CRUDEN’S BIBLE DICTIONARY 3000

2002 LRH SOFTWARE

ABHOR
I. To loathe, or detest, Deut. 32:19; Job 42:6.

II. To despise, or neglect, Psa. 22:24; Amos 6:8

III. To reject, or cast off, Psa. 84:38

ABIDE
I. To stay, or tarry, Gen. 22:5.

II. To dwell or live in a place, Gen. 29:19; Psa 15:1.

III. To bear, or endure. Jer. 10:10.

IV. To be, Gen. 44:33.

V. To continue, Eccles. 8:15; John 14:16.

VI. To wait for, Acts 20:23.

VII. To rest, Prov. 19:23.

VIII. To live, Phil. 1:24.

IX. To stand firm, Psa. 119:90, 125:1.

X. To rule, or govern, Psa. 44:7.

ABOLISH
I. To do away, or make void, 2 Cor. 3:13; Eph.2:15.

II. To destroy, Isa. 2:18; 2 Tim. 1:10

ABOMINATION
I. A Thing hateful and detestable, Gen.43:32; Prov. 29:27

II. Sin in general, Isa. 66:3; Ezek. 16: 50

III. An idol, 2 Kings 23:13; Isa. 44:19

IV. The Roman army that destroyed the temple and Jewish polity, Matt. 24:15

V. Evil doctrines and practices, Rev. 16:4

ABOVE
I. Aloft, high, Gen. 6:16; Prov. 8:28

II. The dignity or excellency of a person or thing, Psa. 113:4; Matt. 10:24

III. Beyond, 2 Cor. 1:8.

IV. More than, Gen. 3:14; 48:22.

V. Upwards, Exod. 30:14; Lev. 27:7

VI. A higher state or rank, Numb. 16:3.

VII. Chief in authority and power, Deut. 28:13

VIII. Heaven, or the highest place, Job 3:4; Rom. 10:6.

IX. Heavenly and spiritual , Gal. 4:26.

X. Things that relate to heaven, Gal 4:26; Col. 3:1.

XI. God, James 1:17.

ACCEPT
I. To receive favorably, Mal 1:10, 13; 2 Cor. 11:4.

II. To take pleasure in, Ezek. 20:40.

III. To forgive, Gen. 4:7; Job 42:9.

IV. To respect partially, Job 13:10; 32:21; Prov. 18:5.

V. To be regarded or valued, 2 Cor. 8:12.

VI. To be beloved or highly esteemed, Luke 4:24

VII. To be received into grace and favor, Acts 10:35; Eph. 1:6

ACCOMPLISH
I. To perform, finish, or fulfill, Jer. 24:25; Dan. 9:2; Luke 2:6; Acts 21:5.

II. To yield or condescend to, 1 Kings 5:9.

III. Obtained or brought to pass, Prov. 13:19.

ACCURSED
I. Devoted to destruction, Josh 6:17

II. Separated from the church, Rom. 8:3.

III. Cursed eternally from God, 1 Cor. 16:22; Gal 1:8, 9.

ACKNOWLEDGE
I. To own, or confess, Gen. 18:26; Psa. 32:5.

II. To observe, or take notice of, Prov. 3:6; Isa. 33:13.

III. To esteem and respect, Isa. 61:9; 1 Cor. 16:18

IV. To approve of, 2 Cor. 1:13; Philem. 1:6.

V. To worship, or make profession of, Dan. 11:39.

ADD
I. To join, or put to, Deut. 4:2; Acts 2:41; 2 Pet. 1:5

II. To increase, Prov. 16:23.

III. To give, or bestow, Gen. 30:24; Matt. 6:33.

IV. To make wise by instruction, Gal. 2:6.

V. To utter, Deut. 5:22.

ADJURE
I. To bind under the penalty of a fearful curse, Josh. 6:26.

II. To charge earnestly by word or oath, 1 Kings 22:16; Matt. 26:63.

ADOPTION
Adoption is an action whereby a man takes a person into his family, in order to make
him part of it, acknowledges him for his son, and receives him into the number, and
gives him a right to the privileges, of his children. Pharaoh's daughter adopted young
Moses, and Mordecai, Esther, Exod. 2:10; Esth. 2:7,15. We are not acquainted how far
the privileges of adoption extended; but it may be presumed that they were much the
same with those mentioned in the Roman laws. The adopted children shared in the
estate with the natural children; they assumed the name of the person who adopted
them, and became subject to his paternal power who received them into his family. And
God doth adopt his children, when he graciously admits strangers and enemies, as all
the fallen race of Adam are by nature, into the state and relation of children through
Jesus Christ; he becoming their father in him, according to the great promise of the new
covenant, Eph. 2:11 -13; 1 John 3:1.; Gal. 4:5; Eph. 1:5; Jer. 31:33; 2 Cor. 6:16,18. The
adopted are true believers in Christ; they relying upon his blood and surety
righteousness for pardon and reconciliation with God; for "to as many as received him,
to them gave he power to become the sons of God, even to them that believe on his
name." They are regenerated by the Sprit, and are "justified freely by grace , through
the redemption that is in Jesus Christ," and are brought through the Spirit's operation to
an affectionate, obedient frame of spirit towards God as their reconciled Father, John
1:12, 13; Rom. 3:24, 25; Zech. 12:10; Isa. 63:18; Gal. 4:5,6; Tit. 3:5, 6; 1 John 2:29.
Many and great are the privileges of God's adopted children; some of which are, his
fatherly protection from temporal and spiritual evils, and his provision of all needful
things both for soul and body; his fatherly correction of them, audience and return to
their prayers, and a sure title to the heavenly inheritance: for " if children, then heirs,
heirs of God, and joint-heirs with Christ," Rom. 8:17; Psa. 34:10; 121:7; Heb. 12:6; 1
John 4:14,15. True believers are said to be put into his state,

I. By election, Eph. 1:5.

II. By manifestation and assurance, Rom. 8:15; Gal. 4:5,6.

III. By perfect redemption and glory, at the general resurrection, Rom. 8:23.
ADULTERY
Adultery is twofold:

I. Natural, Matt. 5:28; Mark 10:11.

II. Spiritual, which is idolatry, Jer. 3:9; Ezek. 23:37.

AFAR
joined with Off.

I. The distance between place and place, Gen 37:18.

II. To estrange oneself from another, Psa. 38:11.

III. To be absent, Psa. 10:1.

IV. To be strangers or not of the visible church, Eph. 2:13, 17.

AFFIRM

I. To maintain the truth of a thing, Acts 25:19; Tit. 3:8.

II. To teach, 1 Tim. 1:7.

AFFLICTION
I. Adversity, trouble, or distress, Job 5:6.

II. Outward oppression, Exod. 3:7; 4:31.

III. Persecution for religion, Mark 4:17; Heb. 10:32.

IV. Correction from God, Jonah 2:2.

AGE
I. The whole continuance of a man's life, Gen. 47:28.

II. Times past, present, or to come, Eph. 2:7; 3:5.

III. A time apt for conception, Heb. 11:11.

AGREE
I. To bargain with, Matt. 20:2,13.

II. To approve, or give consent to, Acts 5:40.

III. To be like, Mark 14:70.

IV. To conspire, or resolve, John 9:22.

ALIKE
I. Without any difference, Rom. 14:5.

II. After one and the same manner, Psa. 33:15

III. Equally troublesome, Prov. 27:15.

ALIVE
ALIVE, is taken,

I. Naturally, Gen. 43:27.

II. Supernaturally, being raised from the dead, Luke 24:23.

III. Spiritually, when a person is made alive to God by his special grace, and the
powerful operation of his Spirit, working with the word of God, Luke 15:24,32

IV. Opiniatively, when persons apprehend themselves to be righteous, although in truth

they are not, Rom. 7:9.

V. Eternally, Rev. 1:18.

ALL
I. Every creature, Prov. 26:4; Psa. 119:91.

II. Every man, or person, 2 Cor. 5:10.

III. Plentiful, or perfect, Rom. 25:13; 1 Cor. 13:2.

IV. Some of all nations and degrees, 1 Tim. 2:4; Tit. 2:11.

V. Many, or the greatest part, Matt. 3:5; Phil. 2:21.

VI. Those that believe, John 12:32.

ALONE
I. One solitary, or by himself, Lev. 13:46; Psa. 102:7.

II. Only, Dan. 10:7; Matt. 4:4.

III. To cease from, Exod. 14:12.

ALTAR
I. A material altar, on which sacrifices were offered, 1 Kings 13:1,2; 18:30.

II. Christ, who is the only Christian altar, to whom we bring all our sacrifices and
services, Heb. 13:10.

ALWAYS
I. Continually, John 8:29.

II. Frequently, Acts 10:2.

III. To the end of the world, Matt.28:20

IV. During life, 2 Sam. 9:10.

AMEN
I. AMEN, in Hebrew, true, faithful, certain. It is made use of likewise to affirm any
thing , and was an affirmation used often by our Saviour, which is rendered in our
translation, "verily, verily," amen, amen, "I say unto you," John 3:3,5.

II. All the promises of God are "amen" in Christ; that is, certain and firm, 2 Cor. 1:20.
Christ himself, the faithful Prophet and Teacher of his church, is called " the Amen,"
Rev. 3:14. In Isa. 65:16, "shall bless himself in the God of truth;" which in the Hebrew
is, the God amen. And it is used in the end of prayer in testimony of an earnest wish,
desire, or assurance to be heard; "amen, so be it, so shall it be." The word "amen" is
used in many languages.

ANCIENT
I. Old, of former time, 1 Chr. 4:22.

II. Very old men, Job 12:12.

III. Men of former times, 1 Sam. 24:13.

IV. Governors, political and ecclesiastical, Isa. 3:14; Jer. 19:1.

ANGEL
A messenger, or bringer of tidings. It is applied,

I. To those intellectual and immaterial beings, that God makes use of as his ministers to
execute the orders of providence, Rev. 22:8.

II. To Christ, who is the Mediator and Head of the church, Zech.1:12; Rev. 10:1.

III. To ministers of the gospel, who are ambassadors for Christ, Rev. 2:1;3:1,7.

IV. To such whom God employs to execute his judgments, Rev. 25:8; 26:1.

V. To devils, Matt. 25:41; 1 Cor. 6:3.

ANOINT
I. To pour oil upon, Gen. 28:18; 31:13.
II. To consecrate and set one apart to an office; anointing being generally practiced
among the Jews on that occasion, to denote the person's being endued with the gifts and
graces of the Spirit, Exod. 28:41.

III. To use spiritual means to get saving knowledge, Rev. 3:18

IV. To smear, or daub, John 9:6, 11

V. One particularly designed and chosen by God to be the king, priest and prophet of
his church, namely, Christ Jesus, who was filled with the Holy Ghost in an
extraordinary manner, and thereby consecrated and authorized to be the Messiah, Psa.
2:2; 45:7; Acts 4:27

VI. A king, Lam. 4:20.

" Touch not mine anointed," Psa. 105:15. Hurt not the people consecrated to myself by
the gifts and graces of my Spirit, nor those especially among them to whom I familiarly
reveal my mind and will, that they may teach others.

" Thou anointest my head with oil," Psa. 23:5. You bestow upon me the consolations of
thy spirit.

"The anointing," 1 John 2:27. The spirit of illumination; great knowledge in heavenly
things.

ANSWER
I. To reply to a question, Prov. 26:4.

II. To begin to speak when no question is asked, Dan 2:26; Acts 5:8.

III. To witness, Gen. 30:33.

IV. To obey, Isa. 65:12; Jer. 7:13.

V. To grant what one desires in prayer, Psa. 27:7; 86:7; Isa. 65:24

VI. To give account, Job 9:3;40:2.

VII. To punish, Ezek. 14:7.

APOSTLE
A messenger sent upon any special errand, Rom. 16:7; 2 Cor. 8:23. It is applied,

I. To Christ Jesus; Who was sent from heaven to assume our nature , and work out our
salvation, with authority to execute his prophetical and his offices, and to send forth his
apostles to publish the gospel, Heb. 3:1.

II. To a minister immediately sent by Christ to preach the gospel, Matt. 10:2; Gal 1:1.

APOSTLESHIP
The office of the apostles; which was, to preach the gospel, baptize, work miracles,
plant and confirm churches, and ordain ministers, Matt. 10:1; 28:19; Acts 14:23; 1 Cor.
3:6.

APPEAR
I. To be in sight, Gen. 1:9; Heb.11:3

II. To come before, Exod. 34:23; Acts 22:30

III. To be discovered, or laid open, Jer. 13:26

IV. To present oneself as an advocate, Heb. 9:24.

APPOINT
I. To constitute, or ordain, Josh.20:9.

II. To assign, or allot, Numb. 4:19

III. To set over, Gen 41:34; Lev. 26:16.

IV. To decree, Acts 27:31; Heb. 9:27

V. To purpose, or resolve, Acts 20:13.

VI. To promise, Luke 22:29.

VII. To nominate, or prefix, Acts 28:23.

VIII. To command, or order, 2 Sam. 15:15.

IX. To establish, or settle, Prov. 8:29.

X. To set, or place, 2 Kings 10:24; Neh. 7:3.

XI. To limit, 1 Sam. 13:11.

XII. To ordain, or set apart for an office, Acts 6:3.

APPREHEND
I. To seize, or take prisoner, Acts 12:4.

"That I may apprehend that for which also I am apprehended of Christ Jesus," Phil.
3:12.

II. That I may obtain that prize, for the obtaining whereof I was laid hold on by Christ,
converted and brought into the way of salvation, when I was running on to destruction.

APPROACH
I. To draw nigh, or come near, 2 Sam. 11:20.

II. To draw near to God in the duties of his worship, Psa. 65:4; Isa. 58:2.

III. To contract marriage with, Lev. 18:6.

IV. To hasten, or draw on, Deut. 31:14.

APPROVE
To like, or commend, Psa. 49:13.

"Approved of God," Acts 2:22. Demonstrated, and beyond any contradiction proved, to
be the Messiah.

ARE

I. To be of great value and esteem among men, 1 Cor. 1:28.

II. To have authority from, 1 John 4:1.

III. Reputed , judged , esteemed , 1 Cor. 7:14.

IV. To represent , or betoken, Gen. 41:26,27; Rev. 1:20.

"Things which are not," 1 Cor. 1:28. Which are of so small esteem, as if they had no
being.

ARISE
I. To take rise, or proceed from, Acts 20:30.

II. To repent, Eph. 5:14

III. To be raised and comforted. Amos 7:2. It is likewise a word of encouragement, to

excite one to do a thing, Josh. 1:2; Acts 22:16.

ARK
I. A chest or coffer to keep things sure or secret, Exod. 2:3.

II. The great vessel in which Noah and his family were preserved during the flood, in
length 547 feet, Gen. 6:14,15; Heb. 9:7.

III. That chest wherein the two tables of the law, Aaron's rod and the pot of manna were
kept, Exod. 37:1; Heb. 9:4.

"The ark of thy strength," Psa. 132:8. The seat of your powerful and glorious presence,
from which you put forth and manifest your strength in behalf of your people, when thy
desire and need it.

"Was seen the ark of his testament," Rev 11:19. Christ, the true Ark of our covenant,
more known , and the mysteries of religion made more common and familiar, than
formerly, either under the old Testament dispensation, or, during the reign of antichrist.

ARM
I. That part of the body so called, 2 Sam. 1:10.
II. Outward strength, and all the instruments of cruelty and mischief used by the
wicked, Psa. 10:15.

III. God's infinite power of God making the gospel effectual to the conversion of
sinners, Isa. 53:1; John 12:38.

To ARM is taken,

A. Bodily, to be furnished with arms for war, Gen. 14:14; Numb. 31:5

B. Spiritually, to get and exercise those graces and spiritual weapons which are
appointed and bestowed by God to defend the soul, 1 Pet. 4:1.

ARMOR
I. Weapons or instruments of war, 1 Sam. 17:54.

II. The strong and powerful lusts of sin, ignorance, error and profaneness, which are the
armor whereby the devil keeps up his power and dominion in the hearts of men, Luke
11:22.

III. Spoil, 2 Sam. 2:21.

IV. Such graces and spiritual weapons as are for the defense of the soul, and whereby
we may be enabled to combat with our spiritual enemies, Rom. 13:12; Eph. 6:11.

V. A good conscience, which being always attended with uprightness of life, is a

defense against all temptations, either from prosperity or adversity, 2 Cor. 6:7.

ARRAY
I. To put on apparel, Esth. 6:9; Rev. 7:13

II. To put an army in a fit posture to fight, 2 Sam. 10:9

"The terrors of God set themselves in array against me," Job 6:4. His judgments are like
a numerous and well-ordered army, under the conduct of an irresistible general, who
designs and directs them to invade me on every side.

ARROW
I. A dart used for sport or for war, 1 Sa. 20:22; Jer. 11.
II. Inward terrors from God, Job 6:4; Psa. 38:2.

III. Wicked intentions, Psa. 11:2.

IV. Abusive or slanderous words, Psa. 64:3.

V. The judgments of God, such as thunder, lightning , tempests, famine, etc., 2 Sam.
22:15; Ezek. 5:16; Hab. 3:11.

VI. The word of God, which is sharp and powerful in piercing and turning the hearts of
sinners, Psa. 45:5.

AS
I. Like, 1 Pet. 3:8

II. While, Acts 20:9

III. For, Matt. 6:12

IV. Because, John 15:12; 17:2

V. After the manner of, Job 31:33.

It shows,

I. Likeness in quality, but no in quantity, Matt. 5:48.

II. Equality, John 5:23.

III. The likeness of a thing, but not the truth of that thing, Matt. 26:55.

IV. The likeness and truth of a thing, Heb. 12:7.

ASCEND
I. To get or climb up, Josh. 8:20.

II. To go up to heaven, Eph. 4:9, 20. "Who shall ascend into the hill of the Lord?" Psa.
24:3. Who shall be admitted and accounted a true member of the church, and enjoy the
favor and blessing of God? "No man hath ascended up to heaven," John 3:13. No man
has attained the perfect knowledge of heavenly things, so as to know the secret will and
counsels of God.
ASHES
The remains of fuel after it has been burned, 2 Pet. 2:6. They denote,

I. The frailty and extreme vileness of man, when compared with his creator, Gen. 18:27.

II Deep humiliation, Esth. 4:1; Jonah 3:6.

ASK
I. To inquire, Gen. 32:29; Mark 9:32.

II. To require, or demand, Gen 34:12; Dan. 2:10.

III. To seek counsel, Isa. 30:2; Hag.2:11.

IV. To pray, John 15:7; James 1:6.

V. To expect, Luke 12:48.

VI. To salute, 1 Sam. 25:5; 2 Sam. 8:10.

VII. To lay to one's charge, Psa. 35:11.

ASLEEP
I. To take rest in sleep, Jonah 1:5; Matt. 26:40.

II. To die, Acts 7:60; 2 Pet. 3:4.

ATONEMENT
I. Reconciliation, or appeasing of anger, Rom. 5:11.

II. A ransom, Job 33:24.

AUTHORITY
I. Power, rule, or dignity, Prov. 29:2; Luke 19:17.

II. A convincing efficacy and power, Matt. 7:29

III. A warrant, order, or authentic permission, Matt. 21:23; Acts 9:14.

AWAKE
I. To come out of natural sleep, Luke 9:32

II. To rouse up out of spiritual sleep, by a vigorous exercise of grace, by leaving off all
sinful actions, and setting about the performance of duties required, Rom. 13:11; Eph.
5:14.

III. To raise from the dead, Job 14:12; John 11:11.

IV. To give present help after it hath long been kept from us, as though God had
forgotten us, Psa. 7:6; Isa. 51:9.

V. "Awake not my love till he please," Song of Solomon. 2:7. Give my beloved savior
no occasion of offense or departure; neither interrupt that peace I enjoy in him, so long
as he is pleased to continue it.

AX
I. A carpenter's tool, Judg. 9:48.

II. A human instrument, the king of Assyria, Isa. 10:15

III. God's vengeance and judgment upon barren and incorrigible sinners, Matt. 3:10.

BABE
I. An infant or child, Exod. 2:6; Luke 2:12

II.Such as are weak in faith and knowledge, being ignorant and inconstant, like infants,
1 Cor. 3:1; Heb. 5:13.

III. Foolish, forward and unteachable men, incapable of government, for want of
understanding, experience, and manners, Isa. 3:4.
BAG
I. A sack or pouch, Deut. 25:13; 1 Sam. 17:40.

II. "Bags which wax not old" Luke 12:33. Heavenly treasures which perish not, as
earthly things do.

III. "Earneth wages to put it into a bag with holes." Hag. 1:6 What he gets or laburs for
provides no good, but a secret curse consumes it.

BALDNESS
I. Lack of hair on the head, Lev. 21:5.

II. A sign of mourning, Isa. 15:2; Jer. 47:5.

BAND
I. A company of soldiers, Acts 10:1.

II. Material chains, Luke 8:29; Acts 16:26.

III. Arguments or instances of love, which might draw and engage persons to their duty,
Hos. 11:4.

IV. Government and laws, which, like fetters, restrain men from wicked practices, Psa.
2:3; Zech. 11:7,14.

V. Faith and love, which attract the soul to Christ, Col. 2:19.

BANK
I. The side, or brink, of a river, Gen. 41:17.

II. Amount or heap of earth raised to cover besiegers, while they batter the walls of a
city, or shoot at those who defend them, 2 Sam. 20:15.

III. A place where there is a great sum of money taken in, and lent out to use, Luke
19:23.
BANNER

I. A standard, or ensign , Isa. 13:2.

II. "Thou hast given a banner to them that fear thee," Psa. 40:4. An army of men united
under one banner, with ability to defend themselves and conquer their enemies; a
banner being a sign of victory, as well as of battle and union.

III. "His banner over me was love," Song of Solomon 2:4. The love of Christ displayed,
like a banner, in the gospel, conducted, encourged, and engaged me to come to him.

BAPTISM
I. The outward ordinance, or sacrament, wherein the washing with water represents the
cleansing of the soul from sin by the blood of Christ, Luke 7:29; 1 Pet. 3:21

II. Inward spiritual washing, whereby the gifts and graces of the Spirit, signified by the
outware sign, are really and actually bestowed, Matt. 3:11.

III. The sufferings of Christ, whereby he was consecrated and prepared for his entrance
for his entrance upon his kingly office, Matt. 20:22; Luke 12:50.

IV. So much of the gospel as John the Baptist taught his disciples when he baptized
them, Acts 18:25.

BARE
I. Naked, or uncovered, Lev. 13:45; Isa. 32:11

II. Plain, or real, 1 Cor. 15:37.

III. Deprived of outward comforts, Jer. 49:10.

IV. Violently taken away, Jer. 13:22.

V. "Made bare his holy arm," Isa. 52:10. Now discovered and put forth his great power,
which for a long time seemed to be hid and unemployed.

BARN
I. A repository for any sort of grain, Luke 12:24.

II. Heaven, Matt. 13:30.

BARS
I. That by which doors and gates are made fast, Neh. 3:3, 6.

II. That which is made as a rafter to fasten boards unto, Exod. 26:26.

III. Rocks in the sea, Jonah 2:6.

IV. The boundary of the waves of the sea, Job 38:10.

BATH
A measure used among the Hebrews, of the same size with the Ephah, which contained
60 wine pints and almost a half, or seven gallons and a half. Isa. 5:10. Eze. 45:10, 11.

BATTLE
I. A general fight, Deut. 20:3.

II. Victory, Eccles. 9:11.

III. War, 1 Sam. 17:13.

BE
I. To exist or have a being, Rom. 4:17.

II. To be made or become, Jer. 32:38; Matt. 19:5

III. To be known and apparently seen, Rom. 14:9.

IV. To consecrate and set apart to, Judg. 11:31.

BEAR
I. To exist or have a being, Rom. 4:17.

II. To be made or become, Jer. 32:38; Matt. 19:5

III. To be known and apparently seen, Rom. 14:9.

IV. To consecrate and set apart to, Judg. 11:31.

BEAST
I. A brute void of reason, Prov. 12:10.

II. All kind of cattle, 1 Kings 4:33; Psa. 8:7.

III. Ministers of the gospel, who are full of liveliness and nimbleness in executing God's
commands, Rev. 4:6,8; 7:11.

IV. Cruel and unreasonable men, who are led merely by their natural brutish
inclinations, 1 Cor. 15:32; 2 Pet. 2:12

V. Kingdoms, Dan. 7:11; 8:4.

VI. Antichrist, Rev. 13:2; 20:4.

VII. People of several nations, Dan. 4:12, 21.

BEAT
I. To hit, or strike, Deut. 25:3; Matt. 21:35

II. To bruise, or pound, Exod. 30:36; Numb.11:8

III. To batter, or demolish, Judg. 8:17; 2 Kings 3:25.

IV. To get the better of, or overcome, 2 Kings 13:25.

V. To thresh, Ruth 2:17; Isa. 28:27.

VI. To turn or convert one thing into another, Isa. 2:4; Joel 3:10.

BEAUTY
I. Comeliness, or handsomeness, 2 Sam. 14:25.
II. A chief person, or city, 2 Sam. 1:19; Isa 13:19; Lam. 2:1.

III. Splendor , glory or dignity, Lam. 1:6; Zech. 11:7.

IV. Joy and gladness, Isa. 61:3.

V. The excellent order of a government, the prosperity, riches, and peace of a country
together with the holiness, purity, and truth of their religion, which were their ornament
and glory, Ezek. 16:14.

BED
I. That whereon persons sleep in the night, 1 Sam. 19:13.

II. A couch to rest on in the day, 2 Sam. 4:5.

III. Pain, torment,or tribulation, Rev. 2:22.

IV. The grave, which is as a sleeping house for the righteous, Isa. 7:2.

V. The lawful use of wedlock, Heb. 13:4.

VI. "On my bed," Song of Solomon, 3:1. While I was in a secure or slothful frame.

VII. "Our bed is green, Song of Solomon, 1:16. The ordinances and means of grace,
communion with you, are not only pleasant and delightful, but also growing them, they
are made effectual for the converting of many.

BEFORE
I. In sight of, Gen. 43:14.

II. Rather than, 2 Sam.6:21.

III. Free to one's view and choice, Gen. 20:15.

IV. A, Rev. 3:9.

V. Not being sent or commissioned by, John 10:8.

VI. First,

(A) In order of time, Isa. 43:13.

(B) In order of place, Josh. 8:10; Luke 22:47.
(C) In order of dignity, John 1:15,27.

BEGINNING
I. That which is the first, Exod. 12:2.

II. The creation, Gen. 1:1.

III. At the first, Prov. 20:21; Isa. 1:26.

IV. That which is chief , or most excellent, Prov. 1:7; 9:10.

V. "I am the beginning and ending," Rev. 1:8. I am the eternal God, who gave all things
a being and beginning.

BEGOTTEN
BEGOTTEN, is taken,

I. Properly and naturally, Judg. 8:30.

II. Supernaturally; thus Isaac was begotten of the dead body and womb of Abraham and
Sarah, Heb. 11:17.

III. Spiritually; thus Christians are said to be begotten by such ministers as were
instruments of their conversion, 1 Cor. 4:15.

IV. Eternally; such only is Christ the only begotten of the Father, John 1:14.

BEHIND
I. Backwards, Judg. 20:40.

II. After, 2 Sam. 3:16.

III. Remaining, Lev. 25:51.

IV. Past, Phil. 3:13.

V. Unexpected, Isa. 30:21.

VI. Disregarded, Psa. l:17.

BEHOLD
marks,

I. Admiration, Isa. 7:14

II. Joy and gladness , Matt. 21:5.

III. Obedience, 1 Sam. 22:12; Isa 6:8.

IV. Asserveration, Gen. 28:15.

V. Exhoration to a provident care, John 19:27.

VI. Consideration, or observation, Luke 24:39; John 1:29.

VII. Suddenness, or unexpectedness, Rev. 16:15; 22:7.

VIII. Certainly, Matt. 23:38; Luke 1:20.

To BEHOLD.

I. To look on a thing with our eyes, Gen. 31:51.

II. To think over a thing in our minds, Lam.1:12; Rom. 11:22.

BELIEVE

I. To give credit to anything, Gen, 45:26.

II. To assent barely to gospel truths, Acts 8:13.

III. To receive, depend,and rely upon Christ for life and salvation, John 1:12; 3:15,16;
Rom. 4:33; 10:4.

IV. To be fully persuaded, John 6:69.

V. To expect, or hope, Psa. 27:13.

VI. To put confidence in 2 Chron. 20:20.

VII. To know, John 17:21; James 2:19.

BELLY
I. That part of the body which contains the bowels, Matt. 15:17.

II. The womb, Jer. 1:5.

III. The entrails, Rev. 10:9,10.

IV. The heart, John 7:38.

V. The whole man, Tit. 1:12.

VI. Carnal pleasure, Rom. 16:18.

BELOVED
BELOVED, is applied,

I. To Christ, Matt. 3:17; Mark 1:1; 9:7.

II. To the church, Jer. 11:15; Rom. 9:25.

III. To particular saints, Neh. 13:26; Dan. 9:23.

IV. To wife and children, Deut. 21:15; Hos 9:16.

V. To the new Jerusalem, Rev. 20:9.

BENEFIT
I. The gifts and favours of God to men, 2 Chron. 32:25; Psa. 18:19.

II. The favor of God to others, 2 Cor. 1:15; Philem. 1:14.

III. God's righteous acts, 1 Sam. 12:7.

IV. Salvation, 1 Tim. 6:2.

V. Favor, grace, or spiritual blessings, Psa. 103:2.

VI. To profit, or do good, Jer. 18:10.

BETIMES
I. Early, Gen 36:31.

II. Seasonably, in due and proper time, Prov. 13:24

III. Continually, and carefully, 2 Chron. 36:15

BETTER
I. More valuable, or preferable, Eccles. 9:4, 16,18.

II. More acceptable, 1 Sam. 15:22.

III. More able, Dan. 1:20.

IV. More convenient, 1 Cor. 7:38.

V. More easy, Matt. 18:.6.

VI. More advantageous, Phil. 1:23.

VII. More holy, 1 Cor. 8:8.

VIII. More safe, Psa. 118:8.

IX. More comfortable, Prov. 15:16,17.

X. More precious, Prov. 8:11.

XI. "A better hope," Heb.7:19. The new covenant, or Christ and his priesthood, and the
promises of the gospel depending thereupon; which give hope to lost sinners of
obtaining reconciliation with God, and afford more clear and solid grounds to expect
the full pardon of their sins, and eternal life, than could be discovered from the dark
shadows under the legal dispensation.

XII. "Might obtain a better resurrection," Heb. 11:35. A resurrection to a far better life
than they could have enjoyed on earth; for though they might have been preserved for a
while from death now threatened, which was a kind of resurrection, yet was it not to be
compared with the resurrection to eternal life, glory, bliss, and pleasure, to be enjoyed
by them with God in heaven, which would abundantly recompense them for all their
sufferings.

XIII. "Better sacrifices," Heb. 9:23. The sacrifice of Christ, himself, which is of more
value, and comprises all the virtue, benefit, and signification of the legal sacrifices. It is
expressed in the plural number, both to answer the opposite term,and to set out its
excellency; being far above all others, and the very substance of them.

BEWARE
I. To take care, Prov. 19:25.

II. To have a singular and special regard to, Exod. 23:21.

III. We must beware,

A. Of forgetting God, Deut. 6:12; 8:11.

B. Of evil thoughts, Deut. 15:9.

C. Of things forbidden, Judg. 13:4,13.

D. Of dangers foretold, 2 Kings 6:9; Job 36:18.

E. Of God's wrath. Acts 13:40.

F. Of false teachers, Matt. 7:15; 16:6, 11.

G. Of men, Matt. 10:17.

H. Of evil workers, Phil. 3:2

I. Of the error of the wicked, 2 Pet. 3:17.

J. Of covetousness, Luke 12:15; 20:46.

BID
I. To invite, Matt. 22:9; Luke 14:12.

II. To command, Matt. 14:28.

III. To wish, 2 John 10.

IV. To sanctify, or prepare, Zeph. 1:7.

BIND
I. To tie up, or fasten together, Gen. 37:7; Deut. 14:25.

II. To bind with chains, Mark 5:3; Acts 12:6.

III. To keep fast, or sure, Prov. 3:3; 6:21.

IV. To engage by vow, or promise, Numb. 30:2, 9, 13.

V. To confirm, or ratify, Matt. 16:19.

VI. Judicially to declare or pronounce a person's sins unpardoned, according to the

directions of God's word, and to inflict any church censure upon him for the same,
Matt. 16:19; 18:18.

VII. To distress, or trouble, Luke 13:16.

VIII. To restrain, Job 28:11.

IX. To be under a marriage tie, or obligation to perform the duties incumbent on a

person in that relation, Rom. 7:2; 1 Cor. 7:39.

X. Powerfully to persuade, influence, or constrain, Acts 20:22.

XI. "They bind heavy burdens on men," Matt. 23:4. They impose many strict
injunctions over and above what the law requires, and severely exact obedience thereto
from others.

BIRD
I. A fowl, small or large, James 3:7.

II. Cyrus, who came swiftly from Persia to destroy Babylon, Isa. 46:11.

III. The Chaldeans, or other neighbors that persecuted and afflicted the Jews, Jer. 12:9.

IV. The polluted and corrupt inhabitants of Babylon, Rev. 18:2.

BIRTH
I. Natural, Exod. 28:10.

II. Abortive, or untimely, Job 3:16; Psa. 58:8; Eccles.6:3.

III. Supernatural, as was the birth of Christ, Matt. 1:18; Luke 1:14.

IV. Figurative, for heavy anguish and distress, 2 Kings 19:3; Isa.37:3.

V. For deliverance at hand, Isa. 66:9.

VI. For a natural state in sin, Exek. 16:3.

VII. For regeneration, Tit. 3:5.

VIII. For earnest desire for the good of souls, Gal. 4:9.

IX. "The children are come to the birth," 2 Kings 19:3. We have begun a happy
reformation, but are hindered by this insolent Assyrian from bringing it to perfection.

X. "Thy birth is of the land of Canaan," Ezek. 16:3. Thy root from which you spring,
the rock from which you were cut, the place where you grew up, the company and
commerce thou did use, all were of the land of Cannan; thy original is no better than the
worst of nations, you have their vicious nature, manners, and practices, and art as vile
and obnoxious to my curse as they are.

BISHOP
I. Spiritual Overseers that have the charge of souls, to instruct and rule them by the
word, 1 Tim.3:1,2; Acts 20:28.

II. Christ himself, 1, Pet. 2:25.

BITTERNESS
I. That which is opposed to sweetness, Exod. 15:23.

II. Deep sorrow and heaviness of spirit, Job 12:11; Prov. 14:10.

III. A thing most pernicious, or that produces dreadful effects, 2 Sam. 2:26.

IV. Violent inward displeasure against others, Eph. 4:31.

V. Great impiety, Acts 8:23.

VI. "That gall of bitterness," Acts 8:23. In a state most offensive and distasteful to God;
under the power of corruption, hypocrisy, and ambition.

VII. "A root of bitterness," Heb. 12:15. Any scandalous sin, dangerous error, or schism,
tending to draw persons to apostasy, the end of which will be bitter.

BLACK
The color so called, which is opposite to white, Matt. 5:36.

It is applied,

I. To the church, whose outward beauty is often eclipsed by reason of infirmities,

scandals, reproaches, and persecutions, Song of Solomon 1:5.

II. To the Jews, whose countenance changed and turned black, like persons ready to be
strangled, being struck with terror at the approach of God's judgments, Joel 2:6; Nah.
2:10

III. To hell, the place of extreme darkness, horror, and misery, Jude 1:13.

BLASPHEME
I. To speak evil of God, Rom. 2:24; Tit. 2:5

II. To rail against and deny the work of the Holy Spirit out of malice, Matt. 12:31.

BLAST
I. Wind and frosts that immediately follow rain, and are very destructive to fruits, Gen.
46:6; 1 Kings 8:37.

II. A blowing of horns, Josh. 6:5.

III. God's anger and power, Exod. 15:8; 2 Sam. 22:16; Job 4:9.

IV. A violent, sudden, and terrible stroke sent by God upon the wicked, 2 Kings 19:7.

V. The furious temptations of men and the devil, Isa. 25:4.

BLESS
BLESS is referred,

I. To God; and signifies,

A. To bestow plenty of temporal good things upon a person, and make his affairs
prosperous and successful, Gen. 30:27; 39:5.

B. To bestow both temporal and spiritual blessings upon a person, Gen. 12:2; 24:35;
Eph. 1:3.

C. To make one perfectly happy in the full enjoyment of himself in heaven, Rev. 14: 13.

D. To consecrate and set apart any thing for a holy and sacred use, Gen. 2:3; Exod.
20:11.

E. To give power of procreation and fruitfulness, so as the creatures might multiply

their kind, Gen. 1:22.

F. To give one with a heroic spirit, singular valor, miraculous strength of body, and all
other gifts and graces necessary to his calling, Judg. 13:24.

II. To Christ; and signifies,

A. To give thanks to God the father in a special manner, and pray for his human nature
to his father, Matt. xiv. 19; Mark vi.41.

B. To commend others to God in prayer, as he was , Mark x.16.

III. Powerfully and effectually to work on men for their conversion, so as to save them
from their sins, Acts 3:26.

IV. To men; and signifies,

A. To extol and praise God for the infinite excellences and perfections of his nature,
Psa. civ. 1; 148:1, 2.

B. To give thanks to God for his mercies and benefits to us, Psa.xvi,7; ciii. 1,2.

C. To pronounce a solemn, extraordinary, and prophetical benediction upon a person,

whereby the holy patriarchs, by God's appointment, and with his concurrence, did
declare and constitute one of their sons as heir, not only of their inheritance, but of the
promises and blessingsof the covenant which God made with them and their fathers;
both praying for, and foretelling, those blessingswhich God would confer upon them,
Gen. 27:4, 25, 30.
D. To salute persons, to wish them peace and prosperity, Gen. 47:7; 1 Sam. 13:10; Psa.
129:8.

E. To pray to God in behalf of others, that he may bestow his blessing upon them,
Numb. 6:28.

F. To account and reckon oneself happy in having God for his God, Isa. 45:16; Jer. 4:2.

G. To applaud oneself as a wise and happy person, taking outward prosperity for an
argument of God's love and favour, Psa. 49:18.

H. To flatter oneself with the hopes of impunity, as if God did not take notice of sin,
and either coule not, or would not, punish sinners, Deut. 39:19.

V. God hath promised to bless,

A. Such as put their trust in him, Psa. 2:12.

B. Such as fear him, and wald in his ways, Psa. 138:1.

C. Such as God chooses and causes to draw high to him in the duties of his worship, Psa
45:4.

D. Such as have the saving knowledge of Jesus Christ bestowed to them by the Spirit of
God, Matt. 16:17.

E. Such as mourn for their sins and spiritual wants, Matt. 5:4.

F. Such as are humble and lowly in mind, affection and conversation, who are sensible
of their lost and undone condition in themselves, and of their own inability to help
themselves, Matt. 5:3

G. Such as are gentle, patient and quiet sprited; who murmur not aganist God, but
submit to all his corrections;and who quarrel not with, nor revenge themselves of, those
that wrong them, Matt. 5:5.

H. Such as hunger and thirst after Christ and his benefits; after freedom from sin, and
holiness of life, Matt. 5:6.

I. Such who, being inwardly affected with the miseries of others, do relieve them
according to their ability, Matt. 5:7.

J. Such as love and labour for peace among all that are at oddsm whether with God,
with themselves, or one with another, Matt. 5:9.
K. Such as are sincere, whose hearts and course of life agree with their profession, Psa.
119:1

L. Such as do not associate themselves with the wickedm nor follow their evisl
instigations or examples, Psa. 1:1.

M. Such whose trangressions are forgiven, whose sin is pardoned, Psa. 32:1.

N. Such as do not censure or condemn a person under sickness or affliction, as if he was

wicked or hated of God, but pity and relieve him. Psa. 41:1.

BLESSING
I. The favor, kindness, and goodness of God, making what his people do to succeeded
and prosper, Psa. 3:8.

II. All good things, gifts, graces, and privileges, which God bestows upon his people,
whether spiritual or temporal, whether they respect the soul, or the body, this present
life, or that which is to come, Deut. 28:2; Psa. 24:5; Isa. 46:3; Eph. 1:3.

III. The means of conveying a blessing to others, Isa. 19:24. Thus the Jews are called a
"blessing," because Christ was to be born of them, and the gospel church and
ordinances were first established among them, and by them conveyed to the Gentiles.

IV. Wishing, praying for, and endeavoring the good of our enemies, 1 Pet. 3:9.

V. Alms, bounty, or liberality, 2 Cor. 9:5.

VI. A gift, or present, Gen. 33:11; 2 Kings 5:15.

VII. "Thou shalt be a blessing," Gen. 12:2. You will be a means of conveying
blessedness,

A. To your posterity, who shall be blessed for your sake.

B. To your friends and servants, who shall be blessed through your instruction and
example.

C. To all the world, by being the progenitor of Christ, and an eminent pattern of faith
and holiness to all.

VIII. "Leave a blessing behind him," Joel 2:14. Reserve some of the fruits of the earth
from the common destruction, for their support, and his own worship.

IX. "The blessing of Abraham," Gal. 3:14. The blessings conferred on Abraham,
namely, justification and reconciliation with God, through faith in the Blood of Christ.

BLIND
I. Such as are deprived of natural sight, John 9:1; Acts 13:11.

II. Such whose judgments are so corrupted by taking of gifts that they cannot or will not
discern between right and wrong, Exod. 23:8; Deut. 16:19.

III. Such as are willfully and obstinately ignorant in matters that concern salvation,
Matt. 15:14.

IV. Such as through simplicity and ignorance are easily misled and seduced by the
pernicious counsel of others, Deut. 27:18; Matt. 15:14.

V. It is applied,

A. To ignorant ministers, Isa. 46:10

B. To deceitful teachers, who are blinded by their own interest against any conviction,
Isa. 42:19; Matt. 23:16.

C. To an ignorant people, Matt. 15:14; Rom. 2:19.

D. To such as reject the knowledge and faith of Christ, notwithstanding the clear
discoveries of the way of salvation in the gospel, 2 Cor. 4:4.

E. To such as live in hatred, 1 John 2:11.

F. To such as are self-conceited, being puffed up with a high opinion of their

qualifications and attainments, Rev. 3:17.

BLOOD
I. A warm red liquor circulating through the whole body, Exod. 29:12.

II. Death, slaughter, or murder, together with the guilt following upon it, Gen. 4:10;
Matt. 27:24.

III. The punishment or vengeance due for the shedding of blood, Matt. 27:25.

IV. That which was bought or purchased with the price of blood, Acts 1:19.
V. Wealth, goods, or money got by taking away the lives of the innocent, and then
seizing upon their estates, Nah. 3:10; Hab. 2:12.

VI. The guilt and punishment of sin, Acts 17:6.

VII. Fallen nature, Ezek. 16:6; John 1:13.

VIII. The first man Adam, who was the root or stock from which all mankind
descended, Acts 17:26.

IX. Human reason or wisdom, Matt. 16:17.

X. The juice of grapes, Gen. 49:11.

XI. A sacramental symbol and representation of the blood of Christ, Matt. 26:28.

XII. The death and sufferings of Christ, Rom. 3:25; 5:9; Eph. 1:7.

XIII. "The blood of the covenant," Heb. 10:29. The blood of Christ, whereby the new
covenant or testament was confirmed and ratified.

BLOSSOM
I. A flower of a tree or plant, Gen. 40:10.

II. To put forth into flowers or blossoms, Numb. 17:5; Hab. 3:17.

III. To increase, flourish and prosper, Isa. 27:6; 35:1, 2.

IV. "Their root shall be as rottenness, and their blossom shall go up as dust," Isa. 5:24;
that is, Utter destruction shall seize upon them; they shall be destroyed both root and
branch.

V. "The rod hath blossomed," Ezek. 7:10. The instrument that God will make use of for
your correction is ready made and prepared.

BLOT
I. Censure, scorn, or reproach, Prov. 9:7.

II. Unjust gain, which is a blemish, scandal, and disgrace to a person, Job 31:7.

III. "Blot me out of thy book," Exod. 32:32. Blot me out of the book of life, out of the
catalogue or number of those that shall be saved; let me die rather than see the evil that
shall come to this people, if thou do not forgive them, Wherein Moses does not express
what he thought might be done, but rather wishes, if it were possible , that God would
accept of him as a sacrifice in their stead and by his utter destruction and annihilation
prevent so great a type of Christ, who laid down his life, and was made a curse for us,
Gal. 3:13.

IV. "That I may blot out their name from under heaven," Deut.. 9:14. That I may utterly
destroy and consume them, and make their name to be forgotten among men.

V. "Blot out my transgressions," Psa. 51:1. Sins are compared to debts, Matt. 6:12,
which are written in the creditor's book, and crossed or blotted out when they are paid.
Messages are written in the book of God's remembrance, or accounts, out of which all
men shall be judged hereafter, Rev. 20:12; and when sin is pardoned, it is said to be
blotted out, Isa. 44:22, and not to be found any more, though it should be sought for,
Jer. 1:20.

BLOW
I. A stroke, calamity, or judgment, such as sword, or famine, which God inflicts upon a
people for their sins, Jer. 14:17.

II. "Awake, O north wind, and blow upon my garden," etc., Song 4:16. Let the Holy
Spirit in his several operations, both convincing and mortifying, and also comforting,
stir up and quicken my heart and soul, that the graces that are in me may be quickened
and exercised.

III. "The wind bloweth where it listeth; so is every man that is born of the Spirit,” John
3:8. As there are many things in nature, particularly the wind, which are evident in their
effects, yet no man can give a clear and full account of them, man's reason cannot reach
to know from whence the wind rises, from how great a distance it comes, or how far it
goes; so is this spiritual change wrought freely, where, in whom, when, and in what
measure, the Spirit pleases; and also powerfully, so as to make an evident, sensible
change; though the manner thereof be incomprehensible, it is known by the effects.

IV. "I did blow upon it," Hag. 1:9. I did blast it, that it did you no good.

V. "A fire not blown," Job 20:26. Some heavy judgment that comes no man knows
how.

BODY
I. The material part of man, 1 Cor. 15:44.
II. The whole man, Rom. 6:12; 12:1.

III. The substance of a shadow, or ceremony, Col. 2:17.

IV. The church of God firmly united to Christ and among themselves, by the Spirit,
faith, love, sacraments, word, and ministry, which, like the veins and arteries in the
body, serve to join them with Christ, and among themselves, and also to from the Head
to every particular member of this mystical body, 1 Cor. 10:17; Eph. 4:16; Col. 1:18.

V. The human nature of Christ, Heb.10:5.

VI. The unrenewed part of man, such as the sensitive powers, carnal affections, and
sinful inclination, 1Cor. 9:27.

VII. "This is my body," Matt. 26:26. This bread is a sign or representation, and is
hereafter, and is hereafter t be a memorial also, of my body, and of my sufferings in it;
and also a seal and pledge, that I will give you all the benefits I have purchased. Or, this
taking and eating is a holy rite of commemorating my death, and a means of making all
worthy recipients partakers of the benefits thereof.

VIII. "The body of this death," Rom. 7:24 The corruption of nature, acting chiefly by
the body, which tends to, and binds me over to, death.

BOND
I. An obligation, or vow, Numb. 30: 5,14.

II. Sufferings for Christ and his gospel, Heb. 13:3.

III. "Thou hast loosed my bonds," Psa. 116:16. Thou hast rescued me from mine
enemies, whose captive and vassal I was, and therefore hast a just right and title to me
and to my service.

IV. "He looseth the bonds of kings," Job 12:18. He deprives them of that majesty,
power, and authority which should keep their subjects in awe, and wherewith they bind
them to obedience.

V. "Charity is the bond of perfectness, Col. 3:14. Love to our neighbor, flowing from
love to God, is the chief means to a perfect union among all the members of the church,
and to make their gifts and graces subservient to the good of one another.

BONDAGE
I. Outward slavery and oppression, Exod. 6:5; Ezra 9:8, 9.

II. Spiritual subjection to sin and Satan, Heb. 2:15.

III. Subjection to the yoke of the ceremonial law, Gal.2:4; 4:9.

IV. Servile fear, Rom. 8:15.

V. Corruption and death, Rom.8:21.

VI. "The one gendereth to bondage," Gal. 4:24. Begets children to bondage; that is,
They who adhered to the old covenant, or legal dispensation, by Moses, were not freed
from their bondage to sin, Satan, and God's wrath, Gal. 3:10, and were of a servile,
mercenary disposition, doing what they did in God's service, not from love, but slavish
fear, Rom. 8:15, and thinking to merit heaven by their works.

BONE
I. That part of the body white and hard, affording support to the whole fabric, Job
10:11.

II. The dead body, 1 Kings 13:31.

III. The whole man, Job 20:11; Psa. 35:10.

IV. "The bones which thou hast broken," Psa. 51:8. My heart, which has been badly
wounded and terrified by the dreadful message sent by Nathan, and by the dismal
sentence of your law, denounced against such sinners as I am.

V. "This is bone of my bones, and flesh of my flesh," Gen. 2:23. God has provided me a
companion and wife, not out of the brute creatures, but of my own body, and of the
same nature as myself.

VI. "We are members of his flesh and bones," Eph. 5:30. All that grace and glory which
the church has is from Christ, 1 Cor. 1:30; Eph. 2:10, (as the woman was taken out of
the man, Gen. 2:23.) and she has the same graces and glory that Christ has, John 1:16;
17:22.

BOOK
I. A register wherein things are written, Gen.5:1; Esth.6:1.

II. The Holy Scriptures, Psa. 40:7; Rev. 22:19.

III. The consciences of men. Dan. 7:10; Rev. 20:12.

IV. God's counsel and purpose, Psa. 134:16.

V. His omniscience, or careful remembrance of the services and afflictions of his

people, Psa. 46:8; Mal. 3:16.

VI. His election to life eternal, Rev. 21:27.

BORN
BORN, is taken,

I. Naturally, for being brought into the world, Gen. 30:22; Job 1:2.

II. Supernaturally; thus the mighty and miraculous power of God was seen in the
production of Isaac, enabling Abraham to beget, and Sarah to conceive and bear him,
when both their bodies were as dead, Gen. 17:17; Rom. 4:19; Heb. 11:11.

III. Carnally; so was Ishmael born, according to the ordinary course of nature, and not
by promise, as Isaac was, Gal. 4:23, 29.

IV. Spiritually, such as are regenerated and renewed by the power and grace of the
Spirit of God in the ministry of the word, and so are made like God, by partaking of a
Divine nature, John 1:13; 3:5, 6; 2 Pet. 1:4; 1 John 3:9.

BOSOM
I. That part of the body which encloses the heart, Exod. 4:6.

II. The arms, Psa. 119:7.

III. "The Son, which is in the bosom of the Father," John 1:18; who is one with the
Father, entirely beloved by him, and intimately acquainted with all his counsels and
will.

IV. "Render into their bosom,'' Psa. 79:12. Punish them sensibly, so as it may come
home to them, and fall heavily upon them in their own persons.

V. "He shall carry them in his bosom." Isa 40:11. He shall perform all the offices of a
tender and faithful shepherd toward his people, carrying himself with great wisdom,
condescension, and compassion to every one of them, according to their several
capacities and infirmities.
VI. "Abraham's bossom," Luke 16:23. Lazarus was in a place of rest, where he had
communion with the saints, and enjoyed the same felicity with Abraham the friend of
God; and this place was heaven.

BOTTLE
I. A vessel to contain liquids, Gen. 21:14; Josh. 9:4.

II. The inhabitants of Jerusalem, whom God threatened to fill with the wine of terror
and astonishment for their sins, Jer. 13:12.

III. The clouds, in which the rain is kept, as in bottles, out of which God pours it when
he sees fit, Job 38:37.

IV. "Put my tears in thy bottle," Psa. 56:8. Regard and consider all my troubles, which
have caused so much grief to me, and deliver me from them.

BOW
I. An instrument for shooting arrows, Gen. 27:3; 2 Kings 9:24.

II. The whole equipment for war, Psa. 46:6.

III. Strength, Job 29:20.

IV. The rainbow, the sign of God's covenant in the cloud, which, though naturally a
sign of rain, yet by God's appointment was turned into an assurance, that there should
be no more such overflowing rain as then had been, Gen. 9:13,14.

V. His promise and help, Hab. 3:9.

VI. Faith and patience, Gen. 49:24.

VII. "If he turn not, he hath bent his bow,"Psa.vii.12. If he does not leave his wicked
course, then God will prepare, and will speedily execute his judgments on him.

VIII. "His bow abode in strength," Gen. 49:24. His innocence, patience, temperance, his
faith and hope in God, continued firm, whereby he resisted and difficulties he met with,
so that his enemies could neither defile nor destroy him.

BRANCH
The bough of a tree, Psa. 104:12.

To which are compared,

I. Jesus Christ the Messiah, who was born of the royal house of David, at that time
when it was in an afflicted and contemptible condition, like a tree cut down, and
whereof nothing is left but a stump or root under ground, Isa. 11:1; Jer. 23:5; Zech. 3:8;
6:12.

II. True believers, who are ingrafted into Christ the true Vine; who is the Root,
Fountain, and Head of influence, from which his people and members derive life, grace,
fruitfulness, and all good; as fruitful branches derive continual influence from the vine,
John 15:5.

III. Earthly kings descended of royal ancestors, as branches spring from the root, Ezek.
17:3; Dan. 11:7.

IV. Children, or posterity, Job 8:16, 15:32.

BRASS
A sort of metal, Exod. 31:4. It denotes,

I. A people impudent in sin, Isa. 48:4; Jer. 6:28; Ezek. 12:18.

II. The infinite power of Christ, Rev. 1:15.

III. "A kingdom of brass," Dan. 2:39. The Grecian monarchy under Alexander the
Great, said to be of brass, because of their many wars, and frequent use of arms, which
were generally made of brass.

IV. "I will make thy hoofs brass," Micah 4:13. I will give thee strength to tread under
foot, and break the power of your enemies into pieces, that it shall never be repaired. It
is a metaphor, taken from their manner of threshing corn, which was by the treading of
oxen, whose hoofs were shod with iron or brass, Deut. 25:4; Hos. 10:11.

V. "Mountains of brass," Zech. 6:1, denote the immovable decrees of God, his steady
execution of his counsels, and the insuperable restraints that are upon all empires and
counsels, which God keeps within the barriers of such impregnable mountains, that not
one can start till he open the way.

BREACH
I. That ruin of a wall made by warlike engines, Ezek. 26:10.
II. The altering, or not performing of one's promise, Numb. 14:34.

III. A fracture, or bruise, Lev. 24:20.

IV. Decayed or ruined places, Isa. 43:12.

V. Judgment, or punishment, 2 Sam. 6:8.

VI. Confusions and animosities, Psa. 9:2.

VII. "Had not Moses stood in the breach," Psa. 106:23. God had made a hedge or wall
about them; but they had made a gap or breach in it by their sins, at which God, who
was now justly become their enemy, might enter to destroy them; which he would have
done, had not Moses interceded for them.

BREAD
I. Natural food, or that eatable made of corn, Gen. 3:19; 49:20.

II. All things necessary for this life, Matt. 7:11.

III. Manna, wherewith God fed the children of Israel in the wilderness, Neh. 9:15; John
6:31.

IV. To bread are compared,

A. Jesus Christ, who is the true food for the soul, and both the author and matter of
spiritual life, John 6:41, 51.

B. The gospel, and ordinances and privileges thereof, Prov. 9:5.

C. The Canaanites, who were destroyed by the Israelites as easily as men eat up their
bread, or common food, Numb. 14:9.

V. "We are one bread," 1 Cor. 10:17. We are joined together into one mystical body,
and declare ourselves to be so, by our fellowship together in the ordinance of the Lord's
supper; for the bread we there eat is one bread, and the wine we drink is one wine;
though the one be composed of many grains of corn, and the other made up of many
particular grapes.

VI. "Children's bread," Matt. 15:26. The publication of the gospel, and working
miracles, which belonged to the Jews, who were God's peculiar people.

VII. "Shew-bread," 1 Sam. 21:6. The Hebrew signifies, bread of faces, or, of the face.
They thus called the loaves of bread, that the priest of the week put every sabbath day
upon the golden table which was in the Sanctum before the Lord. They were twelve in
number, and represented the twelve tribes of Israel. Every loaf must have been of a
considerable size, since they used two tenth deals of flour for each, which are about six
pints, Lev. 24:5-7. They served them up hot on the sabbath day in the presence of the
Lord, and at the same time took away the stale ones, which had been exposed for the
whole week, and which could not be eaten but by the priests alone. If, in an
extraordinary case, David thought he might eat of them, nothing but urgent necessity
could exempt him from sin, 1 Sam. 21:4, 5; Matt. 12:4, Mark 2:26, Luke 6:4.

BREAK
I. To dash to pieces, Exod. 34:13.

II. To make void, or of no effect, 1 Kings 15:18.

III. To punish, or afflict, Job 13:25.

IV. To disunite and sever, Zech. 11:14.

V. To pant, or faint, Psa. 119:20.

VI. To take away, Psa. 105:16.

VII. To weaken, Psa. 10:15.

VIII. To plough, Jer. 4:3.

IX. To cause great sorrow of heart, Acts 21:13.

X. To shine, or appear, Cant. 2:17.

XI. To profane, Psa. 89:31.

BREASTPLATE
I. BREASTPLATE, was a piece of embroidery of about ten inches square, of very rich
work, which the high priest of the Jews wore upon his breast, and which was set with
four rows of precious stones, upon every one of which was engraved the name of one of
the tribes of Israel. It was double, or made of two pieces folded one upon the other, like
a kind of purse, or bag, that it might the better support the precious stones, and that it
might receive the Urim and Thummim, Lev. 8:8. It was called the "breastplate of
judgment," Exod. 28:15, because from thence the Israelites were to expect and receive
their judgment, and the mind of God, in all those weighty and momentous matters of
war and peace, wherein they consulted God for direction.

II. Breastplate is likewise a piece of defensive armor, Rev. 9:9. In which sense faith and
love are called breastplates, 1 Thess. 5:8. Faith is a defensive grace, not only as it
assents to the doctrine of the gospel as true, but also as it doth depend upon God's
faithfulness and all-sufficiency to perform his promises, and apply them to our souls for
our support and comfort. Love, when it works, will defend against the persecutions,
afflictions, and temptations of the world, Song of Solomon 8:7. Slavish fear will
overcome us, if we want love to defend against it, when true religion is under disgrace,
and persecuted in the world, 1 John 4:18. Love will defend against apostacy, and so
help us to persevere to the coming of Christ; and love, being seated in the heart, is fitly
compared to breastplate that encompasses the heart.

BREATH
I. The air received and discharged by our bodies, by the dilatation and compression of
the lungs, Job 9:18.

II. The life, Psa. 145:4; Dan. 5:23.

III. God's powerful word, Psa. 33:6; Isa. 11:4.

IV. His anger, Job 4:9; Isa. 30:33.

BREATHE
I. To draw breath naturally, as man and beast do, Josh. 10:40.

II. To infuse the soul into the body, Gen. 2:7.

III. To live, breathing or respiration being a sign of life, Josh. 11:11.

IV. To inspire with the gifts and graces of the Holy Ghost, John 20:22.

BRETHREN
Men are so called,

I. By being the sons of one father and mother, or of either of them, Gen. 42:13.
II. By community of nature, or habitation, Gen. 19:7.

III. By natural affinity, or by being kinsmen, Gen.13:8.

IV. By regeneration, and a profession of the same faith and religion, Col. 1:2.

V. By adoption, John 20:17.

VI. By office, 1 Chron. 25:9; 2 Cor. 7:23.

BRIDLE
I. Properly, for the reins or bit whereby horses, mules, etc. are kept in and made to go
which pace and which way their riders please, Psa. 32:9.

II. Figuratively,

(A) For those restraints of law, humanity, or modesty, whereby people are kept in awe,
Job 30:11; and,

(B) For the restraining power and providence of God, 2 Kings 19:28; Isa. 30:28.

BRIER
A prickly, hurtful sort of plant, Isa. 5:6. To which are compared,

I. An enemy such as the Assyrian army that molested the children of Israel, Isa. 10:17.

II. Mischievous and hurtful persons, Ezek. 28:24.

III. Sins, lusts, and corruptions, which spring from a stony and unregenerated heart,
Heb. 6:8.

BRIGHTNESS
I. Light, or lucidness, Isa. 59:9; Amos 5:20.

II. Natural form or beauty, Dan. 4:36.

III. Royal dignity, glory, and splendor. Ezek. 28:7.

BROTHER
See BRETHEREN.

BRUISE
1. To crush, injure, or oppress, Gen. 3:15; Dan. 2:40.

II. To punish, chastise, or correct, Isa. 53:10. It is spoken,

(A.) Corporally, of the body, Luke 9:39.

(B) Spiritually, of doubts and troubles, Matt. 12:20.

(C) Morally, of corruption, Isa. 1:6.

(D) Politically, of a weak, decaying nation, 2 Kings 18:21.

III. "A bruised reed shall he not break," Isa. 42:3. Christ will not deal roughly and
rigorously with those that come to him, but will use all gentleness and tenderness to
them; passing and encouraging the smallest beginnings of grace, and comforting and
healing wounded consciences.

IV. "To bruise the teats," Ezek. 23:3,21. To commit bodily whoredom; or idolatry,
which is spiritual whoredom.

BUCKLER
A piece of defensive armor, 1 Chron. 5:18. God if often called the Buckler, or Shield, of
his people, Psa. 18:2; Prov. 2:7. He will protect and save them from that mischief and
ruin which will befall all wicked men. And in Song of Solomon 4:4, the faith of the
church, or of believers, whereby they are united to Christ, is compared to "the tower of
David, whereon hang a thousand bucklers;" noting how strong and invincible faith is,
which furnishes with weapons out of Christ's fullness, and abundantly defends from all
spiritual enemies, Eph. 6:16.

BUILD
I. To erect, or make houses, etc., Deut. 28:30.

II. To strengthen and increase knowledge, faith, love and all other graces, Acts 20:32.
III. To cement and knit together spiritually; thus believers are united to Christ by faith,
and among themselves by love, Eph. 2:22.

IV. To preserve, bless, and prosper, Psa. 127:1; Jer. 24:6.

V. To settle and establish, 1 Sam. 2:35.

VI. "Who did build the house of Israel," Ruth 4:11. Who did increase his family by a
numerous progeny.

VII. "I will build up thy throne," Psa. 84:4. I will perpetuate the kingdom to thy
posterity.

VIII. "Shall build the old wastes," Isa. 61:4. The Gentiles, who have been long destitute
of the true knowledge of God, and like a wilderness overgrown with briers and thorns,
shall be brought, by the ministry of the word, to know and to serve the true God.

BUILDER
I. Of those that erect houses, etc., 2 Kings 22:6.

II. Of God, the great Architect, who created the heavens and the earth and all things in
them, Heb. 11:10.

III. Of faithful ministers of the gospel, who, like wise master-builders, ought first to lay
the foundation, and then build upon it; first to acquaint their parishioners with the
fundamentals of religion, showing them that Christ is the only way to salvation, and
then to make their superstructure upon this foundation, 1 Cor. 3:10.

BULL
I. The beast so called, Job 21:10

II. Pillars in the shape of bulls, Jer. 52:20.

III. Wicked, violent, and furious enemies, Psa. 22:12.

IV. The eighth month of the year, which is at the same time as our October, 1 Kings
6:38.

BURDEN
I. A load, or weight of something , as much as a man, horse etc. can well carry, 2 Kings
5:7; Jer. 17:27.

II. Labor and servitude, Exod. 2:11; Psa. 81:6.

III. A burdensome prophecy, a heavy doom, or a prophecy delivered in heavy and

threatening words, Isa. 13:1; Nah. 1:1.

IV. Afflictions, crosses, cares, or fears, Psa. 55:22.

V. Imperfections. failings and infirmities, with which persons are loaded or grieved, Gal
6:2.

VI. Toil and fatigue, Matt. 20:12.

VII. Tribute, or taxes, Hos. 8:10.

VIII. The office of a magistrate, Exod. 18:22.

IX. Human traditions, or strict injunctions over and above what the law requires, Matt.
23:4.

X. Sin, which is the greatest slavery and burden, Psa. 38:4; Heb. 12:1.

XI. The lading or cargo of a ship, Acts 21:3.

The doctrine or commands of Christ are called a burden, Matt. 11:30. Nothing makes
them so but our corruption, which flows from the depravity of our nature; to the
unrenewed person they are a grievous burden: yet this burden is light,

A. In comparison of works, and the ceremonial law.

B. To them that love God, 1 John 5:3.

C. To such as are regenerated, so far as they are renewed, Rom. 7:22. It is light to such,
because,

a). The law is written in their hearts, Psa. 27:31.

b). They are endued with faith, Mark 9:23.
c). They are strengthened and enabled by Christ, Phil. 4:13.

BURN
I. To consume, or destroy with fire, Josh. 11:13.
II. To be inflamed with just anger and indignation, Lam. 2:3.

III. To be perpetually haunted with violent, lustful desires, 1 Cor. 7:9.

IV. To be filled with a holy zeal for the glory of God, and the good of others, 2 Cor.
11:29.

V. "The bush burned and was not consumed," Exod. 3:2. This represented the condition
of the church and people of Israel, who were then in the fire of affliction; yet since God
was present with them, they should not be consumed in it. This vision being a pledge of
God's protection.

VII. "The spirit of burning," Isa. 4:4. The holy Spirit of God, who is compared to fire,
Matt. 3:11, because he burns up and consumes the dross which is in the church, and in
the minds and hearts of men, and inflames the souls of believers with love to God, and
zeal for his glory.

BURY
I. To inter a dead body, Gen. 23:4.

II. "To be buried with Christ in baptism," Rom. 6:4. To have communion with him in
his death and burial. Baptism does not only represent our mortification, by which we
have communion with him in his burial also; burial implies a continuing under death, so
is mortification a continual dying to sin.

BUY
I. To procure any commodity by price, 2 Sam. 24:21.

II. To receive, by such ways and means a God has directed, those spiritual blessings
which are freely offered in the gospel, even Christ and all his benefits, Isa. 55:1; Rev.
3:18.

CALL
I. To name, Gen. 1:5; 5:2.

II. To appoint and qualify a person for some work and service, Exod. 31:2; Isa. 22:20.

III. To cause, by a powerful word, those things to exist which had no being before,
Rom. 6:17.
IV. To invite, warn, and exhort by the dispensations of Providence, Isa. 22:12.

V. To cause to grow, Ezek. 36:29.

VI. To invite sinners to repentance, either by the ministry of the word, by awful
dispensations of Providence, by the motions of the Holy Spirit, or by their own
consciences, Prov. 1:24; Matt. 22:14.

VII. To bring person by the preaching of the word and effectual operations of the Spirit,
to know, believe and obey the gospel, Rom. 8:28, 30.

VIII. To own and acknowledge, Heb. 2:11.

IX. To worship, Gen. 4:26; Acts 9:14.

X. To pray to Psa. 50:4; Jonah 1:6.

XI. To appeal to, 2 Cor. 1:23.

XII. To proclaim, Joel 1:4; 2:15.

XIII. To reckon, or account , Mal. 3:15; Acts 10:15.

XIV. To be, Luke 1:32, where it is said of Christ, "Thou shalt be called the Son of the
Highest;" that is, you really shall be, and be acknowledged, as the true, eternal and
essential Son of God.

CALLING
I. Any lawful employment or way of living, 1 Cor. 7:20.

II. That effectual calling, whereby sinners savingly believe and obey the gospel, Phil.
3:14; Heb. 3:1

III. The state of glory and blessedness in heaven, to which believers are called, 2 Thess.
1:11.

CANDLE
A long roll or cylinder made of tallow, wax, etc., for giving light, Jer.25:10; Luke 15:8.
To which are compared,
I. The reasonable soul, which is as a light set up in man by God, and as his deputy to
observe and judge our actions, and to inform and direct us, Prov. 20:27.

II. Ministers, or the gifts and graces which God bestows on men, which are not given
them only for their own sakes, but for the good of others also, they are not to hide it
under a bushel, but to put it on a candlestick, that it may communicate its light to all in
the house, Matt. 5:15.

III. The favor and blessing of God, which both direct and comfort the soul, Job 29:3.

IV. "They need no candle," Rev. 22:5. Light, in its metaphorical notion, signifies
knowledge, or comfort. The saints in heaven shall have no need of any created beings to
help them to either of these; God and Christ shall there fill their souls with knowledge
and joy not to be expressed.

CANDLESTICK
I. In Exod. 25:31,32, etc., we read of the candlestick of gold with six branches, which
Moses made by the command of God to be put into the tabernacle. It was of hammered
gold, a talent in weight. It had one foot of the same metal, and a stock with the branches
adorned at equal distances with six flowers like lilies, with as many bowls and knops
placed alternately. Upon the stock and six branches of the candlestick were the golden
lamps which were immovable, wherein there was put oil and cotton. It was placed on
the south side in the holy place, and served to illuminate the altar of perfume, and the
table of shew-bread, which were in the same place.

II. The seven golden candlesticks represent the church, Rev. 1:20, enlightened by the
Spirit of God with his sevenfold, or various, operations, Rev. 1:4. And a candlestick
may be an emblem of the church, which has not the light it shows from itself, but only
holds it forth from Christ.

CAPTAIN
I. A name applied:

A. To the king or prince of a people, 1 Sam 9:16.

B. To a chief marshal, Gen. 37:36.

C. To a general or commander in an army, Gen. 26:26; 2 Sam. 5:8.

D. To the head of a family or tribe, Numb. 2:3.

E. To the governor of a province, Hag. 1:1.

F. To such as have the command of a company, consisting sometimes of more,
sometimes of fewer men, Deut. 1:15.

VII. Christ Jesus is called the "Captain of salvation," Heb. 2:10. He is the Author , and
Guide, or Leader to salvation. He by his sufferings and death merited salvation for his
people; by his word and Spirit fits them for it; he vanquishes all opposers of it; and puts
them finally into the actual possession of it in heaven.

CAPTIVITY
I. God generally punished the vices and infidelities of his people by different captivities
or servitudes that he allowed them to fall into. After the deliverance of the Israelites out
of Egypt, there are six bondages or captivities during the government of judges. The
first under Chushan-rishathaim, king of Mesopotamia, which continued about eight
years, Judg. 3:8 The second under Eglon, king of Moab, from which they were
delivered by Ehud, Judg. 3:14, 15. The third under the Philistines, out of which they
were rescued by Shamgar, Judg. 3:31. The fourth under Jabin, king of Hazor, from
which they were delivered by Deborah and Barak, Judg. 4:22,23. The fifth under the
Midianities from which Gideon freed them, Judg. 6:2,12. The sixth under the
Ammonities and Phillistines, during the judiacations of Jephthah, Ibzan, Elon, Abdon,
Eli Samson, Samuel.

The greatest and most remarkable captivities of the Hebrews were those of Judah and
Israel, which happened under the kings of each of these kingoms.

Tiglath-pileser, kingof Assyria, in the year of the world 3264, took several cities
belonging to the kingdom of Israel, and carried away a great number of captives,
principally from the tribes of Reuben, Gad and the half tribe of Manasseh, 2 Kings
15:29. Next to him Shalmaneser took and destroyed Samaria, after a siege of three
years, in 3283, and transplanted by the tribes which had been spared by Tiglath-pileser,
to the provinces beyond the Euphrates, 2 Kings 18:9-11. And it is generally believed
that there was no return from this captivity, and that the ten tribes never came back
again after their dispersion.

As to the captivities of Judah, in the fifth year of Rehoboam, son of Solomon, Shishak,
kingof Egypt, came up against Jerusalem with a numerous army, and sacked the city,
took, away the treasures out of the house of the Lord,and out of the house of the king, 2
Chron. 12:2.

Afterwards, in the reign of Hezekiah, Sennacherib, king of Assyria, to it. Upon this
Hezekiah fortified and repaired it, 2 Chron. 37:5, and the hand of the Lord being with
him, for he was a pious, good king, the Assyrians, after a time, were forced to raise the
siege, not being able to take the city: yet, after this, it was taken and plundered three
several Babylon; first, in the reign of Jehoiakim; again, in that of Jehoiachin, his son;
and a third time, in that of the whole city, and carried away all the people to Babylon,
where they remained seventy years, Jer. 25:12.

Upon their being permitted to return by Cyrus, king of Persia, after they had remained
in captivity seventy years, Zerubbabel rebuilt the temple, and Nehemiah the city; and
Ezra the priest and scribe restored the law. And thus they stood, till the time of
Antiochus Epiphanes, who plundered the city, burned the law, and profaned the temple.

But all was soon after set right again by the valorous conduct of Judias Maccabeus; and
they continued in a flourishing condition for many year, till Hyrcanus and Aristobulus,
two brothers, contending about the crown, Pompey, who at that time was at the head of
the Roman army in Syria, took advantage of this dissension, and seized the city; which
Antigonus, the son of Aristobulus, by the assistance of the Parthians, soon after
recovered.

From him it was presently after taken by the first Herod, who , by the favor of the
Romans, and the assistance of their proconsul of Syria, was declared king thereof.

Thenceforward it continued in subjection sometimes to the Herods, but mostly to

governors sent from, Rome, till about forty years after the Jews had crucified Christ,
because of the rebellious disposition of its inhabitants, it was, together with the temple,
utterly destroyed and leveled with the ground by Titus, the son of Vespasian Cesar;
after which, the Jews never attempted more to return to it.

It is said, Job 42:10, that "the Lord turned the captivity of Job;" that is, he brought him
out of that state of bondage in which he had been so long held by Satan and his own
spirit, and out of all his distresses and miseries.

In Eph. 4:8, "He led captivity captive." He led them captive who had led others into
captivity. Our Lord Jesus Christ, the Head of the church, by his ascension and victory
over death, Satan, and sin, conquered and triumphed over them and all our spiritual
enemies.

CARE
I. To God,

A. In general, in respect of his care for all his creatures, Matt. 6:26, 30; 1 Cor. 9:9.

B. In particular, in respect of the godly, 1 Pet. 5:7.

II. To men, and is either lawful:

A.When they endeavor to please God, to mourn for their sins, and amend what has been
amiss in their conduct, 2 Cor. 7:11.
B.When they are concerned and solicitous about the welfare of others, and the salvation
of their souls, 2 Cor. 7:12; Phil. 2:20.

C. When they moderately take thought for the things of this present life, resigning
themselves at the same time to the will and providence of God, 1 Pet. 5:7. Or unlawful,

D. When they are careful about things that are not in any case warrantable, as to make
provision for the flesh, to fulfill the lusts thereof, Rom. 13:14.

E.When they have a perplexing, distrustful care about things which in their own nature
are lawful and warrantable, as for one to be so diligent in his particular calling as to be
careless of the worship of God, or to distrust his providence, Matt. 13:22; Luke 10:41.

III. "We are not careful to answer thee in this matter," Dan. 3:16. The case is so plain,
that it is indisputable, and requires neither dispute, deliberation nor answer, at least in
words, but rather in deeds of constancy and courage on our parts.

CARNAL
Belonging to the flesh, fleshly or sensual. This word is applied,

I. To such as are in a natural, unregenerated state who are enemies to God, and given to
sensual pleasures, John 3:6; Rom. 8:7.

II. To one who is in part renewed by the grace of God, yet so as that there are
remainders of sin and corruption, which oppose and war against this gracious principal,
Rom. 12:14. Such a one is carnal, in part, in regard of the remainders of corruption ;
and comparatively, in respect of the purity of the law of God.

III. To the ceremonial law, which consisted of such rites, ceremonies, and ordinances as
only related to the body and the purifying of the flesh, but did not reach the soul, Heb.
9:10.

IV. To worldly things, such as silver and gold, and other things needful to sustain the
body, Rom. 15:27; 1 Cor. 9:11.

CARRY
I. To bear, or remove, 2 Sam. 15:29.

II.To protect and keep safely, Isa. 46:3,4.

III. To lead, or drive, Gen. 31:18.

IV. To make to ride, 1 Chron. 13:7.

CASSIA
A sweet spice mentioned by Moses as an ingredent in the composition of the holy oil,
which was to be made use of for anointing the sacred vessels of the tabernacle, Exod.
30:24. The Hebrew calls it Kidda; and the Septuagint, iris. This aromatic is said to be
the bark of a tree very like cinnamon, and grows in the Indies without cultivation.

CAST
I. To fling, or throw, Dan. 3:6.

II. To miscarry, or bring forth before the time, Gen. 31:38; Exod. 23:26.

III. To melt, make, or frame, Exod. 25:12.

IV. "They cast him out," John 9:34. They put him out of the synagogue, or
excommunicated him.

V. "Thou hast cast me behind thy back,"1 Kings 14:9. You have despised and
disregarded my commands and worship, as men do with things that they cast behind
their backs.

CAST
I. To fling, or throw, Dan. 3:6.

II. To miscarry, or bring forth before the time, Gen. 31:38; Exod. 23:26.

III. To melt, make, or frame, Exod. 25:12.

IV. "They cast him out," John 9:34. They put him out of the synagogue, or
excommunicated him.

V. "Thou hast cast me behind thy back,"1 Kings 14:9. You have despised and
disregarded my commands and worship, as men do with things that they cast behind
their backs.
CAUSE
I. A ground, reason, or motive, 1 Sam. 17:8; Isa. 33:1.

II. To be utterly forgotten, Deut. 32:26.

III. To be quiet, Judg. 15:7.

IV. To be wanting, Deut. 15:11.

V. To be removed by death, or otherwise, Lam. 5:14.

VI. Not to lean to, or depend on, Prov. 23:4.

VII. To abstain from, Psa. 37:8; Isa. 1:16.

CEDAR
This tree if much celebrated in the Scriptures. It shoots out its branches at ten or twelve
feet from the ground.

Its branches are large, and at a distance from one another; its leaves are something like
those of rosemary; it is always green, and distils a kind of gum, to which different
effects are attributed. The wood of it is incorruptible, beautiful, solid, and inclining to a
brown color; it bears a small apple, like that of the pine. They made use of this wood
not only for the beams and planks which covered edifices, and served for ceilings to
apartments, but they placed them likewise in the substance of their walls, and so
disposed them and the stone together, that there were three rows of stone, and one of
cedar wood, 1 Kings 6:36. By the cedar of Lebanon, the king of Israel may be
understood, 2 Kings 14:9. Hereunto also the felicity and growth of the faithful is
compared, Psa. 92:12.

CHAFF
The refuse of winnowed corn, which is barren, light and apt to be driven to and fro with
the wind, Psa. 1:4. To which are compared,

I. False doctrine, or men's dreams and inventions, Jer. 23:28.

II. Fruitless plots and designs, Isa. 23:11.

III. Hypocrites and ungoldly persons, who are vile, barren, and inconstant like chaff,
Matt. 3:12.
CHAIN
I. Links if iron, gold, or silver, one within another, which were,

(a) Sacred, those made by the command of God for the breastplate worn by the high
priest, Exod. 39:15,17,18.

(b) Idolatrous, such as were made for idols, or images, Isa. 40:19.

(c) Common, wherewith prisoners were chained, Acts 12:7.

II. Bondage, or affliction, Lam. 3:7.

III. Severe laws for the curbing of all open impiety, Rev. 20:1.

CHAMBER
I. An apartment, or room in a house, Gen. 43:30; Dan. 6:10.

II. The clouds, Psa. 104:13.

III. An upper room, or an apartment wherein people generally eat, where the disciples
did eat the passover, and did partake of the Lord's supper, and where afterwards they
assembled for Divine worship, Acts 1:13; 20:8.

IV. "The chambers of the south," Job 9:9. Those stars and constellations which are
towards the southern pole; so called, because they are for the most part hid and shut up,
as chambers commonly are, from these parts of the world, and do not rise or appear to
us till the beginning of summer, when they raise winds and tempests, as astronomers
observe.

V. "The king hath brought me into his chambers," Cant. 1:4. Christ, the king of his
church, has vouchsafed unto me most intimate and familiar fellowship with himself in
his ordinances.

VI. "Enter thou into thy chambers," Isa. 26:20. Fly to God by faith, prayer, and
repentance for protection, depend upon his promises, and make use of his attributes. He
alludes to the common practice of men, who, when there are storms or dangers abroad,
betake themselves to their or, as some think, to that history, Exod. 9:19, 20, or to that
command of not going out of their houses, Exod. 12:22, or to the like charge given to
Rahab, Josh. 2:19.
CHARGE
I. To command, Exod. 1:22.

II. To prohibit, or interdict, Gen. 28:1.

III. To adjure, or bind by a solemn oath, 1 Sam. 14:27.

IV. To load, or burden, Deut. 24:5; 1 Tim. 5:16.

V. To exhort, 1 Thess. 2:11.

VI. An office, or employ, Numb. 8:26.

VII. To lay any thing to one's charge, is to accuse him of it, and prosecute and punish
him for it, Psa. 35:11.

VIII. To have the charge of any thing, to be entrusted with it, or to have the oversight
and management of it, Acts 8:27.

CHARIOT
I. A sort of light coach, Gen. 46:29.

II. Chariots of war, out of which some of the ancients fought; they were armed with
javelins and scythes in several places, which tore every thing they met with to pieces,
Exod. 14:7; Josh. 11:4.

III. Hosts, or armies, Psa. 48:17.

IV. Human or worldly things, wherein men repose their confidence, Psa. 20:7.

V. Elijah is called the "chariot of Israel, and horsemen thereof," 2 Kings 2:12; that is, by
his example, his counsels, his prayers, and power with God, he did more for the defense
and preservation of Israel, than all the chariots and horses, and other war- like
provisions.

VI. "Solomon made a chariot of the wood of Lebanon," Song of Solomon 3:9. Christ, of
whom Solomon was a type, established for the glory of his grace the new covenant, or
the gospel, whereby believers are carried to heaven; which is of an everlasting nature,
Heb. 13:20; Rev. 14:6.
CHARITY
A principle of prevailing love to God and goodwill to men, which encourages one
possessed with it to glorify God, and to do good to others; to be patient, slow to anger.
and ready to put up with wrongs; to show kindness to all, and seek the good of others,
even with prejudice to himself. A person endued therewith does not interpret doubtful
things to the worst sense, but the best; is sorry for the sins of others, but rejoices when
any one does well, and is apt to bear with their failings and infirmities; and lastly, this
grace is never lost, but goes with us into another world, and is exercised there, 1 Cor.
13:1,4, etc.

CHASTEN
I. To correct in love, Psa. 118:18; Heb. 12:5, 6.

II. To punish in justice, Lev. 26:28.

III. To humble oneself before God by fasting and prayer, Dan. 5:12.

IV. "The chatisement of our peace was upon him," Isa. 53:5. That punishment by which
our peace, that is, our reconciliation to God, and salvation or happiness, were to be
purchased, was laid upon Christ, by God's justice, with his own consent.

CHERUB
This word in the Hebrew signifies, fullness of knowledge; and angels are so called from
their exquisite knowledge, and were therefore used for the punishment of man, who
sinned by affecting Divine knowledge, Gen. 3:24. There is but an obscure description
given us in Scripture of these cherubims, which Moses placed upon the ark of the
covenant, Exod. 25:18, as well as of those which God posted at the entrance of that
delightful garden out of which he had driven Adam and Eve. But it is probable that both
one and the other had a human figure, since is said of those which were placed at the
entrance of Paradise, that they had their station there assigned them, to guard the
entrance to it, and held a flaming sword in their hands. And Ezekiel compares the king
of Tyre to the cherub that covered the ark of the covenant, Ezek. 28:14; that is, he was
like to this cherub, glittering all over with gold and glory, Moses says that two
cherubims covered the mercy-seat with their wings extended on both sides, and looked
one to another, having their faces turned toward the mercy-seat, which covered the ark.
God is supposed to sit on the mercy-seat, whose face the angels in heaven always
behold, and upon whom their eyes are fixed to observe and receive his commands, and
towards Christ, the true propitiatory, which mystery they desire to look into, 1 Pet. 1:12;
not envying mankind their near and happy relation to him, but taking pleasure in the
contemplation of it. Moses likewise calls those representations which were made in
embroideries upon the veils of the tabernacle, "cherubims of cunning work," Exod.
26:1.

CHIEF
I. The principal person of a family, congregation, tribe, army, etc., Numb. 3:30; Deut.
1:15; 1 Sam. 14:38; 2 Sam. 5:8.

II. The best, or most valuable, 1 Sam. 15:21.

III. The highest, or uppermost, Matt. 23:6.

IV. The dearest, or most familiar, Prov. 16:28.

V. The greatest, Psa. 137:6.

VI. Most in esteem and reputation, Luke 14:1; 2 Cor. 12:11.

VII.Most forward and active, Ezra 9:2.

VIII. Most remarkable and wonderful, Job 40:19.

CHILD
I. One young in years,1 Sam. 1:22.

II. One weak in knowledge, Isa. 10:19; 1 Cor. 13:11.

III. Such as are young in grace. 1 John 2:13.

IV. Such as are humble and docile, Matt. 28:3,4.

V. Whatsoever is dear to a person, Jer.15:7.

VI. Child, Children, or Sons, are taken different ways in Scripture. The descendants of
a man, how remotely removed they may be, are called sons, or children of Israel. These
expressions, "the children of light , the children of darkness," are used to signify those
who follow light, and those who remain in darkness; "the children of the kingdom,"
those who belong to the kingdom.

VII. Persons who are almost of age are often called children. For example, Joseph is
called a "child," though he was at least sixteen years old, Gen. 37:30; and Benjamin, of
the age of above thirty, is still called a "little child," Gen. 45:20. Likewise men of full
age have often the name of children given them: Isa. 65:20," The child shall die an
hundred years old;" that is, men shall die at the age of a hundred years; there shall be no
more untimely deaths seen.

VIII. Children, or Sons of God. By this name angels are sometimes described, as Job
1:6; 2:1," There was a day when the sons of God came to present themselves before the
Lord." Good men, in opposition to the wicked, are likewise called by this name; the
children of Seth's family in opposition to the race of Cain, Gen.6:2, "The sons of God
saw the daughters of men," Judges and magistrates are likewise termed "children of
God;" Psa. 82:6, "I have said, Ye are gods; and all of you are the children of the Most
High."

IX. In the New Testament, believers are commonly called the "children of God," by
virtue of their adoption, and the prerogatives that Christ purchased for them by the
merits of his death and sufferings. John 1:12, "He hath given us power to become the
sons of God," and elsewhere see Rom. 8:14; Gal. 3:26.

X. Children , or Sons of men. This name is given to the men of Cain's family, who lived
before the deluge; and in particular to the giants, those violent and corrupt men, who
before the deluge had corrupted their ways, and drew down the most terrible effects of
God's anger upon the earth. Afterwards the impious, the wicked Israelites were called
the "sons of men:" Psa. 4:2, "O ye sons of men, how long will ye love vanity?" See Psa.
12:1; 42:4. But very often, by "sons of men," mankind are to be understood, without
any odious notion, as Psa. 8:4, "What is the son of man, that thou visitest him?" Psa.
11:4; 145:12.

CHOOSE
I. To select, or make choice of, Exod. 18:9; Psa. 25:12.

II. To renew a choice, or to choose again, Isa.16:1; 48:10.

III. To follow, imitate, or practice, Prov. 3:31.

It is spoken,

IV. Of persons, as:

(a).Of Christ, who was chosen and Father for the office of Mediator, Isa. 42:1.

(b). Of such whom God from all eternity elected and separated from among the children
of men, to deliver them from sin and hell, and by his Spirit working in them to unite
them by faith to Christ, the Head of the church, and to sanctify and save them by him,
Mark 13:20; Eph. 1:4.

(c). Of the Jews, who were set apart as God's peculiar people, Deut. 7:6; Psa. 105:6.
(d). Of persons chosen to office, John 6:70.

V. Of things, Isa. 57:6.

VI. Of places, 2 Chron. 6:38.

CHRIST
The Anointed of God; the same with the Hebrew Messiah, Psa. 45:7; Isa. 41:1.The
eternal Son of God, the second person of the glorious Trinity, Matt. 28:19; 1 John 5:8.
In his Divine nature he is equal with the Father, and over all, God blessed for ever; but
in his human nature, subordinate and inferior to the Father, being like to men in all
things, sin excepted. Both natures are united in the person of Christ, that he might be
our Prophet, Priest, and King, and the author of a complete, perfect, all-sufficient, and
eternal salvation. He ever lives to intercede for all that come to him, Heb.7:25.

In Christ all the types, prophecies, and promises center. He is the most suitable object
for the sinner to look to, trust in and expect all his hopes, joys, and consolations from,
as by him alone life and salvation are procured. He is the Head of principalities and
powers, the express image of his person, Heb. 1:3; the glory of all worlds, and the
refulgent luminary of the universe, John 1:9; the inexhaustible Fountain of all the
treasures of nature, grace, and glory, Jer. 2:13; and the matchless, incomparable
redeemer of all that come to him, John 6:37. Christ was the grand subject of all the
apostles' ministry, Acts 8:5; and, indeed , a sermon without Christ is like a cloud
without water, or a shadow without substance. One moment's communion with Christ is
of more worth than ten thousand worlds; his person most glorious, and he is altogether
lovely, Song of Solomon 5:16.

The ancient Hebrews, being instructed by the prophets, had very clear notions of the
Messiah; but they were changed by little and little, so that when Christ appeared in
Judea, they had entertained a very wrong notion of the Messiah, expecting a temporal
monarch and conqueror, that should bring the whole world under subjection. From
whence it came to pass, that they were much scandalized at the outward appearance, the
humility and seeming weakness, of our savior, which hindered them from
acknowledging him as the Christ whom they expected.

The ancient prophets had foretold, that the Messiah should be God and Man, exalted
and abased, Master and servant, Priest and victim, King and subject, mortal, and a
conqueror of death, rich and poor, a King, a Conqueror, glorious, yet a man of grief,
involved in our infirmities, in a state of great humiliation. All these seeming
contrarieties were to be reconciled in the person of the Messiah, as they did really meet
in the person of Christ. It was known that the Messiah was to be born of a virgin, of the
tribe of Judah, of the race of David, in the village of Bethlehem; that he was to continue
for ever, that his name should be continued as long as the sun, that he was the great
Prophet promised in the law, that he was both the son and lord of David, that he was to
perform great miracles, that he should restore all things, that he should die and rise
again, that Elias should be the forerunner of his appearance, that a proof of his coming
should be, the cure of the lepers, life restored to the dead, and the gospel preached to the
poor; that he should not destroy the law, but should perfect and fulfill it; that he should
be a stone of offence, and a stumbling block, against which many should bruise
themselves; that he should suffer oppositions and contradictions, and that a strange
people should come and submit themselves to his discipline.

