah, who is expressly called the son of Berechiah, Zech. i. 1, was assassinated, and that the fact was known by tradition. The Jews evidently understood the allusion, or they would have denied the charge.

BARAK, lightning. The son of Abinoam of Kedesh-naphtali, a Galilean city of refuge in the tribe of Naphtali. Judges iv. 6. He was summoned by Deborah, the judge and prophetess, to take the field against the hostile army of Jabin, king of Canaan. He hesitated for a time, but at length consented on condition that Deborah would go with him an indication either of the low state of

patriotic feeling among the Jews, or of the high estimation in which Deborah was held. The battle was fought, and the Israelites triumphed, because God fought for them. Deborah and Barak afterwards composed a triumphal song on the occasion. See Judges iv., v.

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means of subsistence. See 2 Sam. xvii. 28; 2 Chron. ii. 15; John vi. 8-10.

BARNABAS, son of consolation, or exhortation, or prophecy. A Levite of the island of Cyprus. His name was Joses; but the apostles gave him the surname of Barnabas, which means son of prophecy. Luke interprets it son of exhortation, Tapaкλnoεws. The two significations are quite com

BARBARIAN. Originally this word was used to mean all who were not Greeks. Rom. i. 14. Tyndale's render-patible, as prophecy includes the idea ing is, "To the Grekes and to them of declaration, warnings uttered by which are no Grekes." The term, the prophets under divine inspiration. therefore, means a stranger or fo- The name appears to have been given reigner who does not speak the lan- to him to denote his eminence as a guage of the country in which he teacher. Others understand it as resojourns. In 1 Cor. xiv. 11, St. Paul ferring to his mild and gentle disposisays, if he who speaks a foreign lan- tion. "He was a good man, and full guage in an assembly is not understood of the Holy Ghost and of faith." Acts by those to whom he speaks, with xi. 24. He possessed land either in respect to them he is a barbarian. Cyprus or Judæa, and disposed of the Some derive the name from BERBIR, a whole for the benefit of the Christian shepherd. Strabo suggests, that the community. As this occurred soon word bar-bar-os was originally an after the day of Pentecost, it is preimitative sound, designed to express sumed that he was an early convert. a harsh dissonant language, or some- He is generally considered to have times the indistinct articulation of been one of the seventy disciples. Greek by foreigners. When Paul first made his appearance in Jerusalem after his conversion, Barnabas introduced him to the other apostles, and attested his sincerity. Acts ix. 26, 27. About A.D. 42, the church at Jerusalem sent him to Antioch, to behold and report upon the progress of the work of God in that city. Acts xi. 20-24. Some time after, he went to Tarsus to seek Paul, in order to bring him to Antioch, where they laboured together for two years, and were instrumental in the conversion of many sinners. They then left Antioch to convey alms from this church to that at Jerusalem. At their return they brought with them John Mark, the nephew of Barnabas. By divine direction (Acts xiii. 2) they were designated to a special work, and as missionaries visited Cyprus and some of the cities of Asia Minor. Acts xiii. 14. Soon after this the peace of the church was disturbed by certain zealots from Judæa, who insisted on the observance of circumcision by the Gentile converts. settle the controversy, Paul and Barnabas were deputed to consult the apostles and elders at Jerusalem. Acts xv. 1, 2. They returned to commu

BAR-JESUS, son of Jesus. Jewish magician in the island of Crete. Acts xiii. 6. He is called Elymas. Sergius Paulus was an officer under the Roman government, and anxious to receive religious instruction from Paul and Barnabas. But Bar-jesus, seeing that his occupation was likely to be injured, if Paulus embraced Christianity, endeavoured to dissuade him from listening to their arguments. He was severely rebuked by Paul, and instantly smitten by God with blindness. It is the opinion of Origen and Chrysostom, that Elymas was afterwards converted to Christianity. BAR-JONA, son of Jona. See PETER.

BARLEY. A species of grain originally used for bread. Exod. ix. 31; Lev. xxvii. 16, &c. The Hebrew word means hairy, and the name is probably derived from the hairy beard which grows upon the ear. In Palestine the barley was sown in October, and reaped in March, just before the Passover. There was also another sowing in early spring. It was largely cultivated in Palestine, and appears to have been one of the principal

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