When Christ appeared, these notions of him were still common among the Jews. Our
Savior herein appeals even to themselves, and asks them if these were not the characters
of the Messiah, and if they do not see the completion of them in himself. The
evangelists take care to put them in mind of them, to prove thereby that Jesus is the
Christ whom they expected. The evangelist Luke says, that our Savior entering into a
synagogue at Nazareth, there opened the book of the prophet Isaiah, where we read,
"the Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to
the poor," Luke 4:18. After which he showed them that this prophecy was accomplished
in his person. And St. Peter and the other believers being assembled together, Acts 9:24,
25, etc., say to God, from Psa. 2:1 ,2, "Why did the heathen rage," etc. and apply this
prophecy to Christ, ver.27. And in Acts 10:38, Peter, speaking to Cornelius the
centurion , and to those that were with him, tells them that the Lord had sent peace to
men by Jesus Christ, whom God had 'anointed with the Holy Ghost and with power."
So that when Christ, or his disciples, are said to be anointed , it is to be understood of
the spiritual and internal unction of grace and of the Holy Ghost, of which the outward
and sensible unction, with which they anciently anointed kings, priest, and prophets,
was but the figure and symbol. See MESSIAH.

Christ is taken for the mystical body of Christ, both himself the Head, and the church as
his members, which make but one body, 1 Cor. 12:12. Likewise for the doctrine of
Christ, or the rule of life prescribed by him, Eph. 4:20. And for the Spirit, and spiritual
gifts and graces of Christ, Rom. 8:10.

CHURCH
I. A religious assembly selected and called out of the world by the doctrine of the
gospel, to worship the true God in Christ, according to his word, 1 Cor. 1:2; Rev. 2:7.

II. All the elect of God, from all nations, from the beginning to the end of the world,
who make but one body , whereof Jesus Christ is the Head, Col. 1:18.

III. The faithful of some one family, together with such Christians as were wont to
assemble with them for solemn worship, Rom. 16:5; Col. 4:15; Philem.1:2.

IV. The faithful of some one province, 2 Thess. 1:1.

V. The governors, or representatives, of the church Matt. 18:17, Tell it to the church:"
that is, to such rulers to whom the censures of the church do of right belong, that by
them it may be communicated to the whole society.

VI. A multitude of people assembled together, whether good or bad Acts 19:37.

VII. The congregation of the Jews, which was formerly the church and people of God,
Acts 7:38.

CIRCUMCISION
I. This term is taken from the Latin, circumcidere, which signifies, to cut all round, God
enjoined Abraham to us circumcision, as a sign of that covenant which he had entered
into with him, Gen. 17:10,11, etc. This was a sign, evidence, and assurance, both of the
blessings promised by that God who appointed this ordinance, particularly that he
would give them Christ, the promised Seed, out of the loins of Abraham, and in him
accept of them for his peculiar people, pardon their sins, and cleanse them from their
natural corruption, signified by the cutting off of their foreskins. It is also a sign of
men's obligation to the duties required; namely, to believe in this Messiah, to put off the
old man, and serve him as new creatures; which is signified by his acceptance of, and
submission to, the ordinance.

II. "Circumcision" is likewise put for the Jews, who were circumcised, as
"uncircumcision" is put for the uncircumcised. Gentiles, Gal. 2:7-9. And for such as are
spiritually circumcised who are the true spiritual seed of Abraham, who have the thing
signified by that sign, or ceremony, and perform that which circumcision was designed
to engage unto, Phil. 3:3.

CISTERN
I. A vessel of lead to hold water for household uses, 2 Kings 18:31.

II. Any thing that persons put their trust in besides God, whether in idols, powerful
neighbors and allies, friends, traditions, merits, etc., which are but broken cisterns, Jer.
2:13.

III. The left ventricle of the heart, Eccles. 12:6.

CITY
I. A walled town for people to dwell in, Josh. 6:3.
II. The inhabitants of cities, Gen. 35:5; Isa. 14:31; Jer. 26:2

III. The church of God upon earth, Song of Solomon 3:2,3; Rev. 11:2.

IV. The church triumphant all united in glory, Rev. 20:2; 22:19.

V. Heaven, the eternal inheritance of all believers, Heb. 11:10,16.

VI. That in which a man puts his trust and confidence, Prov. 10:15.

I. That which is free from filth, or ceremonially pure, Lev. 10:14.

II. One who is free from the guilt of sin by the blood of the Christ, Psa. 51:7.

III. One who is delivered from the power of sin by sanctifying grace, John 13:10.

IV. That which may be lawfully used, Luke 11:41.

V. Guiltless, or innocent, Acts 18:6.

VI. Cured, 2 Kings 5:12.

VII. Empty, Prov. 14:4.

VIII. "The fear of the Lord is clean." Psa. 19:9. The holy law of God, which works a
due fear of God, and teaches men how to worship him, is sincere, not adulterated with
any mixture of vanity, falsehood, or vice; not requiring or allowing any wickedness, but
cleansing from it.

CLOUD
I. A congeries chiefly of watery particles, drawn or sent out of the earth in vapours into
the middle region of the air, 2 Sam. 22:12.

II. The heavens, Psa. 36:5; 68:34.

III.A great number, Heb. 12:1.

IV. A fog, or mist, Hos. 6:4.

V. The Scripture represents the clouds as conservatories of water, or rain, which are
scattered upon the earth at God's command: Job 26:8, "He bindeth up the waters in his
thick clouds, as in a bottle; he scatters them afterwards upon the earth, as it were
through a watering-pot. Job, speaking of the matter of the chaos, which covered the
whole earth at the beginning of the world, says, that God had hemmed in the sea, or the
waters, as it sere with a cloud, and covered it with darkness, as a child is wrapped up in
swaddling clothes. Job 28:9.When the sacred writers speaks of the second coming of
Christ, they describe him to us as descending upon the clouds, encompassed with all his
majesty, Matt. 24:30; Rev. 1:7.

VI. The prophet Isaiah, speaking of the conversion of the Gentiles, compares their
flocking into the church to flight or quick motion of a cloud; noting that they should
come in great eagerness, Isa. 55:8. St. Peter compares seducers to "clouds that are
carried with a tempest," 2 Pet. 2:17. By which comparison he sets forth both the
inconstancy of these seducers, that, like clouds driven with the wind, they are tossed to
and fro from one doctrine to another; and likewise their deceitfulness, that they make a
show of what they have not, as clouds do of rain, and yet are scattered without yielding
any. And Solomon compares the infirmities of old age, which arise successively one
after another, to "clouds returning after rain," Eccle. 12:2.

VII. When the Israelites departed out of Egypt, God gave them a pillar of cloud to direct
them in their march. This pillar was commonly in the front of the Israelitish army; but
when they were come to the Red Sea, and the Egyptian army appeared to them, the
pillar of cloud which stood before the camp of Israel placed itself between that and the
camp of the Egyptians, so that the Egyptians could not come near the Israelites all
night, Exod. 14:19, 20. But in the morning, about break of day, seeing the cloud moving
on toward the sea and following the Israelites who had passed through its channel,
which was left dry for them in the night time, the Egyptians resolved upon pursuing
them, and were all covered with the waters of the Red Sea, which returned upon them
and destroyed them. This cloud continued always form that time to attend the Israelites
in the wilderness. It was clear and bright during the night, in order to give them light
when it grew dark; and in the day time it was thick and gloomy, the better to defend
them from the excessive heats of the Arabian deserts, through which they performed
their journey.

The same cloud by its motions gave likewise the signal to the Israelities, either to
encamp or to decamp; so that where that stayed, the people stayed till is rose again; then
they broke up their camp, and followed it till it stopped. It was called a pillar, by reason
of its form, which was high and elevated, as it were a pole and enlightened the
Israelites, but also protected them, and was a continual pledge of God's presence ,
power, and protection. To this the prophet Isaiah alludes, when he says," The Lord will
create upon every dwelling-place of Mount Zion, and upon her assemblies , a cloud and
smoke by day, and the shining of a flaming fire by night," Isa. 4:5; that is, that God
would be the Director, Protector, and glory of his church.

COME
I. To draw nigh, or approach, Exod. 34:3.

II. To proceed from, 1 Chron. 29:14.

III. To befall, Ezra 9:13; Job 4:5.

IV. To believe, John 5:40; 6:37.

V. To attain to Acts 26:7.

VI. To join with, Prov. 1:11.

VII. To married to, Dan. 11:6.

IX. To lie carnally with, Gen. 38:16.

X. To invade, Gen. 34:25.

XI. To arise, Numb. 24:7.

COMMAND
I. To God, whose command extends to the earth, Psa. 33:9.

II. To the heavens. Psa. 148:5.

III. To his people Exod. 34:11.

IV. To the adversaries of the church. Lam. 1:17.

V. To the clouds, Isa. 5:6.

VI. To serpents, Amos 9:3.

VII. To unclean spirits, Mark 1:27.

VIII. It signifies,

(a). His authority and power over his creatures, Psa. 148:5.

(b). His will and readiness to help his own children in their distress, Psa. 42:8.

(c). To require due obedience to his laws, Deut. 11:22.

(d). To procure, or work, Psa. 44:4.

(e). To enable and incline, Job 36:10.

(f). To restrain, Isa. 5:6.

(g).To appoint, or establish firmly, Psa.111:9.

(h). To stir up by his providence, Isa. 13:3.

(i). To give, or bestow, Lev. 25:21. This word exhortation, and consolation, Matt. 11:1,
compared with Matt. 10:6, 17, 26, 40.

IX. To man, as parents commanding their children, Gen. 18:19; 50:16; governors their
officers, Josh. 1:10; kings their subjects, 2 Chron. 14:4; pastors their people, 2 Thess.
3:4,6.

COMMEND
I. To extol, or praise, 2 Cor. 3:1; 5:12.

II. To commit, or give in charge, Luke 23:46.

III. To render more illustrious and commendable, Rom. 3:5.

IV. To make or render one more acceptable, 1 Cor. 8:8.

COMMON
I. By common, is meant that which is ordinary, or usual; as a common death, Numb.
16:29, a common evil, Eccles. 6:1.

II. Sometimes that which is ceremonially unclean, Acts 11:9. To eat with common's
hands, that is, without washing one's hands, Mark 7:2.

III. Common bread, that if, unhallowed had all things common; that is, as to use, but not
as to title. Moses calls a vineyard common, or profane: "What man is he that hath
planteth a vineyard, and hath not yet made it common?" Deut. 20:6. If there be such a
one, he may return to his house, because the first-fruits of trees and vines were
reckoned unclean, or rather were consecrated to the Lord, and the owner was not
allowed to touch them, till after the fourth year, Lev. 19:24, 25.

COMMUNION
This word signifies fellowship, concord, or agreement, 2 Cor. 6:14, "What communion
hath light with darkness? Such as are enlightened by the word and Spirit of God can
have no profitable converse with such as are in darkness or ignorance. Communion is
likewise taken for a sacrament, or sacred sign of our spiritual fellowship with Christ, 1
Cor. 10:16, "The cup of blessing, is it not the communion of the blood of Christ?" Our
drinking of the wine in the cup is a religious action, whereby and wherein Christ
communicates himself and his grace to us, and we communicate our souls to him; so
that Christ, and believers in that action, have a mutual communion one with another.

Believers in that action, have a communion with Christ by election in him, by their
kinderded with his humanity, and by a participation of his Spirit. They have
communion "with the Father and the son," 1 John 1:3. They partake of all those
blessings that God the Father has promised to those that are in covenant with them; and
also of all those privileges which Christ has purchased for his members; such as pardon,
reconciliation, adoption, sanctification, etc.

"The communion of saints." That fellowship which the saints have with Christ, and all
his benefits by faith, and among themselves by love, 1 John 1:3. This communion is
both active and passive; that is, it consists both in doing good to, and receiving good
from, one another. There be divers sorts of it, as:

I. Fellowship in doctrine, or belief, Acts 2:42; Gal. 2:9.

II. In exhortation, Heb. 10:24, 25.

III. In consolation, Eph. 5:19; 1 Thess. 4:18.

IV. In humility, or submission, Rom. 12:10; Eph. 5:21.

V. In love, Rom. 12:10.

VI. In pity, Rom. 12:16.

VII. In prayer, Eph. 6:18,19.

VIII. In helping and relieving one another, Acts 4:32, 34, 35.

CONCISION
"Beware of the concision," Phil. 3:2; that is, such who, under pretence of maintaining
circumcision, which is now no longer a seal of God's covenant, and so is no better than
a mere cutting or slashing of the flesh, do prove destroyers of the church.

CONCUBINE
This term in Scripture signifies a wife of the second rank, who was inferior to the
matron, or mistress of the house. The chief wives differed from the concubines,

a. In that they were taken into fellowship with their husbands by solemn stipulation, and
with consent and solemn rejoicing of friends.

b. They brought with them dowries to their husbands.

c. They had the government of their families under and with their husbands.

d. The inheritance belonged to the children brought forth by them, though the children
of concubines did not inherit their father's estate, yet the father in his lifetime might
provide for them, and make presents to them.

Thus Sarah was Abraham's wife, of whom he had Isaac, the heir of all his wealth: but
he had other children, whom he distinguished from Isaac, and made presents to them.
As polygamy was sometimes practiced by the patriarchs and among the Jews, either by
God's permission, who could rightly dispense with his own laws when and where he
pleased; or by their mistake about the lawfulness of it; as this was their practice, it was a
common thing to see one, two, or many wives, in a family; and besides these several
concubines. David had seven wives and ten concubines, 2 Sam. 3:2-5; 20:3. Solomon
had seven hundred wives, who all lived in the quality of queens, and three hundred
concubines; and his wives turned away his heart,1 Kings 11:3. Rehoboam his son had
eighteen wives, and sixty concubines, 2 Chron. 11:21. But ever since the abrogation of
polygamy by our Lord Jesus Christ, and the reduction of marriage to its primitive
institution, the abuse of concubines has been condemned and forbidden among
Christians.

CONCUPISCENCE
I. Sinful lusts, the depravity of our nature, or that original concupiscence which is the
fountain from whence all particular lusts do flow, the furnace form which all sinful
motions, as so many sparks, do continually arise, Rom. 7:7; James 1:14.

II. Actual motions and inclinations to sin, springing from this natural concupiscence,
Rom. 7:8.

CONDEMNATION
I. A declaring guilt, or pronouncing the sentence of punishment upon any malefactor by
some judge, John 8:10.

II. That which aggravates one's sin and punishment, or that which is the reason, the
evidence, and great cause of condemnation, John 3:19.
III. The punishment itself, whereunto one is adjudged and condemned, 1 Cor. 11:32.

IV. A censuring other men's persons, purposes, words, or actions, either rashly,
unjustly, or uncharitably, Luke vi. 37.

V. A witnessing against and convicting persons of their ample and conduct of others;
thus the Ninevites shall condemn the obstinate Jews, Matt. 12:41, Because the former
repented at the preaching of Jonas, but the others showed no signs of repentance,
notwithstanding our savior preached and did many mighty works among them.

VI. "God condemned sin in the flesh," Rom. 8:3. He adjudged it to destruction, passed
sentence upon it, and accordingly punished it by the sufferings of his son in the flesh;
and thereby declared openly before all the world, by these sufferings of his son, how
abominable sin was to him, and how contrary to his nature.

VII. Christ, being no civil judge or magistrate, did not condemn the woman taken in
adultery to civil punishment; neither did he acquit her, for that would have been making
void the law of God. He only performs the office of a minister, and speaks to her as the
Mediator and Saviour of men, in calling her to repentance and reformation, John 8:10,
11.

VIII. The manner of passing sentence upon persons varied in most countries. The Jews,
by a simple statement of the sentence, as, Thou N. art just; Thou N. art guilty; both
absolved and condemned them. The Romans gave sentence, by casting in tables into a
certain box or urn prepared for the purpose. If they absolved any, they wrote the letter A
in the table, it being the first letter of Absolvo; if they condemned any, they wrote the
letter C, the first letter of Condemno. Among the Grecians, condemnation was signified
by giving a black stone. To this last there seemeth to be an allusion, Rev. 2:17, "To him
that overcometh I will give a white stone;" That is, I will absolve and acquit him in the
day of judgment.

CONFESS

I. Publicity to own and acknowledge as his own. Thus Christ will confess the faithful in
the day of judgment, Luke 12:8.

II. To own and profess the truths of Christ, and to obey his commandments, and that in
spite of all opposition and danger from enemies; Matt. 10:32," Whosoever shall confess
me before men."

III. To utter, or speak forth, the praises of God, or to give him thanks: Heb. 13:15,
"Offer to God the fruit of your lips, confessing his name;" that is, acknowledge his
benefits, and give him thanks for them.
IV. To own, and lay open, our sins and offences, either unto God, in private or public
confessions; or to our neighbor whom we have wronged; or to some godly persons, at
whose hands we look to receive comfort and spiritual instruction; or to the whole
congregation, when our fault is public, Psa. 32:5; Matt. 3:6; James 5:16; 1 John 1:9.

V. To acknowledge a crime before a judge, Josh. 7:19.

VI. To own and profess the gospel of Christ, and pay obedience to it, Luke 12:.8.

We are to make confession,

(a). To God, whom we have offended, who knows our sins, can pardon us, or else will
punish us if we refuse to confess, Psa. 32:5; Prov. 38:13.

(b). To our neighbor hurt by us, who otherwise complaining to God, shall have him to
revenge his quarrel; and thus man can and ought to forgive so much of the offence as is
done against him, if his adversary repent, and confess, and seek pardon, Matt. 5:23, 24;
Luke 17:4.

(3). To the minister of God, or to some godly person, that , pitying the sinner's case, can
and will give him spiritual advice against his sin, and pray for him, Job 33:23.

Confession to God is made by a man for himself, Psa. 32:5; a father for his children,
Job 1:5; a magistrate for those under his authority, Neh. 1:6. And must be with
knowledge of sin, Jer. 2:23; consideration of that which is done, Jer. 8:6; humiliation, 2
Chron. 7:14; accepting of punishment for sin, Lev. 26:41; a particularizing of sins, Lev.
5:5; 1 Sam. 12:19; prayer, Exod. 32:32; and forsaking of sin, Prov. 28:13.

CONFIDENCE
I. Assurance, 2 Cor. 8:22.

II. Boldness, or courageousness, Acts 38:31.

III. Trust, or hope, Job 4:6.

IV. That wherein one trusts, Jer. 48:13.

V. Succor, or help, 2 Kings 18:19.

VI. Safety, or security, Ezek. 28:26.

VII. A due resolution, 2 Cor. 10:2.

VIII. A free and bold profession of Christ and the gospel, Heb.10:35.

IX. A well grounded persuasion of audience and acceptance, Eph. 3:12.

CONFIRM
I. To strengthen, settle, or establish,1 Chron. 14:2; Acts 14:22.

II. To give new assurance of the truth and certainty of any things, 1 Kings 1:14; 2 Cor.
2:8.

III. To ratify, or make sure, Ruth 4:7.

IV. To refresh, Psa. 58:9.

V. To continue to perform, Deut. 27:26.

VI. To fulfill, accomplish, or make good: Rom. 15:8, " To confirm the promises made
to the fathers." To make it evidently appear unto men, that God, who promised to send
his son unto the Jews, was faithful and true, because in the fullness of time he did send
him. The promises of God are in themselves most firm and stable, as heaven and earth,
so they are immovable and constant; they are said to be confirmed in respect of men,
whose faith being weak and full of doubts, need to be helped and strengthened; not
God's promises, but men's belief is feeble.

Confirmation is a work of the Spirit of God, strengthening faint and weak minds in faith
and obedience unto the end; 1 Pet. 5:10, "The God of all grace confirm and strengthen
you." God confirms as the author or efficient cause of strength; the word, sacraments ,
and ministers confirms as instruments or helps; the word, sacraments, and ministers
confirm as instruments or helps; Luke 22:32, "When converted, strengthen thy
brethren." And a man confirms himself when he takes heart and courage to himself in a
good cause, upon hope and confidence of God's help,1 Cor. 16:13. "But David
encouraged himself in the Lord his God," 1 Sam. 30:6.

CONFOUND
I. To disorder, mingle, or jumble together, Gen. 11:7.

II. To baffle, or confute, Acts 9:22.

III. To be ashamed by reason of some disappointment, Job 6:20.

IV. To destroy, or break in pieces, Jer. 1:17; Zech. 10:5.

V. To be amazed, astonished, or troubled in mind, Acts 2:6.

It is said, 1 Pet. 2:6, "He that believeth shall not be confounded;" that is, he shall not be
disappointed of this expectation of salvation: the scripture referred to but the apostle is
Isa. 28:16," He that believes shall not make haste;" that is, he shall not hastily and
greedily catch at any way of escaping his danger, shall patiently wait upon God for
deliverance and salvation in his way.

CONSCIENCE
The testimony and secret judgment of the soul, which gives its , approbation to actions
that it thinks good, or reproaches itself with those which it believes to be evil. Or it is a
particular knowledge which we have with us of our own deeds, good or evil, arising out
of the general knowledge of the mind, which shows us what is good or evil; and
conscience tells us when we have done the one or the other, Rom.2:15. It is either,

I. "Good," 1 Tim 1:5. And this is called,

a. "A conscience void of offence toward God and men;" which does not accuse a person
for any willful offence, either against God or men, Acts 24:16.

b. "A conscience bearing a person witness in the Holy Ghost," that is, by the conduct
and guidance of the Holy Ghost, who cannot lie, Rom. 9:1.

c. "Pure and good," being purified by the blood of Christ, Heb. 9:14; 1 Tim. 3:9.

d. "Purged from dead works;" that is, freed from that sentence of death which it receives
by reason of sin, Heb. 9:14.

e. A conscience not troubled with a sense of guilt, Heb. 10:2.

f. A conscience checking and condemning persons when they have gone against their
light, and approving and justifying them when they have conformed to it, Rom. 2:15.

Or.

II. "Evil," Heb. 10:22, when it is defiled with vicious habit, so that it does not perform
its office correctly. It is called,

a. "A conscience seared with a hot iron;" that is, quite extinct and cut off, or utterly
hardened, which has lost all sense and feeling, 1 Tim. 4:2.

b. " A defiled conscience;" when it is blinded and perverted, so that it cannot judge of
its own actions, Tit. 1:15. This "evil conscience" is sometimes quiet, sometimes stirring
and troubled. It accuses when it should excuse, and excuses when it should accuse. The
conscience also even of the best is now and then erroneous and doubtful.

The apostle Paul permits the faithful to go and eat at the houses of the Gentiles, if they
were invited there, and to partake of every thing which was served up at their tables,
without any scrupulosity of conscience; " asking no question for conscience;" asking no
question for conscience' sake," 1 Cor. 10:27, etc. But if any one says to them, This has
been sacrificed to idols; do not eat of it, says he, for his sake who gave you this
information ; and likewise lest ye wound, not your own, but another's conscience; "
Conscience, I say not thine own, but of the other." If he who gives you this notice is a
Christian, and notwithstanding the information so given you forbear not to eat, he will
condemn you in his heart, or will eat of it after your example against his own
conscience, and so the guilt of his sin will be imputed to you. If he you, and he sees you
eat of it, he will conceive a contempt for you and your religion. In another place the
same apostle requires Christians to be submissive to secular power," not only for wrath,
but also for conscience' sake," Rom. 13:5; that is, not only for fear of punishment form
the magistrate, but more especially out of conscience of duty, both to God, who is the
ordainer of him to that special ministry, under himself; and to the magistrate, whose due
it is, in respect of his office.

CONSECRATE
To consecrate, is to offer or devote any thing to God's worship and service. In the Old
Testament, God ordained that all the first-born, both of man and beast, should be
consecrated, Exod. 13:2, 12, 15. He consecrated the whole race of Israel particularly to
his worship, Exod. 19:6. And likewise he devoted the tribe of Levi, and the family of
Aaron, in a more special manner, to his service, Numb. 1:49; 3:12. Besides these
consecrations which God this ordained by his own absolute and sovereign authority,
there were others which depended on the goodwill of men, who consecrated
themselves, or the things belonging to them, or the persons depending on them , to the
service of God, for ever, or for a time only, Hannah, Samuel's mother, offered her son
to the Lord, to serve all his lifetime in the tabernacle, 1 Sam. 1:11, 22. Some of the
Nazarites consecrated themselves to the Lord only for a certain time, Numb. 6:13. And
the Hebrews sometimes devoted their power, Lev. 27:28, the faithful are consecrated to
the Lord; "they are a chosen generation, a royal priesthood, an holy nation, a peculiar
people," 1 Pet. 2:9.

CONSIDER
I. To think of, or mediate upon, 2 Tim. 2:7.

II. To view, mark. or observe, Lev. 13:13.

III. To resolve, or determine, Judg. 18:14.

IV. To wonder and admire at, Job 37:14.

V. To pity, comfort, or relieve, Psa. 41:1.

VI. To remember, or call to mind, 1 Sam. 12:24.

CONSOLATION
That inward spiritual refreshing and strengthening of the heart, by the consideration and
experience of God's gracious promises in Christ, 2 Cor. 1:5. The Holy Ghost is the
worker of comfort, and is therefore called "the comfort, and is therefore called the
Comforter," John 16:7. The promises of the word are the grounds of comfort, 1 Thess.
4:18; and godly ministers and the faithful are the helpers of our comfort and
consolation, 2 Cor. 7:6, 7.

"Waiting for the consolation of Israel," Luke 2:25. He waited for Christ to comfort them
against their troubles, both spiritual and outward. The prophets used to comfort the
people of God among the Jews, against all their sad tidings they brought them, with the
prophecies of the coming and kingdom of Christ, the coming and kingdom of Christ,
Isa. 46:12,13. Herein Simeon showed the truth of his piety and devotion, that he
believed and waited for the coming of Christ.

CONSUME
I. To waste, destroy, and bring to utter ruin and desolation, Exod. 32:10.

II. To spend, or squander away, James 4:3.

III. To vanish away, Job 7:9.

IV. To make or cause to pass away, Psa. 78:33

V. To burn up, Luke 9:54.

VI. To melt away, Jer. 6:29.

VII. To crush, Esth. 9:24.

DARKNESS
I. As opposed to light, Matt. 27:45.
II. Hell, the place of eternal misery, confusion, and horror, called outer darkness, Matt.
12:13.

III. Ignorance and unbelief, which is the want of spiritual light, John 3:19.

IV. The minds of men, which, since the fall, are full of ignorance and error, John 1:5.

V. A private or secret place, where but few persons are present, Matt. 10:27,"What I tell
you in darkness; "that is, in parables, and in private between ourselves.

VI. Sin, or impurity, 1 John 1:5.

"The land of darkness" is the grave, Job 10:21,22. " Such as sit in darkness and in the
shadow of death," Psa. 107:10; such as are in a disconsolate and forlorn condition, shut
up in prisons, or dungeons. "The children of light," set in opposition to " the children of
darkness," means the righteous in opposition to the incredulous and infidels, 2 Cor.
6:14. Our Savior calls the exercise of Satan's power the power of darkness, Luke 22:53.
"But this is your hour, and the power of darkness, Luke 22:53. "But this is your hour,
and the power of darkness;" this is the time wherein power is given to the devil, and his
instruments, to execute their designs against me. "The power of darkness" is likewise
taken for the dominion of sin, and slavery to the devil, under which all unregenerated
persons are, Col. 1:13.

DAUGHTER
I. A female child, Gen. 34:1.

II. A sister, Gen. 34:17.

III. A niece, or brother's daughter, Exod. 2:21.

IV. A daughter-in-law, or son's wife, Ruth 3:18.

V. The women that dwell in a country, Gen. 34:1.

VI. The inhabitants of a city or country, both men and women, Isa. 16:2; Matt. 21:5

VII. Posterity, lineage, or offspring, Luke 1:5.

VIII. The lungs, and other organs of singing called the daughters of music, Eccles. 12:4.

IX. The branches of trees, Gen. 49:22.

X. The church of God, Psa. 45:9, 10; Song of Solomon 5:8.

DAY
The day is distinguished into natural, civil, and artificial. The natural or solar day, is the
time of the sun's continuance above the horizon, which is unequal, according to
different times and seasons, by reason of the obliquity of the sphere. "

I. God called the light day'" that is, the artificial day. "The evening and the morning
were the first day," namely, natural, Gen. 1:5. The civil day, is that the beginning and
end wherof is determined by the common custom of any nation.

II. The Hebrews began their civil and ecclesiastical day from one evening to another;
"From even unto even shall ye celebrate your sabbath, "Lev. 23:32. The Italians from
one sun-rising to another; the Italians from one sun-set to another: some from noon to
noon; and others from midnight to midnight.

III. This day, or today, does not only signify the particular day on which one is
speaking, but likewise any indefinite time. "Thou art to pass over Jordan this day,"
Deut. 9:1; that is, in a short time after this; the word day being often put for time, as in
Gen. 2:4,17, "In the day when God made the earth and the heavens:" "In the day thou
eatest thereof thou shalt surely die;" that is, at the time when thou eatest thereof. "To-
day, if ye will hear his voice," Heb. iii. 15; that is, in this present season of grace, while
you enjoy the means of grace. "The night is far spent, the day is at hand," Rom. xiii. 12.
The time of heathenish ignorance and profaneness is in a great measure over, and the
time of gospel light and saying knowledge is begun among us. "The day of Jerusalem,"
is the time of its calamity and destruction, Psa. 137:7. "Abraham desired to see my
day,"says our Saviour, John 8:56; he desired to have a prospect of the time of my
coming in the flesh. "One man esteemeth one day above another," Rom. 16:5; he thinks
that the Jewish festivals are holier than other days, and still to be observed. "He seeth
that his day is coming," Psa. 137:13; the time appointed by God for his punishment, or
destruction. "This day have I begotten thee," Psa. 2: 7; that is, from all eternity, in
which there is no succession, no yesterday, no tomorrow, but it is all as one continued
day or moment, without change or flux. Or this day may refer to the manifestation of
Christ's eternal sonship in time; either in his birth and life, when his being the Son of
God was demonstrated by the testimony of the angel, Luke 1:32, and of God the father,
Matt. 3:17; 17:5. But chiefly at his resurrection, by which he was "declared to be the
Son of God with power," Rom. 1:4. "In one day," that is, suddenly and unexpectedly,
Rev. 18:8.

IV. The Christian sabbath is called the Lord's day, Rev. 1:10, as the sacrament is called
the Lord's supper, 1 Cor. 11:20, because Christ instituted it; or because the end of its
institution was the remembrance of Christ's resurrection, as the end of its institution was
the remembrance of Christ's resurrection, as the end of the Lord's supper was the
remembrance of Christ's resurrection, as the end of Lord's supper was the
commemoration of his death; or because it is employed in his worship and service. The
day of judgment is likewise called the Lord's day, 1 Thess. 5:2. It he has appointed to
judge the world; but the sabbath is his by consecration, choice, and institution.
DEAD
I. One whose soul is separated from his body, either by a natural or violent death, Ruth
1:8; Job 1:19.

II. Such as are in a state of spiritual death, being void of grace, lying under the power of
sin, and as unable to do any thing that is spiritually good, or to convert and raise
themselves, as a dead body is to quicken itself, Eph. 2:1; Tim. 5:6.

III. Such as have no being at all, but are extinct, both body and soul: Matt. 12:32,"God
is not the God of the dead;" that is, of such as are finally and irrecoverably perished,
without any possibility of living again, as the Sadducees thought: "but he is the
God of the living;" that is, of such whose souls do live and are in being, and whose
bodies, though now dead, shall be made alive again.

IV. Such as were like dead persons, as the Jews, who seemed to be lost in Babylon, of
whom there was no more hope that they should return and live in their own land, than
that a dead man should rise to life. Isa. 26:19, "Thy dead men shall live."

V. One very near to death, as good as dead. Gen. 20:3,"Thou art but a dead man," says
God to Abimelech. Thou deservest a present and untimely death; and if thou proceedest
in thy intended wickedness, it shall be inflicted upon thee.

VI. Dead idols or images, Isa. 8:19.

VII. Impotent or unable for generation, according to the course of nature, Rom. 4:19.

VIII. Such as are decayed in grace, Rev. 3:1.

IX. Free from sin, and the law, as to expectation of eternal life thereby, Gal. 2:19.

X. The state of the dead, Rom. 8:11.

XI. The resurrection of the dead, 1 Cor. 15:29.

DEATH
I. The separation of the soul from the body, Gen. 25:11. This is temporal death.

II. A separation of soul and body from God's favour in this life, which is the state of all
unregenerated and unrenewed persons, who are without the light of knowledge, and the
quickening power of grace, Luke 1:79. This is spiritual death.
III. The perpetual separation of the whole man from God's heavenly presence and glory,
to be tormented for ever with the devil and his angels, Rev. 2:11. This is the second
death, or eternal death. To all these kinds of death Adam made himself and his posterity
liable, transgressing the commandment of God in eating the forbidden fruit, Gen. 2:7.

IV. Some poisonous deadly thing, 2 Kings 4:40.

V. Imminent dangers of death, 2 Cor. 11:23.

VI. The pestilence of contagious diseases, Jer. 15:2.

VII. By "the gates of death," the grave is signified, and the state of the dead after this
life: Job 38:17, "Have the gates of death been opened unto thee?" Hast thou seen, or
dost thou perfectly know, the place and state of the dead; the place and state of the
dead; the depths and bowels of that earth, in which the generality of dead men are
buried; or the several ways and methods of death; or the states and conditions of men
after death? and the psalmist says."Thou liftest me up from the gates of death." Psa.
9:13. Thou didst bring me back from the brink or mouth of the grave, into which I was
ready to drop, being as near death as a man is to the city that is come to the very gates
of it.

VIII. By "the instruments of death," dangerous and deadly weapons are meant, Psa.
7:13. ""Love is strong as death," Song of Solomon 8:6. The spiritual love of the church
to Christ is strong as death, which overcomes the strongest man, Psa. 34:48.

DEBT
What is due by one man to another, Neh. 10:31. Sins are by resemblance called debts,
Matt. 6:12. As a debt obliges the debtor to payment, so sin doth the sinner to
punishment. And as the creditor hath a right to exact the payment from the debtor, so
God hath a right to inflict punishment on the guilty. Thus men are debtors to God by
trespassing against him; and to their neighbours, when they wrong, injure, or offend
them, Matt. 6:12. The apostle Paul says, Rom. 1:14, "I am a debtor both to the Greeks
and barbarians." I am bound by my office to preach the gospel to all nations, whether
more civilized, or more rude. And speaking of such as looked upon circumcision as
necessary to their justification and salvation, he says, "I testify to every man that is
circumcised, that he is a debtor to do the whole law," Gal. 5:3. He obliges himself to
keep the whole law, as the condition of life, and so virtually disclaims all pardon by
Christ.

DECEIT
I. Guile, or fraud, Psa. 10:7; 36:3.
II. Deceitful persons, Jer. 9:6.

III. Deluding messages, dreams, and lies of false teachers, whereby they please the
humours, and comply with the lusts, of sinful persons, Isa. 30:10; Jer. 8:5.

IV. Goods gotten by oppression, false accusation, and deceit, Jer. 5:27; Zeph. 1:9.

V. Devices or fair pretences to deceive, Psa. 38:12.

They handle the word of God deceitfully, 2 Cor. 4:2, who mingle it with their own
inventions, or passions of pride, covetousness, &c., or wrest it according to men's
pleasures.

DECEIVE
I. To beguile, cheat, or cozen, Gen. 31:7; Lev. 6:2.

II. To mislead, subdue, or corrupt, Deut. 11:16; Isa. 46:20.

III. To allure, delude, or entice, Job 31:9.

"I the Lord have deceived that prophet," Ezek. xiv. 9. I have given him up to the
delusions of his own heart, and justly left him in his blindness, that he shall not discern
his own self-deceivings. Or, When such a prophet promiseth good, and thinks that the
concurrence of all second causes tend to it, I will disappoint and frustrate.

"O Lord, thou hast deceived me, and I was deceived," Jer. 20:7; that is, Thou hast
persuaded me to undertake this office, contrary to my own inclinations, and hast
disappointed me of that comfort and satisfaction therein that I expected.

DEEP
I. That which is a great way from the surface to the bottom, Ezek. 32:24.

II. The sea, Job 41:31.

III. Any great and imminent danger, Psa. 49:15.

IV. Strange, or unknown, Isa. 33:19.

V. Hidden, or secret, Job 12:22; Dan. 2:22.

VI. Inconceivable, or incomprehensible, Psa. 112:5.

VII. Hell, Luke 8:31; Rev. 20:3.

VIII. The Chaldean or Nebuchadnezzar's army, Ezek. 26:19. A wise man's words are
compared to "deep waters," Prov. 18:4. They are full of deep wisdom and prudent
counsels. And the apostle says, Rom. 8:39, that "neither height nor depth shall be able
to separate us from the love of God." Neither the most exalted height, a prospect of
advancement in the highest station, nor the lowest degree of adversity and distress.

To revolt, or sin deeply, denotes a long habit of crimes, and obstinate course of idolatry;
or else a profound and very great iniquity, a crime that has taken deep root in the soul
by long and inveterate custom: "They have deeply corrupted themselves, as in the days
of Gibeah," Hos. 4:9. They have carried on their wickedness to such a pitch as to
imitate the ancient crimes of the inhabitants of Gibeah, which are recorded in Judg.
19:22, &c. And Isaiah says, "Turn ye unto him from whom the children of Israel have
deeply revolted," namely, by neglecting and forsaking him, and seeking to Egypt for
help, Isa. 31:6.

DEFILE
I. Man is defiled, or polluted, either inwardly, by sin, 1 Cor. 8:7; Tit. 1:15; Heb. 12:15,
or outwardly and ceremonially, as by the plague of leprosy, Lev. 13:46, or by touching
a dead body, Numb. v. 2. Both inwardly and outwardly, by following the abominations
of the heathen, Lev. 18:24. By seeking after wizards, Lev. 19:31. By idols, Ezek. 20: 7.
By unnatural uncleanness, 1 Tim. 1:10. By the unruliness of the tongue, which involves
men in the guilt of sin, and fills the world with contentions and combustions, when it is
not kept under government, James 3:6.

II. Man is also said to defile others. Shechem defiled Dinah, the daughter of Jacob; he
humbled, he debauched her, or lay carnally with her, Gen. 34:13. And such as commit
adultery " defile their neighbours' wives," Ezek. 18:11. Those that gave their seed to
Molech are said to " defile God's sanctuary," Lev. 20:3; because such persons, to screen
their idolatry, came into his sanctuary as others did; or because by these actions they did
pronounce and declare to all men, that they esteemed the sanctuary and service of God
abominable and vile, by preferring such odious and pernicious idolatry before it.

DEGREE
DEGREE, s. Psalms, or Songs, of degrees. This little is given to fifteen Psalms, which
are the 120th, and all that follow to the 134th, inclusive. The Hebrew text calls them, A
song of ascents. Junius and Tremellius translate the Hebrew by, A song of excellences,
or, An excellent song, because of the excellent matter of them, as eminent persons are
called men of high degree, 1 Chron. 17:17. Some call them Psalms of elevation;
because, say they, they were sung with an exalted voice, or because at every Psalm the
voice was raised. But the common translation, or, Psalms of degrees, has more
generally obtained. Some interpreters think that they were so called, because they were
sung upon the fifteen steps of the temple; but they are not agreed about the place where
these fifteen steps were. Others think they were so called, because they were sung in a
gallery, which, they say, was in the court of Israel, where sometimes, the Levites read
the law. But others are of opinion that the most probable reason why they are called
songs of degrees, or of ascent, is, because they were composed and sung by the Jews on
the occasion of their deliverance from the captivity of Babylon, whether it were to
implore this deliverance from God, or to return thanks for it after it had happened. All
these Psalms have some relation to this great event. And the Scripture commonly
applies the phrase, to ascend, or go up, to express this return, Ezra 1:3, 5, 11; 7:6,7, 9,
because Babylon was situated in a plain and Jerusalem in a mountainous country, And
although one of the Psalms is ascribed to David, and another to Solomon, yet they also,
as well as the rest, might have been used on this occasion, though they were composed
by David and Solomon upon other occasions.

The apostle Paul says, that such as "have used the office of a deacon well purchase to
themselves a good degree," 1 Tim. 3:13. They gain great honor, respect, and reputation.

DESIRE

I. Longing, or wishing, 1 Sam, 23:20.

II. The prayer, request, or longing of the soul for some spiritual or bodily good things,
whereof it feels a want, Psa, 145:19.

III. Love, or affection, Song of Solomon 7:10; Dan. 11:37.

IV. Hope, or expectation, 1Sam. 9:20.

V. An inclination to, or delight in, the pleasures of life, Eccles. 12:5.

VI. A wife, called "the desire of the eyes," Ezek. 24:16.

VII. Sinful lusts and affections, Eph. 2:3. "Thy desire shall be to thy husband, and he
shall rule over thee," Gen. 3:16. Thy desires or requests shall be referred, or submitted,
to thy husband's will and pleasure, to grant or deny them, as he sees fit. Thou shalt be
obliged to such a subjection, as shall be many times against thy will, and be uneasy to
thee.

DESTROY
To destroy, signifies to pull down or ruin a city, or building, leveling it with the ground,
Gen. 19:14, "The Lord will destroy this city." Exod. 34:13, "Ye shall destroy their
altars;" that is, Ye shall not leave one stone upon another, as our Saviour speaks in Luke
21:6.

Also it signifies to take away a thing quite, so as it be no more: in this sense Christ is
said to destroy sin; Rom. vi. 6,"That the body of sin might be weakened and subdued
more and more, until it be quite taken out of our nature. Sometimes it signifies to bring
persons into irrecoverable and utter ruin and misery : thus God destroys the wicked;
Psa. 37:38, "The transgressors shall be destroyed together;" and Job 21:30, "The wicked
is reserved to the day of destruction." God preserves the wicked from the common
calamities of this life only to destroy them, and display his vengeance against them. It is
taken for punishing transgressors by death, as magistrates do. Psa. 101:8, "I will early
destroy all the wicked of the land," says David. I will set about this work upon the first
opportunity, as soon as I am seated on the throne, that so I may both prevent all that
mischief which otherwise they might do, and hinder the infection of others by their evil
example, and discourage and deter all my subjects from the like practices. The apostle
Paul says, Rom. 14:15, "Destroy not him with thy meat for whom Christ died." To
edify, signifies to build up, strenghten, and encourage believers in their faith and
profession, by endeavouring to make them more wise, holy, and humble, and to live
more to the glory of God. On the contrary, to destroy, implies a doing of that which
may tend to the destruction of a weak believer, by drawing him to act against his
conscience in the use of things indifferent, or by giving him so great an offence as may
alienate his mind from the Christian profession. The evil spirits say to our saviour,
Mark 1:24, "Art thou come to destroy us?" that is, either, Art thou come to dispossess
us; or, Art thou come to execute the final judgment upon us, and to command us to our
chains, before the day of judgment? And Christ by his death is said "to destroy him that
had the power of death, that is, the devil," Heb. 2:14. The devil is said to have the
power of death, because he induces men to commit sin that meritoriously renders them
liable to death; because he inspires them with furious thoughts, and inflames their
passions, from whence proceed strifes and wars, that efficiently cause death; because he
is many times the executioner of God's wrath, and inflicts death upon rebellious and
incorrigible sinners; hence says the psalmist, that God "cast upon the Egyptians the
fierceness of his anger, wrath, indignation, and trouble, by sending evil angels among
them," Psa. 38:49. He is likewise so called, because he makes death more formidable to
sinners, by heightening their guilty fears of God's tribunal; and this title may also
signify his tormenting sinners with unrelenting cruelty in hell, which is the second
death. These penal evils which Satan brings upon mankind are upon the account of our
disobedience; and his mighty power in temptation is from our inward corruption. The
Lord Jesus by his death hath taken away the guilt and power of sin: the guilt, in
enduring the curse of the law, thereby satisfying the injured justice of God; and the
power of it, "by crucifying our old man with him, that the body of sin might be
destroyed," Rom. 6: 6. And thus our Saviour by his death destroys the cruel tyranny of
the devil.

Destruction is taken for a temporal death, Psa. 90:3,"Thou turnest man to destruction."
For mortification, 1 Cor. 5:5, "To deliver such an one to Satan, for the destruction of the
flesh." For damnation, 2 Pet. 2:1, "And bring upon themselves swift destruction." Also
for hell, the place where the wicked are eternally tormented, Matt. 7:13, "Broad is the
way that leadeth to destruction." For extirpation, or utter rooting out, Esth. 8:6, "How
can I endure to see the destruction of my kindred?" For a consuming plague, Psa. xci, 6,
"The destruction that wasteth at noon-day." And for a corrupting, painful, and deadly
disease, 1 Sam. 5:9. Destroy signifies to afflict, Job 2:3, "To destroy him without
cause."

DEVIL
I. A most wicked angel, the implacable enemy and tempter of the human race,
especially believers, whom he desires to devour, 1 Pet. 5:8. He is called "Abaddon" in
Hebrew,"Apollyon" in Greek, that is, destroyer. "Angel of the bottomless pit," Rev.
9:11. "Prince of this world," John 12:31. Prince of darkness, Eph. 6:12. "A roaring
lion," and an "adversary," 1 Pet. 5:8. A sinner from the beginning, 1 John 3:8.
"Beelzebub," Matt. 12:24. "Accuser," Rev. 12:10. "Belial," 2 Cor. 6:15. Deceiver Rev.
20:10. "Dragon," Rev. 12:7. "Liar," John 8: 44. "Leviathan," Isa. 37:1. "Lucifer," Isa.
14:12. "Murderer," John 8:44. "Serpent," Isa. 27:1. "Satan," Job 2:6. "Tormenter," Matt,
18:34. "The god of this world," 2 Cor. 4:4.

II. He is compared to a dog, Psa. 12:16. "Fowls," Matt. 13:4. A "fowler," Psa. 111:3.
"Lightning," Luke 10:18. "Locusts," Rev. 4:3. A "wolf", John 10:2. An "adder," Psa.
111:13.

These names are given to the prince of the devils, who, perhaps, was the first and leader
in that grand rebellion against God, whereby they all fell into a rooted enmity against
holiness, and into endless horror, blackness, and despair, Jude 1:6.

III. Devil is put for,

A. Idols, Psa. 106:37; 2 Chron. 11:15.

B. A wicked man, John 6:70.

C. Persecutors, Rev. 2:10.

This word comes from the Greek, Diabolos, which signifies a calumniator, or accuser,
who "accuseth us before God day and night," Rev. 12: 9, 10. Hence he is called, " the
accuser of the brethren," Rev. 12:10. He hath cast off all obedience to God. And
likewise called "Belial," which is a Hebrew word, and signifies one who is good for
nothing, a libertine, one that is extremely wicked. 2 Cor. 6:15, "What concord hath
Christ with Belial?" Also "Satan," which signifies an adversary, or an accuser, in a
court of justice. Job 2:1, "Satan came also among them," He is likewise called the "old
serpent," Rev. 12: 9, because he conveyed himself into the serpent when he tempted
Eve; and in respect of his serpentine disposition: his poison is always ready, as in a
fountain; and runneth continually as in full streams, both against Christ, and against all
his members for his sake. He is also crafty, wise, and subtle, as a serpent; concerning
whose subtlety, see SERPENT.

The most subtle of these spirits contrived a temptation, which might be most taking and
dangerous to man in his exalted and happy state. He attempts him with art, but
propounding the lure of knowledge and pleasure, to inveigle the spiritual and sensiti9ve
appetites at once. And that he might the better succeed, he addressed the woman, the
weakest and most liable to seduction. He hides himself in the body of a serpent, which
before sin was not terrible unto her, and by this instrument insinuates his temptation. He
first allured with the hopes of impunity, "Ye shall not die;" then he promised a universal
knowledge of good and evil. By these pretences he ruined innocence itself. For the
woman, deceived by these specious allectives, swallowed the poison of the serpent; and
having tasted death, she persuaded her husband, by the same motives, to despise the law
of their Creator. Thus sin entered, and brought confusion into the world.

Man, since his fall, is under the tyranny and slavery of Satan, who is called "the god of
this world," 2 Cor. 4:4, because he rules in wicked men. His old enmity and hatred
against the souls of men continues. It is another hell to him to see them restored to the
favour of God, and his glorious image re-engraven on them. He is a jealous jailer, and if
possible, will not lose any of his captives. The Scriptures represents him as a strong and
subtle adversary; "a roaring lion that goes about seeking whom he may devour," 1 Pet.
5:8. His title, "the tempter," Matt. 4:3, implies his constant practice. He bribes some
with profit, and allures others with pleasure. He is surprisingly subtle; his strength is
superior to ours; his malice is deadly; his activity and diligence are equal to his malice;
and he has a mighty number of principalities and powers under his command.
Sometimes devil is taken for a wicked man, a libertine, a treacherous person: John
6:70,"Have not I chosen you twelve, and one of you is a devil?" It is taken also for
idols, 2 Chron. 11:15; so called, because the devil is eminently served in the worship of
them; and the spirits which were supposed to inhabit them were evil spirits or devils;
and because in and by them the devil often times manifested himself to men, and gave
them answers, and received their worship. Their worship is an invention of the devil;
for what other deity besides the devil could require human victims, like those that were
sacrificed to Moloch? Devil is likewise taken for persecutors, those instruments which
he makes use of in executing his wicked designs against the godly, Rev. ii. 10.
"Lest he fall into the condemnation of the devil," 1 Tim. 3:6. Lest he become guilty of
the sin for which the devil was condemned, and so receive the same punishment which
was inflicted upon him.

DEVOUR
I. To eat up, or swallow down greedily, Gen. 37:20.

II. To waste, or spend riotously, Luke 15:30.

III. By cunning pretences to defraud others of that which is theirs, Matt. 23:14.

IV. With cruel fierceness to tear and spoil spiritually the souls and bodies of men, as a
lion devours his prey : 1 Pet. 5:8, "The devil walketh about, seeking whom he may
devour."

V. To kill, or destroy, 2 Sam. 18:8.

VI. To convert to one's own private use that which is dedicated unto God, Prov. 20:25.

DEW
I. A small rain, which falling on the ground in the morning, doth keep it moist, and
make it fruitful. In warm countries, and in places where it rains but seldom, the night
dews supply in some sort the want of rain. And therefore the bestowing of it is a
blessing from God; Deut. 33:13, "Blessed of the Lord be Joseph's land for the dew:"
and the withholding of it is a curse ; 2 Sam. 1:21, "Ye mountains of Giboa, let there be
no dew on you."

II. Hushai compares an army sallying upon the enemy to the dew descending on the
ground, 2 Sam. 17:12. God promises to "be as the dew unto Israel," Hos. 14:5. Though
they were as withered and dying grass, yet he would refresh and strengthen them. By
bestowing upon them his grace and Spirit, he would make them fruitful and flourishing.

III. This comparison of God's visitation of his people to dew is remarkable in several
places of Scripture. Isa. 26:19," Thy dew is as the dew of herbs;" or, Thy dew is a bright
dew, a dew of light and dawn. The prophet there speaks of the captivity of Babylon as
of a state of death, "Thy dead men shall live;" but God's visitation of his people, his
favour and blessing, would recover them in some sort to life and light, would make
them revive and flourish again.

IV. Heavenly doctrine, or the word of God, is likewise compared to dew: Deut. 32:2,
"My speech shall distil as the dew." My doctrine shall have the same effect upon your
hearts as the dew has upon the earth; it shall make them soft, pliable, and fruitful. The
prophet Hosea, speaking of the goodness of hypocrites, compares it to the "early dew
that soon goeth away," that is soon exhaled by the heat of the sun, Hos. 6:4.

V. Brotherly love, or the communion of saints, is compared to the dew which falls upon
the hill of Hermon, and refreshes and makes it fruitful, Psa. 133:3; as the drops of dew
are innumerable, and as they fall suddenly and secretly, without being perceived.

VI. In allusion to these qualities of the dew, such as were converted to Christ in the
earliest gospel times are compared to it: Psa. 110:3, "Thou hast the dew of thy youth." It
is said, Song of Solomon 5:2, "My head is filled with dew, and my locks with the drops
of the night." Christ here alludes to the custom of lovers, who often and willingly suffer
such inconveniences for their hopes and desires of enjoying their beloved, and signifies
his sufferings fro the church's good. Elsewhere, for a man to be "wet with the dew of
heaven" is a sign of misery, Dan. 4:25. So drops, or droppings, signify troubles, Amos
6:11. But dew and rain upon the land make it fruitful; so is Christ by his doctrine to his
church, Deut. 32:2.

DIDRACHMA
A Greek word, signifying a peice of money of two drachmas in value. A didrachm was
worth about fourteen pence English; two didrachms, two shillings and four pence,
which made a Hebrew shekel. The Jews were by the law obliged to pay every one a half
shekel to the temple. It is said in Matt. 17:24, that they that received the tribute or
capitation of two drachms, or half a shekel, came and demanded it of our Saviour; and
that he, having sent Peter to fish in the lake, told him that the first fish he should take
would have a piece of money in its mouth, of four drachms in value; that he should take
it, and give it to the receivers of this tribute for both of them.

DISCERN
"Discerning of spirits" is one of the gifts of God, mentioned by the apostle Paul, 1 Cor.
12:10. It consists in discerning among those who say they are inspired by God, whether
they are animated or inspired by a good or evil spirit, whether they are true or false
prophets. This gift was of very great importance, both in the Old Testament, wherein it
is found that false prophets often rose up, and seducers, who deceived the people; and
also in the New, in the primitive ages of the church, when supernatural gifts were
common; when the messenger of Satan was sometimes transformed into an angel of
light, and false apostles, under the outward appearance of shoop, concealed the
sentiments of ravening wolves. Wherefore the evangelist cautioned believers
saying,"Believe not every spirit, but try the spirits, whether they be of God," 1 John 4:1.
See in Deut. 18:20-22, the marks which are given by God to distinguish true from false
prophets.

DISCIPLE
The word disciple, absolutely taken, signifies, in the New Testament, a believer, a
Christian, a scholar, a follower of Christ, or his apostles; as in Acts 6:1, "When the
number of the disciples was multiplied, there arose a murmuring of the Grecians against
the Hebrews, beacuse their widows were neglected in the daily ministration." And in
Acts 9:1, "Saul yet breathing out threatenings and slaughter agasinst the disciples of the
Lord;" that is, against the followers of Christ.
The name of disciple is often set down for that of apostle; particularly in the gospel,
Matt. 5:1; 8:23; 10:1; but in other places the apostles are distinguished from disciples.
The apostles were chosen particularly by Christ out of the number of his disciples, to be
the stewards of his most secret mysteries, and the principal ministers for propagating
and establishing the Christian religion. They were twelve in number, Matt. 10:2; Luke
6:13.

But the disciples who followed our Saviour from the beginning, and are called simply
disciples, were seventy in number. The precepts and admonitions which our Saviour
gave them, when he sent them to preach in the cities of Judea, are recorded in Luke 10,
from the beginning to verse 17.

DISEASE
I. Diseases and death are the consequences and effects of sin; this is the idea which we
have of them from Scripture. The ancient Hebrews, who were very little versed in the
study of science, and not much accustomed to recur to physical causes, and consult
physicians, when they were sick, imputed their diseases generally to evil spirits, the
executioners of Divine vengeance. If their infirmities appeared to be beyond what was
usual, and the causes of them were not known to them, they did not fail to say that it
was a blow from the avenging hand of God; to him the wisest and most religious had
recourse for cure; and king Asa is blamed for placing his confidence in physicians,
when he had a very painful fit of the gout in his feet, and for not applying himself to the
Lord; 2 Chron. 16:12, "In his disease he sought not to the Lord, but to the physicians."
Job's friends immediately ascribed all the distempers with which that holy man was
afflicted to God's justice, Job 4:7, 8.

II. Leprosies, which were so common among the Jews, were treated as diseases sent by
God; the priests were the persons who judged of the nature and qualities of this evil,
shut up the diseased, and declared that they were healed, or had their leprosy upon
them; and after their recovery they offered sacrifices, as it were to expiate for their
faults. Miriam, Gehazi, and king Uzziah were smitten suddenly with a leprosy; the first
as a punishment for her detracting discourses, the second for his avarice, and the third
for his presumption, Numb. 12:10; 2 Kings 5:27; 2 Chron. 26: 21.

III. In the New Testament, the cause of many disease is attributed to the devil. It is said
there, that the devil had bound the woman who had been bowed down for eighteen
years; Luke 13:16, "Ought not this woman, being a daughter of Abraham, whom Satan
hath bound, lo, these eighteen years, to be loosed from this bond on the sabbath day?"
In verse 11, the same person is mentioned as having "a spirit of infirmity;" that is, a
sore disease inflicted by the devil. We are told of a dumb devil, and of another that
could scarce speak, Mark 9:17; Luke 11:14; that is to say, which caused these
infirmities in those who were possessed by them: and whenever Christ or his apostles
had a mind to restore these indisposed persons to their health, they began with casting
out the devils; for the cure immediately followed.
IV. The apostle Paul attributes the death and diseases of many to their communicating
unworthily; 1 Cor. 11 30, "For this cause many are weak and sickly among you, and
many sleep." The same apostle ascribes the infirmities wherewith he was afflicted to an
evil angel; 2 Cor. 12:7, "There was given me a thorn in the flesh, the messenger of
Satan to buffet me." It was the destroying angel that made such havoc of Sennacherib's
army, 2 Kings 19: 35. It was the avenging angel that drew his sword against the people,
and smote them with the pestilence, as a punishment for David's sin , 1 Chron. 21:15,
16. No sooner had Abimelech, king of Gerar, taken Sarah, the wife of Abraham,
forcibly away, but he was threatened with death, Gen. 20:3,4.

V. Er and Onan, the sons of Judah, were carried off by unknown diseases, for having
committed actions of an infamous and detestable nature, Gen. 38:7, 10. And the
Philistines were smitten with an ignominious disease for not treating the ark with that
respect that it deserved, 1 Sam. 5:12. There are a great number of diseases recorded in
Scripture, which were sent by God in the way of punishment for sins.

V. The diseases of Egypt, from which God promised to defend his people, Exod. 15:26;
and which he threatens, in case of their disobedience, to inflict upon them, Deut. 28:60;
these diseases are either the plagues with which God afflicted Egypt before the
departure of the Israelites, or the diseases which were most common in the country,
such as blindness, ulcers in the legs, consumptions, and the leprosy, called
elephantiasis, which was peculiar to this country, as Pliny observes, Egypti peculare
hoc malum elephantiasis.

DIVINATION
The Eastern people, and particularly the Israelites, were always very fond of
divinations, magic, and the curious arts of interpreting dreams, and inquiring by
unlawful methods into the knowledge of what was to come: this was a consequence of
their timorous and superstitious genius. When Moses published the law of God, this evil
was and had been for some time very common in Egypt, and the neighboring countries;
and to cure the Israelites of their inclination to consult diviners, fortunetellers, augurs,
and interpreters of dreams, etc., he promised them from God that the Spirit of prophecy
should not depart from among them; and forbade them, under very severe penalties, to
consult diviners, astrologers, and other persons of this kind.

He commanded them to be stoned who pretended to have a familiar spirit, or the spirit
of divination, Lev. 20:27. And in Deut. 18:9-11, 15, he says, "When thou art come into
the land which the Lord thy God giveth thee, thou shalt not learn to do after the
abominations of those nations. There shall not be found among you any one that maketh
his son or his daughter to pass through the fire, or that useth divination, or an observer
of times, or an enchanter, or a witch, or a charmer, or a consulter with familiar spirits,
or a wizard, or a necromancer. God will raise up unto thee a Prophet from the midst of
thee, of thy brethren, like unto me; unto him ye shall hearken." The writings of the
prophets are full of invectives against the Israelites, who consulted diviners, and against
the false prophets, who set up to foretell things future, and by this means seduced the
people, Jer. 14:14; Ezek. 13:6,7.

There were several sorts of divinations, namely, by water, fire, earth, air; by the flight
of birds, and their singing; by lots by dreams, by staff or wand, by the entrails of
victims, and by cups. The heathens used many divinations, being excited thereto by
distrust of God, and the temptations of the devil, who had a great hand in many of their
answers, Acts 16:16.

Joseph's cup, mentioned in Gen. 44:5, which was concealed in Benjamin's sack, the
younger brother of this patriarch, is the subject of many different conjectures, founded
on the words of Joseph's officer, "Is not this the cup in which my lord drinketh, and
whereby he divineth?" Some question whether Joseph did indeed make use of this cup
in foretelling what was to come; whether his people believed so, or whether this was
said by them, according to the common opinion of the Egyptians, who held Joseph for a
great magician; or whether they said so to intimidate Joseph's brethren, making them
believe that Joseph, whom as yet they knew not to be their brother, was a man very
expert in the art of divining, and had discovered the theft which they had committed by
virtue of this art.

All these several opinions have their defenders. It is certain that the ancients had a sort
of divination by cups. The Eastern people say that old king Giamschid, who is the
Solomon of the Persians, and Alexander the Great, had cups, by means whereof they
knew things natural, and sometimes even supernatural. The ancients speak of certain
divining cups full of wine, or other liquors, which were poured out with ceremony from
the side where the handle was, and that from thence they drew presages of what was to
come. Pliny speaks of divinations with water and basins, in lib. 30 cap. 2. The manner
of divining by the goblet was this: Little plates of gold, or silver, or some precious
stones, with certain characters engraved upon them, were thrown into it; and after some
invocations, and superstitious ceremonies, the demon was consulted. He answered in
several ways; sometimes by articulate sounds; sometimes he made the characters in the
goblet appear upon the superficies of the water, and formed his answer by the order in
which they stood; sometimes he traced the images of the person on whose account he
was interrogated. At other times a ring was fastened to a thread, and held suspended
over the water in a cup: the ring, by its different percussions, showed the several things
which were inquired after.

But as to Joseph, it is not to be believed that he used his cup in divinations; he was too
wise and religious to practice any thing so vain, and so contrary to religion, as
divinations, of what nature, whatever they might be. He was certainly very skilful in the
science of foretelling things to come; but this knowledge was not acquired; it was no
curious and diabolical art, but some supernatural faculty which God had communicated
to him, whereby he procured that high consideration he was in throughout Egypt. It is
not incredible that the Egyptians, and perhaps some of his own people, might think him
to be truly a magician, and might have spoken of him according to this prejudice; but it
does not follow that he used a cup in divining. The Hebrew text of Genesis will bear
another construction : Is not this the cup wherein my lord drinks, and searches for so
carefully? Or, Is not this the cup wherein my lord drinks, and by which he has tried
you? He will try whether you are as acknowledging as you ought to be for the particular
favors he has shown you. This cup will serve to give a proof of your ingratitude and
infidelity.

Divination by the wand is taken notice of in Ezek. 21:21,22, and in Hos. 4:12,"The king
of Babylon stood at the parting of the way, to use divination; he made his arrow bright."
Either writing on these arrows the names of cities and countries, then putting them into
a quiver, and mixing them, and thence drawing them out, and concluding according as
the names were which were on the arrows; or by shooting the arrows, and judging by
their flight; or casting them up in the air, and divining by their fall. In the same passage,
divination by the entrails of victims is taken notice of ; "He consulted with images, he
looked into the liver." From the position and color of the liver, they used to judge of
future prosperous or unprosperous events.

DIVORCE
I. The dissolution of marriage, or separation of husband and wife. Moses tolerated
divorces: his words on this subject are in Deut. 24:1-4,"When a man hath taken a wife,
and married her, and it come to pass that she find no favour in his eyes, because he hath
found some uncleanness in her; then let him write her a bill of divorcement," etc.
Commentators are much divided concerning the sense of these words,"because he hath
found some uncleanness," or, as the Hebrew has it, matter of nakedness," in her.

II. The school of Shammah, who lived a little before our Saviour, taught, that a man
could not lawfully be divorced from his wife, unless he had found her guilty of some
action which was really infamous, and contrary to the rules of virtue. But the school of
Hillel, who was Shammah's disciple taught, on the contrary, that the least reasons were
sufficient to authorize a man to put away his wife; for example, if she did not dress his
meat well, or if he found any other woman whom he liked better. He translated Moses's
text thus: If he hath found any thing in her, or an uncleanness. Akiba, he affirmed, that
it was sufficient cause for a man to put away his wife, if she were not agreeable to her
husband. After this manner he explained the text of Moses: If she find no favour in his
eyes; this was the first reason " the second was, If he find any uncleanness in her.
Josephus and Philo show sufficiently that in their time the Jews believed divorce to be
lawful upon very trivial causes. But nothing can justify such a procedure but adultery,
whereby the marriage relation is radically dissolved, Matt. 5:32.

III. That the Pharisees explained this toleration of Moses in the like extensive manner,
may be gathered from the question they put to our Savior, Matt. 19:3, "Is it lawful for a
man to put away his wife for every cause?" This they proposed to our Savior, trying if
they could get any thing from him to his prejudice. Had he answered in the affirmative,
he had contradicted what he formerly delivered on this head, Matt. 5:32. Had he denied,
they would have accused him for contradicting the law of Moses, Deut. 24:1. Our
Savior answered neither yes nor no, but gave them a fair occasion to answer
themselves, and tacitly charged them with ignorance and corruption of the law of God.
He referred them to the first institution of marriage, in Gen. 1:27; 2:24: "Have ye not
read, that he who made them at the beginning made them male and female, and said,
For this cause shall a man leave father and mother, and shall cleave to his wife; and
they twain sahll be one flesh? Wherefore they are no more twain, but one flesh. What
therefore God hath joined together let not man put asunder." From hence he leaves them
to conclude, whether it was probable that Moses, whom they so reverenced, and who
was so faithful in the house of God as a servant, did give them a liberty to put asunder
those whom God had joined together. Or whether they had not put an interpretation
upon the law of Moses which it could not bear, in consistency with the law of God. Our
Saviour adds, that "Moses, because of the hardness of your hearts, suffered you to put
away your wives; but from the beginning it was not so;" that is, Moses gave you no
positive command in the case; he could not make a law directly opposite to the law of
God. But seeing your wicked and malicious disposition, that you would turn away your
wives without any just and warrantable cause, and to restrain your extravagances of
cruelty to your wives, or disorderly turning them off upon any occasion, he made a
judicial, political, or civil law, whereby, upon reason of state, namely, to prevent a
greater civil mischief, he did so far allow of it, as to exempt them that did it from any
civil punishment; but still it was a transgression of the moral law, and so a sin against
God. After which our Saviour determines on this question, according to the original law
of God, and limits the permission of divorce to the single case of adultery: "And I say
unto you, Whosoever shall put away his wife, except it be for fornication, and shall
marry another, committeth adultery; and whoso marrieth her that is put away doth
commit adultery." In the case of adultery, the marriage covenant being broken, the
marriage bond is fundamentally dissolved, and it lies in the power of the party wronged
to prosecute it to a formal dissolution by divorce; and then the wronged party is at
liberty to marry again.

DOCTRINE
I. Knowledge, or learning, Isa. 28:9.

II. A tenet, or opinion, Matt. 16:12.

III. The truths of the gospel in general, Tit. 2:10.

IV. Instruction, information, and confirmation in the truths of the gospel, 2 Tim. 3:16.

V. The manner of teaching, with the matter also, Matt. 7:28.

VI. The act of teaching, Mark 4: 2.

VII. Divine institutions, Matt. 15:9.

"The doctrine of Balaam," Rev. 2:14. The history of Balaam is recorded in Numbers,
22, 23, 24. He was sent for by Balak, king of Moab, to come and curse Israel; and
finding that God restrained him, and turned him from cursing to pronouncing blessings
upon them, he instructed Balak at last how to lay a stumbling-block before them, to
make them to fall. He told Balak and the Midianites, that if they would secure
themselves from the attempts that the Hebrews might make against them, and obtain
some advantage over them, they should engage them in idolatry and whoredom; that
then they would be forsaken by their God, and would become a prey to their enemies.
The young women of Moab invited the Israelites to the feasts of Baal-peor; and after
they had persuaded them to embrace idolatry, they seduced them to impurity. This
doctrine is the same with what is called "the doctrine of the Nicolaitanes," Rev. 2:15.
This sect took their name from Nicolas, one of the seven first deacons, of whom
mention is made in Acts 6:5. He plunged himself into irregularities, as it is said, and
gave beginning not only to this sect, but also to that of the Gnostics, and to several
others, who, following the bent of their passions, invented many different sorts of
crimes and wickednesses. Among these Nicolaitanes, adulteries, and the use of meats
offered to idols, were held as indifferent things. St. Austin says, Haeres. 5, that they
have their women in common, and make no scruple to conform to all the pagan
superstitions.

DOG
I. A domestic animal well known. By the law it was declared unclean, and was very
much despised among the Jews: the most offensive expression they could use, was to
compare a man to a dead dog. David, in order to make Saul sensible that the unjust
persecution which he carried on against him did himself no honour, said to him,"After
whom is the king of Israel come out? after whom dost thou pursue? after a dead dog," 1
Sam. 24:14.

II. The name of dog is sometimes put for one who has lost all modesty; for one who
prostitutes himself by committing any abominable action, such as sodomy. In this
manner several understand the injunction delivered by Moses, of not offering in the
tabernacle of the Lord "the hire of a whore, or the price of a dog," Deut. 23:18. And
Christ excludes dogs, sorcerers, whoremongers, murderers, and idolaters from the
kingdom of heaven, Rev. 22:15.

III. The apostle Paul calls the false apostles dogs, by reason of their impudence and
greedy love of sordid gain, Phil. iii. 2. Solomon and the apostle Peter compare sinners
who continually relapse into their sins to dogs returning to their vomit, Prov. 26:11; 2
Pet. 2:22.

IV. Dog, or dogs, is put for,

A. The devil, Psa. 22:20.

B. Persecutors, Psa. 22:116.

C. False teachers, Isa. 46:11; Phil. 3:2.

D. Unholy men, Matt. 7:6.

V. The gentiles, Matt. 15:27.

DOMINION
I. Power, Neh. 9:28; Rom. 6:9.

II. Persons ruled over, Psa. 114:2.

III. Kings and kingdoms, Dan. 6:26; 7:27.

IV. Angels, Eph. 1:21; Col. 1:16.

V. Magistrates, 2 Pet. 2:10; Jude 1:8.

VI. The universal and unlimited authority and government of God, Psa, 72:8; 145:13;
Dan. 4:3, 22, 34; 7:14.

DOOR
I. Properly signifies the entrance into a house, Gen. 19: 9. It is likewise taken in a
metaphorical sense. Our Saviour says, John 10:9, "I am the door; by me if any man
enter in, he shall be saved." I am the only way whereby lost sinners may come to God,
and obtain salvation: the only way of entrance and admission, both into the church
militant and triumphant, is by me; for none but such as have a true and a lively faith in
me, wrought in their soul by my Spirit, can be true members of my church here, much
less members of the glorious church in heaven. It is said, in Rev. iii. 20, "Behold I stand
at the door, and knock." I stand at the door of sinners' hearts, in the gospel dispensation,
inviting them to repent, and turn from their evil ways.

II. There is likewise mention made of the door of mercy, or the time or season of grace.
Matt. 25:10,"They that were ready went in with him to the marriage, and the door was
shut." Luke 13:25, "When once the master of the house is risen up, and hath shut to the
door," etc. By these parabolical expressions our Saviour intimates that there is a
determinate time, wherein sinners must, if ever, accept of the offers of grace and
salvation, which if they slip, they will not be able to obtain of God an entrance into the
kingdom of heaven; the door of mercy and grace, the door of heaven and glory, will be
shut against them.

III. In Acts 14:27, we read of the door of faith; "God had opened the door of faith to the
Gentiles;" he had caused the gospel to be preached unto them, whereby they were
brought to believe in Christ, and to become members of his church.

The apostle Paul writing to the Corinthians, and telling them of the special opportunity
which God had given him of doing much good by the gospel, uses this expression," A
door is opened unto me," 1 Cor. 16:9; 2 Cor. 2:12. And the same apostle speaks of a
door of utterance ; "That God would open unto us a door of utterance;" that is, would
afford us an opportunity, and vouchsafe ability and courage, to preach the gospel, Col.
4:3. "To lie at the door;" "To be at the door;" "To stand before the door;" are phrases
denoting that a person or thing is near at hand, Gen. 4:7; Matt. 24:33; James 5:9. God
promises to give his people, upon their repentance, "the valley of Achor for a door of
hope," Hos. 2:15. Achor was a valley in the territory of Jericho, and the tribe of
Benjamin, on the very entrance into the land of Canaan: the Israelites, fatigued and
discouraged with marching and encamping for forty years in the wilderness, and
coming to this valley, began to entertain hopes of enjoying the Promised Land; in
allusion to this, God promises his people, by Hosea, that he would give them some
beginnings of mercy and favour, as the earnests and pledges of future blessings.

DOUBLE
I. Twice as much : Gen. 43:12,"Take double money;" that is, twice as much money. A
double garment may mean a lined habit, such as the high priest's breastplate was, Exod.
34:9 ; or a complete habit or suit of clothes, a cloak and tunic, Judg. 17:10, "Dwell with
me, and I will give thee a double suit of apparel, or an order of garments."

II. Double sometimes signifies abundance, as much as answers one's design: Isa.
40:2,"She hath received of the Lord's hand double for all her sins." They have received
punishment, though not so much as their sins deserved, yet abundantly sufficient to
answer God's design, which was to humble and reform them, and to warn others buy
their example. See Jer. 16:18; 17:18; 1 Tim. 5:17.

III. A double heart, a double tongue, double mind, are opposite to a simple, honest,
sincere heart; a true tongue; a just, faithful, sincere mind, Psa. 12:2; 1 Tim. 3:8; James
1:8.

DOVE
I. A tame bird, which by the law of Moses was declared to be pure. The law ordained
that when any woman went to the temple after lying-in, she should offer to the Lord a
lamb, a dove, or turtle, or else a pigeon, or a young turtle, Lev. 12:6,8. The lamb was
offered as a burnt-offering, the pigeon for a sin-offering. Or if the person could not
afford a lamb, then instead of it she offered two pigeons, or two turtles. The Virgin
Mary, to comply with this law, offered two pigeons, or two turtles, because she was
poor, Luke 2:24. And as it was difficult for all those who came from remote places to
bring doves with them, the priests gave permission for the selling of these birds in the
courts of that holy place, which our Savior could not endure; and having entered into
the temple, he made a scourge, and drove out those who traded there in pigeons, Mark
11:15.

II. The dove is the symbol of simplicity and innocence. The Holy Spirit appeared at the
baptism of our Savior in the form of a dove, Matt. 3:6, to signify what Christ is, (1.) In
his own nature to them that come to him, namely, meek, harmless, loving. (2.) In the
execution of his office, even He by whom the Father is pacified, and who brings the
good tidings of the assuaging the deluge of wrath, as the dove did of the retiring of the
waters to Noah. (3.) What he is in the operations of his Spirit upon his people, that they
are made meek, harmless, and lowly as doves. Christ recommends to his disciples the
wisdom of the serpent, and the harmlessness of the dove, Matt. 10:16. The prophet
Hosea compares the Israelites to a silly dove without heart, or understanding, Hos. 7:11.
The dove is a defenseless creature, without gall, or cunning, exposed to the pursuit of
men and beasts; which is able neither to protect itself nor its young, nor to take
precaution against those who have designs upon its life and liberty. Thus the Israelites,
notwithstanding the chastisements with which God afflicted them, and the captivities to
which he had reduced them, still relapsed into their irregularities, and exposed
themselves again to the same calamities.

III. The dove, when absent from its mate, sits solitary, and coos, or mourns; in allusion
to which are these expressions: Isa. 39:14,"I did mourn as a dove." And chap. 59:11,
We mourn sore like doves." Nah. 2:7, "Her maids shall lead her as with the voice of
doves." The spouse, or church, in the Song of Solomon is compared often to a dove, by
reason of her dove like temper and disposition, because she is chaste, mild, harmless,
and faithful; also by reason of her dove like condition, she being weak, and exposed to
persecution, and given to mourning, and subject to many fears, as doves are, Song of
Solomon 2:14; 5:2.

IV. It is further observed of the dove, that the male and female love each other, and
keep faithful one towards the other; and if any breach happen between them, they are
presently reconciled, manifesting the same by their embracing each other. They love
men's dwelling-houses, and to be in their company; and being carried from home, will
return many miles to their own houses; for which reason some make use of them to
carry letters, by tying them about their necks, which their friends at home untie and
read, and are thereby acquainted with their mind. The dove is an enemy to carrion or
ordure, and feeds upon the purest seed or grain, and loves neatness and pure waters. It
quickly forgets injuries, as the spoiling its nest, taking away its young, &c. It is very
fruitful, having young ones almost every month. Its feathers are of divers colors, which,
according to the variety of its postures, and of the light shining upon it, look like silver
or gold, as the psalmist observes, Psa. 68:13.
V. It is said in 2 Kings 6:25, that during the siege of Samaria, in the reign of Ahab, king
of Israel, the famine was so great," that the fourth part of a cab of doves' dung was sold
for five shekels." A cab held two pints and something over. Five shekels made about
twelve shillings sterling. Some think that it is not incredible that they did really eat
doves' dung, seeing a famine hath constrained people to eat things as improper and unfit
for nourishment as this, as is implied, Isa. 36:12. Josephus and Theodoret were of
opinion that this doves' dung was bought instead of salt. The Rabbins affirm, that it was
not the dung of pigeons, but the corn in their crops, which they brought back well filled
out of the fields, whither, during the siege, they went to feed. Others suppose the dove's
belly, her guts and inwards, to be meant here.

VI. The several species of the dove, are the wood-pigeon, the tame pigeon, the ring-
dove or turtle, the Picaipinima, and the St. Thomas's pigeon being the grey and black
dove, with a white breast; and the St. Thomas's pigeon being the Columba, with yellow
legs.

DRAGON
This word answers generally to the Hebrew Thannim, or Thannin, which signifies a
large fish, a sea dragon. By comparing the different passages where the word tannin, or
tannim, is to be met with, it signifies sometimes large river or sea fishes, and at other
times venomous and land serpents, and more particularly the crocodile and whale,
Gen.1:21; Job 7:12; Isa; 34:13; Ezek. 29:3; 32: 2.

As to the dragons that are talked of and are often mentioned in books, they are for the
most part only old serpents grown with age to a prodigious size. Some are described
with wings, feet, claws, crests, and heads of different figures. There is no question but
there are winged serpents; Moses speaks of them under the name of Zeraph, Numb.
21:6.

DREAM
I. By this word are to be understood those vain images which are formed in the
imagination while we are asleep: Job 20:8, "He shall fly away as a dream, and shall not
be found; yea, he shall be chased away as a vision of the night." The Eastern people,
and in particular the Jews, had a very great regard to dreams, they observed them, and
applied to those who pretended to explain them. We see the antiquity of this custom
among the Egyptians, in the history of Pharaoh's butler and baker, and in Pharaoh
himself, Gen. 40:5, 8; 41:15. Nebuchadnezzar is an instance of the same among the
Chaldeans, Dan. 2:1-3, etc. God had very expressly forbidden his people to observe
dreams, and to consult those who took upon them to explain them. He condemned any
one to death who pretended to have prophetic dreams, and to foretell what was to come,
though what he should so foretell were to come to pass, if after this he would engage
the people in idolatry, Deut. 13:1-3, etc. But they were not forbid, when they thought
they had any significative dream, to address themselves to the prophets of the Lord, or
to the high priest dressed in his ephod, in order to have it explained.

II. Wherefore in that very place wherein God forbid the Hebrews to consult diviners,
magicians, and interpreters of dreams, he tells them, the people whose land ye are going
to possess consult soothsayers and diviners; but ye have not been so taught. The Lord
shall raise up from the midst of you, and among your brethren, a Prophet like unto me;
him ye shall consult and hearken to, Deut. 18:14, 15. The Israelites therefore were to
address themselves to God and his prophets to learn the explanation of their dreams,
and the prediction of things to come. Saul, a little before the battle of Gilboa, consulted
a woman with a familiar spirit, "because the Lord had departed from him, and would
not answer him," and discover the success of this war to him," neither by dreams, nor
by Urim, nor by prophets," I Sam. 28:6, 15.

III. And we find that the Lord did indeed sometimes discover his will in dreams, and
raised up persons to explain them. He informed Abimelech in a dream that Sarah was
the wife of Abraham, Gen. 20:3,6. He showed Jacob the mysterious ladder in a dream,
Gen. 28:12-14. Joseph was favored very early with prophetic dreams, the signification
whereof was easily discovered by Jacob his father, Gen. 37: 4-6, &c. The dreams of the
butler and the baker belonging to the king of Egypt were explained by Joseph, as well
as those of Pharaoh, Gen. 40:12, 18; 41:25. And the Lord expressly declares that he
would sometimes thus reveal himself, Numb. 12: 6, "If there be a prophet among you, I
the Lord will make myself known unto him in a vision, and will speak unto him in a
dream." In the New Testament, we read that "the angel of the Lord appeared unto
Joseph in a dream" several times, Matt. 1:20; 2:19, 22. And it is among the signs and
effects of the promulgation of the gospel prophetically said," It shall come to pass, that I
will pour out my Spirit upon all flesh; your sons and your daughters shall prophesy,
your old men shall dream dreams, your young men shall visions," Joel 2:28. The
prophet Jeremiah exclaims against the false prophets who pretended to have dreams,
Jer. 23:25, 28, 29. Dreams are, A. Natural, Eccles. 5:7.

B. Divine, Gen. 38:12.

C. Diabolical and sinful, Deut, 13:1,2; Jer. 23:32.

DRINK
I. To drink signifies to drink liquor moderately, for the satisfying of thirst, Numb. 6:3;
Ruth 2: 9. Sometimes it signifies to drink plentifully, liberally, and largely, so as to be
merry but not to excess or drunkenness. Thus it is said, Gen. 43:34, that Joseph's
brethren "drank, and were merry with him." The Hebrew word here used often signifies
to drink to excess; but it is not to be supposed that Jacob's sons should forget
themselves so far upon this occasion, as to be wanting in that decency and respect
which they owed to one so considerably as Joseph, whom as yet they knew not to be
their brother. And in John 2:10, "Every man at the beginning doth set forth good wine;
and when men have well drunk, then that which is worse; but thou hast kept the good
wine until now." It is incredible that our Saviour waited till the guests were drunk, in
order to perform the miracle which he wrought at Cana in their favour. And in 1 Cor.
11:21, "One is hungry, and another is drunken" that is, one wants, and the other
abounds. The poor Christians were hungry, while the richer sort had too much, and
fared liberally.

II. To drink, in other parts of Scripture, is often taken in an odious sense, for drinking to
excess, for being intoxicated with liquor. Gen. 9:21, "Naoh drank of the wine, and was
drunken, and he was uncovered in his tent." Lot's two daughters made their father drink
to excess, and both proved with child by him, Gen. 19:32, 33, &c.

III. Our Saviour says in the gospel, "If any man thirst, let him come unto me, and
drink," John 7:37. If any man have a desire after spiritual blessings, let him come unto
me by faith, and he shall partake largely of my refreshing grace. And he tells the
woman of Samaria, John 4:14, "Whosoever drinketh of the water that I shall give him
shall never thirst." Whosoever partakes of the graces of the Holy Spirit, which I have to
bestow, and do offer in the gospel, he shall never desire and pursue worldly things as
his chief happiness. It is said, Job 15:16, that the "wicked drinketh iniquity like water."
Besides his natural proneness to sin, he has contracted habits and customs of sinning, so
that he sinneth as readily, greedily, and delightfully as men used to drink up water,
especially in those hot countries. And Elihu says, Job 34: 7, "What man is like Job, who
drinketh up scorning like water?" who with greediness and delight breaks forth into
scornful and contemptuous expressions, not only against his friends, but in some sort
even against

IV. God himself, whom he insolently charges with rigorous dealing. Rab-shakeh says
that Hezekiah designed to persuade the Jews into a resolution of holding out the siege
of Jerusalem, that so he might reduce them to the necessity of drinking their own urine;
that is, of exposing themselves to the utmost extremities of a siege, 2Kings 18:27.
Solomon exhorts his disciple, Prov. 5:15, to "drink water out of his own cistern;" that is,
to content himself with the lawful pleasures of marriage, without thinking on that which
was prohibited by the law. To eat and drink is used in Eccles. 5:18, to signify people's
enjoying themselves, using the good things of this life liberally and decently; and not
with penuriousness, which is base and dishonourable: "It is good and comely for one to
eat and drink, and to enjoy the good of all his labour." It is said in Matt. 11:18, 19.
"John came neither eating nor drinking;" that is, he did not live in the common and
ordinary manner, as other men did, but used a mean and peculiar diet: "but the Son of
man came eating and drinking;" using such a diet as other men did, and conversing
freely and sociably with all sorts.

V. Sennacherib says in 2 Kings 19:24; Isa. 37:25, "I have digged and drunk strange
waters, with the sole of my feet have I dried up all the rivers of besieged places." I have
brought water to places where there was none before, to supply my army; and I have
drunk up the water belonging to the people through whose country I have marched my
armies; I have exhausted their wells and their cisterns. The prophet Jeremiah upbraids
the Jews with having had recourse to Egypt for muddy water to drink; and with having
addressed themselves to the Assyrians, that they might drink the water of their river;
that is, with having sought for the water of Nile in Egypt, and the water of Euphrates in
Assyria; thereby describing the assistance of these two people, which the Jews sought
for, Jer. 2:18.

VI. To drink blood, signifies to be satiated with slaughter; Ezek. 39:18, "Ye shall drink
the blood of the princes of the earth;" ye shall put them to death. David refused to drink
the water which the three valiant men of his army went an procured for him at the
hazard of their lives; saying, "God forbid that I should drink the blood of these men;"
but "he poured it out unto the Lord," as a kind of drink-offering, and acknowledgment
of God's goodness in preserving the lives of his captains in so dangerous an enterprise,
2 Sam. 23:16, 17. "To buy water by measure," denote the utmost scarcity and extreme
desolation, Lam. 5:4; Ezek. 4:11.

VII. God's judgments are often in Scripture expressed under the notion of a cup of
strong and intoxicating drink; and the suffering of enduring of these is set out under the
notion of drinking such a cup. See CUP. "In the hand of the Lord there is a cup, and the
wine is red, the dregs thereof all the wicked of the earth shall drink them," Psa. 75:8.
"Thou hast filled us with horror and astonishment, as if we had drunk some poisonous
wine. "Stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his
fury. Hear now this, thou afflicted and drunken, but not with wine," Isa. 51:17, 21. "I
will fill the kings, the priests, the prophets, and all the inhabitants of Jerusalem, with
drunkenness," Jer. 13:13; that is, with the wine of terror and astonishment, by reason of
those grievous calamities that shall come upon them, and which will put them to their
wit's end. And in Ezek. 23:33, "Thou shalt be filled with drunkenness and sorrow." See
Obad. 1:16; Rev. 14:10.

VIII. Drink is put for:

A. The blood of Christ, John 6:55.

B. Spiritual delight, Song of Solomon, 8:2.
C. Afflictions, Matt. 20:23.
D. The wrath of God, Job 21:20; Rev. 14:10.
V. Greedy desire, Job 15:16.

DRY
I. By the words annexed to DRY the meaning is obvious. It is spoken of land, ground,
provision, waters, trees, and other things. The prophet Isaiah speaking of the Messiah
says,"He shall grow up as a root out of a dry ground," Isa. 53:2. Which prophecy
respects our Saviour's mean original, either as he sprang of the Jewish nation, which,
about the time of his appearing in the world, was poor, despised, and enslaved. Or by
the "dry ground" may be understood the royal family of David, which, at that time, was
poor, decayed, and contemptible. The same prophet says, chap. 56:3, "Neither let the
eunuch say, Behold, I am a dry tree." The Lord, by his prophet, does here encourage the
eunuch, who, being excluded "from the congregation of the Lord," Deut. 23:1, and also
by reason of his barrenness, which was often threatened as a curse, and was a matter of
reproach among the Jews, might be ready to think that he was cast out of God's
covenant, and cut off from his people, to whom the blessing of a numerous posterity
was promised. Yet he is desired not to be discouraged on these accounts, and assured
that God would accept of him, notwithstanding his barrenness, and his being excluded
from the participation of church privileges.

II. When our Saviour was led away to be crucified, he tells the Jews, Luke 23:31, "If
they do these things in a green tree, what shall be done in the dry?" If such evils befall
me, who have deserved no such thing, but rather to be cherished and kindly entreated;
what will befall you, who are fitted for destruction, like dry wood for the fire? The
prophets sometimes compare a barren and unfruitful people to a dry land: Isa. 41:18, "I
will make the dry land springs of water." I will make the Jews and Gentiles, who are
like a dry and barren wilderness, to become fruitful. In other places, when judgments
are threatened upon a land, it is said to be made "a wilderness, a dry land, a desert," Jer.
1. 12.

DUMB
Dumb, is taken,

I. For one that cannot speak for want of natural ability; Exod. 4:11, "Who maketh the
dumb, or deaf, or blind? have not I the Lord?"

II. For one that cannot speak to and teach others, for lack of grace and knowledge; Isa.
56:10, "His watchmen are ignorant, they are dumb dogs, they cannot bark."

III. For one that will not speak, though he can, being submissive and silent under the
dispensations of God's providence; Psa. 39:9, "I was dumb, I opened not my mouth,
because thou didst it."

IV. For those that cannot speak in their own behalf, either through ignorance and
infirmity, or because of the dread of their more potent adversaries, or of the majesty of
him that sits in judgment; Prov. 31:8, "Open thy mouth for the dumb in the cause of all
such as are appointed to destruction."

V. For one that is made speechless by a divine ecstasy; Dan. 10:15. "When he had
spoken such words, I became dumb."

VI. A dumb or deaf spirit, is a spirit that makes those persons deaf, or dumb, whom he
possesses, Mark 9:17,25.
DUNG
By dung is represented any thing that is nauseous, or loathsome, as the carcasses of the
dead, Jer. 8:2; 9:22. "The wicked man," says Job, "shall perish for ever, like his own
dung," Job 20:7, which men cast away with contempt and abhorrence. To spread dung
upon the face, expresses the greatest contempt, undervalue, and scorn. Mal. 2:3, "I will
spread dung upon your faces, even the dung of your solemn feasts." I will pour disgrace
and contempt upon you, and reject your persons and sacrifices with as much contempt,
as if I took the dung of those sacrifices, and threw it in your faces. The apostle Paul
says, Phil. 3:8, "I count all things but dung, that I may win Christ." All things, without
Christ, are as dung, utterly insufficient to procure our pardon and acceptance with God.-
Doves' Dung; see on DOVE.

DUST
I. The Hebrews, when they mourned, put dust, or ashes, upon their heads: Josh. 7:6,
"Joshua and the elders of Israel put dust upon their heads." In their afflictions they sat
down in the dust, and threw themselves with their faces upon the ground. Lam. 3:29.
"He putteth his mouth in the dust, if so be there may be hope." Isa. 47:1, "Come down
and sit in the dust, O virgin daughter of Babylon, sit on the ground." In Acts 22:24,
some of the Jews, in the height of their rage, "threw dust into the air," as it were to show
that they would reduce to powder the apostle Paul, whom they had taken in the temple.

II. The dust denotes likewise the grave and death: Gen. 3:19,"Dust thou art, and to dust
thou shalt return." Job vii. 21,"For now shall I sleep in the dust." Psa. 22:15, "Thou hast
brought me into the dust of death." The dust signifies likewise a multitude; Gen. 12:16,
"I will make thy seed as the dust of the earth." And Balaam, upon the sight of the Israeli
camp, says, "Who can count the dust of Jacob?" Numb. 23:10; this vast multitude of the
Israelites, who are as numerous as the dust. And in Psa. 78:27, "He rained flesh also
upon them as dust;" a great multitude of quails as if they were dust.

Dust signifies a most low and miserable condition: 1 Sam. 2:8, "God raiseth up the poor
out of the dust." Nah. 3:18,"Thy nobles shall dwell in the dust;" they shall be reduced to
a mean condition. Our Savior commands his disciples to "shake the dust off their feet
against those who would not hearken to them, nor receive them," Matt. 10:14; Luke 9:5,
to show thereby that they desire to have no commerce with them; that they abhor every
thing belonging to them; and that they give them up to their misery and hardness. Dust
signifies earthly things. Amos 2:7.

DWELL
To abide in, to inhabit, to have a fixed residence in a place, Numb. 33:53; Psa. 78:55.
Sometimes it is taken for traveling; Heb. 11:9, where it is said that Abraham "dwelt in
tabernacles;" that is, sojourned; for he had no fixed abode in the land of Canaan.

I. It is spoken,

a. Of God, who is said to dwell in the heavens, Psa. 123:1. He has a certain and glorious
place where he resides, even the highest heavens, where he is clothed with infinite
power and majesty, and from where he beholds and governs this lower world, and all
that is in it. His gracious presence with his people on earth is signified by dwelling with
them: Psa. 9:11, "Sing praises to the Lord, who dwelleth in Zion;" where the ark was,
which was the symbol of his special and gracious presence. And in Isa. 57:15, "I dwell
with him that is of a contrite and humble spirit."

b. Of Christ, signifying, (i) His manifestation in the flesh. John 1:14, "The Word was
made flesh, and dwelt among us." (ii) His spiritual abode in every faithful soul. Eph.
3:17. "That Christ may dwell in your hearts by faith." Christ dwells in his people by his
merit, to justify them; by his grace and Spirit, to renew and purify them; by his power,
to keep them; by his power, to keep them; by his wisdom, to lead and instruct them; and
by his communion and compassion, to share with them in all their troubles.

II. Of the Holy Ghost, who dwells in the soul by his gracious operations, working faith,
love, and other graces therein. Rom. 8:9, "But ye are not in the flesh, but in the Spirit, if
so be that the Spirit of God dwell in you."

III. Of the word of God, which may be said to dwell in a person, when it is diligently
studied, firmly believed, and carefully practiced. Col. 3:16, "Let the word of God dwell
richly in you in all wisdom."

IV. Of Satan, who dwells in wicked men, when he fills them with further degrees of
error, malice, blasphemy, impenitence, and blindness; thereby making them highly
wicked, and worse and worse daily, Matt. 12:45.

VI. Of the godly, who are said to dwell in God, 1 John 3:24. They have most intimate
union and communion with God in Christ.

EAGLE
A bird of prey, whereof there is frequent mention in Scripture. It is declared, in Lev.
11:13, to be unclean, as are all other birds of its species; as the sea eagle, and the eagle
named ossifrage, because it breaks the bones in order to extract the marrow. The hawk
and vulture may also be reckoned as different species of eagles.

It is said that when an eagle sees its young ones so well grown as to venture upon
flying, it hovers over their nest, flutters with its wings, and excites them to imitate it,
and take their flight; and when it sees them weary or fearful, it takes them upon its
back, and carries them so that the fowlers cannot hurt the young without piercing
through the body of the old one. In allusion to this, it is said, Exod. 19:4, that God
delivered his people out of Egypt, and "bore them upon eagles' wings;" and in Deut.
32:11, that the Lord took upon himself the care of his people; that he led them out of
Egypt, and set them at liberty; as an eagle takes its young out of the nest, to teach them
how to fly, by gently fluttering about them.

It flys very high, Prov. 30:9; yet in the twinkling of an eye seizes its prey, whether on
the earth or in the sea. It builds its nest very high in the tops of rocks, Job 39: 27.

To provoke its young ones to fly, it flutters over them, and takes them on its wings,
Deut. 32:11; Isa. 40;31; and if they attempt not to fly, it beats them with its bill, and
gives them no food. Some eagles prey in the air, some in the sea, where they can from
on high perceive the smallest fish, and some on the land. The eagle moults and loses its
feathers yearly, at which season it is very feeble. It is said, Psa. 103:5, "Thy youth is
renewed like the eagle's;" that is, thy bodily health and strength continue vigorous and
lively, as the eagle's doth, even till old age.

In Micah 1:16, it is said, "Enlarge thy baldness as the eagle." This signifies, that they to
whom the prophet addresses himself, should cut off their hair in time of mourning,
should be naked and stripped like an eagle when it moults its feathers. It is said that the
eagle, at that season, casts almost all its feathers, and falls into a languishing condition,
so as neither to be able to hunt after prey as usual, nor create terror in other birds.
Our Savior, in Matt. 24:28, says, "Wheresoever the carcase is, there will the eagles be
gathered together." Job says of the eagle, chap. 39:30, "Where the slain are, there is
she." Naturalists observe, that the common sort of eagles eat no carrion, but that there is
a particular species which does; that there is not one of any kind but what eats raw
flesh, though not indifferently of all sorts, nor that of nay creature which dies of itself,
but such only as is fresh and lately killed. What Job says concerning the eagle is to be
understood in a literal sense; but our Savior makes an allegory of it, and says, that
wherever there are Jews who deal unfaithfully with God, there will be also Romans,
who bore the eagle in their standards, to execute God's vengeance upon them.

As the eagle generally flies most swiftly, especially when hunger and the sight of prey
quicken its motion; in this sense the days of men are compared to it : Job 9:26, "My
days are passed away as the eagle that hasteth to the prey." So are riches; Prov. 23:5,
"Riches certainly make themselves wings, they fly away as an eagle towards heaven."

As also the persecutors of the church; Lam. 4:19, "Our persecutors are swifter than the
eagles of the heaven." The kings of Babylon and Egypt are also compared to an eagle,
Ezek. 17:3, 7.

EAR
I. The ear is the instrument or organ of hearing, Eccles. 1:8. The Lord says to Isaiah,
"Make the hearts of this people fat, and make their ears heavy," Isa. 6:10; that is, tell
them that I will suffer them to harden their hearts, and stop their ears against my word.
The Scripture sometimes says that the prophets do what they foretell only. The same
prophet, speaking of himself, says, "The Lord hath opened mine ear, and I was not
rebillious," Isa. 1:5. He has given me his orders, and I obey without contradiction. And
speaking to the Jews, "Thou heardest not; yea, thou knewest not; yea, from that time
that thine ear was not opened," Isa. 48:8. Thou hast never heard any mention made of
what I am going to tell thee. Uncircumcised ears, Jer. 6:10, are ears deaf to the word of
God: "Their ear is uncircumcised ;" overgrown, as it were, with a thick skin; their hearts
are filled with obstinacy and impenitency, which make them incapable of entertaining
any good counsel. "What ye hear in the ear, that preach ye upon the house-tops," Matt.
10: 27. Declare that every where, and publicly, which I have revealed to you in private.
"He that hath ears to hear, let him hear," Matt. 11:15. He that has his ears opened, that
has a mind enabled by God to believe what I say, let him make use of these abilities to
understand and consider it. Ear is figuratively, and after the manner of men, applied to
God, denoting his readiness to hear and answer the prayers of his people; Psa. 34:15;
116:2, "His ears are open unto their cry. Because he hath inclined his ear unto me,
therefore will I call upon him as long as I live."

II. To uncover the ear, is a Hebraism, whereby is meant to show, or reveal, something
to a person. 1 Sam. 20:2, "My father will do nothing either great or small, but that he
will uncover mine ear;" that is, "he will show it me."

III. The servant who renounced the privilege of being freed from servitude in the
sabbatical years had his car pierced with an awl: this was performed in the presence of
the judges, that it might appear that this was his own free choice, and that he was not
overawed or compelled thereto by his master; and likewise that the agreement being so
publicly and solemnly confirmed, might be irrevocable. His ear was bored at his
master's door; which was a mark of servitude and bondage, and did represent his settled
and perpetual obligation to abide in that house, and there to hear and obey his master's
commands, Exod. 21:6; Deut. 15:16, 17.

IV. The psalmist, speaking in the person of the Messiah, says to God, "Sacrifice and
offering thou didst not desire, mine ears hast thou opened." The Hebrew reads, mine
ears hast thou digged; you hast opened them, and made them attentive ; you have given
me ears to hear and obey your precepts: or, otherwise, thou hast pierced them, as those
servants were used, who chose to remain with their masters after the sabbatical year;
thou hast fitted, inclined, and obliged me to thy service. The Septuagint, whom the
apostle follows, Heb. x. 5, read this passage, "A body hast thou prepared me;" wherein,
though the words differ, the sense is the same. That Christ might become God's servant
for ever, which was signified by boring of the ear, God the Father by his Spirit did
furnish him with a human nature, that so he might perform that piece of service which
God required, namely, the offering up himself a bloody sacrifice for sin, to which he
was obedient. Phil. 2: 8, "Being found in fashion as a man, he became obedient unto
death, even the death of the cross." Thus were his ears bored, which could not be, if he
had not been clothed with a body.

EARNEST
The apostle Paul speaks of "the earnest of the Spirit, 2 Cor. 1:22; "the first-fruits of the
Spirit," Rom. 8:23; and of "being sealed by the Spirit," Eph. 1:13. These phrases signify
the assurance that the Spirit of adoption does give believers of their inheritance in
heaven. For as the first-fruits were pledges to the Jews of the ensuing crop; and as he
that receives earnest is sure to have the full sum paid him, or the full bargain made
good, when the person that gives it is honest and faithful so the graces wrought in the
soul by the Spirit of God, such as love, joy, peace, etc., are pledges of that abundance
and fullness of joy and felicity which believers shall partake of in heaven. Yet these
graces and comforts which the godly enjoy here are but first-fruits in regard of their
order; they precede the full harvest: and in regard of their quantity, they are but a
handful in comparison of the whole seal and earnest: though they both imply assurance,
yet they differ thus; sealing especially refers to the understanding, earnest to the
affections. Though the seal assures us, yet it is not part of the inheritance; but the
earnest so assures us, that it gives a part of the inheritance; it works that joy in the heart
which is a foretaste of heaven, and which the saints are filled with there.

EARTH
EARTH, is taken,

I. For that gross and terrestrial element which sustains and nourishes us; Gen. 1:10,
"God called the dry land Earth." In this sense it is taken in those passages, where the
earth is said to yield fruit, to be barren, watered, etc.

II. For all that matter which was created in the beginning: Gen. 1:1, "God created the
heaven and the earth;" that is, the matter of all sensible beings.

III. By the earth is meant the terraqueous globe, the earth and all that it contains, men,
animals, plants, metals, waters, fish, etc.: Psa. 24:1, "The earth is the Lord's, and the
fullness thereof."

IV. The earth is often taken for those who inhabit it: Gen. 6:13; 11:1, "The earth is
filled with violence. The whole earth was of one language." Psa. 96:1, "Sing unto the
Lord, all the earth."

V. Sometimes the whole earth, or all the kingdoms of the earth, signifies no more than
the whole empire of Chaldea and Assyria: Ezra 1:2, "The Lord God of heaven hath
given me all the kingdoms of the earth." Earth is taken for Canaan, or the land of the
Jews; Rom. 9:28, "A short work will the Lord make upon the earth." He will bring a
sudden destruction upon that land and people. And in Matt. 9:26; Mark 15:33; Luke
4:25, the word that is translated “land”, is in the Greek, earth.

VI. "A man of the earth," Gen. 9:20. Noah was a man of the earth, a farmer, or one who
tilled the ground. In Psa. 10:18, "the man of the earth" signifies a mortal, earthly
minded man, who was made of the dust, and must return to the dust. Earth, in the moral
sense of it, is set in opposition to heaven; things earthly and carnal, to things heavenly
and spiritual: John 3:31, "He that is of the earth is earthy, and speaketh of the earth: he
that cometh from heaven is above all." Col. 3:1,2, "If ye then be risen with Christ, seek
those things which are above, and set not your affections on things on the earth." The
terrestrial man is set in opposition to the heavenly; 1 Cor. 15:47, 48, "The first man is of
the earth, earthy, the second man is the Lord from heaven." Adam, the first public
person, and head of the old covenant, was formed of the earth; he was mortal and
corruptible: but Christ, the second public person, and Head of the new covenant, is of a
heavenly descent, and has a Divine as well as a human nature. In like manner the
earthly house is set in opposition to the heavenly; 2 Cor. 5:1, "If our earthly house of
this tabernacle were dissolved, we have a building of God, an house not made with
hands, eternal in the heavens." If this bodily frame of nature were taken to pieces by
death, there is a state of glory provided by God for the separate soul to pass unto.

EARTHQUAKE
The Scripture speaks of several natural earthquakes. One of the most remarkable, is that
which was in the twenty-seventh year of Uzziah, king o Judah. There is mention of this
earthquake in Amos 1:1, and in Zech. 14:5. Josephus says that this earthquake was so
violent, as to divide a mountain in halves, which lay to the west of Jerusalem, and
moved one part of it from its place four furlongs, or five hundred paces.

Another very memorable earthquake was that at the time of our Savior's cruxifiction,
Matt. 27:51. Many have been of opinion that this motion was perceived by all the
world. Others maintain that it was sensible only in Judea, or even in the temple, the
gates whereof were shaken, and the veil rent asunder. It must have been attended with
very terrible circumstances, since the centurion, and they who were with him, were so
affected with it, and were induced by it to acknowledge the injustice of our Savior's
condemnation, Matt. 27:54.

An earthquake is a great shaking or trembling of the earth, or of some parts of it, Amos
1:1. Great alterations and changes are expressed in Scripture by a shaking of the earth,
Heb. 12:26. The delivering of the Israelites out of Egypt is called a moving or shaking
of the earth, Psa. 68:8. And an extraordinary and unexpected alteration in the state of
affairs, civil or ecclesiastical, is represented by a great earthquake, Rev. 6:12; 16:18.

EAST
The Hebrews express the east, west, north, and south, by words which signify, before,
behind, left, and right, according to the situation of a man with his face turned towards
the east. By the East they describe frequently not only Arabia Deserta, and the lands of
Moab and Ammon, which lay to the east of Palestine; but Assyria likewise,
Mesopotamia, Babylonia, and Chaldea, which lie rather to the north than to the east of
Judea. It is said, in Gen. 11:1, 2, that the sons of Noah having but one language,
departed from the East, and came into the land of Shinar was. On the contrary, it is to
the north of this country. Interpreters and commentators, to disengage themselves out of
these perplexities, have imagined different explanations of this passage.

Some, by the Hebrew word Kedem, or East, have understood the country which was
afterwards peopled by Kedemah, the youngest son of Ishmael. Others, that Kedem was
used for, at the beginning; and the Moses intended to describe the particular time at
which the first men departed after the deluge, in order to spread themselves into
different countries. Others, that Moses spoke according to the custom of the Assyrians,
who called all the provinces of their empire which were situated beyond the Tigris
Kedem, or East; and those on this side the same river, the West, or Arab. Others, instead
of,"they departed or journeyed from the East," translate, they departed to go towards the
East.

Calmet says, that it appears to him from a great number of places in the Old and even in
the New Testament, that the sacred writes called the provinces which were beyond the
Tigris and Euuphrates, even Mesopotamia, Armenia, and Persia, Kedem, or the East.
Moses, who had been bred up in Egypt, and lived long in Arabia, in this likewise might
probably follow the custom of the country. It is certain, says he, that Babylonia,
Chaldea, Susiana, Persia, and a part of Mesopotamia, as well as the rivers of Euphrates
and Tigris, for the greatest part of their course, are to the east of Palestine, Egypt, and
Arabia.

He adds, that it is further certain, that the people who came from Armenia, Syria,
Media, and Upper Mesopotamia, entered Palestine and Egypt from the east side, which
was sufficient for the Hebrews to say that these people lay to the east with respect to
them. He proves by the following passages, that these countries were known among the
Hebrews by the name of East. In Numb. 23:7, Balaam says that Balak, king of Moab,
had brought him from Pethor upon the Euphrates. Isaiah says, chap. 42:2, that Abraham
came from the East into the land of Canaan; and it is known that he came from
Mesopotamia and Chaldea. The same prophet says that Cyrus should come from the
East against Babylon, Isa. 46:11. He places Syria to the east of Judea. St. Matthew says
that the wise men who came to worship Christ set out from the East, Matt. 2:1.
All this, says he, demonstrates that, in the Scripture style, the East is often used for the
provinces which lie to the north of Judea and Egypt, from whence, however, people
generally enter Palestine by the way only of Damascus, which is to the northeast of this
country.

The east is the first of the four cardinal points of the horizon, where the sun is seen to
rise when in the equinoctial.
EAT
To eat signifies, I. To chew meat with the teeth to make it fit to enter the stomach, Gen.
27:4.

II. To enjoy, Isa. 1:19.

III. To waste, or consume, Eccles. 5:11.

IV. To oppress and undo, Psa. 14:4.

V. To believe, John 6:56.

VI. To have fellowship with, 1 Cor. 5:11.

VII. To feed on God's word, Isa. 55:1.

VIII. To feast, Isa. 22:13.

IX. To do the will of God with delight, John 4:32. It is said in Ezek. 3:1, "Son of man,
eat that thou findest, eat this roll." Read attentively, meditate thoroughly, impress the
things upon thy soul deeply. So in Jer. 15:16, "Thy words were found, and I did eat
them."

In John 6:53, 56, our Savior says, "Except ye eat the flesh of the Son of man, and drink
his blood, ye have no life in you." You will have no spiritual life, no communion with
God, but will continue in your sins, unless you partake of those benefits which I
purchased by my sufferings in my human nature. Again, "He that eateth my flesh, and
drinketh my blood, dwelleth in me, and I in him. There is an intimate union and
communion between us; he having a constant dependence upon me for life, which is his
dwelling in me; and I giving out a constant influence and quickening virtue to make
him live, which is my dwelling in him. And in John 4:32, he says, "I have meat to eat
which ye know not of." I have something to do which I prefer before bodily food,
namely, to bring these Samaritans to believe in and own me for the true Messiah.
The psalmist says, Psa. 69:9, "The zeal of thine house hath eaten me up." That fervent
passion which I have for your house, and service, and glory, and people has exhausted
my vital spirits. The apostle charges the Corinthians not to eat with a brother that is a
fornicator, or covetous, or an idolator; not to entertain any unnecessary familiarity with
them, 1 Cor. 5:11. Hosea, speaking of the priests, says, "They eat up the sin of my
people," Hos. 4:8. They feast upon, and pamper themselves with, those sacrifices that
my people offer for their sins, and are greedy after them, and do neither desire nor
endeavor to reclaim the people, lest thereby their gain should be diminished.

The ancient Hebrews did not eat indifferently with all sorts of persons; they would have
polluted and dishonored themselves in their own opinion, if they had eaten with people
of another religion, or of a profession that was odious and in disrepute. In the patriarch
Joseph's time they neither ate with the Egyptians, nor the Egyptians with them, Gen.
43:32. In our Savior's time they did not eat with the Samaritans; "For the Jews have no
dealings with the Samaritans," John 4:9. And the Jews were very much scandalized to
see that Christ made no scruple of eating with publicans and sinners; "Why eateth your
Master with publicans and sinners?" Matt. 9:11. As there were several sorts of meats,
the use whereof was not allowed them, they could not conveniently eat with those who
partook of them, for fear of contracting some pollution by touching them, or lest by
accident any part of them should fall upon them. Before they sit down to table, they are
very careful to wash their hands; they speak of this practice as a ceremony that is
essential and strictly obliging.

ELDER
I. The elders among the Hebrews were the magistrates, heads, or rulers of the people.
Even while they were slaves to the Egyptians, they had among themselves some order
and government, and had doubtless some whom they owned as their teachers and rulers,
as heads of tribes and families: hence, when the Lord sent Moses to bring the children
of Israel out of Egypt, he says, Exod. 3:16, "Go and gather the elders of Israel together,
and say unto them, The Lord hath visited you, and seen what is done to you in Egypt."
These elders were men of experience, wisdom, and gravity, and of authority among the
people.

II. But the first institution of courts of judicature was in the wilderness, when Jethro
brought back Zipporah to Moses, who was then encamped at the foot of Mount Sinai.
Moses having related all that the Lord had done for the Israelites, Jethro blessed God
for it, offered burnt-offerings and peace-offerings, and did eat with Moses, Aaron, and
the elders of Israel, before the Lord. The next day, Moses taking his seat in order to
judge Israel, continued from morning to evening employed in this manner. Jethro
remonstrated to him, that this was a fatigue above his strength to undergo, and would be
tiresome both to himself and the people; that therefore he should choose some men of
firmness and fortitude, who feared God, and hated covetousness, that they might share
with him in the weight of government; that the cognizance of lesser affairs should be
referred to them, and those of more consequence should be reserved to himself. Moses
submitted to this advice, and chose certain men of merit out of all Israel, whom he
appointed to have rule over the people; some over a thousand, others over a hundred,
fifty, and ten. They administered justice to the people; and when any thing of greater
difficulty than ordinary occurred, they referred it to Moses, Exod. 18:1-3, etc. The
commission given to these judges is recorded in Deut. 1:16, 17.

Afterwards, we have the particular appointment of God concerning this, Numb. 11:11-
13, etc. Moses, being discouraged by the continual murmurings of the Israelites,
addressed himself to God, and desired to be relieved from some part of the burden of
government. Then the Lord said to him,"Gather unto me seventy men of the elders of
Israel, whom thou knowest to be the elders of the people, and officers over them; and
bring them to the tabernacle of the congregation, that they may stand there with thee.
And I will come down and talk with thee there; and I will take of the spirit which is
upon thee, and will put it upon them; and they shall bear the burden of the people with
thee, that thou bear it not thyself alone." These elders, that composed the senate
belonging to all the tribes in general, sat with the leader, judge, or king who presided in
this court. Thus we read, Deut. 27:1, "Moses, with the elders of Israel commanded the
people, saying," etc. And, afterwards, the elders of the congregation consult how to
supply the remainder of the Benjamites with wives, Judg. 21:16. And, "The elders of
Israel gathered themselves together, and came to Samuel to Ramah," 1 Sam. 8:4. We
read of these elders continually to the time of the captivity; and we find them again after
the return; Ezra 10:7, 8, "A proclamation was made throughout Judah and Jerusalem
unto all the children of the captivity, according to the counsel of the princes and elders."
Besides these, there were likewise elders belonging to every several city. These elders
are mentioned by Moses in the law, where several things are required to be done by the
elders of the city, Deut. 19:12; 21:3, 19. Boaz appealed to ten men of the elders of the
city of Beth-lehem-judah, Ruth 4:2. And we read, after the captivity, of "the elders of
every city," Ezra 10:14.

The rabbins and interpreters give the following account of courts of judicature among
the Jews.

a. There were three judges in every city, who had the cognizance of lesser faults.
Matters concerning loss, gain, and restitution were pleaded before them. These three
judges had a right only to condemn criminals to be whipped. The parties named their
judges: one of the parties chose his judge; the other named a second; and these two
judges took a third, with whom they decided causes. This tribunal was consulted about
the intercalation of months.

b. There was another court composed of three and twenty judges, who decided matters
of importance, and of a more criminal nature, and their sentences were such as
generally affected the lives of persons; no causes being brought before them but such as
deserved the penalty of death. Some say that they could only sentence to death by the
sword.

c. Their great council, or sanhedrim, which consisted of seventy senators, and which
had the cognizance of the most important affairs of state and religion, and of those
which concerned the king, or high priest. It was intended as a court of appeal, if there
should be occasion, from any of the inferior courts. Some think that our Savior alludes
to these two last courts, when he says, Matt. 5:22. "Whosoever is angry with his brother
without a cause shall be in danger of the judgment; and whosoever shall say to his
brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool,
shall be in danger of hell-fire." Some interpreters suppose that our Lord proportions the
punishments in the next world according to the different sentences that were usual in
the different courts of judicature at Jerusalem. Therefore they say, "the judgment"
means that court where the judges were three and twenty, and who could only sentence
to death by the sword; "the council" alludes to the court where the seventy elders sat,
which was the great sanhedrim, and could punish by stoning to death; and that, by "hell-
fire," the burning of the greatest malefactors in the valley of Hinnom is implied.

As to the sanhedrim, it was limited to the place where the ark of God stood. The Jews
say that in the time of Moses this council was held at the door of the tabernacle of the
testimony. As soon as the people were in possession of the Land of Promise, the
sanhedrim followed the tabernacle. It was kept successively at Gilga, at Shiloh, at
Kirjath-jearim, Nob, at Gibeon, in the house of Obededom; and lastly, it was settled at
Jerusalem, till the Babylonish captivity. During the captivity it was kept up at Babylon.
After the return from Babylon, it continued at Jerusalem, to the time of the Sicarii, or
Assassins; these were certain robbers who appeared in Judea some time before the war
of the Jews against the Romans. They were called Sicarii, from sica, a dagger, because
they carried daggers secretly about them, so as not to be perceived; and mixing
themselves with the multitude of people that came to the great feast at Jerusalem, they
stabbed whom they thought fit; and then were commonly the first to cry out Murder, as
Josephus relates. The Jews, finding that these profligate wretches, whose number
increased every day, sometimes escaped punishment by the favour of the president, or
judges, removed the sanhedrim to Hamoth, which were certain abodes situated, as the
rabbins say, upon the mountain of the temple. Afterwards they removed to Jamnia;
thence to Jericho, to Uzzah, to Sepharvaim, to Bethsanim, to Sephoris; last of all to
Tiberias, where they continued to the time of their utter extinction. This is the account
the Jews give of the sanhedrim. What the Scripture says of this court is found in Deut.
17: 8-13, "If there arise a matter too hard for thee in judgment," (speaking to the inferior
magistrates,) "between blood and blood, between plea and plea, and between stroke and
stroke, being matters of controversy within thy gates; then shalt thou arise, and get thee
up into the place which the Lord thy God shall choose; and thou shalt come unto the
judge that shall be in those days, and inquire; and they shall show thee the sentence of
judgment: and thou shalt do according to the sentence, which they of that place which
the Lord shall choose, shall show thee," etc. By this it appears that the chief conductor,
judge, king, high priest, or whoever was at the head of their affairs, was to be the
president of this court. The rest of the judges seem to have consisted chiefly of the
priests and Levites, though there were among them wise and learned men of other
tribes, as is acknowledged by the Jewish and most other writers.

In process of time, as their kings came to be idolatrous, this ordinance, among others,
was neglected. For we find Jehoshaphant restoring it, at the same time as he did the
courts in every city, 2 Chron. 19:8-11. In this passage we find that, if the cause was of a
spiritual or ecclesiastical nature, the high priest was the chief judge; if otherwise, a chief
justice, who sat in behalf of the king: "And, behold, Amariah, the chief priest, is over
you in all matters of the Lord; and Zebadiah, the ruler of the house of Judah, for all the
king's matters."

Some think it probable, that in causes ecclesiastical the court was made up of the high
priest, and the chief priests, or heads of the four and twenty courses only; and that in
matters purely temporal, the supreme magistrate, with the princes, elders, and scribes,
who were doctors of the law, either by himself or his deputy, took cognizance; and that
where any one was accused of crimes relating to religion and state both, the judges, in
each of these faculties, sat to hear the cause. So, at the trial of our blessed Lord, Joseph
of Arimathea, a rich man and a counselor, probably one of the seventy elders, was one
of them who sat as judges; but did not join in the sentence of condemnation; "He
consented not to the counsel and deed of them," Luke 23:51.

This council, at their return from the captivity, was restored, with the rest of their
commonwealth, as the prophet Ezekiel foretold it should, Ezek. 44:23, 24, "The priests,
the Levites, shall teach my people the difference between the unclean and the clean.
And, in controversy, they shall stand in judgment; and they shall judge it according to
my judgments."

Some are of opinion that the origin of the sahnedrim is by no means to be depended
upon; for the council of the seventy elders established by Moses was not what the Jews
understand by the name of sanhedrim. Besides, say they, we cannot perceive that this
establishment subsisted either under Joshua, the judges, or the kings. We find nothing
of it after the captivity till the time of the Maccabees. Only we are certain that this
senate was in being in the time of our Savior, and when the evangelists wrote their
Gospels, since they are mentioned in their writings: but then their authority was much
lessened; for after the banishment of Archelaus, the Romans, having reduced Judea into
a province, assumed the power of life and death to themselves alone; so that this council
could proceed no further than to condemnation: for execution, they were to apply to the
Roman governor.

III. The places where the Hebrews held their courts of judicature were generally one of
the gates of the city. See GATE. As the merits of every cause were to turn upon the
evidence given, see what rules the law lays down in reference thereunto in Deut. 17:6;
19:15, and what is said in relation to false witnesses, Deut. 19:16-19. It was likewise a
part of their law, that no man should be condemned without being brought to a fair trial,
and hearing what he had to say for himself. And therefore Nicodemus says to the chief
priests and Pharisees, "Doth our law judge any man before it hear him, and know what
he doeth?" John 7:51.

IV. The method of proceeding in the sanhedrim was as follows:: Those who desired to
accuse anyone, applied either to the king, or the high priest, or whosoever filled the post
of chief justice, and informed against him. Upon this, proper officers were sent to take
him up; and if occasion required, a detachment from the temple-guard went along with
them. The person thus taken was examined by the justice, and then committed either to
prison, or to the custody of the officer of the guard, till his trial came on.

When the court sat, those who brought the information against the criminal did it in
these words: This man, having done so or so, is worthy to die. And they who were to
defend him, answered, This man is not worthy to die; for the has only done so or so.
And when the pleadings on both sides were finished, the judges gave their opinions
singly, whether he was guilty or not; and according to the majority of votes, one way or
the other, the culprit was acquitted or condemned.

Of the manner of laying the indictment, and giving in the answer, we have an instance
in the case of Jeremiah; who was informed against for prophesying the destruction of
both the city and temple of Jerusalem, in case the Jews continued to neglect the
observance of

V. God's law, Jer. 26:8-10, etc. See the form of condemnation in Matt. 26:65, 66.
Elder, in the New Testament, is a general name, comprehending under it all such as
have any ecclesiastical function, as apostles, pastors, teachers, or other church officers,
1 Tim. 5:17; Tit. 1:5. The apostle Peter calls himself an elder; "The elders that are
among you I exhort, who also am an elder," 1 Pet. 5:1.

ELECT
ELECT, or chosen, is spoken,

I. of Christ, who was chosen and set apart from eternity by God the Father to the great
work of redemption and mediation, Isa. 42:1; Matt. 12:18.

II. Of good angels, whom God chose from among the rest to eternal life and happiness;
"I charge thee before the elect angels," 1 Tim. 5:21.

III. Of the Israelites, who were God's chosen and peculiar people, Isa. 65:9, 22.

IV. Of such as are chosen by God in Christ to eternal life and salvation out of all the
nations upon earth, Tit. 1:1. This election is:

a. An act of distinguishing love, Deut. 7:8.

b. Of Divine sovereignty irrespective of any goodness in the objects of it, Rom. 9:11,
12, 16.

c. Eternal, Eph. 1:4; 2 Thess. 2:13.

d. Absolute, and irrevocable, Rom. 9:11; 2 Tim. 2:19.

e Personal; that is, of a certain number of persons, Matt. 20:23; 2 Tim. 2:19.

f. Of some of the chief of sinners, 1 Tim 1:15.

g. It is in Christ, Eph. 1:4.

h. It is to sanctification and holiness as the means, and eternal glory as the end, Eph. 1:.
4; 1 Thess. 5:9.

ENLARGE
I. This word principally signifies the dilatation or expanding of the heart, which
happens on occasions of prosperity and joy, opposite to that contraction and oppression
of the heart which happens in adversity. Psa. 4:1, "Thou hast enlarged me when I was in
distress." 2Cor. 6:11, "O ye Corinthians, our mouth is open unto you, our heart is
enlarged." Our mouth is open to speak freely to you, and to communicate to you the
whole will and counsel of God; our heart is enlarged, both by the love that we have
towards you, and by the rejoicing that we have in you. To enlarge is used likewise for
extending one's limits, and carrying one's conquests into a foreign country. Gen. 9:27,
"God shall enlarge Japheth." God shall give him a large inheritance, and increase his
posterity. Or otherwise, God shall persuade Japheth, namely, to dwell in the tents of
Shem, where God dwells; he shall bring him to faith and obedience; so that this may be
a prophecy of the calling of the Gentiles, the posterity of Japheth. Also in Exod. 34:24,
"For I will cast out the nations before thee, and enlarge thy borders."

II. "My mouth is enlarged," says Hannah, 1 Sam. ii. 1. It is opened wide to pour forth
abundant praises to God; and to give a full answer to all the reproaches of my
adversaries; whereas before it was shut through grief and confusion. "Thou hast
enlarged thy bed," Isa. 57:8. You hast multiplied your idols and altars. The same
prophet says, chap. 5:14, "Hell hath enlarged herself, and opened her mouth without
measure." The grave has opened its mouth; it is ready to swallow up a vast number of
the dead; it desires no more than to devour and absorb such as shall die by this famine,
or otherwise.

Enlargement, Heb. respiration. Esth. 4:14, "Then shall their enlargement arise to the
Jews from another place." They were so filled with grief and terror arising from their
present danger, as that they could scarce breathe, as Job speaks, Job 9:18; but their grief
and sorrow should be removed, and then should they have a breathing time, a time of
sweet refreshment.

ENQUIRE
I. To ask, Acts 9:11, "Enquire in the house of Judas for one Saul of Tarsus." And Gen.
24:57, "We will call the damsel, and enquire at her mouth." We will ask her if she is
willing to depart quickly, and understand her mind by her words or answer.

II. Sometimes it signifies to pray, Ezek. 36: 37. And also to examine or search narrowly
into a thing; Deut. 17: 4, "And if thou hast enquired diligently, and, behold, it be true."
III. Sometimes it is taken for saluting a person, and asking him of his welfare : 1 Chron.
18:10, "Tou sent Hadoram his son to salute king David, to ask of his welfare." But this
word is most commonly used for asking counsel and direction from God.

IV. Rebekah, finding the two children with which she was big struggling together in her
womb, and giving her some uneasiness, "went to enquire of the Lord," Gen. 25:22.
Either she put up ardent prayers immediately to God that he would reveal his mind to
her herein; or she consulted God immediately by her father Abraham, or by some other
godly patriarch yet surviving, by whom God used to manifest his mind and will to
others, when he thought fit. As to the different ways of consulting God under the Old
Testament, see the word ORACLE.

ENSIGN
Ensigns are warlike banners, monuments, or trophies of victory. Psa. 74:4. "Thine
enemies set up their ensigns for signs." And the prophet Isaiah, threatening the Israelites
with an invasion, tells them that God "would lift up an ensign to the nations from far,"
Isa. 5:26. He would, by his providence, bring the Assyrians, or the Chaldeans, against
the Jews; he would, as it were, invite them to list themselves under his colors, as
generals use to lift up their standards for the raising of armies. The same prophet says
that "there shall be a root of Jesse, which shall stand for an ensign of the people, and to
it shall the Gentiles seek," Isa. 11:10; that is, that Christ the Messiah, growing upon the
root of Jesse, should mount up, and be advanced, by the preaching of the gospel, to a
great height, so as to become a visible and eminent ensign, which the Gentiles, as well
as the Jews, may discern; to whom they should repair by faith, and in whom they should
put their trust.

ENTICE
I. To persuade, or allure, Judg. 14:15; 16:5; 2 Chron. 18:20.

II. To deceive, Jer. 20:10; James 1:14.

III. It is referred,

a. To Satan seducing false prophets, by inspiring them with lies, 2 Chron. 18:20.

b. To a man cunningly insinuating himself into a maid's affections, in order to gain her
consent to lie with him, either by his persuasions, promise of marriage, or reward,
Exod. 22:16.
c. To notorious sinners, such as thieves, robbers, murders, or oppressors, who endeavor
to allure others by fair pretences to associate themselves with them, Prov. 1:10; 16:29.

d. To a man's own lust and concupiscence, which may promise him pleasure in sin, and
may thus allure him to the commission of it, more than any temptation which he may
have from without, James 1:14.

e. To false and treacherous friends, the enemies of God's people, who watch for an
advantage against the godly: thus Jeremiah complains, chap. 10:10, "All my families
watched for my halting, saying, Peradventure he will be enticed;" namely, to utter
something which we may lay hold on to accuse him for.

f. To the heart allured with the sight of outward objects. Job 31:26, 27, "If I beheld the
sun when it shined, and my heart hath been secretly enticed;" that is, inwardly moved to
esteem either the sun or moon as deities, or secretly to adore or worship them.

g. To false teachers, who are said to deceive and seduce others, by enticing words, by
erroneous philosophical notions and fancies mingled with the gospel, 1 Cor. 2:4; Col. 2:
4.

h. To unfaithful wives, flattering their husbands with a purpose to deceive, Judg. 14: 15;
16:5.

ENVY
An evil affection of the heart, which makes men grieve and fret at the good and
prosperity of others, Psa. 73:3. Rachel envied Leah because of her fruitfulness, Gen.
30:1. Joseph was envied of his brethren because his father loved him, Gen. 37:11. The
Jews envied Paul and Barnabas because they preached Christ, Acts 13:45. Envy at the
good of others, and malice, wishing them evil, as one observes, is a deep pollution of
spirit. This absolutely alienates men from the nature and life of God; for the clearest
conception we have of the Deity is, that he is good, and does good. This is not only
contrary to supernatural grace, but to natural conscience, and turns a man into a devil.
This vice is immediately attended with its punishment. The envious man is his own
tormentor. "Envy slayeth the silly one," Job 5:2. "Envy is the rottenness of the bones,"
Prov. 14:30. Besides, this stops the descent of Divine blessings, and turns the petitions
of the envious into imprecations against themselves.

"The spirit that dwelleth in us lusteth to envy," James 4:5. According as spirit is taken,
either for the Spirit of God, or for the human spirit, or natural corruption, the sense of
these words may be either,

a. The Spirit of God that dwells in us, teaches us better things than strife and envy; for it
lusts against envy, that is, makes us lust against it, carries out our hearts to hate and
resist it
or,

b. II. Our natural corruption, excited and inflamed by the devil, strongly inclines us to
envy, and consequently to other wickedness.

EPHAH
A Hebrew measure of the same capacity with the bath, containing ten homers. See
BATH, and HOMER.

EPHOD
A sort of ornament, or upper garment, worn by the Hebrew priests. There were two
sorts of ephods, one of plain linen for the priests and another embroidered for the high
priest. That for the high priest was composed of gold, blue, purple, crimson, and twisted
cotton; that is, it was a very rich composition of different colors. Upon that part of the
ephod which came upon the two shoulders of the high priest were two large precious
stones, upon which were engraven the names of the twelve tribes of Israel, upon each
stone six names, Exod. 28:4-6, etc.

There where the ephod crossed the high priest's breast, was a square ornament, called
the breastplate, wherein twelve precious stones were set, with the names of the twelve
tribes of Israel engraved on them, one on each stone. The upper side of the breastplate
was fastened by chains of gold to that part of the ephod which was on the shoulder; and
the lower side of it, by blue laces, to the girdle of the ephod; for which purpose it had
four rings of gold, at the four corners; that being all fitly joined together, it might appear
like one entire garments, Exod. 39:21; and accordingly, the whole was sometimes
called and understood by the single word ephod, 1 Sam. 30:7; Hos. 3:4.

The ephod worn by common priests, which was of linen only, was of the same extent
and use, but neither so rich, nor so much adorned. This garment was worn sometimes
by those who, strictly speaking, were not priests; as by Samuel in the tabernacle, when
he was but a child, 1 Sam. 2:18; and by David, when he brought the ark from the house
of Obed-edom to Jerusalem, 2 Sam. 6:14. But as both these were holy occasions, it is
probable the ephod was properly a holy robe; and never worn by any but those who
served in some holy employment. Some affirm that the Jewish kings had a right to wear
the ephod, and to consult the Lord by Urim and Thummim. They ground their opionion
principally on what is said concerning David, 1 Sam. 30:7; when he came to Ziklag, and
found the Amalekites had pillaged the city, and carried away his and his people's wives,
he said to Abiathar the high priest, "Bring me hither the ephod. And Abiathar brought
thither the ephod to David." What follows, ver. 8, favors, this opinion, "And David
inquired at the Lord, saying, Shall I pursue after this troop? And he answered him,
Pursue."
But the generality of commentators are of opinion, that neither David, Saul, nor Joshua,
nor any other prince of Israel, dressed themselves in the high priest's ephod, in order to
consult God of themselves, and that the passage now related signifies no more than, Put
on the ephod, and consult the Lord for me. Grotius believes the high priest turned the
ephod, or breastplate, towards David, that he might see with his own eyes what God
should answer to him by the stones upon the breastplate.

EPISTLE

A letter or writing, whereby one person communicates his mind to another at a distance;
thus David communicated his mind to Joab in a letter which he sent by the hand of
Uriah, 2 Sam. 11:14. The holy apostles likewise communicated to the church by epistles
the mind and will of God, according as the Holy Spirit inspired and directed them;
which inspired epistles make a part of the canon of the Holy Scriptures. And the whole
word of God may be called his epistle, because therein he has declared and revealed his
mind and will to mankind.

The apostle Paul writing to the Corinthians, says,"Ye are our epistle written in our
hearts, known and read of all men : forasmuch as ye are manifestly declared to be the
epistle of Christ ministered by us, written not with ink, but with the Spirit of the living
God; not in tables of stone, but in fleshy tables of the heart," 2 Cor. 3:2, 3; that is, You
are my epistle of commendation; your conversion to Christianity is a real
commendation of my ministry, and a demonstration of its efficacy : you are written in
my heart; I have a hearty affection for you: nor are you only taken notice of by me as a
famous church, but all Christians look upon you as a church, to the planting and
watering of which God hath blessed my labors. And it appears that ye are our epistle, in
that it is evident that Christ has written his law in your hearts by my ministry, which
was made effectual to this end by the Holy Ghost.

ERROR
I. A mistake, or oversight, Eccles. 5:6.

II. False doctrine, which is not agreeable to the word of God, 1 John 4:6.

III. Sins of all sorts, Psa. 19:12; Heb. 9:7.

IV. Idols, Jer. 10:15.

V. Sins against nature, Rom. 1:27.

VI. Unfaithfulness in an office, Dan. 6:4.

"The error of Balaam," Jude 1:11, is covetousness, to which the persons of whom the
apostle speaks were excessively addicted, and for the sake of filthy lucre did corrupt the
doctrine of Christ ; as Balaam, for the sake of gain, taught Balak to entice the children
of Israel to commit fornication, and to eat things sacrificed unto idols.

Job, speaking to his friends, says, "Be it indeed that I have erred, mine error remaineth
with myself," Job 19:4. If my opinion in this point is faulty and erroneous, as you
pretend it is, it is likely to continue; I see no cause from your reasons to change my
judgment. Or if I have sinned, you see I suffer deeply for my sins, and therefore deserve
your pity and help, rather than your reproach, whereby you add affliction to the
afflicted.

ESPOUSED
I. Espousing, or betrothing, was a promise of marriage made by two persons each to
other at such a distance of time afterwards. This was done either by a formal writing or
contract in presence of witnesses; or without writing, by the man's giving a piece of
silver to the bride before witnesses, and saying to her, "Receive this piece of silver as a
pledge that at such a time you shall become my spouse." After the marriage was thus
contracted, the young people had the liberty of seeing each other, which was not
allowed them before.

II. We read, Matt. 1:18, that "when Mary was espoused to Joseph, before they came
together, she was found with child of the Holy Ghost." God would have his Son to be
born of a betrothed virgin,

a. That he might not be under the reproach of illegitimacy.

b. That his mother might not be subjected to the punishment of the judicial law.
c.. That by the genealogy of Joseph, of whose kindred Mary was, her pedigree might
also be showed.
d. That Christ might have a guardian in his infancy.

III. The union of believers with Christ is expressed under the notion of a marriage, Isa.
54: 5. Hence the apostle tells the Corinthians, "I have espoused you to one husband, that
I may present you a chaste virgin to Christ," 2 Cor. 11:2. The husband is Christ Matt.
25:6. The virgin bride are all true believers. The contract, or marriage covenant, is made
in this life, in making of which faithful ministers are instrumental; "I have espoused
you," says the apostle. But the marriage is celebrated in the other world, where
believers have uninterrupted communion with God in Christ, Rev. 19:7.

ESTABLISH
I. To fix, or settle, 1 Kings 9:5.

II. To confirm, Numb. 30:13; Rom. 1:11.

III. To perform, or make good, Psa. 119:38.

IV. To ordain, or appoint, Hab. 1:12.

V. To accomplish and bring to a good issue, Prov. 20:18.

VI. To set up one thing in the room of another, Rom. 10:3.

VII. To ratify, Heb. 10: 9.

"The Lord shall establish thee an holy people unto himself," Deut. 28:9. He shall
confirm and establish his covenant with thee, by which he separated thee to himself as a
holy and peculiar people, and shall publicly own thee for such.

"Establish thou the work of our hands," Psa. 110:17; that is, Direct us in, and give
success to, all our undertakings and endeavors; carry them on, by thy continual aid and
blessing, unto perfection.

ETERNAL
I. To fix, or settle, 1 Kings 9:5.

II. To confirm, Numb. 30:13; Rom. 1:11.

III. To perform, or make good, Psa. 119:38.

IV. To ordain, or appoint, Hab. 1:12.

V. To accomplish and bring to a good issue, Prov. 20:18.

VI. To set up one thing in the room of another, Rom. 10:3.

VII. To ratify, Heb. 10: 9.

"The Lord shall establish thee an holy people unto himself," Deut. 28:9. He shall
confirm and establish his covenant with thee, by which he separated thee to himself as a
holy and peculiar people, and shall publicly own thee for such.

"Establish thou the work of our hands," Psa. 110:17; that is, Direct us in, and give
success to, all our undertakings and endeavors; carry them on, by thy continual aid and
blessing, unto perfection.
EUNUCH
EUNUCH comes from the Greek, Evvovxos, which signifies one who guards the bed;
because generally in the courts of the Eastern kings the care of the beds and apartments
belonging to princes and princesses was committed to them; but chiefly of the
princesses, who live in great confinement, remote from the sight and company of men.
The Hebrew word Saris signifies a real eunuch. But this word, as well as the Greek,
Eunouchos, is in Scripture taken for an officer belonging to some prince, attending at
his court, and employed in the inner part of the palace, whether he be really a eunuch or
not. Potiphar, Pharaoh's eunuch and Joseph's master, had a wife, Gen. 34:1, 7, and a
child too, if Asenath was daughter to Joseph's master, as some think, though the
generality of commentators disagree.

God forbade his people to make eunuchs : Deut. 23:1, He that has that part wounded or
cut off, which is intended for the preservation of the species, "shall not enter into the
congregation of the Lord." Which words are differently explained. Some think that God
here forbids eunuchs to marry with Israelites; others, that God forbids them to enter into
his temple; others, that God debars them simply the possession of some outward
privileges belonging to the Israelites and people of the Lord. They were looked upon in
the commonwealth as dry and useless wood : Isa. 56:3, "Behold, I am a dry tree." See
DRY.

There were eunuchs in the courts of the kings of Judah and Israel, officers called
Sarism, eunuchs. Samuel, describing to the people the manner of their king, tells them,
1 Sam. 8:15, "He will take the tenth of your seed, and give to his officers," or eunuchs.
Some understand this properly, that he should, against the command of God, make
some of his people eunuchs. But others think that these eunuchs, in all probability, were
slaves taken from some foreign people; or if they were Hebrews, the name of eunuchs,
which is given them, shows no more than their office and dignity. See also 1 Kings
22:9; 2 Kings 9:32; 24:12, 15; 1 Chron. 28:1.

Our Savior, in Matt. 19:12, speaks of a sort of eunuchs different from these mentioned
persons," who have made themselves eunuchs for the kingdom of heaven's sake;" that
is, who, upon some religious motive, do abstain from marriage, and the use of all carnal
pleasures, that they may be less encumbered with the cares of the world, and may
devote themselves more closely to the service of God.

EUROCLYDON
A wind which blows between the east and north. It is very dangerous, of the nature of a
whirlwind, which falls on a sudden upon ships, makes them tack about, and sometimes
causes them to founder, as Pliny observes.
EVIL
Evil is taken for sin and wickedness: thus it is said of the wicked kings of Israel, that
they "did evil in the sight of the Lord," they transgressed his law, 1 Kings 16:25, 30.
And in Eccles. 9:3, "The heart of the sons of men is full of evil." This is criminal or
moral evil. It is likewise taken for afflictions or punishments which God inflicts upon a
person or people : Job 2:10, "Shall we receive good at the hand of God, and shall we
not receive evil?" Isa. 45:7, "I make peace, and create evil." Amos 3:6, "Shall there be
evil in a city, and the Lord hath not done it?" This is the evil of punishment, or penal
evil. It is the evil of punishment, or penal evil. It is also taken for injuries or wrongs
done by one man to another: Prov. 17:13, "Whoso rewardeth evil for good, evil shall
not depart from his house." Matt. 5:39, "But I say unto you, That ye resist not evil." It is
put for dangers or calamities : Prov. 22:3, "A prudent man foreseeth the evil, and hideth
himself." He sees public calamities approaching, and uses all lawful means to secure
himself. It is taken both for corporal and spiritual evil, of sin and suffering : Matt. 6:13,
"Deliver us from evil."

It is said, Matt. 5:37, "Let your communication be Yea, yea; Nay, nay; for whatsoever
is more than these cometh of evil :" that is, Let your discourse be confirmed with a bare
affirmation or denial only; for whatsoever is more than these proceeds from an evil
habit, or some such principle; and most commonly from the devil, that wicked one, who
is evil in the highest degree; who commits evil without ceasing; and who practises all
sorts and degrees of it by himself and his ministers.

The evil of sin. The internal malignity of sin, abstracted from its dreadful effects,
renders it most worthy of our hatred; for it is in its own nature direct enmity against
God, and obscures the glory of all his attributes. It is the violation of his majesty, who is
the universal Sovereign of heaven and earth; a contrariety to his holiness, which shines
forth in his law; a despising his goodness, the attractive to obedience; the contempt of
his omniscience, which sees every sin when it is committed; the slighting of his terrible
justice and power, as if the sinner could secure himself from his indignation; a denial of
his truth, as if the threatenings were a vain terror to scare men from sin. Add to this the
dreadful judgments and punishments which God inflicts upon sinners for sin,
sometimes in this life, but especially the torments of hell, which are the just and full
recompense of sin.

Evil eye. Prov. 23:6, "Eat not the bread of him that hath an evil eye;" that is, of the
envious or covetous man; who secretly grudgeth thee the meat which he sets before
thee. In the same sense this phrase is used Matt. 20:15, "Is thine eye evil, because I am
good?" Art thou envious, because I dispense my grace to others besides thyself?

Evil day or days. Prov. 15:15, "All the days of the afflicted are evil;" that is, they are
tedious and uncomfortable; he takes no content in any time or thing. Eccles. 12:1,
"When the evil days come not;" that is, the time of old age, which is burdensome and
calamitous in itself; and far more grievous and more terrible when it is loaded with the
sad remembrance of a man's youthful follies and lusts, and with the dreadful prospect of
approaching death and judgment. And in Amos 6:3, "Ye that put far away the evil day;"
that is, ye that drive all thoughts of approaching death and judgment out of your heads;
or else flatter yourselves as if it would never come, or at least not for a great while
hence.

EXAMINE
EXAMINE, when applied to God, denotes the particular strict notice he takes of his
creatures. Psa. 26: 2, "Examine me, O Lord, and prove me; try my reins and my heart."
As if the psalmist had said, Because I may be mistaken, or be partial in my own cause,
therefore I appeal to thee, and offer myself to thy trial concerning what my enemies
charge me with.

When applied to man, examination is either private or public. Private, when a Christian
tries himself by the word of God, and by what Christ has wrought by his Spirit within
him, whether he be a true believer in Jesus, and has any ground to hope for salvation
through his blood and righteousness: 2 Cor. 13:5, "Examine yourselves, whether ye be
in the faith; prove your own selves." And this duty is especially to be performed before
persons partake of the Lord's supper: 1 Cor. 11:28, "But let a man examine himself, and
so let him eat of that bread, and drink of that cup." Let him compare his heart and life
by the word, to see whether he be duly qualified to partake of this ordinance, in regard
of his knowledge, faith, repentance, love, and new obedience.

Public examination is, when rulers and governors, whether civil or ecclesiastical, bring
such as are suspected of unsound principles, or detected of enormities, to a trial for the
same. Thus it is said of the angel of the church of Ephesus, Rev. 2:2, "Thou hast tried
them which say they are apostles, and are not; and hast found them liars." And our
Saviour was examined by Pilate, though he was innocent, and the things laid to his
charge were unjust, Luke 23:13, 14. And the apostle Paul was ordered to be examined
by scourging. Acts 22:24. As to the manner of examining by scourging, or putting one
to the question, see on QUESTION.

EXAMPLE
I. EXAMPLE, is taken either for a type, instance, or precedent, for our admonition, that
we may be cautioned may be cautioned against the sins which others have committed
by the judgments which God inflicted on them : 1 Cor. 10:11, "All these things
happened unto them for exsamples." Or example is taken for a pattern for our imitation,
a model for us to copy after : John 13:15, "I have given you an example, that ye should
do as I have done to you." And in 1 Pet. 2: 21, "Christ suffered for us, leaving us an
example, that we should follow his steps." This is one of the means by which our
Redeemer restores his people to holiness, namely, by exhibiting a complete pattern of it
in his life upon earth.
II. That examples have a peculiar power above the naked precept, to dispose us to the
practice of holiness, may appear by considering,

a. That they most clearly express to us the nature of our duties in their subjects and
sensible effects. General precepts form abstract ideas of virtue, but in examples virtues
are made visible in all their circumstances.

b. Precepts instruct us what things are our duty, but examples assure us that they are
possible. When we see men like ourselves, who are united to frail flesh, and in the same
condition with us, to command their passions, to overcome the greatest and most
glittering temptations, we are encouraged in our spiritual warfare.

c. Examples, by a secret and lively incentive, urge us to imitation. We are touched in

another manner by the visible practice of saints, which reproaches our defects, and
obliges us to the same zeal, than by laws, though holy and good.

III. The example of Christ is most proper to form us to holiness, it being absolutely
perfect, and accommodated to our present state. There is no example of a mere man that
is to be followed without limitation. "Be ye followers of me, as I am of Christ," says the
great apostle, 1 Cor. 11:1. But the example of Christ is absolutely perfect. His
conversation was a living law. "He was holy, harmless, undefiled, and separate from
sinners," Heb. 7:26. His example is also most accommodated to our present state. The
Divine nature is the supreme rule of moral perfection; for we are commanded to be
holy, as God is holy. But such is the obscurity of our minds, and the weakness of our
natures, that the Pattern was too high and glorious to be expressed by us. And though
we had not strength to ascend to him, yet he had goodness to descend to us; and in this
present state, and in our nature, to set before us a pattern more fitted to our capacity: so
that the Divine attributes are sweetened in the Son of God incarnate; and being united
with the graces proper for the human nature, are more perceptible to our minds, and
more imitable by us.

EXCOMMUNICATED
I. Excommunication is an ecclesiastical censure, whereby they who incur the guilt of
any heinous sin are separated from the communion of the church, and deprived of
spiritual advantages, that they may be brought to repentance, and others, by their
example, kept from the like enormities, Matt. 18:15-17; 1 Cor. 5:5,7; 2 Thess. 3:14, 15.

II. There are generally three sorts of excommunication, distinguished among the Jews.
The first is called Niddui, that is, separation. This is the lesser excommunication. It
lasted thirty days, and separated the excommunicated persons from the use of things
holy. The second was called Cherim, that is, anathema: this was an aggravation of the
first, and answers almost to our greater excommunication. It excluded a man from the
synagogue, and deprived him of all civil commerce. The third sort of excommunication
is called Scammatha, and was of a higher nature than the greater excommunication. It
was published, as they say, by sound of four hundred trumpets, and removed all hope of
returning to the synagogue. Some affirm, that the penalty of death was annexed to it.
But Selden maintains that these three terms, Niddui, Cherim, and Scammatha, are
oftentimes synonymous, and that the Jews never had, properly speaking, more than two
sorts of excommunication, one greater, the other less, Selden de Synedriis veterum
Hebraeorum, lib. 1. cap. 7 and 8.

EXORCIST
This word comes from the Greek, which signifies to adjure, to conjure, to use the name
of God, with a design to cast devils out of the bodies which they possess. When our
Savior sent out his disciples to preach the gospel, he gave them power over unclean
spirits, to cast them out, Matt. 10:1. And when the seventy returned, they told our
Saviour, Luke 10:17, "Lord, even the devils are subject to us, through thy name." By
this gift, they gained repute among the people, confirming them that they were sent of
God. St. Paul, in Acts 16:18, cast out a devil, in the name of Christ; "I command thee,
in the name of Jesus Christ, to come out of her: and he came out the same hour." This
gift continued in the church after the death of the apostles, as some say, for about two
hundred years, and ceased by degrees.

II. Those Jewish exorcists, mentioned Acts 19:13, were such as usurped and
counterfeited this gift, though they had it not; but what they did was only by witchcraft,
and compact with the devil.

Josephus relates strange stories concerning these exorcists. He says that one Eleazar, a
Jew, cured the possessed with the help of a ring, in which a root was set, said by some
to have been discovered by Solomon. The smell of this root, put under the nose of the
possessed person, made him fall on the ground; and the exorcist conjured the devil,
forbidding him to return into that body, Joseph. Antiq. lib. 8. cap. 2. Justin, Origen, and
Tertullian speak of Jews, who boasted of a power to cast out devils, and, it is said, that
sometimes in reality they did so, by calling upon the God of Abraham.

EYE
I. The organ of sight, by which visible objects are discerned. Eye, or eyes, in Scripture,
are figuratively applied to God after the manner of man. Prov. 15:3, "The eyes of the
Lord are in every place;" The eyes of the Lord are in every place;" that is, his infinite
knowledge and providence. And as in men the eye is the organ which shows
compassion or fury, vengeance or pardon, gentleness or severity; in these senses eye is
referred to God: Psa. 34:15, "The eyes of the Lord are upon the righteous;" he favours
them, and heaps blessings on them. 1 Kings 8:29, "That thine eyes may be opened
toward this house night and day;" that is, that thou mayst behold it with an eye of
favour and compassion. So likewise in Jer. 24:6, "I will set mine eyes upon them for
good." On the contrary, it is said, Amos 9:8, "Behold, the eyes of the Lord are upon the
sinful kingdom;" that is, in a way of severity and judgment. Also Ezek. 5:11, "Neither
shall mine eyes spare, neither will I have any pity."

II. Eye, when referred to man, is not only taken for the organ of sight, but also for the
understanding or judgment: Deut. 16:19, "A gift doth blind the eyes of the wise;" it
corrupts and perverts his mind, so that he will not, or cannot, discern between right and
wrong. So in Acts 26:18, "I send thee to the Gentiles to open their eyes;" that is, to
preach the gospel unto them, whereby they may attain unto a spiritual understanding of
their duty. Likewise in Gen. 3:7, "The eyes of them both were opened." Their
consciences were touched with a sense of the heinousness of their sin, whereby they
had defiled their souls; and of the greatness of the misery they had brought upon
themselves and their posterity.

III. The Hebrews call colors eyes; Numb. 11:7, "And the eye," or color, "of the manna,
was as the eye," or color, "of bdellium.

IV. To set one's eyes upon any one, is to do him service, to favor him greatly; or barely
to see him with friendship. Gen. 44: 21, "Thou saidst, Bring Benjamin unto me, that I
may set mine eyes upon me, that I may set mine eyes upon him." And Nebuchadrezzar
recommends it to Nebuzar-adan, that he would set his eyes upon Jeremiah, and permit
him to go where he pleased, Jer. 39:12; 40:4. To find grace in one's eyes, is to win his
favor and friendship, Ruth ii. 10. Job says, "I was eyes to the blind," Job xxix. 15; that
is, I instructed, directed, and assisted such as knew not how to manage their own affairs.

V. To have the eyes towards or upon one, denotes that the person expects or waits for
something from him on whom the eyes are placed. Thus when Adonijah, without his
father's knowledge, had usurped the kingdom, Bathsheba told king David, 1 Kings 1:20,
"The eyes of all Israel are upon thee, that thou shouldest tell them who shall sit upon the
throne of my lord the king after him;" that is, The generality of the people are in
suspense whether Adonijah's practices be with thy consent, or no, and wait for thy
sentence concerning thy successor, which they will readily embrace. Also in Psa. 25:15,
"Mine eyes are ever towards the Lord;" that is, My expectation of help is only from
him. And Psa. 133:2, "As the eyes of servants look unto the hand of their masters;"
either for the supply of their wants, which comes from their master's hand; or for help
and defense against their oppressors.
Solomon says, that "the wise man's eyes are in his head," Eccles. ii. 14. He knows
where he goes, and what he has to do; he does not act ignorantly, rashly, or foolishly.
He says likewise, that "the eye is not satisfied with riches," Eccles. iv. 8. The covetous
mind, or desire, is insatiable. Eye is sometimes taken for something that is most
delightful and dear to a person : Matt. v. 29, "If thy right eye offend thee, pluck it out."
Gal. iv. 15, "You would have plucked out your own eyes, and have given them to me."
It is likewise taken for opinion, or conceit : Prov. iii. 7, "Be not wise in thine own eyes."
And for a diligent and careful inspection into affairs : Prov. xx. 8, "A king scattereth
away all evil with his eyes. Evil eye; see on EVIL.
FACE
FACE, countenance, or visage, is a part of the body well known. It is thereby that our
inward motions are made known to others. Love, hatred, desire, dislike, joy, grief,
confidence, despair, courage, cowardice, admiration, contempt, pride modesty, cruelty,
compassion, and the rest of the affections, are discovered by their proper aspects. The
countenance, as one phrases it, is a crystal, wherein the thoughts and affections,
otherwise invisible, appear; and is a natural sign, known to all. It is by the face, also,
that one man is known and distinguished from another; and it is matter for admiration,
that so few parts composing it, and in so small a compass, and always in the same
situation, yet there is such a diversity of figures as of faces in the world. These
innumerable different characters in the faces of men is the counsel of a most wise
Providence, for the universal benefit of the world; for human societies cannot be
preserved without union and distinction: the one prevents division, the other confusion;
and this distinction is caused by the variety of countenances.

II. The face of a man is also taken for the man himself : "I had not thought to see thy
face," that is, thy person, says Jacob to his son Joseph, Gen. 48:11. Before one's face;
that is, in his sight or presence, Numb. 19:3.

III. To withstand a person to the face, is to reprove him boldly, Gal. ii. 11. "The pride of
Israel doth testify to his face," Hos. 5:5. It is so full and evident a witness against Israel,
that no other testimony need be produced, to convince the most impudent and
shameless among them.

IV. To fall to the earth upon one's face, was a posture of adoration. Josh. 7: 6, "Joshua
fell to the earth upon his face," in deep humiliation and fervent supplication. To accept
one's face, is to show one a favor, and grant his request. Gen. 19:21, "Peradventure he
will accept of my face;" he will be reconciled with me, and accept of my person.

V. To spit in one's face, is a sign of the utmost contempt. The woman whose husband
died without children, if her husband's brother refused to marry her, spit in his face,
Deut. 25:9.

VI. Face is likewise referred to God, and denotes sometimes his anger: Psa. 34:16, "The
face of the Lord is against them that do evil." Rev. 6:16, "Hide us from the face of him
that sitteth on the throne." At other times it denotes his love and favor : Psa. 31:16;
80:7, "make thy face to shine upon thy servant. Cause thy face to shine, and we shall be
saved." Dan. 9: 17, "Cause thy face to shine upon thy sanctuary which is desolate." It is
also taken for his omniscience: 1 Sam. 26:20, "Let not my blood fall to the earth before
the face of the Lord;" that is, If you shed my blood, remember that God, the Judge of all
the earth, sees it, and will avenge it.

The Lord promises Moses that his face shall go before the Israelites : Exod. 33:14, "My
presence," in Hebrew, my face, "shall go with thee;" that is, I myself will go with thee.
The Angel of my presence, namely, the Messiah, Isa. 83: 9, who is always in the bosom
of the Father, and continually making intercession for his people : and likewise the
pledge of my presence shall go with thee, namely, the cloudy pillar. Moses, in the same
chapter, begs of God to show him his glory. God replies to him, "I will make all my
goodness pass before thee," or all my goodness pass before thee," or all my glory;" thou
shalt have a sudden transient view of it; and "I will proclaim my name," which I will
give thee as a signal of my presence, that thou mayst attend : but for " my face, thou
canst not see it; for there shall no man see it and live." Thou canst not see the majesty
and glory attending that external shape I have now assumed; nor those manifestations of
my glory which the saints are favored with in another life; for such is the weakness of
man in this life, that if I should display all the beams of my glory to him, it would
certainly astonish, overwhelm, and destroy him. It was a certain persuasion, and very
prevalent in the world, that no man could support the sight of God without expiring. See
Gen. 16:13; 32:30; Exod. 20:19; 24:11; Judg. 6:22, 23; 8:22.

Nevertheless, it is said in Numb. 12:8, "With Moses will I speak mouth to mouth, even
apparently, and not in dark speeches." And in chap. 14:14, "The Canaanites have heard
that thou art seen face to face." And in Deut. 5: 4, it is said that "God talked with the
Israelites face to face, out of the midst of the fire." But in all these places "face to face"
is to be understood simply, as if he had said that God manifested himself to the
Israelites; that he made them hear his voice in a manner as distinct as if he had appeared
to them face to face; that he spoke to them personally and immediately, and not by an
interpreter; and familiarly, so as not to overwhelm and confound them.

VII. The apostle, speaking of the difference between our knowledge here and in heaven,
says, "Now we see through a glass darkly; but then face to face," 1 Cor. 13:12; that is ,
there is as much difference between our knowledge here and in heaven, as between
looking through a perspective glass upon a thing a great way off, and covered with
many obscurities, and looking immediately with the naked eye upon the whole object
nigh at hand.

VIII. "The bread of faces;" the shewbread, which was always in the presence of God.
See BREAD.

FAITH
I. Faith is a dependence on the veracity of another : thus trust is called faith, because it
relies upon the truth of a promise; and one is said to keep his faith inviolate, when he
performs the promise that another relied on. Faith, in the propriety of expression, is an
assent on account of the veracity of the speaker. Accordingly, Devine faith is a firm
assent of the mind to things upon the authority of Divine revelation. Faith by divines is
generally distinguished into four kinds, namely, historical, temporary, the faith of
miracles, and justifying or saving faith.

I. Historical faith is a speculative knowledge of, and bare assent to, the truths revealed
in the Scripture. Of this kind of faith the apostle James speaks, James ii. 17, 24, "Faith,
if it have not works, is dead. Ye see how that by works a man is justified, and not by
faith only;" that is, not by a mere profession of faith, or a bare assent to the truth,
without good works, which proceed from faith, and show it to be of the right kind. This
kind of faith the devils themselves have : James 2:19, "Thou believest that there is one
God; the devils also believe, and tremble." They are fully persuaded that there is a God,
and that Christ is the Son of God, and shall be their Judge, as they acknowledge, Matt.
8:29.

II. Temporary faith, together with the knowledge of, and assent to revealed truths, has
likewise in it an approbation of, and joy in receiving and hearing these truths; but this
joy, arising from some worldly consideration, soon vanishes and comes to nothing. Of
this kind of faith our Savior speaks in the parable of the sower, Matt. 13:20, "He that
received the seed into stony places, receives it with joy;" he understands it, assents to it;
he hears it gladly, considers, and approves of it; and it springs up in an outward
profession and reformation : "yet hath he not root in himself, but endures for a while;"
he has no sufficient or considerable root, because it wants the soil of a sincere heart, and
true affections, firm and fixed resolutions, and habitual dispositions of grace. He has
some good purposes and desires, but they are soon overpowered by unmortified
corruption, and the force of temptation; "for when tribulation or persecution ariseth
because of the word, by and by he is offended;" he stumbles, and falls off from all his
former profession of religion.

III. The faith of miracles is a firm assent of the mind to some particular promise
concerning any miraculous event, which, if performed by us, is called an active
miraculous faith; of which our Saviour and the apostle Paul speak, Matt. 17:20; 1 Cor.
13:2. But if it be wrought upon us, it is called a passive miraculous faith; thus the lame
man at Lustra had a firm persuasion that Paul and Barnabas were able to cure him, Acts
14:9.

IV. Justifying faith is a saving grace wrought in the soul by the Spirit of God, whereby
we receive Christ as he is revealed in the gospel, to be our Prophet, Priest, and King,
trust in and rely upon him and his righteousness alone for justification and salvation.
This faith begets a sincere obedience in the life and conversation. The apostle to the
Hebrews calls faith "the substance of things hoped for, the evidence of things not seen,"
Heb. 11:1. It assures us of the reality and worth of eternal invisible things, and produces
a satisfaction and assured confidence that God will infallibly perform what he has
promised, whereby the believer is as confident of them, as if they were before his eyes,
and in his actual possession. The object of faith is the word of God in general, and
especially the doctrines and promises that respect the salvation of men through Christ,
which reason cannot discover by its own light, nor perfectly understand when revealed.
The firm foundation of faith is the essential supreme perfections of God; his unerring
knowledge, immutable truth, infinite goodness, and almighty power. Faith has a
prevailing influence upon the will, it draws the affections, and renders the whole man
obsequious to the gospel.
By this faith we are said to be justified, Rom. 5:1. We are justified by faith, not
formally, as if it were our righteousness, or the meritorious cause of our justification
before God; but instrumentally and relatively, as it apprehends and applies to us the
righteousness and blood of Christ, which is the object of faith, and which only cleanses
us from all sin, and renders us acceptable to God. It is called the faith through which we
are saved, Eph. 2:8. Faith is, as it were, a condition on our part, whereby we come to be
partakers of the blessings of the new covenant. It is a "faith which worketh by love,"
Gal. v. 6. It is not an idle, inactive, and inoperative grace, but shows itself by producing
in us love to God and our neighbor. It "purifies the heart" Acts 15:9. It is called "the
faith of God's elect," Tit. 1:1, because it is bestowed only upon those. This grace
increases from one degree to another, Rom. 1:17; being in some strong and firm, Matt.
8:10, in others weak and languishing, Matt. 14:21. Lastly, this grace is the special gift
of God : Eph. 2:8, "By grace ye are saved through faith; and that not of yourselves : it is
the gift of God:" that is, that you believe, is not by any ability of your own; and that you
are saved, is not for any worth in yourselves. Likewise in Phil. i. 22, "Unto you it is
given to believe on Christ."

Faith, in Scripture, is taken for the truth and faithfulness of God : Rom. 3:3, "Shall their
unbelief make the faith of God without effect?" Shall their unbelief make the faithful
promises of God, of sending the Messiah, and of redemption by him, not to be
accomplished? It is also taken for a persuasion of the lawfulness of things indifferent :
Rom. 14:22, 23, "Hast thou faith? have it to thyself before God. For whatsoever is not
of faith is sin:" that is, Do you have a persuasion of the lawfulness of such and such
meats? then keep it to yourself, without making an unseasonable discovery of it, to the
offense of others; for whatever a man does with a wavering mind, without being
persuaded that it is pleasing to God, and warranted by his word, he sins in the doing of
it.

Faith is also put for the doctrine of the gospel, which is the object of faith: Acts
24:24,"Felix heard Paul concerning the faith in Christ." Gal. 1:23, "He preacheth the
faith which once he destroyed." And faith is taken for Christ, and his righteousness; that
is, his active and passive obedience, which are apprehended by faith, and are the objects
of it, in all those passages where we are said to be justified by faith. It is put for a belief
and profession of the gospel: Rom. 1:8, "Your faith is spoken of throughout the whole
world." And for fidelity in performing of promises: Deut. 32:20, "Children in whom is
no faith;" that is, they neither believe what I say, nor perform what themselves promise.

FALL
I. The fall of man. Man's greatest excellency at first was a perfect conformity to the
Divine pattern : "God created man in his own image, in the image of God created he
him," Gen. 1:27. This includes.

a. The similitude of God in the substance of the soul, as it is an intelligent, free,

spiritual, and immortal being. This is assigned to be the reason of the law, that "whoso
sheds man's blood, by man shall his blood be shed; for in the image of God made he
man," Gen. 9:6.

II. A moral resemblance in its qualities and perfections. Man was conformed to God in
holiness; this the apostle insinuates, when he sets forth the sanctification of corrupt
man, by the expression of "renewing him in knowledge, righteousness, and holiness,
after the image of the Creator," Eph. 4:23, 24; Col. 3:10; the renovation of things being
a restoring of them to their primitive state; and is more or less perfect, by its proportion
to, or distance from the original. Man's understanding was enriched with knowledge,
which was neither acquired by study, nor confined to that or the other particular
creature, but reached through the whole compass of the creation. Besides, he had such a
knowledge of the Deity as was sufficient for his duty and felicity. He discovered
almighty power, admirable wisdom, and infinite goodness, from their effects in creating
the world. The image of God was likewise resplendent in man's conscience, the seat of
practical knowledge, and treasury of moral principles. The directive faculty was sincere
and uncorrupt; it was clear from all prejudices, which might render it an incompetent
judge of good and evil. There was also a Divine impression on the will. Spiritual reason
kept the throne, and the inferior faculties observed an easy and regular subordination to
its dictates.

III. The image of God consisted, though in an inferior degree, in the happy state of man,
which was the consequent and accession to his holiness; and herein he resembled that
infinitely blessed Being, as he is perfectly exempt from all evils which might allay and
lessen his felicity, and enjoys those pleasures which are worthy of his pure nature and
glorious state.

IV. This happiness had relation to the two natures which enter into man's composition.

a. The animal and sensitive, and this consisted both in the excellent disposition of his
organs, and in the enjoyment of convenient objects. His body being formed
immediately by God, was not liable to those defects which proceed from the weakness
of second causes; no blemish or disease, which are the effects and footsteps of sin, were
to be found in him; all his senses were quick and lively, able to perform with facility,
vigor, and delight their operations. Not only were his organs excellently disposed, but
there were also convenient objects to entertain his sensitive faculties; he enjoyed nature
in its original purity, crowned with the benediction of God, before it was blasted with
the curse. The world was all harmony and beauty, becoming the goodness of the
Creator; and not as it is since the fall, disordered and deformed in many parts, the effect
of his justice. The earth was liberal to Adam of all its treasure; the heavens, of their
light and sweetest influences. And he was seated in Eden, a place of great beauty and
delight. But,

b. His chief happiness consisted in the exercise of his most noble faculties on their
proper objects. The highest faculties in man are the understanding and will; and their
happiness consists in union with God by knowledge and love. He saw the admirable
beauty of the Creator through the transparent veil of the creatures; and from hence there
arose in the soul a pleasure pure, solid, and satisfying.

V. There was in man's dominion and power over the creatures a shining part of God's
image. God gave him the solemn investiture of his dignity, when he brought the
creatures to receive their names from him, which was a mark of their homage, and a
token of his empire to command them by their names, Psa. 8:6-8. Thus holy and blessed
was Adam in his primitive state.

VI. Man only of all creatures on earth was in a state of moral dependence, and capable
of a law. For a law being the declaration of the superior's will requiring obedience, and
threatening punishment on the failure thereof, there must be a principle of reason and
choice in that nature which is governed by it; both to discover the authority that enjoins
it; to discern the matter of the law; and to determine itself, out of judgment and election,
to obedience, as most excellent in itself, and advantageous to the performer. As
therefore reason made man capable of a law, so it was impossible he should be exempt
from a law; for as the notion of a God, that is, of the first and supreme Being, excludes
all possibility of obligation to another, and of subjection to a law; so the quality of a
creature includes the relation of dependence and natural subjection to the will of God.
The law of nature, to which man was subject upon his creation, contains those moral
principles concerning good and evil which have an essential equity in them, and are the
measures of his duty to God, to himself, and to his fellow creatures. This law was
published by the voice of reason, and is holy, just, and good; and the obligation to it is
eternal; it being the unchangeable will of God, grounded on the natural and invariable
relations between God and man, and between man and the creatures. Besides the
particular directions of the law of nature, this general principle was planted in the
reasonable soul, to obey God in any instance wherein he did prescribe his pleasure.
Accordingly, to declare his sovereign right in all things, and to make trial of man's
obedience, God entered into covenant with man; he forbids him to eat of "the tree of
knowledge of good and evil; for in the day thou eatest thereof thou shalt surely die."
This established an inseparable connection between duty and felicity, disobedience and
misery. In this threatening of death upon disobedience, the promise of life upon his
obedience was implied, and easily suggested itself to the rational mind.

VII. Man was created perfectly holy, but in a natural, therefore mutable, state. He was
invested with power to prevent his falling, yet under a possibility of it he was complete
in his own order, but receptive of sinful impressions. Being therefore set upon by the
most subtle of those rebellious spirits who had fallen from their obedience and glory, he
was corrupted and seduced by him involved both himself and his posterity in sin and
misery. As to the manner in which the devil seduced our first parents, see on DEVIL.

VIII. The honor and majesty of the whole law was violated in the breach of that
symbolic precept; for in that grand apostasy many sins were included, as:

a. Infidelity and unbelief. God has said, “Of the tree of knowledge of good and evil,
thou shalt not eat of it; for in the day thou eatest thereof thou shalt surely die.” This was
the first step to ruin, as appears by the order of the temptation: it was first said by the
devil, “Ye shall not die,” to weaken their faith; then, “Ye shall be as gods,” to flatter
their ambition. This infidelity is greatly aggravated, as it implies an accusation of God:

1. Of envy; as if he had denied them the perfections becoming the human nature, and
they might ascend to a higher orb than that wherein they were place, by eating the
forbidden fruit.

2. Of falsehood; as if God that threatened to inflict a punishment upon man's

disobedience which he had no design to do; and what heightens this that, that when he
distrusted the Fountain of truth, he gave credit to the father of lies; as appear by his
compliance, the real evidence of faith.

b. This sin included in it prodigious pride. He was scarcely out of the state of nothing,
no sooner created, but he aspired to be as God. Not content with his image, he affected
an equality, to be like him in his inimitable attributes. He would rob God of his eternity,
to live without end, to enjoy an immortality, not depending on God's will, but absolute,
which is proper to God alone; of his sovereignty, to command without dependence; and
of his wisdom, to know all things without reserve.

c. Horrid ingratitude. He was appointed heir-apparent of all things; yet undervaluing his
present portion; he entertains a project of improving his happiness. The excellent state
newly conferred upon him was a strong obligation to pay so small an acknowledgement
of the Lord. The use of all the garden was allowed him, only a tree excepted. Now in
the midst of such variety and plenty, to be inflamed with the intemperate appetite for
the forbidden fruit, and to break a command so equal and easy, what was it but as
despising the rich goodness of his great Benefactor.

d. A bloody cruelty to himself, and to all his posterity. When God had made him a
depository in a matter of infinite moment; that is, of his own happiness, and all
mankind's, this should have been a powerful motive to have kept him vigilant; but
giving a ready ear to the tempter, he betrayed his trust, and at once breaks both the
tables of the law, and becomes the greatest sinner, being guilty of the highest impiety
and cruelty.

By voluntary disobedience our first parents fell from and lost their original rectitude
and perfection of nature; which consisted in knowledge, holiness, and perfect
happiness. Gen. 1:26; Col. 3:10; Eph. 4:24.

IX. By the fall of man all the powers of nature were depraved, polluted, and corrupted:

A. The understanding was darkened, Eph. 4:18.

B. The conscience defiled, Heb. 10:22.

C. The will obstinate and rebellious, Isa. 28:14; Rom. 8:7.

D. The affections carnal and sensual, Eph. 2:3.

E. All the thoughts uninterruptedly evil, Gen. 6:5, and the whole mind, or heart, a nest
of all manner of abominations, Her. 17:9; Matt. 15:19.

FAMINE
The Scripture speaks of several famines which have been in Palestine, and in the
neighboring countries: as that in the time of Abraham, and again in the time of Issac,
Gen. 7:10; 26:1. But the most remarkable whereof we have any account, is that of seven
years, which fell out in Egypt, while Joseph abode there, Gen. 41:27. It is considerable
for the continuance, extent, and greatness of it; and in this particular the more so, that
Egypt is a country least subject to these calamities, by reason of its extreme fruitfulness.

Famine is sometimes a natural effect, as when the Nile does not overflow in Egypt; or
the rains do not fall in Judea, at the customary times, that is, in spring or autumn; or
when the caterpillars and locusts swarm in the country, and destroy the fruits of it. The
prophets, in several places, take notice of these last causes of famine, Joel 1:3, 4, etc.

Famine was also often the effect of God's anger against his people. For example, the
Lord sent the prophet Gad to David, to tell him, that as a punishment of his vanity,
whereby he had been induced to number his people, God gave him the option of seven
years' famine, or of being for three months pursued by his enemies, or of seeing the
plague raging for three days in his country, 2 Sam. 24:12, 13. And in the reign of Ahab,
"The Lord called for a famine, and it came upon the land seven years," 2 Kings 8:1, 2.
Amos threatens the people of God with another sort of famine, want of heavenly bread,
which was that "of hearing the word of God," Amos 8:11. The Israelites now despise a
prophet's counsel, then they shall seek for it, but not have a prophet to give them
counsel.

FAST
I. Fasting has, in all ages, and among all nations, been an exercise much in use in times
of mourning, sorrow, and afflictions. The sense of it is in some sort inspired by nature,
which, in these circumstances, denies itself nourishment, and takes off the edge of
hunger. There is no example of fasting, properly so called, to be seen before Moses; yet
it is presumable that patriarchs fasted, since we see that there were very great mourning
among them, and those too very particularly described, such as that of Abraham for
Sarah, Gen. 23:2, and that of Jacob for his son Joseph, Gen. 37:34.

II. Moses enjoins no particular fast in his five books, excepting that upon the solemn
day of expiration, which was generally and strictly observed: Lev. 23:27, 29, "On the
tenth day of this seventh month ye shall afflict your souls;" that is, ye shall humble
yourselves deeply before God, both inwardly, by godly sorrow, judging and loathing
yourselves; and outwardly, by fasting and abstinence from all carnal comforts and
delights. Since the time of Moses, examples of fasting have been very common among
the Jews. Joshua and the elders of Israel remained prostrate before the ark from
morning until evening without eating, after the Israelites were defeated by the men of
Ai, Josh. 7:6. The eleven tribes which had taken arms against that of Benjamin, seeing
they could not hold out against the inhabitants Gibeah, fell down before the ark upon
their faces, and so continued till the evening without eating, Judg. 20:26. The
Isaraelites, perceiving themselves to be pressed by the Philistines, assembled before the
Lord at Mizpeh, and fasted in his presence till the evening. 1 Sam. 7:6. And David
fasted while the first child he had by Bathsheba, the wife of Ureah, was sick, 2 Sam.
12:16.

Moses fasted forty days on Mount Hobreb, Exod. 34:28. Elijah passed as many days
without eating any thing, 1 Kings 19:8. And our Savior fasted in the wilderness forty
days and forty nights, Matt. 4: 2. These fasts were miraculous, and out of the common
rules of nature.

The very heathens themselves sometimes fasted; and the king of Nineveh, terrified by
Jonah's preaching, made an order, that not only men, but beasts also, should continue
without eating or drinking; that both men and beasts should be covered with sackcloth,
and each after their manner should cry unto the Lord, Jonah 3:6-8. The Jews, in times of
public calamity, made even the children at the breast fast, Joel 2:16.

III. It does not appear by our Savior's own practice, or any commands that he gave to
his disciples, that he instituted any particular fasts, or enjoined any to be kept out of
pure devotion. But when the Pharisees in the way of reproach told him that his disciples
did not fast so often as theirs, or John the Baptist's, he replied, "Can ye make the
children of the bride-chamber fast, while the bridegroom is with them? but the days will
come, when the bridegroom shall be taken away from them, and then shall they fast in
those days," Luke 5:33-35; that is, Fasting is a duty fitted to a day of mourning and
affliction: it is not yet a time of mourning to my disciples, while I am bodily present
with them; yet the time shall come when I shall be taken from them, as to my bodily
presence; and when they shall meet with many troubles and calamities, then it will be
seasonable for them to perform this duty of fasting. Accordingly, the life of the apostles
and first believers was a life of self-denial, of sufferings, austerities, and fasting, as
appears from the life of the apostle Paul, 2 Cor. 6:4, 5; 11:27. Fasting is likewise
confirmed by our Savior's discourse on the mount, though not as a stated, yet as an
occasional duty of Christians, in order to, and as an indication of, their humbling their
souls for their sins, or under the afflicting hand of God, Matt. 6:16; where our Savior
requires that this duty be performed in sincerity, and not in hypocrisy; for the glory of
God, not for ostentation and appearance unto men.

FAT
I. God forbade the Hebrews to eat the fat of beasts: Lev. 3:16, 17, "All the fat is the
Lord's. It shall be a perpetual statute for your generations throughout all your dwellings,
that ye eat neither fat nor blood." Some interpreters take these words in all the rigor of
the letter, and suppose the use of fat as well as blood to be entirely forbidden the Jews.
Josehpus says that Moses forbids only the fat of oxen, goats, sheep, and their species,
which agrees with the law in Lev. 7:23, "Ye shall eat no manner of fat, of ox, or of
sheep, or of goat." The modern Jews observe this custom; and with respect to the fat of
every other sort of clean creature, they think it is allowed them, even that of beasts
which have died of themselves: this is conformable to that other law, Lev. 7:. 24, "And
the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may
be used in any other use."

But other interpreters maintain, that the law which seems to forbid generally the use of
fat, is to be restrained to fat separated from the flesh, such as that which covers the
kidneys and intestines; and this only in the case of its being actually offered in sacrifice;
which is confirmed by this passage in Lev. vii. 25, "Whosoever eateth of the fat of the
beast, of which men offer an offering made by fire unto the Lord, even the soul that
eateth it shall be cut off from his people."

The word fat in the Hebrew style signifies not only that of beasts, but everything
likewise which relates to it in other things; as in Psa. 147:14, "He filleth thee with the
finest of the wheat," in Hebrew, with the fat of wheat. And in Psa. 81:16, "He should
have fed them with the fat of wheat." Fat is also used sometimes for the source or cause
of compassion or mercy. As the bowels are stirred at the recital of any great calamity, or
at the view of some melancholy and afflicted object, it has been thought that sensibility
resided principally in the bowels, which are commonly loaded with fat. The psalmist
upbraids the wicked with being enclosed in their fat, with having shut up their bowels
against him, with being in no sort affected with compassion at the sight of his extreme
grief; Psa. 17:10, "Mine enemies compass me about, they are enclosed in their own fat."
And in Psa. 119:70, "Their heart is as fat as grease." They are stupid, and insensible,
and past feeling; they are not affected either with the terrors or comforts of God.

II. Fat denotes abundance of spiritual blessings: Jer. 31:14,"I will satiate the soul of the
priests with fatness." Psa. 63:5,"My soul shall be satisfied as with marrow and fatness."
The fat of the earth implies the fruitfulness of it: Gen. 27:28, "God give thee of the dew
of heaven, and the fatness of the earth, and plenty of corn and wine."

FATHER
I. This word, besides the common acceptation of it for an immediate father, is likewise
taken in the Scripture style for grandfather, great-grandfather, or the very author and
first father of a family, no matter how remote he may be from those who speak. For
example, the Jews in our Savior's time, and their descendants of this present generation,
call themselves sons of Abraham, Isaac, and Jacob. And Nebuchadnezzar is termed
Belshazzar's father, though Belshazzar was his grandson.
II. By father is likewise understood the inventor, the master of those who are of a
certain profession: Gen. 4:20-22, "Jabal was the father of such as dwell in tents, and
such as have cattle. Jubal was the father of all such as handle the harp and organ." The
famous founder of Tyre, Huram, is called the father of the king of Tyre, 2 Chron. 2:13,
and even of Solomon, 2 Chron. 4:16, because he was their principal workman, and the
chief director of their undertakings. The principal, the eldest of the prophets, were
considered as the masters and fathers of the rest, who were their disciples; for this
reason the young prophets are called the sons of the prophets, and these style the eldest
fathers. "My father, my father," said Elisha to Elijah, "the chariot of Israel, and the
horsemen thereof," 2 Kings 2:12.

III. Father is a term of respect which inferiors often give to their superiors, and servants
to their masters: "My father," said Naaman's servants to their master, 2 Kings 5:13. The
king of Israel, in like manner, called the prophet Elisha his father; 2 Kings 6:21, "My
father, shall I smite them?" And the same prophet being upon his deathbed, Joash came
to see him, and said, "O my father, my father, the chariot of Israel, and the horsemen
thereof," 2 Kings 13:14.

IV. A man is said to be a father to the poor and orphans when he takes care to supply
their necessities, is affected with their miseries, and provides for their wants; "I was a
father to the poor," Job 29:16. God declares himself to be "a Father of the fatherless,
and a Judge of the widow," Psa. 68:5.

V. God is frequently called heavenly Father, and simply Father. He is truly and
eminently the Father, Creator, Preserver, and Protector of all creatures, and principally
of those who call upon him, who know and serve him:"Is not he thy Father that bought
thee? hath he not made thee, and established thee?" Deut. 32:6. And through Christ,
who has merited adoption and filiation for his people, every believer has a right to call
God Father, Rom. 8:15, 16.

VI. Job entitles God "the Father of rain," Job 38: 28. He produces it, he makes it to fall.
And in chap. 17:14, "I have said to corruption, Thou art my father." I acknowledge that
I am sprung out of corruption, and shall return to the putrefaction of the grave; or, In the
condition which I am reduced to, I look upon worms and putrefaction as my friends and
relations.

VII. Joseph says that God had made him a father to Pharaoh, Gen. 45:8; that he had
given him very great authority in this prince's kingdom, and that Pharaoh looked upon
him as his father, and had so much confidence in him, and consideration for his person,
that he gave him the government of his house and of all his dominions.

VIII. The devil is called the father of the wicked; "Ye are of your father the devil," says
our Savior, John 8:44. Ye would imitate the desires of your father; he was a murderer
from the beginning, he abode not in the truth. "He is a liar, and the father of it;" he is a
falsifier, a deceiver, a seducer. He deceived Eve and Adam; he introduced sin and
falsehood into the world; he inspires his followers with his spirit and sentiments; he
keeps the school of fraud and deceit; his only business is to tempt and ensnare mankind.

IX. To be gathered unto their fathers; To sleep with their fathers; To go to their fathers;
are common expressions, to signify death.

X. In these passages, the fathers signify those who lived before us, and whom we are
going to meet again in another world:

a. God is called "the Father of spirits," Heb. 12:9.

b. Our fathers are the fathers of our bodies only, but God is the Father of our spirits; he
not only creates them, but he justifies them likewise, glorifies, and makes them happy.
Our Savior, in Matt. 23:9, forbids us to give any man the name of father, because we
have one only, who is in heaven. Not that we should abandon or despise our earthly
fathers; God requires us to honor them, and give them all necessary assistance; but
when the interests of God are at stake, his glory, or our own salvation, if our fathers and
mothers are an obstacle to them, we should say to them, We know you not: for what our
parents have done for us, in comparison of what we owe to God, is so inconsiderable,
that we may say our fathers are nothing to us, and that God alone deserves the title of
our Father.

FEAR

I. Fear is a passion, implanted in nature, that causes a flight from an approaching evil,
either real or imaginary. The fear of God is either filial or servile. The filial fear of God
is a holy affection or gracious habit wrought in the soul by God, Jer. 32:40, whereby it
is inclined and enabled to obey all God's commandments, even the most difficult, Gen.
12:12; Eccles. 12:13, and to hate and avoid evil, Neh. 5:15; Prov. 8:13; 16:6. Slavish
fear is the consequence of guilt; it is a judicial impression from the sad thoughts of the
provoked Majesty of heaven; it is an alarm within, that disturbs the rest of a sinner; thus
Felix feared, Acts 24:25. Though this fear be in wicked men, yet, through the mercy
and grace of God, it often proves a preparative to faith, Acts 2:37; Rom. 8:15.

II. Fear is likewise used for the object of fear. Thus it is said, "the fear of Isaac," to
describe the God whom Isaac feared; Gen. 31:42, "Except the fear of Isaac had been
with me, surely thou hadst sent me away now empty." And in Prov. 1:26, "I will mock
when your fear cometh;" that is, the calamity you feared. God says that he will send his
fear before his people; that is, a terror wrought by him, in order to terrify and destroy
the inhabitants of Canaan, Exod. 23:27.

III. Fear is put for the whole worship of God in Psa. 34:11, "I will teach you the fear of
the Lord." I will teach you the true and principal way of worshipping and serving God
with his accpetation, and to your own salvation. It is likewise put for the law and word
of God : Psa. 19:9, "The fear of the Lord is clean, enduring for ever." The law is so
called, because it is the object, the cause, and the rule of the grace of holy fear.
FEAST
I. God, out of his great wisdom, appointed several festivals among the Jews for many
reasons.

a. To perpetuate the memory of those great events and wonders which he had wrought
in favour of his people : the sabbath brought to remembrance the creation of the world;
the passover, the departure out of Egypt; the pentecost, the law given at Sinai, etc.

b.. To keep them firm to their religion, with the view of ceremonies and the majesty of
Divine service.

c. To give them instruction; for in their religious assemblies the law of God was read
and explained.

d. To renew the acquaintance, correspondence, and friendship of their tribes and

families with one another, by coming from the several towns in the country, and
meeting three times a year in the holy city.

II. The Hebrews had a great number of feasts. The first, and most ancient of all, was the
sabbath, or the seventh day of the week, instituted to preserve the memory of the
world's creation. Gen. 2:3, "And God blessed the seventh day, and sanctified it, because
in it he had rested from all his work." Commentators are not agreed about the first
institution of the sabbath : many are of opinion that the sabbath hath been observed
among the righteous from the beginning of the world; that the ancients having
preserved the memory of the creation, observed the sabbath also, in consequence of the
natural law which obliged them thereto. Some are of opinion that people did not begin
to cease from work upon that day till after the command which God gave the Israelites
to that purpose, some time after their coming out of Egypt, when they were encamped
at Marah.

III. The sabbatical year, which returned every seven years, and was entirely set apart for
rest; and jubilee year, which was at the end of seven times seven years, or of the forty-
ninth year; were sorts of feasts too, and may be considered as consequences of the
sabbath.

IV. The passover was celebrated on the fourteenth, or rather fifteenth, day of the first
month in the ecclesiastical year, which was the seventh of the civil year. The feast
began after noon on the fourteenth, and was celebrated properly on the fifteenth of
Nisan ; it lasted seven days. But the first and last days of rest, Exod. 12:14, etc. See
PASSOVER.
V. The feast of pentecost was celebrated on the fiftieth day after the passover, in
memory of the law being given to Moses on Mount Sinai fifty days, or seven weeks,
after the departure out of Egypt. See PENTECOST.

VI. The feast of trumpets was celebrated at the beginning, or on the first day, of the
civil year, upon which a trumpet was sounded, proclaiming the beginning of the year,
which was in the month Tisri, answering to our September. This day was kept solemn;
all servile business was forbid to be done upon it; and particular sacrifices were offered,
Lev. 23:24, 25. The Scripture does not acquaint us with the occasion of appointing this
feast. Theodoret believes it was in memory of the thunder and lightning upon Mount
Sinai, when God gave his law from hence. The rabbins will have it that it was in
remembrance of the deliverance of Isaac, in whose stead a ram was sacrificed by
Abraham. Others say, that as the seventh day of every week was a sabbath, and every
seventh year was to be kept as a holy in some singular manner above the rest of the
months, for the many sabbaths and solemn feasts that were to be observed in this more
than any other month; such as the feast of expiation, and of tabernacles.

VIII. The new moons, or first days of every month, were in some sort a consequence of
the feast of trumpets. And though these were not reckoned among the solemn feasts in
Lev. 23, yet were celebrated as such, by the sound of trumpets, Numb. 10:10, by
extraordinary sacrifices. Numb. 28:11, 12, etc., by abstaining from servile works, Amos
8:5, and by attendance upon the ministry of God's word, 2 Kings 4:23. Upon these days
also some sort of entertainment were provided, 1 Sam. 20:5, 18. And God ordained it
thus, that by giving him the first-fruits of every month they should acknowledge him as
the lord of all their time, and own his providence, by which all times and seasons are
ordered.

IX. The feast of expiation, or atonement, was kept upon the tenth day of the month
Tisri, or September. The Hebrews call it Kippur, or Chippur, that is, pardon, or
expiation, because it was instituted for the expiation of all the sins, irreverences, and
pollutions of all the Israelites, from the high priest to the lowest of the people,
committed by them throughout the whole year. Upon this day they fasted strictly, and
offered several sacrifices. The high priest, after he had washed not only his hands and
his feet, as usual in common sacrifices, but his whole body, dressed himself in plain
linen, like the rest of the priests. He then neither wore his purple robe, nor the ephod,
nor the breastplate, because he was going to expiate his own and the people's sins. He
first of all offered a bullock and a ram for his own sins, and those of all the other
priests. He put his hands upon the heads of these victims, and confessed his own sins,
and the sins of his house. Then he received from the princes of the people two goats for
a sin-offering, and a ram for a burnt-offering, and a ram for a burnt-offering, to be
offered in the name of all the multitude, Lev. 16:2, 3, etc. As to the ceremonies used
with the goats, see OFFERING.

X. The feast of tents or tabernacles. See TABERNACLE.

XI. Besides these feasts mentioned by Moses, we find the feast of lots, or Purim, which
was celebrated among the Jews of Shushan on the fourteenth day of Adar; and among
the other people of the Persian empire on the fifteenth of the same month, which
answers to our February, Esth. 11:21. The Jews observe the first of these days with
fasting and crying, and other expressions of vehement grief and fear; and the latter with
thanksgiving, and all demonstrations of joy and triumph. See PURIM.
XII. The feast of the dedication of the temple, or rather of the restoration of the temple,
which had been profaned by Antiochus Epiphanes, which is thought to be the feast
mentioned in the gospel, John 10:22, was celebrated in the winter. Josephus says, it was
called the feasts of lights: probably this happiness befell them when they least expected
it; and they looked upon it as a new light that had risen upon them, Joseph. Antiq. lib.
12. cap. 11. There is an account of this dedication in 1 Macc. 6:52, 54, 55, &c., where it
is related that Judas Maccabeus and his brethren having defeated the army of Gorgias,
they went directly to the temple of Jerusalem, which they found forsaken and profaned,
so that the courts were full of thick bushes and brambles, the doors were burnt, the altar
profaned, and the buildings in ruins. After having shed abundance of tears on this
occasion, they began to clean every thing, and employed the priests in demolishing the
altar that had been polluted; and erected another of rough stone. They refitted the holy
place and the sanctuary, and placed therein the candlestick, the table of shew-bread, and
the altar of perfumes. They kindled the lamps, put the loaves upon the sacred table, set
the incense on fire, offered sacrifices and burnt-offerings, and performed the dedication
of the temple in eight days, with all the solemnity that circumstances would allow of.
After which Judas Maccabeus made it a law, that the feast should be kept yearly for
eight days, in memory of that mercy which God had showed them. It is generally
agreed that it was during this feast our Saviour was at Jerusalem. It was celebrated upon
the twenty-fifth and following days of the month Casleu, which answers to our
November and December, and it is therefore said that it was winter.

XIII. Love-feasts, or feasts of charity, were used among the primitive Christians in the
public meetings of the church, to show their unity among themselves, to promote and
maintain mutual charity, and for the relief of the poor among them, at the close whereof
they administered the Lord's supper, Jude 1:12. But these feasts being abused, some
think that the apostle Paul abolished them, 1 Cor. 11:21, 22, 34.

XIV. In the Christian church we have no festival that appears clearly to have been
instituted by Christ Jesus, or his apostles. Nevertheless, as some say, our Saviour seems
to have instituted a feast, in a perpetual memory of his passion and death, when he
instituted the sacrament of bread and wine as symbols of his body and blood, and
pledges of spiritual blessings. Christians have always celebrated the memory of Christ's
resurrection, and keep this feast on every first day of the week ; which day was called
the Lord's day, even so early as in St. John's time; Rev. 1:10, "I was in the Spirit on the
Lord's day."

FEED
I. To feed signifies to eat, to take meat or nourishment for the body, and this is common
to man with the beasts. Jude 1:12, "Feeding themselves without fear." Isa. 27:10, "There
shall the calf feed, and there shall he lie down." It also signifies to furnish or supply
others with food; thus Joseph fed the Egyptians for their cattle; that is, he gave them
food and provision for one year, for which they gave him their cattle, Gen. 47:17. And
Agur prays prays that God would feed him with food convenient for him; that he would
furnish him with food suitable to his necessities and occasions, Prov. 30:8.

II. But feeding, generally in Scripture, is taken for the business and calling of a
shepherd, and comprehends all the duties belonging to that office ; not only that of
feeding, or providing pasture for his flock, but also of guiding, observing, and
defending them. In this sense, feeding is applied,

To God, and that,

(a.) In respect of his church, which he rules, defends, directs, sustains, and nourishes,
both inwardly, by the gifts and graces of his Spirit; and outwardly, by his power and
providence. Gen. 48:15, "The God which fed me all my life long unto this day." And
the psalmist," Feed them also, and lift them up for ever," Psa. 28:9. Hence God is called
a Shepherd, Psa. 23:1, "The Lord is my Shepherd;" he provides for me, he brings me
out of the wrong way, and guides me in the right.

(b.) In respect of the ungodly, upon whom he executes his judgments. Ezek. 34:16, "I
will feed them with judgment." And in Hos. 4:16, "The Lord will feed them as a lamb
in a large place;" he will make them to wander, like a lost lamb in a wilderness, and
scatter them into Assyria.

(c.) In respect of the creatures, which receive their supplies wholly from God. Psa.
114:15, "The eyes of all wait upon thee, and thou givest them their meat in due season."
Matt. 6:26, "The fowls of the air neither sow nor reap, yet your heavenly Father feedeth
them."

To Christ,

Isa. xl. 11, "He shall feed his flock like a shepherd." And our Savior says of himself, "I
am the good Shepherd," John 10:11. Christ Jesus performs all the offices of a tender
and faithful shepherd towards his people, carrying himself with great wisdom, and
condescension, and compassion to every one of them, according to their several
capacities and infirmities; he feeds them by his word, Spirit, grace, fullness,
redemption, ordinances, and providences.

To man,

And then, besides the common acceptation of the word, for feeding cattle, it is taken,
(a.) For instructing and teaching others by wholesome doctrine; for ruling and censuring
by ecclesiastical discipline. John 21:15, 16, "Feed my lambs. Feed my sheep." And in
Jer. 3:15, "I will give you pastors according to mine heart, which shall feed you with
knowledge and understanding."

(b.) For ruling and governing politically. Thus kings and magistrates are compared to
shepherds : 2 Sam. 5:2, "Thou shalt feed my people Israel." Psa. 78:71, "He brought
David to feed Jacob his people."

To the enemies of the church, whom God sometimes makes use of for the chastisement
of his people. Jer. 6:3, The Babylonian princes, with their armies, "shall feed every one
in his place;" they shall take up their quarters in the places assigned them, and make
spoil of all they can find there.

To such as flatter themselves with vain hopes of help and assistance. Hos. 12:1,
"Ephraim feedeth on wind :" the ten tribes flatter themselves with hopes of help from
the Egyptians and Assyrians, but they are supporting themselves with hopes as unfit to
sustain them as the wind is to feed the body and nourish it; they make new alliances and
friendships, but all of them will prove lies to them at last, like the wind they feed upon.

VI. To rulers, both political and ecclesiastical, who contrive their own ease, advantage,
honor, and ambitious projects; but feed not their flocks; take no care to support them,
either with wholesome counsel, or necessary relief, as they ought to do, according to
their respective offices. Ezek. 34:2, 3, "Woe to the shepherds that do feed themselves !
should not the shepherds feed the flocks? Ye kill them that are fed; but ye feed not the
flock."

FIG
I. The fig tree and its fruit are well known; they were very common in Palestine, and
there is mention often made of them in Scripture. Our first parents covered their
nakedness with fig leaves, Gen. 3:7, gathered either from common fig trees, or from
some of another kind, the leaves whereof are much larger. This tree hath in it a milky or
fat, oily liquor; it is very fruitful. M. Tournefort says, that in the islands of the
Archipelago, one of their fig trees generally produces two hundred and fourscore
pounds' weight of figs. It becomes barren, either through the defect of the above
mentioned liquor, which the husbandman cures by dong and sweet water; or through
abundance thereof, which is remedied by causing the superfluous juice to extravasate.
The prophet Isaiah gave orders to apply a lump of figs to Hezekiah's boil, and
immediately after he was cured, 2 Kings 20:7. Physicians agree that figs are employed
with good success in bringing imposthumes to a ripeness, to healing ulcers, quinsies,
and sore throats; and it is presumable that Hezekiah had some such disease, though the
Scripture makes no particular mention of it.
II. It is said in Matt. 21:19, that Jesus coming from Bethany early in the morning, and
finding himself to be hungry, drew near to a fig tree, with a design of gathering some
figs; and seeing nothing but leaves upon it, he cursed it, and immediately it withered to
the root. The generality both of the ancient and modern interpreters have looked upon
this action of our Savior's as a figure of the rejection of the Jews. But a difficulty arises,
from a passage which St. Mark adds to this history, that this was not a time for figs,
Mark 11:13. The earliest figs are in the months of July and August, and the latest in
September and October. But what is related in the gospel came to pass four or five days
before the passover, and consequently before the fifteenth day from the moon in March.
This season therefore was not a time to expect figs: why then doth our Saviour curse
this tree?

III. To solve this difficulty, some interpreters have translated this passage, For this was
not a year for figs; they had failed this year. But this rather increases than lessens the
difficulty; for why should our Savior curse it for having no figs, when this was not a
seasonable year for figs, when figs had failed this year? Others translate it thus, For
there where he was it was a season for figs. To support this version, both the pointing
and the common accents of the text must be changed, and the evangelist made to speak
in too concise a manner, too different from the general style of St. Mark.

IV. But others say, that though this was not the time of figs, as is evident from St. Mark,
yet there might be some of the forward kind, and our Savior might presume so, seeing
the tree full of leaves. It is certain that there are forward figs. Isaiah compares the
beauty of Samaria to these early figs, which people gathered and ate as soon as they
found them; Isa. 28: 4, "As the hasty fruit before the summer, which when he that
looketh upon it seeth it, while it is yet in his hand he eateth it up." And Hosea says that
the Lord found Israel in the wilderness "as the firstripe in the fig tree at her first time,"
Hos. 9:10. And Jeremiah describes them as excellent figs; Jer. 24:2, "One basket had
very good figs, even like the figs that are first ripe." Pliny acknowledges that there is a
sort of fig tree always green, and always with fruit upon it ; some ripe, or very far
advanced, according to the season; the other in blossom, or buds, Plin. lib. 13. cap. 8,
and lib. 15. cap. 18. In Palestine, where the winter is very mild, there might easily be
forward figs in March; wherefore our Savior might look for figs at this season upon this
occasion is an exact figure of the rejection of the Jews. The fig tree had only leaves
upon it; herein it resembled the Jews, who had only the appearances of piety and
religion. The fig tree may be said to be culpable for not bearing fruit at a time when,
according to its kind, fruit might have been expected from it; so the Jews were criminal
for not bringing forth the fruits of righteousness, when our Saviour appeared among
them. He cursed the barren fig tree, to show the malediction that was ready to fall upon
the incredulous and impenitent Jews.

To dwell under one's own vine, or fig tree, represents in Scripture a time of happiness,
and prosperity, safety, and security, 1 Kings 4:25.
FIND
I. To convert, or recover a thing that was lost, Luke 15:8, 9, 32.

II. To invent, or discover, 2 Chron. 2:14.

III. To know experimentally, Rom. 4:1 ; Rev. 2:2.

IV. To obtain what we want and desire of God, Matt. 7:7.

V. To come to, Job 3:22.

VI. To understand thoroughly, Job 11: 7.

VII. To do, or perform, Isa. 58:13.

VIII. To seek, Job 33:10.

IX. To happen upon without seeking, Gen. 37:15.

X. To choose and appoint, Acts 13:22.

XI. To turn to, or light on, Luke 4:17.

XII. To observe, Matt. 8:10.

XIII. To find is used sometimes for to attack, to surprise one's enemies, to discover their
ambushes. It is understood in this sense Judg. 1:5, "They found Adoni-bezek in Bezek;"
they attacked him there. And 1 Sam. 31:3, according to the Hebrew, the archers
belonging to the Philistines found Saul; they attacked him. In this sense some explain
that passage in Gen. 36:24, "This was that Anah that found the mules in the
wilderness." In the Hebrew, he found the Emims. These Emims are believed to be
powerful people; Deut. 2:10, 11, "The Emims dwelt therein in times past, a people
great, and many, and tall, as the Anakims," &c., who also were neighbours to the
Horites here spoken of, as appears from Gen. 14:5, 6. Anah therefore found a troop of
these people; he surprised, attacked, and defeated them. Others render the Hebrew word
Jemim, which is no where else used, by waters; that he found out some springs of water,
which in those hot countries were rare and precious; or, hot waters, some hot and
medicinal springs. Others, again, mules, as in our translation; that he found out the way
of the generation of mules, by the copulation of an ass and a mare.

FINGER
The finger of God signifies his power, his operation. Pharaoh's magicians discovered
the finger of God in the miracles that Moses wrought, Exod. 8:19. This legislator gave
the law written with the finger of God to the Hebrews, Exod. 31:18. It was written
immediately by the power or Spirit of God, and not by any art of man. Our Savior says
he cast out devils by the finger, or Spirit, of God, which he intimates was a sign that the
kingdom of God was come; that God's spiritual government of his church was begun to
be exercised among the Jews by the Messiah, Luke 11:20.

To put forth one's finger is a bantering, insulting gesture. Isa. 58:9, "If thou take away
from the midst of thee the yoke, and the putting out of the finger." If thou take away
from the midst of thee the chain or yoke wherewith you overwhelm your debtors, and
forbear pointing at them, and using jeering and insulting gestures. Some take this for a
menacing or threatening gesture.

FINISH
To bring to pass, fulfill, perfect. Our blessed Lord said on the cross, "It is finished,"
John 19:30. Our great Redeemer, by what he did and suffered, performed the will of
God, and the whole work which the Father gave him to do; which was to obtain eternal
redemption. He was the substance and end of all the types and the legal dispensation.
He completed and finished righteousness, removed the curse, and radically completed
our salvation.

FIRE
I. One of the four elements, which not only affords light and heat, but whereby likewise
we try and purge metals. God hath often appeared in fire, and encompassed with fire; as
when he showed himself in the burning bush, and descended on Mount Sinai in the
midst of flames, thundering, and lightning, Exod. 3:2; 19:18. Fire is a symbol of the
holiness and justice of God : "The Lord thy God is a consuming fire," Deut. 4:24. He
showed himself to his prophets, Isaiah, Ezekiel, and St. John, in the midst of fire, Isa.
6:4; Ezek. 1: 4; Rev. 1:14. The psalmist describes the chariot of God as all in a flame,
Psa. 18:12-14. And it is said that God will appear in the midst of fire at his second
coming, 2 Thess. 1:8. Daniel says that "a fiery stream issued and came forth from
before him;" noting the speedy executing of his judgments, for the terror of the wicked
and comfort of the godly, Dan. 7:10. The wrath of God is compared to fire, Psa. 18:8;
and the effects of his wrath, which are war, famine, and other scourges, are described
under the same idea, Psa. 66:12; Jer. 48: 45.

II. Our Savior is compared to fire: Mal. 3:2, "He is like a refiner's fire, and like fullers'
soap." He shall consume the wicked by his judgments, and purify those who are sincere
by his doctrine. The Holy Ghost likewise is compared to fire; Matt. 3:11, "He shall
baptize you with the Holy Ghost and with fire." To verify this prediction, Jesus sent the
Holy Ghost, who descended upon his disciples in the form of tongues, or like sparks of
fire, Acts 2:3. It is the work of the Holy Spirit to enlighten, purify, and sanctify the soul,
and to inflame it with love to God, and zeal for his glory. The angels themselves, as the
ministers of God, are compared to a burning fire, speedy and irresistible in the
execution of his commands, Psa. 104: 4. The Lord, or his angel, led the Israelites in
their journey through the wilderness, under the form of a pillar of fire, Exod. 13:21.

Fire from heaven fell frequently on the victims sacrificed to the Lord, as a mark of his
presence and approbation. It is thought that God in this manner expressed his
acceptance of Abel's sacrifices, Gen. 4:4. When the Lord made a covenant with
Abraham, a fire, like that of a furnace, passed through the divided pieces of the
sacrifices, and consumed them, Gen. 15:17. Fire fell upon the sacrifices that Moses
offered at the dedication of the tabernacle, Lev. 9:24; and upon those of Manoah,
Samson's father, Judg. 13:19, 20; upon Solomon's at the dedication of the temple, 2
Chron. 7:1 ; and upon Elijah's at Mount Carmel, 1 Kings 18:38.

The torments of hell are described by fire, both in the Old and New Testament. Moses
inveighing against the Israelites, who rebelled against the Lord, says to them, "A fire is
kindled in mine anger, and shall burn unto the lowest hell," Deut. 32:22. Isaiah is still
more express; "Who among us shall dwell with the devouring fire? who among us shall
dwell with everlasting burnings?" Isa. 33:14. And in chap. 66:24, "Their worm shall not
die, neither shall their fire be quenched." Our Savior makes use of the same similitude,
to represent the punishment of the damned, Mark 9:44. He likewise speaks frequently
of the eternal fire prepared for the devil, his angels, and reprobates, Matt. 25:41. The
sting and remorse of conscience is the worm that will never die; and the wrath of God
upon their souls and bodies, the fire that shall never go out. There are likewise who
maintain that by worm is to be understood a common, living, and material, not an
allegorical and figurative worm; and by fire, a real, elementary, and material fire.
Among the maintainers of this opinion are Austin, Cyprian, Chrysostom, Jerome, etc.

The word of God is compared to fire: Jer. 23: 29, "Is not my word like as a fire?" It is
full of life and efficacy; like a fire, it warms, melts, and heals my people, and is
powerful to consume the dross, and burn up the chaff and stubble. And the apostle says
that every man's doctrine should be tried by fire, that is, by the light of the word, of
what nature it is, whether it be true or false, sound and solid, or corrupt and frothy, 1
Cor. 3:13. Fire is likewise taken for persecution, dissension, and division : Luke xii. 49,
"I am come to send fire on the earth;" that is, Upon my coming and publishing the
gospel, there will follow, through the devil's malice, and the corruption of men, much
persecution to he professors thereof, and manifold divisions in the world, whereby men
will be tried whether they be faithful or not. The church of God is compared to a fire:
Obad. 1:18, "The house of Jacob shall be a fire:" the church shall subdue all her
enemies. Carnal, vain shifts of men's own devising, whereby they seek to support,
relieve, and comfort themselves against the judgments denounced against them, are
likewise compared to fire, Isa. 1:11. As are also the lies, slanders, and other provoking
speeches of ungodly men : Prov. 16:27, "And in his lips there is a burning fire."
FIRMAMENT
It is said, Gen. 1:7, that God made the firmament in the midst of the waters, in order to
separate the inferior from the superior waters. The word there used is Rakiah, which is
translated expansion, something expanded ; or firmament, something firm and solid.
The verb Rakah, from whence Rakiah is derived, signifies to spread metal with the
hammer, to make flat, to crush to pieces, to beat. Moses uses this word to describe the
gold, which was beaten in order to cover the ark and the tables of the holy with it, Exod.
39:3; Numb. 16:38, 39. Isaiah, to denote the plates of gold wherewith the idols were
covered, Isa. 40:19; and the same prophet, and the psalmist, to express the spreading
forth of the earth, and its floating on the waters, for this was the conception which the
Hebrews had of it, Isa. 42:5; Psa. 136:6.

This intimates, that by the word firmament, Rakiah, the Hebrews understood the
heavens, which, like a solid and immense arch, (though it be soft and liquid,) served as
a bank and barrier between the upper and lower waters; and that the stars are set in this
arch, like so many precious stones in gold and silver, Gen. 1: 17. When firmament is
taken for the starry heaven, then by upper waters is meant that sea or collection of
waters placed by God above all the visible heavens, and there reserved for ends known
to himself. If by firmament we understand the air, called the expansion, because it is
extended far and wide; and the firmament, because it is fixed in its proper place, from
whence it cannot be moved, unless by force; then by the superior waters are to be
understood the waters in the clouds; and these may be said to be above the firmament or
air, because they are above a considerable part of it.

FIRST
This word signifies,

I. That which is before another in respect of time; and then it is a word of order, and
hath a reference to the second, third, fourth, etc. Matt. 10:2, "The first is Simon called
Peter;" that is, he was first called to be an apostle. And in 1 Cor. 15:47, "The first man
is of the earth, the second is from heaven."

II. That which is chief, or most excellent. Rom. 3:2, "Chiefly, because unto them were
committed the oracles of God." Chiefly, in the original, is first, and shows the quality
and excellence of the privilege here mentioned. So also in Luke 15:22, "Bring forth the
best," in Greek, the first, "robe."

III. A thing or person may be said to be first,

(a.) In number, Gen. 8:5, 13.

(b.) In order, Matt. 28:1.
(c.) By creation, 1 Cor. 15:47.
(d.) By generation, Deut. 21:17.
(e.) In dignity, Dan. 6:2.
(f.) In time, Heb. 9:1.

FIRST-BORN
I. This word is not always to be understood literarlly; it is sometimes taken for that
which is first, most excellent, most distinguished in any thing. Thus it is said of Christ,
Col. 1:15, that he is "the first-born of every creature." And in Rev. 1:5, he is called "the
first-begotten of the dead;" that is, begotten of the Father before any creature was
produced, and the first who rose form the dead by his own power.

II. "The first-born of the poor." Isa. xiv. 30, signifies, the most miserable of all the poor;
and in Job 18:13, "The first-born of death;" that is, the most terrible of all deaths.

III. The first-born among the Hebrews, as well as among all other nations, enjoyed
particular privileges; and as polygamy was in use with them, it was highly necessary to
fix these rights. Moses regulates this particular in Deut. 21:15-17. The privileges of the
first-born consisted,

a. In a right to the priesthood, which, before the law, was fixed to the eldest of the
family. This right continued in force only while brethren dwelt together in the same
place and family. This right continued in force only while brethren dwelt together in the
same place and family; for as soon as they were separated, and made a family apart,
every one became the priest and head of his own house.

b. The first-born had a double portion among his brethren. This is explained two ways :
Some believe that half of the whole inheritance was given to the elder brother, and that
the other half was shared in equal parts among the rest. But the rabbins say, on the
contrary, that the first-born for his share took twice as much as any one of his brothers.
If a father left six sons, they made a division into seven equal parts; whereof the eldest
had two, and each of the others one. If the eldest was dead, and had left children, his
right devolved upon his children and his heirs.

c. When God by the sword of the destroying angel had killed all the first-born of the
Egyptians, Exod. 12:29, he ordained that all the first-born, both of men and tame beasts
for service, should be consecrated to him. The male children only were subject to this
law. The children were offered in the temple, and their relations redeemed them for the
sum of five shekels, Exod. 13:12, 13; Numb. 18:16.

d. If it were a clean beast, as a calf, a lamb, or a kid, it was to be offered at the temple. It
was not to be redeemed, but it was killed; the blood of it was sprinkled about the altar,
the fat was burnt in the fire upon the altar, and the flesh was for the priest, Numb.
18:17-19. If it were an unclean beast, and such as they were not allowed to eat, such as
a horse, an ass, or a camel, it was either redeemed, or something else was given in
exchange for it. The firstling of an ass was redeemed by giving a lamb; if it were not
redeemed, it was to be killed, Exod. 13:13.

FIRST-FRUITS
The presents were so called which the Hebrews made to God, consisting of part of the
fruits of their harvest, to express their submission and dependence, and to acknowledge
the sovereign dominion of God, the author of all happiness. The day after the feast of
the passover they brought a sheaf into the temple, as the first-fruits of the barley
harvest. The sheaf was threshed in the court; and of the grain that came out they took a
full homer; that is, about three pints. After it had been well winnowed, parched. and
bruised, they sprinkled over it a log of oil; that is, near a pint. They added to it a handful
of incense; and the priest that received this offering shook it before the Lord towards
the four quarters of the world; he cast part of it upon the altar, and the rest was his own.
After this, every one might begin their harvest, Lev. 23:10, 11, etc. This was offered in
the name of the whole nation, and by this the whole harvest was sanctified unto them.
When the wheat harvest was over, that is, the day of pentecost, they offered again first-
fruits of another kind in the name of all the nation, which consisted of two loaves of two
tenth deals; that is, of about three pints of flour each. The loaves were made of leavened
dough.

First-fruits of the Spirit. See EARNEST.

FLESH
Flesh is understood different ways, as,

I. For the flesh which is the matter of bodies, whether of men or animals, Lev. 13:10;
Numb. 11:33.

II. For living men, and even all animals in general, Gen. 6:13, "The end of all flesh is
come before me;" I am resolved to destroy every thing that hath life. Gen. 7:15, 16,
"They went in two and two of all flesh;" that is, animals of all species.

III. Flesh is taken for a relation, one of the same stock or kindred, Gen. 37:27, "Let not
our hand be upon him, for he is our flesh;" he is our brother. And in 2 Sam. 19:12, 13,
"Ye are my bones and my flesh. Art thou not of my bone, and of my flesh?"

IV. For every man who is of the same nature with ourselves, and where we may
contemplate our own flesh. In this latitude it is taken in Isa. 58:7, "And that thou hide
not thyself from thine own flesh;" from thy neighbor, from any one of your own nature,
to whom you have an opportunity of doing good.

V. For mankind, considered as impotent and feeble, unable to help either himself or
others, Jer. 17:5, "Cursed be the man that maketh flesh his arm;" that depends upon any
human power for help.

VI. For the quality of corruption, which is not sinful, but the effect of sin, to which our
bodies are subject in this life, 1 Cor. 15:50, "Flesh and blood cannot inherit the
kingdom of God;" that is, our frail, corruptible bodies cannot come to heaven : that
which shall inherit heaven must be as incorrupt flesh, a body without corruption.

VII. For the estate of this present life, Phil. 1:24, "To abide in the flesh is more needful
for you."

VIII. For that which is according to the ordinary course of nature, Gal. 4:23, "He who
was of the bond-woman was born after the flesh." Ishmael was born after the manner of
other men, by the mere and sole efficacy of nature, not by promise, as was Isaac, when
his mother was naturally past conception.

IX. Flesh is taken for whatsoever in man is reputed most excellent and glorious without
the grace of Christ; as nobility, wisdom, understanding, or reason, Matt. 16:17, "Flesh
and blood hath not revealed it unto thee;" nothing of nature has done it. And in John
1:13, "Born not of blood, nor of the will of the flesh;" that is, neither by their descent
from such and such ancestors, nor by the power of their own free-will.

X. For all that in religion which is outward, and to be seen with the eye, as moral works,
or ceremonies, Rom. 4:1, "What hath Abraham found as pertaining to the flesh?" The
word flesh in the following verse is explained to be the works of Abraham, which did
not justify him before God. Thus Beza, Piscator, and others interpret the place. And in
this sense flesh is taken Gal. 3:3, "Are you now made perfect by the flesh? That is, by
works, and the carnal ceremonies of the law?

XI. For the whole nature of man, as it cometh into the word corrupt, vile, and infected
with sin, Rom. vii. 5; viii. 8, "When we were in the flesh;" "They that are in the flesh;"
that is , in a carnal, corrupt state; such cannot please God, namely, while they continue
so, and till they be converted. Likewise in all other places where the word flesh is
applied to men unregenerated, it signifies the whole corruption and depravity of our
nature, raging and reigning both in the understanding and will; but in those places of
Scripture where flesh is attributed to persons that are converted, and is set in opposition
to the Spirit, it signifies the remainder of natural corruption, even so much of that
vicious quality of sin as is still unmortified in regenerated persons. See Rom. vii. 18,
25; Gal. 5:17, 24.

XII. To be one flesh, denotes a most inseparable union, and an intimate communion, as
if the two were but one person, or one body; Gen. 2:24, "And they shall be one flesh."
This phrase is used by the apostle to show the union and communion that is between
Christ and believers, Eph. 5:30, 31.

XIII. Flesh also signifies the human nature of Christ; Heb. 10:20, "Through the veil,
that is to say, his flesh." It is called flesh, because it was subject to sinless weaknesses
and infirmities, and whereby his Divine nature was veiled and covered over; even as the
ark of the covenant, the mercy-seat, and the most holy place were by the veil.

XIV. The flesh of Christ signifies whole Christ, both God and man in one person; John
vi. 55, "My flesh is meat indeed;" that is, I myself, with all my benefits, being received
and applied by faith. A heart of flesh denotes a tender, tractable temper and disposition
of soul, Ezek. 36:26. Flesh is also taken for the outward appearance; John 8:15, "Ye
judge after the flesh."

FLOOD
I. Not only that terrible inundation is in Scripture called flood, whereby God destroyed
all mankind, and all the animals of the earth and air, which were not in the ark built by
Noah; Genesis 7:23, but likewise all sorts of inundations or extraordinary collections of
waters.

II. Thus the psalmist speaking of the waters of the sea. or of a river, expresses it by the
word flood; Psa. 66:6, "They went through the flood on foot." The same psalmist sets
forth extreme dangers under the notion of a flood; Psa. 69:15, "Let not the water-flood
overflow me."

III. The violent assaults and sudden incursions of the devil and his instruments against
the church are compared to a flood; Isa. 59:19, "When the enemy shall come in like a
flood."

IV. By floods are also signified great plenty and abundance of spiritual and temporal
blessings; Isa. 44:3, "I will pour floods upon the dry ground."

FOLLOW
I. To come after one that goes before, as servants come after their masters, 1 Sam.
26:27. "Let it be given to the young men that follow my lord."

II. To imitate, or do as another gives us an example, Matt. 16:24, "Let him take up his
cross, and follow me." 1 Cor. 11:1, "Be ye followers of me, even as I am of Christ."

III. To believe and obey, John 10:27, "My sheep hear my voice, and they follow me."
And in all passages where men are said to follow strange gods, it signifies, to put trust
in them, to rely upon them, and yield them service. 1 Kings 18:21, "If Baal be God,
then follow him." Judg. 2:12, "They forsook the Lord, and followed other gods."

IV. To side, or take part with, 2 Sam. 2:10; 2 Kings 11:16.

V. To endeavor after, and pursue with great desire and diligence, Phil. 3:12, "But I
follow after, if that I may apprehend that for which I am apprehended of Christ Jesus."

VI. To die with one, John 13:36, "Thou canst not follow the Lamb;" that keep close to
Christ in all his ordinances; are led by his word and Spirit, and depend upon the virtue
and merit of his sacrifice alone for pardon and acceptance, and not on saints, or their
own merits, as the followers of antichrist do.

FOOL
I. FOOL, folly, foolishness, are to be understood not only according to their natural and
literal meaning, for one who is an idiot, or a very weak man, and for the discourses and
notions of fools and madmen; but in the language of Scripture, especially in the book of
Proverbs, fool is the usual character of the sinner, and folly and foolishness are put for
sin. Psa. 38:5, "My wounds stink, and are corrupt, because of my foolishness," my sin.
And in Psa. 69:5, "O God, thou knowest my foolishness."

II. Solomon sets the fool in opposition to the prudent man; Prov. 13:16, "Every prudent
man dealeth with knowledge; but a fool layeth open his folly." For as by prudence a
man so governs himself, and regulates his actions, as to avoid impending evils, and to
obtain that good which is suitable to his necessities; so it is the effect of folly not to
foresee evils to prevent them, and to neglect the season of obtaining what is good.

In Prov. 13:20, Solomon opposes the fool to the wise man; "He that walketh with wise
men shall be wise; but a companion of fools shall be wise; but a companion of fools
shall be destroyed." As it is with relation to the affairs of this life; the man of prudence
and conduct in his affairs, who takes the best method of managing things to his own, his
family's, and friend's, or any society's reputation, comfort, and advantage, and who
minds his business more than his pleasure, is the wise man; and the inconsiderate,
heedless, slothful man, who neglects the principal affairs of life, or goes into improper
or unlikely methods of managing them to advantage, or who minds his pleasure more
than his business, is the fool for this world: so it is with respect to another world : the
truly wise man is he who proposes the things of God, and the everlasting interest of his
immoral soul, as his highest end, and pursues them with the utmost care and diligence,
in the way of God's appointment, through Jesus Christ our only Savior; and who seeks
all things else with less solicitude and concern, and in subordination to these. And the
fool, on the other hand, is he who makes something in this world his highest end and
aim, and spends his chief time and care, concern and labor, about it, to the neglect of
the infinitely higher interests of God's glory and his own soul's everlasting happiness.
So that the highest folly is justly charged upon every willful impenitent sinner.
Those who believe, but suffer from vestiges of ignorance and unbelief in them are also
called fools. "O fools, and slow of heart to believe," says our Savior to the disciples that
were going to Emmaus, Luke 24:25.

And it is the character of all men, as they are born possessed of natural ignorance and
corruption: Tit. 3:3. "We ourselves were sometimes foolish." The apostle says, 1 Cor.
4:10, "We are fools for Christ's sake;" that is, we are accounted so by the wise men of
the world. And in Rom. 1:22, he says, "Professing themselves to be wise, they became
fools;" that is, while they pretended to, and boasted of, more than ordinary wisdom,
their learned men being at first usually called sophists, or wise men, though afterwards
philosophers, they entertained and vented many gross and absurd opinions and
practices, and so showed themselves to be real fools. The same apostle says, in 1 Cor.
1:18, "The preaching of the cross is to them that perish foolishness." The doctrine of
Christ crucified, to purchase eternal salvation for believers, is by unbelievers, that judge
only according to carnal reason and sense, accounted an absurd, ridiculous, impossible
thing, and which none in their wits will believe, according to the principles of their
philosophy. And in 1 Cor. 2:14, "The things of God are foolishness to the natural man."
He counts them the most foolish things in the world ; he looks upon them as either
trifling and impertinent, or as containing means and ends disproportionate, or as
undesirable in comparison of what may be set up in competition with them.

FOOT
A part of the body well known.

I. In old times it was customary to wash the feet of strangers upon their coming off a
journey, Gen. 18:4; 19:2; 24:32, because generally they were barefoot, or wore sandals
only, which did not secure them from the dust or dirt. St. Paul enjoins inquiry to be
made, whether the widows who were to be taken into the number of those who were to
be maintained by the church had washed the feet of the saints; whether they had been
ready to do the meanest offices to the servants of God, 1 Tim. 5:10. Christ Jesus, to give
us an example of humility, washed the feet of his apostles; and thereby taught them to
perform all the most humble services for one another, John 13: 5.

II. Feet, in the style of the sacred writers, often mean inclinations, affections,
propensities, actions, motions. Eccles. 5:1, "Keep thy foot when thou goest to the house
of God." Psa. 36:11, "Let not the foot of pride come against me." And in Psa. 119:59, "I
turned my feet unto thy testimonies." Also in Eph. 6:15, "And your feet shod with the
preparation of the gospel of peace."

III. To be at any one's feet, is used for obeying, being in his service, following him.
Abigail tells David, that the presents that she brought him were for the young men that
walked at his feet; for the soldiers who followed him, 1 Sam. 25:27. Moses says, Deut.
33:3, that "the Lord loved his people, and they sat down at his feet ;" like scholars, they
heard him, they belonged to him, they were taught and instructed in his doctrine. St.
Paul says that he was brought up at the feet of Gamaliel, Acts 22:3. And "Mary sat at
our Savior's feet, and heard his word," Luke 10:39.

IV. In Deut. 11:10, it is said that the land of Canaan is not like "the land of Egypt,
where thou sowedst thy seed, and wateredst it with thy foot;" that is, that Palestine is a
country where the rains are not extremely rare, where the dews are plentiful, where
there are many springs, rivulets, and brooks, without reckoning the river Jordan, which
supply the earth with all the moisture that is necessary to its producing fruit; whereas
Egypt is a country where there is no river but the Nile, where it never rains, and where
the lands which are not within reach to be watered by the inundations of this river
continue parched and barren. To supply this want, ditches are dug, and water distributed
throughout the several villages : the digging these ditches, and dispersing these waters,
create a great deal of labor to the feet. But notwithstanding these precautions, there are
many places that have no water; and in the course of the year, the places which are
nearest to the Nile require to be watered again in an artificial manner. It is done by the
help of some machines, which Philo describes thus : It is a wheel which a man turns
with the motion of his feet, by ascending successively the several steps which are
within it. But as while he is thus continually turning he cannot keep himself up, he
holds a stay in his hands, which is not movable, and this supports him ; so that in this
work the hands do the office of the feet, and the feet that of the hands; since the hands,
which should act, are at rest; and the feet, which should be at rest, are in action, and
give motion to the wheel. This is what is meant by watering the earth with their feet.
It is said, in Jer. 2:25, "Withhold thy foot from being unshod, and thy throat from
thirst." Do not continue to prostitute yourselves, as you have hitherto done, to strange
people. He speaks to the infidel and idolatrous Jews. So likewise Exek. 16:25, "Thou
hast opened thy feet to every one that passed by." It is a modest expression for exposing
one's nakedness, or going into the bed of lust. Jacob said to Laban, Gen. 30:30, "The
Lord hath blessed thee at my foot;" that is, ever since I came to you since my feet
entered into thy house : or, by my foot; that is, by my ministry and labor, as the phrase
is used, Deut. 11:10.

V. To be under any one's feet, to be a footstool to him, is a figurative way of speaking,

to signify the subjection of a subject to his sovereign, of a servant to his master. Psa.
8:6; 18:38; 110:1, "Thou hast put all things under his feet." "Mine enemies are fallen
under my feet." "Sit thou at my right hand, until I make thine enemies thy footstool." To
lick the dust of one's feet; Isa. 49: 23, "They shall bow down to thee with their face
toward the earth. and lick up the dust of thy feet." They shall highly reverence and
honor thee, and shall most humbly and readily submit themselves unto thee. The
expressions are borrowed from the practice of the Eastern people in their prostrations
and adorations, when they bowed so low as to touch and kiss the ground, whereby they
did or might seem to lick up the very dust of the ground, which was about or under the
feet of those whom they adored.

VI. Nakedness of feet was a sign of mourning : "Forbear to cry," says God to Ezekiel,
"make no mourning for the dead, and put on thy shoes upon thy feet, " Exek. 29:17. It
was also a mark of respect, reverence, and adoration : Exod. 3:5, "Put off thy shoes
from off thy feet, for the place where thou standest is holy ground."

VII. To wash one's foot with oil, or with butter, signifies plenty of all sorts of good
things, Deut. 33:24; Job 29:6.

VIII. To wash one's feet in the blood of sinners; to take remarkable vengeance on them,
to shed rivers of their blood, Psa. 58:10.

IX. "A wicked man speaketh with his feet," says Solomon, Prov. vi. 13. He uses much
gesture with his hands and feet while he is talking; he secretly signifies to his
companions his intentions or desires of some evil towards another person, which he is
afraid or ashamed to express openly. The ancient sages blamed those who used too
much gesticulation, and spoke with all their members. Ezekiel reproaches the
Ammonites with clapping their hands, and stamping with their feet, in token of joy,
upon seeing the desolation of Jerusalem and the temple, Ezek. 25:6. And in chap. 6:11,
he makes the same motions the signs of grief, because of the ruin of his people.
The prophet Isaiah says, "Blessed are ye that sow beside all waters, that send forth
thither the feet of the ox and the ass," Isa. 32: 20. Happy are the people that sow their
corn upon a well-watered soil, who with their oxen and asses plough a fat and fruitful
land, or who feed there their oxen and their asses. To send out their feet ; that is , to
send them there, to feed them, to plough there with them. But this passage may be
understood mystically, and seems to respect the times of the gospel ; that is, Happy are
the apostles and gospel ministers, in comparison of those that lived before them, who
shall find abundant success of their labors in the conversion of multitudes unto Christ.
The same prophet says, chap. 58:13, "If thou turn away thy foot from the sabbath, from
doing thy pleasure on my holy day." This is taken either properly, If thou forbear
walking, or taking any unnecessary journeys on the sabbath day; or metaphorically, that
is, If thou keep thy mind and affections clear, and restrain thyself from whatever may
profane it; feet being often put for affections, because the mind is moved by the
affections, as the body is by the feet.

X. Job says, that he "was feet to the lame, and eyes to the blind," Job 29:15. He led, he
directed, and instructed the one, and supported the other. And in chap. 13:27, he says
that "God had put his feet in the stocks, and looked narrowly unto all his paths;" that he
had encompassed him with his judgments, so that he had no way or possibility to
escape; he was like a bird taken by the foot in a snare.

FORGET
I. To let things slip out of the memory, Deut. 4:9, "Lest thou forget the things thine eyes
have seen."

II. To let God, his word, and benefits slip out of mind; whereupon follow disobedience
neglect of God's worship and wicked contempt of God, as a fruit and consequence of
such forgetfulness, Judg. 3:7, "The children of Israel did evil in the sight of the Lord,
and forgat the Lord their God, and served Baalim and the grooves." Thus men forget the
Lord their God, and served Baalim and the grooves." Thus men forget god ; the wicked
wholly, the godly in part.

III. To cast off one, to cease to love, care, and provide for him, Psa. 77:9, "Hath God
forgotten to be gracious?" Thus God forgets the wicked; and the godly do sometimes
think that they are thus forgotten, yet are not so. See also Isa. 49:15, "Can a woman
forget her sucking child? yea, they may forget, yet will I not forget thee." She may
cease to love her child, but I will not cease to love and provide for you.

IV. To omit to punish, Amos 8:7, "Surely I will never forget any of their works;" I will
not always defer to punish them, though it may seem I have forgotten.

V. Not to esteem, but to pass over a matter as unworthy our remembrance, Phil.3:13,
"Forgetting those things which are behind;" not so much considering or regarding what
I have already done, as what I have already done, as what I have yet further to do.
Joseph called the name of his first born Manasseh, that is, forgetting; "For God, said he,
hath made me forget all my toil, and all my father's house;" he has expelled all
sorrowful remembrance of my slavery in Egypt, and of my sufferings from my
brethren, by my present comfort and glory. In Psa. 45:10, the psalmist speaking to the
church says, "Forget also thine own people, and thy father's house:" he alludes to the
law of matrimony, Gen. 2:24. You must forget and forsake all carnal relations. as far as
they hinder from Christ, and likewise all those prejudices, false persuasions, corrupt
inclinations, and evil practices, which are so natural to, and even part of, yourself. Matt.
5:29, 30. And by these words he seems tacitly to foretell, that even the legal worship
appointed by Moses, and delivered to them by their parents successively for many
generations, should be relinquished by the believing Jews, and abolished by Christ's
coming.

FORM
FORM, is taken for the figure, shape, or likeness of a thing, Job 4:16, "It stood still, but
I could not discern the form thereof." Likewise for outward splendor, pomp, and
dignity, Isa. 53: 2, "He hath no form nor comeliness;" no such outward splendor as the
Jews expected in their Messiah. It is also taken for a draught or pattern, 2 Tim. 1:13,
"Hold fast the form of sound words, which thou hast heard of me." Make your
discourses conform to the pattern of sound and true doctrine as you have been
instructed by me. The apostle Paul, advertising Timothy of what should come to pass in
the latter times, says, 2 Tim. 3:5, that there should be men who had a form of godliness,
but deny the power thereof : they should have an outward appearance and show of
religion, pretend to a right way of worshipping God ; to be the church, the only church
of God ; and yet not only be destitute of, but reject and refuse the inner part, which is
lively, active, and powerful to make a thorough change.
It is said, Mark 16:12, that after his resurrection, Jesus appeared in another form to two
of his disciples; another form, either in regard of his habit, or brightness of his
countenance, or some such particular. And the apostle, speaking of Christ, says, Phil.
2:6, "Who being in the form of God, thought it not robbery to be equal with God;" that
is, who being the essential image of the Father, and enjoying the Divine essence and
nature, with all its glory, knew that it was no usurpation in him to account himself equal
with the Father, and carry himself upon all occasions as such. So by "the form of God"
is meant his essence and nature. It follows in ver. 7, "But made himself of no
reputation, and took upon him the form of a servant, and was made in the likeness of
men." Yet he emptied himself of that Divine glory and majesty, by hiding it in the veil
of his flesh; and took upon him the quality and condition of a mean person, not of a
glorified saint, or of some great mortal; and was subject to all the frailties and
infirmities of human nature, sin only excepted.

FORNICATION
This word is taken,

I. For the sin of impurity committed between unmarried persons, 1 Cor. 7:2, "To avoid
fornication, let every man have his own wife, and let every woman have her own
husband."

II. For the sin of adultery, when one or both persons are married, Matt. 5:32,
"Whosoever putteth away his wife, saving for the cause of fornication, causeth her to
commit adultery."

III. For the sin of incest, 1 Cor. 5:1, "Such fornication as is not so much as named
among the Gentiles," etc.

IV. For the sin of idolatry, which is infidelity to, and forsaking of the true God for false
gods, 2 Chron. 21:11, "Jehoram made high places in the mountains of Judah, and
caused the inhabitants of Jerusalem to commit fornication." Rev. 19:2, "He hath judged
the great whore, which did corrupt the earth with her fornication."

FOUNDATION
I. The ground-work, or lowest part of a building, which supports the other parts; as the
foundation of a house, of a castle, of a fort, tower, &c. Christ Jesus, both in the Old and
New Testament, is called a foundation : Isa. 28:16, "Behold, I lay in Zion for a
foundation a stone, a tried stone, a precious corner-stone, a sure foundation." Christ is
the foundation on which the church is built; the foundation of all the hopes, and
comfort, and happiness of the people of God; the foundation of the covenant of grace
made with the church, and of all the promises contained therein: he is a sure foundation,
on whom his people may securely rest; one who will not fail them, nor deceive them;
and he is the corner-stone that unites the several parts of the building together; he
makes Jews and Gentiles, that once were implacable enemies, one church. So also in 1
Cor. 3:11, "Other foundation can no man lay than that is laid, which is Jesus Christ."
And the above-mentioned passage in Isaiah is cited by St. Peter, and applied to Christ, 1
Pet. 2:6.

II. God's decree of election is the firm, immovable foundation upon which the salvation
of the elect depends. 2 Tim. 2:19, "The foundation of God standeth sure, having this
seal, The Lord knoweth them that are his." See more of this passage on the word SEAL.

III. "The foundation of the apostles and prophets," is that foundation which they laid by
their preaching and doctrine, namely, Christ, whom they held forth as the only Mediator
between God and man, the only Savior and Head of the church. Eph. 2:20, "Ye are built
upon the foundation of the apostles and prophets;" your faith is grounded upon the
doctrine delivered by them. Foundation is likewise taken for the first principles of
Christianity, taught in an easy and plain method, so as to make people of mean
capacities to understand them ; such as concerning the necessity and nature of
repentence and faith ; the nature, institution, signification, and use of the sacraments;
concerning the last judgment, and the like; these the apostle calls the foundation : Heb.
6:1, 2, "Not laying again the foundation of repentance," etc. And in Rom. 15:20, the
apostle says, "So have I strived to preach the gospel, not where Christ was named, lest I
should build upon another man's foundation." I did not choose to preach the gospel
where the fundamentals, the first principles of religion, had been taught by another, lest
I should seem to assume to myself the credit due to him. Heaven, which is the eternal
inheritance of all believers, is described as a city which has foundations, to denote that
the state of the elect in heaven, and their glory there, is not subject to corruption, or the
least alternation : Heb. 11:10, "Abraham looked for a city which hath foundations,
whose builder and maker is God."

Magistrates are also called foundations. Psa. 82:5, "All the foundations of the world are
out of course;" all magistrates, rulers, and governors, that should settle and establish
justice and order, have disturbed it by their irregular and disorderly proceedings.
Solomon says, Prov. 10:25, "The righteous is an everlasting foundation;" or, hath an
everlasting foundation: his hope and happiness is built upon a sure foundation.

FOUNTAIN
FOUNTAIN, is properly the source or spring-head of waters. Metaphorically, God is
called "the fountain of living waters," Jer. 2:13. Springs or fountains are called living,
when they never cease or intermit, but are always sending forth their waters : such had
God's care and kindness been over and to the Jews, of whom he complains, that they
had forsaken him, "the fountain of living waters."
FOX
In Greek, Alopex, in Hebrew, Shual. It is a creature very well known, and very
remarkable, principally for its cunning. There is mention made of it in several places of
the Scripture.

I. Our Savior calls Herod the tetrarch of Galilee "fox," signifying thereby his craft, and
the refinements of his policy, Luke 13:32. And to give an idea of his own extreme
poverty, he says, "The foxes have holes, and the birds of the air have nests, but the Son
of man hath not where to lay his head," Luke 9:58.

II. Ezekiel compares the false prophets with foxes : Ezek. 13:4, "Thy prophets are like
the foxes in the deserts :" whether it was his design to heighten their cunning and
hypocrisy in imitating the true prophets, and so covering themselves with sheep's
clothing, though they were ravening wolves ; or whether he intended to show that these
false prophets, instead of supporting Jerusalem, endeavored only to destroy it, by
undermining its walls, and shaking its foundations, as foxes undermine the ground to
make holes for themselves. In the same sense, seducers and false teachers are compared
to foxes: Song of Solomon 2:15, "Take us the foxes that spoil the vines."

III. It is said, in Judg. 15:4,5, that Samson took three hundred foxes, which he tied two
and two together by the tails; and that having fastened a firebrand in the middle of the
cord which bound them so together, he let them loose among the crops of standing corn
belonging to the Philistines, and they burnt them. From the fields they went into the
olive yards, and burnt them likewise. Some infidels are much scandalized at this
history, and pretend it incredible that Samson could muster up so great a number of
foxes. But to this it is replied, that foxes are very common in this country; which is
proved from Scripture, and the testimony of travelers. Solomon in his Song says, that "
the little foxes spoiled the vines," Song of Solomon 2:15. Jeremiah says, that " the foxes
walk upon the mountain of Zion, which is desolate," Lam. 5:18. There are some
provinces and cities in Palestine which take their name from foxes, doubtless by reason
of the great number of these animals thereabouts. For example, the land of Shual," or
the fox, 1 Sam. 13:17. "Hazarshual," the fox's habitation, a city of Judah, or Simeon,
Josh. 15:28; 19:3.

FRIEND
I. FRIEND, is taken for one whom we love and esteem above others, to whom we
impart our minds more familiarly than to others ; and that from a confidence of his
integrity, and good-will towards us; thus Jonathan and David were mutually friends.
Solomon, in his book of Proverbs, gives the qualities of a true friend: Prov. 17:16, "A
friend loveth at all times;" not only in prosperity, but also in adversity. Chap. 18:24,
"There is friend that sticketh closer than a brother;" he is more hearty in all the
performance of all friendly offices. He reproves and rebukes when he sees any thing
amiss ; Prov. 27:6, "Faithful are the wounds of a friend ;" his sharpest reproofs proceed
from an upright, and truly loving and faithful soul. He is known by his good and faithful
counsel, as well as by his seasonable rebukes; Prov. 27:9, "Ointment and perfume
rejoice the heart : so doth the sweetness of a man's friend by hearty counsel;" by such
counsel as comes from his very heart and soul, and is the language of his most inward
and serious thoughts. The company and conversation of a friend is refreshing and
reviving to a person, who when alone is sad, and dull, and inactive: Prov. 27:17, "Iron
sharpeneth iron ; so a man sharpeneth the countenance of his friend."

II. By friend is meant also the favorite of a prince. Hushai was the friend, the favorite,
of David, 2 Sam. 15:37. Zebud, the son of Nathan, was Solomon's friend, 1 Kings 4:5.
And Ahuzzath was the particular friend of Abimelech king of Gerar, Gen. 26:26.

III. The friend of God. This title is principally given to Abraham, as in 2 Chron. 20:7,
"Art not thou our God, who gavest this land to the seed of Abraham thy friend for
ever?" And in Isa. 41:8, "But thou, Israel, art the seed of Abraham my friend." The
apostle James likewise makes mention of this, James 2:23, "And the scripture was
fulfilled which saith, Abraham believed God, and it was imputed to him for
righteousness; and he was called the friend of God." This title is given him not only
because God frequently appeared to him, conversed familiarly with him, and revealed
secrets to him ; Gen. 18:17, "Shall I hide from Abraham that thing which I do ?" but
also because he entered into a covenant of perpetual friendship, both with him and his
seed, Gen. 12:2, 3; 17:2, 4, 7 ; and especially because he renewed the covenant with
him, upon the sacrificing of his son Isaac, and confirmed it by an oath, and thereby
admitted him to a nearer degree of friendship and communion, Gen. 12:16, 17, etc. And
it is upon this trial of Abraham's obedience, namely, the offering up of his son, that the
apostle James quotes the passage where Abraham is called the friend of God, James 21-
23.

IV. Our Savior calls his apostles friends, John 15:15, "But I have called you friends;" he
adds the reason of it, "for all things that I have heard of my Father I have made known
unto you." As men used to communicate their counsels and their whole mind to their
friends, especially in things which are of any concern, or may be of any advantage for
them to know and understand ; so I have revealed to you whatsoever is necessary for
your instruction, office, but is common with them to all true believers: Song of
Solomon 5:1, "Eat, O friends."

V. The friend of the bridegroom is the brideman; he who does the honors of the
wedding, and leads his friend's spouse to the nuptial bed. John the Baptist, with respect
to Christ and his church, was the friend of the Bridegroom ; by his preaching he
prepared the people of the Jews for Christ, John 3:29.

VI. Friend is a word of ordinary salutation, whether to friend or foe. He is called friend
who had on a wedding garment, Matt. 22:12. And our savior calls Judas the traitor
friend, Matt. 26:50. Some are of opinion that this title is given to the guest by an irony
or antiphrasis, meaning the contrary to what the word imports; or that he is called so,
because he appeared to others to be Christ's friend, or was so in his own esteem and
account, though falsely, being a hypocrite. However, this being spoken in the person of
him who made the feast, it is generally taken for a usual greeting; and that Christ,
following the like courteous custom of appellation, and friendly greeting, did so salute
Judas, which yet left a sting behind it in his conscience, who knew himself to be the
reverse of what he was called. The name of friend is likewise given to a neighbor: Luke
11:5, "Which of you shall have a friend, and shall go unto him at midnight, and say,
Friend, lend me three loaves?"

FRONTLETS
These were square pieces of hard calf's skin, including four pieces of parchment, upon
which the Jews wrote four passages of the law, and bound them with strings on their
foreheads. The four passages which they wrote are these: On the first piece of
parchment, Exod. 13 from verse 2 to 10. On the second, Exod. 13 from verse 11 to 16.
On the third, Deut. 6 from verse 4 to 9. And on the fourth, Deut. 11. from verse 13 to
21. Opinions are much divided whether the use of frontlets, and other phylacteries, was
ordained by Moses, as an observance to which the Jews were obliged, and such as
required a literal compliance, so that the Hebrews have at all times worn them, or have
been obliged to wear them.

They who believe the use of them to be rigorously binding, ground their persuasion on
the text of Moses, which speaks of it in a positive manner, as of other precepts of the
law; he requires that the commandments of God should be "for a sign on their hands,
and as frontlets between their eyes," Deut. 6:8.

But the generality of interpreters on the contrary maintain, that the precepts of Moses
which mention these writings on the doors, the signs upon their hands, and frontlets
between their eyes, should be taken in a figurative and allegorical sense ; as meaning
that they should be taken in a figurative and allegorical sense ; as meaning that they
should be very careful to preserve the remembrance of God's law, and observe his
commands ; that they should always have them before them, and never forget them. It is
certain that, before the Babylonish captivity, not the least footsteps of them were to be
seen in the history of the Jews. The prophets never inveighed against the omission or
neglect of this practice ; nor was there ever any question concerning them in the
reformation of manners at any time proposed among the old Hebrews.

FRUIT
I. The product of the earth, trees, plants, etc.: Deut. 28:4, "Blessed shall be the fruit of
thy ground and cattle."
II. The fruit of the body signifies children: Deut. 28:4, "Blessed shall be the fruit of thy
body." Psa. 132:11, "Of the fruit of thy body will I set upon thy throne."

III. By fruit is sometimes meant reward: Prov. 1:31, "They shall eat of the fruit of their
own way;" they shall receive the reward of their bad conduct, and punishments
answerable to their sins.

IV. The fruit of the lips is the sacrifice of praise or thanksgiving, Heb. 13:15.

V. "The fruit of the righteous," that is, the counsel, example, instruction, and reproof of
the righteous, "is a tree of life;" is a means of much good, both temporal and eternal,
and that not only to himself, but to others also, Prov. 11:30. Solomon says, in Prov.
12:14, "A man shall be satisfied with good by the fruit of his mouth ;" that is, he shall
receive abundant blessings from God as the reward of that good he has done by his
pious and profitable discourses. "I will punish the fruit of the stout heart of the king of
Assyria," Isa. 10:12; I will punish him for his insolent discourses against me.

VI. "Fruits meet for repentance," are such holy lives and conversations as may manifest
the reality and sincerity of repentance, Matt. 3:8.

VII. "The fruits of the Spirit" are those gracious habits which the Holy Spirit of God
produces in those in whom he dwells and works, with those acts which flow from them
as naturally as the tree produces its fruit. The apostle enumerates these fruits in Gal.
5:22, 23, "But the fruit of the Spirit is love," both to God and our neighbors; "joy," or a
delight in God, arising from a sense of our interest in him; "peace" with God, quietude
of conscience, and a peaceable disposition towards men, as opposed to strife, variance,
emulation, etc.; "long-suffering," patiently bearing and forgiving many provocations
and injures; this is opposed to a hastiness to revenge; "gentleness," or an affableness,
and easiness to be entreated, when any one has wronged us; "goodness," kindness,
friendliness, or readiness to do good to others; "faith," or faithfulness, to speak nothing
but the truth, and to perform all our engagements; "meekness," forbearance of passion,
rash anger, and hastiness of spirit; and "temperance," or a curbing of all carnal desires,
and a sparing use of all carnal desires, and a sparing use of all sensual delights.

VIII. The apostle, in Eph. 5:9, comprehends the fruits of the sanctifying Spirit in these
three things:

a. Goodness, which is that quality or disposition which is contrary to malice and

wickedness; or it may mean benignity and bounty.

b. Righteousness, which is opposed to injustice, whereby one becomes hurtful to

another, through deceit, covetousness, oppression, and violence.

c. Truth, which is opposed to errors, lies, heresies, hypocrisy, both in common affairs,
and also in matters of religion.
IX. "The fruits of righteousness" are such good works and holy actions as spring from a
gracious frame of heart : Phil. 1:11, "Being filled with the fruits of righteousness." Fruit
is taken for a charitable contribution, which is the fruit or effect of faith and love : Rom.
15:28, "When I have sealed unto them this fruit;" when I have safely delivered this
contribution. When fruit is spoken of good men, then it is to be understood of the fruits
or works of holiness and righteousness; but when of evil men, then are meant the fruits
of sin, immortality, and wickedness: this is our Savior's doctrine, Matt. 7:16-18. See
FIRST-FRUITS.

X. Uncircumcised fruit, or impure, whereof there is mention in Lev. 19:23, is the fruit
for the three first years of a tree newly planted; it was reputed unclean, and no one was
permitted to eat of it in all this time. In the fourth year it was offered to the Lord; after
which it was offered to the Lord; after which it was common, and generally eaten.
Various reasons are assigned for this precept; as,

a. Because the first-fruits were to be offered to God, who required the best ; but in this
time the fruit was not come to perfection.

b. It was serviceable to the trees themselves, which grew the better and faster, being
early stripped of those fruits, which otherwise would have derived to themselves and
drawn away much of the strength from the root and tree.

c. It tended to the advantage of men, both because the fruit was then waterish,
indigestible, and unwholesome, and because hereby men were taught to bridle their
appetites, a lesson of great use and absolute necessity in a godly life.

FULL
I. Satisfied with; Isa. 1:11, "I am full of the burnt-offerings of rams."

II. That which is perfect, complete, and which wants nothing; 2 John 8, "That we
receive a full reward;" that whole portion of glory which God hath promised to
dilligent, persevering Christians.

III. Such as are proud, and puffed up with a high conceit of their own sufficiency and
worth, so as they feel no need of Christ; Luke 6:25, "Woe unto you that are full!"

IV. One enabled both to conceive and bring forth, 1 Sam. 2:5.

V. "Full of years;" one who had lived long enough, as long as he desired, Gen. 25:8.

VI. "Full of faith, and of the Holy Ghost;" that is, endued with a plentiful measure of
faith, and of the gifts and graces of the Holy Spirit, Acts 6:5.
VII. "The fullness of time," is the time wherein the Messiah appeared, which was
appointed by God, promised to the fathers, foretold by the prophets, expected by the
Jews themselves, and earnestly longed for by all the faithful ; the fullness of this time is
when that time was fully come: Gal. 4:4, "When the fullness of the time was come, God
sent his Son."

VIII. "The fullness of God." is such a measure of perfection as God hath appointed to
every one of the elect through Christ: Eph. 3:19, "That ye might be filled with all the
fullness of God;" that is, until you arrive at the highest degree of the knowledge and
enjoyment of God, and immediate influence from him, and an entire conformity to him.

IX. The fullness of Christ, is the infinite treasures of grace and mercy with which he
was filled: John 1:16, "Of his fulness have all we received."

X. And whereas men are said to be filled with the Holy Ghost, as John the Baptist, Luke
1:15, and Stephen, Acts 6:5, this differs from the fullness of Christ in these three
respects:

a. Grace and the Spirit be in others by participation ; as the moon hath her light from the
sun, rivers their waters from the fountain, and the eye its sight from the soul ; but in
Christ they be originally, naturally, and of himself.

b. In Christ they be infinite and above measure, John 3:34; but in the saints by measure,
according to the gifts of God, Eph. 4:16. The moon is full of light, but the sun is more
full ; rivers are full of waters, but the sea more full.

c. The saints cannot communicate their graces to others; whereas the gifts of the Spirit
be in Christ as a head and fountain, to impart them to his members: John 1:16, "We
have received of his fullness." It is said, Col. 2:9, that the fullness of the Godhead
dwells in Christ bodily ; that is, the whole nature and attributes of God are in Christ,
and that really, essentially, or substantially, and also personally, by nearest union, as the
soul dwells in the body, so that the same person who is man is God also.

XI. The church is called the fullness of Christ, Eph. 1:23. It is the church which makes
him a complete and perfect Head, and without which he would account himself but
empty and maimed, as it were; for though he has a natural and personal fullness, as
God; yet, as Mediator, he is not full and complete without his mystical body, (as a king
is not complete without his subjects,) but receives an outward, relative, and mystical
fullness from his members. And then the church does manifest and set forth his fullness,
serving as an empty vessel for him to fill and to show his fullness in; and this he does,
by bringing every member to his full stature; by dispersing all variety of gifts and
graces among them; and by bringing them all to heaven at last, so that not one shall be
wanting.

XII."How much more their fullness!" Rom. 11:12, "If the fall of them be the riches of
the world, and the diminishing of them the riches of the Gentiles; how much more their
fullness?" If the falling away of the Jews from being God's people, through their
rejecting the gospel, and the small number of believers among them, was the occasion
of God's manifesting his abundant grace in the conversion of the Gentiles, and
spreading the knowledge of Christ all the world over; how much more shall a general
conversion of the Jews, towards the end of the world, confirm the faith of the believing
Gentiles, and also be a means to convert those of them that do not yet believe, all over
the world !

FURNACE
I. A fire-place for melting gold and other metals, Prov. 17:3; 27:21.

II. A place of cruel bondage and oppression ; such was Egypt to the Israelites, who
there met with much hardship, rigor, and severity, for to try and purge them, Deut. 4:20;
Jer. 11:4.

III. Most sharp and grievous afflictions and judgments wherewith God tries his people,
Ezek. 22:18, 20, 22.

IV. A place of temporal torment ; such was Nebuchadnezzar's fiery furnace, Dan. 3:6,
11.

V. Hell, the place of endless torment, Matt. 13:42.

GALL
I. A bitter juice, one of the humors in the body of man and beast. It is put for any thing
that is bitter and pernicious: Job 20:14, "Yet his meat in his bowels is turned, it is the
gall of asps within him;" it will be very painful and destructive to him at last. Psa.
69:21, "They gave me gall for my meat;" or poison, or bitter herbs.

II. St. Matthew says that they gave our Savior "vinegar to drink mingled with gall."
Matt. 27:34. St. Mark calls it "wine mingled with myrrh," Mark 15:23. It is generally
thought that the gall and myrrh signify but one and the same thing, that is, something
that was very bitter. It is said to have been an ordinary custom to give dying persons
some intoxicating potion, to make them less sensible of their pain.

III. To give water of gall to drink, denotes, some very bitter affliction, Jer. 8:14. "Their
grapes are grapes of gall," Deut. 32:32.

IV. Their fruits or actions are displeasing to God, malicious and mischievous to others,
and will at last be pernicious to themselves. "A root that beareth gall," Deut. 29:18, may
denote some secret and subtle idolaters, who might secretly infect and poison others, by
drawing them to idolatry ; which will produce bitter fruits, how pleasant soever it may
be for the present. To be in the gall of bitterness, and bond of iniquity, is to be in a state
of great impiety, to be under the power of sin and corruption, of hypocrisy and
ambition. It is put for great affliction, Job 16:13; for wrong, injustice, Amos 6:12.

GARDEN
A plot of ground furnished with plants, flowers, etc., Gen. 2:15. The church is
resembled to a garden, Song of Solomon 4:12; 5:1. As a garden is taken out of the
common waste ground to be appropriated to a more particular use; so the church of
Christ is chosen from among the rest of the world to a particular use. In a garden
nothing that is good comes up naturally of itself, but as it is planted and set; so nothing
is good in the heart but what is planted and set by the heavenly Husbandman. In a
garden nothing uses to be planted but what is useful and delightful; so there is no grace
in the heart of a Christian but what is useful and necessary. In a garden there are variety
of flowers and spices; so in a Christian there is somewhat of every grace. As men
delight much in their gardens, to walk there and take their pleasure, and take care to
fence, weed, water, and plant them; so Christ's care and delight is for his church. As
gardens use to have fountains and streams running through them, as Paradise had four
streams which ran through it; so the church is Christ's Paradise, and his Spirit is a spring
in the midst of it, to refresh the souls of believers. A garden stands always in need of
weeding and dressing; so in the hearts of Christians Christ hath always somewhat to do,
they would else soon be overgrown and turn wild. The prophet Isaiah upbraids the Jews
with the abominations and acts of idolatry which they committed in their gardens: "Ye
shall be confounded for the gardens which ye have chosen," Isa. 1:29. These gardens
were either consecrated to idols, or were such as the heathens worshipped idols in; there
they sacrificed, Isa. 65:3; after which they thought that they were well purified, when
they had washed themselves in the water, Isa. 66:17.

GARMENT
I. That wherewith one is clothed. Matt. 27:35, "They parted my garments."

II. By the wedding garment is meant Christ with his perfect righteousness imputed,
which as a garment doth hide the spiritual nakedness, and decks and adorns the soul
with spiritual beauty, Matt. 22:11. Some by wedding garment understand the grace of
sanctification, or a holy life, answerable to one's profession; in which sense garment is
taken in Rev. 3:4, "Thou hast a few names in Sardis which have not defiled their
garments;" who are of unblamable lives. "He was clothed with a garment down to his
foot," Rev. 1:13. Some are of opinion that this denoted the purity and innocence of that
priesthood which Christ did exercise for his church: others, that it denoted the dignity
and majesty of Christ, as King of his church: it being usual for kings to wear long robes
in token of majesty. Garments rolled or dyed in blood, Isa. 9:5; 63:2, are garments
sprinkled and stained with the blood of the slain, such as warriors wear which have
overcome their enemies in battle.
GATE
I. The entrance into a house or city. Judg. 16: 3, "Samson took the doors of the gate of
the city." The word gate is often used in Scripture to denote the place of public
assemblies, where justice was administered. One particular form of these judgments is
to be seen in that which was given at the gate of Bethlehem, between Boaz and another
person, a relation of Naomi's, upon the subject of Ruth's marriage, who was a
Moabitess, Ruth 4:1; and in Abraham's purchase of a field to bury Sarah, Gen. 23:10,
18. Jerome says, that as the Jews were for the most part employed in laboring in the
field, it was wisely provided, that assemblies should be held at the city gates, and justice
administered there in a summary manner, that those barbarous men, who were busy at
their work, might lose no time, and that the country people, who had affairs upon their
hands in the town, might not be obliged to enter and spend time there.

II. The word gate is likewise sometimes put to signify power or dominion. God
promises Abraham that his posterity should possess the gates of their enemies, their
towns, their fortresses, Gen. 22:17. They should conquer them, they should have
dominion over them. "The gates of hell shall not prevail against the church," Matt.
16:18; that is, neither the power nor policy of the devil and his instruments. For the
gates of cities were the places both of jurisdiction or judicature, and of fortification and
chief strength in war, Judg. 5:8; Psa. 147:13.

III. "The gates of brass," are the strongest helps and defenses : Psa. 107:16, "He hath
broken the gates of brass;" he restored them to liberty, in spite of all impediments and
oppositions.

IV. "The strait gate" signifies regeneration and conversion, and true holiness in heart
and life, which prepares the soul for heaven : Matt. 7:13, "Enter ye in at the strait gate."

V. "The gates of death" are the brink or mouth of the grave : Psa. 9:13, "Thou that
liftest me up from the gates of death;" that preserves me when I was, as it were,
dropping into the grave. And king Hezekiah, having received a message of death,
represents in his hymn the condition he had been in when he was sick, and expresses
himself thus : "I said, I shall go to the gates of the grave;" I perceive I must die, without
any hopes of prevention, Isa. 38:10. The Hebrews looked upon death or the grave as a
place whither people came from all parts of the world, there to enter upon another life.
"The gates of righteousness," Psa. 118:19, are those of the Lord's tabernacle, where the
righteous, the saints, the priests of the Lord's the true Israelites, paid their vows and
praises to the Lord; where none were to enter but purified Israelites, a nation of
righteous men.

VI. The gates or everlasting doors, mentioned in Psa. 24;7, 9, are either the gates of the
temple, which by faith and the Spirit of prophecy David beheld as already build; these
gates he bids lift up their heads, to receive the glorious King Jehovah, who dwelt in the
temple, and between the cherubim : or the passage may admit of a mystical sense; for as
the temple was a type of Christ, and of his church, and of heaven itself ; so this place
may also contain a representation, either of Christ's entrance into his church, or into the
hearts of his faithful people, who are here commanded to set open their hearts and souls
for his reception: or it may represent his ascension into heaven, where the saints or
angels are poetically introduced as preparing the way, and opening the heavenly gates
to receive their Lord and King, returning to his royal habitation with triumph and glory.

GENEALOGY
GENEALOGY, comes from the Greek word genealogia, which signifies a list of our
ancestors, a description of the stock, lineage, or pedigree of any person or family. The
common Hebrew expression for it ixs Sepher toledoth, Liber generations. The Hebrews
were very careful in preserving their genealogies; and perhaps there never was any
nation more circumspect in this point than that of the Jews. At this day we find
genealogies in their sacred writing, carried on for above three thousand five hundred
years; and in the evangelists we have the genealogy of Jesus Christ deduced for four
thousand years, from Adam to Joseph or Mary, Luke 3:23, &c. The Jews were very
exact in their genealogies, partly from their own choice and interest, that they might
preserve the distinctions of the several tribes and families, which was necessary both to
make out their claims or titles to offices or inheritances which might belong to them by
death, or otherwise ; and to govern themselves thereby in the matter of marriages, and
some things, wherein the practice of some laws required the knowledge of these things.
It is observed, in Ezra 2:62, that such priests as were not able to produce an exact
genealogy of their families were not permitted to exercise their functions. This their
exactness was likewise ordered by the special providence of God, that so it might be
certainly known of what tribe and family the Messiah was born.

Josephus says that they had in his nation an uninterrupted succession of priests for two
thousand years. He adds, that the priests were particularly careful to preserve their
genealogies, and that not only in Jodea, but also in Babylon and Egypt; and wherever
they were, they never married below themselves, and had exact geneological tables
prepared from those authentic monuments which were kept at Jerusalem, and to which
they had recourse upon occasion : that in all their wars, persecutions, and public
calamities, they always were particularly diligent in securing those monuments, and to
renew them from time to time.

Notwithstanding, since the war which the Romans carried on against the Jews, about
thirty years after the death of our Savior, and since their entire dispersion in the reign of
Adrian, the Jews have lost their ancient genealogies; and perhaps there is not one of
those who say they are of the sacerdotal race that is able to produce any authentic
proofs of his genealogy. Jerome says, that the Jews are so versed in the reading of their
books, and know so perfectly the genealogies which are there set forth, that they can
repeat all the names from Abraham to Zerubbabel as easily as they can pronounce their
own. St. Paul seems to condemn the affection of knowing old genealogies ; he looks
upon them to be useless and vain, as in reality they are, when they serve only for
ostentation, and not for edification. This study was of great use before the Messiah
came, that it might be known distinctly of what tribe and family he was born ; but he
being come, this study is vain, though still the Jews are addicted to it.

The genealogies set down by Ezra and Nehemiah in some particulars vary ; the reason
whereof is assigned by Dr. Prideaux in these terms : "For the true settling of these
genealogies," he states, " search was made by Nehemiah for the old registers; and
having among them found the register of the genealogies of those who came up at first
from Babylon with Zerubbabel and Joshua, he settled this matter according to it, adding
such as afterwards came up, and expunging others, whose families were extinguished;
and this hath caused the difference that is between the accounts which we have of these
genealogies in Ezra and Nehemiah. For in the second chapter of Ezra we have the old
register made by Zerubbabel; and in the seventh of Nehemiah, from the sixth verse, we
have a copy of it as settled by Nehemiah, with the alterations that are now mentioned,"
Priveaux's Connexion, Part I. Book VI.

GENERATION
I. This word is used for the history and genealogy of any man. For example : "This is
the book of the generations of Adam," Gen. 5:1. This is the history of Adam's creation,
and that of his posterity. "These are the generations of the heavens and of the earth,"
Gen. 2:4. This is a recital of the creation of heaven and earth. And in Matt. 1:1, "The
book of the generation of Jesus Christ, the Son of David," This is the genealogy of
Jesus Christ, and the history of his life, death, and resurrection.

II. It is likewise taken for persons or people who live in some one age: Heb. 3:10, "I
was grieved with that generation;" with those men that came out of Egypt, and rebelled
against me in the wilderness. Matt. 29:34, "This generation shall not pass till all these
things be fulfilled." All who are at present living shall not be dead when this shall come
to pass. There are some at this day living, who shall be witnesses of the evils which I
have foretold shall befall the Jews. "The men of this generation;" the men who are now
alive, Luke 11:31. "O faithless and perverse men, Acts 2:40.

III. To generation and generation, denotes future ages, Psa. 33:11. "Who shall declare
his generation?" Isa. 53:8. Who can declare or number the Messiah's spiritual seed, the
number of those who shall believe in him, and be converted to him by the preaching of
the gospel? Generation is also taken for men of like quality and disposition, though
neither of one place nor age: Psa. 14:5, "God is in the generation of the righteous."

IV. The ancients sometimes computed by generations, and the Scripture follows
frequently this method : Gen. 15:16 ; "In the fourth generation thy descendants shall
come hither again." "Joseph saw Ephraim's children of the third generation." A bastard
shall not enter into the congregation "even to his tenth generation," Deut. 23:2. By some
of the ancients a generation was fixed at a hundred years, by others at a hundred and
ten, by others at thirty-three, thirty, five and twenty, and even at twenty years. So that
there was nothing uniform and settled in this matter. Only it is remarked, that the
continuance of generations is so much longer, as it comes nearer to the more ancient
times.

GENTILE
I. The Hebrews call the Gentiles by the general name of Goiim, which signifies the
nations that have not received the faith, or law of God. All who are not Jews and
circumcised are comprised under the word Goiim. Before Christ, the door to life and
justification was opened to the world by the belief only and profession of the Jewish
religion. Those who were converted, and embraced Judaism, they called proselytes.
Since the preaching of the gospel, the true religion is not confined to any one nation and
country only, as heretofore. God, who had promised by his prophets to call the Gentiles
to the faith, with a superabundance of grace, has executed this promise: so that the
Christian church is composed of scarcely any other beside Gentile converts; and the
Jews, who were too proud of their particular privileges, for the most part have been
abandoned to their reprobated sense of things, and have disowned Jesus Christ their
Messiah and Redeemer, for whom, for so many ages, they wished so impatiently.

II. The apostle Paul generally comprehends the Gentiles under the name of Greeks.
Rom. 1:16, Jews and Greek signify Jew and Gentile. See also Rom. 2:9, 10; 3:9; 10:12;
1 Cor. 1:22, 24; Gal. 3: 28. And St. Luke, in the Acts, expressed himself in the same
manner, Acts 11:20; 18:4. St. Paul is commonly called the apostle of the Gentiles, or
the Greeks, 1 Tim. 2:7, because he was principally sent to idolatrous people, to preach
Christ to them, whereas St. Peter, and the other apostles, preached more generally to the
Jews; for which reason they are called the apostles of the circumcision: Gal. 2:7, "The
gospel of the uncircumcision was committed unto me, as the gospel of the circumcision
was unto Peter."

III. The old prophets declared in a very particular manner the calling of the Gentiles.
Jacob foretold, that when Shiloh, or the Messiah, should come, "to him should the
gathering of the people be;" that is, the Gentiles should yield obedience to Christ, and
acknowledge him for their Lord and Savior. And how sincerely and heartily the ancient
and godly Jews desired the conversion of the Gentiles, may appear from the prayer
which Solomon addresses to God after the dedication of the temple which he had built :
1 Kings 8:41-43, When the stranger "shall come and pray towards this house, hear thou
in heaven, that all people of the earth may know thy name, to fear thee as thy people
Israel." The psalmist says, that the Lord shall give the Gentiles to the Messiah for an
inheritance, Psa. 2:8; that "the kings of Tarshish and of the isles shall bring presents ;
the kings of Sheba and Seba shall offer gifts; yea, all kings shall fall down before him,"
Psa. 62:10, 11. And in Psa. 87:4, "I will make mention of Egypt and Babylon to them
that know me: behold, Philistia and Tyre, with Etihopia ; this man was born there."
Isaiah abounds with prophecies of the like nature: see Isa. 2:2-4 ; 11:10; 42:1, 6.
In the New Testament we see the Gentiles came sometimes to Jerusalem to worship
God there. Some of these arriving there a little before the death of our Savior, addressed
themselves to Philip, desiring him to show them Jesus, John 12:20, etc. Philip told
Andrew, and both of them informed Jesus ; who answered them, "The hour is come,
that the Son of man should be glorified ; " that is, Do the Gentiles seek me? why, the
time approaches wherein I shall be glorified by their conversion and owning of me ; but
I must die first, like a grain of corn, and from thence will spring up a plentiful crop
among the Gentiles. Queen Candace's eunuch, who came to Jerusalem, was likewise a
Gentile, as several affirm, Acts 8:27.

GIANT
I. In Greek, Gigas, in Hebrew, Nephel, or Nephilim, which may signify a monster, or a
terrible man, who beats and bears down other men. The Scripture speaks of giants who
lived before the flood ; they are called Nephilim, "mighty men which were of old, men
of renown, " Gen. 6:4.

The Scripture calls them sometimes Rephaims. For example; Chedoralaomer and his
allies beat the Rephaims or giants at Ashteroth Karnaim, Gen. 14:5. The Emims,
ancient inhabitants of the land of Moab, were of a gigantic stature, they were of the
number of the Rephaims or giants, Deut. 2:10, 11. The Rephaims and the Perizzites are
joined together as old inhabitants of the land of Canaan, Gen. 15:20. Job says that the
ancient Rephaims mourn or groan under the waters, Job 26:5. These giants of the old
world, who once carried themselves insolently towards God and men, but were quickly
subdued by the Divine power, and drowned with a deluge, do now mourn or groan from
under the waters where they were buried, or in their subterranean and infernal
habitations. But this passage is otherwise explained by some. Solomon, in Prov. 2:18,
says that the paths of a debauched woman lead to the Rephaims, that is, to hell, where
the rebellious giants are; and that he who deviates from the ways of wisdom shall go
and dwell in the assembly of the giants in hell, Prov. 21:16.

The Anakims, or the sons of Anak, were the most famous giants of Palestine. They
dwelt at Hebron, and thereabouts. Their stature was so much above what was common,
that the Israelites, who were sent to view the Promised Land, told the people at their
return that they had seen giants of the race of Anak in this country, who were of so
monstrous a size, that the Israelites, in comparison, were but grasshoppers to them,
Numb. 13:33.

The Septuagint sometimes translate the Hebrew word Gibbor, giant, though literally it
signify no more than a strong man, a man of valour and bravery, a warrior. For example
they say that Nimrod was a giant before the Lord, Gen. 10:8, 9. That the sun rises like a
giant to run its course, Psa. 19:5. That the Lord will destroy the giant and the warlike
man, Isa. 3:2. That he will call his giants in his enemies, Isa. 13:3. That he will destroy
the power of Egypt by the sword of his giants ; that is, of his warriors, Ezek. 32:12, 21,
27.
As to the existence of giants, several writers, both ancient and modern, have imagined
that the giants spoken of in Scripture were indeed men of an extraordinary stature, but
not so much above what was common as they have fancied, who describe giants as
three or four times larger than men are at present. They were, say they, men famous for
the violence which they committed, and for their crimes, rather than for their strength,
or the greatness of their stature.

It is very probable that the first men were all of a strength and stature much superior to
those of mankind at present, since they lived a much longer time ; long life being
commonly the effect of a strong and vigorous constitution. And that formerly there
were men of a stature much above that of common men cannot be denied, at least not
without contradicting the Holy Scriptures. The Israelites who traversed the Holy Land
told their brethren that they had seen giants in this country of Anak's race, who were so
unmeasurely large, that other men were but grasshoppers in comparison to them, Numb.
13:33. Moses speaks of Og the king of Bashan's bed, which was nine cubits long, and
four wide; that is, fifteen feet four inches and a half long, Deut. 3:11. Goliath was six
cubits and a span in height, that is to say, ten feet seven inches, 1 Sam. 17:4. These sorts
of giants were still common in Joshua's and David's times, when the life of men was
already so much shortened, and, as may be presumed, the size and strength of human
bodies were very much diminished.

GIFT
I. A present, Esth. 2:18; Matt. 2:11.

II. A reward, Dan. 5:17.

III. A payment for the reparation of an injury or wrong done to a person, or something
given in testimony of respect and kindness, Gen. 34:12.

IV. A bribe, or something given to a judge by one who has a cause depending in order
to bring the judge to side with him ; which is forbidden by the law, Deut. 16:19,
because such gifts corrupt and bias the mind, that as the judge will not, so oft times he
cannot, discern between right and wrong.

V. An oblation, or free-will offering, Matt. 5:23.

VI. Christ Jesus is called the gift of God, John 4:10. He is the greatest gift that God ever
gave to the world. The Holy Ghost and his miraculous gifts are also called the gift of
God : Acts 8:20, "Thou hast thought that the gift of God may be purchased with
money." Every good thing which men receive is the gift of God: James 1:17, "Every
good gift is from above."
VII. "The gift of righteousness" signifies those benefits which Christ by his
righteousness or obedience has purchased for us, Rom. 5:17.

VIII. By "unspeakable gift," in 2 Cor. 9:15, some understand the Christ ; others
understand the gospel, by which the hearts of men are subdued, effectually disposed
and inclined to obey the will of God ; others think it is to be understood of that habit of
brotherly love which, from the Spirit of Christ, by the gospel, was wrought in the hearts
of these Corinthians.

GIRDLE
I. The Hebrews generally wore no girdle in the house, nor even abroad, unless when
they were at work, or upon a journey. At these times they tucked themselves up, and
girt their clothes about them. This appears from many passages of the Old and New
Testament. Elijah girded up his loins, and ran before Ahab, 1 Kings xviii. 46. And
Elisha ordered his servant Gehazi to gird up his loins, and to go and lay his staff on the
face of the Shunammite's child, 2 Kings iv. 29. Our Savior putting himself in a proper
condition to wash the feet of his disciples, "girt himself about with a towel," John xiii.
4. The soldiers likewise had their belts generally girt about them, to which the psalmist
alludes, Psa. 13:39, “Thou hast girded me with strength unto the battle."

II. Belts or girdles were often made of very precious stuff. The virtuous woman made
rich girdles, and sold them to the merchants, Prov. 31:24. These girdles were used in
common both by men and women. Our Lord appeared to St. John in a "girdle of gold,"
Rev. i. 13, noting the excellency of his ministration as Priest. And in Rev. 15:6, the
seven angels, who came out of the temple, were clothed with linen, and girt aboput with
golden girdles. On the contrary, the prophets, and persons who made particular
professions of humility and contempt of the world, wore girdles of leather. The prophet
Elijah had one of this sort, 2 Kings 1:8, as well as John the Baptist, Matt. 3:4. In times
of mourning they used girdles of sackcloth, as marks of humiliation and sorrow. God
threatens the daughters of Zion, who had offered him with the excess of their
ornaments, to reduce them to the wearing of sackcloth, Isa. 3:24. And in chap. 22:12,
the Lord threatens Jerusalem with bringing her into captivity, with cutting off her hair,
the instrument of her pride, and obliging her to gird herself about with sackcloth.

III. The military girdle, or belt, did not come over the shoulder, as among the old
Greeks, but was worn upon the loins ; whence the following expressions have their
original. "Every man had his sword girded by his side," or upon his loins, Neh. 6:18.
"Girded with girdles upon their loins," Ezek. 23:15. These belts were generally rich,
and sometimes given as rewards to soldiers. Joab tells him who had seen Absalom
hanging on a tree, that if he had smitten him to the ground, he would have given him ten
shekels of silver and a girdle, 2 Sam. 18:11. Jonathan the son of Saul made David a
present of his girdle, 1 Sam. 18:4. Job, exalting the power of God. says, that "he looseth
the bond of kings, and girdeth their loins with a girdle;" he deposes them from their
thrones, and reduces them to a mean and servile condition, Job 12:18.
IV. The priest's girdle or sash was of several colors, of gold, of blue, and purple, and
scarlet, and fine twined linen, Exod. 28:4,8. Josephus says that the priests wore it upon
their breasts, under their arms ; that a kind of flower-work was there represented, with
threads of purple, scarlet, and hyacinth ; that it went twice round the body, was tied
before, and the ends hung down to the feet, to render the priests more venerable. When
they were in the act of sacrificing, they threw this girdle over the left shoulder, that they
might perform their office with the greater freedom.

V. The girdle was used formerly for a purse, as appears from Matt. 10:9, where our
Savior forbids his apostles to carry money in their purses, or girdles. These girdles were
large and hollow, much like the cast skin of a serpent, or an eel.

VI. Our Savior says, Luke 12:35, "Let your loins be girded about;" that is, Be always
prepared for any service that God requires of you, and diligent about it ; be like servants
who are girded, and ready to obey their master's commands, or like soldiers who wait
for orders from their commanders. The apostle Paul, describing the Christian's armor,
makes truth the girdle of the loins : Eph. 6:14, "Having your loins girt about with truth;"
that is, Let your minds and spirits be strengthened and established with soundness of
judgment and sincerity of heart, and in steadfastly endeavoring to have a conscience
void of offence towards God and men. See LOINS.

GITTITH
GITTITH, is the title prefixed to Psalms 8, 81, and 84. The conjectures of interpreters
are various concerning this word. Some think it signifies a sort of musical instrument,
or tune to which they were set; others, that the hymns of this kind were invented in the
city of Gath; others, that if wine-presses were meant by it, it should be Gitteth; and that
Gittith signifies a woman of Gath; and that these Psalms were given to the class of
young women, or songstresses of Gath, to be sung by them. Dr. Hammond thinks that
the Psalms with this title were all set to the same tune, and made on Goliath the Gittite.

GLORIFY
I. To make glorious: Rom. 8:30, "Whom he justified, them he also glorified." Thus God
glorifies the elect, by adorning them with gifts and graces in this world, and by bringing
them to the full possession of glory and blessedness in the other world. When man is
said to glorify God, it is not to be understood as if he could add any thing to God's
essential glory ; but we may be said to glorify God, when we acknowledge him to be
glorious, and ascribe to him to the glory of every excellency, whether of nature or
grace, and confess that he is worthy to receive honor, glory, might, and majesty, Rev.
4:11. When we confess that all the glory, gifts, and dignity which we have above other
men are given us of God, 1 Chron. 29:11, 12. When we are willing to abase ourselves in
the acknowledgment of our own vileness, that God may be magnified in any of his
attributes or ordinances by it, Jer. 13:16; Mal. 2:2. When we believe God's promises,
and wait for the performance of them, though we see no means likely for their
accomplishment, Rom. 4:20. When we publicly acknowledge true religion, or any
special truth of God, when it is generally opposed, Luke 23:47. When we suffer for
God, 1 Pet. 4:16. When on the sabbath we devote ourselves only to the service of God,
Isa. 63:13. When we give thanks to God for benefits, or deliverances, Psa. 113:4; Luke
17:18. When we love, praise, admire, and esteem Christ above all, John 1:14; 11:4.

II. God the Father is glorified in Christ the Mediator by his obedience unto death, and
thereby consummating the work of man's redemption, which tends so much to the
advancement of the justice, wisdom, mercy, and holiness of God : but Christ the Son is
glorified of the Father, as touching his human nature, by sustaining it against the gates
of hell in his agony and passion on the cross ; by manifestly owning him to be his Son ;
by enabling him to triumph over his and his people's enemies, in his resurrection,
ascension, and exaltation to his Father's right hand. John 17:1, "Father, glorify thy Son,
that thy Son also may glorify thee."

GLORY
I. GLORY, is taken for worldly splendor and magnificence, which make kings glorious
before men, Matt. 6:29. Solomon in all his glory, in all his luster, and in his richest
ornaments, was not so beautiful as a lily. Thus riches, authority, sumptuous buildings
and garments, which men are ready to praise, and which make their possessors glorious
before men, are called in Scripture glory: Psa. 49:16, "When the glory of his house is
increased." By glory is meant the tongue, which is that peculiar excellency, wherein
chiefly, except reason, man surpasses all other creatures: Psa. 16:9, "My heart is glad,
and my glory rejoiceth;" my tongue breaks out into holy boastings and praises. So in
Psa. 108:1, "I will sing and give praise, even with my glory." The glory of the king of
Assyria, is his splendid princes, brave captions, valiant commanders, and powerful
armies, which would make a gallant show, and wherein he would glory and boast
exceedingly: Isa. 8:7, "The Lord bringeth upon them the king of Assyria, and all his
glory." Glory is put for the ark of the covenant, which was a glorious type and
assurance of God's presence, and the great safeguard and ornament of Israel, which they
could glory in above all other nations: 1 Sam. 4:21, "The glory is departed from Israel."
Rom. 9:4, "To whom pertaineth the glory."

II. Glory is put for the church, which God makes glorious, not only in his own eyes, but
even in the eyes of the world : Isa. 4:5, "Upon all the glory shall be a defense;" upon all
holy assemblies of sincere Christians. It is put for grace: 2 Cor. 3:18, "We are changed
into the same image from glory to glory;" growing from one degree of glorious grace to
another, till it come to its perfection in eternal glory. The apostle calls man "the image
and glory of God." and for this reason he "ought not to cover his head ;" that is, since
God would have the male sex to be a kind of representation of his glory, majesty, and
power, a man ought not, by hiding his face, wherein these things are most conspicuous,
to conceal the glory of God shining in him. David calls God his glory; Psa. 3:3, "Thou
art my glory;" thou art the author of that royal dignity to which I am advanced; or , thou
art the matter of my glorying, thou hast formerly given, and wilt further give me
occasion of glorying or boasting of thy power and favor to me. Glory is taken for the
unspeakable blessedness, joy, and felicity of the saints in heaven: Psa. 73:24, "Thou
shalt guide me with thy counsel, and afterwards receive me to glory." God promises to
be to his church " a wall of fire round about, and the glory in the midst," Zech. 2:5; that
he would protect his church, and that he would protect his church, and that his presence
and power should make her glorious. It is put for the presence of God, Psa. 63:2.

III. When the Israelites forsook God in the wilderness, "they changed their glory into
the similitude of an ox that eateth grass," Psa. 106:20. "They changed their glory," that
is, their God, who was indeed their glory, into the golden image of an ox or calf.
Joshua, spaeaking to Achan, says, "Give glory to God," Josh. 7:19. Confess the truth,
and ascribe unto God the glory of his omniscience in knowing thy sin, and of his justice
in punishing thee according to thy desert. When God thought fit to call his servant
Moses to himself, he directed him to go up to Mount Abarim, and die there, Numb.
27:12, etc. Moses hereupon desired of God that he would provide a man who should be
set over the multitude. The Lord therefore commanded him to take Joshua, the son of
Nun, saying, He is a man who is filled with the Spirit; lay your hand upon him, and give
him a charge in the presence of the multitude, and put some of your honor, in Hebrew,
of your glory or splendor, upon him. The question is, what glory this was which Moses
communicated to Joshua. Onkelos, and some of the rabbins, are of opinion that Moses
imparted to him some of that luster which appeared upon his countenance, after the
conversation which he had been admitted to with God. Moses, they say, shined like the
sun, and Joshua like the moon; this was a weak and borrowed brightness. But it is to be
understood of that authority and empire whereof he stood in need for the government of
the people. Moses laid his hands on him, and by this ceremony appointed him for his
successor in the conduct of the Israelites: he gave him his orders and instructions, that
he might acquit himself with honor in this employment.

IV. The glory of God. Moses earnestly begged of God to show him his glory: Exod.
33:18, "I beseech thee, show me thy glory ;" that is, the highest manifestation of thy
Divine glory that I am capable of ; or that glorious shape which, together with a human
voice, thou hast now assumed. "The heavens declare the glory of God," Psa. 19:1. The
visible heavens afford matter and occasion, in respect of their vast extent, glorious
furniture, and powerful influences, to acknowledge and admire the glorious being,
infinite power, wisdom, and goodness of God. "The glory of the Lord hath filled the
house of the Lord ;" that is, the cloud, which was a usual token of God's glorious
presence, 1 Kings 8:11. Christ says to Martha, John 11:40, "If thou wouldest believe,
thou shouldest see the glory of God ;" that is, an admirable instance of the Divine power
in raising thy dead brother. The miracles which our Savior wrought manifested his
glory, or his Divine power, John 2:11. "The glory of the Lord shall be revealed," Isa.
40:5; that is, the glorious power and goodness of God shall be manifested in the
deliverance of the Jews from Babylon, but more especially in the redemption of all
nations by our Lord Jesus Christ. "Whether ye eat or drink, or whatsoever ye do, do all
to the glory of God," 1 Cor. 10:31; that is, let the glory and honor of God be habitually
and really the chief end of all your actions.

GO
I. To go down, and go up: "We go up to Jerusalem," Matt. 20:18. He goes down to
Jericho, Luke 10:30. "Abraham went up out of Egypt," Gen. 13:1. "Jacob went down
into Egypt," Gen. 46:3. "Go up to Ai, " Josh. 7: 3. "He went down to Cesarea," Acts
12:19. By all which nothing more is meant, than that they went to Jerusalem, into
Egypt, to Jericho, Ai, and Cesarea ; but the situation of the place they were going to is
described by the words going up and going down.

II. To go down into hell, or School; to go down to the grave, the place where the dead
are. Psa. 55:15, "Let them go down quick into hell; " let them go down alive into the
grave ; cut them off by a sudden and violent death, like Korah, Dathan, and Abiram.
"The dead praise not the Lord, neither any that go down into silence ;" into the grave,
Psa. 115:17. "All they that go down to the dust shall bow before him," Psa. 22:29; such
as are poor, and in great misery and distress, shall own, submit unto, and adore Christ as
their supreme Lord. "They that go down to the sea," are the merchants or mariners who
make voyages upon the sea, Psa. 107:23. Jonath says that he went down to the very
bottoms of the mountains ; that is, to the bottom of the sea, where the mountains have
their basis and foundation, Jonah 2:6. See on HELL.

III. To go in and out, signifies all the actions of life. Psa. 121:8, "The Lord shall
preserve thy going out and thy coming in;" he shall guard and assist you in all you
expeditions, affairs, and actions, either at home or abroad. And in 2 Sam. 3:25, "Abner
came to know thy going out and thy coming in ;" he shall guard and assist thee in all thy
expeditions, affairs, and actions, either at home or abroad, to search out your counsel
and secrets designs. To go in and out denotes also freedom and security : John 10:9,
"He shall go in and out, and find pasture ;" he shall have much spiritual freedom and
security of mind.

IV. To go into a woman's chamber, to enter her apartment, was allowable only for her
husband, Judg. 15:1. To go in unto her ; that is, to use the marriage bed, or the
particular rights which the husband claims over his wife's person, Gen. 29:23; 30:3.

GOD
I. This is one of the names which we give to that eternal, infinite, and incomprehensible
Being, the Creator of all things, who preserves and governs every thing by his almighty
power and wisdom, and is the only object of our worship. The Hebrews give to God
generally the name of JEHOVAH, he who exists of himself, and gives being and
existence to others: this is a name ineffable and mysterious, which denotes the eternity,
immutability, and independence of God, and the infallible certainty of his word and
promises. The import of this name is opened and predicated of Christ, in Rev. 1:4, 8.
The Hebrews had such a veneration for this holy name, that they never pronounced it,
but instead of it made use of that of Adonai, which signifies properly My Lords, in the
plural number ; and of Elohi, Eloi, or Elohim. They likewise called him El, which
signifies strong ; or Shaddai, whereby may be meant one who is self-sufficient ; or,
according to another pronunciation, the Destroyer, the Powerful One ; or Elion, the
Most High ; or El-sabaoth, the God of hosts ; or Ja, God.
This name JEHOVAH, in the Hebrew, consists of four letters, as for the most part it
doth in all languages. Others say, that God is he who created all things, consisting of
four elements.

II. God declared to Moses that he was not known by the name Jehovah to Abraham,
Isaac, and Jacob; and yet God is called by the name Jehovah, in Gen. 15:7; 26:24. This
is not to be understood of the name, but of the thing signified by that name. For that
denotes all his perfections, and, among, the constancy and immutability of his nature
and will, and the infallible certainty of his word and promises. And though this was
believed by Abraham, Isaac, and Jacob; yet God had not given any actual being to his
promises for their deliverance by the accomplishment of them; for they only saw the
promises afar off. This expression may likewise be understood comparatively; they
knew this but darkly and imperfectly, which was now to be made known more clearly
and fully.

III. God is taken,

a. Properly; and that either essentially, for the whole Trinity, Isa. 40:28; John 4:24. Or
personally,

b. For the Father, Eph. 1:3.

c. The Son, John 1:1.

d. For the Holy Ghost, Acts 5:3, 4.

II. Improperly,

a. For an idol, or false and imaginary god, Exod. 22:28; Psa. 82:1,6.

b. For the ark of God. Thus when the ark came into the camp of the Israelites, the
Philistines said, God is come into their camp; this name they give to the ark, as they
used to do to the images of their false gods, 1 Sam. 4:7. The Lord tells Moses, Exod.
7:1, "See, I have made thee a god to Pharaoh." You shall represent my person, and act
like God, by requiring his obedience to thy commands, and by punishing his
disobedience with such punishments as none but God can inflict ; to which end thou
shall have my omnipotent assistance.
III. Satan is called "the god of this world," 2 Cor. 4:4, because he rules over the greatest
part of the world, and they are his servants and slaves. St. Paul, in Phil. 3:19, speaks of
some that make their belly their god; that is, who mind nothing but the satisfaction of
their fleshly appetites."

IV. "God forbid," is a strong form of denial, with a loathing of what is objected, Rom.
3:31; 9:14. In the original it is, Let it not be.

GOOD
GOOD, is taken,

I. For that sort of happiness which all men desire, as being pleasant and agreeable to
them, Psa. 4:6, "Who will show us any good ?"

II. For that which is virtuous, morally honest, and just, Psa. 34:14, "Depart from evil,
and do good ?"

III. For that which is beautiful and agreeable ; for something perfect in its kind. God
beheld every thing he had created, "and it was very good," Gen. 1:31. Every creature
had the goodness, beauty, and perfection which it required. And in 2 Chron. 18:7, "This
man never prophesieth good unto me;" nothing agreeable.

IV. For that which is pleasing and acceptable to God, Psa. 14:1, "There is none that
doeth good."

V. That which is expedient or convenient, Gen. 2:18, "It is not good that the man should
be alone ;" it is not convenient either for my purpose of the increase of mankind, or for
man's personal comfort. Also in 1 Cor. 7:1, "It is good for a man not to touch a
woman;" it were more convenient for a man not to marry.

VI. It signifies seasonable and commendable, Matt. 26:10, "The woman hath wrought a
good work on me."

VII. Cheerful and festival, 1 Sam. 25:8, "We come in a good day ;" in a time of feasting
and rejoicing.

VIII. Lawful to be used, 1 Tim. 4:4, "Every creature of God is good."

IX. Christian liberty, Rom. 14:16, "Let not your good be evil spoken of;" use not your
Christian liberty unduly, whereby it should come to be reproached, as if it were only
profane licentiousness, and matter of contention.

X. Kind, merciful, bountiful, Rom. 5:7, "For a good man some would even dare to die."
XI. Useful and valuable, Deut. 6:11.

XII. Pleasant and agreeable, Psa. 133:1.

XIII. Sweet, Prov. 29:13, "Eat honey, because it is good."

XIV. Pious and religious, Acts 11:24. "The good of the land," denotes all sorts of
temporal blessings, Isa. 1:19. "The good hand of God ;" that is, the favor and kind
providence of God, Neh. 2:8.

GOSPEL
The gospel is a revelation of the grace of God to fallen man through a Mediator. Or it is
a wise, a holy, and gracious constitution of God, for the recovery of fallen, sinful, and
miserable man, from that deplorable state into which sin had brought him, by sending
his own Son Jesus Christ into the flesh, to obey his law which man had broken, to make
a proper atonement for sin by his death, and thus to procure pardon, and the favor of
God, and eternal happiness, for all that believe and repent, and receive the gospel
salvation ; together with a promise of the Holy Spirit to work this faith and repentance
in their hearts, to renew their sinful natures unto holiness, to form them on earth fit for
this happiness, and to bring them to the full possession of it in heaven.

Hence it is called the "gospel of God, " as it came originally from the Father, Rom. 1:1.
It is called "the gospel of the grace of God," Acts 20:24, because it proceeds from and
manifests his favor, and is the means whereby his grace is bestowed. It is called "the
gospel of Christ," Rom. 1:16, as he is the immediate author and the subject matter of it.
In the same passage it is said to be "the power of God unto salvation;" it is the means
which, by the influence of the Spirit of God, is made effectual to salvation. It is called
"the gospel of salvation," Eph. 1:13. It brings the good news that salvation is to be had;
it offers this salvation ; it shows the way how it is attained ; it works grace to fit for and
bring men to salvation.

This gospel the Spirit of God preached to Abraham under the Old Testament: Gal. 3:8,
"The Scripture foreseeing that God would justify the heathen through faith, preached
before the gospel unto Abraham, saying, “In thee shall all nations be blessed." The glad
tidings of justification and salvation by faith in Christ were preached to Abraham, and
were contained in the sum of the covenant, "In thy seed shall all nations be blessed,"
Gen. 22:18.

The word gospel, in the original, signifies good news, or glad tidings. And surely when
a sinner, who is exposed to the wrath of God, is sensible of his guilt and danger, it must
needs be glad tidings to him to hear of a way of salvation, and an all-sufficient Savior.
Gospel is taken for an historical narration of what Christ did and speak, of his life,
miracles, death, resurrection, and doctrine; as the Gospel according to Matthew, Mark,
etc.: "The beginning of the gospel of Christ," Mark 1:1. Sometimes it is taken for the
preaching and publication of the gospel, and administration of affairs that concern it :
Rom. 1:9, "Whom I serve with my spirit in the gospel of his Son." It is put for the
doctrines of free grace, Rom. 11:28.

GOURD

In Hebrew, kikajon. This word is found in Jonah 4: 6. Jerome uses hedera, ivy; as also
does Aquila. Jerome acknowledges that the word ivy does not answer the signification
of the Hebrew kikajon ; but as he could not find any Latin words proper to express it, he
chose rather to set down hedera, than to leave kikajon, which might be taken for a
monstrous animal in the Indies, or mountains of Beotia. His account of kihajon is this:
It is a shrub which grows in the sandy places of Palestine ; and increases so suddenly,
that within few days it comes to a considerable height. The leaves of it are large, and
like those almost of the vine. It is supported by its trunk without being upheld by and
thing else, and furnishes a very agreeable shade under the thickness of its leaves.

Modern interpreters almost all agree that the Hebrew kikajon signifies the palma christi,
or ricinus, in Egyptioan called kiki, and in Greek, selicyprion. It is a plant like a lily, the
leaves whereof are smooth, scattered here and there, and spotted with black spots.
Dioscorides says that there is a sort of it which grows large like a tree, and as high as a
fig tree. The leaves of it are like those of the plum tree ; though broader, smoother, and
blacker. The branches and trunk of it are hollow like a reed. Some think that Jonah
speaks of this last species.

Wild gourd, in Hebrew, pekaah. This is a plant which produces leaves and branches
much like garden cucumbers, which creep upon the earth, and are divided into several
branches. Its fruit is of the size and figure of an orange. It is of a light, white substance,
if you pare off the rind; and so bitter to the taste, that it has been called the gall of the
earth. Mention is made of this plant in 2 Kings 4: 39.

GRACE
GRACE, is taken,

I. For the free and eternal love and favor of God, which is the spring and source of all
the benefits which we receive from him: Rom. 11:6, "And if by grace, then it is no more
of works." 2 Tim. 1:9, "Who hath saved us, and called us with an holy calling,
according to his own purpose and grace." This free and unmerited love of God is the
original mover in our salvation, and hath no cause above it to excite or draw it forth, but
merely arises from his own will. It was this mercy or love of God that found out
redemption for mankind: "God so loved the world, that he gave his only begotten Son
to die for us," John 3:16. And what could his love give more than the life of his Son?
II. Grace is taken for the free imputation of Christ's righteousness, by the merit whereof
true believers become righteous in the sight of God : Rom. 5:20," Where sin abounded,
grace did much more abound."

III. For the work of the Spirit, renewing the soul after the image of God, and continually
guiding and strengthening the believer to obey his will, to resist and mortify sin, and to
overcome it: Rom. 6:14, "Ye are not under the law, but under grace." 2 Cor. 12:9, "My
grace is sufficient for thee."

IV. For that excellent and blessed state of reconciliation, friendship, and favor with God
which God graciously bestows upon his people: Rom. 5:2, "By whom also we have
access by faith into this grace wherein we stand."

V. For the free love, favor, and bounty of Christ: 2 Cor. 8:9, "Ye know the grace of our
Lord Jesus Christ."

VI. For the doctrine of the gospel, which proceeds from the grace of God, and wherein
his grace is offered and bestowed upon all penitent believers: 1 Pet. 5:12, "This is the
true grace of God wherein ye stand ;" the true and only doctrine of the gospel.

VII. For a liberal and charitable disposition, wrought in the heart by the grace of God :
23 Cor. 8:7, "As ye abound in this grace also."

VIII. For spiritual instruction and edification: Eph. 4:29, "That your communication
may minister grace to the hearers ;" that it may be a means of some spiritual advantage
to them.

IX. Grace is taken for the office of apostleship, which was given of grace, together with
ability and other qualifications necessary for the faithful discharge of that office : Rom.
15:15, "I have written the more boldly to you, because of the grace that is given me of
God." Eph. 3: 8, "To me, who am less that the least of all saints, is this grace given, that
I should preach," etc.

X. For the free and undeserved love and favor of God, and a lively sense thereof in the
soul; this the apostle wishes to be continued with and increased in the Romans, Rom.
1:7.

XI. For the love and fear of God dwelling in the heart ; or for the assistance of Divine
grace: 2 Cor. 1:12, "By the grace of God, we have had our conversation in the world."

XII. For faith, patience, and other graces that enable to bear and support under
sufferings, 2 Pet. 3:18. Phil. 1:7, "Ye all are partakers of my grace."

XIII. For eternal life, or final salvation, which God will graciously bestow upon his
people, at the appearing of Christ at the day of judgment: 1 Pet. 1:13, "The grace that is
to be brought to you at the revelation of Jesus Christ."
XIV. For something acceptable, beautiful, and graceful : Prov. 4:9, "She shall give to
thine head an ornament of grace;" a beautiful ornament.

XV. For favour or friendship with men: "Joseph found grace in the sight of Potiphar,"
Gen. 39:4. See SAVE.

GRAPE
I. There was abundance of fine vineyards and excellent grapes in Palestine. How large
this fruit was in that country we may judge by the bunch of grapes which was cut in the
valley of Eshcol, and was brought upon a staff between two men to the camp of Israel at
Kadeshbarnea, Numb. 13:23, 24. Travelers relate that there was some to be seen there
of a prodigious size. Strabo and Pliny affirm the same. Some affirm, that in the valley
of Eshcol there were bunches of grapes to be found still of ten and twelve pounds.

II. Moses in the law commanded, that when the Israelites gathered their grapes they
should not be careful to pick up those which fell, nor be so exact as to leave none upon
the vines. What fell, and was left behind, he ordered should be for the poor, Lev. 19:10;
Deut. 24:20, 21. People who were passing that way were permitted to go into another
man's vineyard, and eat what grapes they would; but they were not allowed to carry any
away with them, Deut. 23:24.

III. Some learned men are of opinion, that the prohibition delivered by Moses against
gleaning grapes after the vintage, may signify a second vintage after the first, which
was never so good or so plentiful as the former ; for this, they say, was over in the hot
countries about the end of August, and the other in September. God requires therefore
that this second vintage should be left to the poor, as well as the grapes of the first
which had escaped the observation of the gatherers.

IV. It is frequent in Scripture to describe an almost total destruction, by the similitude

of a vine stripped in such a manner that there was not a bunch of grapes left for those
who came a gleaning. Isa. 24:13, "Thus it shall be in the midst of the land, there shall be
as the gleaning grapes when the vintage is done." And Jer. 6:9, "They shall thoroughly
glean the remnant of Israel as a vine." See Jer. 49:9; Obad. 1:5.

V. "The blood of grapes," Gen. 49:11, signifies wine : "He washed his clothes in the
blood of grapes ;"his habitation shall be in a country where there are vineyards. And
Deut. 32:14, "Thou didst drink the pure blood of the grape;" pure, unmixed wine. "The
fathers have eaten a sour grape, and the children's teeth are set on edge," Jer. 31:29;
Ezek. 18:2. This is a proverbial way of speaking in the sacred text; meaning that the
fathers have sinned, and the children have borne the punishment of their crimes. It was
a complaint made by the Jews to God, who punished those sins in them whereof they
pretended they were not guilty. But the Lord said he would cause this proverb to cease
in Israel, and that for the future every one should suffer the punishment of his own
iniquity.

GREAT
This word is put for rich, powerful, celebrated, magnificent, illustrious, ancient.
Naaman was a great man with the king his master ; he was in great consideration with
him, 2 Kings 5:1. "I will make of thee a great nation," Gen. 12:2; I will make thee head
or father of a numerous and powerful people. "Moses was very great in the land of
Egypt," Exod. 11:3. The whole country looked upon him as an extraordinary man, and
as one sent from God. "The great sea," Numb. 34:6, in the way of eminence, is the
Mediterranean, greater beyond comparison than the Dead Sea, and the sea of
Gennesareth, which are but lakes. The king of Assyria is called the great king ; the
Euphrates, the great river ; the city of Nineveh, the great city; because the king of
Assyria was the most powerful king in the East ; the Euphrates the greatest river in
Syria; and Nineveh the greatest city in the dominions of the king of Assyria, and of all
the countries round about.

HALT
To halt, to be lame on both sides. With this Elijah reproaches the Israelites of the ten
tribes; 1 Kings 18:21, "How long halt ye between two opinions ?" They did not adore
God with a pure and unmixed worship, but were for reconciling the worship of God
with that of idols. God says, "I will assemble her that halteth, and her that is driven
out," Micah 4:6; that is, I will restore my people of the Jews, though now in a weak,
banished, afflicted condition, to their former privileges, and plant them in their own
country; I will determine such of them to return who seem unresolved whether to go or
not. The psalmist says that his enemies rejoiced to see mine adversity," Heb. halting,
"they rejoiced " when I was in great danger of falling into trouble; when I had any
sickness, or ill success in my affairs. And in Jer. 20:10, "All my familiars watched for
my halting;" they lay in wait to take me tripping in any thing, if they could, that they
might give mine adversaries any advantage against me.

HAND
I. A part of the body well known. By hand is sometimes understood the vengeance of
God exercised upon any one: 1 Sam. 5:6, 7, "The hand of the Lord was heavy upon
them of Ashdod," after they had taken the ark, and had been told that it should continue
to oppress them, till they should send it back with presents.

II. To pour water on any one's hands, signifies to serve him. Thus Elisha is said to have
poured water on Elijah's hands, thereby meaning that he was his servant, 2 Kings 3:11.
III. To wash one's hands, denoted that the person was innocent of man-slaughter, when
the murderer was not known, Deut 21:6, 7. Pilate washed his hands, Matt. 27:24, to
denote his being innocent of what was required of him, when he proceeded to condemn
Jesus, in whom he found nothing to deserve such a sentence. Some think that Pilate,
living among the Jews, had learned this rite from them ; but others are of opinion that it
was a ceremony used in protestations of innocence among other people as well as the
Jews.

IV. To kiss one's hand, is an act of adoration : Job 31:27, "If I beheld the sun when it
shined, and my mouth hath kissed my hand."

V. To fill one's hand, signifies to put one in possession of the priesthood, to enter him in
the enjoyment of the sacerdotal dignity; because in this ceremony the parts of the victim
which were to be offered were put into the new priest's hand. Exod. 28:41, "Thou shalt
consecrate them;" in Hebrew, fill their hand. See also Judg. 17:5, 12; 1 Kings 13:33.

VI. To lean upon any one's hand, is a mark of familiarity and superiority. The king of
Israel had one of his confidents upon whom he learned, 2 Kings 7:2, 17. And in like
manner the king of Syria learned on Naaman, when he went up to the temple of his god
Rimmon, 2 Kings 5:18.

VII. To lift up one's hand, is a way of taking an oath in use with all nations : Gen.
14:22, "I have lifted up mine hands unto the Lord." It was likewise a posture used in
praying for a blessing upon the people: Lev. 9:22, "Aaron lifted up his hands towards
the people, and blessed them." To lift up the hand against him : 2 Sam. 20:21, "Sheba
hath lifted up his hand against king David."

VIII. To give one's hand, signifies to grant peace, to swear friendship, to promise all
security, to make allegiance: 2 Kings 10:15, "Jehu said to Jehonadab, Is thine heart
right, as my heart is with thy heart ? If it be, give me your hand; and he gave him his
hand." The Jews say they were obliged to give the hand to the Egyptians and Assyrians,
that they might procure bread ; that is, to surrender to them, to make an alliance with
them, that they might be enabled to subsist, that in their extreme necessity they might
preserve their lives. Others think that by this phrase is meant, that the Jews were glad to
labor with their hands, and work for them, in order to procure the necessaries of life,
Lam. 5:6.

IX. Right hand. The right hand denotes power, strength. The Scripture generally
imputes to God's right hand all the effects of his omnipotence: Exod. 15:6, "Thy right
hand, O Lord, is become glorious in power ; thy right hand, O Lord, hath dashed in
pieces the enemy." See Psa. 17:7; 20:6; 44:3.

X. To sit down on the right hand of God. The Son of God is often represented as sitting
at the right hand of his heavenly Father: Psa. 110:1, "The Lord said to my Lord, Sit thou
at my right hand." Thou hast done thy work upon earth, now take possession of that
sovereign kingdom and glory, which by right belongs to you; do thou rule with
authority and honor, as you are the Mediator.

XI. The right hand commonly denotes the south, as the left hand denotes the north. For
the Hebrews speak of the quarters of the world in respect of themselves, having their
faces turned towards the east, their backs to the west, their right hands to the south, and
their left to the north. Thus Kedem, which signifies before, stands also for the east ; and
Achor, which signifies behind, marks out the west ; Jamin, the right hand, is the south ;
and Shemol, the left hand, is the south; and Shemol, the left hand, is the north. For
example; "Doth not David hide himself with us in strong holds in the woods, in the hills
of Hachilah, which is on the south of Jeshimon?" Heb. on the right hand of Jeshimon ?"
Heb. on the right hand of Jeshimon. See EAST.

XII. The accuser was commonly at the right hand of the accused : Psa. 109:6, "Let
Satan stand at his right hand." And in Zech. 3:1, Satan was at the right hand of the high
priest Joshua to accuse him.

Often, in a contrary sense, to be at one's right hand, signifies to defend, to protect, to

support him : Psa. 16:8; 109:31, " I have set the Lord always before me ; because he is
at my right hand, I shall not be moved." "For he shall stand at the right of the poor, to
save him from those that condemn his soul."

XIII. To turn from the law of God, neither to the right hand, nor to the left, is a frequent
Scripture expression, Josh. 1:7; 23:6; 2 Kings 22:2. The meaning is, that we must not
depart from it at all, neither by attempting to go beyond it, and doing more than it
requires, nor by doing less. But we must observe it closely, constantly, and invariably,
as a traveller, who does not go out of his way, either to the right or to the left.

XIV. Our Saviour, in Matt. 6:3, to show with what privacy we should do good works,
says, that our left hand should not know what our right hand does. Above all things we
should avoid vanity and ostentation in all the good we undertake to do, and should not
think that thereby we merit any thing.

XV. To search or spread out the hands, is sometimes a gesture that denotes mercy : Isa.
65:2, "I have spread out my hands all the day unto a rebellious people;" I have invited
them by my prophets, and used all means to allure them to myself. So in Prov. 1:24, "I
have called, and ye have refused ; I have stretched out my hand, and no man regarded."
"I would not put forth my hand against the Lord's anointed ;" I would not kill him, 1
Sam. 24:10. To put forth one's hand upon any thing, to take, to steal it : Exod. 22:8, 11,
"He shall swear that he hath not put his hands to his neighbour's goods."

XVI. Hand is likewise frequently taken for the power and impression of the Holy Spirit
felt by some prophet: 1 Kings 18:46, "The hand of the Lord was on Elijah." See 2 Kings
3:15; Ezek. 1:3; 3:14. It is said in several places that God gave his law, or sent his
orders, by the hand of Moses, or some other prophet ; that he spake to his people by the
hand of prophets, etc.; that is, by their means, by their mouth.
XVII. Laying on hands, or imposition of hands, is understood in different ways both in
the Old and New Testament.

a. It is often taken for ordination and consecration of priests and ministers, as well
among the Jews as Christians, Numb. 8:10; Acts 6:6 ; 13:3; 1 Tim. 4:14.

b. It is sometimes also made use of to signify the establishment of judges and

magistrates, on whom it was usual to lay hands, when they were entrusted with these
employment : thus when Moses constituted Joshua his successor, God appointed him to
lay his hands upon him, Numb. 27:18. Jacob laid his hands upon Ephraim and
Manasseh when he gave them his last blessing, Gen. 48:14.

c. The high priest stretched out his hands to the people as often as he recited the solemn
form of blessing, Lev. 9:22. The Israelites who presented sin-offerings at the tabernacle
confessed their sins while they laid their hands upon them, Lev. 1:4. This testified that
the person acknowledged himself worthy of death, that he laid his sins upon the
sacrifice, that he trusted in Christ for the expiation of his sins, and that he devoted
himself to God. Witnesses accused person, as it were, to signify that they charged upon
him the guilt of his blood, and freed themselves from it, Deut. 13:9; 17:7.

d. Our Savior laid his hands upon the children that were presented to him, and blessed
them, Mark 10:16. And the Holy Ghost was conferred on those who were baptized by
the laying on of the apostle's hands, Acts 8:17; 19:6.

XVIII. Hand when referred,

To God, signifies,

a. His eternal purposes and executive power, Acts 4:28, 30.

b. His providential bounty and goodness, Psa. 104:28.

c. His mighty power to preserve and defend, John 10:28, 29.

d. His frowns and corrections, Judg. 2:15; Psa. 32:4; 38:2.

e. His sovereign dispose, Psa. 31:15.

f. His help, Neh. 2:8; Psa. 74:11.

g. His favor, Luke 1:66.

h. His Spirit, 1 Kings 18:46 ; Ezek. 1:3; 37:1.

i. His providence, 1 Chron. 29:16; Job 2:10.

Referred,. To men, signifies,

a. An instrument, Exod. 4:13; Hag. 1:1.

b. Power, Prov. 3:27.

c. His help, 2 Kings 15:19.

d. Possession, 1 Kings 11:31.

e. Advice, 2 Sam. 14:19.

f. Tyranny, Exod. 18:9.

g. Work, Acts 20:34.

HARD
I. HARD, is taken for difficult, sad, or sorrowful, cruel, austere, etc. Pharaoh
overwhelmed the Israelites with hard bondage, with cruel and insupportable slavery,
Exod. 1:14. "The sons of Zeruiah are too hard for me;" they are too powerful, they treat
me with insolence, with unseasonable cruelty, 2 Sam. 3:39. Joseph spoke hard things
with his brethren; he spoke roughly, or harshly to them, Gen. 42:7.

II. "The hard," or difficult, "causes they brought to Moses," Exod. 18:26. "Thou art not
sent unto a people of an hard language; that is, they will need no interpreter to
understand them. Hannah said to Eli, "I am a woman of a sorrowful spirit," Heb. hard of
spirit. "I know thee that thou art an hard man;" a severe, austere, rigorous, and churlish
man, Matt. 25:24. Solomon says that "the way of transgressors is hard," or rough; it is
offensive and hateful to God and men, has rough ways are to a traveler; or, he is fierce,
intractable, and incorrigible in his sinful course, Prov. 13:15.

III. When God is said to harden the heart, it is not to be understood as if God did
properly and positively make men's hearts hard, but only privately, either by denying to
them, or withdrawing from them, that grace which alone can make the hearts of men
soft, flexible, and pliable to the Divine will; as the sun hardens the clay by drawing out
of it that moisture which made it soft; or by exposing them to those temptations of the
world, or the devil, which, meeting with a corrupt heart, are apt to harden it.

HARLOT
I. HARLOT, is taken for whore or prostitute, Prov. 24: 3. Also for one who forsakes the
true God and his pure worship, to follow idols and false gods: Isa. 1:21, "How is the
faithful city become an harlot!" that is, like a harlot, leaving God her Husband to cleave
to false gods.

II. By harlots may also be understood the most infamous and scandalous sinners : Matt.
21:31, "Publicans and harlots go into the kingdom of heaven before you."

III. Rahab, who received into her house and concealed the spies sent by Joshua to view
the city of Jericho, is called a harlot . The Hebrew text, Josh. 2:1, calls her zona, which
St. Jerome, and many others, understand of a woman of an ill life. Some think that she
was only a hostess or innkeeper, and that this is the true signification of the original
word. Had she been a woman of ill fame, say they, would Salmon, a prince of the tribe
of Judah, and one of our Savior's ancestors, have taken her to wife, or could he have
done it by the law? Besides, the spies of Joshua would hardly have gone to lodge with a
prostitute, a common harlot, they who were charged with so nice and dangerous a
commission.

HARVEST
I. The time of reaping corn and other fruits of the earth, Gen. 8:22. It is taken for a
seasonable and proper time for business : Prov. 10:5, "He that sleepeth in harvest is a
son that causeth shame." He that neglects and misimproves the proper seasons and
opportunities of doing good to himself and to others causes shame, both to himself for
his folly, and the poverty and misery which follows thereupon; and also to his parents,
to whose negligent or evil education such things are often, and sometimes justly,
imputed.

II. Harvest is put for a people whose sins are ripe for judgment: Joel 3:13, "Put ye in the
sickle, for the harvest is ripe;" cut down these sinners that are ripe for judgment. "The
time of Babylon's harvest shall come;" the time when she shall be cut down, Jer. 51:33.
Our Savior, in the parable of the sower, calls the end of the world, or the day of
judgment, the harvest, Matt. 13:39. Then God will separate the tares from the wheat, the
wicked from the godly. In Matt. 9:36, 37, Christ, seeing multitudes coming to hear him,
said to his disciples, "The harvest truly is plenteous;" many are willing to receive
instruction. This was spoken at the feast of tabernacles, which was in harvest.

HATE
I. To hate, is not always to be understood rigorously. It frequently signifies no more
than a lesser degree of love. Deut. 21:15, “If a man have two wives, one beloved and
the other hated; “that is, less beloved. Thus our Savior says, that he would follow him
must hate father and mother; that is, should love them less than Christ, less than his own
salvation; he ought not prefer this to God.
II. Solomon says, that “he that spareth his rod hateth his son,” Prov. 13:24. Fathers
often spare their children out of an excessive love to them; but this is not a proper
example of affection.

III. There is a malicious hatred of the persons of men, not of their sins: thus Ahab hated
the Lrod's prophet Micaiah, 1 Kings 22:8. And wicked men hate the righteous: Psa.
34:21, “They that hate the righteous shall be desolate.” There is also a hatred of the sins
of men, not of their person; thus the righteous hate even the garment spotted with
corruption, Jude 1:23. “What I hate, that do I,” Rom. 7:15. The godly hate sin, because
it is a breach of God's law.

HEAD
I. The head is the uppermost and chief part of the body. It is sometimes taken for the
whole man: Prov. 10:6, "Blessings are upon the head of the just ;" that is, upon their
persons. And God says of the wicked, "I will recompense their way upon their head, "
Ezek. 9:10.

II. It is taken also for the life: Dan. 1: 10, "Ye shall make me endanger my head to the
king."

III. It also signifies a chief or capital city: Isa. 7:8, "The head of Syria is Damascus."

IV. It denotes a chief or principal member in any society: Isa. 9:14, 15, "The Lord will
cut off from Israel head and tail. The ancient and honorable, he is the head." It is said,
Gen. 3:15, "The seed of the woman shall bruise the serpent's head;" that is, Christ Jesus,
the blessed Seed of the woman, shall overthrow the power, policy, and works of the
devil.

V. Head is taken for one that hath rule and pre-eminence over others. Thus God is the
Head of Christ, as Mediator; from him he derives all his dignity and authority. Christ is
the only spiritual Head of the Church, both in respect of eminence and influence ; he
communicates life, motion, and strength to every believer. Also the husband is the head
of his wife, because by God's ordinance he is to rule over her, Gen. 3:16. Also in regard
of pre-eminence of sex, 1 Pet. 3:7, and excellency of knowledge. 1 Cor. 14:35. The
apostle mentions this subordination of persons in 1 Cor. 11:3, "But I would have you
know that the head of every man is Christ; and the head of the woman is the man; and
the head of Christ is God. "

VI. The river in Paradise was divided into four heads, into four springs, four branches,
Gen. 2:20.

VII. "The stone which the builders rejected was made the head of the corner," Psa.
118:2; it was the first in the angle, whether it were disposed at the top of that angle to
adorn and crown it, or at the bottom to support it. This in the New Testament is applied
to Christ, who is the strength and beauty of the church, to unite the several parts thereof,
namely, both Jews and Gentiles, together, "Thou hast caused men to ride over our
heads," Psa. 66:12. Thou hast given us masters who use us like slaves ; yea, like beasts
to carry their burdens. "The Lord shall make thee the head, and not the tail," Deut.
28:13. You will always be the master, and never in subjection.

VIII. Head is taken sometimes for poison, because the Hebrew word rosch, which
signifies head, signifies likewise poison : Job 20:16, "He shall suck the poison, " or
head, "of asps."

IX. In times of mourning, they covered their heads, they cut and plucked off their hair.
"I will bring baldness upon every head," says the prophet, speaking of calamitous times,
Amos 8:10. On the contrary, in prosperity they anointed their heads with sweet oils :
Eccles. 9:8, "Let thy head lack no ointment." To shake the head at one, is a gesture of
contempt and insult: Psa. 22:7, "They shoot out the lip, they shake the head."

HEAR
I. To receive a voice or sound by the ear, 2 Sam. 15:10.

II. To grant or answer our prayer: Psa. 116:1, "I love the Lord, because he hath heard
my voice." It is often used in this sense in the Psalms and elsewhere. And God is said
not to hear, when he does not grant one's desires: John 9:31, "We know that God
heareth not sinners."

III. To listen to God's word only with the outward sense of the ear: Matt. 13:19, "When
any one hears the word of the kingdom, and understands it not." Thus all wicked men
who are within the church do hear the word ; they hear the sound of the words, but then
they have not so much as a notional knowledge of these things, or else regard them not,
never consider, or lay them to heart.

IV. To yield a willing assent in our minds to the word of God, with a firm purpose to
obey it : John 8:47, "He that is of God, heareth God's word;" he believes and obeys it.
So in John 10:27, "My sheep hear my voice, and follow me." It is used often in the
sense. Deut. 1:43, "I spake unto you, and ye would not hear ;" ye would not obey me. 1
Sam. 24:9, "Wherefore hearest thou men's words ?" Why do you believe what my
enemies say against me? So in Matt. 17:5, "This is my beloved Son, hear him; " believe
and obey him.

V. To learn: John 8:26, 40, "I speak to the world those things which I have heard of
him;" those things which he hath taught me, which he hath communicated to me.

VI. To approve of and embrace: 1 John 4:5, "They speak of the world, and the world
heareth them;" these seducers and false teachers preach such doctrines as may gratify
and comply with the corrupt affections of worldly men ; and they greedily hearken to,
approve, and embrace such doctrines.

VII. To judge and determine: 2 Sam. 15:3, "Thy matters are good and right, but there is
no man deputed of the king to hear thee;" to determine thy cause with justify and
equity.

HEART
I. The Hebrews look upon the heart as the source of wit, understanding, love, courage,
grief, and pleasure. Hence are derived many ways of speaking. "An honest and good
heart;" that is, a heart studious of holiness, being prepared by the Spirit of God to
entertain the word with due affections, dispositions, and resolutions, Luke 8:15. We
read of a broken heart, a clean heart, an evil heart, a hardened heart, a liberal heart, a
heart that does an act of kindness freely, voluntarily, with generosity. To incline the
heart to God ; to beseech him to change our stony hearts into hearts of flesh. To love
with all one's heart, &c. To "turn the heart of the fathers to the children, and the heart of
the children to their fathers," Mal. 4:6 ; that is, to cause them to be perfectly reconciled,
and that they should be of the same mind. "Let no man's heart fail;" let no man be
discouraged, 1 Sam. 17:32.

To want heart, sometimes denotes to want understanding and prudence. Hos. 7:11,
"Ephraim is like a silly dove, without heart ; they call to Egypt, they go to Assyria."
They have no judgment or understanding of the right way to free themselves from their
troubles, which is seen in their seeking to Egypt and Assyria. "O fools and slow of
heart;" ignorant men, without insight and understanding, Luke 24:25. "This people's
heart is waxed gross; lest they should understand with their heart," Matt. 13:15. Their
heart is stupified, so as to be without of understanding; they resist the light, and reject
all impressions of truth. "The prophets prophesy out of their own hearts," Ezek. 13:2.
They prophesy according to their own inclinations and affections, and what their own
imaginations suggest to them, without any warrant from God. To lay any thing to heart,
to set one's heart on any thing ; that is, to remember it, to apply oneself to it, to have it
at heart. "No man layeth it to heart ;" no one concerns himself about it, Jer. 12:11.

The heart dilates with joy, contracts with sadness, breaks with sorrow, grows fat, and
hardens in prosperity ; it resists truth ; God open it, prepares and turns it as he pleases.
To steal one's heart is an expression in Gen. 31:20, Jacob stole away the heart of Laban;
that is, he went away without his knowledge and consent. The heart melts, under
discouragement; the heart forsakes one, under terror ; the heart is fluctuating, in doubt.
To speak to one's heart ; to comfort him, to say pleasing and affecting things to him.

By the heart likewise the middle of any thing is meant : "Tyre is in the heart of the
seas;" in the midst of the seas, Ezek. 27:4. "We will not fear, though the mountains be
carried into the" heart or "midst of the sea," Psa. 46:2. "As Jonas was three days and
three nights in the heart of the earth;" in the grave, Matt. 12:40.
HEAVEN
I. "Heaven and earth," in Gen. 1:1, are used for the substance and common matter of all
sensible creatures. Heaven is often taken for the air : "The fowls of heaven," are the
birds which fly in the air, Job 35:11. "The dew of heaven, the clouds of heaven, the
winds of heaven ;" in all which passages heaven is put for the air.

The stars are placed in heaven, or in the firmament, Gen. 1:17. They are called the host
or army of heaven, Deut. 17:3. God, like a powerful monarch, calls them by their
names, and gives them his orders. The God of the Hebrews is named, not only by the
Jews, but also by the heathens and strange people, "the God of heaven," Ezra 1:2; 5:11;
6:9, 10; 7:12 ; Jonah 1:9, because the Jews adored nothing sensible, and said their God
was in heaven ; that there he had his throne, and exercised his sovereign dominion over
all creatures.

III. The heaven of heavens is the highest heaven, as the song of songs is the most
excellent song ; the God of gods, the Lord of lords, the greatest of the gods, the most
powerful of lords.

From these passages it appears that the Hebrews acknowledged three heavens :

a. The aerial heaven, where the birds fly, the winds blow, and the showers are formed.

b. The heaven, or firmament, wherein the stars are disposed.

c. The heaven of heavens, or the third heaven, which is the place of God's residence the
dwelling of angels and the blessed. This is the true palace of God, entirely separated
from the impurities and imperfections, the alterations and changes, of the lower world ;
where he reigns in eternal peace. It is the habitation of his holiness, the place where his
honor dwells. It is the sacred mansion of light, and joy, and glory.

IV. Heaven, or heavens, is put for God, who dwells and reigns there: Dan. 4:26, "After
thou shalt have known that the heavens do rule." So in Luke 15:21, "I have sinned
against heaven."

V. Also for the angels in heaven: Job 15:15, "The heavens are not clean in his sight ;"
the angels that dwell in heaven are not pure simply, perfectly, and comparatively to
God.

VI. It is put also for the visible church: Rev. 12:7, 9, "There was war in heaven."
Heaven, by an hyperbole, is put for a great height: Deut. 1:28, "Their cities are walked
up to heaven." It is taken for great glory and royal majesty: Isa. 14:12, "How art thou
fallen from heaven, O Lucifer, son of the morning!" speaking of the overthrow of the
king of Babylon by the Medes and Persians.
The enjoyment of the Divine presence in heaven is the supreme and everlasting felicity
of the saints ; whatsoever is requisite to their complete blessedness is enjoyed there;
there is an exemption from all evils; sin and all the penal consequences are abolished ;
the body is revived to a glorious life, and the soul lives in communion with God and
Christ. The understanding there shall be clearly enlightened with the knowledge of God.
Here the revelation of God, in his works and word, is according to our capacities; but in
heaven it is most glorious, and our faculties are raised and refined to receive it. The
communion also of the angels and saints in heaven affords the purest pleasure. And the
fullness of joy in heaven is everlasting, without defect, and without end.

HELL
I. In Hebrew, Scheol. This word most commonly signifies the grave, or the place or
state of the dead. Jacob says, Gen, 37:35, "I will go down into the grave unto my son
mourning."I will die with grief, I will never leave mourning till I die. So in Gen. 42:38,
"If mischief befall Benjamin, then shall ye bring down my grey hairs with sorrow to the
grave." You will make me, who am worn away already, to die with grief. The
conspirators, Korah, Dathan, and Abiram, were swallowed up in the earth, and
descended quick into the grave ; they were buried alive, Numb. 16:30, 31. "Thou will
not leave my soul in hell ;" thou will not allow my body to putrify in the grave, Psa.
16:10; which is prophetically spoken of the Messiah. And in Psa. 55:55, "Let death
seize upon them, and let them go down quick into hell ;" into the grave. Jonah says that
he cried to the Lord "out of the belly of hell; " that is, out of the belly of a fish, wherein
he was shut up as in the grave, Jonah 2:2. This word Scheol is sometimes put for hell,
the place where the wicked or the damned are tormented ; as in Job 11:8, the secrets of
God's providence are high as heaven, and deeper than hell. And in Prov. 15:11, "Hell
and destruction are before the Lord;" the place and state of the damned are known to
God. "The wicked shall be turned into hell," Psa. 9:17.

II. As the happiness of heaven is expressed in Scripture under the idea of a feast or
wedding, at which there is a great deal of light, joy, and pleasure; so hell, in the New
Testament, is set forth by such representations as may powerfully instruct and terrify
even the most carnal man. Nothing is more intolerably painful than suffering the
violence of fire and brimstone, Rev. 19:20; 21:8. It is represented as a dismally dark
place, where there is nothing but grief, sadness, vexation, rage, despair, and gnashing of
teeth, like one excluded or shut out, during the obscurity of the night, and severity of
the cold, Matt. 8:12. The wicked in hell not only undergo the punishment of sense, but
also that of loss, which is a separation form God, a privation of his sight, and of the
beatific vision. Add to these the eternity of their misery, which above all other
considerations makes it intolerable: "Their worm dieth not, and their fire is not
quenched, " Mark 9:48.

III. By "the gates of hell," Matt. 16:18, is meant the power and policy of the devil and
his instruments. "The sorrows of hell, the pains of hell;" that is, deadly or killing pains ;
such agonies and horrors as dying persons used to feel within themselves, or such
sorrows as bring to the brink of the grave, Psa. 18:5; 106:3.

HERESY
I. This word comes from the Greek, haresis, and signifies, in general, a sect, or choice.
It is sometimes taken in a good sense, as in Acts 26:5, "After the most straitest sect," or
heresy, " of our religion, I lived a Pharisee." St. Paul commends the sect, opinion, and
way of the Pharisee, as being more learned and strict, and as coming nearer to the truth
in many things, than the other sect of the Sadducees. But most commonly it is taken in a
bad sense, for some fundamental error in matters of religion adhered to with obstinacy.
St. Paul enumerates heresies among the works of the flesh, Gal. v. 20. And St. Peter
says, "There shall be false teachers among you, who privily shall bring in damnable
heresies, even denying the Lord that bought them," 2 Pet. 2:1. St. Paul says, in 1 Cor.
11:19, "There must be also heresies among you, that they which are approved may be
made manifest among you." It is not simply and absolutely necessary that there should
be such schisms and divisions in the church, but God has decreed to permit Satan to
show his malice, and men to discover the lusts and corruptions of their nature, by
causing such divisions, that the sincerity of his people may be tried and known by their
stedfastness to the truth, and opposition to these corruptions. Christianity was called a
sect, or heresy, by Tertullus and the profane Jews; Acts 24:5, 14, "We have found this
man a pestilent fellow, and ringleader of the sect of the Nazarenes." "This I confess,"
says St. Paul," that after the way which they call heresy, so worship I the God of my
fathers." As to the sects or heresies among the Jews, see SECT.

II. From the very beginning of the Christian church there were very dangerous and
pernicious heresies ; for the most essential doctrines of religion were attacked, such as
the Divinity of Christ, his quality of Messiah, the reality and truth of his incarnation, the
resurrection of the dead, the liberty of Christians, and their freedom from the legal
ceremonies, and other points of this nature. The most ancient of these founders of
heresy is Simon the magician, who desired to buy the gift of God with money, and
afterwards set himself up for the Messiah, and God Almighty the Creator, Acts 8:9, 10.
The false apostles, against whom St. Paul so often speaks in his epistles, had a mind
that the faithful should receive circumcision, and subject themselves to all the legal
observances, Gal. 5:11; 6:12.

The Nicolaitanes allowed of a community of women, and without any scruple

committed the most ignominious actions, and followed the superstitutions of
heathenism. It is said they went over to the sect of Cainists, who acknowledgted a
power superior to that of the Creator. St. John speaks of the Nicolaitanes, as a sect of
heretics then subsisting, and producing great disorders in the churches of Asia, Rev.
2:6, 15. At the same time there were false Christs and false prophets, 1 John 2:18, 22; 2
John 7. St. Paul speaks of Hymeneus and Philetus, who departed from the truth, saying
that the resurrection is already past, 2 Tim. 2:17, 18. He foretold that in the last times
there would be some who should forsake the faith, and give themselves up to the spirit
of error, and the doctrines of devils, 1 Tim. 4:1. St. Peter and Jude foretell the same
thing, 2 Pet. 2:1; Jude 1:18. And herein they only copy what Jesus Christ himself had
said in the gospel, Matt. 7:15; 24:24, "Beware of false prophets, which come to you in
sheep's clothing, but inwardly they are ravening wolves." "For there shall arise false
Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it
were possible, they shall deceive the very elect."

HIDE
I. To conceal, or keep any thing from the sight and knowledge of others: 1 Sam. 20:2,
"Why should my father hide this thing from me?" Gen. 18:17, "Shall I hide from
Abraham that thing which I do?" I will not, I cannot hide it; it is against the laws of
friendship to conceal my secrets from him.

II. Not to confess one's sins, or to excuse and extenuate them: Psa. 32:5, "I
acknowledged my sin unto thee, and mine iniquity have I not hid." And in Prov. 28:13,
"He that coverth his sins shall not prosper;" that does not confess them to God, and men
too, when occasion requires it; that being convinced or admonished of his sins, either
justifies, or denies, or excuses them.

III. To cover sin by free pardon and forgiveness: Psa. 51:9, "Hide thy face from my
sins;" look not upon them with an eye of revenge, but forget and forgive them.

IV. To protect and keep safe: Psa. 27:5, "In the time of trouble he shall hide me in his
pavilion." The saints are called the hidden ones: Psa. 83:3, "They have consulted
against thy people, whom you hide as a precious treasure, and protect from the rage of
their enemies.

V. To put oneself under the protection of the Almighty by faith, prayer, and repentance:
Prov. 22:3, "The prudent man foreseeth the evil, and hideth himself." Thus the godly
hide themselves under the wings of God's promises.

VI. The psalmist says, "I have not hid thy righteousness within my heart," Psa. 40:10;
that is, I have not smothered or shut it up there, but spread it abroad for thy glory, and
the good of the world. Our first parents hid themselves from the presence of God, after
they had eaten the forbidden fruit, being filled with shame and conscience of their guilt,
and dread of judgment, Gen. 3:8. The psalmist prays that God would not turn away his
face and ear, as one resolved not to hear nor help; but that he would be pleased to hear
him, to look favorably upon him. It is spoken after the manner of men, who show their
aversion and estrangement by hiding their face, by turning from any one. In Psa.
119:19, David prays to God not to hide his commandments from him; to discover to
him the sense and meaning of them.
HIGH
High places, in Hebrew, Bamoth. They are often spoken of in Scripture, and the
prophets upbraid the Israelites for nothing with so much zeal as for worshipping upon
the high places. The destroying of these high places is a commendation given but to few
princes in the Scripture; and many of them, though otherwise zealous for the
observance of the law, had not the courage to ruin these eminences, and prevent the
people from sacrificing upon them.

While the temple was not built, there was nothing in high places expressly contrary to
the law, provided God only was adored there, and that no incense or victims were
offered to idols. Under the judges they seem to have been tolerated; and Samuel offered
sacrifices in several places besides the tabernacle, where the ark was not present. Even
in David's time they sacrificed to the Lord at Shiloh, Jerusalem, and Gibeon. But after
that the temple was built, and a place prepared for the fixed settlement of the ark, it was
no more allowed of to sacrifice out of Jerusalem. Solomon, in the beginning of his
reign, went to Gibeon to sacrifice there, 1 Kings 3:4. But from that time we see no
lawful sacrifices offered out of the temple.

Dr. Prideaux thinks it probable that the proseuche, which he says were open courts,
built like those in which the people prayed at the tabernacle, and at the temple, and in
one of which our Savior is said to have continued all night in prayer to God, Luke 6:12,
were the same which in the Old Testament are called high places. And he says that he is
confirmed in this opinion, in that the proseuchae had groves in or about them, in the
same manner as the high places had. Connect. Part i. Book 6.

HIN
HIN, was a liquid measure of the Hebrews; it was the sixth part of a bath, and held one
gallon and two pints.

HIRELING
It is commanded in the law that the hireling should be paid as soon as his work is over:
Lev. 19:13, "The wages of him that is hired shall not abide with thee all night until the
morning;" because his urgent necessities require it for present subsistence.

An hireling's day or year, is a king of proverb, signifying a full year, without abating
any thing of it: "Are not his days like the days of an hireling?" Job vii. 1. The days of
man are like those of an hireling; as nothing is deducted from them, so nothing is added
to them. And in Job 14:6, "Till he shall accomplish as an hireling his day;" to the time
of his death, which he waits for as the hireling for the end of the day. See Isa. 16:14;
21:16. In John 10:12, 13, the hireling is set in opposition to the true shepherd; the first
neglects the sheep, and aims only at his own advantage; the second loves and guides
them carefully. The hirelings whom the Father of the family, that is, God, sends into his
vineyard, are the prophets and apostles, Jews and Christians; the second succeeded the
first, and all receive their reward when their work is done, Matt. 20:1-16.

HISS
I. To hiss, is a kind of insult and contempt: 1 Kings 9:8, All they who shall see the
destruction of this temple " shall be astonished, and shall hiss, and say, Why hath the
Lord done thus unto this land, and to this house ?" And Job, speaking of the wicked
under calamities, says that "they shall clap their hands at him, and shall hiss him out of
his place," Job 27:23. And in Jer. 19:8, "I will make this city desolate, and an hissing;
every one that passeth thereby shall be astonished, and hiss, because of all the plagues
thereof." I will make this city the subject of ridicule and scorn.

II. To hiss, to call any one with hissing, is a mark of power and authority. The Lord says
that in his anger he will hiss, and call the enemy against Jerusalem. Isa. v. 26, "He will
hiss unto them from the end of the earth;" he will bring them with a hiss from the very
extremities of the earth. And in Isa. 7:18, "The Lord shall hiss for the fly," and shall
bring it to him, "that is in the land of Assyria." The fly and the bee, which God will
bring thus with a hiss, are the kings of Egypt and Assyria ; they shall come with their
troops into the territories of Israel, and shall disperse themselves over the whole
country. Theodoret, writing upon Isaiah, remarks, that in Syria and Palestine, they who
looked after bees drew them out of their hives, carried them into the fields, and brought
them back again, with the sound of a flute and the noise of hissing. Zechariah, speaking
of the return from the Babylonish captivity, says that the "Lord will gather them as it
were with an hiss, and bring them back into their country," Zech. 5:8 ; which shows the
case and authority with which he will perform this great work.

HOLY
I. Holiness. True holiness consists in a conformity to the nature and will of God,
whereby a saint is distinguished from the unrenewed world, and is not actuated by their
principles and precepts, nor governed by their maxims and customs. There are different
degrees of holiness in the saints, but sincerity is inseparable from the being of it. All
gold, as one observes, is not refined to the same degree and height of purity; but true
gold, though in the lowest degree of fineness, will endure the furnace and the
touchstone, and counterfeit metal is discerned through this test.

II. The Holy Spirit, in renewing a man, infuses a universal habit of holiness, that is,
comprehensive of all the variety of graces to be exercised in the life of a Christian: Gal.
5:22, 23, "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness,
goodness, faith, meekness, temperance." See SANCTIFY.

III. Holy is applied,

a. To God the Father, Son, and Spirit, who is infinitely holy above all creatures, and is
called by way of emphasis, The Holy One. All the holiness and perfection that creatures
do or shall enjoy and possess to eternity, is derived from the immeasurable abyss of
God's holiness, for he is the fountain of all holiness and purity.

b. To his saints, who are holy, (1.) By separation and choice, 1 Pet. 2:9. (2.) By the
imputation of Christ's holiness or righteousness to them, Ezek. 16:14; 2 Cor. v. 21. (3.)
By partaking of a holy principle of grace, whereby the soul is renewed in holiness by
degrees, till it attains a perfection of it, Heb. 12 23.

III. To angels, Matt. 25:31.

IV. To persons and things dedicated to God, Exod. 30:35; 31:14; Lev. 16:4.

VI. The prophets call the Lord, The Holy One of Israel, as if the name of Holy were
synonymous with that of God: "They provoked the Holy One of Israel to anger," Isa.
1:4. "They shall stay upon the Lord, the Holy One of Israel," Isa. 10:20. And in Isa.
29:19, "The poor among men shall rejoice in the Holy One of Israel." The Messiah in
like manner is called the Holy One: Psa. 16:10, "Thou wilt not suffer thine Holy One to
see corruption." And in Luke 4:34, " I know thee who thou art, the Holy One of God."
So in Luke 1:35, "That holy thing which shall be born of thee shall be called the Son of
God." Christ is called simply the "Holy One," Acts 3:14. Holy is likewise the common
epithet given to the third Person of the glorious Trinity, Holy Ghost.

VI. The Israelites are often called holy in Scripture, because they were the Lord's, who
sanctified them; they professed the true religion, were called to holiness, which they
were to endeavor to acquire, and which many in reality did attain to under the old law.
Exod. 19:6, "Ye shall be an holy nation." See Exod. 22:31; Lev. 11:44, 45; Numb. 16:3.

VII. Christians are still more particularly declared holy; they having received the
earnests of the Holy Spirit in a more plentiful and perfect manner than were enjoyed
under the law. In the Acts, and in St. Paul's Epistles, Christians are generally described
under the name of saints: Acts 9:13, 32, 41, "Lord, I have heard by many of this man,
how much evil he hath done to thy saints." St. Peter came down to the saints which
dwelt in Lydda; he raised Tabitha from the dead, and presented her to the saints. St.
Paul directs his Epistle to the Romans thus, "To the beloved of God, called to be
saints," Rom. 1:7.

VIII. "Holy place" is put for the holy of holies, or the most holy place: Exod. 28:29,
"Aaron shall bear the names of the children of Israel in the breastplate of judgment
upon his heart, when he goeth in unto the holy place."sometimes it is put for the court
of the priests: Lev. 10:18, "Behold, the blood of it was not brought in within the holy
place ; ye should indeed have eaten it in the holy place ;" the court of the priests is
called holy, compared with the court of the people ; as in Ezek. xlii. 14, "The priests
shall not go out of the holy place into the outer court." It is also taken for the whole
temple: Acts 6:13, "This man ceaseth not to speak blasphemous words against this holy
place and the law." And sometimes for heaven itself : Isa. 57:15, "I dwell in the high
and holy place," so in Heb. 9:12, "Neither by the blood of goats and calves, but by his
own blood he entered in once into the holy place."

HOMER
HOMER, was a measure of capacity in use among the Hebrews, containing six pints
very nearly. It was the tenth part of the ephah, and was the measure of manna which
God appointed for every Israelite, Exod. 16:16, 36. See EPHAH.

HONEY
I. Bees are some of the smallest creatures that fly, and the produce of them is the
sweetest thing in the world. The Scripture, describing a troop of enemies pursuing with
obstinacy and warmth, makes use of the similitude of bees: Deut. 1:44, "The Amorites
chased you as bees." And in Psa. 118:12, "They compassed me about like bees." As to
honey, God did not permit any to be offered to him upon his altar: Lev. 2:11, "Ye shall
burn no leaven, nor any honey, in any offering of the Lord made by fire." There are
many reasons given for the expediency of this law; such as, that honey does not agree
well with other things which are offered in the way of sacrifice, that it makes bread
sour, and is not good with roast meat; or because bees are insects which are judged to
be unclean, Lev. 11:23; or because honey is the symbol of carnal pleasure; or, lastly, to
keep at a distance from the customs of the heathens, who were used to offer honey in
their sacrifices.

II. But at the same time that God forbids any honey to be offered to him in sacrifice, he
commands the first fruits of it to be presented to him: Lev. 2:12, "As for the oblation of
the first-fruits, ye shall offer them unto the Lord;" but these first-fruits and offerings
were designed for the support and sustenance of the priests, and were not offered upon
the altar. The rabbins, by the word honey in the above-cited place, understand not only
the honey of bees, but likewise the honey of dates, or the fruit of the palm tree, or the
dates themselves, from which honey is extracted.

III. The expressions of Scripture which import so frequently that Palestine was a land
flowing with milk and honey, are a good proof that honey was formerly very common
in that country. Moses says that the Lord made his people "to suck honey out of the
rock, and oil out of the flinty rock," Deut. 32:13. Honey ran upon the ground in the
forest, where Jonathan dipped the end his staff in this liquor, and conveyed it to his
mouth, 1 Sam. 14:25-27. John the Baptist survived on locust and wild honey that was to
found in the rocks up and down the country, or in hollow trees, Matt. 3:4. Children were
fed with milk, cream, and honey: Isa. 7:15, "Butter and honey shall he eat, that he may
know to refuse the evil, and choose the good." This was the sweetest and most delicious
thing that was then known before the invention and preparation of sugar, and therefore
things that are sweet, pleasant, and agreeable are in Scripture compared to it.

IV. Honey is also compared to:

a. The word of God, Psa. 119:103.

b. Wisdom, Prov. 24:13, 14.

V. God complains of Jerusalem for offering that bread, oil, and honey to idols which he
had given to the inhabitants thereof for their nourishment, Ezek. 16:13, 19.

VI. And Solomon observes, that too great a quantity of honey is hurtful to the stomach,
and creates a loathing, Prov. 25:16.

HONOR
I. HONOR, or to honour, in Scripture style, is taken not only for the inward or outward
respect which people have and pay to persons who are superior to them, and to whom
they owe particular marks of deference and distinction; but likewise for real services
which are due to them: Exod. 20:12, "Honor thy father and thy mother." This precept
requires, not only that we should show our parents respect and deference, but likewise
that we should assist and relieve them, and perform such services for them as they may
stand in need of; as this precept is explained by our Savior, Matt. 15:4-6. Honor is
likewise taken in the same sense in 1 Tim. 5:3, 17, "Honor widows that are widows
indeed;" not only respect, but also relieve them. "Let elders that rule well be counted
worthy of double honor;" let them have a liberal maintenance.

II. Honor is taken for a recompense or reward, Numb. 24:11, "I thought to promote thee
unto great honor ; but, lo, the Lord hath kept thee back from honor ;" that is, hath
deprived thee of the reward I designed for thee.

III. By honor is also understood that adoration which is due to God only: Psa. 29:2,
"Give unto the Lord the honor due unto his name."

IV. So in Mal. 1:6, "If then I be a father, where is mine honor ?" And in 1 Tim. 1:17,
"Unto the only wise God be honor and glory." It is put for an honorable function, or
office, such as was that of the holy priesthood under the law: Heb. 5:4, "No man takes
this honor," this honorable office, "unto himself, but he that is called of God, as was
Aaron." And for those great blessings and enjoyment that are bestowed on the saints in
heaven: Rom. 2:10, "Glory, honor, and peace to every man that worketh good."
HOPE
I. Christian hope is a firm expectation of all promised good things, so far as they may
be for God's glory and our good, but especially of eternal salvation and happiness in
heaven, where we shall be conformed to the Son of God ; which hope is founded on the
grace, blood, righteousness, and intercession of Christ, and the earnest of the Holy
Spirit in our hearts, and the unchangeable truth and almighty power of God, which
always second his word.

II. This hope is distinguished from worldly hopes,

a. By the excellency of the object, which is an eternal state of glory and joy ; whereas
worldly hopes are terminated on empty, vanishing things, gilded over with the thin
appearance of good.

b. By the stability of its foundation, namely, God's unchangeable truth and almighty
power. God cannot lie, and consequently neither deceive our faith, nor disappoint our
hopes; and he can do all things, which the apostle makes the ground of his confidence:
2 Tim. 1:12, "I know whom I have believed, and I am persuaded that he is able to keep
that which I have committed to him against that day." But worldly hopes are always
uncertain. There is so much of impotence or deceit in all the means used to obtain
human desires, that the success is doubtful.

III. Divine hope is distinguished from carnal presumption by its inseparable effect, it
has a cleansing efficacy: 1 John 3:3, "Every man that hath this hope in him purifieth
himself, even as he is pure." He endeavors to shun all sin, and to be perfecting holiness.
He purifies himself by the assistance of the Holy Spirit, from whom the spiritual life,
and all the operations of it, do proceed. But vain and groundless hopes are inspirations
of wind, loose and ineffective.

IV. "The hope of Israel," is the Messiah, the Lord Jesus Christ: Acts 28:20, "For the
hope of Israel I am bound with this chain. " Christ is so called in respect of the fathers,
who looked for his promised coming. some by this understand the belief of the
resurrection. Christ is called "our hope;" that is, the only foundation we have to build
our hope of heaven, or any good thing, upon, 1 Tim. 1:1.

V. Hope is taken for that eternal salvation which is the object or end of our hope: Tit.
2:13. "Looking for that blessed hope." The Lord is called the hope of his people, Jer.
14: 8. He is that God in whom alone they hope for help; and their hope shall not be
confounded. On the contrary, "the hope of the ungodly shall perish," Prov. 10:28; 11: 7;
their hope shall be without effect ; or they shall live and die without hope. "Hope
deferred maketh the heart sick;" delays in obtaining that good which a man passionately
desires and hopes for make the heart sad and sorrowful; but when any one possesses
what he desires, his soul is comforted and revived, Prov. 13:12. "My flesh shall rest in
hope, " Psa. 16:9. My body shall quietly and sweetly rest in the grave, in confident
assurance of its ressurection to a blessed and immortal life. "Abraham against hope
believed in hope," when being advanced in years, God promise that he should have a
son against all grounds of hope, when it was most unlikely in a way of nature and
reason.

VI. The "prisoners of hope," Zech. 9:12, are the Israelites, who were captives in
Babylon, but were in hopes of deliverance. Or, "Ye prisoners of hope;" ye who, though
captives to sin and Satan, yet have good grounds to hope for deliverance; "turn ye to the
strong hold;" repent, believe, and apply to the Lord Jesus Christ, your only help and
refuge.

HORN
I. The principal defense and greatest strength of horned beasts consist in their horns ;
and the Scripture mentions the horn as the symbol of strength. Moses compares Joseph
to a young bullock, and states that "his horns are like the horns of unicorns;" that is, his
strength and power shall be very great, Deut. 33:17. And in Psa. 132:17, "I will make
the horn of David to bud;" I will make his power and glory to flourish and increase. "I
will cut off the horns of the wicked," Psa. 85:10. So in Jer. 48:25, "The horn of Moab is
cut off." In Psa. 44:5, a victory over enemies is expressed by these words, "Through
thee we will push down our enemies;" in Hebrew, we will smite with the horn, we will
subdue, destroy, and disperse them, as a bull disperses every thing that comes before
him with his horns.

II. Horn signifies likewise glory, honor, brightness, and rays : 1 Sam. 2:1, "Mine horn is
exalted in the Lord ;" my glory is advanced and manifested ; God hath loaded me with
honour. Job says, "I have defiled my horn in the dust ;" I have parted with all my glory
and dignity, and been contented to lie in the dust, Job 16:15. The psalmist says, "I said
to the wicked, Lift not up the horn;" do not carry yourselves either arrogantly, boasting
of your own strength, or scornfully and maliciously towards me, Psa. 75:4. In Hab. 3:4,
it is said, "God came from Paran, and his brightness was as the light, and he had horns
coming out of his hand;" or beams and rays of light, that is, glorious manifestations of
his power in these his acts. Or, according to others, having his hands armed with
flaming darts and fiery arrows.

III. Kingdoms and great powers are often described by the word horns. It is thus Daniel
represents the power of the Persians, of the Greeks, of Syria, and Egypt. He represents
Darius and Alexander like a goat and a ram running violently at each other with their
horns, Dan. 8:3, 5, 6. The Hebrews, by the word horn, sometimes understood an
eminence, an angle, a corner. Isa. 5:1, "My well-beloved hath a vineyard in a very
fruitful hill," Heb. in the horn of the son of oil; my beloved has a vineyard situated on
an eminence, or on the corner of a rich and fertile mountain. The horns of the altar of
burnt-offerings were eminences or spires at the four corners of it, which were not only
for ornament, but also for use, either to keep things put upon them from falling, or that
beasts to be offered might be bound to them, as the psalmist seems to insinuate, Psa.
118:27. As the ancients frequently made use of horns to hold liquors, the vessels
wherein oil was put, and perfumes, are called often horns, whether they really were of
horn, or of any other matter. "Fill thine horn with oil," says the Lord to Samuel, "and go
anoint David king," 1 Sam. 16:1.

HORNET
Hornets are a sort of strong flies that the Lord used as instruments to plague the enemies
of his people. Exod. 23:38. Deut. 7:20. They are of themselves very troublesome and
mischievous; but those the Lord made use of were, it is thought, like the flies wherewith
he plagued Egypt, of an extraordinary bigness and perniciousness. It is said they live as
the wasps, that they have a king or captain, and pestilent stings as bees, and that if
twenty-seven of them sting man or beast, it is certain death to either. Nor is it strange
that such creatures did drive out the Canaanites from their habitations; for many
heathen writers give instances of some people driven from their seats by frogs, others
by mice, others by bees and wasps; of which see Herodotus, Diodorus, Pliny, Elian,
Justin, et. And it is said, that "a Christian city, being besieged by Sapores, king of
Persia, was delivered by hornets; for the elephants and beasts being stung by them,
waxed unruly, and so the whole army fled."

HORSE
I. A very common beast, and very well known in these countries; but very rare among
the Hebrews till Solomon's time. Before him we find no horsemen mentioned in the
armies of Israel. God forbids the kings of his people to keep many horses, Deut. 17:16.
Hereby God would prevent oppression and tyranny, and the imposition of unnecessary
burdens and taxes upon his people as also carnal confidence in the kings, which by this
means would be promoted. As in Psa. 20:7, "Some trust in chariots, and some in
horses." By this God would likewise prevent their having commerce with Egypt, which
was famous for horses. David having won a great battle against Hadadezer king of
Zobah, took seventeen hundred horses, and claimed all belonging to the chariots of war,
reserving only a hundred chariots, 2 Sam. 8:4. The judges and princes of Israel used
generally to ride on mules, or asses.

II. Solomon is the first king of Judah who had a great number of horses, and he kept
them rather for pomp than for war. He had forty thousand stalls of horses for his
chariots, and twelve thousand horsemen distributed in his fortified places, 1 Kings 4:26.
He had his horses from Egypt, 1 Kings 10:28, although the Lord had forbidden the king
of the Hebrews to multiply horses, and that in order to prevent the Israelites having
commerce with the Egyptians, lest they should be infected with their idolatry, and their
other wickednesses, Deut. 17:16.

II. Horses consecrated to the sun. In 2 Kings 23:11, it is said that Josiah took away the
horses which the kings of Judah, his predecessors, had given to the sun. It is known that
the sun was worshipped over all the East, and that the horse, the swiftest of tame beasts,
was consecrated to this deity, who was represented as riding in a chariot drawn by the
most beautiful and swiftest horses in the world, and performing every day his journey
from east to west, in order to communicate his light to mankind.

Some are of opinion that these horses were sacrificed to the sun; others, that every
morning they were put to the chariots dedicated to the sun, whereof there is mention
made in the same passage, and that the king, or some of his officers, got up and rode to
meet the sun in its rising, as far as from the eastern gate of the temple to the suburbs of
Jerusalem. Xenophon testifies that both these were the customs of the Persians and
Armenians. He describes a solemn sacrifice of horses that was made with ceremony to
the sun; they were all of the finest, and were led with a white chariot, crowned, and
consecrated to the same god. Lastly, others are of opinion that these horses were of
wood, stone, or metal, erected in the temple in honor of the sun.

HOSANNA
A Hebrew word, which signifies, Save, I beseech you. It is a form of acclamation, of
blessing, or wishing one well. Thus at our Savior's entrance into Jerusalem, when the
people cried, "Hosanna to the Son of David;" their meaning was, Lord, preserve this
Son of David, this King; heap favors and blessings on him. The word is found in Matt.
21:9, 15 ; Mark 11:9, 10 ; John 12:13.

HOSPITALITY
Love to strangers, expressed in entertaining and using them kindly, Rom. xii. 13. It has
always been very much in esteem among civilized people. The Scripture furnishes us
with several examples of hospitality exercised by the patriarchs. Abraham received
three angels, and earnestly invited them, and served them himself; while Sarah his wife
took care to make ready provisions for his guests, Gen. 18:2, 3, etc. Lot waited at the
city gate to receive such guests as might come thither, Gen. 19:1, 2, &c. St. Paul makes
use of Abraham's and Lot's example to encourage the faithful. and persuade them to the
exercise of hospitality, saying that they who have practiced it have had the honor of
receiving angels under the form of men, Heb. 13: 2.

II. The apostles Peter and Paul, who abounded with the spirit of their Master, with great
care recommended hospitality to the faithful: 1 Pet. 4:9, "Use hospitality one to another
without grudging." And St. Paul recommends this duty, particularly to such as are
overseers in the church of God, 1 Tim. 3:2. Our Savior tells his apostles, Matt. 10:40,
42, "He that receiveth you receiveth me. And whosoever shall give to drink unto one of
these little ones a cup of cold water only, he shall in no wise lose his reward." And in
Matt. 5:25:41, 43, 45, at the day of judgment he will say to the wicked, "Depart from
me, ye cursed into everlasting fire: I was a stranger, and ye took me not in. Inasmuch as
ye did it not to one of the least of these, ye did it not to one of the least of these, ye did
it not to me."
III. The primitive Christians made one principal part of their duty to consist in the
exercise of hospitality; and they were so exact in the discharge of it, that the very
heathens admired them for it. They were hospitable to all strangers, but chiefly to those
that were of the same faith and communion. Believers scarce ever went without letters
of communion, which testified the purity of their faith: this was sufficient to procure
them reception in all those places where the name of Jesus Christ was known.

HOUR
The ancient Hebrews did not divide the day by hours: the day was divided into four
parts, morning, high day or noon, the first evening, and the last evening ; and the night
was divided into three parts, night, midnight, and the morning-watch. But afterwards,
when the Jews came to be under the Romans, they followed them in dividing the night
into four parts, which they called watches, because they relieved their sentinels every
three hours. Thus in Matt. 14:25, it is said that, "in the fourth watch of the night, Jesus
went to his disciples, walking on the sea ;" that is, about three hours before the rising of
the sun.

In the books of the New Testament we see clearly the day divided into twelve equal
hours, after the manner of the Greeks and Romans, Matt. 20:1-3, &c.; John 11: 9. These
hours were equal to each other, but unequal with respect to the different seasons. The
twelve hours of the longest days in summer were much longer than those of the
shortest, days in winter. The first hour was that which followed the rising of the sun,
and was answerable to our six o'clock in the morning in the equinox; and to other times
in proportion to the length or shortness of the days. The third hour was answerable to
nine o'clock of the morning in the equinox; the sixth at all times to noon, and so on.

HOUSE
I. A place to dwell in, Gen. 19:3.

II. The household, or persons dwelling in the house: Acts 10:2, "Cornelius feared God
with all his house;" with all his family. So in Heb. 11:7, "Noah prepared an ark to the
saving of his house." And in many other places.

III. Kindred, stock, or lineage: 2 Sam. 7:18, "What is my house, that thou hast brought
me hitherto?" And Luke 1:27, "Gabriel was sent to a virgin espoused to Joseph, of the
house of David;" of the lineage or family of David.

IV. Wealth, riches, or estates: Matt. 23:14, "Ye devour widows' houses ;" you consume
their estates.
V. The grave, or a sepulcher: Job 30:23, "I know that thou wilt bring me to the house
appointed for all living." And Isa. 14:18, "Every one in his own house."

VI. One's family affairs and concerns: 2 Kings 20:1, "Set thine house in order."

VII. This frail, corruptible, moral body, wherein the soul lodges for a time: 2 Cor. 5:1,
"If our earthly house of this tabernacle were dissolved ;" if our bodily frame of nature
were torn to pieces by death.

VIII. The church among the Jews: Heb. 3: 2, "Moses was faithful in all his house;" he
ordered all things in the Jewish church according to the command of God.
Our Savior, in John 14:2, calls heaven his Father's house, in which there are many
mansions, wherein saints and blessed spirits shall dwell with God for ever in immortal
glory. The church of God is called his house: 1 Tim. 3:15, "That thou mayest know how
to behave thyself in the house of God, which is the church of the living God;" a people
in and among whom he dwells. And in Heb. 3:6, "But Christ as a Son over his own
house, whose house are we." Believers are set apart from profane uses, and dedicated to
the service of God; among whom he manifests his gracious presence by his Spirit. The
tabernacle is also called "the house of God," Judg. 18:31; as also the temple, 2 Chron.
5:14. Persons are said to join house to house, when they watch all opportunities to
dispossess others by any means whatsoever, and to engross all to themselves: Isa. 5:8,
"Woe unto them that join house to house !" Egypt was the house of bondage; here the
people of Israel were in great bondage and slavery, Deut. 5:6.

HUMBLE
I. Humility is a most excellent grace of the Spirit, evidences the subject of it to be a
child of God, and is accompanied with contentment, peace, and submission to the will
of God. The sense of the weakness of our understanding, which is the effect of humility,
is a temper of soul that prepares it for faith; partly, as it puts us on a serious
consideration of those things which are revealed to us in the word; partly, as it stops all
curious inquiries into those things which are unsearchable; and principally, as it
graciously entitles to the promise," God giveth grace to the humble, " 1 Pet. 5:5. This
our Savior makes a necessary qualification in all those who shall enter into his
kingdom: Matt. 18:3, "Except ye be converted, and become as little children, ye shall
not enter into the kingdom of heaven." And since pride arises out of ignorance, the
gospel, to cause in us a lowly sense of our unworthiness, discovers the sinfulness,
nakedness, and misery of the human nature, divested of its primitive righteousness. We
have the example of our Savior, in whom there is a union of all Divine and human
perfections, debasing himself to the form of a servant, to instruct us to be meek and
lowly: Matt. 11:29, "Learn of me, for I am meek and lowly." Humility is put for a
humble, dejected, and low estate: Luke 1:48, "He hath regarded the low estate of his
handmaiden."

II. To humble signifies to afflict, to prove, to try : Deut. viii. 2, "God led thee in the
wilderness to humble thee." To humble a woman, is to lie with her, to rob her of her
honor: Deut. 21:14, "Thou shalt not make merchandise of her, because thou hast
humbled her." And in Ezek. 22:10, "In thee have they humbled her that was set apart
for pollution;" they came near a woman at a certain particular time when the law forbids
it.

HUNT
I. Hunting has been called a kind of an apprenticeship to war, and an imitation of it.
"Nimrod was a mighty hunter before the Lord," Gen. 10:9. Some think he did good with
his hunting, served his country by ridding it of the wild beasts which did infest it, and
so insinuated himself into the affections of his neighbors, and got to be their prince.

Others think, under pretence of hunting, he gathered men under his command, and by
their help established a tyrannical and absolute power over men. He "was a mighty
hunter;" that is, he was a violent invader of his neighbors' rights and properties, and a
persecutor of innocent men; carrying all before him, and endeavoring to make all his
own by force and violence.

II. The prophets sometimes express war under the name of hunting: Jer. 16:16, "I will
send for many hunters, and they shall hunt them from every mountain, and from every
hill, and out of the holes of the rocks." He speaks of the Chaldeans or Persians, who
took the Jews, and held them under their dominion. Some are of opinion that the
hunters mentioned by Jeremiah are the Persians, who set the Hebrews at liberty; and, in
a more elevated sense, the apostles, who were as hunters, that endeavored to take men
with their preaching. Micah complains that every one lays ambuscades for his neighbor,
and that one brother hunts after another to destroy him: Micah 7:2, "They all lie in wait
for blood, they hunt every man his brother with a net." Ezekiel inveighs against the
false prophetesses, who place cushions under the elbows of sinners, thereby promising
them ease and security, while really they were spreading a net as hunters do, to catch
the prey and devour it, Ezk. 13:18, 20.

HYPOCRISY
I. HYPOCRISY is a counterfeiting religion and virtue; an affection of the name, joined
with a disaffection to the thing; or the having a form of godliness with denying the
power of it. Thus he is a hypocrite who feigns to be what he is not, who puts on a false
person, like actors.

II. Our Savior frequently accused the Pharisees of hypocrisy, Matt. 23:13, 14, etc. Their
character is drawn out in that chapter; as,

a. They say, and do not, ver. 3; their practice was not agreeable to their doctrine, and
therefore their example was not to be imitated ; for they imposed many strict
injunctions, over and above what the law required, and severely exacted obedience
thereto from others, but did not observe the least part thereof themselves, ver. 4.

b. What good things they did were only for ostentation, to be seen of men, ver. 5.

c. They ambitiously affected titles, vain applause, and the best places at public
functions, ver. 6-12.

d. They hid their crying sins under the colorable appearance of virtues, and pretended to
holiness, that they might sin with less suspicion and more security, ver. 14. These our
Savior compares to white washed sepulchers, that within contain sordid dust and
rottenness, ver. 27, 28.

e. They were exact in light matters, they tithed mint and cumin, but neglected
substantial duties; they were zealous in the outward parts of religious worship, and
neglected righteousness and mercy, thinking to compensate their defects in the duties of
one table, by strictly observing the duties of the other, ver. 23, 24.

f. They studied rather an external purity than the inward purity of the heart, ver. 25.

g. These hypocritical scribes and Pharisees pretended a great deal of respect to the
ancient prophets, and to disallow what their fathers did to them, and yet were as ready
to practice the like themselves to Christ and his apostles, ver. 29-31.

h. Hypocrites pray to God only in the time of sickness and danger, when by their
afflictions they are driven to it, but show no love to prayer or delight in God in time of
prosperity, Job. 27:8-10.

i. They judged and censured others severely for smaller faults, being in the mean time
themselves guilty of greater crimes, Matt. 7:5.

j. They were more for outward ceremonies and human traditions than for the true and
spiritual worship of God, Matt. 12:1, 2, 7; 15:2, 7-9.

k. In worldly affairs they were quick-sighted, not so in spiritual and heavenly things,
Mark 3:4.

III. Hypocrites in public calamities are fearful, Isa. 33:14.

This sin of hypocrisy is difficulty cure, in that it is not easily discovered by men, and
does not expose to shame, but is subservient to many carnal ends. Men cannot dive into
the hearts of others, and cannot discern between the paint of hypocrisy and the life of
holiness. Hypocrisy also turns the means of salvation into poison; for the frequent
exercise of religious duties, which is the means to sanctify others, confirms and hardens
hypocrites.
The effectual means to cure it is a steadfast belief of the pure and all seeing eye of God;
who sees sin wherever it is, and will bring it into judgment. A hypocrite may hide his
sin from the eyes of others, and sometimes from his own conscience, but can never
impose upon God. The steadfast belief of this truth will cause frequent and solemn
thoughts of God, as our Inspector and Judge. Our Savior makes use of it as an argument
against hypocrisy: Luke 12:1-3, "Beware ye of the leaven of the Pharisees, which is
hypocrisy. For there is nothing covered that shall not be revealed; neither hid that shall
not be known," etc.

HYSSOP
I. An herb very generally known, and in Hebrew called esob. It was commonly made
use of in purification instead of a sprinkler: thus God commanded the Hebrews, when
they came out of Egypt, to take a bunch of hyssop, to dip it in the blood of the paschal
lamb, and sprinkle the lintel and two side-posts with it, Exod. 12:22. Sometimes they
added a little wool to it, of a scarlet color. So in the purification of lepers, they dipped a
bunch composed of hyssop, the branches of cedar, and red wool, in water, mingled with
the blood of a bird, and with it sprinkled the leper, Lev. 14:4, etc.

II. David alludes to these ceremonial purifications, Psa. 51:7, "Purge me with hyssop,
and I shall be clean;" that is, as lepers and other unclean persons are by thy appointment
purified by the use of hyssop and other things, so do thou cleanse me, a most leprous
and polluted creature, by thy grace, and by the virtue of the blood of Christ, which is
represented and signified by those ceremonial usages.

III. Hyssop is a shrub, which shoots out abundance of suckers from one root only ; it is
as hard as any large wood, and grows about a foot and a half high. At particular
distances on both sides of its stock it pushes out longish leaves, which are hard,
odoriferous, warm, and a little bitter to the taste. The blossom of it appears at the top of
the stem, of an azure color, and like an ear of corn. There are two sorts of it, the garden
and mountain hyssop. It is very probable that hyssop grows to a very great height in
Judea, since it is said in the gospel, that the soldiers having filled a sponge with vinegar,
they put it upon a stick of hyssop, and presented it to our Savior's mouth, who was then
upon the cross, John 19:29.

I
It is referred, To God, to set forth,

(a.) The dignity of his person, Psa. 81:10; Isa. 45:5,6.

(b.) His great power and might, Gen. 17:1.
(c.) His eternal and unchangeable being in himself, Exod. 3:14.
(d.) The certainty of his promises and threats, Exod. 6:2 ; Numb. 14:35.
II. To the Son of God:

(a.) Before his manifestation in the flesh, Song of Solomon 2:1.

(b.) When manifested, Mark 14:62 ; Luke 24:39.

III. To the Holy Ghost, Acts 10:20.

IV. To the church, Song of Solomon 2:16; 6:3.

V. To the good angels, Luke 1:19; 2:10 ; Rev. 22:9.

VI. To evil angels, 1 Kings 22:21, 22.

VII. To men and women, denoting,

(a.) Their pride, Isa. 42:8, 10

(b.) The certainty of what is spoken, Gal. 5:2; Philem. 1:19.
(c.) The readiness of the speaker to perform his duty, or what is enjoined him, Micah
3:8; Matt. 21:30.

VIII. To the creatures, Numb. 22:30; Judg. 9:9, 11, 13.

IDLE
I. One who is slothful or lazy, Exod. 5:8, 17.

II. One that would work, but is not employed or hired, Matt. 20:3,6.

III. Unprofitable, not tending to edification, Matt. 12:36.

IDOL
I. An image or statue representing some false deity, 2 Cor. 6:16.

II. Any thing too much and sinfully indulged, 1 John 5:21.

III. Devils, Isa. 19:3 ; 1 Cor. 10:21.

IDOLATRY
I. The superstitious worship which is given to idols or false gods, Acts 17:16 ; 1 Cor.
10:7.
II. The making of any image or likeness of God or any creature for a religious end,
Deut. 5:8 ; Gal. 5:20.

III. All human inventions thrust into the worship of God. Deut. 12:32.

IV. The setting of the heart inordinately upon any creature, Phil. 3:19.

V. An inordinate love to, and distrustful care for, the things of the world, Col. 3:5.

IF
I. Surely, Numb. 14:23.

II. Whether or not, Gen. 8:8.

III. When, Judg. 21:21 ; John 12:32.

IV. It denotes,

a. A condition, Deut. 28:15; Luke 9:23.

b. A supposition, Rom. 4:2 ; 1 Pet. 3:17.
c. A reason of a matter, Eph. 4:21.

IGNORANCE
I. Want of the true knowledge of God and of heavenly things, Eph. 4:18.

II. Unbelief, which follows ignorance, 1 Pet. 1:14.

III. Error, imprudence, or surprise, Lev. 4:2, 13.

IV. Idolatry, Acts 17:30.

IGNORANT
I. One that wants understanding, Isa. 56:10.

II. One that is not in a capacity to know one's condition, or deliver from troubles, Isa.
63:16.

III. Without the knowledge of the true God, Acts 17:23.

IV. One sinning unwittingly, not knowing that the Christian religion was the true
religion, 1 Tim. 1:13.

V. One that has not been trained up in schools of polite learning, nor attained his
knowledge by the ordinary way of learning it from men, Acts 4:13.

VI. One not rightly conceiving or apprehending, Rom. 10:3.

VII. One that sinns for want of the knowledge of his duty, and through inconsideration,
Heb. 5:2.

IMAGE
I. A representation or likeness of a person or thing, 1 Sam. 19:13 ; Matt. 22:20.

II. Any shape or picture representing God, or any creature, made for the sake of Divine
worship, Exod. 20:4.

III. Our resemblance of God in righteousness and holiness, Gen. 1:26.

IV. Our likeness to God in respect of dominion and power, 1 Cor. 11:7.

V. An essential, substantial, real, and adequate resemblance of the person of another,

Col. 1:15; Heb. 1: 3.

It is taken,

a. Essentially, as Christ is the image of his Father, Heb. 1:3.

b. Accidentally, or respecting qualities, spiritual and heavenly, Gen. 1:26, 27.

c. Existentially, for the substance of the things whereof they be images, 1 Cor. 15:49;
Heb. 10:1.

d. Mystically, Rev. 13:14, 15; 14:9, 11.

e. Representatively, 1 Cor. 11:7.

f. Civilly, Matt. 22:20.

g. Imaginarily, as in apparitions, Job 4:16.

h. Figuratively, for the transitory felicity and glory of the wicked, Psa. 73:20.
i. Idolatrously, 2 Kings 17:10, 16.

IMAGINATION
I. The first ideas, purposes, and motions of the soul, Gen. 6:5.

II. Stubbornness, Jer. 27:17.

III. Corrupt reasoning, 2 Cor. 10:5.

IMMORTAL
I. One who is simply and every way incorruptible, without possibility of perishing or
dying, 1 Tim. 1:17.

II. That which being once dead shall rise again, never to die more, 1 Cor. 15:53.

III. The consummate glory and eternal blessedness of the saints in heaven, Rom. 2:7.

IMPUTE
I. Freely to account or ascribe to a person that which he himself hath not, or did not,
Rom. 4:22.

II. To lay to one's charge, 2 Sam. 19:19.

III. To be held guilty, Lev. 17:4.

IV. To suspect, 1 Sam. 22:15.

IN
I. By or through, John 17:10; Gal. 3:8.

II. Out of, Exod. 31:4.

III. With, or together with, Matt. 16:27.

IV. As, Matt. 10:41.

V. From, Col. 3:16.

VI. Before, John 1:1.

VII. Upon, John 14:1.

VIII. After, Mark 13:24, compared with Matt. 24:29.

INCENSE
I. A rich perfume used in sacrifices, Exod. 37:29.

II. The merits of Christ's death, Rev 8:3.

INCREASE
I. The profit which cometh of the earth and of cattle, Deut. 7:13 ; 32:13; Prov. 14:4.

II. To grow, advance, or improve, Col. 1:10; 1 Thess. 3:12.

III. To be of more esteem and authority, John 3:30.

IV. To swell up, Gen. 7:17.

V. To recruit, or reinforce. Judg. 9:29.

VI. To multiply, 1 Chron. 27:23.

VII. To aggravate, or made greater. Ezra 10:10.

VIII. To strengthen and enlarge, Luke 17:5.

IX. To make profitable and fruitful, 1 Cor. 3:6, 7.

INDIGNATION
I. Wrath, anger, Neh. 4:1 ; Esth. 5:9.

II. Envy, Acts 5:17.

III. The judgments of God, or the dreadful effects of his anger, Isa. 26:20.
IV. Messages of wrath, Jer. 15:17.

V. A holy displeasure against oneself for sin, accompanied with a fear of falling into
temptations, so as to be overcome by them, 2 Cor. 7:11.

INFIRMITY
I. Sickness, or feebleness of body, 1 Tim. 5:23.

II. Afflictions, reproaches, and persecutions, 2 Cor. 12:10.

III. Spiritual weakness, and defects in grace, Rom. 6:19; 8:26.

IV. Failings and mistakes, either through ignorance or weakness, Rom. 15:1.

INHERIT
I. To possess by right of inheritance or succession, Deut. 21:16.

II. To subdue by grace, and gain to the church of Church, Psa. 82:8; Isa. 54:3.

III. To come into, Luke 18:18; 1 Cor. 6:9.

IV. To be led away with, Jer. 16:19.

INHERITANCE
I. An estate, whether come by succession or donation, Numb.26:54 ; Prov. 13:22.

II. Those whom God chooseth as his peculiar people, Psa. 28:9.

III. The land of Canaan, Psa. 79:1.

IV. The nations that should become the subjects of Christ's kingdom, and be governed
and saved by him, Psa. 2:8.

V. The kingdom of heaven, 1 Pet. 1:4.

VI. Hereditary, Deut. 4:20.

VII. Possession, Numb. 36:2.

INIQUITY
I. Sin and wickedness in general, Matt. 7:23.

II. Original corruption, Psa. 51:5.

III. Punishment for sin, Gen. 19:15 ; Lev. 5:1.

INSTANT
I. A short moment of time, Isa. 29:5.

II. To be very eager, or pressing, Luke 23:23.

III. To set about any thing with care and diligence, Acts 26:7.

INSTRUCT

I. To train up, or teach, Psa. 32:8.

II. We are instructed by,

a. God, Deut. 4:36 ; Isa. 28:26.

b. Christ is a Prophet, who teaches inwardly and spiritually, Acts 3: 22.

c. The Spirit, Neh. 9:20.

d. The church, Song of Solomon 8:2.

e. Ministers, Dan. 11:33; 2 Tim. 2:25.

f. The law, Rom. 2:18.

g. The Scriptures, 2 Tim. 3:16.

h. Corrections, Jer. 31:19.

i. The godly, Job 4:3; Acts 18:25.

j. The wicked, Prov. 24:32.

INTANGLE
To perplex. This may be,

I. Corporeally, Exod. 14:3.

II. Verbally, Matt. 22:15.

III. Ceremonially, Gal. 5:1.

IV. Worldly, 2 Tim. 2:4.

V. Spiritually, to return to and continue in sin, 2 Pet. 2:20.

INTERCESSION
I. A pleading or entreating in behalf of another, Jer. 7:16. It is spoken,
of the intercession of Christ, Isa. 53:12 ; Heb. 7:25.

II. Which he performs,

(a.) By appearing for us before the Father, Heb. 9:24.

(b.) By presenting the merit of his sacrifice once offered, Heb. 10:12, 14.
(c.) By declaring his will that such and such blessings may be bestowed on the elect,
Heb. 10:10.
(d.) By the Father's consenting and agreeing to this will of his Son, John 11:42.

II. Of the Holy Ghost in God's children, Rom. 8:26.

III. Of men interceding,

(a.) For temporal blessings, Jer. 7:16.

(b.) For spiritual blessings, 1 Tim. ii. 1.

IV. Of Elias, who complained against the ten tribes, who were generally become
idolaters, Rom. 11:2.

INTERPRETATION
I. A translation, or turning from one language into another, 1 Cor. 12:10.
II. The gift of expounding visions and dreams, Gen. 40:8.

III. Exposition, or showing the sense and import of any thing, 2 Pet. 1:20.

INTREAT
I. To supplicate or pray to, Exod. 8:8 ; Judg. 13:8.

II. To intercede, or speak in one's behalf, Gen. 23:8 ; 1 Sam. 2:25.

III. To entertain, or use kindly, Gen. 12:16.

IV. To urge, or press earnestly, Ruth 1:16.

V. To hear, grant, or accept of, Gen. 25:21.

VI. To seek, Prov. 19: 6.

VII. To give good words, 1 Cor. 4:13.

INVENTIONS
I. Contrivances, Prov. 8:12.

II. Sinful practices, Psa. 94:8.

III. Idolatrous acts, Psa. 106:29, 39.

IV. New ways of making oneself more wise and happy than God has made him, Eccles.
7:29.

IRON
I. The metal so called, Deut. 3:11.

II. An axe, Isa. 10:34.

III. Insensible hardness, 1 Tim. 4:2.

IV. Hard, dry, and barren, like iron, Deut. 28:23.

V. Undentdable, Isa. 48:4.

VI. Mighty and irresistible power, Psa. 2:9.

VII. Fetters, or chains, Psa. 107:10.

VIII. It denotes strength, Dan. 2:33, 41.

IS
I. The existence of a person or thing, 1 Cor. 8:4 ; Heb. 11: 6.

II. Represents, Exod. 12:11 ; Matt. 26:26, 28.

III. Leads or brings unto, Rom. 6:23 ; 7:7.

IV. Ought to be, or let it be, Heb. 13:4.

V. Causes, deserves, Rom. 8:6.

ISSUE
I. A passage, way, or outlet, Psa. 68:20.

II. Children, or posterity, Gen. 48:6.

III. A flux or running, Lev. 12:7.

IV. Seed, Ezek. 23:20.

V. To spring or proceed from, 2 Kings 20:18.

VI. To flow, Ezek. 47:8.

VII. To come forth hastily and violently, Josh. 8:22.

JEALOUSY
I. Suspicion between married persons of their fidelity one to another, Numb. 5:14.

II. An earnest desire and concern for the welfare of others, joined with some degree of
fear of them, 2 Cor. 11: 2.
III. The hot displeasure and indignation of God, Psa. 74:5 ; 1 Cor. 10:22.

JEWEL
I. A precious and costly ornament, Gen. 24:53.

II. God's children, Mal. 3:17.

JOIN
I. To knit or unite together, Job 41:17.

II. To make leagues and alliances, Dan. 11:6.

III. To go close to, Acts 8:29.

IV. To be numbered, or reckoned with, Job 3:6.

It is spoken,

a. Materially, of things, Isa. 5:8.

b. Personally, as,

(1.) In marriage, Eph. 5:31.

(2.) In affinity, 2 Chron. 18:1.
(3.) In aiding or assisting, Exod. 1:10.
(4.) In battle, army against army, 1 Sam. 4:2 ; 1 Kings 20:29.

V. Mentally, 1 Cor. 1:10.

VI. Carnally, 1 Cor. 6:16.

VII. Idolatrously, Hos. 4:17.

VIII. Spiritually, Jer. 1.:5; 1 Cor. 6:17.

JOY
I. An agreeable and sweet affection of the soul, arising from some present or hoped-for
good, 1 Chron. 12:40.
II. The delight and satisfaction of the reasonable soul in its union with God in Christ, as
the greatest and highest good, with an actual rejoicing in what is for his honour and
glory, Gal. 5:22.

III. That joyful and glorious state unto which Christ himself should attain after his
sufferings, and which he will communicate to all who believe in him, Heb. 12:2.

IV. That free, gracious, and liberal reward which God will bestow on the righteous in
the kingdom of heaven, Matt. 25:21, 23.

V. The matter or cause of joy, 1 Thess. 2:20.

VI. Songs of thanksgiving and praise, Psa. 42:4.

It is,

a. Natural, Prov. 23:24; Eccles. 2:10.

b. Worldly, Job 29:13; Isa. 9:3.

c. Hypocritical, Job 20:5 ; Matt. 13:20.

d. Ungodly, Prov. 15:21; Hos. 9:1.

e. Mixed, worldly, and spiritual, 1 Chron. 12:40; Luke 10:17.

f. Heavenly, Matt. 25:21, 23; Luke 15:7, 10.

g. Spiritual, Psa. 51:12; Rom. 14:17.

JUDGE
I. To try and determine a cause, Exod. 18:13; 1 Cor. 6:2.

II. Rightly to understand and discern, 1 Cor. 2:15.

III. To censure rashly, Matt. 7:1; 1 Cor. 4:3.

IV. To proceed against, Acts 24:6.

V. To esteem or reckon, Acts 16:15.

VI. To rule and govern, Psa. 67:4; Heb. 10:30.

VII. To punish, Ezek. 7:3 8; Heb. 13:4. It is spoken,

a. f God, Gen. 18:25 ; Heb. 12:23

b Of Christ, Acts 10:42.

c. Of men called gods, Psa. 82:1, 6:

(1.) Ordinary, Deut. 1:16.

(2.) Extraordinary, Judg. 2:18,19.

JUDGMENT
I. The sentence or decision of a judge, 1 Kings 3:28.

II. The spirit of wisdom and prudence, enabling to know and discern right from wrong,
and good from evil, Psa. 72:1.

III. Those remarkable punishments which God inflicts upon people for their sins and
transgressions, Prov. 19:29 ; Ezek. 30:14.

IV. The spiritual government of the world, which is committed by God the Father to
Christ the Mediator, and which he manages with a perfect rectitude and equity, John
5:22; 9:39.

V. Those afflictions and chastisements which God brings upon his children for their
trial and instruction, 1 Pet. 4:17.

VI. God's merciful moderation in chastising his people, Jer. 10:24.

VII. The solemn action and trial at the great and last day, Eccles. 12:14 ; Jude 6.

VIII. The righteous statues and commandments of God, Psa. 119:7, 20.

IX. The punishment inflicted on Christ for our sins, Isa. 53:8.

X. The doctrine of the gospel, or God's word, Matt. 12:18 ; Psa. 119:7, 20.

XI. Justice and equity, Isa. 1:17; Luke 11:42.

XII. The deliverance and vindication of mankind from the power and tyranny of the
devil, John 12:31.

XIII. God's decrees and purposes concerning nations or persons, Rom. 11:33.
XIV. The sentence of damnation upon the wicked, and of absolution in favor of the
godly, Jude 1:15.

XV. Courts of judgment, Matt. 5:21.

XVI. Differences and controversies to be decided, 1 Cor. 6:4.

XVII. Sentiment. or opinion, 1 Cor. 1:10.

XVIII. Advice, 1 Cor. 7:25.

XIX. The gospel, or kingdom of grace, Matt. 12:20.

JUST
I. One who is upright and sincere in his actions and dealings with others, Luke 23:50.

II. The great Creator, who is essentially just and righteous, and the fountain of justice,
Deut. 32:4.

III. One who is exceeding faithful, keeping his word and promise, 1 John 1:9.

IV. One who in his life and death answered the perfect justice of the law of God, 1 Pet.
3:18.

V. One who is righteous by the imputation of Christ's righteousness, Rom. 1:17.

VI. One who is not truly convinced of his own sinfulness, and is only righteous in his
own opinion, Luke 18:9.

VII. One that is good-natured, mild, and indulgent, Matt. 1:19.

VIII. One of a charitable, liberal disposition, Psa. 37:26.

JUSTICE
I. That essential perfection in God, whereby he is infinitely righteous and just, both in
his nature, and in all his proceedings with his creatures, Psa. 89:14.

II. That political virtue which renders to every man his due, and is,

(a.) Distributive, which concerns princes, magistrates, etc., Job 29:14.

(2.) Commutative, which concerns all persons in their dealings one with another, Gen.
18:19.

JUSTIFICATION
A gracious act of God, whereby he pardons and accepts of sinners on the account of
Christ's righteousness imputed to them, and received by faith, Rom. 5:16, 18. Our
justification was,

a. Confirmed and ratified by the resurrection of Christ, Rom. 4:25.

b. And it is manifested by the good works of believers, James 2:21, 24, 25. See
SANCTIFY.

JUSTIFY
I. To absolve or declare one innocent, Prov. 17:15.

II. To absolve and acquit a sinner from the guilt and punishment of sin through the
imputation of Christ's righteousness, Rom. 3:28; 5: 9.

III. To declare another to be less guilty than ourselves, Ezek. 16:51.

IV. To acknowledge a thing or person to be just, Matt. 11:19; Luke 7:35.

V. To prove and manifest oneself to be in a justified state, James 2:21. It is fourfold:

a. Falsely and vaingloriously, Luke 10:29; 16:15.

b. Politically, Deut. 25:1 ; Isa. 5:23.

c. Legally, Rom. 3:20; Gal. 2:16.

d. Evangelically, Rom. 5:1.

This is said to be,

(1.) By Christ, Gal. 2:16.

(2.) By grace freely, Rom. 3:24; Tit. 3: 7.

(3.) By faith, Gal. 3:8.

(4.) By his blood, Rom. 5:9.

(5.) By his knowledge, Isa. 53:11.

KEEP
I. To retain or hold fast, 2 Tim. 1:14.

II. To remember, Luke 2:51.

III. To defend and protect, Psa. 137:1.

IV. To observe and practice, Psa. 119:4; Acts 16:4.

V. To save or deliver, John 17:15.

VI. To celebrate, Matt. 26:18.

VII. To perform fully and perfectly, Matt. 19:17.

KEY
I. An instrument to open a lock, Judg. 3:25.

II. The gift and ability to interpret the Scripture, whereby an entrance is made to the
knowledge thereof, Luke 11:52.

III. The whole administration of the gospel with reference both to the publication of its
doctrine, and the dispensing the ordinances of it, Matt. 16:19. It is an emblem of
government and power, Isa. 22:22.

KIDNEYS
I. Those natural parts of the body in man or beast, Lev. 3:4.

II. The kernels of wheat, Deut. 32:14.

III. The innermost affections and desires, Psa. 16:7.

KILL

KILL, is spoken,

I. Of God, who has many ways to deprive of life, Lam. 2:21.

II. Of man:

(a) Lawfully, when a malefactor is put to death by the sentence of a magistrate, Deut.
13:9.
(b) Unlawfully, 2 Sam. 13:28; 1 Kings 21:19.

III. Of wrath, which kills men, either as it preys upon their spirits, and wastes them
inwardly; or as it prompts them to such rash, furious, and wicked actions as may
procure their death; or as it provokes God to cut them off, Job 5:2.

IV. Of the desire of the slothful, which exposes him to extreme want, and so to death; or
puts him upon such wicked courses to supply his wants as bring him to an untimely
death, Prov. 21: 25.

V. Of the letter, that is, the law, which is said to kill, because it accuses condemns, and
denounces the wrath of God against men for not doing their duty, but gives no strength
for the doing of it, 2 Cor. 3:6.

KINE
KINE, is taken, I. Properly, for cows, Deut. 7:13.

II. Figuratively, for the proud, wealthy, and potent rulers of Israel, Amos 4:1.

KING
I. A sovereign prince, or chief ruler in a kingdom, Prov. 8:15.

It is applied,

a. To God, the supreme Ruler and Governor of the world, Psa. 44:4.

b. To Christ, the King and Head of his church, Psa. 2:6; 45:1.

c. To all real Christians, who are heirs of the kingdom of glory, and are enabled to war
against, and at last to conquer, sin, Satan, and all their spiritual enemies, Rev. 1:6.
d. To the devil, Rev. 9:11.

KINGDOM
I. One or more countries subject to a king, Deut. 3:4.

II. Sovereignty, or universal dominion, 1 Chron. 29:11; Psa. 22:28; 103:19.

III. Heaven, Matt. 26:29 ; 2 Tim. 4:18.

IV. A right to be king, 1 Sam. 20:31.

V. Government, or supreme administration, 1 Sam. 18:8.

There is,

a. The kingdom of God:

(1.) Of his power, Psa. 145:12, 13; Dan. 4:3.

(2.) Of his grace, Matt. 4:23; 6:10, 33.

(3.) Of his glory, Luke 22:16 ; 1 Cor. 6:9.

b. Of Christ, Matt. 16:28 ; Col. 1:13.

c. Of heaven, signifying,

(1.) The state of the church under the gospel, or the kingdom of the Messiah, wherein
great spiritual blessings and privileges were to be bestowed, Matt. 3:2.

(2.) The visible church, which is heavenly, and prepares for the kingdom of glory, Matt.
5:19, 20; 13:47.

(3.) The state of the church or gospel in the world, or of grace in the soul, which should
increase, notwithstanding its small appearance at first, Matt. 13:31. Or for grace in the
heart, Luke 17:21.

(4.) The place of eternal happiness and glory, Matt. 5:10.

VI. Of priests, Exod. 19:6; 1 Pet. 2:9.

VII. Of men, Dan. 5:21.

KISS
They are signs,

I. Of reverence and subjection to a superior, 1 Sam. 10:1; 1 Kings 19:18.

II. Of spiritual submission and adoration to Christ, Psa. 2:12.

III. Of love and affection, Gen. 27:26, 27; 1 Sam. 20:41.

IV. Of idolatrous reverence and adoration, Hos. 13:2. They are,

a. Traitorous, such as Joab's to Amasa, when he kissed him and slew him; and Judas's to
Christ, when he kissed him and betrayed him, 2 Sam. 20:9 ; Matt. 26:49.

b. Hypocritical, 2 Sam. 15:5.

c. Idolatrous, 1 Kings 19:18.

c. Carnal and whorish, Prov. 7:13.

V. Spiritual, those sensible, familiar, and frequent discoveries of Christ's love

communicated to his church by his word and Spirit, Song of Solomon 1:2; 8:1.

VI. Holy, proceeding from, and a pledge of, Christian and holy love, Rom. 16:16 ; 1
Cor. 16:20.

KNEE
I. That part of the body which joins the leg and thigh together, Judg. 7:5.

II. The body, Psa. 109:24.

III. Persons, Job 4:4 ; Heb. 12:12.

IV. To bow the knee, signifies,

a. To worship, 1 Kings 19:18 ; Rom. 11:4.

b. To pray, Eph. 3:14.

c. To be in subjection, Phil. 2:10.

KNOCK
I. To beat, hit, or strike upon, Acts 12:13, 16

II. To pray with fervency, constancy, and importunity, Matt. 7:8 ; Luke 11:10.

III. Christ calling and inviting us by his word, providence, and Spirit, to admit him into
our hearts, and receive him by faith and love, Song of Solomon 5:2 ; Rev. 3:20.

KNOW
I. To understand or perceive, Ruth 3:11.

II. To approve of, love, and delight in, Psa. 1:6.

III. To cherish and take care of, John 10:27.

IV. To have the experience of, Gen. 3:5; 22:12.

V. To possess, or have it in one's power, Psa. 1:11.

VI. Lawfully to use the marriage-bed, Gen. 4:1, 17.

VII. To consider and ponder seriously, Psa. 110:11.

VIII. To believe upon undoubted testimony, John 4:22; 11:24.

IX. To have a bare speculative knowledge, Luke 12:47.

X. To commit the sin against nature, Gen. 19:5. Judg. 19:22.

XI. To be fully persuaded, Judg. 6:37.

XII. To have a vain and groundless assurance, Judg. 17:13.

XIII. To discern and find out, Matt. 7:16.

XIV. To teach and excite men to know thoroughly and practically, Prov. 1:2.

XV. To hear or be informed of, Acts 22:24.

XVI. To acknowledge persons with due respect, so as to perform our duty to them, 1
Thess. 5:12.
XVII. To choose, Amos 3:2.

XVIII. To commit, or have, 2 Cor. 5:21.

XIX. To take particular notice of, Gen. 39:6.

KNOWLEDGE
I. The essential and infinite understanding of God, by which he knows every thing in
the most perfect manner, 1 Sam. 2:3.

II. A bare understanding of Divine truths, without faith in Christ, and love to our
Christian brethren, 1 Cor. 8:1.

III. A right understanding and conception of spiritual things, 2 Cor. 6:6.

IV. That knowledge of God's will, and of the way of salvation which is in Christ in its
highest perfection, and which by him is revealed to his people, and imprinted on their
minds and hearts by his Spirit, so as to produce faith, love, and obedience, Isa. 53:11.

V. Christian prudence and holy experience in the ways of God, 2 Cor. 8:7; 2 Pet. 1:5, 6.

VI. That imperfect knowledge of Divine things which we have in this world, 1 Cor.
13:8.

VII. The gift of interpreting dreams, Dan. 5:12. It is,

a. Natural, that knowledge which men have by the light of nature. Rom. 1:21, 28; Jude
1:10.

b. Artificial, such as is bestowed on men for devising curious and excellent pieces of
workmanship, Exod. 35:31.

c. Legal, namely, that knowledge of our guilt and danger which were taught by the law,
Rom. 3:20; 7:7.

d. Evangelical, such is that knowledge of Christ, and of salvation through him, which
the gospel acquaints us with, 2 Cor. 2:14.

LABOR
I. Diligent care and pains, Prov. 14:23 ; Eccles.1:3.

II. The increase and fruit of labour, Exod. 23:16 ; Eccles. 2:10.
III. The pangs of a woman in childbirth, Gen. 35:16, 17.

IV. The work done or performed by labour, Eccles. 2:11.

V. All evils both of sin and misery, particularly those of persecution, Rev. 14:13.

VI. To endeavour earnestly, Isa. 22:4.

VII. To journey or travel, Josh. 7:3.

VIII. To perform Christian offices, Rom. 16:6.

IX. Diligently and carefully to discharge pastoral duties, 1 Tim. 5:17.

LAD
A boy, or one young in years, Gen. 21:12, 17.

It is applied,

a. To one who was seventeen years old, Gen. 37:2.

b. To a married man, Gen. 43:8, compared with 46:21.

c. To a servant, 1 Sam. 20:36.

LADE
I. To lay on a burden, Neh. 4:17; 13:15.

II. To oppress, 1 Kings 12:11.

III. To impose the performance of unnecessary traditions, or strict injunctions, over and
above what the law requires, Luke 11:46.

IV. To be burdened not with the sense, but with the guilt and bondage of sin, Isa. 1: 4.

V. To be sensible of and mourn under the burden of sin, Matt. 11:28. "That ladeth
himself with thick clay," Hab. 2:6 ; that burdens and defiles himself with amassed
treasures, gotten by extortion and oppression.
LAKE
I. A large place full of water encompassed with land, Luke 5:1, 2.

II. Hell, Rev. 19:20; 20:10.

LAMB
A sheep under a year old, of a meek, gentle, and tractable nature, which is useful for
food and clothing, and under the law was used for sacrifice, particularly in the passover,
Gen. 21:28; Exod. 12:3, 5; Prov. 26:26. To which are compared,

a. Christ Jesus, who was typified by the lamb in the passover, and became a sacrifice
for sin, John i. 29; Rev. v. 6, 8.

b. All true Christians, who are humble, meek, and tractable, Isa. 11:6 ; John 21:15.

c. An innocent, inoffensive, and harmless teacher, who had done nothing to merit the
cruelty and barbarity of his enemies, and was as ignorant of their inhuman devices
against him, as a lamb is of the design of such as lead it to the slaughter, Jer. 11:19.

d. A man's wife, 2 Sam. 12:3, 4.

e. Antichrist, who by his pardons and indulgences presumptuously assumes the power
and prerogative of Christ Jesus the Lamb of God, Rev. 13:11.

LAME
A sheep under a year old, of a meek, gentle, and tractable nature, which is useful for
food and clothing, and under the law was used for sacrifice, particularly in the passover,
Gen. 21:28; Exod. 12:3, 5; Prov. 26:26. To which are compared,

a. Christ Jesus, who was typified by the lamb in the passover, and became a sacrifice
for sin, John 1:29; Rev. 5:6, 8.

b. All true Christians, who are humble, meek, and tractable, Isa. 11:6 ; John 21:15.

c. An innocent, inoffensive, and harmless teacher, who had done nothing to merit the
cruelty and barbarity of his enemies, and was as ignorant of their inhuman devices
against him, as a lamb is of the design of such as lead it to the slaughter, Jer. 11:19.

d. A man's wife, 2 Sam. 12:3, 4.

e. Antichrist, who by his pardons and indulgences presumptuously assumes the power
and prerogative of Christ Jesus the Lamb of God, Rev. 13:11.

LAMENTATION
I. Mourning, bemoaning, and bewailing, Jer. 31:15.

II. Songs of lamentation, 2 Chron. 35:25.

III. Such dreadful judgments as would cause most bitter lamentation, Ezek. 2:10.

IV. The title of a book, the subject whereof is lamentation 2 Chron. 35:25.

LAMP
I. A light made with oil in a proper vessel, 1 Sam. 3:3.

II. A sincere profession of religion, flowing from an inward principle of holiness, Matt.
25:4.

III. A form of godliness, without savingy faith and true repentence, Matt. 25:3.

IV. A son, or successor, who preserves one's name and memory from being
extinguished and forgotten, 1 Kings 15:4 ; Psa. 132:17.

V. Outward prosperity, Prov. 13:9; 20:20.

It is spoken,

a. Of God, who enlightens, directs, and comforts his people, 2 Sam. 22:29.

b. Of his word, which affords direction and comfort in all doubts, difficulties, and
distresses, Psa. 119:105.

LAND
I. A whole continent of the earth, as distinguished from sea, Matt. 23:15.

II. One particular country, Matt. 9:26.

III. Arable ground, Gen. 26:12.

IV. The inhabitants of a country, Isa. 37:11.

V. A certain possession, 2 Sam. 19:29 ; Acts 4:37.

LANGUAGE
I. A set of words which a particular nation or people make use of to express their
thoughts, 2 Kings 18:26.

II. The Hebrew tongue, Gen. 11:1, 6.

III. "Shall speak the language of Canaan," Isa. 19:18 ; shall make profession of the true
religion, and become members of the gospel church.

IV. "I will turn to the people a pure language," Zeph. 3:9. I will renew them by my
Spirit, and give them a pure way of worshipping me in prayer and praises, as the fruit
and issue of a purified heart.

LAST DAY
I. The eighth and great day of the feast of tabernacles, wherein there used to be the
greatest assemblies, John 7:37.

II. The day of judgment, John 11:24 ; 12:48.

III. From the time of Christ's first coming to his second, Acts 2:17 ; Heb. 1:2.

LAUGH

I. To rejoice greatly in a blessing promised, or already conferred, Gen. 17:17; 21:6.

II. To distrust or doubt of the fulfilment of a promise, Gen. 18:12.

III. To receive comfort and joy, Luke 6:21.

IV. To be merry in a sinful manner, Luke 6:25.

V. To carry oneself familiarly and pleasantly towards another, Job 29:24.

VI. "At destruction and famine thou shalt laugh," Job 5:22. Thou shalt rejoice, that by
God's watchful and gracious providence thou hast been secured from them, when others
are destroyed thereby.
LAW
I. A rule directing and obliging a rational creature in moral and religious actions, Prov.
28:4.

II. That which often hath the force of governing and overruling our actions in our
present imperfect state, Rom. 7:23, 25.

III. The whole doctrine of the word delivered by God to his church, Psa. 1:2; 19:7.

IV. The decalogue, or ten moral precepts, Rom. 2:25; 7:7.

V. The second table of the law, Rom. 13:8.

VI. The precepts of God, moral, ceremonial, and judicial, John 1:17.

VII. The principles of reason, or the law of nature written in man's heart, Rom. 2:14.

VIII. The old testament, John 10:34; 15:25; 1 Cor. 14:21.

IX. The doctrine of the gospel, which no less obliges men to the belief and practice of it
than the law did, Isa. 2:3; 42:4; Rom. 3:27.

X. The works commanded by the law, Gal. 3:11.

XI. A strict and precise observation of the law, Phil. 3:5.

XII. The covenant that God made with the Jews, with all the constitution of worship
thereto belonging, Heb. 10:1.

LEAD
I. To guide, or conduct, Psa. 31:3; 149:10.

II. To live, 1 Tim. 2:2.

III. To govern, or direct, Rom. 8:14.

IV. To seduce, 2 Tim. 3:6.

V. To walk, Prov. 8:20.

LEAF
I. The product or clothing of trees and plants, Gen. 8:11.

II. An evidence of grace, Psa. 1:3.

III. A form of godliness, or a bare profession of Christianity, without the fruit of

righteousness, Matt. 21:19.

IV. The least cause of fear, Lev. 26:36.

V. "The leaves were for the healing of the nations," Rev. 22:2. Grace form Christ, the
tree of life, heals his people, whom he chooses out of all nations, and gives them perfect
freedom from all spiritual diseases.

LEAN
I. To incline or rest against, Judg. 16:26.

II. To trust or depend upon, 2 Kings 18:21.

III. Spiritually by faith and love to cleave to and rely upon, Song of Solomon 8:5.

LEAP
I. To skip, or jump to and fro, Acts 3:8; 14:10.

II. To come violently and suddenly upon, Acts 19:16.

III. To rejoice and be glad, Isa. 35:6.

LEARN
I. To receive instruction, 1 Cor. 14:31 ; 1 Tim. 2:11.

II. To imitate, Matt. 11:29.

III. To take heed, 1 Tim. 1:20.

IV. To know, or hear one's opinion or sentiment concerning any thing, Gal. 3:2. To
practice, Psa. 106:35.
"No man could learn that song," Rev. 14:3. None of the antichristian party could join in
this pure gospel worship; they could not learn to ascribe power, riches, wisdom, honor,
glory, and blessing to Jesus Christ alone; but gave Christ's honour and glory to the
Virgin Mary, angels, saints, etc.

LEAST
I. The smallest quantity, Numb. 11:32.

II. Most humble and lowly, Luke 9:48.

III. The meanest person, or one of the least judgment, skill, and experience, Judg. 6:15.
"Called least in the kingdom of heaven," Matt. 5:19. Shall be of little or no value and
esteem in the church of God, and esteem in the church of God, and, without true
repentance, shall never come into the kingdom of glory.

LEAVE
I. License, or permission, Numb. 22:13 ; Mark 5:13.

II. To depart from, John 16:28.

III. To bid farewell to, Acts 18:18.

IV. Not to dwell or live with, Matt. 19:5.

V. To lay down, Matt. 5:24.

LEAVEN
A piece of dough salted and soured, to ferment and relish a mass of dough for bread,
Hos. 7:4 ; 1 Cor. 5:6. To which are compared,

I. The doctrine of the gospel, which was to be successful in converting many sinners,
Matt. 13:33.

II. The erroneous doctrines and vicious practices of the Pharises and Sadducess; the
corrupt glosses of the law, the doctrine of traditions, invented and promoted by the
former; and that poisonous doctrine of the mortality of the soul, strenuously maintained
by the latter; which, like leaven, are not only of a sour, but also of a contagious and
infectious nature, and suited to men of atheistical hearts and lives, Matt. 16:6, 12.
III. Notorious, scandalous sinners, who infect and cast a blot upon a church, 1 Cor. 5:6.

LEG
I. Properly, the limbs or parts of an animal, which are the instruments of local motion,
and the supporters of the body, Exod. 12:9 ; 1 Sam. 17:6.

II. Figuratively, strength, Psa. 147:10.

III. "His legs are as pillars of marble," Song of Solomon 5:15. The dispensations of his
providence are wisely and skillfully contrived: or it may denote the firmness and
stability of Christ's kingdom, in spite of all opposition.

LEOPARD
A wild beast, called by some a libbard: it is full of spots ; also exceeding swift, subtle,
and fierce, enraged swift, subtle, and fierce, enraged against men, and of such a sweet
savour that it allures other beasts to it, by which means they are caught and devoured,
Hos. 13:7; Hab. 1:8.

To which are compared, I. Antichrist, with his followers and adherents, Rev. 13:2.

II. Men of a fierce, untractable disposition, Isa. 11:6.

"Can the leopard change his spots ?" etc. Jer. 13:23. It is as much labor in vain to
endeavor to reclaim these Jews, who by their continual customary sinning have inured
themselves to wicked practices, as to use means to take out the natural spots of a
leopard.

LESS
I. A smaller quantity, Exod. 16:17.

II. Not in proportion to, Ezra 9:13.

III. An inferior, Heb. 7:7.

LETTER
I. An epistle sent by one person to another, 2 Sam. 11:14.
II. A proclamation, Esth. 3:13.

III. Learning, or the knowledge of the mysterious sense and meaning of the law of God,
John 7:15.

IV. The outward ceremony of circumcision, without the inward grace signified thereby,
Rom. 2:29.

V. The legal dispensation, which consisted chiefly in a multitude of carnal ordinances,

and where they had the letter of the command without strength to obey, Rom. 7:6 ; 2
Cor. 3:6.

LIBERTY
I. A power which a person has to do or forbear any particular action, 1 Cor. 7:39.

II. Freedom from any servitude or bondage, Lev. 25:10; Heb. 13:23.

III. Freedom from the curse of the moral law, and from the servitude of the ceremonial
law, Gal. 5:1.

IV. Full and perfect deliverance from all miseries whatsoever, Rom. 8:21.

V. A power or freedom in using things indifferent, 1 Cor. 8:9 ; 10:29.

VI. Freedom from the veil of ignorance and spiritual blindness, the yoke of the law, and
the slavery of sin, 2 Cor. 3:17.

LIE
I. A falsity or untruth, Judg. 16:10.

II. False doctrine, 1 John 2:21.

III. An image, or idolatrous representation of God, Rom. 1:25.

LIFE
I. That space of time which passes between the birth and death of any person, Psa.
17:14; Prov. 3:2.

II. A power to move, and do the actions of life, Job 3:20; Eccles. 2:17.
III. A spiritual, supernatural, and heavenly life, whereby we live to God, and enjoy
peace with him, which also is the way to eternal life, Rom. 8:6 ; Col. 3:3.

IV. That eternal happiness, glory, and blessedness which the saints enjoy in heaven,
Rom. 5:17.

V. That quickening and strengthening power of the Spirit fo Christ, which supports
believers under afflictions and sufferings, so that they are not overwhelmed and
conquered by them, 2 Cor. 4:10.

VI. Christ's resurrection and intercession, Rom. 5:10.

VII. The appetite or stomach, Job 33:20.

VIII. The nourishment or support of life, Deut. 20:19.

IX. Blessings pertaining to this life, 1 Tim. 4:8.

X. This world, Luke 8:14.

XI. Conversation, Acts 26:4. It is spoken,

a. Of Christ, who is the fountain of natural, spiritual, and eternal life, who has promised
eternal life to his people, purchased and prepared it for them ; and who prepares them
for it, and will actually bestow it upon them, John 1:4; 11:25; Col. 3:4.

b. Of the doctrine of the gospel, which points out the way to eternal life, John 6:63.

c. Of the blood, which, with the spirits contained in it, is the seat and support of life,
Gen. 9:4.

LIFT
I. To raise or heave up, Gen. 37:28.

II. To put to death, or crucify, John 8:28; 12:32.

III. To lift up the eyes, signifies,

a. To direct and make known our desires to God by prayer, with hope and expectation
of a gracious answer, Psa. 121:1; 123:1.

b. To behold, contemplate, and consider with wonder and admiration, Isa. 40:26.
IV. To lift up the head, signifies,

a. To restore a person to his former dignity, Gen. 40:13.

b. To recover former strength and courage, so as to oppress others, Judg. 8:28.

c. To rejoice and be glad, Luke 21:28.

d. To be advanced above others, and obtain a complete victory over them, Psa. 27:6.

V. To lift up the hand, signifies,

a. To swear, or by oath to confirm a thing, Gen. 14:22.

b. To bless, Lev. 9:22. It was a usual posture in blessing, which denoted both the place
whence the blessing was expected, and an earnest desire for obtaining it.

c. To pray, Psa. 28:2.

d. To rise in rebellion, 2 Sam. 18:28; 20:21.

e. To oppress, threaten, injure, or wrong any manner of way, Job 31:21.

f. To shark off sloth, and heartily to engage in our duty, Heb. 12:12.

VI. "Thou shalt lift up thy face unto God," Job 22:26. Thou shall look up to him by
meditation and prayer, not with horror and grief, but with cheerfulness, confidence, and
comfort.

VII. "Be ye lift up, ye everlasting doors," Psa. 24:7. All ye true members of the church,
raise up your hearts and souls, which are of an everlasting and immortal nature, from all
earthly things, and set them open for the reception of Christ the King of glory.

VIII. "Hath lift up his heel against me," Psa. 41:9. Hath behaved himself insolently,
contemptuously, and injuriously towards me. It is a phrase taken from an unruly horse,
who kicks at him that owns and feeds him.

IX. "Lift not up the horn," Psa. 75:4. Carry not yourselves arrogantly, scornfully, or
maliciously toward me or any of God's people.

X. Lift up thy feet," Psa. 74:3. Come speedily to our help, and for our deliverance.

XI. To lift up oneself in height ; that is, to grow proud, insolent, and oppressive, Ezek.
31:10.
LIGHT
I. The sensation which arises from beholding any bright object, Exod. 10:23; 14:20.

II. The sun and moon, which are the springs of light, Gen. 1:16.

III. A son or successor, who keeps one's name and memory from being extinguished, 1
Kings 11:36; 2 Chron. 21:7.

IV. A window, 1 Kings 7:4, 5.

V. Joy, comfort, and felicity, Esth. 8:16 ; Psa. 107:11.

VI. The appearance of the day, Job 24:14.

VII. True saving knowledge, Isa. 8:20.

VIII. Happiness and prosperity, Isa. 58:8.

IX. Support, comfort, and deliverance, Micah 7:8.

X. The gospel, which is the means of spiritual comfort, Matt. 4:16.

XI. The understanding or judgment, Matt. 6:23.

XII. It is spoken,

a. Of God, who is a Being of infinite wisdom, truth, holiness, purity, etc., 1 John 1:5.

b. Of Jesus Christ, who is the fountain and author of all knowledge, both natural and
spiritual, Luke 2:32; John 1:9.

c. Of the word of God, which conducts and guides Christians in this world, and points
out the way to eternal happiness. Psa. 119:105; 2 Pet. 1:19.

d. Of John the Baptist, who was eminent for his knowledge and zeal, John 5:35.

e. Of the apostles, or ministers of the gospel, who assist others, and direct them to
Christ and salvation, Matt. 5:14.

f. Of true Christians, who are enlightened by the Spirit of God, and brought to the
saving knowledge of God and Christ, Luke 16:8; Eph. 5:8.

g. Of good kings, both for their splendor, and the counsel and comfort that their people
have from them, 2 Sam. 21:17.
XIII. "The light of my countenance they cast not down," Job 29:24. They were very
careful not to abuse my smiles, and to give me no occasion to change my countenance
or carriage towards them.

XIV. "Let your light so shine before men," etc., Matt. 5:16. Let your gifts and graces be
so apparent to others in your doctrines and lives, that they may be brought to own and
believe in the true God, and look on you as his true and faithful servants.

LIKENESS
I. The external visible form or representation of a thing, Ezek. 1:5.

II. An image representing a person or thing, Deut. 4:12, 15 ; Isa. 40:18.

III. A true and real resemblance between one person and another, Gen. 5:3.

LILY

The beautiful, fragrant, and medicinal flower so called, Matt. 6:28.

To which are compared, I. Christ, who is refreshing and beautiful to true believers,
Song of Solomon 2:1.

II. His church and people, Song of Solomon 2:2, 16.

LINE
I. A cord or instrument to measure any thing by, 1 Kings 7:15, 23.

II. Direction or instruction given us by any thing, Psa. 19:4.

III. A portion measured by line, Psa. 16:6.

IV. The doctrine of the word briefly and plainly delivered, Isa. 28:10, 13.

V. Judgment and destruction laid along upon some place or person as it were by line, 2
Kings 21:13.
VI. A building or edifice made by line, Zech. 1:16.

LION
I. LION, is taken, properly, for the most courageous and generous of all wild beasts, an
emblem of strength and valor, Job 38:39.

II. To which are compared,

a. Christ Jesus, the great, mighty, and invincible Lion of the tribe of Judah, who
conquers and leads captive his own and his people's enemies, Rev. 5:5.

b. The tribe of Judah and its kings, who were valiant, courageous, and terrible to their
enemies, and made a prey of them, Gen. 49:9.

c. The devil, who, like a fierce and hungry lion, seeks all opportunities and advantages
to insnare and destroy mankind, 1 Pet. 5:8.

d. Tyrants and violent oppressors, 2 Tim. 4:17.

e Enemies and evils of every kind, Psa. 111:13.

f. Some pretended difficulties and hinderances to divert one from his duty, Prov. 22:13.

LIP
I. The upper and nether part of the mouth, Lev. 13:45.

II. Words, or impatient and unbecoming expressions, Job 2:10.

III. Language or speech, Gen. 11:1.

IV. The mouth, together with an ability and liberty to speak to God's honour, and sing
to his praise, Psa. 51:15.

V. The tongue, Prov. 10:19 ; Isa. 28:11.

VI. Outward devotion, and profession of religion, Isa. 29:13.

LITTLE
I. A small quantity, Exod. 16:18 ; 1 Sam. 14:29.

II. Few in number, Exod. 12:4 ; Luke 12:32.

III. Light, or of small account, Josh. 22:17.

IV. Modest, humble, and submissive, 1 Sam. 9:21; 15:17.

V. A short way or time, 2 Sam. 16:1; Job 10:20.

VI. Weak, Luke 12:28.

VII. Young, Gen. 45:19 ; Esth. 3:13.

VIII. Low, Luke 19:3.

LIVE
I. To move and do the actions of life, Gen. 45:3.

II. To be in health, or to be recovered from sickness, John 4:50.

III. To preserve alive, Gen. 43:2.

IV. To have a maintenance for this life, 1 Cor. 9:13.

V. Faithfully to serve God, to have a share in his favor and gracious covenant, Gen.
17:18.

VI. To enjoy communion with God, Psa. 69:32.

VII. To enjoy eternal life in heaven, John 14:19.

VIII. To be greatly comforted, Psa. 22:26. It is taken,

a. Naturally, Gen. 9: 3; John 4:50.

b. Morally, Acts 23:1; 26:5.

c. Spiritually, to live a life of faith in Christ, to the glory of God's free grace, Gal. ii. 19,
20 ; 2 Tim. 3:12.

d. Wickedly, 2 Pet. 2:6.

e. Eternally, John 6:51, 58; Rom. 6:8.

IX. "To live after the flesh," Rom. 8:13. To lead such a course of life as is agreeable to
corrupt nature ; to bestow all our time and pains in the service of the flesh, and so make
provision only for a present life.

X. "Man shall not live by bread alone, but by every word," etc., Matt. 4:4. Though men
live ordinarily by usual and common food, yet God's power is not restrained; he can
uphold the life of man when that is wanting, as he supported the Israelites with manna.
The human race can be nourished by God's power and will only, without any means at
all, if he so pleases; and therefore men ought not absolutely to rest upon the means, and
without warrant run to an extraordinary course of supply, but trust in God, and leave
him to provide as he pleases.

LIVING
I. One who is alive, or enjoys life, 1 Kings 3:22.

II. Never dry, but always springing and running, Song of Solomon 4:15.

III. Christ rises from the dead, Luke 24:5.

IV. The godly, departed this life, Matt. 22:32.

V. Spiritual, Rom. 12:1.

VI. A person's wealth, goods, or estate, Luke 15:12.

VII. "Man became a living soul," Gen. 2:7. His lifeless body was endued with a soul,
whereby he became a living rational creature.

VIII. "Living water," John 4:10; 7:38. The Spirit of God and his grace, which will never
fail, but endure to eternal life.

LO
Lo, denotes,

a. Matter of attention and consideration, Isa. 25:9 ; Luke 13:16.

b. Readiness, Psa. 40:7.

c. Certainty and affirmation, Ezek. 30:9.

d. Demonstration of a thing present, Gen. 29:7.

LOAVES
See BREAD

LOCUST
I. A certain vile insect. Their nature is to be many together, therefore vast multitudes are
resembled by them, Nah. 3:15. In Arabia, and other countries that are infested by them,
they come in vast numbers upon their corn when ripe, and what they do not eat they
infect with their touch and the moisture coming from them; and afterwards dying in
great numbers, they poison the air, and cause a pestilence.

II. God plagued the Egyptians, by sending swarms of them into their land, Exod. 10:14.

II. Either a large sort of grasshoppers, or a king of green herb, Lev. 11:22; Matt. 3:4.

III. Authors or teachers of false doctrine, who infect others by distilling their poisonous
doctrines into them, Rev. 9:3.

LOINS
I. The lower parts of the back, or the waist, Exod. 28:42.

II. The whole man, Job 31:20; Psa. 56:11.

III. "Grid up the loins of your mind," 1 Pet. 1:13. Let your minds be intent upon, ready,
and prepared for your spiritual work, restrained from all those thoughts, cares,
affections, and lusts which may entangle, detain, and hinder them, or make them unfit
for it. It is an allusion to the custom of the Oriental nations, who wearing long loose
garments were wont to gird them about their loins, that they might not hinder them in
their traveling or working, 1 Kings 18:46; 2 Kings 4:29. It may also have a special
respect to the like rite used at the passover, when the Israelites were just ready to enter
upon their journey and march out of Egypt, Exod. 12:11.

LONG
I. Of great extent in length, Ezek. 31:5.

II. To love greatly, Gen. 34:8.

III. To thirst, 2 Sam. 23:15.

IV. To desire very earnestly, Job 3:21. Thus do,

a. Such as are greatly afflicted, for death, Job 3:21.

b. The father after the son, 2 Sam. 13:39.
c. The absent for his native place, Gen. 31:30.
d. The godly after God's word, Psa. 119:40, 131, 174.

V. The faithful teacher after his flock, Phil. 2:26.

VI. Saints after saints, Rom. 1:11 ; Phil. 1:8.

LOOK
I. To behold, or see, Deut. 28:32.

II. To consider, or take particular notice of, Lev. 13:5.

III. To expect, or wait for, Jer. 13:16 ; Matt. 11:3.

IV. To believe and trust in, Isa. 45:22.

LOOSE
I. To unbind, John 11:44.

II. To open, Rev. 5:2.

III. To put off, Josh. 5:15.

IV. To remit and absolve, Matt. 16:19.

V. To set at liberty, Psa. 105:20.

VI. To set sail, Acts 13:13; 27:21.

LORD
I. A word of authority, signifying a ruler or governor ; and is applied to the three Divine
Persons :
(a.) To the Father, Gen. 2:4.

(b.) To the Son, Psa. 110:1 ; Col. 3:24.

(c.) To the Holy spirit, 2 Thess. 3:5.

II. Because they support and uphold the kingdom of nature, grace, and glory, Deut.
33:27; Heb. 1:3.

III. To kings, Gen. 40:1; 2 Sam. 19:19, 20.

IV. To princes and nobles, Gen. 42:10, 30; Dan. 4:36.

V. To tyrants, Isa. 26:13; 1 Pet. 5:3.

VI. A word of reverence and respect; and is applied,

(1.) To a husband, Gen. 18:12.

(2.) To a master, John 15:15.

(3.) To prophets, 1 Kings 18:7; 2 Kings 2:19.

(4.) To persons of worth and merit, Gen. 24:18.

LOT
I. Any thing cast or drawn in order to determine any matter in debate, Prov. 18:18.

II. That which falls out by lot be one's proper share, portion, or inheritance, Josh. 15:1.

III. Habitations or persons, Psa. 125:3.

IV. Punishment, Isa. 17:14.

V. Order, course, or turn, Luke 1:9.

VI. Fellowship, Acts 8:21.

VII. The object of one's worship and trust, Isa. 58:7.

VIII. Lots were used:

a. To find out a person, 1 Sam. 14:41; Jonah 1:7.

b. To divide lands, Numb. 26:55, 56.
IX. To choose a church officer, Acts 1:26.

X. To order and regulate the courses of men in office, 1 Chron. 24:5; 25:8.

XI. To decide a controversy, Psa. 22:18.

LOVE
I. A natural passion, inclining us to delight in an object, Gen. 29:20.

II. A gracious principle or habit wrought in the soul by God, which inclines us to
delight in, esteem, and earnestly desire to enjoy an interest in God's favor, and
communion with him as our chief good, portion, and happiness, and the fountain of all
perfection and excellency ; and which likewise disposes us to do good to all, especially
to such as resemble God in holiness, and bear his image, 1 John 4:19, 21.

III. The effect of love, John 15:13.

IV. The person beloved, Song of Solomon 2:2, 7.

V. True friendship or kindness, Prov. 15:17.

VI. Love is,

a. Natural, which is either lawful, Psa. 34:12, or unlawful, John 12:25; 2 Tim. 3:2.

b. Conjugal, which is,

(1.) Divine ; that is God's love to his people, which is inexpressible, John 3:16;
inconceivable, Eph. 3:19; everlasting, Jer. 31:3; sovereign, Deut. 7:8 ; free and
undeserved, Hos. 14:4; immutable, John 13:1; complacential, Prov. 8:31; boundless and
infinite, 1 John 4:16.

(2.) Human ; such is that between a husband and wife lawfully joined in wedlock, Gen.
24:67; Eph. 5:25.

(3.) Idolatrous ; such is that love which idolaters have for idols and strange gods, Jer.
2:25; 8:2.

III. Parental and filial, Gen. 22:2; 44:20; 45:11.

IV. Spiritual, as,

(1.) The love of God towards his children, John 17:23; Rom. 5:5, 8.
(2.) Their love to God, Psa. 116:1; 1 John 4:19.

(3.) Of Christ to his church, Eph. 3:19; 5:2.

(4.) To some particular persons, John 2:2; Gal. 2:20.

(5.) The love of believers towards Christ, Song of Solomon 1:4, 7; John 21:15.

(6.) To one another, John 15:17; Col. 1:4.

(7.) Of pastors towards their people, 1 Cor. 16:24; 2 Cor. 2:4.

(8.) Of hearers to their teachers, 2 Cor. 8:7, 8; 1 Thess. 5:13; Tit. 3:15.

V. Carnal, 2 Sam. 13:4; Prov. 7:18.

VI. Wicked, 2 Chron. 19:2; Rev. 22:15.

LOWER PARTS OF THE EARTH

I. The valleys, Isa. 44:23.

II. The state of the dead, Psa. 63:9.

III. The mother's womb, Psa. 139:15.

IV. The earth, as the lower part of the visible world, or the grave and state of the dead,
Eph. 4:9.

LUST
I. Concupiscence, or unlawful carnal passion and desire, 1 Pet. 2:11; 2 Pet. 2:10.

II. That original corruption which inclines man to sin and evil, James 1:14, 15; 2 Pet.
1:4.

III. The desiring of lawful things to support and satisfy nature, Deut. 12:15, 20, 21.

IV. The coveting things forbidden, 1 Cor. 10:6.

V. Corrupt and inordinate desires and affections, 1 Pet. 4:2.

VI. "The Spirit lusteth against the flesh," Gal. 5:17. The Spirit of God stirs up motions
and desires in the saints contrary to those of the flesh, or unrenewed part in man, and
inclines them to desire and endeavor the utter destruction of it.

MAD
I. One distracted, or deprived of reason, Acts 26:24 ; 1 Cor. 14:23.

II. One dissembling madness, and behaving himself foolishly, 1 Sam. 21:13.

III. One furious with raging zeal in persecuting, Acts 26:11.

IV. One whose mind is so troubled and perplexed, that he knows not what to do, but
acts irregularly and extravagantly, Deut. 28:34; Eccles. 7:7 ; Jer. 25:16.

V. One who is infatuated, or impetuous and violent in his desires after idols and vanity,
Jer. 1:38.

VI. Foolish, deceitful, and lying, Hos. 9:7.

MAGNIFY
I. To declare and show forth one's greatness and glory, Luke 1:46.

II. To increase one's esteem, reputation, and authority, Josh. 3:7; 4:14 ; 1 Chron. 29:25.

MAINTAIN
I. To uphold and preserve, Psa. 16:5.

II. To repair, 1 Chron. 26:27, compared with 2 Kings 12:5.

III. To plead, Psa. 140:12.

IV. To profess and practice, Tit. 3:8, 14.

V. To prove or argue, Job 13:15.

VI. To make, Psa. 9:4.

MAJESTY
I. The infinit dignity and glory of God, Psa. 104:1 ; Jude 1:25.

II. The pomp, splendour, and grandeur of earthly princes, Esth. 1:4.

MAKE
I. To create, frame, or fashion, Gen. 1:31 ; Exod. 32:1 ; Isa. 45:9.

II. To choose, or bring that to be which was not so before, 1 Sam. 12:22.

III. To call one to a new vocation, and fit and qualify him for the same, Matt. 4:19.

IV. To ordain and appoint, Acts 26:16.

V. To turn, Psa. 41:3.

VI. To build. Ezra 5:5.

VII. To change one thing into another, John 2:9.

MAN
I. Man was, in his original state, a very noble and exalted creature; being placed as the
head and lord of this world, having all the creatures in subjection to him. The powers
and operations of his mind were extensive, capacious, and perfect; capable of
contemplating upon the works of God with pleasure and delight, and of performing his
will without the least deviation. But by sinning against his Creator, his mind is vitiated,
corrupted, and debased; and he is in a ruined, lost, miserable, and wretched state: hence
it is asked, "What is man ?" Psa. 8:4. The Hebrew word for man is enosh; that is, sorry,
wretched, and incurably sick, to denote his condition in his apostacy from God.

II. Man is put for,

a. The body, 2 Cor. 4:16.

b. The sins and corruptions of human nature, Eph. 4:22.

c. Strong, valiant, 1 Cor. 16:13.

d. A magistrate, Gen. 9:6.

e. Frail, weak, Psa. 9:20.

f. The church, Eph. 2:15.

g. A strong believer, Eph. 4:13.

h. An angel, Acts 1:10.

i. The Lord Jesus, Gen. 32:24 ; Mark 15:39.

j. God the Father, Exod. 15:3 ; Luke 15:11.

III. "To make of twain one new man," Eph. 2:15. To unite Jews and Gentiles, who
formerly were at variance, into one church, or body, joining together in a new way of
gospel worship.

IV. "The gospel is not after man," Gal. 1:11. It is no human invention or fiction, neither
does it depend upon human authority, but is immediately revealed by God.

V. "I speak after the manner of men," Gal. 3:15. I make use of a comparison taken from
the custom of men in their civil affairs.

VI. "A man of God," 2 Tim. 3:17. One that is guided by the Spirit of God, and devoted
to his service in a special manner.

VII. "The inward man," Rom. 7:22. The new man, the regenerate part within me, or the
principle of grace in the heart.

VIII. "The natural man," 1 Cor. 2:14. The unrenewed person, one that has no principle
of grace in the heart, though he be endued with the most exquisite natural
accomplishments, and has improved his reason to the highest pitch.

MANDRAKE
A kind of plant, whose root at some distance from its upper part is generally divided
into two branches, which is the reason that this root had something of the figure of a
man, whose two thighs are represented by the two branches. It is said sometimes to
stupify, and cause phrensy; some call it a provocative, and that therefore it was used in
philtres; and that this was the reason why Rachel so earnestly desired to obtain them
from Leah, she being very desirous of having children. Ge. 30:16. There are two sorts
of mandrakes ; the female, whose leaves are of a very disagreeable scent; and the male,
whose scent is said to be very pleasant and agreeable. Song of Solomon 7:13. It is
reported, that in the province of Pekin, in China, there is a kind of mandrake so
valuable, that a pound of that root is worth thrice its weight in silver; for they say it so
wonderfully restores the sinking spirits of dying persons, that there is often time for the
use of other means, and thereby recovering them to life and health. Those mandrakes
which Reuben brought home to his mother are by some called violets, by others lilies,
or jessamin, by others citrons. Ge. 30:14. Some reckon them to be such agreeable
flowers of the field, wherewith children were pleased; Reuben that gathered them being
then only about five or six years of age.

MANNA
I. That delicious food wherewith God fed the children of Israel in the deserts of Arabia,
during their continuance there for forty years, from their eighth encampment in the
wilderness of Sin. It was a little grain, white like hoar frost, round, and of the bigness of
coriander seed. It fell every morning upon the dew, and when the dew was exhaled by
the heat of the sun, the manna appeared alone lying upon the rocks or the sand, Exod.
14:14 ; Numb. 11:7. It fell every day, except on the sabbath, and this only about the
camp of the Israelites, Exod. 16:5. It fell in so great quantities during the whole forty
years of their journey in the wilderness, that it was sufficient to feed the whole
multitude of above a million of souls; every one of whom gathered the quantity of a
homer for his share every day, which is about three quarts of English measure. It
maintained this vast multitude, and yet none of them found any inconvenience from the
constant eating of it. Every sixth day there fell a double quantity of it; and though it
putrefied when it was kept any other day, yet on the sabbath it suffered no such
alteration. And the same manna that was melted by the heat of the sun, when it was left
in the field, was of so hard a consistence when it was brought into their tents, that it was
used to be beaten in mortars, and would even endure the fire, was baked in pans, made
into paste, and so into cakes, Numb. 11:8.

II. It is called "angels' food," Psa. 78:25, which may insinuate, either that it was made
and prepared by their ministry ; or that angels themselves, if they had need of any food,
could not have any that was more agreeable than manna was ; it being of a heavenly
original, and of singular vigor and efficacy for preserving and nourishing those who
used it according to God's appointment: or, as it is in the margin, every one did eat the
bread of the mighty; that is, even the common Israelites fed upon it as delicious food, as
the greatest nobles and princes did.

III. "To eat of the hidden manna," Rev. 2:17. To partake of Christ, and those comforts
and blessings which flow from him. It is spoken in allusion to that bread wherewith
God fed the Israelites, which was a type of Christ, who is the bread of eternal life, and
was the true bread which came down from heaven to give life to the world, John 6:32,
33, 35.

MANNER
I. Custom, practice, or fashion, 1 Sam. 8:9, 11; Ezek. 11:12.

II. Sinful behaviour, and rebellious conduct, Acts 13:18.

III. Deportment and carriage in word and deed, 1 Cor. 15:33.

IV. Ways and means, Heb.1:1.

V. Kind or sort, Exod. 12:16.

VI. Order or rank, Josh. 6:15.

VII. The way of service or worship, 2 Kings 17:26, 27.

MANY
I. A great number, Judg. 9:40.

II. All mankind, Rom. 5:19.

III. The elect or believers only, Matt. 26:28 ; Rom. 5:19.

IV. All the ungodly that perish, Matt. 7:13.

V. Great, Psa. 18:16.

VI. Very often, Psa. 78:38.

VII. During life, Hos. 3:3.

VIII. A long time, Hos. 3:4.

MARAN-ATHA
MARAN-ATHA, signifies, The Lord comes, or, The Lord is come. It was a form of
threatening, cursing, or anathematizing among the Jews: 1 Cor. 16:22, "If any man love
not the Lord Jesus Christ, let him be Anathema Maran-atha ;" that is, let him be accused
in or at the coming of our Lord. Most commentators say that the Maran-atha is the
greatest of all anathemas among the Jews, as if the apostle Paul had said, May he be
devoted to the greatest of evils, and to the utmost severity of God's judgments; may the
Lord come quickly to take vengeance on him. Others say that the word may be
understood in an absolute sense; "Let him be Aanthema ;" The Lord is come, the
Messiah has appeared, evil to him that receives him not ; the apostle particularly
applying himself to the unbelieving Jews.
MARRIAGE
I. A civil contract, by which a man and a woman are joined together, which was
instituted by God for the prevention of uncleanness, the propagation of mankind, and
that the parties so contracting might be mutual helps and comforts to one another, Gen.
2:18, 22, 23 ; John 2:1; 1 Cor. 7:2 ; Heb. 13:4.

II. That marriage covenant which is between God and his church, even the covenant of
grace, wherein God graciously promises to be the God of his people, and to forgive and
sanctify them through the merits of Jesus Christ and the influences of his Spirit, and so
make them a willing people to himself, Isa. 54:5 ; Jer. 3:14 ; Hos. 2:19, 20. The union
between husband and wife is so near, that thereby is represented the mystical union, the
sacred and spiritual marriage of Christ with his church, Eph. 5:30-32.

MARROW
I. A soft, oily substance contained in the hollow of bones, Job 21:24.

II. To which are compared,

a. The delicate, strengthening, and comforting provisions which God has made for his
church and people in the gospel and his ordinances here, but especially in heaven
hereafter, Psa. 63:5 ; Isa. 25:6.

b. the most secret thoughts of the heart, Heb. 4:12.

MASTER
I. A title applied,

a. To Christ, who is the chief Lawgiver and Teacher, who only can teach powerfully
and inwardly, and in matters of faith and worship is only to be followed, Matt. 23:8, 10.

b. To preachers and ministers of the word, Eccles. 12:11.

c. To such as teach or educate disciples or scholars, Luke 6:40.

d. To such as have rule over servants, Eph. 6:5.

e. To such as ambitiously affect vain applause, or precedence and superiority above

others, Matt. 23:10.
f. To such as judge, censure, or reprove others rashly, without ground; rigidly, above
the merits of the cause; uncharitably, aggravating their faults, and wresting things to the
worst sense ; or magisterially, out of a spirit of pride, ambition, or contradiction, James
3:1.

I. Some certain vessel fixed and agreed upon, whereby to estimate the quantity or
capacity of things, Prov. 20:10 ; Micah 6:10.

II. The height, breadth, and length of the thing measured, Ezek. 40:10.

III. A stinted portion or allowance, Ezek. 4:11.

IV. The period or end of one's life, Psa. 39:4.

V. Moderation, Jer. 30:11; 46:28.

VI. Limit, or boundary, Jer. 51:13.

VII. A certain proportion, resemblance, or degree, Eph. 4:13.

VIII. To take the dimensions of land, cities, buildings, etc. Numb. 35:5 ; Ezek. 40:5.

IX. To repay, or reward, Isa. 65:7.

MEAT
I. Provisions of any sort for bodily nourishment, Luke 24:41.

II. Jesus Christ crucified, who, being applied by faith, is the true and real food which
nourishes the soul to eternal life, John 6:55.

III. Spiritual comfort, that is sweeter, more pleasant and delightful, than food, John
4:32, 34.

IV. The table whereon meat is set, Luke 22:27.

V. The product and fruits of the field which should be for food, Joel 1:16 ; Hab. 3:17.

VI. The doctrines of the gospel, or mysteries of religion, Heb. 5:14.

VII. Ceremonial ordinances, Heb. 13:9.

MEDIATOR
I. A person that manages or transacts between two contending parties, in order to
reconcile them, Gal. 3:20. And is applied,

a. To Jesus Christ, who is the only Peace-maker and Intercessor between God and men,
1 Tim. 2:5.

b. To Moses, who came between the Lord and his people, to declare unto them his
word, Deut. 5:5; Gal. 3:19.

MEEKNESS
I. A temper of mind that is not easily provoked, and suffers injures without desire of
revenge, and quietly submits to the will of God, Col. 3:12.

II. A humble, submissive frame of spirit, ready to receive and entertain the truths of
God, James 1:21.

MELT
I. To make hard bodies liquid or fluid, Ezek. 22:22.

II. To waste and be diminished, 1 Sam. 14:16.

III. To faint and be discouraged, Josh. 2:11 ; 2 Sam. 17:10.

MEMBERS
I. Any part of a natural body, 1 Cor. 12:12, 26.

II. All the faculties of the soul, together with the parts of the body, Rom. 6:13, 19.

III. The unrenewed part of man, which is like a body consisting of many members, and
putteth forth itself chiefly in and by the members of the body, Rom. 7:23.

IV. Every sensual and sinful affection, Col. 3:5.

V. Christian or gospel believers in the church, which is Christ's mystical body, Eph.
4:25; 5:30.

VI. Thoughts, Job 17:7.

MEMORY
I. That faculty of the mind whereby it retains or recollects the images and remembrance
of the things we have seen, imagined, or understood, 1 Cor. 15:2.

II. Memorial, name, or report, Prov. 10:7; Isa. 26:14.

MERCY
I. That essential perfection in God whereby he pities and relieves the miseries of his
creatures, Psa. 100:5.

II. Grace, which flows from mercy as its fountain, Jude 1:2.

III. Eternal life and happiness in heaven, which is the chief fruit of mercy, 2 Tim. 1:18.

IV. All the blessings and benefits, whether bodily or spiritual, which proceed from the
mercy of God, Psa. 106:7; 119:41.

V. That pity and compassion which one man shows towards another that is in misery,
Luke 10:37.

VI. Clemency and bounty, Prov. 20:28.

VII. All duties of charity towards our neighbor, Matt. 9:13.

VIII. Pretended acts of mercy, Prov. 12:10.

MERCY-SEAT
MERCY-SEAT, or propitiatory, was the covering of the ark of the covenant, or of the
holy chest, in which the tables of the law were deposited: this cover was of gold, and at
its two ends were fixed the two cherubims of the same metal, which, by their wings
extended forward, seemed to form a throne for the majesty of God, who in Scripture is
represented as sitting between the cherubims, Psa. 81:1, and the ark itself was as it were
his footstool. It was an eminent type of Christ, who by his atonement covered our sins,
and bore the curse for us; standing between God and the curse of the law for our sakes,
that God might look on the law through Christ, as fulfilled by him on our behalf, Gal.
3:10, 13. Hence Christ is called the Propitiation, Rom. 3:25.
MESSENGER
I. One who carries messages between party and party, Gen. 32:3.

II. It is applied,

a. To Christ Jesus, called the "Messenger of the covenant," Mal. 3:1; who, though he be
one with the Father, yet humbled himself for our sakes, to be as a messenger from his
Father, to declare his will to us, to confirm the covenant of grace by his death, to reveal
this salvation, with the promise of the Holy Spirit to work true faith and repentance in
our hearts.

b. To prophets or teachers, who are appointed by God to declare his will and commands
to his people, Job 33:23; Mal. 2:7; 3:1.

c. To ambassadors sent by one prince to another, 2 Kings 16:7.

d. To spies, or such as privately search into the state of places or affairs, Josh. 6:17 ;
James 2:25.

III. To any dreadful punishment which God inflicts upon the wicked for their sins, Prov.
17:11.

MESSIAH
MESSIAH, signifies, Anointed. It is applied principally, and by way of eminence, to
that sovereign Deliverer who was expected by the Jews, and whom they vainly expect
even to this day, since he is already come at the appointed time. They used to anoint
kings, high priests, and sometimes prophets. Saul, David, Solomon, and Joash received
the royal unction; Aaron and his sons received the sacerdotal; and Elisha, the disciple of
Elijah, received the prophetic unction, at least God ordered Elijah to give it, 1 Kings
19:16; and therefore the name Messiah, or Anointed, is given to the kings, 1 Sam. 12:3,
5, and also to the patriarchs, or prophets, 1 Chron. 16:22 ; Psa. 105:15. But this name
chiefly belongs to Jesus Christ, by way of excellence, who was the object of the desire
and of the expectation of the saints. Hannah, the mother of Samuel, plainly alludes to
Jesus Christ, when at the end of her hymn, and at a time when there was no king in
Israel, she says, "The Lord shall give strength to his King, and exalt the horn of his
Anointed," 1 Sam. 2:10. See also Psa. 2:2; 45:7; Dan. 9:25, 26. It is not found any
where that Jesus Christ ever received any sensible unction, or that the apostles anointed
the faithful with any particular or external oil or ointment. The unction that the prophets
and the apostles speak of, when Jesus Christ or his disciple are understood, is the
spiritual and internal unction of grace and of the Holy Ghost, of which the outward and
sensible unction, with which they anciently anointed kings, priests, and prophets, was
but the figure and symbol.
MIDST
I. That part which is equally distant from the extremes, or the centre of a circle or
sphere, Numb. 35:5; Luke 23:45.

II. Among, Deut. 18:15 ; Matt. 10:16.

III. The thickest of a throng, Luke 4:30.

IV. The most open or public place, Deut. 13:16.

V. The most convenient place, Deut. 19:2.

VI. The deepest part, Josh. 3:17.

MILK
I. A liquid food which we have from cows, etc., wherewith babes and children are
chiefly nourished, Gen. 18:8; Isa. 28:9.

II. To which are compared,

a. The weakest spiritual food, or the most plain and easy truths of the gospel, whereby
young converts are nourished and edified, 1 Cor. 3:2; Heb. 5:12 ; 1 Pet. 2:2.

b. Sweet, agreeable, and edifying speech, Song of Solomon 4:11.

c. The graces, services, and obedience of the godly, Song of Solomon 5:1.

III. "A land flowing with milk and honey," Josh. 5:6. A country of extraordinary
fertility, affording all things necessary for the support and comfort of life.

IV. "Wine and milk," Isa. 55:1. All sorts of spiritual blessings and privileges.

MIND
I. The understanding or judgment, whereby we distinguish between good and evil,
lawful and unlawful, 2 Cor. 3:14 ; Tit. 1:15.

II. The regenerated and renewed part of man, Rom. 7:25.

III. The heart, Gen. 26:35 ; Deut. 18:6.

IV. The memory, Psa. 31:12; Isa. 46:8.

V. End, design, or intention, Prov. 21:27.

VI. Thought, or imagination, Isa. 26:3.

VII. Wit, or soundness of mind, Mark 5:13; Luke 8:35.

VIII. The will, 1 Pet. 5:2.

IX. Affection, Acts 27:11.

X. "Who hath known the mind of the Lord ?" 1 Cor. 2:16. What natural, carnal man has
been taught by the Spirit the will, counsel, and purpose of God, and the Divine
mysteries of man's salvation ?

XI. "But we have the mind of Christ," 1 Cor. 2:16. But we who are endued with the
Spirit, have an experimental knowledge of God's will, and of Spiritual Divine things,
revealed to us by the Spirit, who is our Teacher, and knows the mind of Christ, and
reveals it to us, John 16:13; 1 Cor. 2:10.

MINISTER
I. One who serves, waits on, or attends another, Exod. 24:13; 1 Kings 10:5.

II. It is a word applied,

a. To Christ, who is called, "A minister of the sanctuary," Heb. 8:2; that is, Christ being
now gone into heaven, typified by the holy of holies, he does there minister, or execute
the remainder of his office in his human nature, by presenting the merit of his sacrifice,
as the high priest brought the blood of the sin offering into the most holy place once a
year, Exod. 30:10; Lev. 16:15.

b. To such as are appointed to attend the service of God in his church, to dispense and
give forth, faithfully and wisely, the word, sacraments, and other holy things, 1 Cor.
4:1.

c. To magistrates, who are God's officers and deputies to punish such as transgress his
law, and to defend the good, Rom. 13:6.

d. To the holy angels, who are always ready to execute the commands of God, Psa.
104:4.
MIRACLE
A supernatural operation performed alone by the power of God, John 3:2; 9:16 ; Acts
2:22; 25:12. Our Saviour confirmed the doctrine which he taught by a train of
incontestable miracles. They were so great in their nature, so real and solid in their
proof, so Divine in the manner of performing them, by the power of his will; so holy in
their end, to confirm a doctrine most becoming the wisdom and other glorious attributes
of God, and for the accomplishment of the prophecies concerning the Messiah, whose
coming was foretold to be with miraculous healing benefits ; that there was the greatest
assurance that none without the omnipotent hand of God could do them. The magicians
performed divers wonders in Egypt, but they were outdone by Moses, to convince the
spectators that he was sent from a power infinitely superior to that of evil spirits. Real
miracles, that are contrary to the order and exceed the power of nature, can only be
produced by creating power, and are wrought to give credit to those who are sent from
God ; and when God permits false miracles to be done by seducers, that would thereby
obtain authority and credit among men, the deception is not invincible ; for it is foretold
expressly, to give us warning, that the man of sin shall come with lying wonders after
the working of Satan, 2 Thess. 2:9 ; but the heavenly doctrine of the gospel has been
confirmed by real miracles, incomparably greater than all the strange things done to
give credit to doctrine opposed to it.

MIRE
Mud or dirt trodden under foot, 2 Sam. 21:43. "He hath cast me into the mire," Job
30:19. He hath made me contemptible, filthy, and loathsome, by reason of my sores, my
whole body being a kind of mire in regard of the filth breaking forth in all its parts.

"The sow that was washed turned to her wallowing in the mire," 2 Pet. 2:22. As swine
that naturally love the dirt and mire, if sometimes they be washed from it, yet still
retaining their former dispositions, return to it again: so likewise these persons here
mentioned, however they be washed from the pollution of the world, and by the
preaching of the gospel brought off from their former sinful courses, and brought to a
profession of holiness; yet still retaining their old nature and corrupt dispositions, they
are easily prevailed upon and enticed, and they relapse into their former abominations.

MOCK
I. To deride, scoff, or laugh at, 2 Chron. 30:10.

II. To speak merrily, or in jest, Gen. 19:14.

III. To deceive one's expectation, by departing from wonted obedience, Numb. 22:29.
IV. To befuile with words, Judg. 16:10, 13.

V. To ravish, force, or abuse, Gen. 39:17.

MONTH
The Hebrews had their sacred and civil year; the former for the celebration of their
feasts and religious ceremonies, which began with the month Nisan, or March; the latter
for the ordering of their political or civil affairs, which began in Tisri, or September.
The ancient Hebrews had no particular names to express their months; they said, the
first, second, third, and so on. In Exod. 13:4, we find Moses makes mention of the
month Abib, or the month of the young ears of corn, or of the new fruits, which is
probably the name that the Egyptians gave to the month which the Hebrews afterwards
called Nisan, and which was the first of the holy year; every where else Moses marks
out the months only by their order of succession, which method is continued in the
books of Joshua, Judges, and Samuel.

Under Solomon, 1 Kings 6:1, we read of the month Zif, which is the second month of
the holy year, and which answers to that which afterwards had the name of Jiar, or
April. In the same chapter, ver. 38, we read of the month Bul, which is the eighth of the
holy year, and answers to Marchesvan, or October. Lastly, in 1 Kings 8:2, we read of
the month Ethanim, which answers to Tisri, or the seventh of the holy year. The critics
are not agreed about the origin of these names of the months, or from whom they were
borrowed. But after the captivity of Babylon, the Hebrews took the names of the
months as they found them among the Chaldeans and Persians, among whom they had
lived so long a time. Here follow the names of these months, and the order in which
they follow one another.

The names of the Hebrew months, according to the order of the holy year.

1. Nisan - March.
2. Jiar - April.
3. Sivan - May.
4. Thammuz - June
5. Ab. - July
6. Elul - August
7. Tisri - September
8. Marchesvan - October
9. Chisleu - November
10. Thebet - December
11. Sebat - January
12. Adar - February.
The names and order of the months in the civil year are the same as in the preceding
table, only beginning the year with Tisri, or September, and ending with Elul, or
August.

At first they measured their months according to the sun, and then every month
consisted of thirty days, which appears by the enumeration of the days the flood was
upon the earth, namely, a hundred and fifty days, which made five months, Gen. 7:11;
8:4. But after they came out of Egypt, they measured their months by the course of the
moon, and then the first month was of thirty days, the next of twenty-nine, and so on
alternately. That which had thirty days was called a full or complete month ; and that
which had but twenty-nine days was called incomplete or deficient. The new moon was
always the beginning of the month, and that day they called Neomenia, new moon, or
new month.

When it is said that the Hebrew months answered to ours, that Nisan, for example,
answered to March, it must be understood with some latitude ; for the lunar months can
never be reduced exactly to solar ones. The vernal equinox falls in the month of March,
according to the course of the solar year. But in the lunar year, the new moon would fall
in the month of March, and the full moon in the month of April. So that the Hebrew
months will commonly answer to two of our months, and partake of both.

The twelve lunar months making but three hundred and fifty-four days and six hours,
the Jewish year was short of the Roman by twelve days. But to recover the equinoctial
points again, from which this difference of the solar and lunar year would separate the
new moon of the first month, the Jews took care every three years to intercalate a
thirteenth month into their year, which they called Ve-adar, or the second Adar : and by
this means their lunar year equaled the solar; because in thirty-six months, according to
the sun, there would be thirty-seven according to the moon.

MOON
A secondary planet, which attends on the earth to give light by night, and which
furnishes the fruits of the earth with the moisture and juices that nourish them, Gen.
1:16 ; Deut. 33:14; Jer. 31:35. To which are compared,

a. The church of God, because of her splendor and brightness, which she derives from
Christ, the Sun of righteousness, as the moon does her light from the sun; and withal to
intimate that the church, like the moon, may have her eclipses, and be in darkness for a
time. Song of Solomon 6:10.

b. The world, and all earthly things, because of their changeableness and uncertainty,
Rev. 12:1.
MORNING
I. The beginning of the day, or the time of the sun's rising, Mark 16:2; Luke 24:1.

II. The one part of a natural day, Gen. 1:5. The evening and the morning make the day,
according to Moses, because the ancient Hebrews began their day in the evening.

III. The general resurrection, when the dead shall be raised, Psa. 49:14. Death being
called the night, John ix. 4, and compared to sleep, John 11:11, that day is fitly
compared to the morning, when men awake out of sleep, and enter upon that everlasting
day.

IV. Early or seasonably, Psa. 5:3.

V. Unseasonably, Eccles. 10:16.

VI. Suddenly, or quickly, or in a short time, Psa. 30:5.

VII. Daily, Psa. 73:14.

VIII. The light, Joel 2:2.

IX. "Wings of the morning." Psa. 139:9, denote a rapid flight ; there being no motion
we know of so rapid as the diffusion of the beams of the sun at the breaking of the day.

MOTH

I. A sort of fly which eats cloth, Job 4:19; 13:28.

II. Some secret curse and judgment from God, Isa. 1:9.

MOTHER

I. A woman who has brought forth a child, Exod. 2:8.

II. The dam of the beast, Exod. 23:19.

III. It is applied,
a. To the true church, in which true gospel believers are begotten to, and nourished up
in the faith, by the dispensation of the word and ordinances, Gal. iv. 26. It is said to be
from above, because its original is from heaven, and its members have their
conversation there, Phil. 3:20.

b. To a valiant woman, of whom God made use to deliver his people, to instruct and
take care of them with a tender affection, Judg. 5:7.

III. To matrons or aged women, to whom we ought to carry ourselves respectfully,

because of their age, as dutiful children do to their mothers, 1 Tim. 5:2.

IV. To all true believers, who are more dear and near to Christ than the nearest relations
are to any person, Matt. 12:49, 50.

V. To one who tenders and loves another, as a mother does her son, Rom. 16:13.

VI. To a female superior, whether a mother, mother-in-law, one advanced in age, a

teacher, or governess, Exod. 20:12.

VII. To the kingdom of Judah, the city of Jerusalem, or the family of David, Ezek. 19:2,
10.

VIII. To a metropolis, or the capital city of a country or of a tribe, 2 Sam. 20:19.

MOUNTAIN
I. A vast heap of earth raised to a great height, either by nature or art, Prov. 8:25.

II. The church of God, whereof the temple built on Mount Zion was a type, Isa. 2:2.

III. The idolatrous inhabitants of the mountains, Ezek. 6:2.

IV. Places of power and authority in a kingdom, Amos 4:1.

V. High places, whereon idols were worshipped, Isa. 57:7; Ezek. 18:6.

VI. Such powerful obstacles as hinder the progress of the gospel, Isa. 40:4; 49:11.

VII. Idols that were worshipped in mountains, or high places, Jer. 3:23.

VIII. The most lofty and powerful enemies, Isa. 41:15.

A Catalog of the most famous mountains mentioned in Scripture.

Mount Amalek, in the tribe of Ephraim, Judg. 12:15.

Mount Calvary, whereon our Lord Jesus Christ was crucified, northwest from
Jerusalem, Luke 23:33.

Mount Carmel, near the Mediterranean Sea, between Dora and Ptolemais, Josh. 19:26.

Mount Ebal, near to Gerizim, Josh. 8:30.

The mountain of Engedi, near the Dead Sea, Josh. 15:62.

Mount Gaash, in the tribe of Ephraim, Josh. 24:30.

Mount Gilboa, to the south of the valley of Israel, 2 Sam. 1:21.

Mount Gilead, beyond Jordan, Gen. 31:21, 23, 25.

Mount Gerizim, whereon was afterwards the temple of the Samaritans, Judg. 9:7.

Mount Hermon, beyond Jordan, Josh. 11:3.

Mount Hor, in Idumea, Numb. 20:22.

Mount Horeb, near to Sinai, in Arabia Petaea, Deut. 1:2.

Mount Lebanon, which separates Syria from Palestine, Deut. 3:25.

Mount Moriah, where the temple was built, 2 Chron. 3:1.

Mount Nebo, part of the mountains of Abarim, Numb. 32:3.

The mount of Olives, which stood to the east of Jerusalem, and was parted from the
city only by the brook Kidron, and the valley of Jehoshaphat. It was otherwise called,
"The mount of corruption," 2 Kings 23:13, because on it Solomon built high places to
the gods of the Ammonites and Moabites, out of complaisance to his idolatrous wives,
natives of these nations, 1 Kings 11:1, 7. It was from this mountain our Saviour
ascended into heaven, Acts 1:12.

Mount of Paran, in Arabia Petraea, Gen. 14:6; Deut. 1:1.

Mount Pisgah, beyond Jordan, in the country of Moab, Numb. 21:20 ; Deut. 34:1.

Mount Seir, in Idumea, Gen. 14:6.

Mount Sinai, in Arabia Petraea, Exod. 19:2 ; Deut. 33:2.

Mount Tabor, in the lower Galilee, to the north of the great plain, Judg. 4:6.
Mount Zion, near to Mount Moriah, 2 Sam. 5:7.

MOURNING
I. A godly sorrow for our own, or for the sins of others, Matt. 5:4.

II. A moderate sorrow and concern for the afflictions and worldly losses that befall
ourselves or others, Gen. 23:2.

III. Exceeding great and most grievous lamentation, Matt. 24:30.

IV. Judgments and calamities, which should cause most bitter mourning, Ezek. 2:10.

V. The Hebrews, at the death of their near friends and relations used great signs of grief
and mourning. They wept, tore their clothes, smote their breasts, fasted, and lay upon
the ground, and went barefoot. The time of mourning was commonly seven days; but
sometimes this was lengthened or shortened, according to the state or circumstances in
which they found themselves: the mourning for Saul lasted but seven days, 1 Sam.
31:13, but those for Moses and Aaron were prolonged to thirty days, Numb. 20:29;
Deut. 34: 8. The whole time of their mourning the near relations of the deceased
continued sitting in their houses, and ate upon the ground the food they took was
thought unclean, and even themselves were judged impure. "Their sacrifices shall be to
them as the bread of mourners, all that eat thereof shall be polluted," Hos. 9:4. Their
faces were covered, and for all that time they could not apply themselves to any labor.
They did not dress themselves, nor make their beds, nor uncover their heads, nor shave
themselves, nor cut their nails, nor saluted any body.

MOUTH
I. The part of the body so called, which is an instrument of speech, Psa. 115:5; 135:17.

II. Speech, or words uttered by the mouth, Job 19:16; Psa. 73:9; Isa. 49:2.

III. Just desires and necessities, Psa. 103:5.

IV. The palate, Job 12:11.

V. The throat, Psa. 149:6.

VI. A door, Dan. 3:26.

VII. Freedom and boldness of speech, Luke 22:15.

VIII. Boasting, Judg. 9:38.

IX. Reproaches and slanders, Job 5:15.

X. A testimony, Deut. 17:6.

XI. "If my mouth hath kissed my hand," Job 31:27. This was a mark or token of
worship and adoration, 1 Kings 19:18; Hos. 13:2; and when the idols were out of the
reach of idolaters, that they could not kiss them, they used to kiss their hands, and as it
were to throw kisses at them : Job here insinuates that he had used no such idolatrous
practice while he beheld the sun or moon.

XII. To "ask counsel at the mouth of the Lord," Josh. 9:14, is to consult him. "They set
their mouth against the heavens," Psa. 73:9. They speak arrogantly, insolently, and
without the fear of God; they bid defiance both to God and man, blaspheming God's
name, denying or deriding his providence, reviling his servants, etc. God appoints that
his law may be always in the mouth of his people, Josh. 1:8; that is, that the Israelites
may commune frequently with one another about it, and that the sentence which should
come out of their mouth might in all things be given according to that rule. Moses tells
us that "God opened the mouth of Balaam's ass," Numb. 22:28. He made her speak to
her master, and reason the matter with him for a time.

XIII. "Out of the abundance of the heart the mouth speaketh," Matt. 12:34. Men's
discourses are the echo of the sentiments of their hearts; your speech betrays the
wickedness of your hearts. "Not that which goeth into the mouth defileth a man, " Matt.
15:11. It is neither meat nor drink that makes a man unclean in the sight of God.

MOVE
I. To stir out of a place, 2 Kings 21:8.

II. To provoke, Deut. 32:21.

III. To persuade, Josh. 15:18.

IV. To excite, enable, and strengthen, Judg. 13:25.

V. To set or raise up, Job 40:17.

VI. To tremble and shake, Psa. 18:7.

VII. To touch, Matt. 23:4.

VIII. To deter, or discourage one from doing a thing, Acts 20:24.

IX. To be sensibly affected both with wonder at and compassion towards a person
under affliction, Ruth 1:19.

MULTITUDE
I. A great company or number of persons or things, Gen. 30:30; 48:4.

II. The common people, Matt. 9:33.

III. The whole assembly, both common people and senators, Acts 23:7.

IV. The church, or a company of the faithful, Acts 15:12, 22; 21:22.

V. Great store, or plenty, Jer. 10:13.

VI. Much variety, Eccles. 5:3, 7.

VII. Infinite, Psa. 51:1.

MURDER
I. The taking away of a man's life unlawfully, Mark 15:7.

II. All cruelty in thought, word, or deed, Matt. 19:18 I. To express disappointment at or
complain of some wrong pretended to have been received, Exod. 16:2. St. Paul forbids
all murmuring, which was so fatal to the Israelites that murmured in the wilderness, 1
Cor. 10:10, and for which God punished them severely.

II. They murmured at the graves of lust, and God sent them quails for food; but hardly
was this meat out of their mouths before the wrath of the Lord was kindled against
them, and he destroyed three and twenty thousand of them, Numb. 11:33, 34; Psa.
78:30, 31.

III. They murmured again after the return of the spies that were sent to search out and
view the Promised Land; and God punished them by depriving them of the happiness of
ever seeing that land, and condemned them to die in the wilderness, Numb. 14:29, 30.

IV. They were again punished for murmuring by the fiery serpents that God sent among
them, which killed a great number of them, Numb. 21:4-6. The murmuring of Miriam,
the sister of Moses, was chastised by a leprosy that seized her whole body, and obliged
her to abide seven days without the camp, Numb. 12:1, 2, 10, 15.
V. And the murmuring and rebellion of Korah, Datham, and Abiram was punished in a
still more terrible manner, the earth opening and swallowing up the authors of the
sedition, and fire consuming their accomplices, Numb. 16:3, 31, 32, 35; 1 John 3:15.

III. Voluntary murder was always punished with death, but involuntary or accidental
murder, among the Hebrews, was only punished by banishment. Cities of refuge were
appointed for involuntary manslaughter, whither they might retire, and continue in
safety, till the death of the high priest; then the offender was at liberty to return to his
own city, and his own house, if he pleased. But as for the voluntary murderer, he was
put to death without any remission, and the kinsmen of the murdered person might kill
him with impunity: money could not redeem his life; he was dragged away, even from
the altar, if he had taken refuge there, Numb. 35:27, 28, 31.

IV. The ceremony used by the Israelites, when a dead body was found in the fields slain
by a murderer unknown, as it is recorded, Deut. 21 from ver. 1 to 9, may inform us
what idea they had of the heinousness of murder, and how much horror they conceived
at this crime; and also the fear they were in that God might take vengeance for it on the
whole country ; and of the pollution that the country was supposed to contract, by the
blood that was spilt in it, unless it were expiated, or revenged upon him that was the
occasion of it, if he could by any means be discovered.

MURMUR
I. To express disappointment at or complain of some wrong pretended to have been
received, Exod. 16:2. St. Paul forbids all murmuring, which was so fatal to the Israelites
that murmured in the wilderness, 1 Cor. 10:10, and for which God punished them
severely.

II. They murmured at the graves of lust, and God sent them quails for food; but hardly
was this meat out of their mouths before the wrath of the Lord was kindled against
them, and he destroyed three and twenty thousand of them, Numb. 11:33, 34; Psa.
78:30, 31.

III. They murmured again after the return of the spies that were sent to search out and
view the Promised Land; and God punished them by depriving them of the happiness of
ever seeing that land, and condemned them to die in the wilderness, Numb. 14:29, 30.

IV. They were again punished for murmuring by the fiery serpents that God sent among
them, which killed a great number of them, Numb. 21:4-6. The murmuring of Miriam,
the sister of Moses, was chastised by a leprosy that seized her whole body, and obliged
her to abide seven days without the camp, Numb. 12:1, 2, 10, 15.

V. And the murmuring and rebellion of Korah, Datham, and Abiram was punished in a
still more terrible manner, the earth opening and swallowing up the authors of the
sedition, and fire consuming their accomplices, Numb. 16:3, 31, 32, 35.
MUST
MUST denotes,

I. A necessity of that thing to which it is applied, Heb. 9:16.

(a.) Of a good thing, in respect either of God's commandment or promise, Mark 9:11 ;
Rom. 13:5.

(b.) Of moral evil, or sin, in respect of God's permission of it, man's propension to it,
and Satan's suggestions of it, Mat. 18:7.

II. A duty, and that which ought to be, 2 Tim. 2:6.

MYSTERY
I. The word signifies a secret, a mystery being a thing kept secret and hid from our
understanding till it is revealed to us. 1 Cor. 2:7, "We speak the wisdom of God in a
mystery, even the hidden wisdom."

II. Mysteries are said to be of two sorts: one sort are such as would never have been
known without revelation; but when revealed, may be in a good measure explained and
understood. Such is the doctrine of the satisfaction of Christ, of the resurrection from
the dead, of the forgiveness of sins for the sake of Christ's sufferings, and of eternal life
in a future world.

The other sort of mysteries are those which, when revealed to us, we know the
existence, or reality and certainty of them, but cannot comprehend the manner and
mode how they are. These are the mystery of the blessed Trinity, and the mystery of the
incarnation of Christ, or the union of the Divine and human natures in one person. The
calling of the Gentiles, which was hid and kept secret from many ages, is called a
mystery, Rom. 16:25; Col. 1:26, 27.

III. The spiritual union between Christ and his church is called mystery, because it
exceeds human understanding, and is revealed only to the children of God, Eph. 5:32;
Mark 4:11.

IV. The gospel is called "the mystery of godliness," 1 Tim. 3:16.

The prophecies concerning the person, the coming, the characters, the death and passion
of the Messiah to be found in a multitude of places in the Old Testament, but after a
figurative and mysterious manner. The actions, the words, the life of the prophets were
a continual and general prophecy, which was concealed from the eyes of the people,
and sometimes from the prophets themselves, and was not explained or discovered till
after the birth and death of Christ; and these mysteries were dispensed in so wonderful a
method, and by so wise a providence, that the first served as a foundation for the
second, and the succeeding gave new light to those that went before. They still
improved in clearness and evidence, and the Holy Ghost dispensed them by measure,
and in due degrees. Daniel is more explicit than the prophets before him; Haggai,
Zechariah, and Malachi speak of the coming, of the death, and of the priesthood of
Jesus Christ, and of the calling of the Gentiles, after a more plain and distinct manner
than the other prophets before them.

IV. The mysteries of the Christian religion, as that of the blessed Trinity, the
incarnation of Christ, his hypostatical union with his human nature, his miraculous
birth, his death, resurrection, and ascension, the predestination and reprobation of men,
the grace of Jesus Christ, and the manner of its operation in our hearts, the resurrection
of the dead, with all the other mysteries revealed to us both in the Old and New
Testament, are the objects of the faith of all true Christians; and the doctrine of the
gospel, and these tenets of Christianity, were called mysteries, not only because they
were secrets which would not have been known, if the Son of God and his Holy Spirit
had not revealed them to believers, but also because they were not revealed
indifferently to every body. The command of our Lord Jesus Christ to his apostles was
in this case put in practice, "Give not that which is holy unto dogs, neither cast ye your
pearls before swine," Matt. 7:6. They preached the gospel only to those who seriously
desired to be instructed in it; nor did they presently discover to them all the mysteries of
religion; but in proportion as they became capable to receive them.

NAKED
I. One altogether unclothed or uncovered, Gen. 2:25; 3:7.

II. Such as have but few clothes on, having put off the greatest part of them, 1 Sam.
19:24; John 21:7.

III. One void of grace, that is not clothed with the righteousness of Christ, and so is
exposed to the wrath of God for his sins, Rev. 3:17.

IV. Such as had heinously sinned and were deprived of the favour and protection of
God, and so might be easily surprised by their enemies, Exod. 32:25.

V. One destitute of all worldly goods, Job 1:21.

VI. That which is discovered, known, and manifest, Job 26:6 ; Heb. 4:13.
VII. "The nakedness of a land," Gen. 42:9. The weak and ruined parts of it, where the
country lies most open and exposed to danger, and may most easily be assaulted or
surprised.
To uncover the nakedness of any one, denotes a shameful and unlawful conjunction, or
an incestuous marriage, Lev. 20:19.

VIII. The nakedness of Adam and Eve was unknown to them before they sinners,
Gen.2:25. They were not ashamed at it, because concupiscience and irregular desires
had not yet made the flesh rebel against the spirit ; and their nakedness excited no
disorder in their imaginations, nor any thing that was irregular or contrary to reason.
They were exempt from whatever indecency might happen among us, upon the
occasion of the nakedness of the body.

NAME
NAME, is referred:

I. To God, and signifies any thing whereby his nature and will is made better known to
us, as,

a. His titles, Exod. 3:13, 14; 6:3.

b. His attributes, or properties, Exod. 33:19; 34:6, 7 ; 1 Tim. 6:1.

c. His will and purpose concerning salvation by Christ, John 17:6, 26.

d. His help and assistance, 1 Sam. 17:45; Psa. 44:5.

e. His honor, renown, and glory, Psa. 56:1.

f. His word, Psa. 5:11; Acts 9:15.

g. His grace, mercy, and love to sinners, in sending Christ into the world to save
them, Psa. 22:22; John 17:26.

h. His wisdom, power, and goodness, as displayed in the works of creation and
providence, Psa. 8:1, 9.

i. His grace, power, and providence, Psa. 20:1, 7.

j. His worship and service, 1 Kings 5:5; Mal. 1:6.

II. God himself, Psa. 29:2; 34:3; 61:5.

III. To Christ, and signifies,

a. His Deity and perfections, that which he really is, and is acknowledged to be, Isa.
9:6; Matt. 1:23; Rev. 19:13. His name shall be called Wonderful, the mighty God ; that
is, he is wonderful, he is the mighty God.

b. His authority and commission, Matt. 7:22; Acts 4:7.

b. The preaching or professing of his gospel, Matt. 10:22; 19:29, Rev. 2:13.

c. His advancement above all principality and power, to the highest degree of glory,
honor, majesty, and dominion, Phil. 2:9, compared with Eph. 1:20, 21.

IV. To man, and signifies,

a. That particularly name by which any person is called, Luke 1:60, 63.

b. The whole person, Luke 10:20; Rev. 3:4.

c. Reputation, or character, whether good or evil, Deut. 12:14; Prov. 22:1.

d. Honor, glory, and renown, Deut. 26:19; Zeph. 3:20.

e. An appearance and show of religion in the opinion of men, Rev. 3:1.

f. The memory, or remembrance, Deut. 29:20.

g. Posterity, or issue, Deut. 25:7; Isa. 56:22.

h. Fame, or renown, 2 Chron. 26:8, 15.

V. To "take the name of God in vain," Exod. 20:7. To swear falsely, or without
occasion, and to mingle the name of God in our discourses, or our oaths, either falsely,
or rashly, or wantonly, or unnecessarily, or presumptuously. God forbids to "make
mention of the names of other gods," Exod. 23:13. He would not so much as have them
named, or their names pronounced. The gods of the heathen are nothing at all, therefore
the Israelites were to show nothing but contempt for them : they hardly ever
pronounced the name Baal, they disfigured it, for example, by saying, Mephibosheth, or
Meribosheth, instead of Mephibaal, or Meribaal ; where Bosheth signifies something
shameful, or comtemptible.

VI. To give a name, is a token of command and authority. The father gives names to his
children and slaves. It is said that Adam gave a name to his wife, and to all the animals
and that the name he gave them became their true name. God changed the name of
Abram, Jacob, and Sarai; which expresses his absolute dominion over all men, and his
particular benevolence towards those whom he receives more especially into the
number of his own : hence it was that he gave a name, even before their birth, to some
persons whom he appointed for great purposes, and who belonged to him in a particular
manner ; such as to Jedidiah, or Solomon, son of David, to the Messiah, to John the
Baptist, &c.

VII. To know any one by his name, "I know thee by name," Exod. 33:12, expresses a
distinction, a friendship, a particular familiarity. It is spoken perhaps in allusion to the
manner of the kings of the East, who had very little conversation with their subjects;
they saw them but seldom, and hardly ever appeared in public; so that when they knew
any one of their servants by name, when they vouchsafed to speak to them, to call them,
and to admit them into their presence, it was esteemed as a very great mark of favor.

NATION
I. All the inhabitants of a particular country, Deut. 4:34.

II. A country, or kingdom, Exod. 34:10; Rev. 7:9.

III. Countrymen, natives of the same stock, Acts 26:4.

IV. The father, head, and original of a nation or people, Gen. 25:23.

V. The heathen, or Gentiles, Isa. 55:5.

NATURE
I. The natural method and course of things established in the world by God its Creator,
Rom. 1:26,27.

II. Reason, or the light implanted in the mind, Rom. 2:14.

III. Birth, or natural descent, Gal. 2:15.

IV. Common sense, and the custom of all nations, 1 Cor. 11:14.

V. Substance, or essence, Heb. 2:16.

VI. Our corrupt and sinful estate by our birth, being naturally inclined to all sorts of
evil, Eph. 2:3.

VII. Holy and Divine qualities and dispositions, which express and resemble the
perfections of God, 2 Pet. 1:4.

VIII. In truth and very deed, Gal. 4:8.

IX. "A natural body," 1 Cor. 15:44. A body which has nothing but what its soul can
bestow upon it in a natural way, which is maintained in life by natural and ordinary
means, as meat, drink, sleep, etc., and is subject to natural affections and operation, as
generation, augmentation, motion, etc. "

X. A spiritual body," 1 Cor. 15:44. Spiritual, not as to the substance of it, but in respect
of the qualities and conditions of it; a body that is beautiful, incorruptible, free from
infirmities, not subject to hunger or thirst, or injuries from cold, heat, etc., not using
meat, drink, clothes; but free, active, and nimble, as spirits: it is likewise "a spiritual
body," as it is perfectly subject to the Spirit of God, without any rebellious motion; it is
immediately supported by the Spirit, without any corporeal means; and does most
wonderfully contribute to the most lively, divine, and enlarged vital operations of the
soul herself.

XI. "The natural man," 1 Cor. 2:14. The unrenewed person; one that hath nothing but a
principle of reason, though he be one of the most exquisite natural accomplishments,
and has improved his reason to the highest pitch.

NAZARITE
I. A man or woman who engaged themselves by a vow to abstain from wine and all
intoxicating liquors; to let their hair grow without cutting, or shaving; not to enter into
any house that was polluted by having a dead corpse in it, nor to be present at any
funeral; and if any one should have died very suddenly in their presence, they began
again the whole ceremony of their consecration and Nazaritership, which ceremony
lasted generally eight days. When the time of their Nazariteship was accomplished, the
priest brought the person to the door of the tabernacle, who there offered to the Lord a
he-lamb for a burnt-offering, a she-lamb for an expiatory sacrifice, and a ram for a
peace-offering ; by which sacrifices they not only gave thanks to God, who had given
them grace to make, and in some measure to keep, such a vow; but also confessed and
bewailed their frailties and miscarriages, notwithstanding the strictness of their vow,
and all the diligence and care they could use, and consequently acknowledged their
need of the grace of God in Christ Jesus, the true Nazarite. After these sacrifices were
offered to the Lord, the priest, or some other, shaved the head of the Nazarite at the
door of the tabernacle; which was done so publicly, that it might be known that his vow
was ended, and therefore he was at liberty as to those things from which he had
restrained himself for a season, otherwise some might have been scandalized at his
liberty; after which his hair was burnt, being thrown upon the fire on which the flesh of
the peace-offering was boiled; then the priest put into the hands of the Nazarite the
shoulder of the ram boiled, with a loaf and a cake, which the Nazarite returning into the
hands of the priest, he offered them to the Lord, lifting them up in the presence of the
Nazarite; and from this time he might again drink wine, his Nazariteship being now
accomplished.

Some obliged themselves only for a time, as those mentioned in Numb. 6:13, others for
their whole life, as Samson, John the Baptist, etc., Judg. 16:17 ; Luke 1:15. Their
principal design was to sequester themselves in a great part from worldly employments
and enjoyments, that they might devote themselves to the service of God. Nazarite
signifies, sanctified, or consecrated.

NECESSITY
I. The state of a thing that must needs be, when it is contrary to its very nature and
principles to be otherwise, Heb. 9:16.

II. Poverty, or want of temporal good things, Rom. 12:13.

III. Force, or constraint, 2 Cor. 9:7.

IV. The word necessary, or such as are equivalent to it, as must, must needs, do not
always denote an absolute necessity, but a necessity of decency, or of duty, or merely
something useful and advantageous; as, for example, Luke 14:18, "I have bought a
piece of ground, and I must needs go and see it;" that is, it is convenient that I go and
see it. Rom. 13:5, "Ye must needs be subject;" that is, it is your duty, as well as interest,
so to be. And Luke 23:17, "Of necessity he must release one at the feast;" that is, it has
been a custom observed among us for a long time, and it is proper to have it continued.

NECK
I. That part of the body between the head and shoulders, Gen. 27:16.

II. The head, Deut. 21:4.

III. The whole man, Deut. 28:48 ; Jer. 27:8, 11.

IV. The heart, Neh. 9:29 ; Prov. 29:1.

V. The hand or body, Neh. 3:5.

NEIGHBOR
I. One who dwells or is seated near to another, 2 Kings 4:3.

II. Every man to whom we have an opportunity of doing good, Matt. 22:39.

III. A fellow laborer, of one and the same people, Acts 7:27.
IV. One who does us good, and who pities and relieves us in distress, though at a
distance from us, Luke 10:36.

V. One that stands in need of help, Prov. 3:28.

VI. A friend, Job 16: 21.

VII. At the time of our Savior, the Pharisees had restrained the word neighbor to signify
those of their own nation only, or their own friends; being of opinion that to hate their
enemy was not forbidden by their law: but our Savior informed them that the whole
world were their neighbors; that they ought not to do to another what they would not
have done to themselves; and that this charity ought to be extended even to their
enemies, Matt. 5:43; Luke 10:29, etc.

NEST
I. A little lodgment in which birds hatch and breed their young, Psa. 84:3.

II. The birds in the nest, Deut. 32:11; Isa. 10:14.

III. A very high habitation, seemingly secure, and without disturbance, Obad. 1:4; Hab.
2:9.

NET
I. An instrument for catching fish, birds, or wild beasts, Isa. 51:20 ; Matt. 4:18.

II. Artificial object made like a net, 1 Kings 7:17.

III. Mischief cunningly devised, Psa. 9:15; Micah 7:2.

IV. A fortress, Prov. 12:12.

V. Inextricable difficulties, Job 18:8.

VI. Trying afflictions, wherewith God chastiseth his people, Job 19:6.

VII. "They sacrifice unto their net," Hab. 1:16. They ascribe the praise of their victories
and acquired glory to their own contrivances, diligence, and power ; as if the fisherman
should make his net his god, and offer sacrifices thereto, because it had enclosed a good
draught of fishes.
NEW
I. That which is fresh, or of recent date, Josh. 9:13.

II. That which was never used or worn before, 1 Kings 11:29.

III. That which is extraordinary and unusual, Numb. 16:30.

IV. One who is regenerated, and endued with new qualities, new apprehensions and
inclinations, 2 Cor. 5:7; Gal. 6:15.

V. Strange and unknown, Mark 16:17.

VI. Another, Exod. 1:8.

NIGHT
I. That time while the sun is absent and below our horizon, Exod. 12:30, 31 ; Matt.
27:64.

II. Suddenly and unexpectedly, Isa. 15:1; Luke 12:20.

III. A time of ignorance and unbelief, Rom. 13:12.

IV. Adversity and affliction, Isa. 21:12.

V. Death, John 9:4.

NOBLE
I. A person honourable, either by his birth or merit, Neh. 6:17 ; Acts 24:3.

II. Such as are of a more tractable disposition, of a more excellent, divine,

commendable temper than others, Acts 17:11.

III. Valiant ones, Nah. 3:18.

IV. A courtier, or ruler, John 4:46.

NOON
I. The mid-day between morning and night, 1 Kings 18:26, 27; Psa. 55:17.

II. A time of clear light, Job 5:14.

III. Clearly and manifestly, Psa. 37:6.

IV. Without delay, or fear, Jer. 6:4; 15:8.

V. A time of great properity and imaginary security, Amos 8:9.

VI. "Tell me where thou makest thy flock to rest at noon," Song of Solomon 1:7.
Discover to me by thy word and Spirit that are those assemblies where you are present,
and to whom you affordt comfort and refreshing under scorching persecutions and
trials. It is spoken in allusion to the custom of shepherds in hot countries, who, in the
heat of the day, used to carry their flocks into shadowy places.

NOSE
The Hebrews commonly place anger in the nose, "There went up a smoke out of his
nostrils," 2 Sam. 22:9. And Job 41:20, "Out of his nostrils goeth smoke." The Eastern
women described in the Bible, put golden rings to one of their nostrils: Solomon alludes
to this custom, Prov. 11:22, "As a jewel of gold in a swine's snout, so is a fair woman
without discretion." They also put rings in the nostrils of oxen and camels, to guide
them by; hence is that metaphorical speech borrowed, 2 Kings 19:28, "I will put my
hook in thy nose, and my bridle in thy lips, and I will turn you back.

NOT
I. A particle used to deny:

a. Absolutely, Exod. 20:13, 17.

b. Conditionally, Gal. 5:21.

c. Comparatively, 1 Cor. 1:17.

NOTABLE
I. Conspicuous, or sightly, Dan. 8:5.

II. Notorious, Matt. 27:16.

III. Terrible, Acts 2:20.

IV. Known, or apparent, Acts 4:16.

NOTHING
I. Not any thing, Gen. 19:8.

II. For no use or service, Matt. v. 13.

III. Of no force to bind or oblige, Matt. 23:16, 18.

IV. No good works that are acceptable to God, John 15:5.

V. False and groundless, Acts 21:24.

VI. No other means, Mark 9:29.

VII. No reward or wages, 3 John 7.

VIII. No new doctrine pertaining to salvation, Gal. 2:6.

IX. No sin or guilt, John 14:30.

X. No Divine power, no God, 1 Cor. 8:4.

XI. It is taken:

a. Absolutely, Job 26: 7; Psa. 49:17.

b. Comparatively, Psa. 136:5; Isa. 40:17.

c. In a person's estimation of himself, 2 Cor. 12:11.

d. Not in the matter, but in the manner, as being of no use or service, 1 Cor. 7:19. Thus
circumcision is called "nothing," because it avails nothing, in point of accepting with
God now in gospel times.

NOURISH
I. To feed or maintain, Gen. 47:12.

II. To educate or bring up, Acts 7:21.

III. To cause to grow, Isa. 44:14.

IV. To instruct, 1 Tim. 4:6.

V. To cherish and comfort, Ruth 4:15 ; James 5:5.

NUMBER
I. A small number, such as is easy to reckon, Gen. 34:30 ; Deut. 4:27.

II. A great number, or multitude, which no man can reckon or number, Psa. 147:4.

III. Society, or company, Luke 22:3; Acts 1:17.

IV. The number of the beast, or the number of the name of the beast, Rev. 13:17, 18,
stands for the numerical value of the letters that compose his name.

NURSE
I. A woman who suckles a child, Exod. 2:7.

II. One that assists in bringing up of children, Ruth 4:16.

III. It is applied,

a. To godly kings and queens, who have a sincere affection and tender regard to the
church, Isa. 49:23.

b. To faithful ministers of the gospel, who are mild and obliging, using all kind and
winning expressions, as nurses do to please children, 1 Thess. 2:7.

OATH
I. A solemn action, whereby we call upon God, the searcher of hearts, to witness the
truth of what we affirm, for the ending of strife or controversies, Heb. 6:16.

It is spoken,
II. Of God the Father, who sware,

(a.) To his Son, the Lord Messiah, the Mediator of the new covenant, that Christ should
be his only and eternal Priest, hereby honoring his Son, and giving strong consolation to
his people, in such a royal High Priest, who should effectually manage all their
concerns with him for ever, Psa. 110:4; Heb. 7:21.

(b.) To men, either in love or wrath, hereby assuring them of the immutability of his
purposes, that the blessings he promised should be bestowed, and that the judgments he
threatened should be inflicted, Gen. 22:16, 17; Psa. 95:11; Heb. 6:17.

III. Of men, who when necessity, or the importance of a matter, requires it, ought to
swear,

a. Religiously, by God only, Deut. 6:13 ; 10:20.

b. Reverently, and with fear, Eccles. 9:2.

c. Cautiously, Gen. 24:5, 8; Josh. 2:17.

d. Sincerely, faithfully, and justly, Jer. 4:2.

IV. Men must not swear,

a. Idolatrously, in the name of any false gods, or in the name of inanimate things, Josh.
23:7; James 5:12.

b. Deceitfully, Jer. 42:5, 20.

IV. Falsely, Lev. 6:3; 19:12.

V. Rashly, Lev. 5:4; Matt. 14:7.

OBEDIENCE
I. OBEDIENCE, is twofold :

a. That which is given to God, and is spoken, I. Of Christ the great Redeemer's perfect
obedience to the will of his Father, both in doing and suffering, by the merit of which
sinners are justified before God, Rom. v. 19.

1. Of that voluntary, free, and cheerful obedience, which the angels in heaven yield to
the commands of God, Psa. 103:20; Matt. 6:10.
2. Of that involuntary obedience which devils and wicked men are forced to yield to the
commands of God, Exod. 11:1; 12:31; Mark 1:27 ; Luke 4:36.

II. Of the obedience of good men, which consists,

(a.) In believing and embracing the gospel, and subjecting themselves thereunto;
whence it is that obedience is put for faith, Rom. 16:19, compared with Rom. 1:8.

(b.) In a conformity of our affections and actions unto the will of God revealed in his
word, which is begun in this life, but is to be perfected in heaven, Rom. 6:16 ; 1 Pet.
1:14.

III. Of the subjection of all creatures to the command of God, Psa. 105:30, 31. At his
command the ravens did feed Elijah, 1 Kings 17:4, 6; the fish vomited out Jonah, chap.
2:10; the tempestuous sea became calm, Matt. 8:26, 27. He spoke, and there came frogs,
flies, lice, hail, locusts, etc. upon Egypt, Psa. 105:30-32, 34.

II. That which is due, or performed to man, either,

a. By the unreasonable creatures, James 3:3. Or,

b. By inferiors to their superiors; as, by wives unto their husbands, Tit. 2:5;

c. children to their parents, Eph. 6:1;

d. servants to their masters. Eph. 6:5;

e. subjects to their masters, Eph. 6:5;

f. subjects to their princes or magistrates, Rom. 13:1;

g. and by people to their pastors, Heb. 13:17.

OBSCURITY
By obscurity, or darkness, all kinds of adversity and calamity are resembled, as
happiness and prosperity are by light, Isa. 63:10. It is said that the Jews, after they were
delivered from their dark and calamitous condition in the Babylonish captivity,
observed a feast, which they called, The feast of lights ; because so great a happiness of
being delivered from bondage, and of having the service of the temple re-established,
broke forth upon them beyond their hope, as the rays of the sun dart themselves through
the clouds. Obscurity also signifies spiritual ignorance and blindness, from which God
delivers his people, when he bestows upon them the clear and saving knowledge of the
truth, Isa. 19:18.
OBSERVATION
"The kingdom of God cometh not with observation," Luke 17:20. That kingdom which
God will set up in the world will not become conspicuous and remarkable by any
outward splendor, or worldly pomp, but by its inward power and efficacy upon the
hearts and minds of men.

OFFEND
I. To commit any sin in thought, word, or deed, James 3:2.

II. To draw one to evil, or be a let and hinderance to that which is good, Matt. 5:29, 30.

III. To take occasion of sinning when none is given ; thus the Pharisees were offended
at Christ, Matt. 15:12; that is, they were more alienated from his person and doctrine.

IV. To be scandalized or stumbled by the example of another, 1 Cor. 8:13.

V. To act unjustly, or injuriously, Acts 25:8.

VI. To wrong, Psa. 73:15.

OFFENSE
Any thing that a man finds in his way that may occasion him to stumble or fall; thus
Moses forbids to "put a stumbling-block" (or an offence) "before the blind," Lev. 19:14;
that is, neither wood, stone, nor any thing else that may make him stumble or fall.

It was prophesied, that Christ Jesus should be "for a stone of stumbling and rock of
offence to both the houses of Israel," Isa. 8:14. His humiliation, his poverty, his birth,
death, and crodd, were rocks against which the Jews struck, and upon which they have
fallen and are broken, because they could not be convinced that such humble
qualifications could belong to the Messiah they expected. And the apostle Paul exhorts
the Corinthians, to "give none offence to Jews or Gentiles," 1 Cor. 10:32; that is, not to
hinder them in their way to heaven, or induce them to act with a doubting conscience,
by an unseasonable use of Christian liberty.

In a moral sense, there is an active and passive scandal or offence. The first is that
which we give to others by our words or actions ; and the second is taken from others,
by seeing their evil words or actions. It signifies,

a. An impediment, Matt. 16:23.

b. Sin, Rom. 4:25.

c. Contempt, Matt. 18:7.

OFFERING
I. The Hebrews had several kinds of offerings, which they presented at the tabernacle
and temple. Some were free-will offerings, and others were of obligation. The first-
fruits, the tenths, the sin-offerings, were of obligation; the peace offerings, vows,
offerings of wine, oil, bread, and other things which were made to the temple, or to the
ministers of the Lord, were offerings of devotion. The Hebrews called all offerings in
general Corban. But the offerings of bread, salt, fruits, and liquors, as wine and oil,
which were presented to the temple, they called Mincha. The offerings of grain, meal,
bread, cakes, fruits, wine, salt, oil, were common in the temple and tabernacle.
Sometimes these offerings were alone, and sometimes they accompanied the sacrifices.
There were five sorts of these offerings, called, in Hebrew, Mincha:

a. Fine flour or meal.

b. Cakes of several sorts, baked in an oven.

c. Cakes baked upon a plate.

d. Another sort of cakes baked upon a gridiron, or plate with holes in it.

e The first-fruits of the new corn, which were offered either pure and without mixture,
or roasted or parched in the ear, or out of the ear.

The cakes were kneaded with oil-olive, or fried in oil in a pan, or only dipped in oil
after they were baked. The bread offered to be presented upon the altar was to be
without leaven, for leaven was never offered upon the altar, nor with the sacrifices;
parity to put them in mind of their deliverance out of Egypt, when they were forced
through haste to take away their meal unleavened ; partly to signify what Christ would
be, and what they should be, pure and free from all error in the faith and worship of
God, and from all hypocrisy and malice, or wickedness, all which are signified by
leaven, Matt. 16:12; Mark 8:15; 1 Cor. 5:8; Gal. 5: 9.

The offerings now mentioned were appointed in favor of the poorer sort, who could not
go to the charge of sacrificing animals; and even those that offered living victims were
not excused from giving meal, wine, and salt, which was to go along with the greater
sacrifices; and also those that offered only oblations of bread, or of meal, offered also
oil, incense, salt, and wine, which were in a manner the seasoning of it: "In all thy
offerings thou shalt offer salt," Lev. 2:13; noting incorruption, or soundness of mind,
and sincerity of grace, which in Scripture is signified by salt, Mark 9:49; Col. 4:6, and
which is necessary in all them that would offer an acceptable offering to God, or in
testimony of that communion which they had with God in these exercises of his
worship ; salt being the great symbol of friendship in all nations and ages.

II. The priest in waiting received the offerings from the hand of him that offered them,
laid a part of them upon the altar, and reserved the rest for his own subsistence; that was
his right as a minister of the Lord; nothing was quite burnt up but the incense, of which
the priest kept back nothing for his own share.
When an Israelite offered a loaf to the priest, or a whole cake, the priest broke the loaf
or cake into two parts, setting that part aside that he reserved to himself, and broke the
other into crumbs, poured oil upon it, salt, wine, and incense, and spread the whole
upon the fire of the altar. If these offerings were accompanied by an animal for a
sacrifice, it was all thrown upon the victim, to be consumed along with it.

If these offerings were the ears of new corn, either of wheat or barley, these ears were
parched at the fire , or in the flame, and rubbed in the hand, and then offered to the
priest in a vessel; over which he put oil, incense, wine, and salt, and then burnt it upon
the altar, first having taken as much of it as of right belonged to himself.

The greatest part of these offerings were voluntary, and of pure devotion. But when an
animal was offered in sacrifice, they were not at liberty to omit these offerings: every
thing was to be supplied that was to accompany the sacrifice, and which served as a
seasoning to the victim.

III. The Hebrews had properly but three sorts of sacrifices, which were the burnt-
offering, or holocaust; the sacrifice for sin, or the sacrifice of expiation ; and the pacific
sacrifice, or sacrifice of thanksgiving.

The holocaust was offered and quite burnt up on the altar of burnt offerings,without any
reserve to the person that gave the victim, or to the priest that killed and sacrificed it ;
only the priest had the benefit of the skin; for before the sacrifices were offered to the
Lord, their skins were flayed off, and their feet and entrails were washed, Lev. 7:8.

The sacrifice for sin, or for expiation, or the purification of a man who had fallen into
any offence against the law, was not entirely consumed upon the fire of the altar.

Nothing of it returned to him that had given it, but the sacrificing priest had a share in it,
and these are the particulars that were observed in this case. If it were the high priest
who had offered a calf without blemish; he brought it to the door of the tabernacle, put
his hand upon the head of the sacrifice, confessed his sin, asked pardon for it, killed and
stuck the calf, carried its blood into the tabernacle, with his finger made seven
aspersions towards the veil that separated the holy place from the sanctuary, put a little
of this blood upon the altar of incense, and afterwards poured out all the rest at the foot
of the altar of burnt-offerings. After this he took away the fat that covered the kidneys,
the liver, and the bowels; he put the whole upon the fire of the altar of burnt-sacrifices ;
and as to the skin, the feet, the bowels, and the flesh of the sacrifice, he caused them to
be burnt out of the camp, in a clean place, where they used to put the ashes that were
taken away from the altar of burnt-sacrifices, Lev. 4:3, 4, etc.

If it were the whole people that had offended, they were to offer a calf in like manner.
The elders brought it to the door of the tabernacle, put their hands upon its head, and
confessed their offense; after which the priest stuck the victim, and did with it as has
been said of the sin-offering of the high priest, Lev. 4:13, 14, &c.
If a prince or ruler had offended, he offered a goat, brought it to the door of the
tabernacle, put his hand upon its head, and confessed his sin. The priest sacrificed it, put
of the blood of the victim upon the horns of the altar of burnt-offerings, poured out the
rest of the blood at the bottom of the same altar, and the rest of the sacrifice was for
himself; he was obliged to eat it in the tabernacle, and was not allowed to carry any of it
without, Lev. 4:22, 23, etc.

If it was only a private person who had committed an offence, he offered a sheep, or a
she-goat without blemish. If he was not of ability to offer a sheep or a she-goat, he
offered two turtles, or two young pigeons, one for his sin, the other for a burnt-offering.
But if he was so poor, as that he could not afford to offer either of these, he might offer
the tenth part of an ephah of meal, that is, a little more than a gallon, without oil or
spice. He presented it to the priest, who took a handful of it, and threw it upon the fire,
and the rest was for himself, Lev. 5:6, 7, etc.

The peace-offering was offered to return thanks to God for his benefits, or to ask
favours from him, or to satisfy any one's private devotion, or for the honor of God only.
The Israelites offered them when they pleased, and there was no law that obliged them
to it. It was free to them to present what animals they would, provided they were such
as it was allowed them to sacrifice. In these sacrifices no distinction was observed
either of the age or sex of the victim, as was required in the burnt-sacrifices, and the
sacrifices for sin, the law only required that their victims should be without blemish,
Lev. 3:1. He that presented them came to the door of the tabernacle, put his hand upon
the head of the victim, and killed it. The priest poured out the blood about the altar of
burnt-offerings; burnt upon the fire of the altar the fat which covers the kidneys, the
liver, and bowels ; and if it were a lamb, or a ram, he added to it the rump of the animal,
which in that country is always very fat. Before these things were set in order upon the
fire of the altar, the priest put them into the hands of the person that provided the
victim, then made him lift them up on high, and wave them towards the four quarters of
the world, the priest supporting and directing his hands. The breast and the right
shoulder belonged to the priest that performed the service all the rest of the sacrifice
belonged to him that presented it to the priest, and he might eat it with his family and
friends, as any other meat.

Those sacrifices in which they set at liberty a bird or goat were not properly sacrifices,
because there was no shedding of blood, and the victim remained alive and sound. It
was thus they set at liberty the sparrow that was offered for the purification of a leper,
or of a house spotted with leprosy. They presented to the priest a couple of sparrows, or
two clean birds, with a bundle made up of cedar-wood and hyssop, and tied with a
scarlet string. The priest killed one of the birds over running water, which was in a
clean vessel of fresh earth ; afterwards, tying the living sparrow to the bundle of cedar
and hyssop, with the tail turned towards the handle of the vessel, he plunged it in the
water drenched with the blood of the first sparrow, sprinkled the leper or the house with
it, then set the living sparrow at liberty, and let it go where it pleased, Lev. xiv. 4, 5, &c.
The other sort of animal that was set at liberty was a goat ; and this is the occasion upon
which it was done : On the day of solemn expiation, the multitude of the children of
Israel presented to the high priest at the door of the tabernacle two goats for a sin-
offering. The high priest then cast lots upon the two goats which should be sacrificed to
the Lord, and which should be set at liberty, or be the scape-goat, the Azazel, as the
Hebrews call it. He that was determined by lot to be sacrificed, was put to death, and
offered for the sins of the people; he that was to be set at liberty was brought alive
before the Lord. The high priest said over him certain prayers, laid his two hands upon
his head, confessed the sins of the whole congregation, charged therewith the head of
the goat with imprecations, then sent him into the wilderness by a man appointed for
that office, Lev. 16:5, etc., "The scapegoat did bear upon him all their iniquities to a
land not inhabited." Both the birds and goats typified Christ; those that were killed
prefigured his death, and those that were saved alive his resurrection. Such were the
sacrifices of the Hebrews; sacrifices very imperfect, and altogether incapable of
themselves to purify the defilements of the soul.

V. The apostle Paul has comprehended the sacrifices, and the other ceremonies of the
law, under the character of "weak and beggarly elements," Gal. 4:9. They represented
grace and purity, but they did not communicate it. They convinced the sinner of the
necessity that was incumbent on him to purify himself, and of a satisfaction to be made
to God; but they did not impart grace to him. But all these sacrifices were no other than
prophecies and figures of Christ Jesus the true Christian Sacrifice, which eminently
includes all the virtues and qualities of the other sacrifices; being at the same time an
holocaust, a sacrifice for sin, and a sacrifice of thanksgiving; but with this difference,
that it contains the whole substance and efficacy of which the ancient sacrifices were
only the shadow and representation.

OFFSPRING
I. That which is sprung of or produced by another, as children, plants, and fruits, Job
31:8; Isa. 48:19.

II. "I am the Root and Offspring of David," Rev. 22:16. I am David's Lord, and yet his
Son; his Root, as I am God, and gave a being to his family, and to all the families of the
earth; and yet, as to my human nature, I am his Son, a Branch out of the root of Jesse.
OIL
I. The juice of olives, etc., Psa. 104:15.

II. That oil confected by God's appointment, Exod. 30:25, to anoint the priests, their
garments, and holy things about the tabernacle, which signified the separation of those
things to the service of God, and the inward qualifications requisite for the office of the
high priest, namely, the gifts and graces of the Holy Spirit, which elsewhere in
Scripture are set forth by oil, Matt. 25:4. It was also typical of those gifts with which
our Lord Jesus Christ beyond measure, and by him his members in measure, should be
furnished.

III. "God hath anointed thee with the oil of gladness," Psa. 45:7. God has raised and
advanced you far above all men and angels, to a state of joy and endless glory at his
right hand. Thus anointing signifies the designation or inauguration of a person to some
high dignity or employment, Ezek. 28:14. Or. God has endowed you with all the gifts
and graces of the Holy Spirit in an eminent and peculiar manner, to the comfort and
refreshment of thine own, and all thy people's hearts; and hath solemnly called thee to
be the Priest, Prophet, and King of his church.

OLIVE
A tree full of fatness, which yields plenty of oil. The church of the Jews is compared to
an olive tree, Jer. 11:16. When God brought them into Canaan, he fixed them in a
flourishing and prosperous state and condition, so that they were in a capacity both to
have done much good to themselves, and to have brought him much glory, like a
beautiful green olive tree, fit to bear fair and goodly fruit.

There are two kinds of olive trees, the wild and natural, and those that require care and
culture. The cultivated olive tree is of a moderate height, its trunk is knotty, its bark
smooth and of an ash colour, its wood is solid and yellowish, the leaves are oblong, and
almost like those of the willow, of a green colour, dark on the upper side, and white on
the under side. In the month of June it puts out white flowers that grow in bunches; each
flower is of one piece, widening upwards, and dividing into four parts. After the flower
succeeds the fruit, which is also oblong and plump; it is first green, then pale, and lastly
black, when it is quite ripe. In the flesh of an oblong seed. The wild olive differs from
this, in that it is smaller in all its parts.

ONE
I. One only, so that there is no other of that kind, 1 Tim. 2:5; Heb. 10:14.
II. The very same, Gen. 11:1; 40:5.

III. Very few, Deut. 32:30; Josh. 23:10.

IV. The like, 1 Sam. 6:4.

V. Somebody, any one, 2 Sam. 23:15.

VI. "That they all may be one," John 17:21; may be one in mind, love, design, and
interest; being first united by faith to me, and by me to thee, that so their union may in
some sort resemble that inexpressible union between thyself and me.

VI. "That they may be one in us,"

a. By the communication and inhabitation of the Spirit that proceeds from us.

b. In ways of holiness.

c. By keeping communion with us.

d. By following our example.

e. Being united to us faith, they may be united to one another by love.

VII. "In one day," Rev. 18:8; that is, suddenly and unexpectedly.

VIII. "One thing is needful," Luke 10:42. Attendance upon the means of grace, and a
right use of them, is absolutely necessary in order to the salvation of the soul. Mary
chose to take the advantage of Christ's company, and rather to spend an hour or two in
hearing him, than in preparing a supper for him; she was taking care of her soul with
reference to eternity, which is the one thing needful.

OPEN
I. To unlock that which is fastened and made sure, Acts 16:26.

II. To interpret, unfold, or explain, Luke 24:32.

III. To receive an answer to our prayers, Matt. 7:7.

IV. To receive Christ into the heart by faith and love, Song of Solomon 5:2 ; Rev. 3:20.

V. To uncover or lay open, Exod. 21:33.

VI. To cleave, rend, or divide, Numb. 16:32; Ezek. 1:1.

VII. "To open the book," Rev. 5:3, 9. To unseal the book, by declaring and revealing to
John, and by him to the church, such secret mysteries as were before hidden in God's
counsel : this no creature could do; Christ the Mediator of the new covenant was only
able to do it, for he came out of the Father's bosom to reveal his will to us.

VIII. "To open their eyes," Acts 26:18. To preach the gospel to them, whereby they
may attain to a spiritual understanding, and embrace the gospel.

IX. To open the heart, Acts 16:14. To enlighten the understanding, renew the will and
affections and incline a person to embrace the gospel.

X. To open the lips, Psa. 51:15. To give occasion and ability, both of heart and tongue,
to praise God.

The spoiling or taking away of men's goods or estates by constraint, terror, or force,
without having any right thereto ; working upon the ignorance, weakness, or fearfulness
of the oppressed. Men are guilty of oppression, when they offer any violence to men's
bodies, estates, or consciences; when they crush or overburden others, as the Egyptians
did the Hebrews, Exod. 3:9 ; when they impose upon the consciences of men, and
persecute them merely because they are of a persuasion different from theirs. St. Paul
acknowledges that he had been one of this sort of oppressors, 1 Tim. 1:13. And when
they commit adultery or fornication, whereby the innocent is robbed of his right in his
wife, daughter, etc., 1 Thess. 4:6.

OPPRESSION
The spoiling or taking away of men's goods or estates by constraint, terror, or force,
without having any right thereto; working upon the ignorance, weakness, or fearfulness
of the oppressed. Men are guilty of oppression, when they offer any violence to men's
bodies, estates, or consciences; when they crush or overburden others, as the Egyptians
did the Hebrews, Exod. 3:9; when they impose upon the consciences of men, and
persecute them merely because they are of a persuasion different from theirs. St. Paul
acknowledges that he had been one of this sort of oppressors, 1 Tim. 1:13. And when
they commit adultery or fornication, whereby the innocent is robbed of his right in his
wife, daughter, etc., 1 Thess. 4:6.

ORACLE
I. ORACLE, is by some taken for the propitiatory, or mercy-seat, by translating the
Hebrew word Caphoreth, Exod. 25:18, 20, by oracle. This word comes from the verb
Caphar, which signifies to expiate, to pardon sins, to cover. It may be rendered by, a
vovering, for it was the cover of the ark of the covenant, or of the sacred chest in which
the laws of the covenant were shut up. And perhaps by translating Caphoreth by
propitiatory or mercy-seat, it may be insinuated that from thence the Lord heard the
vows and prayers of his people, and pardoned them their sins. And by translating it
oracle they would show that it was from thence that God manifested his will and
pleasure, and gave responses to Moses.

II. Oracle is taken for the sanctuary, or for the most holy place, wherein the ark of the
covenant was deposited, 1 Kings 6:5, 16, 17.

III. It is taken also for the oracles of false gods ; the most famous of which in Palestine
was that of Baal-zebub, the god of Ekron, which the Jews themselves often went to
consult, 2 Kings 1:2, 3, 6, 16. There were also toraphims, as that of Micah, mentioned
Judg. 17:5, and the false gods adored in the kingdom of Samaria, which had their false
prophets, and consequently their oracles, whether these oracles were really delivered by
the assistance of the devil, or that the priests and false prophets imposed upon the
people, making them believe they were inspired, though they only spoke by their own
seducing spirit.

IV. Some have ascribed to demons all the oracles of antiquity; others have imputed
them to the knavery of the priests ; and others have pretended that there were several
kinds of oracles: some were illusions and tricks of the devil; others were the effects of
the juggling and contrivance of the priests. The Scripture affords examples of these
sorts of oracles. Balaam, at the instigation of his own spirit, and urged on by his avarice,
fearing to lose the recompense that he was promised by Balak, king of the Moabites,
suggests a diabolical expedient to this prince, of making the Israelites to fall into
idolatry and fornication, by which he assures him of a certain victory, or at least of a
considerable advantage, against the people of God, Numb. 24:14; 31:16.

V. Micaiah, the son of Imlah, a prophet of the Lord, says, that he "saw the Almighty
sitting upon his throne, and all the hosts of heaven round about him; and the Lord said,
Who shall tempt Ahab, king of Israel, that he may go to war against Ramothgilead, and
fall in the battle ? One answered after one manner, and another in another. At the same
time an evil spirit presented himself before the Lord, and said, I will seduce him ; and
the Lord asked him, How ? To which Satan answered, I will go and be a lying spirit in
the mouth of his prophets. And the Lord said, Go, and thou shalt prevail," 1 Kings
22:22. This dialogue proves these two things: first, that the devil could do nothing by
his own power; and secondly, that with the permission of God he could inspire the false
prophets, sorcerers, and magicians, and make them deliver false oracles.

VI. Among the Jews there were several sorts of real oracles.

a. They had oracles that were delivered viva voce, as when God spoke to Moses face to
face, and as one friend speaks to another, Numb. 12:8.

b. Prophetical dreams sent by God; as the dreams which God sent to Joseph, and which
foretold his future greatness, Gen. 37:5, 6.
c. Visions; as when a prophet in an ecstasy, being neither properly asleep nor awake,
had supernatural revelations, Gen. 15:1; 46:2; Numb. 12:6.

d. The oracle of Urim and Thummim, which was in the ephod, or pectoral, worn by the
high priest, and which God endued with the gift of foretelling things to come. This
manner of inquiring of the Lord was often made use of, from Joshua's time to the
erection of the temple at Jerusalem, 1 Sam. 23:9; 30:7.

e. After the building of the temple, they generally consulted the prophets, who were
frequent in the kingdoms of Judah and Israel. These oracles of truth had no necessary
connection either with time, or place, or any other circumstance, or with the personal
qualifications and merit of the person by whom they were uttered : the high priest
clothed with the ephod and pectoral gave a true answer, whatever was the manner of his
life. Sometimes he gave an answer without knowing clearly himself what was the
subject of the question he was consulted about. Caiaphas pronounces an oracle relating
to our Lord Jesus Christ, whom he hated, and whose destruction he desired, and an
oracle which he understood not himself John 11:49-51, "Ye know nothing at all, nor
consider that it is expedient for us that one man should die for the people, and that the
whole nation perish not." To which is added, "And this spake he not of himself; but
being high priest that year, he prophesied that Jesus should die for that nation."

At the time of the planting of the Christian church, the gifts of prophecy and inspiration
were very common. Christ Jesus, our great Prophet and High Priest, has himself taught
us the mind and will of God about the way of our salvation, and by his Holy Spirit has
inspired persons, chosen on purpose, to pen the doctrine which he taught in the
Scriptures of the New Testament, and to open and unfold the mysteries of the Old.
These revelations are the oracles which Christians are to consult at all times, especially
in all matters of moment and difficulty, and in the great affairs relating to their souls
and another life, Heb. 5:12.

ORDAIN
I. To command or enjoin, 1 Cor. 9:14.

II. To appoint or design to a certain end or use, Rom. 7:10.

III. To choose or set apart for an office or employment, Mark 3:14.

IV. To foreordain, Acts 10:42; 13:48.

V. To found, 1 Chron. 9:22 ; Psa. 8:2.

VI. To give, Jer. 1:5.

VII. To order, Rom. 13:1.

VIII. To prepare, Isa. 30:33 ; Eph. 2:10.

ORDINANCE
I. Any decree, statute or law made by civil governors, 1 Pet. 2:13.

II. The laws, statutes, and commandment of God, Lev. 18:4.

III. Appointment, decree and determination, Psa. 119:91.

IV. Laws directions, rites, institutions and constitutions in the worship of God, Heb.
9:1,10.

OVEN
I. A place for baking, Lev. 2:4.

II. To which are compared,

a. Persons inflamed with lust ; who, by yielding to the temptations of Satan, and
encouraging them, suffer sin to seize upon the whole man, both the understanding, will,
affections, and members: as a baker does by a continual supply of fuel heat his oven to
the highest temperature, Hos. 7:4.

b. Such as are enemies to God, upon whom he will bring unavoidable destruction : as
wood, when it is cast into the fire, is quickly dissolved, Psa. 21:9.

c. The day of judgment, when the judgment of God will fall dreadfully and terribly
upon the wicked and ungodly, Mal. 4:1.

PAIN
I. Any bodily disease or distemper, Job 33:19.

II. Disquiet, or uneasiness of mind, Psa. 25:18; 40:4.

III. Travail in child-birth, 1 Sam. 4:19.

IV. Fear, Ezek. 30:4.

V. "The wicked man travaileth with pain all his days," Job 15:20. He lives a life of care,
fear, and grief, by reason of God's wrath, and the torments of his own mind, and his
manifold and dreadful outward calamities.

VI. "They blasphemed the God of heaven, because of their pains," Rev. 16:11. Some
observe from hence the contrary effects that trouble produces in the godly and in the
wicked; the one blesses, the other blasphemes the Lord. In tribulation the godly rejoice,
the wicked rage; for the one in suffering communicates with the cross of Christ, the
other with the curse of Adam. Stars shine in the night, which in the day are not seen;
and grace is manifested by trouble, which in prosperity lies secret. Trouble tries true
religion from false, and discerns grace from nature.

PALACE
I. A royal dwelling or mansion-house, Isa. 39:7.

II. The temple of God at Jerusalem, 1 Chron. 29:1, 19.

III. Stately and magnificent buildings, 2 Chron. 36:19.

IV. The high priest's house, Matt. 26:58.

V. The church, Psa. 48:13.

PALM TREE
I. An upright, tall, fruit-bearing, flourishing, and shadowy tree, Psa. 92:2; Song of
Solomon 7:7, 8; Jer. 10:5. It grows by the sweet springs of waters, and continues long.
It will not be pressed or bound downward, or grow crooked, though heavy weights be
laid on it. This tree is one of the most famous of all the forest, and is the usual emblem
of constancy, fruitfulness, patience, and victory ; which the more it is oppressed, the
more it flourishes; the higher it grows, the stronger and broader it is in the top. Some
think it is the same with the date tree, which is not only of a beautiful aspect, but of a
delightful taste, and is fit both for food and drink ; and this was perhaps the reason why
the children of Israel pitched their camp at Elim, Numb. 33: 9, because there were not
only twelve fountains of water there, but also seventy palm trees. The Hebrews called it
Thamar. The finest and best palm trees were about Jericho, Engedi, and along the banks
of Jordan. Palm trees, from the same root, produce a great number of suckers, which
form upwards a kind of forest by their spreading. It was under a little wood of palm
trees of this kind that the prophetess Deobrah dwelt between Ramah and Beth-el, Judg.
4:5.

It was probably to this multiplication of the palm tree that the prophet makes allusion,
when he says, "The righteous shall flourish like the palm tree," Psa. 92:12. Or it is made
an emblem of a just man's person and condition, because it is constantly green,
flourishing, and fruitful.

II. The palm tree is a symbol of victory, Rev. 7:9. And the spouse is compared to a palm
tree, Song of Solomon 7:7, because it is tall, and grows directly upward and in spite of
all pressures.

PALSY
This distemper is a preclusion or stoppage in one or more of the limbs, which deprives
them of motion, and makes them useless to the patient. There are some palsies that are
very painful, and others not so much, from the nature of the humors that cause them.
Our Savior cured several paralytics by his word alone, Matt. 4:24; 8:6, 7 ; 9:2.

PAPER
A plant, or kind of bulrush, which grows in Egypt, upon the banks of the Nile. The
Egyptians applied it to several uses, as to make baskets, shoes, clothes, little boats to
swim in upon the Nile, and paper to write on; it was of this that the little ark was made,
in which the parents of Moses exposed him upon the banks of the Nile. Exod. 2:2.

As to the writing paper made use of by the ancients, it was very different from that in
use amongst us, and was composed of the leaves of the paper reeds, from whence it has
its name. This is said to be their manner of working it. The trunk of this plant is
composed of several leaves or films placed one over another, which were peeled off,
and separated with a needle ; they were afterwards stretched out upon a wet table, to the
length and breadth of the intended leaf of paper: over the first layer of the leaves of
paper they put some thin paste, or only some of the muddy water of the Nile a little
warmed, upon which they spread a second layer of the leaves of the plant ; then they let
it dry by the sun.

PARABLE
I. This word is formed from the Greek, signifying to compare things together. It is a
similitude taken from natural things, to instruct us in the knowledge of things spiritual.
The parabolical, enigmatical, figurative, and sententious way of speaking was the
language of the Eastern sages and learned men ; and nothing was more insupportable
than to hear a fool utter parables: Prov. 26:7, "The legs of the lame are not equal; so is a
parable in the mouth of fools; " that is, As it is uncomely and ridiculous to see a lame
man dancing ; no less absurd and indecent are wise and pious speeches from a foolish
and ungodly man, whose actions grossly contradict them, whereby he make them
contemptible, and himself ridiculous.

II. The prophets made use of parables, to give a stronger impression to prince and
people of the threats or of the promises they made to them. Nathan reproved David
under the parable of a rich man that had taken away and killed the lamb of a poor man,
2 Sam. 12:2, 3, etc. The woman of Tekoah, that was hired by Joab to reconcile the mind
of the same prince towards his son Absalom, proposed to him the parable of her two
sons that fought together in the field, and one of which having killed the other, they
were going to put the murderer to death, and so to deprive her of both her sons at once,
2 Sam. 14:2, 3, etc. Jotham, son of Gideon, proposed to the men of Shechem the parable
of the bramble, whom the trees had a mind to choose for their king, Judg. 9:7, 8, etc.
The prophets often reprove the infidelity of Jerusalem under the parable of an
adulterous wife. They describe the violence of such princes as are enemies to the people
of God under the representations of lions, eagles, bears, etc.

III. Our Savior in the gospel often speaks to the people in parables, Matt. 13:10, 13, etc.
He made use of them to verify the prophecy of Isaiah, who foretold that the people
should see without knowing, and hear without understanding, and should continue in
their blindness and hardness of heart in the midst of the instructions they should
receive, Isa. 6:9, 10. There are some parables in the New Testament which are supposed
to be true histories; there are others in which our Savior seems to allude to some
particular things of those times.

PASSION
I. The sufferings and death of Christ, Acts 1:3; 1 Pet. 1:11.

II. The sufferings which Christ's members endure for his sake, Col. 1:24; Heb. 10:32; 1
Pet. 4:13.

III. Natural and sinful infirmities, Acts 14:15; James 5:17.

IV. Shameful passions, to which persons are given up, whom God abandons to their
own desires, Rom. 1:26.

V. The passions, or motions of sin which act in our members, to bring forth the fruit of
death, Rom. 7:5.

VI. The passions of desires, our evil inclinations, the motions of concupiscence, to
which the heathen, without any scruple, abandoned themselves, 1 Thess. 4:5.

PASSOVER
I. This word comes from the Hebrew verb, pasach, which signifies to pass, to leap, or
skip over. They gave the name of passover to the feast which was established in
commemoration of the coming forth out of Egypt, because the night before their
departure the destroying angel, who slew the first-born of the Egyptians, passed over
the Israelites, because they were marked with the blood of the lamb which was killed
the evening before ; and which for this reason was called the paschal lamb.

II. It was typical of the justice of God's passing over and sparing such who are sprinkled
with the blood of Christ, 1 Cor. 5:7. As the destroying angel passed over the houses
marked with the blood of the paschal lamb, so the wrath of God passes over them
whose souls are sprinkled with the blood of Christ. As the paschal lamb was killed
before Israel was delivered ; so it was necessary Christ should suffer before we could be
redeemed. It was killed before Moses's law or Aaron's sacrifices were enjoined, to show
that deliverance comes to mankind by none of them, but only by the true Passover, that
Lamb of God, slain from the foundation of the world, Rom. 3:25; Heb. 9:14. It was
killed the first month of the year, which prefigured that Christ should suffer death in
that month, John 18:28. It was killed in the evening, Exod. 12:6. So Christ suffered in
the last days, and at that time of the day, Matt. 27:46; Heb. 1:2. At even also the sun
sets, which shows that it was the Sun of righteousness who was to suffer and die, and
that at his passion universal darkness should be upon the whole earth, Luke 23:44. The
passover was roast with fire, to note the sharp and dreadful pains which Christ should
suffer, not only from men, but from God also. It was to be eaten with bitter herbs, Exod.
12:8, not only to put them in remembrance of their bitter bondage in Egypt, but also to
testify our mortification to sin, and readiness to undergo afflictions for Christ, Col.
1:24, and likewise to teach us the absolute necessity of true repentance in all that would
profitably feed on Christ.

PASTOR OR SHEPHERD
I. One who takes care of a flock of sheep, not only that they feed in good pasture, but
also that they be not torn by wild beasts, or hurt any other way, Gen. 47:3; Luke 2:8. It
is spoken, I. Of God, who performs the office of a faithful shepherd to his people, by
leading, feeding, preserving, and healing them, Psa. 23:1.

II. Of Christ, who not only exposed and adventured his life, but also willingly laid it
down for sheep, and who takes the charge, care, and oversight of them, to dispense all
things necessary for their welfare, John 10:11; 1 Pet. 2:25.

III. Of ministers of the gospel, who should feed their people with knowledge and
understanding, Jer. 3:15; Eph. 4:11.

IV. Of civil and political rulers, Jer. 12:10, 25, 34.

PASTURE
I. Unploughed land, kept for feeding of cattle, 1 Chron. 4:40 ; Job 39:8.

II. The land of Canaan, in which God placed his people, as sheep in a pasture, Hos.
13:6.

III. All necessary and delightful provisions, both for soul and body, Psa. 23:2 ; John
10:9.

PATH
I. PATH, is spoken,

Of God, and signifies,

a. His precepts, Psa. 17:5.

b. His dealings and dispensations, Psa. 25:10.
c. The clouds which distil the rain, Psa. 65:11.

II. Of good men, and signifies,

a. Their holy conversation and good example, Prov. 2:20.

b. The affairs they undertake, Prov. 3:6.
c. Their actions and course of life, Job 13:27 ; 33:11.

III. Of wicked men, signifying their ungodly practices, Isa. 59:7.

PATIENCE
I. That grace which enables us to bear afflictions and calamities with constancy and
calmness of mind, and with a ready submission to the will of God, Rom. 5:3 ; 2 Tim.
3:10.

II. A bearing long with such as have greatly transgressed, expectiong their reformation,
Matt. 18:26, 29.

III. A humble and submissive waiting for, and expectation of eternal life, and the
accomplishment of God's promises, Rom. 8:25 ; Heb. 10:36.

IV. Perseverance, James 5:7, 9, 10.

PATRIARCH
This name is given to the heads or princes of the family, chiefly to those that then lived
before Moses, as Adam, Lamech, Noah, Shem, Phaleg, Heber, Abraham, Isaac, Jacob,
Judah, Levi, and the other sons of Jacob, and the heads of the twelve tribes. The
Hebrews call them princes of the tribes, or heads of the fathers, Roshe Aboth.

This name is given to the heads or princes of the family, chiefly to those that then lived
before Moses, as Adam, Lamech, Noah, Shem, Phaleg, Heber, Abraham, Isaac, Jacob,
Judah, Levi, and the other sons of Jacob, and the heads of the twelve tribes. The
Hebrews call them princes of the tribes, or heads of the fathers, Roshe Aboth.

David is referred to as a Patriarch, Acts 2:29 as is Abraham, Heb. 7:4.

PEACE
I. This word is used in the Scripture in different ways, as,

a. There is peace or reconciliation with God:

1. By satisfaction for sins committed against him : this is done by the sufferings and
merits of Christ, Eph. 2:14.

2. Submission to the will of God, Job 22:21.

II. There is peace with ourselves or our won consciences ; this arises from a sense of
our reconciliation to God, which is the gift of Christ, and wrought in us by his Spirit,
Rom. 14:17; Phil. 4:7.

III. Peace with men:

a. Mutual concord and agreement with Christian brethren, Psa. 34:14; Gal. 5:22.

b. Deliverance or safety from such as are our enemies, Prov. 16:7.

IV. Peace is opposed to war, when a state or kingdom enjoys a public tranquility, when
they are free from foreign and civil wars, 2 Kings 20:19. It is likewise taken for the
public tranquility and quiet state of the church, when it is not troubled within by
schisms and heresies, or without by persecuting tyrants, filling all with tumults,
slaughters, and bloody wars, Psa. 122:6; Acts 9:31; Rev. 6:4. Sometimes it signifies a
league or covenant between one prince and another, 1 Kings 5:12, and sometimes only
a cessation of hostilities, Judg. 4:17. The apostle Paul, in the titles of his Epistles,
generally wishes for grace and peace to the faithful to whom he writes, Rom. 1:7; 1
Cor. 1:3. This is both a Christian salutation, and an apostolical ministerial benediction:
that is, I wish that the free, undeserved love and favor of God, and a lively sense thereof
in your souls, may be continued to and increased in you

PEARL
I. A gem or jewel found in a testaceous fish. The finest pearls are fished up in the
Persian Gulf, now called the Sea of Catif. They fish for them also in the island of Kis,
and upon the coast of Bahrein, so called from the city of that name, which lies upon the
borders of Arabia. Idumea and Palestine, being not far from this sea, it is not to be
wondered at that pearls were so well known to Job and the Hebrews, Job 28:18.

II. Christ Jesus forbids his apostles to cast their pearls before swine, Matt. vii. 6. That is
to say, expose not the sacred truths and mysteries of the gospel to the raillery of profane
libertines and hardened atheists; preach not the gospel to those that persecute you for
your message ; and apply not the promises to the profane. The transcendent excellency
of Christ and his grace made known and offered in the gospel is compared to "a pearl of
great price," Matt. 13:46. And the glorious state of the saints in heaven, which will yield
unspeakable satisfaction to such as shall be admitted into them, is shadowed out by
pearls, and other rich things in the world, which please the outward senses, Rev. 21:19.;
and that, as the fruit of this, you may enjoy all blessings, both inward and outward,
especially peace of conscience, and a secure enjoyment of the love of God. Lastly,
peace is put for that perfect rest, joy, and felicity which the saints enjoy in heaven,
where they are out of the reach of enemies, to disturb or molest them, Isa. 57:2; 2 Pet.
3:14.

PENTECOST
I. This word signifies the fiftieth, because the feast of pentecost was celebrated the
fiftieth day after the sixteenth of Nisan, which was the second day of the feast of the
passover. The Hebrews call it "the feast of weeks," Exod. 34:22, because it was kept
seven weeks after the passover.

II. On the sixteenth day of the month Nisan, or March, the wave-offering of the first
sheaf was to be made, to implore the Divine blessing upon the ensuing harvest, which
began about that time; that climate being so much warmer and forwarder than ours.
And, fifty days being allowed with that for the getting in all their corn ; that is, the
remaining fifteen in Nisan, (March.) and twenty-nine in Jair or Zif (April) ; the sixth of
Sivan (May) would be the day of pentecost ; when they were to hold the solemn festival
of thanksgiving, for their participation of the harvest, together with a grateful
commemoration of their being delivered from Egyptian servitude, and enjoying their
property, by reaping the fruits of their labors, Lev. 23:10, 11, etc. The learned have
observed, that the very day of pentecost was the same day on which God delivered the
law from Mount Sinai, Exod. 19:11, as it was that on which the apostles were filled
with the Holy Ghost, and the gospel was attended with remarkable success, Acts 2:1.
PEOPLE
I. The whole body of persons that make up a nation, being governed by a certain
magistrate, and regulated by the same laws, Gen. 41:40; 1 Sam. 15:30.

II. Godly progenitors and forefathers departed this life, Gen. 25:8 ; Deut. 32:50.

III. The vulgar, or inferior sort of persons in a city, or nation, Mark 12:37 ; Luke 33:14.

IV. Jacob's children and posterity, Gen. 1:20.

V. The Gentiles, Psa. 118:1.

VI. Both Jews and Gentiles, Luke 2:10.

VII. The army, or soldier of the Romans, Dan. 9:26. It is also applied to unreasonable
creatures, Prov. 30:25.

PERCEIVE
I. To discover, or find out, 2 Sam. 14:1; Jer. 38:27.

II. Spiritually to discern and consider things, so as to make a good use and improvement
of them, Deut. 29:4.

III. To know, 2 Kings 4:9.

IV. "He passeth on, but I perceive him not," Job 9:11. God continues to work by his
providence in ways of mercy or judgment; but though I see the effects, I cannot
understand the causes or grounds of his actions, because they are incomprehensible by
me, or by any other man.

PERDITION
I. Utter ruin, or destruction, Rev. 17:8. "The son of perdition." Judas is called by this
name, John 17:12, because,

a. He was most worthy to be destroyed, having brought himself into a state of

destruction.

b. He was ordained and appointed by God to destruction for his sins.

c. He was one who, by reason of the horridness of his crime, is mentioned as the most
dreadful instance of God's irrevocable doom to eternal perdition. Antichrist is likewise
called by this name, 2 Thess. 2:3, because he brings destruction upon others, and is
himself devoted to perdition.

PERFECT
PERFECT, is applied,

I. To God, who is absolutely perfect, Matt. v. 48.

II. To things, as weight, measure, &c., Deut. xxv. 15.

III. To man, who is accounted so,

a. By Christ's righteousness being imputed, Col. 1:28.

b. Comparatively, when compared with others who are partial in their obedience to
God's commands, Job 8:20; 9:22.

c. As being upright and sincere in heart, and unblamable in the course of his life, Gen.
6:9; 17:1.

d. As carrying himself innocently and harmlessly towards his enemies, Psa. 64:4.

e. As imitating God, in loving and doing good to others, Matt. 5:48.

f. As being joined together in judgment, affections, and conversations, laying aside all
factions and divisions, 2 Cor. 13:11.

g. As having good degree of understanding, 1 Cor. 2:6.

PERFECTION
I. The highest degree or greatest accomplishment of a thing: Job 11:7, "Canst thou find
out the Almighty unto perfection ?" that is, Canst thou know him and his counsels
perfectly ? canst thou thoroughly understand what he aims at in afflicting thee ?

II. Full growth, maturity, or ripeness, Luke 8:14.

III. That good order which by the word of God is settled in any church, when all the
members thereof keep their due place, and perform their office duly, 2 Cor. 13:9.
IV. The deep mysteries of the gospel, or greater degrees of knowledge and grace, Heb.
6:1.

V. Justification, sanctification, and consequently salvation, Heb. 7:11.

VI. "I have seen an end of all perfection," Psa. 119:96. I have observed by my
experience that the greatest and most perfect accomplishments and enjoyments in this
world, the greatest glory and riches, power and wisdom, are too narrow and short lived
to make men happy.

PERFORM
I. To put in execution, Job 5:12.

II. To fulfill, or make good, Deut. 4:5 ; Jer. 28:6.

III. To grant, or yield to, Esth. 5:8.

IV. To keep and observe, Psa. 119:112.

V. To finish, Phil. 1:6.

PERISH

I. To die, or lose life, Jonah 1:6.

II. To be rooted out, 2 Kings 9:8.

III. To starve, Luke 15:17.

IV. To be damned, 2 Cor. 2:15 ; 2 Pet. 2:12.

V. To be taken away, Micah 7:2.

VI. To be deprived of being, 1 Cor. 15:18.

PERPETUAL
I. Continual, or uninterrupted, Ezek. 35:5.

II. Everlasting, or endless, Psa. 9:6.

III. The duration of time to the end of the world, Gen. 9:12.

IV. During the continuance of the legal dispensation, Exod. 29:9; 30:8.

V. A set space of time, Jer. 25:9, 12.

PERSON
I. A particular individual man or woman, Gen. 14:21 ; Job 22:29.

II. The outward qualities and conditions of men ; such as country, riches, friends,
poverty, and the like, Luke 20:21 ; Acts 10:34 ; Rom. 2:11.

III. Sight, name, or authority, 2 Cor. 2:10.

PERSUADE
I. To convince and convert, Gen. 9:27 ; Luke 16:31.

II. To be assured or satisfied, Rom. 8:38; 14:5.

III. To advise, or put one upon doing any thing, 2 Chron. 32:11.

IV. To deceive, 1 Kings 22:20.

V. To pacify, Prov. 25:15.

VI. To trust or hope for, Heb. 6:9.

VII. To provoke, or stir up, Acts 14:19.

PHARISEES
I. This sect was one of the most ancient and most considerable among the Jews, and its
original is not very well known, some placing the beginning of the Pharisees sooner,
others later. They take their name from a Hebrew word, which signifies division, or
separation, because they distinguished themselves from the other Israelites, by a more
strict manner of life, of which they made profession ; they were very numerous, and far
extended ; they substituted human traditions in the room of God's word, affected to
make a great show of religion in outward things ; but were proud, covetous, unjust,
superstitious, and hypocritical.
II. When our Savior Jesus Christ appeared in Judea, the Pharisees were then in great
credit among the people, because of the opinion they had conceived of their great
learning, sanctity of manners, and exact observance of the law. They fasted often, made
long prayers, paid their tithes scrupulously, distributed much alms. But all this was
vitiated and corrupted by a spirit of pride, ostentation, hypocrisy, and self-love. Like to
whitened sepulchers, they appeared beautiful without, whilst within was nothing but
corruption and deformity, Matt. 23:27. They wore large rolls of parchment upon their
foreheads and wrists, on which were written certain words of the law; and affected to
have fringes and borders at the corners and hems of their garments, broader than the
other Jews wore, as a badge of distinction, and as greater observers of the law than
others.

III. In matters of religion, the traditions of the ancients were the chief subject of their
studies; and to these they made additions of their own opinion to pass for traditions of
the ancients. By this means they had overburdened the law of God with a vast number
of trifling observances, that were useless and disgustful, and which made it a heavy and
insupportable yoke. They had even altered and corrupted it in important articles, by
their own perverse interpretations of it, as our Savior in his gospel reproaches them
with. For example, the law commands us to honor our father and mother; the Pharisees
taught, that if we say to our parents that are in necessity, "Father, or mother, the thing
you ask of me is dedicated to God, it is no longer in my power, but you shall have a part
in the merit of my offering, which will do you as much good as if I had given it to you;"
they were then freed from the obligation of succoring their parents, Matt. 15:4-6.
The observation of the Sabbath is another point they had refined upon, and our Savior
often argued with them upon this head. They maintained that upon this day it was not so
much as allowed to heal a sick person, though Christ did it only with a word speaking,
Luke 6:7, 8. They found fault that upon this day the people brought their sick to be
healed. They were scandalized that a man carried away his bed upon the Sabbath day,
after he had been cured of a palsy, John 5:8-10. From all which they concluded, that our
Lord and Savior Jesus Christ could not be a man sent from God, because he so little
observed that profound rest that they thought was to be kept on this day, John 9:16.

Our Savior upbraids them with making long prayers, standing up in the synagogues, or
at the corners of the streets, and under pretence of prayer to consume widows' houses,
either by entertaining them on account of their prayers, or by persuading these shallow
widows to entrust them with their estates, and then defrauding them of the same, Matt.
23:14. He also reproaches them with compassing sea and land to make a proselyte, or to
convert a Gentile ; and after that to make him still a greater sinner than he was before,
by teaching him a pernicious doctrine, and making him more opposite to the gospel,
instead of showing him the true paths to piety, Matt. 23:15. He says they affect to build
up the tombs of the old prophets, and openly to declare that they disapprove of the
actions of their forefathers who persecuted them, while they themselves were actuated
by the same spirit, and oppose all those that would reclaim them from their enormities,
Matt. 23:29; Luke 11:47, 48.
The Pharisees believed the soul to be immortal, and acknowledged the existence of
angels and spirits, Acts 23:8. They likewise admitted a kind of transmigration of the
souls of good men, which might pass from one body to another; whereas those of
wicked men were condemned to dwell for ever in prisons of darkness. It was in
consequence of these principles that some of the Pharisees said that Jesus Christ was
John the Baptist, or Elias, or some one of the old prophets, Matt. 16:14; that is, that the
soul of one of these great men had passed into the body of our Savior. They believed
also the resurrection of the dead, and admitted of all the consequences of it, against the
Sadducees, who rejected it, Matt. 22:23; Acts 23:8.

PHILOSOPHY
The love of wisdom. The apostle Paul bids the Colossians beware, "lest any man spoil
them through philosophy," Col. 2:8. And in the Acts, St. Luke relates, that when St.
Paul came to Athens, he there found Epicurean and Stoic philosophers, who made a jest
of his discourses; and no wonder, seeing they placed the chief happiness in pleasure,
and denied the providence of God, Acts 17:18. The same apostle, in many places of his
Epistles, opposes the false wisdom and wise men of the age, which is nothing else but
the pagan philosophy, always contrary to the wisdom of Christ, and the true religion;
which in the notion of the philosphers and sophists of this world seemed to be mere
folly, being built neither upon evidence, nor the eloquence and subtlety of those that
preached it, but upon the power of God, and his single authority, upon the operation of
the Holy Ghost, which influenced the hearts and minds of those whom he called to the
faith.

PHYLACTERIES
This word comes from the Greek, and signifies, Things to be especially observed. These
phylacteries were certain little boxes, of certain rolls of parchment, wherein were
written certain words of the law. These the Jews wore upon their foreheads, upon their
wrists, and the hem of their garments, which custom is founded upon what you read in
Exod. 13:9, 16, and in Numb. 15:38, 39. The Pharisees affected to have their
phylacteries broader than the other Jews wore, as a badge of distinction, and through
ostention, which is that our Savior reprehends them for.

PHYSICIAN
I. One who professes and practices the art of medicine, Mark 5:26.

II. Embalmers of dead bodies, Gen. 1:2.

III. Comforters, or healers by advice and counsel, Job 13:4.

IV. Prophets and teachers, as instruments of curing hard-hearted sinners, Jer. 8:22.

V. Jesus Christ, the great Physician of value, the only sovereign Physician of soul, who
by his blood and Spirit cures all our spiritual sicknesses, Matt. 9:12.

PILLAR
I. That which supports a house or building, Judg. 16:25, 26, 29.

II. A monument raised in memory of some person or action, Gen. 35:20; 2 Sam. 18:18.

III. The cloud in the wilderness, which resembled a pillar, Exod. 13:21.

IV. "A pillar of cloud, a pillar of fire, a pillar of smoke," Exod. 13:21 ; Judg. 20:40,
signify, a cloud, a fire, a smoke, which are raised up towards heaven in the form of an
irregular pillar.

V. "The pillars of heaven," Job 26:11, and "the pillars of the earth," Job 9:6, are
metaphorical expressions, that suppose the heavens and the earth to be as an edifice,
raised by the hand of God, and founded upon its basis, or foundation; which appears
from those words in Job 38:4-6, "Where wast thou when I laid the foundations of the
earth ? declare, if thou hast understanding." The ancients imagined the earth to lie upon
a flat, and that the heavens rested upon its extremities.

VI. The church is called "the pillar of truth," 1 Tim. 3:15. It holds forth the mind of
Christ as a pillar does an edict or proclamation, that all may take notice of it, so that the
truths of God are published, supported, and kept from sinking by it, but do not derive
their authority from it. In which sense teachers, prophets, and apostles are likewise
called pillars, Prov. 9:1; Jer. 1:18; Gal. 2:9.

PILLOW
I. Properly, a sort of cushion to lie under one's head in bed, Mark 4:38.

II. Figuratively, it betokens ease, rest, and quietness; such did the false prophetesses
make, that they might be signs to the people of ease and rest ; and they thus
endeavoured to render them secure, Ezek. 13:18, 20.

PIT
I. A hole in the earth, Isa. 30:14.
II. Any mischief, or evil, for insnaring a person, Psa. 7:15.

III. The grave, Psa. 28:1; 30:3.

IV. Trouble, Psa. 40:2.

V. Abraham and Sarah, from whom the Israelites sprang, even when their bodies were
like a rock, or pit, Isa. 51:1, 2.

VI. Hell, Rev. 9:2 ; 20:1.

PITCHER
I. A vessel with a handle for containing liquors, Gen. 24:14, 15.

II. Such vessels in the human body as convey vital supplies into the several parts of it,
as the veins and arteries ; especially the arterious vein, by which the blood is conveyed
to the lungs, and thence to the left ventricle of the heart, and then by the pulse thrust out
into the great artery, called arteria aorta; and by its branches dispersed into all the parts
of the body; which being done, the residue of the blood is carried back into the right
ventricle, whence it is disposed as has been mentioned, and so runs a perpetual round,
Eccles. 12:6, which may be said to be broken, when they become useless and
insufficient for the performance opf their several functions.

PLACE
I. The space or room in which a person or thing is, Gen. 40:3.

II. A city, tent, or dwelling, Gen. 28:26, 33.

III. Lot, state, or condition, Job 18:21.

IV. Room, or stead, Gen. 1:19.

V. Acceptation, kind welcome, or entertainment, John 8:37.

VI. A portion or text of Scripture, Acts 8:32.

VII. Advantage, occasion, or opportunity, Eph. 4:27.

VIII. An office, or employment, Gen. 40:13.

PLANT
I. To set trees or herbs, Gen. 9:20.

II. To bring a people from one country into another, there to place and settle them, Psa.
44:2; 80:8.

III. To be made real and living members of the church of God, Psa. 92:13.

IV. To lay the first foundation of Christianity among a people, and be instrumental, by
the preaching of the gospel, in converting them to Christ, 1 Cor. 3:6.

PLAY
The Hebrew word, zachak, which signifies to play, is also commonly used for laughing,
mocking, insulting. Wen Sarah saw Ishmael play with her son Isaac. she was offended
at it, Gen. 21:9. It was a play of mockery, or insult, or perhaps of squabbling, as the
word is used. 2 Sam. 2:14, "Let the young men now arise and play before us;" let them
fight as it were by way of play. But the event shows that they fought in good earnest,
since they were all killed. We find play taken in another sense in Exod. 32:6. When the
Israelites had set up the golden calf, they began to shout, to sing, and dance about it,
and to divert themselves: "The people sat down to eat and drink, and rose up to play."

PLEASE
I. PLEASE, is spoken,

II. Of God, pleasing himself, and denotes,

a. His will and good pleasure, Isa. 55:11; 1 Cor. 1:21.

b. His decree and purpose, Psa. 95:3; 135: 6.

III. Of Christ pleasing God, and signifies that God the Father did perfectly accept of
Christ as Mediator, and had a singular complacency and satisfaction in his undertaking,
and in all he should do or suffer in the accomplishment of man's redemption, Matt.
3:17; 17:5; John 8:29.

III. Of man, who pleases,

a. God, denoting a being approved and accepted of God, Heb. 11:5; 13:16.

b. Himself, [1.] In things sinful, Isa. 2:6. [2.] In things lawful, Acts 15:34.
c. His neighbor, which is, first, Lawful, to endeavor to comply with his weakness in
things indifferent, or that tend to edification, Rom. 15:2; 1 Cor. 10:33. Secondly, Sinful,
to flatter him, or suit one's doctrine to his humor, concealing some necessary truth, Gal.
1:10.

PLEASURE
I. Delight or joy, Psa. 102:14.

II. Purpose, intention, or resolution, Ezra 5:17.

III. Commands, Psa. 103:21.

IV. Lawful delights, Eccles. 2:1.

V. A kindness, or favour, Acts 25:9.

VI. Voluptuous and sinful ways, 1 Tim. 5:6.

PLEIADES
They are seven stars beyond the Bull, which appear at the beginning of the spring. the
Hebrew reads, Chima, Job 38:31, "Canst thou bind the sweet influences of the
Pleiades," or Chima ? Can you hinder them from rising in their season; or canst thou
hinder or shut up the earth when they open it?

PLOUGH
I. To till and break up ground with a plough, Deut. 22:10.

II. To labour in any calling, 1 Cor. 9:10.

III. To contrive, plot, and practise, Job 4:8 ; Hos. 10:13.

IV. Cruelly to torment, wound, and mangle, Psa. 129:3.

V. To put the hand to the plough, Luke 9:62. To engage oneself in the service of God,
or work of the ministry, or preaching the gospel.

POMEGRANATE
A kind of apple, covered without with a reddish rind, and red within, which opens
lengthways, and shows red grains within, full of juice like wine, with little kernels. God
gave orders to Moses to put embroidered pomegranates, with golden bells between, at
the bottom of the high priest's blue robe or ephod, Exod. 28:33, 34. Pomegranates being
very common in Palestine, and being a very beautiful fruit, the Scriptures make use of
similitudes taken from the pomegranate. The blossoms of the tree or shrub that bears
this fruit are called balausts by the apothecaries.

POOR
I. Indigent, needy, or necessitous, Matt. 26:11.

II. Such as are sensible of their lost and undone condition by sin, and discern their
poverty and inability in spiritual things, and fly to the free grace of God, and the
righteousness of Christ, for pardon and acceptance, Matt. 5:3 ; Luke 6:20.

III. Such as are void of true saving grace, or spiritually poor, Rev. 3:17.

POSSESSION
I. The possessing or actual enjoyment of any thing, 1 Kings 21:19.

II. Lands, houses, or habitations, Obad. 1:17.

III. Kingdom, or dominion, Gen. 36:43.

IV. Riches, whether in lands, goods, servants, or cattle, Eccles. 2:7; Matt. 19:22.

V. The land of Canaan, which was possessed by the Gentiles, Acts 7:45.

VI. That people which Christ has purchased with his blood, to be his peculiar
possession, Eph. 1:14.

VII. "I am their possession," Ezek. 44:28; that portion which I have reserved for myself
out of the offerings I have bestowed on them; or , I have appointed them a liberal
maintenance out of my oblations.

POSSIBLE
I. That which may be done, or effected, Mark 9:23 ; Rom. 12:18.

II. Profitable, or necessary, Gal. 4:15.

III. Agreeable to the will of God, Matt. 26:39 ; Acts 20:16.

POT
A vessel of earth or metal for uses for use in a family, 2 Kings 4:38.
"Though ye have lien among the pots," Psa. 58:13. Though you have endured great
hardships in Egypt, and have been in an afflicted, contemptible condition there. It is a
metaphor taken from scullions that commonly lie down in the kitchen among the pots,
or upon the hearth-stones, whereby they are very much discolored and deformed. In
Psa. 81:6, it is said, "His hands were delivered from the pots;" where pots may note all
those vessels wherein they carried water, lime, straw, bricks, etc. The meaning is, I
delivered him from his slavery and bondage in Egypt. And in Ezek. 24:3, 6, by the
similitude of a boiling pot, are showed the miseries and calamities wherewith the
inhabitants of Jerusalem should be afflicted and consumed.

POTTER
Frequent mention is made of the potter in Scripture. When God would show his
absolute dominion over men, and his irresistible power over their hearts, he has often
recourse to the similitude of a potter, who makes what he pleases of his clay; sometimes
a vessel of honour, and sometimes of dishonour; now forming it, and then breaking it;
now preserving it, and then rejecting it, Psa. 2:9; Rom. 9:21.

POWER
I. That attribute, or perfection of God, whereby he can do whatsoever he hath purposed
to do, and hinder what he will not have done, Matt. 6:13.

II. Absolute right and authority: Matt. 9:6, "The Son of man hath power on earth to
forgive sins ; " that is, he that is the Son of man, being God, hath this power.

III. Right, or privilege, John 1:12.

IV. Force, violence, or compulsion, Ezra 4:23.

V. Liberty, of freedom, 1 Cor. 9:4, 5.

VI. The effectual and powerful work of the Holy Spirit, in regenerating and carrying on
the work of grace in believers, against all opposition, from one degree to another, till it
be perfected in glory, Eph. 1:19.
VII. The means, or instrument, which by God's power is made effectual to bring to
salvation, Rom. 1:16; 1 Cor. 1:18.

VIII. A veil, or covering, in token that one is under the power of a superior : 1 Cor.
11:10, "The woman ought to have power on her head ; " that is, she ought to wear a
covering, or veil, in token that she is under the power of her husband ; or she ought to
reckon and acknowledge power to be in her head, that is, in her husband, who is her
head, Eph. 5:23.

IX. Good or evil angels, Col. 1:16 ; Eph. 6:12.

X. Civil governors, or magistrates, Rom. 13:1.

XI. Excellency, beauty, and glory, 1 Cor. 15:43.

XII. "All power is given unto me in heaven and in earth," Matt. 28:18. Supreme and
absolute authority and ability is given me in heaven, so as,

a. To prevail with God to be reconciled to man.

b. To send the Holy Ghost, Acts 2:33.

c. Over angels, Col. 1:16; Heb. 1:4.

d. To give heaven to all that believe in me, Matt 25:34. Power is also given me in earth
to prevail with men to be reconciled to God, and so to gather a church out of all nations,
Mark 16:15, 16, and to rule, govern, and defend the same against all its enemies, Acts
10:36, 38, 42; Eph. 1:20, 21.

XIII. "The body is raised in power, " 1 Cor 15:43. It will be able,

a. To attend the soul in the highest operations.

b. to be continually exercised in the highest employments without weariness.

c. To bear the weight of glory.

d. To do whatsoever the soul would have it.

e. It will be above the reach of inward infirmities, or outward dangers.

PRAISE
I. A confession and due acknowledgment of the great and wonderful excellences and
perfections that be in God, Psa. 138:1; Rev. 19:5.
II. A speaking forth and commending the good qualifications that be in others, Prov.
27:2.

III. The object, matter, and ground of praise, Deut. 10:20 ; Psa. 118:14.

IV. Commendation, encouragement, and protection, Rom. 12:3; 1 Pet. 2:14.

V. Great and praiseworthy actions, Psa. 106:2.

PRAYER
I. An offering up of our desires to God for things lawful and needful, with a humble
confidence to obtain them through the alone meditation of Christ, to the praise of the
mercy, truth, and power of God, Matt. 6:6; John 16:23, 24, 26. It is either mental or
vocal, impassioned or occasional; either private or public; for ourselves or others; for
the procuring of good things, or the removing or preventing of things evil, 1 Tim. 2:1,
2. As God is the only object of prayer, Psa. 1:15, and as we must pray for others as well
as for ourselves, James 5:16; so we are to pray fervently, Col. 4:12, sincerely, Psa. 17:1,
constantly, Col. 4:2, with faith, James v. 15, and not without repentance, Psa. 66:18;
Jer. 36:7, and by the help of the Holy Spirit, Rom. 8:26.

II. Prayer comes from a word in the Hebrew, which signifies appeal, interpellation,
intercession; whereby we refer our own cause, and that of others, unto God as judge,
calling upon him, appealing to him for right, presenting ourselves and our cause unto
him. The prayers that we direct to God are the ordinary conveyance of the graces that
we receive from him: Christ himself, the great example of the righteous, and of the
elect, taught us to pray, to inform us that it is by that we honor God, and draw down
upon ourselves his favors and grace.

III. The parts of prayer are said to be invocation, adoration, confession, petition,
pleading, dedication, thanksgiving, and blessing.

PREDESTINATE
This word is taken for the design that God has been pleased to have from all eternity, of
bringing by his free grace to faith and eternal salvation some certain persons whom he
loved in Christ; whilst he leaves others to continue in their infidelity, or in their
corruption: those that are so left are the reprobate, and the others are the elect, or
predestinated.
PREPARE
I. To get or make ready, Josh. 1:11.

II. To fit and qualify, Rom. 9:23.

III. To appoint, Matt. 20:23.

IV. To be fixed, Psa. 57:7.

V. To direct, guide, and establish, 1 Chron. 29:18.

PRESERVE
I. To keep safe or defend, Psa. 16:1.

II. To sustain or uphold, Psa. 36:6.

III. To reserve, save, or keep alive, Gen. 45:7.

IV. "O thou Preserver of men," Job 7:20. Oh you who, as thou was the Creator of man,
delights to be, and to be called, the Preserver and Savior of men; and that waits to be
kind and gracious to men from day to day, as occasion requires; do not deal with me in
a way contrary to your own nature and name, and to the manner of thy dealing with all
the rest of mankind. Or, you observer of men, thou who didst exactly know and
diligently observe all the inward motions and outward actions of men ; I have sinned ;
and therefore if thou shall be severe to mark mine iniquities, as you seem to be, I have
not what to say or do unto thee.

PRESS
I. To squeeze close together, Gen. 40:11.

II. To throng or crowd, Luke 8:45.

III. To urge, or be instant, Gen. 19:3.

IV. To pursue and seek after salvation and happiness with a holy boldness, resolution,
zeal, and fervency, Luke 16:16 ; Phil. 3:14.

V. A crowd or throng, Luke 19:3.

VI. The word press is likewise used, not only for the instrument or machine by which
grapes are squeezed, Isa. 16:10, but also for the vessel or vat wherein the wine runs
from the press, and in which it is received and preserved ; whence are these
expressions: He digged a wine-press in his vineyard, Matt. 21:33. "Thy presses shall
burst out with new wine," Prov. 3:10. "To draw out of the press," Hag. 2:16. It was a
kind of subterraneous cistern, in which the wine was received and kept, till it was put
into jars or vessels of earth or wood.

PREVAIL
I. To have the advantage over, or the better of, Judg. 16:5.

II. To be raised or lifted up, Gen. 7:20.

III. "The blessings of thy father have prevailed above the blessings of my progenitors,"
Gen. 49:26. The blessings which I thy father have conferred upon thee, are much more
considerable than those which I received either from my father Isaac, or from my
grandfather Abraham; and that,

a. In the extent of the blessings: Ishmael was excluded in one, and Esau in the other's
blessings; but I have included both Ephraim and Manasseh in my blessing.

b. In the distinctness and clearness of them; for that land of Canaan, which was
transmitted to Isaac and Jacob only in the general, was now in some sort particularly
distributed to Joseph and to the rest of his brethren. And,

c. In the nearness of the accomplishment: now there was a more likely prospect of the
multiplication of their seed than to Abraham or Isaac; and soon after they multiplied to
astonishment, and drew near to the possession of the Promised Land.

PRICE
I. The rate of any thing that is bought or sold, 2 Chron. 1:16.

II. Worth or value, Prov. 31:10.

III. Esteem, 1 Pet. 3:4.

IV. An oppurtunity or advantage, Prov. 17:16.

V. "Ye are bought with a price, 1 Cor. 6:20. You are redeemed out of the hands of
Divine justice, and rescued out of the bondage of sin and Satan, by the blood of Christ,
paid to God, the Supreme Judge, for your ransom, whereby Christ has an everlasting
dominion over you.
PRIEST
I. The priest under the law was a person consecrated and ordained of God, not only to
teach the people, and pray for them, but also to offer up sacrifices for his own sins, and
those of the people, Lev. 4:5, 6.

II. The priesthood was not annexed to a certain family, till after the promulgation of the
law of Moses. Before that time the first-born of every family, the fathers, the princes,
the kings, were priests, born in their city and in their house. Cain and Abel, Noah,
Abraham, and Job, Abimelech and Laban, Isaac and Jacob, offered themselves their
own sacrifices. In the solemnity of the covenant that the Lord made with his people at
the foot of Mount Sinai, Moses performed the office of mediator, and young men were
chosen from among the children of Israel to perform the office of priests, Exod. 24:5, 6.
But after that the Lord had chosen the tribe of Levi to serve him in his tabernacle, and
that the priesthood was annexed to the family of Aaron, then the right of offering
sacrifices to God was reserved to the priests alone of his family, Numb. 16:40.

III. The ordinary priests served immediately at the altar, offered the sacrifices, killed
and flayed them, and poured their blood at the foot of the altar, 2 Chron. 29:34; 35:11.
They kept up a continual fire upon the altar of burnt-sacrifices, and in the lamps of the
golden candlestick that was in the holy place ; they kneaded the loaves of the shew-
bread, baked them, offered them upon the golden altar, and changed them every sabbath
day.

IV. One of the chief employments of the priests, next to attending upon the sacrifices
and the service of the temple, was the instruction of the people, the distinguishing the
several sorts of leprosy, the causes of divorce, the waters of jealousy, vows, the
uncleannesses that were contracted several ways; all these were brought before the
priests, Lev. 13:13; Numb. 5:14, 15; Hos. 4:6; Mal. 2:7.

V. The high priest only had the privilege of entering into the sanctuary once a year,
which was the day of solemn expiation, to make atonement for the sins of the whole
people, Lev. 16:2-4, etc. God had also appropriated to his person the oracle of his truth ;
so that when he was habited with the proper ornaments of his dignity, and with the
Urim and Thummim, he gave answers to the questions made to him, and God
discovered to him secret and future things, Exod. 28:30.

VI. The term priest is most properly given to Christ, of whom the high priests under the
law were types and figures, he being the High Priest, especially ordained of God, who,
by the sacrifice of himself, once offered by himself, and also by his intercession, might
reconcile unto, and for ever keep in favour with God all true believers, Heb. 7:17; 9:11,
12, 24, 25.
VII. The word is also applied to every true believer, who is enabled to offer up himself
spiritual sacrifices of prayer and praise to God, through Jesus Christ, 1 Pet. 2:5; Rev.
1:6.

PRINCE
This name is given,

a. To God, who is the Supreme Ruler and Governor, Dan. 8:11.

b. Christ, who is called "the Prince of peace," Isa. 9:6. He is the only purchaser and
procurer of peace between God and men, Isa. 53:5, and of peace between men and men,
between Jews and Gentiles, Eph. 2:15, and he left peace as his legacy to his disciples,
John 14:27. He is called "the Prince of life," Acts 3:15. As God, he is the author of our
temporal life, in whom we live and move, and in whose hand is our breath; and as
Mediator, he is the guide and way to eternal life, John 14:6. He is also called "the
Prince of the kings of the earth," Rev. 1:5. He, as King, rules over all, even his greatest
and most powerful enemies.

c. To the chief of the priests, called "the princes of the sanctuary," Isa. 43:28.

d. To the Roman emperor, Dan. 9:26.

e. To men of princely excellence and worth, Eccles. 10:7.

f. To the nobles, counsellors, and officers in a kingdom, Isa. 10:8.

g. To the chief or principal men of families, or tribes, Numb. 17:2.

h. To the devil, called "the prince of this world," John 12:31, who boasts of having all
the kingdoms of the earth at his disposal, Matt. 4:9.

PRISON
I. A place to confine debtors, or malefactors, Matt. 18:30; Luke 23:19.

II. A low, obscure, and base condition, Eccles. 4:14.

III. The cave wherein, as in a prison, David hid himself, Psa. 142:7.

IV. That spiritual bondage in which sinners are kept by Satan, and their own lusts, Isa.
43:7.

V. The grave, Isa. 53:8.

VI. That powerful restraint by which God keeps in and bridles Satan, Rev. 20:7.

VII. "He preached to the spirits in prison," 1 Pet. 3:19. Christ preached to the sinners of
the old world by Noah, whom he inspired, that he might be a preacher of righteousness,
to warn that wicked generation of approaching judgments, and exhort them to repent;
whose souls, because of their disobedience, are reserved in the infernal prison of hell,
and were so at the time when the apostle Peter wrote this Epistle.

PROFANE
I. This is said of the contempt and abuse of holy things. A man who is defiled, and
touches any sacred thing, pollutes or profanes it. A profane person is one openly
wicked. He that makes a jest of sacred things, who defiles himself by impure and
shameful actions, is a profane person, Lev. 21:9, 12. The Scripture calls Esau profane,
because he sold his birthright, which was considered as a holy thing, not only because
the priesthood was annexed to it, but also because it was a privilege leading to Christ,
and a type of his title to the heavenly inheritance, Heb. 12:16. The priests of the race of
Aaron were enjoined to distinguish between sacred and profane, between pure and
defiled, Lev. 10:10, and for this reason the use of wine was forbid them in the temple
during their time of waiting. It was forbid them to keep the flesh of the peace-offerings
above two days: if they ate of it on the third day, they were punished as profaners of
holy things, Lex. 19:7, 8.

II. To profane the temple, to profane the Sabbath, to profane the altar, are expressions to
denote the violation of the holy rest of the Sabbath, the entering of foreigners into the
temple, the irreverences that are committed there, the impious sacrifices that are offered
on the altar of the Lord. To profane a vine, or a tree, is to make them common, and
proper to be employed in ordinary uses: Deut. 20:6, "What man is he that hath planted a
vineyard, and hath not eaten of it?" The Hebrew says, who hath not yet profaned it. In
Lev. 14:23, 24, etc., where Moses passes a law concerning the fruit of trees newly
planted, he expressed the impurity of the first-fruits, by calling them uncircumcised. For
the three first years these fruits were cut off as impure; the fourth year they offered what
was produced in the temple; and in the fifth year the owner had the liberty of making
use of the fruit as his own, which then became profane, or common. Jeremiah promises
the Israelites that they should return again into their own country, that they should plant
vineyards on the mountains of Samaria, and should profane them; that is, should eat of
the fruit thereof, Jer. 31:5.

PROMISE
I. It is an assurance that God has given in his word of bestowing blessings upon his
people, 2 Pet. 1:4. The word in the New Testament is often taken for those promises
that God heretofore made to Abraham and the other patriarchs of sending the Messiah.
It is in this sense that the apostle Paul commonly uses the word promise, Rom. 4:13, 14;
Gal. 3:16. The promises of the new covenant are called better than those of the old,
Heb. 8:6, because they are more spiritual, clear, extensive, and universal, than those in
the Mosaic covenant were.

II. The time of the promise, Acts 7:17, is the time of the fulfilling of the promise. God
had told Abram, Gen. 15:13, 14, that his seed should be a stranger in a strange land, but
that after four hundred years he would bring them out thence; the time of the promise
came when these four hundred years were expired.

III. The children of the promise are,

a. The Israelites descended from Isaac, in opposition to the Ishmaelites descended from
Ishmael and Hagar.

b. The Jews converted to Christianity, in opposition to the incredulous Jews, who will
not believe in Christ.

And,

c. All true believers, who are born again by the supernatural power of God's Spirit, and
by faith lay hold on the promise of salvation made in Christ ; these are the spiritual seed
of Abraham, to whom the spiritual blessings contained in the covenant and the
inheritance do belong, Rom. 9:8; Gal. 4:28.

IV. The Holy Spirit of promise, Eph. 1:13, signifies, the Holy Ghost, which God has
promised to those that shall believe in him, which is the pledge of a believer's
everlasting happiness. The first commandment to which God has annexed a promise, is
that, "Honour thy father and mother," Eph. 6:2 ; to which God has subjoined this
promise, that their days shall be multiplied upon the earth, Exod. 20:12. Promises also
denote eternal life, or the blessedness promised, which is the object of the Christian's
hope, Heb. 6:12.

PROPHET
I. This word comes from the Greek which signifies one that foretells future events. The
Hebrews at the beginning called them seers, videns. Afterwards they called them nabi,
which comes from the root nibba, to foretell, to divine. Also the Scripture often gives
them the name of men of God, and of angels, or messengers of the Lord. The verb
nibba, to prophesy, is of great extent. Sometimes it signifies to foretell what is to
prophesy, is of great extent. Sometimes it signifies to foretell what is to come ; at other
times, to be inspired, to speak from God. It is said, Exod. 7:1, "Aaron thy brother shall
be thy prophet ;" that is, he shall be thy prophet ;" that is, he shall explain and interpret
thy sentiments and commands to Pharaohand the people. The apostle Paul, in his
Epistle to Titus, 1:12, quoting a profane poet, calls him prophet, because the pagans
thought their poets inspired by the gods. The Scripture often gives the name of prophet
to impostors, who falsely boasted of inspiration, 1 Kings 18:22.

II. As the true prophets, at the time that they were transported by the motions of God's
Spirit, were sometimes agitated in a violent manner ; those motions were called
prophesying, which persons exhibited who were filled with a good or evil spirit. For
example, Saul, being moved by an evil spirit, prophesied in his house, 1 Sam. 18:10;
that is, he was agitated with violence, and used strange and unusual gestures, signs and
speeches, as the prophets did. To prophesy is also put for to make or sing psalms or
songs of praise to God, 1 Sam. 10:5, 6 ;1 Chron. 25:1. This term is also used by St.
Paul, for explaining Scripture, preaching, or speaking to the church in public, 1 Cor.
14:1, 3, 4.

III. The most usual way by which God communicated himself to the prophets was by
inspiration, which consisted in illuminating the mind of the prophet, and exciting his
will to proclaim what the Lord dictated to him from within. It is in this sense that all the
authors of the canonical books of Scripture, both of the Old and New Testament, are
acknowledged as prophets. God also communicated himself to the prophets by dreams
and nocturnal visions. In Acts 10:11, 12, it is said that Peter fell into an ecstasy at noon-
day, and had a revelation concerning the call of the Gentiles to the faith. The Lord
appeared to Job and to Moses in a cloud, and discovered his will to them, Numb. 11:25;
Job 38:1. He has often made his voice to be heard in an articulate manner; thus he spoke
to Moses in the burning bush, and upon Mount Sinai, and to Samuel in the night, 1
Sam. 3:4.

IV. We have in the Old Testament the writings of the sixteen prophets ; that is, of four
greater and twelve lesser prophets. The four great prophets are Isaiah, Jeremiah,
Ezekiel, and Daniel. The twelve lesser prophets are Hosea, Joel, Amos, Obadiah, Jonah,
Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi.

This is nearly the chronological order in which they may be ranged.

1. Hosea prophesied under Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and
under Jeroboam II. king of Israel, and his successors, to the destruction of Samaria.
Some think that the title of Hosea's prophecy, wherein mention is made of his having
prophesied under so many kings, is not his own, but some ancient transcriber's ; and
that the true beginning of this prophet's work is at ver. 2, "The beginning of the word of
the Lord." For, say they, if he had prophesied under the reign of all these princes, he
must have lived a very long time ; by a moderate calculation, for the space of one
hundred and twelve years.

2. Amos began to prophesy the second year before the earthquake, which was in the
reign of king Uzziah, about six years before the death of Jeroboam 11. king of Israel.
3. Isaiah began to prophesy at the death of Uzziah, and at the beginning of the reign of
Jotham king of Judah. He continued to prophesy to the reign of Manasseh, who caused
him to be put to death.

4. Jonah lived in the kingdom of Israel under the kings Joash and Jeroboam II. about
the same time as Hosea, Isaiah, and Amos.

5. Micah lived under Jotham, Ahaz, and Hexekiah kings of Judah ; he was
contemporary with Isaiah, but began later to prophesy.

6. Nahum appeared in Judah under the reign of Hezekiah, and after the expedition of
Sennacherib.

7. Jeremiah began in the thirteenth year of the reign of Josiah king of Judah. He
continued to prophesy under the reigns of Shallum, Jehoiakim, Jeconiah, and Zedekiah,
to the taking of Jerusalem by the Chaldeans ; and it is thought he died two years after in
Egypt. Baruch was his disciple and amanuensis.

8. Zephaniah appeared at the beginning of the reign of Josiah, and before the twenty-
eighth year of this prince ; he was contemporary with Jeremiah.

9. Joel prophesied under Josiah about the same time as Jeremiah and Zephaniah.

10. Daniel was taken into Chaldea in the fourth year of Jehoiakim, king of Judah, and
prophisied at Babylon to the end of the captivity.

11. Ezekiel was carried captive to Babylon along with Jeconiah king of Judah, in the
year of the world 3405. He began to prophesy in the year 3409. He continued till
towards the end of the reign of Nebuchadnezzar, who died in the year of the world
3442.

12. Habakkuk lived in Judea at the beginning of the reign of Jehoiakim, about the year
3394, and before the coming of Nebuchadnezzar into the country in 3398. He dwelt in
Judea during the captivity.

13. Obadiah lived in Judea after the taking of Jerusalem, and before the desolation of
Idumea.

14. Haggai was born in all probability at Babylon, from whence he returned with
Zerubbabel. In the second year of Darius son of Hystaspes, he was excited by God to
exhort Zerubbabel, the prince of Judah, and the high priest Joshua, to resume the work
of the temple, which had been interrupted for so long a time by the envy of those who
were enemies to the Jews, who prevailed with Cyrus to revoke that permission whereby
he had empowered the Jews to rebuild their temple. And Cambyses the son of Cyrus
coming to the crown, renewed the same prohibition ; so that the temple for fourteen
years continued in the same state wherein the Jews had put it immediately after their
return.

15. Zechariah prophesied in Judea at the same time as Haggai, and he seems to have
continued to prophesy after him.

16. Malachi, the last prophet, has not put any date to his prophecies. If he was the same
as Ezra, as some think, he may have prophesied under Nehemiah, who returned into
Judea in 3550.

V. Besides these , there are found the names of a great many more prophets in
Scripture, such as Abraham, Isaac, Jacob, Moses, Joshua, Samuel, Nathan, David,
Solomon, etc. Christ Jesus is the great Prophet of his church ; Moses prophesying of
him, Deut. 18:15, says, "God will raise up a Prophet like unto me ;" that is, such a
prophet as I am. resembling me in nature and office, being a man and mediator, as I am,
though more excellent, and in a more singular sort ; I as a servant, he as a Son and Lord
of his church, who will teach them the will of God, not only in his own person on earth,
but by his word and Spirit when exalted to the right hand of power in heaven.

PROSELYTE
I. This term comes from the Greek word for a stranger, one that comes from abroad, or
from another place. The Hebrew word ger or necher has the same signification. In the
language of the Jews, they go by this name who come to dwell in their country, or who
embrace their religion, though they are not Jews by birth.

The Hebrews distinguish two kinds of proselytes. The first are called proselytes of the
gate, and the others proselytes of justice. The first are those who dwelt in the land of
Israe, or even out of that country, and who, without obliging themselves to
circumcision, or to any other ceremony of the law, feared and worshipped the true God,
observing the rules that were imposed upon the children of Noah. These precepts are
seven in number :

1. De judiciis. Obedience is due to judges, magistrates, and princes.

2. De cultu extraneo. The worship of false gods, superstition, and sacrilege are absolute
forbidden.

3. De maledictione nominis sanctissimi. As also cursing the name of God, blasphemies,

and false oaths.

4. De revelatione turpitudinum. Likewise all incestuous and unlawful conjunctions or

copulations, as sodomy, bestiality, crimes against nature.
5. De sanguinis effusione. The effusion of the blood of all sorts of animals, murder,
wounds, and mutilations.

6. De rapina. Thefts, cheats, lying, etc.

7. De membro animalis viventis. The parts of an animal still alive are not to be eaten, as
was practiced by some pagans. Of this number was Naaman the Syrian, Cornelius the
centurion, the cunuch of queen Candace, and others. Such as would enter themselves as
proselytes of habitation, or of the gate, promised with an oath, in the presence of three
witnesses, to keep those seven precepts. Their privileges were said to be, first, That by
the observation of the rules of natural justice, and by exemption from idolatry,
blasphemy, incest, adultery, and murder, they thought they were in the path to eternal
life. Secondly, They might dwell in the land of Israel, and have a share in the outward
prosperities of the people of God.

The proselytes of justice are those that were converted to Judaism, who had engaged
themselves to receive circumcision, and to observe the whole law of Moses. Thus were
they admitted to all the prerogatives of the people of God, as well in this life as in the
other. The rabbins say, that before circumcision was administered to them, and before
they were admitted into the religion of the Hebrews, they were examined about the
motives of their conversion ; to know whether their change was voluntary, or whether
their it proceeded from any reasons of interest, fear, ambition, or such like. Three things
were required in a complete proselyte, which were washing, or plunging his body in a
cistern of water, circumcision, and sacrifice; but for women, only washing and sacrifice.

PROVE
I. To try and examine, 2 Cor. 13:5.

II. To make manifest by argument, Acts 9:22; Rom. 3:9.

III. To make good, Acts 24:13.

IV. To try by some affliction, that men may know their own hearts, Deut. 8:2.

V. To find true, Eccles. 7:23.

VI. To judge, Job 9:20.

VII. To discern, approve of, and conform to, Rom. 12:2.

PROVERB
The Hebrews give the name of proverbs, parables, or similitudes to moral sentences,
maxims, comparisons, or enigmas, expressed in a style that is poetical, figurative, close,
and sectentious ; they call this kind of proverbs Mishle. Solomon says, that in his time
maxims of this sort were the chief study of the learned: "A wise man will endeavour,"
says he, "to understand a proverb, and the interpretation, the words of the wise, and
their dark sayings," Prov. 1:6. In the Proverbs of Solomon we find rules for the conduct
of all conditions of life; for kings, courtiers, men engaged in the affairs of the world ;
for masters, servants, fathers, mothers, and children.

PUBLICAN
I. PUBLICAN, in Greek, was a farmer, or receiver of public money, an officer of the
revenue, a man employed in collecting such impositions as are hateful to the people.
Among the Romans there were two sorts of farmers: some were general farmers, who is
in every province had their deputies, and under-farmers, who collected the revenues and
other profits of the empire, of which they gave an account to the emperor. These
principal farmers were men of great consideration in the government; and Cicero says,
that among these were to be found the flower of the Roman knights, the ornament of the
city, and the strength of the common wealth. But the deputies, the under-farmers, the
commissioners, the publicans of the lower order, were looked upon as so many thieves
and pick-pockets. Theocritus being once asked which was the most cruel of all beasts,
made answer, That among the beasts of the wilderness, they were the bear and the lion ;
among the beasts of the city, they were the publican and the parasite.

II. Among the Jews, the name and profession of a publican was the most odious thing in
the world. This nation, in a particular manner, valued themselves upon their freedom :
"We be Abraham's seed, and were never in bondage to any man," John 8:33. They
could not, without the utmost reluctance, see publicans in their country, rigorously
exacting those tributes and impositions that were laid on them by the Romans.
Especially the Galileans, or Herodians, submitted to this badge or servitude not without
the greatest impatience, and thought it even unlawful to pay tribute to a foreign power ;
as they showed by that question they put to our Savior, Luke 20:22, "Is it lawful for us
to give tribute to Caesar, or no ?" Those of their own nation that undertook this employ
they looked upon as no better than heathen : "Let him be unto thee as an heathen man,
and a publican," Matt. 18:17. It is said that they would not allow them to come into
their temple, or their synagogues, nor admit them to partake of their public prayers, or
of their offices of judicature, or allow them to give testimony in a court of justice ; and
for certain they would not accept of their presents at the temple, no more than they
would of the price of prostitution or of blood, or of any thing else of the like nature.

III. There were many publicans in Judea in the time of our Savior. Zaccheus probably
was one of the principal farmers, since he is called "the chief among the publicans,"
Luke 19:2, but Matthew was only an inferior publican. The Jews reproached our Savior
with being a friend of publicans and sinners, and of eating with them, Luke 7:34. And
our Savior told the Jews that harlots and publicans went into the kingdom of heaven
before them, Matt. 21:31. In the parable of the publican and Pharisee, who made their
prayers together in the temple, we see with what sentiments of humility the view of his
condition inspired the publican: he keeps afar off, and probably dares not so much as
enter the court of the people; he is afraid to lift up his eyes to heaven ; he smites his
breast, and submissively asks pardon of God, Luke 18:10, etc. Zaccheus says to our
Saviour, that he was ready to give half of his goods to the poor, and to restore four-fold
of whatever he had unjustly acquired. Luke 19:8. And this, because at that time the
Roman laws required that whenever any publican was convicted of extortion, he should
be obliged to render four times the value of what he had extorted.

PUNISHMENT
I. There were several sorts of punishment in use among the Jews, which are mentioned
in the Scripture, as,

a. The punishment of the cross: this was a servile punishment, which was inflicted on
the vilest of slaves: to be crucified, was a great mark of infamy to officers and men of
quality. The common way of crucifying was by fastening the criminal with nails, one at
each hand, and one at both his feet, or one at each of them. They were likewise bound
frequently with cords; and this penalty, which seems in one sense gentler, because it
occasions less pain, in another was more cruel, because the condemned person by this
means was made to languish for a longer time. Before they nailed the person to the
cross, they generally scourged him with whips, or leathern lashes. Our Savior was
severely scourged during his passion; Pilate, having pronounced sentence against him,
ordered him to be scourged, and delivered him up to be crucified. The law ordained that
the persons executed should not be left upon the cross after sun-set, because he that is
hanged in this manner is cursed by God, Deut. 21:22, 23.

II. Suspension, hanging, or the punishment of the rope. The Jews maintain that none but
idolaters and blasphemers underwent this punishment. Haman and his sons were hung
upon a high gallows, Esth. 7:10. Pharaoh's chief baker was first beheaded, and
afterwards hanged upon a gibbet, Gen. 40:22. We read in the Scripture that sometimes
they hung up men alive, and sometimes hung up their carcasses after they were dead,
Josh. 8:29; 2 Sam. 21:12.

III. Stoning, or putting to death by casting stones. This punishment was very much in
use among the Hebrews: it is said that this penalty was inflicted upon all those criminals
that the law condemns to death, without expressing the particular kind of death: for
example, the incest of a son with his mother, or of the son with his mother-in-law, or of
a father with his daughter, or with his daughter-in-law ; or of a man that debauches a
woman that is contracted; or of her that is contracted, and consents to another; those
that are guilty of the crimes of sodomy or bestiality ; idolaters, blasphemers, magicians,
conjurors, breakers of the sabbath; those that offer their children to Moloch; those that
entice others to idolatry; a son rebellious to his father, and condemned by the judges.
IV. Fire. This punishment was very common. When Judah was informed that his
daughter-in-law Tamar was with child, he would have had her burnt as an adulteress,
Gen. 38:24. The law of Moses inflicts the punishment of the fire upon the daughters of
the priests who were guilty of fornication, Lev. 21:9. Nebuchadnezzar caused Daniel
and his companions to be thrown into a burning fiery furnace, because they would not
worship his golden image, Dan. 3:21. And by the law he was ordered to be burnt alive
who should marry the mother and her daughter, Lev. 20:14.

V. The punishment of the rack, or tympanum. This is met with in the Greek of St. Paul
to the Hebrews, 11:35. Some have explained it of the tressel, or chivalet, a punishment
very frequent in antiquity, but very much unknown at this day: others think that the
apostle alludes to the death of John the Baptist, and to that of St. James, who were both
beheaded. Some think it signifies to flay alive; others take it in a general sense, for all
kinds of capital punishments and violent deaths; but interpreters are generally of
opinion that the apostle here means the bastinado, or the punishment of the whip, and
that there is an allusion to the cruelties exercised upon old Eleazar, and the seven
brethren the Maccabees. The second book of Mac. 6:19, speaking of the martyrdom of
Eleazar, says that he came to the tympanum.

VI. Imprisonment. This was not always considered as a punishment, but was to keep
and secure a person accused or suspected. Joseph detained his brother Simeon in prison,
till he should be assured of the truth of what his brethren had told him concerning his
father and his brother Benjamin, Gen. 42:19. The blasphemer that was brought to
Moses, Lev. 24:12, and the man that was found gathering sticks on the sabbath day,
Numb. 15:34, were put in ward till the Lord declared the kind of punishment they were
to undergo. But often imprisonment was made a punishment when it was attended with
shame and severities.

VII. When Joseph was unjustly accused by Potiphar's wife, he was put in prison, and
loaded with fetters, Gen. 39:20. Samson was taken by the Philistines, cast into a
dungeou, had his eyes put out, and forced to grind at the mill, Judg. 16:21. Bonds,
fetters, shackles, manacles, and chains, which usually attended imprisonment, must be
looked upon as punishments.

VIII. The sword, or beheading. In Scripture there are several instances of decapitations.
Pharaoh's chief baker had his head cut off; after which his body was hung upon a
gibbet, Gen. 40:19. Abimclech, son of Gideon, cut off the heads of seventy sons of
Gideon, his brethren, upon one stone, Judg. 9:5. The people of Samaria cut off the
heads of seventy of the sons of Ahab, and sent them in baskets to Jehu, 2 Kings 10:7.
John the Baptist was beheaded in prison, by the order of Herod, Matt. 14:10.

IX. The precipice, or throwing headlong from the top of a rock. This was not a common
punishment: if it has been sometimes used among the Hebrews, it was in singular cases.
Amaziah king of Judah overcame ten thousand Idumeans, and made them prisoners of
war, and cast them down from the top of a high rock, 2 Chron. 25:12.
X. To be torn in pieces by thorns, or under harrows or sledges of iron. There are some
examples of these punishments in Scripture. When Gideon returned from pursuing the
Midianites, he tore with thorns or brambles of the desert the chief men of the city of
Succoth, who had insulted him, Judg. 8:. 16. And David made the Ammonites undergo
a punishment more cruel and severe: 2 Sam. 12:xii. 31, "He put them under harrows
and axes of iron,. and made them pass through the brick-kiln." These harrows or sledges
of iron were machines proper for thrashing of corn, in order to get the grain out the
straw, which were loaded with iron or stones, for bruising the straw. By the brick-kiln,
is either meant the furnace in which the bricks were burnt, or the place where the earth
was beat and macerated, in which these miserable wretches were executed.

XI. The saw, to be cut through the middle. This punishment was not known among the
Hebrews. Some are of opinion that it came originally from the Persians or Chaldeans.
The apostle Paul, in his Epistle to the Hebrews, 11:37, speaking of the calamities
suffered by the prophets and saints of the Old Testament, says that "they were sawn
asunder." Several of the ancients have explained this passage concerning the death of
Isaiah, who is said to have been put to death by king Manasseh with a saw.

XII. Cutting off the hair of the guilty person. This seems to be a punishment rather
shameful than painful; and yet it is thought that pain likewise was added to the disgrace;
and that they were not contented to shave or cut the hair, but tore it off with violence, as
if they had been plucking a bird alive. This much the Hebrew signifies in Neh. 13:25, "I
contended with them, and smote certain of them, and plucked off the hair."

XIII. To pluck out the eyes. This is a punishment not common ; and though Moses had
appointed that an eye should be given for an eye, and a tooth for a tooth, Exod. 21:24,
yet it is the opinion of commentators that this law was very seldom put in practice
according to the letter; and that the offender was generally punished by a pecuniary
penalty, which was converted to the use of the injured party. When the Philistines had
laid hold on Samson, and intended to prevent his doing them any more harm, they put
him in prison, and bored out his eyes, Judg. 16:21. Nebuchadnezzar took king
Zedekiah, and had his children put to death in his presence, then caused his eyes to be
put out, and afterwards had him carried to Babylon in chains, 2 Kings 25:7.

XIV. To cut off the extremities of the feet and hands was a piece of cruelty formerly
exercised by Adonibezek, king of Bezek, upon seventy kings who had been conquered
by him, and who ate like dogs under his table. But God thought fit to have him tortured
after the same manner that he had tortured others. The Israelites conquered him, took
him, and cut off the extremities of his hands and feet, Judg. 1:5-7. David treated the
murderers of Ish-bosheth in the same manner, and had their bodies hung up over the
pool of Hebron, 2 Sam. 4:12.

PUR
See PURIM
PURE
I. Simple, unmixed, uncompounded, as wine without water, gold or silver without
dross, Exod. 25:17, 31; Deut. 32:14.

II. Holy, free from spot, stain, or the least mixture of sin, Psa. 19:8; 1 John 3:3.

III. One who is singlehearted and sincere, free from any reigning sin, Matt. 5:8.

IV. Devout and religious, Prov. 30:12.

V. Tried or refined, Psa. 119:140, "Thy word is pure;" that is, it is perfectly free from
all falsehood and deceit, and contains pure precepts, pure examples, great helps,
and strong encouragements to purity, and persuasion from sin.

VI. Clear and free, Acts 20:26.

VII. Lawful to be used, Rom. 14:20.

VIII. Believers, whose hearts are purified by faith, Tit. 1:15.

IX. Free from error, idolatry, and hypocrisy, James 1:27.

PURIM
PURIM, OR PUR, OR PHUR ; that is to say, lots. This was a very solemn feast of the
Jews, instituted in memory of the lots that were cast by Haman the enemy of the Jews.
These lots were cast in the first month of the year, Esth. 3:7, and marked out the twelfth
month of the same year, for the execution of Haman's design, which was to destroy all
the Jews of the kingdom of Persia. Thus the superstition of Haman, in casting and
pursuing the event of these lots, was the cause of his own ruin, and of the preservation
of the Jews; who had now time to avert this blow, by means of Esther the spouse of
Ahasuerus, and to remove those ill impressions he had conceived of the Jews. In
memory of this so signal and miraculous deliverance, the Jews instituted a feast, to
which they gave the name of Pur, or Purim.

QUAILS
Birds somewhat less than pigeons. God gave quails to the Israelites upon two occasions:
First in the wilderness of Sin, or Zin, a few days after they had passed over the Red Sea,
Exod. 16:13. The second time was at the encampment, called, in Hebrew, Kibroth-
hattaavah, or the graves of lust, Numb. 11:32. The number of them was miraculous; for
it is said, that God "rained flesh upon them as dust, and feathered fowls like as the sand
of the sea, " Psa. 88:27. They are said to be birds larger than sparrows, and we are told
that their flesh is very delicious and agreeable. When God fed the Israelites with these,
it happened to be in the spring, when the quails passed from Asia into Europe. Then
they are to be found in great numbers upon the coasts of the Red Sea and the
Mediterranean. God caused a wind to arise, that drove them within and about the camp
of the Israelites ; and it is in this that the miracle consists, that they were brought so
seasonably to this place, and in so great numbers, as to suffice above a million of
persons above a month. Some authors affirm, that in those eastern and southern
countries quails are innumerable, so that in one part of Italy, within the compass of five
miles, there were taken about a hundred thousand of them every day for a month
together and that sometimes they fly so thick over the sea, that being weary they fall
into ships, sometimes in such numbers that they sink them with their weight.

QUEEN
I. This name is given,

a. To the wife or consort of a king. Neh. 2:6.

b. To a sovereign princess, or chief ruler of a kingdom, 1 Kings 10:1.

c. To the true universal church, espoused to Christ the King of his people, as to a
husband, Psa. 45:9.

d. To the false antichristian church, which, through pride, presumption, and security,
boasts that she is the only infallible and impregnable church, against which the gates of
hell shall not prevail, Rev. 18:7.

e. To the sun, moon, and stars, which the Hebrew idolaters called by the name of the
queen of heaven, Jer. 44:17, 25. They set up altars to her upon the platforms or roofs of
their houses, or the corners of the streets, near their doors, and in groves. They offered
cakes to her kneaded up with oil and honey, and made libations to her with wine and
other liquors : these were offerings which the Lord had commanded to be made to
himself, Lev. 23:13 ; Numb. 6:17.

QUENCH
I. To hinder or extinguish, 2 Sam. 14:7; Song of Solomon 8:7.

II. To let or hinder the consuming force of, Heb. 11:34.

III. "Quench not the Spirit," 1 Thess. 5:19. You that have received the Spirit, and have
had experienced of the workings and motions thereof in and upon your hearts, take heed
of doing, or neglecting, any thing that may render them ineffectual to you, either in
whole or in part; but cherish them by a ready compliance therewith. Not that the habits
of grace may be totally extinguished in such as are truly regenerated, yet they may be
abated as to degree and lively exercise: but those common illuminations and
convictions of the Spirit, which persons unregenerated, especially such as live under the
gospel, do often find, may be totally lost, Heb. 6:4-6.

QUESTION
I. A demand to which an answer is required, Matt. 22:35.

II. Contentions, quarrels, or disputes, 1 Tim. 1:4. The apostle Paul would have his
disciples Timothy and Titus to avoid vain questions, or vain disputes, which are only
concerning genealogies, and the sense of the law, because this kind of question is more
apt to give offence than to edify, 2 Tim. 2:23; Tit. 3:9.

III. Of questions there are several sorts:

a. Religious, as when one asks the import, sense, and meaning of the statues and
commandments of God, Deut. 6:20.

b. Blasphemous, such was the Jews' question to our Savior, John 8:48, "Say we not well
that thou art a Samaritan, and hast a devil ?"

c. Curious, Luke 13:23, "Lord, are there few that be saved ?"

d. Foolish and unlearned, such as questions about genealogies, that recounting of

ancestors, which proceeds from a vain mind, and tends to vain-glory ; and questions
about the observance of the ceremonial law, or the sense of some little things therein, 2
Tim. 2:23; Tit. 3:9.

e. Hard, 1 Kings 10:1. "The queen of Sheba came to prove Solomon with hard
questions;" that is, with enigmatical, parabolical, intricate, and perplexing questions,
which were much used among the Eastern sages, Judg. 14:12.

f. Captious, such as are proposed to entangle and perplex a person, that from his
answers an occasion and opportunity may be had for accusing and punishing him ; of
this sort was the question of the Pharisees and Herodians to our Savior, Mark 12:14, "Is
it lawful to give tribute to Caerar, or no ?"

g. Hypocritical ; such was Herod's to the wise men, Matt. 2:7, "He asked them
diligently what time the star appeared ;" but concealed his bloody design of murdering
Christ; which in a short time after he in vain endeavored to effectuate, by murdering all
the children that were in Bethlehem.

h. Accusatory, Neh. 2:19, "Will ye rebel against the king ?"

i. Reprehensive, 1 Sam. 1:14, "How long wilt thou be drunken ?"

j. Affirmative, Numb. 12:2, "Hath not the Lord also spoken by us ?" that is, he hath
spoken by us.

k. Negative, Numb. 23:8, "How shall I curse whom God hath not cursed ?" that is, I
cannot curse them.

l. A question may be propounded through pride and ambition : the disciples came to
Christ, and asked him,"Who is the greatest in the kingdom of heaven ?" Matt. 18:1.

IV. The kingdom of heaven, of which our Savior talked, though they expected it should
be perfected in heaven, yet they made account that it should be begun on earth, and
administered in a pompous manner, as other earthly kingdoms are.

V. To put one to the question, was a punishment among the Romans. They put
criminals to the question, or endeavored to extort confessions from them, by whipping
them with whips or scourges. Some think that the offender was stripped to his waist,
and that his hands were tied to a pillar, that his back might be stretched out to receive
the blows.

Others are of opinion that his hands were fastened to a stake drove into the ground, of a
foot and a half or two feet high, so that the criminal stooping with his face towards the
ground, might present his naked back to such as were appointed to scourge him.

VI. There is an example of this in Acts 22:24. When the apostle Paul made an oration to
the people at Jerusalem, and related to them the manner of his conversion, they listened
to him very attentively, till he came to that part of his discourse where he told them that
God had sent him to preach to the Gentiles ; then they raised their voices, and cried out
that he was not fit to live, and were going to put him to death: Lysias the tribune gave
command that he should be examined by scourging, or be put to the question, as the
French expression is, agreeable to the Greek word here used ; but when they were
binding him, Paul asked the centurion there present, Is it lawful for you to scourge a
Roman citizen, and uncondemned ? upon which Lysias caused him to be unbound.

QUICKEN
I. To give life to the dead, Rom. 4:17.
II. To raise and cheer up such as languish, by renewing their comforts, and exciting
their graces, Psa. 119:25.

III. To bring such as are dead in sin into a state of spiritual life, by enduing them with a
principle of grace and spiritual life in sanctification, and delivering them from the guilt
of sin by justification, Eph. 2:1, 5. "The last Adam was made a quickening spirit," 1
Cor. 15:45. Christ, the Second Adam, or public Person, and Head of the new covenant,
is partaker of the Divine nature, and endued with the Holy Spirit, whereby he becomes
the fountain of heavenly life to all his members, Rom. 8:10, 11. And as the soul
dwelling in the first Adam's body made him a living soul, so Christ's dwelling in true
believers quickens and enables them both here and hereafter, John 17:23.

RABBI
I. Rab, Rabbin, Rabban, Rabbam ; a name of dignity among the Hebrews, signifying
doctor, or master. The name of Rab was given to their masters and doctors, to the chief
of a class, and to the principal officers of the court of a prince: for example,
Nebuzaradan, general of the army of king Nebuchadnezzar, is always called Rab
Tabachim, the master of the butchers, cooks, or guards, 2 Kings 25:8, 20. Daniel speaks
of Ashpenaz the Rab of the eunuchs of the house of Nebuchadnezzar, Dan. 1:3, and of
the Rab of the Saganim, or chief of the governors, or peers, Dan. ii. 48. This prophet
himself was preferred to be the chief of the interpreters of dreams, or the Rab of the
Chartumim, Dan. v. 11. It appears that this name came originally from the Chaldees ;
for before the captivity, when any mention was made of Judea, it is not found that it
was used but only when any mention was to be made for the officers of the king of
Babylon.

II. Rab, or Rabban, properly signifies master, or one that excels in any thing. Rabbi, or
Rabbani, is my master; Rabbin is the plural. Thus Rab is of greater dignity than Rabbi;
and Rabbin, or Rabbim, is a word of greater dignity than either Rab or Rabbi.
There were several gradations before they could arrive at the dignity of Rabbin. He that
was master or head of the school, was called Cacham, or wise ; and he had the name of
Bachar, or Elow, who aspired to the doctorship, and for this purpose frequented the
school of the Cacham. When he was further advanced, he had the title of Cabar of the
Rab, or the master's companion. And then, when he was further skilled in the
knowledge of the law and the traditions, he was called only Rab, or Rabbin, and
Morens, our master.

III. The Cacham Rab, or master Rabbin, decided all sorts of differences, determined
what things were allowed or forbidden, and judged in all matters of religion. He
celebrated marriages, and declared divorces. He preached, if he had a talent for it, and
was head of the academies. He had the head seat of the assemblies, and in the
synagogues. He reprimanded the disobedient, and could even excommunicate them,
which procured him great respect and authority. In their schools they sat upon raised
chairs, and their scholars were at their feet: hence it is that Paul is said to have studied
at the feet of Rabbi Gamaliel, Acts 22:3.

IV. Our Savior criticizes the scribes and Pharisees for affecting to have honorable titles
given them, and to be the lords and guides of the people's faith ; and exhorts his
disciples not ambitiously to affect such titles, or any vain applause, or precedence one
above another; telling them that himself was the only Lawgiver and Teacher, who only
can teach powerfully and inwardly, and in matters of faith and worship is only to be
followed, Matt. 23:7, 8.

RACA
RACA, or Racha, is a Syriac word, which properly signifies empty, vain, beggarly,
foolish, and which includes in it a strong idea of contempt. Lightfoot says, that in the
books of the Jews, the word Raca is a term of the utmost contempt, and is used to be
pronounced with certain gestures of indignation, as spitting, turning away the head, etc.
The Pharisees, in their lectures upon this law, "Thou shalt not kill," extended it no
further than that a man should not, without a warrant, actually take away the life of
another sense of this law, namely, that if a man doth but in his heart nourish wrath and
anger against another without a just cause, and lets it grow up into malice, and thoughts
and desires of private revenge, though he be not by it obnoxious to courts of justice, yet
he is accountable to God, and liable to his judgment: but if men suffer their passions to
break out into reviling and opprobrious language, such as Raca, or Thou fool, they are
not only liable to the eternal vengeance of God, but ought to be subjected to the
punishment of the civil magistrate; these scornful, disdainful, and vilifying speeches
being the beginnings of murder, provocatives to it, and indications of murderous hearts.
Matt. 5:22, "Whosoever shall say to his brother, Raca, shall be in danger of the
council."

RAIN
I. Water that fall from the clouds to the earth in drops, Eccles. 11:3. There are some
who think, by some expressions of the Scripture, that the ancient Hebrews imagined the
rain to be derived from certain great resirviors, which they supposed to be above the
heavens, and which Moses calls the waters above the firmament, by way of
contradistinction from the inferior waters, which are those of the sea, rivers, etc. For
example, Moses says, that, at the time of the deluge, the rain did not fall according to
the ordinary course of nature, but that the cataracts, the floodgates of heaven were set
upon: Gen. 7:11, "All the fountains of the great deep were broken up, and the windows
of heaven were opened." And Hosea says that in times of great drought the clouds cry
to the Lord, beseeching him to permit the waters which he keeps in his treasuries and
repositories to fall into them and replenish them: Hos. 2:21, "I will hear the heavens."
II. The sacred writers often speak of the rain of the former season, and of the rain of the
latter season: Deut. 11:14, "I will give you the rain of your land in his due season, the
first rain and the latter rain." Also in Hos. 6:3. Twice in the year there fell plenty of rain
in Judea ; in the beginning of the civil year, about September or October, and half a
year after, in the month Abib or March, which was the first month in the ecclesisatical
or holy year, whence it is called "the latter rain in the first month," Joel 2:23.

III. The Hebrews often compare speech and discourse to rain: Deut. 32:2, "My doctrine
shall drop as the rain;" that is, As rain falling upon herbs and grass makes them fresh,
fragrant, and flourishing, the same effect I may justly expect and hope that my
discourse will have upon your hearts, namely, to make them soft, pliable, and frutiful.
Job says that in the time of his prosperity he was attended to with great respect and
eagerness, that his discourse distilled like soft rain; that they expected it like rain, and
opened their mouth to receive his words, and therewith to satisfy their thirst, as the
parched earth opens its mouth to receive the rain of the latter season, Job 29:22, 23.

IV. The psalmist says that God "maketh lightnings for the rain," Psa. 135:7. He bringeth
water even out of the fire; he makes thick clouds, which being broken produce
lightning, and so are dissolved into showers of rain. Or, he "maketh lightnings with
rain," Jer. 10:13. He causes both of them to come out of the same cloud. Or , lightning
goes before thunder and rain ; and when we perceive lightning, and hear a fresh clap of
thunder during a storm, we conclude that the shower will soon come. This is easily
applied. The prophet therefore may observe here, that lightning is as it were the
forerunner and the natural token of rain.

RAISE
I. To lift up, 1 Sam. 2:8 ; Psa. 113:7.

II. To invent, or relate, Exod. 23:1.

III. To ordain and appoint, Exod. 9:16.

IV. To beget, Gen. 38:8.

V. To keep in remembrance, Ruth 4:5.

VI. To be restored to life, Matt. 11:5 ; John 2:19.

VII. To call to, and fit persons for any work, Judg. 2:16.

VIII. To build, Isa. 23:13.

IX. To make to stand, Psa. 107:25.

RANSOM
A signification made, or price paid, for the redeeming of a captive, or for procuring a
pardon for some notorious offender. God, giving directions to his ministers how to
behave towards penitent sinners, says, "Deliver him from going down to the pit, I have
found a ransom," Job 33:24. Declare to him that I have pardoned and will heal him ; for
I have found out an expedient, and a way of ransoming and redeeming sinners from
death, both spiritual and eternal, which they by their sins have deserved ; which is by
the death of my Son, the Redeemer and Savior: hence Christ is called a ransom: 1 Tim.
2:6, "Who gave himself a ransom for all, to be testified in due time." Man being in a
lost and deplorable condition, and liable to eternal death on account of his sins, the
eternal Son of God, moved by his Divine love, undertook to restore fallen man to the
favor of God, and voluntarily endured the punishment due to our sins, and gave his
most precious life and blood as the price of our redemption ; and therefore such as
Christ redeems from the spiritual bondage of sin and Satan are called "the ransomed of
the Lord," Isa. 35:10.

RAZOR
This is an instrument well known. It is said, Psa. 52:2, "Thy tongue is like a sharp razor,
working deceitfully." Wherein the psalmist, speaking of Doeg the Edomite, insinuates,
that as a man pretending only to shave off the hair with a sharp razor, suddenly and
unexpectedly cuts the throat; so Doeg pretended only to vindicate himself from the
imputation of disloyalty, 1 Sam. 22:9, but really intended to expose the priests, who
were David's friends, to Saul's fury and cruelty. And in Isa. 7:20, God threatens to
"shave Judah with a razor that is hired," etc.; that is, utterly to spoil and destroy Judah,
by the successive kings of the Assyrian empire, as Sennacherib, 2 Kings 18:13,
Esarhaddon, 2 Kings 19:37, and especially by Nebuchadnezzar, who having subdued
the Assyrian monarchy, from thenceforth was king of Assyria as well as of Chaldea,
and who completed the calamity of Judah, which was begun by the kings of Assyria.

REAP
I. To cut down corn, James 5:4.

II. To receive the fruit or reward of our works, whether good or bad, Gal. 6:7, 8.

III. To expect increase, Matt. 25:26.

IV. To execute judgment on antichrist and his adherents, Rev. 14:15.

REASON
I. That faculty of the soul whereby we judge of things, Dan. 4:36.

II. Proof, ground, or argument, 1 Pet. 3:15.

III. To confer, dispute, or argue, Matt. 16:8; Mark 8:16.

IV. "Reasonable service," Rom. 12:1. The spiritual sacrifice of a Christian, offering not
the bodies of unreasonable beasts, as they were likely to do under the law; but himself
wholly, being a reasonable creature, as a sacrifice unto God his Creator and Redeemer,
which is a most reasonable thing, to do him service and obedience in all things,
according to his revealed will, which is a very reasonable rule.

REBEL
I. To rebel is to fight or make war against a lawful sovereign, as Absalom did against
his father David, 2 Sam. 15:10, etc. Or to cast off the yoke of a lawful governor, as
Korah and Abiram, Numb. 16:1, 2, &c. Rebellion cometh of the Hebrew word marah,
which signifies bitterness, because rebellion is a thing distasteful unto God, and
provokes him to anger.

II. Men are said to rebel,

a. Against the Lord, Numb. 14:9.

b. Against his words, Psa. 107:11.

c. Against his Spirit, Isa. 63:10.

d. Against an earthly king, 1 Kings 12:19.

REBUKE
I. To reprove or check, Lev. 19:17.

II. To restrain, Zech. 3:2; Jude 1:9.

III. To silence, or command persons to hold their peace, Luke 19:39.

IV. To convince of sin, and bring to repentance, Isa. 2:4.

V. To cure, Luke 4:39.

VI. To chasten, afflict, or correct, Psa. 6:1.

RECEIVE
I. To take what is given, paid, or put into one's hands, 2 Sam. 18:12 ; 2 Kings 5:26.

II. To contain, 1 Kings 8:64.

III. To entertain, lodge, or harbour, Acts 28:2, 7.

IV. To bear with, or suffer, 2 Cor. 11:16.

V. To hearken to, Prov. 2:1.

VI. To believe, Matt. 11:14 ; John 1:12.

VII. To give, Rev. 13:16.

VIII. To attend and assent to, Matt. 13:20.

IX. To admit one to be a member of the church, Rom. 14:1.

X. To be endued with, Acts 1: 8.

XI. To enjoy and possess, Heb. 10:36.

XII. To bear patiently and thankfully, Job 2:10.

XIII. To be rewarded, Matt. 10:41.

XIV. To have, Hos. 10:6.

RECKON
I. To cast up an account, Matt. 18:24.

II. To esteem, repute, and number, Luke 22:37.

III. To propound to oneself, or think with oneself, Isa. 38:13.

IV. To conclude, collect, and gather, as by reason and argument, Rom. 6:11.
RECOMPENSE
A requital, retaliation, or amends, Luke 14:12. In Rom. 1:27, we read that the "Gentiles
received that recompense of their error which was meet ;" and in chap. 11:9, it is said,
"Let their table be made a snare and a recompense unto them;" in both which places the
apostle speaks of that judgment of God by which sin is punished with sin:

a. In the Gentiles, who abused their natural knowledge; how meet was it that they who
had forsaken the Author of nature, should be given up not to keep the order of nature !
that they who had changed the glory of God into the similitude of beasts, should be left
to do those things which beasts themselves abhorred !

b. In the Jews, abusing their revealed knowledge, for which their understandings were
darkened, and spiritual blindness increased, so that they could discern nothing of
heavenly things; and what things were delectable to them were turned into their ruin
and destruction.

II. Recompense is also taken for that free and gracious reward which the saints shall
have in heaven: Luke 14:14, "For thou shalt be recompensed at the resurrection of the
just."

RECONCILE
I. Reconciliation is a restoring to favor, or making those friends who before were at
variance, as God and the elect were, through sin, till of enemies they became friends,
through the atonement made in the blood of Christ, and received by faith. Eph. ii. 16,
"That he might reconcile both to God by the cross." Col. 1:21, "Ye were enemies, yet
now hath he reconciled you." The ministry of the gospel is called "the ministry of
reconciliation," 2 Cor. 5:18, because reconciliation is thereby published and declared to
such as are yet enemies to God.

II. To the making of reconciliation three things are required in him who is mediator of
it:

a. That he make intercession for the offender.

b. That he satisfy the offended party for the wrong done.

c. To provide that the offender shall offend no more. All which our Lord Jesus Christ
does, Isa. 53:12; John 17:22; Eph. 2:16.
REDEEM
I. To buy again something that had been sold, by paying back the price unto him that
bought it, Lev. 25:25; 27:20.

II. To deliver and bring out of bondage with a strong hand, and without and ransom,
such as were kept prisoners by their enemies, Deut. 7:5; 32:6.

III. To deliver sinners from the tyranny of Satan, from sin, death, and hell, by the
purchase of Christ's blood, and the power of his grace. Thus is Christ both the
Ransomer and Ransom, Luke 1:68; 1 Tim. 2: 6; Tit. 2:14.

IV. Redemption sometimes signifies deliverance both from the guilt and power of sin,
by forgiveness and sanctification, Eph. 1:7. sometimes it is taken for the whole work of
a sinner's salvation, comprehending all things that belong to it: Heb. 9:12, "Having
obtained eternal redemption, from the first act to the last, both for merit and efficacy, is
wholly from Christ, and not at all from ourselves. Lastly, the last act of our salvation is
the resurrection of our bodies and the sentence of the last judgment, after which the
saints shall be glorified as the sons of God by adoption, their souls and bodies being
reunited ; in this sense redemption is taken Luke 21:28; Rom. 8:23.

V. To redeem time, Eph. 5:16. To embrace and improve every opportunity of doing
good. It is a metaphor taken from merchants, that diligently observe the time of buying
and selling, and easily part with their pleasures for gain; that is, deny yourselves in your
ease, pleasure, etc., to gain an opportunity of doing good.

REED
I. A plant growing in fenny and watery places, Job 40:21.

II. A staff or rod of a reed, which was put in our Saviour's hand at his passion, by way
of derision, instead of a sceptre, Matt. 27:29.

III. A Jewish measure of six cubits three inches, or three yards three inches, Ezek. 40:3.

IV. Egypt is called a reed, 2 Kings 18:21, in allusion to the reeds that were numerous
upon the banks of the Nile ; and a broken reed, to denote the inability and weakness of
the Egyptioans to support and aid Hezekiah against the Assyrians. "A bruised reed," Isa.
42:3; a believer weak in grace, who is of a broken and contrite heart for sin. Our
Saviour, speaking of John the Baptist, says that he was not a "reed shaken with the
wind," Matt. 11:7. He was not one of an unsettled mind, but constant and fixed in the
truth ; his testimony of me was always the same.
REFRESHING
I. To revive, 1 Cor. 16:18.

II. To take rest, Exod. 23:12.

III. To strengthen oneself by food, 1 Kings 13:7.

IV. To breathe, Job 32:20.

V. "Times of refreshing." Acts 3:19, or times of cooling. As afflictions are called a fiery
trial, deliverance from them is a season of refreshing or cooling: such a time of
refreshing after troubles frequently comes in this life; but when this life ends, a
deliverance comes from all afflictions to them that truly fear and serve God. It is a
figurative manner of speaking, taken from the custom of laborers, who is in the heat of
the day repose themselves in cool shades.

REFUGE
I. A strong hold, or place of safety, to flee to in danger, where men may be protected,
and escape the enemy, Numb. 35:13. God is called the refuge of his people, Deut.
33:27. He defends them against the assaults of all their enemies. Christ is a refuge in his
righteousness and blood, Isa. 25:4.

II. Cities of refuge. In order to provide for the security of those who unawares and
without any design should kill a man, the Lord commanded Moses to appoint six cities
of refuge, that whoever suddenly and against his will should spill the blood of a man
might retire thither, and have time to prepare for his defense and justification before the
judges, so that the kinsman of the deceased might not pursue him thither, and kill him.
Of these cities there were three on each side Jordan. Those on this side Jordan were
Kedesh of Naphtali, Hebron, and Shechem. Those beyond Jordan were Bezer, Golan,
and Ramoth-gilead, Josh. 20:7, 8. These cities were to be easy of access, and to have
smooth and good roads to them, and bridges, where there should be occasion: when
there were any cross roads, they took care to set up posts with an inscription, directing
the way to the city of refuge. This city was to be well supplied with water and all kind
of provisions. It was not allowed there to make any weapons, that the relations of the
deceased might not be furnished there with arms to gratify their revenge. Though the
manslayer had fled to the city of refuge, yet he was not thereupon exempt from the
pursuits of justice: an information was preferred against him, he was summoned before
the judges, and before the people, to clear himself, and to prove the murder was merely
casual and involuntary. If he was found innocent, he dwelt safely in the city to which he
had retired; if otherwise, he was put to death, according to the severity of the law.
Though he was found innocent, he was not therefore immediately set at liberty; but to
inspire the greater horror, even of involuntary murder, it seems as if the law would
punish it with a kind of banishment ; for he was obliged to dwell in this city, without
going out of it, till the death of the high priest ; and if before this time he should any
where go out of the city, the revenger of blood might safely kill him, Numb. 35:25-27,
etc.

REGARD
I. To look upon with concern or compassion, Deut. 28:50.

II. To think of, consider, or lay to heart, Isa. 5:12.

III. To have respect for, 2 Kings 3:14.

IV. To hear and answer, Psa. 102:17.

V. To observe, Rom. 14: 6.

VI. To look to with an approving, covetous eye, Job 36:21; Psa. 66:18.

VII. To set the heart unto, Exod. 9:21.

VIII. To lay to heart, 1 Sam. 25:25.

REGENERATION
The change and renovation of the soul by the Spirit and grace of God, John 3:5, 6. It is
called the new birth, and consists in the infusion of spiritual life into the soul, John
5:25, whereby it is enabled to perform spiritual actions, and live to God, Rom. xiv. 8.
Tit. 3:5, "Not by works of righteousness which we have done, but according to his
mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost."
James 1:18, "Of his own will begat he us by the word of truth." And our Savior
speaking to Nicodemus, says, "Verily, I say unto thee, Except a man be born again, he
cannot see the kingdom of God," John 3:3-5. And the apostle Peter says in like manner,
that "God hath begotten us again unto a lively hope, by the resurrection of Christ from
the dead,' 1 Pet. 1:3 ; that is, he hath given us a new birth, he hath regenerated and
renewed us, and thereby wrought in us such a hope or assurance of salvation as puts life
into our souls ; which hope is built upon the resurrection of Christ, and the doctrines
depending on it, as the foundation of our resurrection and future glory, since the
members must partake of the same condition with the Head, John 14:19. It is said, Matt.
19:28, "Ye which have followed me in the regeneration, when the Son of man shall sit
in the throne of his glory, ye shall also sit upon thrones." "Ye which have followed me
in the regeneration," that is, ye my apostles, who have been my attendants and
assistants, while I have been by my doctrine reforming the world ; while I have been
regenerating my church, and putting it into a new state. Or, joining regeneration with
the following words, "In the regeneration when the Son of man shall sit," etc.; that is, at
the day of judgment, when there shall be new heavens and earth, and your bodies shall
be raised up again in a glorious manner, and your souls made perfectly happy ; then you
shall not only partake of the heavenly treasure, but shall be in the highest degree of
dignity there.

REIGN
I. To reign, is to rule or command as a sovereign prince, 2 Sam. 5:4, 5. God is the
absolute Monarch of the world, he governs and disposes of all things in heaven and in
earth. Psa. 93:1, "The Lord reigneth."

II. Sin is said to reign, Rom. 6:12, when the lusts and motions of sin are readily obeyed,
as one would obey the law and command of a king; when it exercises an uncontrolled,
absolute power in the soul.

III. Grace is said to reign, Rom. 5:21, when the righteousness of Christ being freely
imputed, his Spirit reigns in our hearts, and we are governed by the motions and
impulses thereof; so that sin cannot condemn us to death, nor rule over us, as it did
before grace was planted in the soul. And such as receive abundance of grace are said to
"reign in life by Jesus Christ," Rom. 5:17 ; that is, they partake of spiritual life here,
whereby they conquer sin, and obtain eternal life hereafter, when they reign in glory.

REINS
REINS, or kidneys. The Hebrew ascribe to the reins, or kidneys, knowledge, joy, pain,
pleasure; hence it is that in Scripture it is so often said that God searches the hearts and
the reins, Psa. 7:9; Jer. 17:10; 20:12. God upbraids the Jews with having him in their
mouths, but not in their reins: Jer. 12:2, "Thou art near in their mouth, and far from their
reins ;" thou art far from their hearts and affections ; they have neither fear of thee, nor
love for thee, nor desire after thee, nor delight in thee ; nor are they obedient to thee.
The prophet being under temptation, by reason of the prosperity of wicked men,
complains that his distemper had set fire to his heart, and caused a great inflammation
in his reins. Psa. 73:21, "I was pricked in my reins;" I was heartily and deeply wounded
with disquieting thoughts and tormenting passions, envy, sorrow, and anger. The
psalmist says that his reins instructed him, Psa. 16:7 ; that is, his inward thoughts and
affection, being moved by the secret influence of God's Spirit, directed him how to
serve and please God, and put his whole trust and confidence in him. And Jeremiah
says that the Lord had sent the daughters of his quiver into his reins, Lam. 3:13; that is,
he has pierced me with his arrows, he hath exhausted his whole quiver upon me; for
"the daughters of the quiver" is a poetical expression for arrows.
REJECT
I. To slight, or despise, Hos. 4:6.

II. To cast off, or forsake, Jer. 7:29; 14:19.

III. To refuse, or deny the granting of one's suit, Mark 6:26.

IV. To frustrate, Mark 7:9.

V. "That which beareth thorns and briers is rejected," Heb. 6:8. As the earth, when it is
painfully tilled, and plentifully watered with rain from heaven, is good for nothing but
to be burnt, if instead of good fruit it bringeth forth thorns and thistles; so they that
enjoy the means of grace, and yet bring forth nothing but cursed fruit, displeasing to
God, deserve no further care nor culture, but must expect to be deprived of the means of
grace, and exposed to utter ruin.

RELEASE
A remission, or discharge. It is called in Hebrew, shemittah; that is, for giveness, or
remission; being the same word which in the New Testament is used for the pardon of
sin, Matt. 26:28; Mark 1:4, of which this release of debts was a shadow: Deut. 15:2,
"This is the manner of the release : Every creditor that lends shall release it ;" that is,
not absolutely and finally forgive it, but forbear it for that year.

RELIGION
RELIGION, is taken,

I. For a profession, or the external and ceremonial worship of the Jews, as it was
corrupted by the traditions of the Pharisees, Acts 26:5.

II. For true godliness, or real religion, even that inward piety of the heart whereby God
is truly acknowledged, feared, and loved, and which inclines person to perform all
duties of love or charity towards those that are in distress, especially for religion, James
1:27.

III. For superstition: Col. 2:18, "Let no man beguile you of your reward in worshipping
of angels;" in the Greek it is, “in the religion of angels.” Do not imitate those who affect
to humble themselves before the angels, and to pay them a superstitious worship.
REMEMBER
I. REMEMBER, when referred to God, signifies, to care for one, to pity, succor, and
save him; or when, after some delays and suspensions of his favor, he returns and
shows kindness to him. "God remembered Noah;" he showed himself careful of Noah,
and the creatures that were with him in the ark, by providing for their deliverance from
the deluge, according to his promise. He "remembered Abraham," Gen. 19:29. God
remembered and heard Abraham's prayer in behalf of Lot, and sent him out of the
overthrow. God says, "I will remember their sins no more," Jer. 31:34 ; that is, I will
pardon them ; I will blot them out of the book of my remembrance.

II. When applied to men, it signifies,

a. Either to call to mind something past, or to keep in mind something for the time to
come, Exod. 20:8; Luke xvli. 32.

b. To muse, or meditate upon, Psa. 63:6.

c. To put trust and confidence in, Psa. 20:7.

d. To consider, Matt. 16:9.

e. To celebrate and extol, 1 Chron. 16:12.

f. To make a collection or contribution for, Gal. 2:10.

g. To call one to an account, to censure, or punish, 3 John 10.

h. To esteem, Eccles. 9:15.

RENEW
I. To renew sometimes signifies to establish, or confirm: 1 Sam. 11:14, "Let us go to
Gilgal, and renew the kingdom there ;" let us ratify the kingdom there;" let us ratify the
covenant between Saul and the people concerning the kingdom, and install him publicly
and solemnly into it. "Asa renewed the altar of Lord," 2 Chron. 15:8. He repaired, or
rebuilt it, after it had been decayed through long use, or broken down by idolaters ; or,
he consecrated and dedicated the altar, which had been polluted by idolaters, and
needed purification. Job says that God renewed his witnesses against him, Job 10:17;
that is, he brought fresh plagues and judgments upon him, which were the witnesses and
evidences both of his sin and God's displeasure against him. In another place he says,
that his bow was renewed in his hand, Job 29:20. Or, as it is in the Hebrew, it changed
itself, grew as it were a new bow, when other bows by much use grow weak and
useless; or, it changed its strength, and got new force, as the word is used in Isa. 40:31,
"They that wait upon the Lord shall renew their strength ;" they shall grow stronger and
stronger in faith and patience. God "renews the face of the earth," Psa. 104:30. By his
providence he preserves the succession of living creatures upon the earth, which
otherwise would be desolate, and without inhabitants. "Renew our days as of old," says
Jeremiah, Lam. 5:21; that is, Bring us out of our captivity, and restore us to our former
flourishing condition.

II. Renewing is taken either,

a. For that work of the Spirit, whereby the elect, of enemies to God, and children of
wrath, become the children of God, citizens with the saints, heirs and co-heirs with
Christ, being by faith made partakers of his righteousness and sufferings, and having
the image of God, which consists in righteousness and holiness, restored in their souls ;
and this is the same with regeneration, or being born again, Tit. 3:5.

b. For reviving, strengthening, and repairing of that which is decayed and blemished by
sin, Psa. 51:10.

REPENTANCE
Repentance is taken,

I. For that regret and reluctance that arise in a person after having done something that
he ought not to have done. When Judas saw that Christ was condemned, it is said of
him, that he repented of what he had done, Matt. 27:3. He was mightily afflicted in his
mind about it, and wished it had not been done. But this repentance arises from a fear of
the punishment denounced against sin, and is not accompanied with hatred of sin : as
when a malefactor suffers for his crimes, he reflects upon his actions with sorrow ; but
this not being a sacred act, but proceeding from a violent principle, is consistent with as
great a love to sin as he had before, and may be sorry for his crimes, as they have
exposed him to punishment, and yet not be grieved that thereby he has offended God.
This is legal repentance.

II. For that saving grace wrought in the soul by the Spirit of God, whereby a sinner is
made to see and be sensible of his sin, is grieved and humbled before God on account of
it, not so much for the punishment to which sin has made him liable, as that thereby
God is dishonored and offended, his laws violated, and his own soul polluted and
defiled: and this grief arises from love to God, and is accompanied with a hatred of sin,
a love to holiness, and a fixed resolution to forsake sin, and an expectation of favor and
forgiveness, through the merits of Christ. This is evangelical or gospel repentance,
Matt. 3:2, 8; Acts 3:19; 2 Cor. 7:10.

III. The sacred writers often represent God as moved with regret, or repentance, or
relenting, for having suffered or resolved upon certain things. It is said that God
repented that he had made man, seeing that his wickedness had proceeded to such an
extremity, Gen. 6:6. It is elsewhere said that he repented of having made Saul king over
his people, 1 Sam. 15:11. This is not to be understood as if God had conceived any
regret at any thing that he had done wrong, or that he repents of a false step that he had
made, as a man does when he perceives he has committed an error. God is not capable
of repentance in this sense. But sometimes he changes his conduct towards those that
are unfaithful to him, and after having treated them with mercy, he corrects them with
severity, as if he had repented of what he had before done in their favor. Also God is
said to repent of the evil he was about to inflict, when, moved with compassion towards
the miserable, or entreated by their prayers, he remits the punishment of their sins, or
does not execute the threatenings he had made against them: thus it is said in the Psalms
that "he repented according to the multitude of his mercies," Psa. 106:45. See Jer. 18:8.

REPROACH
I. Scorn, or derision, Neh. 2:17; 5:9.

II. shame, infamy, or disgrace, Prov. 6:33.

III. Censures and reflections, Isa. 51:7.

IV. Injury, or contumely, either in word or deed, 2 Cor. 12:10.

V. The sins of men, which cast dishonor or reproach upon God, Rom. 15:3.

VI. Sterility, or barrenness in women, Gen. 30:23. This among the Hebrews was
reckoned a reproach, because such did seem to be excluded from the promise made to
Abraham concerning the multiplication of his seed, and because they were not in a
capacity of having the promised Seed to be one of their posterity.

VII. Uncircumcision, which the Jews counted a reproach: Josh. 5:9, "This day have I
rolled away the reproach of Egypt from off you." I have freed you from that shame and
dishonor which did lie upon you whilst you were bond-slaves in the land of Egypt, by
receiving you into covenant with me, acknowledging you for my peculiar people, and
admitting you to have this privilege sealed unto you by circumcision. It is called "the
reproach of Egypt," either,

a. Because the Egyptians were not in covenant with God, neither did they partake of the
seals of it, as may be gathered from Exod. 2:6, where the child Moses was known to be
a Hebrew by his mark; and therefore the Egyptians, as other nations, were aliens and
strangers from God, and had in abomination by the church and people of God, Eph. ii.
12. Or,

b. Because the Israelites came out of Egypt, and were esteemed to be a sort of
Egyptians, Numb. 22:5, which they justly thought a great reproach ; but by their
circumcision they were distinguished from them, and manifested to be another kind of
people. Or,

c. Because many of them lay under this reproach in Egypt, having wickedly neglected
this duty there for worldly reasons; and others of them continued in the same shameful
condition for many years in the wilderness.

REPROBATE
This word among metallurgists is used to signify any metal that will not endure the trial,
or when tried, that betrays itself to be adulterate, or reprobate, and of a coarse alloy:
thus Jeremiah says of Judah, Jer. 6:30, "Reprobate silver shall men call them, because
the Lord hath rejected them." They are not purged, nor refined, neither will they pass
for current before God or good men. The Agones take the word in another sense. As he
that strives as he ought, and conquers, is approved, 2 Tim. 2:15 ; so he that loses the
game and prize, that doth not run or strive according to the laws of the game, and so
overcome, is said to miscarry in the race, and so to lose the reward : thus, at the close of
an agonistical discourse of running and striving, the apostle Paul says, "I bring under
my body," I subdue my sensitive powers, and mortify my carnal affections, "lest, when
I have preached to others, I myself should be a castaway," or reprobate, 1 Cor. 9:27 ;
lest I should be a counterfeit, a mere pretender, being void of true grace ; and
consequently such as God would reject as unfit, and unworthy to be rewarded by him.
"A reprobate mind ;" that is, a mind hardened in wickedness, and so stupid as not to
discern between good and evil, Rom. 1: 28.

Reprobation is generally understood of the decree and purpose of God, to abandon the
wicked to the greatest of evils, by not delivering them out of that mass of corruption in
which all mankind are involved by nature, and in not affording them the graces
necessary to their arriving at eternal happiness : God does not reprobate men by making
them wicked, but by not granting them the benefits of his gratuitous mercy.

RESPECT
I. "God had respect to Abel, and to his offering," Gen. 4:4. He looked to him with a
favorable and gracious eye, he kindly accepted and owned him and his sacrifice, and
testified this to Cain and all there present, either by and audible voice, or by some
visible sign, by consuming his sacrifice by fire from heaven, as is generally conjectured
by which token God did afterwards frequently signify his acceptance of sacrifices, Lev.
9:24; Judg. 6:21; 1 Kings 18:38.

II. Respect of persons. God appointed that the judges should pronounce their sentences
without any respect of persons, Lev. 19:15; Deut. 1:17. That they should consider
neither the poor, nor the rich, nor the weak, nor the powerful, but only attend to truth
and justice, and give sentence according to the merits of the cause. God hatsno respect
of persons, Deut. 10:17; 2 Chron. 19:7. He deals justly and equally with all sorts of
men; and as every one that truly fears and obeys him shall be accepted, so all
incorrigible transgressors shall be severely punished, whether Jews or Gentiles, of
whatsoever nation, family, name, or quality they be.

REST
I. A ceasing from labor or works, Exod. 5:5; 35:2.

II. A respite, or breathing-time, from open wars and hostilities, Josh. 14:15.

III. A calmness, composure, and tranquility of spirit, and a cheerful confidence in the
promises and providence of God, Psa. 106:7.

IV. A quiet, fixed, and secure habitation ; such was Canaan to the Israelites, Deut. 3:20,
and the temple on Moriah to the ark, which before had no fixed place, or settlement,
Psa. 132:8. And Naomi says to Rotu, "The Lord grant you may find rest," that is, a
comfortable settlement, Ruth 1:9.

V. The church and house of God, wherein Christ rested by his love and grace, Isa.
11:10.

VI. A ceasing from farming and husbandry, Lev. 25:5.

VII. That peace with God and their own consciences which believers enjoy in this
world, having the love of God shed abroad in their hearts by the Holy Ghost, witnessing
their reconciliation, justification, renovation, and adoption, so that they rejoice in hope
of the glory of God, Matt. 11:29. Heb. 4:3, "For we which have believed do enter into
rest."

VIII. God's sacred rest from the works of creation: Heb. 4:4, "And God did rest the
seventh day from all his works ;" that is, after God had perfected the invisible and
visible world, on the review of all his works, finding them very good, he was satisfied
in all those discoveries of his own perfections in the works of his hands. God always
enjoyed his own glory and blessedness even from eternity ; but this rest hath respect to
the precedent work of creation, and that joyful reflection that God made upon his own
works ; because they were according to the model of his infinite wisdom, he was
infinitely pleased in them. This sacred rest, and that which was promised to the
Israelites in the land of Canaan, are mentioned by the apostles as illustrations of that
rest which the saints shall enjoy in heaven after all their works done for the glory of
God on earth : Heb. 6:9, "There remaineth therefore a rest to the people of God." The
Israelites were at first harassed in Egypt with cruel oppression, and they were to pass
through a waste and wild wilderness, wherein they were to have many hard and difficult
journeys: to those that did believe and obey, Canaan was promised as a land of rest ; but
this temporal Canaan was only a type of the heavenly Canaan, the land above, that
flows with milk and honey ; that is, where holiness, and joy, and pleasure are for ever in
perfection.

RESTORE
I.To give back again, Gen. 20:14 ; Judg. 11:13.

II. To set again in the first state or condition, Gen. 40:13; Isa. 1:26; Acts 1:6.

III. To recover, or get again, 2 Kings 14:25.

IV. To make restitution or satisfaction for pretended wrongs out of one's proper right or
substance,
Psa. 69:4.

V. To heal or cure, Matt. 12:13.

VI. To reform the corrupt state of the church, both in doctrine, worship, and life, Matt.
17:11.

VII. To endeavor to bring a person that has fallen into sin to a sight of his sin, to a sense
of God's pardoning mercy, and to amendment of life, Gal. 6:1.

RESURRECTION
I. The belief of a general resurrection of the dead, which will come to pass at the end of
the world, and which will be followed with an immortality either of happiness or
misery, is a principal article of religion in common to the Jews and the Christian ; it is
very expressly taught both in the Old and New Testament. Job 19:25-27, "And though
after my skin worms destroy this body, yet in my flesh shall I see God," etc. John 5:28,
9, "Marvel not at this : for the hour is coming, in which all that are in the graves shall
hear his voice, and shall come forth ; they that have done good, unto the resurrection of
life; and they that have done evil, unto the resurrection of damnation."

II. The resurrection is a doctrine unknown to the wisest heathens, and peculiar to the
gospel: some glimmerings they had of the soul's immortality, but no knowledge of the
reviving of the body. But reason assists faith in this point, both as to the will of God,
and his power for the performing it. The Divine laws are the rule of duty to the entire
man, and not to the soul only; and they are obeyed or violated by the soul and body in
conjunction. The soul designs, the body executes. The senses are the open ports to
admit temptations. Carnal affections deprave the soul, corrupt the mind, and mislead it.
The heart is the fountain of profaneness, and the tongue expresses it. Thus the members
are instruments of iniquity. And the body is obedient to the holy soul in doing or
suffering for God; and denies its sensual appetites and satisfactions in compliances with
reason and grace; the members are instruments of righteousness. Hence it follows that
there will be a universal resurrection, that the rewarding goodness of God may appear
in making the bodies of his servants gloriously happy with their souls, and their souls
completely happy in union with their bodies, to which they have a natural inclination ;
and his revenging justice may be manifest, in punishing the bodies of the wicked with
eternal torments answerable to their guilt. And as to the possibility of the resurrection,
the continual production of things in the world is a clear demonstration of the power of
God for that effect. There is an instance that our Savior and the apostle Paul made use
of, as an image of the resurrection : A grain of corn sowed in the earth corrupts and
dies, and after springs up entire ; its death is a disposition to life, John 12:24; 1 Cor.
15:36. The essays of God's power in the works of returning nature, flowers and fruits in
their season, instruct us how easily he can make those that are in the dust to awake to
life.

III. But more especially the resurrection of Christ is the argument, the claim, and
assurance of the resurrection of believers of glory. For God chose and appointed him to
be the example and principle, from whom all Divine blessings should be derived to
them; accordingly he tells his disciples, "Because I live, ye shall live also," John 14:19.
He is called "the first-fruits of them that slept," 1 Cor. 15:29, because as the first-fruits
were a pledge and assurance of the following harvest; and as from the condition of the
first-fruits being offered to God, the whole harvest was entitled to a consecration ; so
our Saviour's resurrection to the life of glory is the earnest and assurance of ours. He is
the Head, believers are his members ; and therefore shall have communion with him in
his life. It is recorded, to confirm the hope of believers, how early his power was
displayed in forcing the grave to release its captives. Matt. 27:52, 53, "And many
bodies of saints which slept arose, and came out of the graves after his resurrection, and
went into the holy city, and appeared unto many." From what he has done, to what he
can do, the consequence is clear.

IV. The resurrection of Christ, is the most important article of the gospel, and the
demonstration of all the rest ; hence St. Paul says, 1 Cor. 15:14, "If Christ be not risen,
then is our preaching vain, and your faith is also vain ;" and ver. 17, "If Christ be not
raised, your faith is vain, ye are not in your sins." The apostles, being sent to convert the
world, were to lay this down as the foundation of their preaching. That Jesus Christ was
raised from the dead, that all might yield faith and obedience to him. Acts 1:21, 22,
"Wherefore of these men which have companied with us all the time that the Lord Jesus
went in and out among us, beginning from the baptism of John, unto the same day that
he was taken up from us, must one be ordained to be a witness with us of his
resurrection." The resurrection of Christ confirms the faith of Christians in his person,
as he is thereby declared to be the "Son of God with power," Rom. 1:4. He was the Son
of God from eternity, as the Word ; and from the first moment of his incarnation, as
God-man: yet the honor of this relation was much eclipsed in his poor life and
ignominious death; but in his resurrection God did publicly own him in the face of the
world : therefore he is represented testifying from heaven, "Thou art my Son, this day
have I begotten thee," Acts 13:33. His resurrection was likewise a most pregnant proof
of the all sufficiency of his satisfaction. The curse of the law accompanied his death,
and seemed like an infinite weight to lie on his grave; but in rising again, the value and
virtue of his sufferings was fully declared. Rom. 4:25, "He was delivered for our
offences, and was raised again for our justification." Having as our Surety paid our
debt, and given full satisfaction to Divine justice, he was released from the grave, and
the discharge was most solemnly published to the world. On this doctrine of his
resurrection, as was said, is also built our faith in his promises, to give life and glory to
his servants. For how could we believe him to be the author of life, who remained under
the power of death ? If he had been confined to the grave, all our hopes had been buried
with him. But his resurrection is the cause, pattern, and argument of ours; and Christ
may be said not only to have raised his body from the grave, but also his church with
him.

RETURN
I. To go back again, Exod. 13:17.

II. To come again, 2 Chron. 18:26.

III. To requite or recompense, 1 Kings 2:44.

IV. To repent, as when a sinner, who has erred from the ways of God's commandments,
doth return to God by unfeigned repentance, Isa. 10:21; Ezek. 18:32.

V. To comply with sinners in their sinful courses, or to soothe them up therein, Jer.
15:19.

VI. To show fresh signs of favor and mercy, after some afflictions for sins, Psa. 6:4;
Joel 2:14.

VII. To relate, Exod. 19:8.

VIII. To depart or get away, 1 Sam. 29:4.

IX. To iterate, Prov. 26:11.

REVEAL
I. To discover that which was before concealed, as to reveal a secret, Prov. 11:13. Also
to make a person understand any part of Divine truth which he knew not, or was in a
mistake about before. "If in any thing ye be otherwise minded, God shall reveal even
this unto you," Phil. 3:15. The apostle Paul, speaking of the gospel, says that "therein is
the righteousness of God revealed," Rom. 1:17 ; that is, that way or method of
becoming righteous, which is of God's institution, ordination, appointment, and
establishment, and which alone he will accept of to life, namely, by faith in Christ, is
fully and plainly discovered in the gospel: which was wholly unknown to the Gentiles,
and but obscurely made known to the Jews. And in ver. 18, he says that "the wrath of
God is revealed from heaven against all ungodliness of men;" his displeasure was made
known by those judgments which he inflicts upon sinners, and by their remorse and the
challenges of their consciences.

II. Revelation, is the name given in particular to that part of the Holy Scriptures which
was revealed to John the Divine, in the isle of Patmos, whither he had been banished by
Domitian, and which chiefly contains prophecies or predictions concerning the state of
the church in future ages. It is also called revelation, when God makes manifest any
thing to man in an extraordinary and supernatural manner, whether by dream, vision,
ecstasy, or otherwise. St. Paul says that he had not received the gospel by the ministry
of men, but by a particular revelation from God, who had immediately conveyed the
knowledge of Divine things unto him, Gal. 1:12. And elsewhere, that he did not go up
to Jerusalem after his conversion by the mere motion of his own mind, but in
consequence of a revelation that he had for that purpose, Gal. 2:2. The word
apocalypsis is used likewise to express the manifestation of Christ to the Jews and
Gentiles, Luke 2:32; the manifestation of the glory with which God will glorify his elect
and his faithful servants at the last judgment, Rom. 8:18 ; and the declaration of his just
judgments, in his conduct both towards the godly and towards the wicked, Rom. 2:5.

REVENGE
Revenge, as it includes a sense of sorrow and trouble for the injuries that are done to us,
cannot by any means belong to God. None of his creatures can disturb his peace, or
cause to him any trouble or resentment. Man has recourse to revenge, only because he
is galled and sensible of injuries. When therefore it is said in Scripture that God
revenges himself, it speaks after a popular and improper manner. He vindicates the
injuries done to his justice and his majesty, and to the order he has established in the
world, yet without any emotion of pleasure or displeasure. He revenges the injuries
done to his servants because he is just, and because order and justice must be preserved.
Men revenge themselves out of weakness, because they are offended, because they are
too much influenced by self-love. A great soul enlightened by grace and faith leaves the
judgment and revenge of them to God, who has sufficiently declared himself, to make it
understood by good men, that vengeance belongeth vengeance and recompence," Deut.
32:35. He forbids malice and revenge, in express terms ; he will not allow us to keep
any resentment in our hearts against our brethren : "Thou shalt not hate thy brother in
thine heart : thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt
not avenge, nor bear any grudge against the children of thy people." Lev. xix. 17, 18.
And when God established the lex talionis, he does not thereby allow of revenge, but
sets limits to it. Non fomes, sed limes furoris est, says Austin. He does not intend to
provoke to anger, but to stop the progress and consequences of it. Non ut id quod
sopitum erat, hine accenderetur: sed ne id quod ardebat, ultra extenderetur.
REVERENCE
REVERENCE, when it is said to be given to man, is a submissive, humble carriage and
respect, which inferiors owe to their superiors; thus Mehpibosheth did reverence to
David, and acknowledged him for his sovereign, 2 Sam. 9:6. And wives are
commanded to reverence their husbands, Eph. 5:33; that is, to esteem them, to fear
them, not with a servile, but ingenuous fear, and such as proceeds from love, and to
manifest their esteem by the whole of their carriage towards them. But when God is the
object of our reverence, it signifies that holy, humble, and filial fear of his displeasure,
and that submissive, lowly, and self-abasing temper of spirit, with which we should
approach to him in the duties of his worship, and with which we should demean
ourselves under his punishment; this temper being absolutely necessary and most
congruous with respect to God, upon the account of his sovereignty, justice, and
goodness, declared in his punishments; and with respect to our frailty, our dependence
upon him, our obnoxiousness to his law, and our obligations to him, that he will please
to afflict us for our good. To this purpose the apostle speaks, Heb. 7:9, "We have had
fathers of our flesh who corrected us, and we gave them reverence; shall we not much
rather be in subjection unto the Father of spirits, and live?" We have had our instructors
and correctors, who made use of the rod, as well as the word, for our nuture, yet our
bowels turned toward them; we have been covered with shame and blushing for our
faults, and have submitted to their correction, so as to reform and turn from the faults
for which they chastised us; and shall we not much rather submissively receive
correction from God, reform under it, and resign our souls to him who is the Creator of
them, and the Sovereign, Guardian, Protector, and Disposer of them? Likewise in the
duties of prayer, hearing the word, and the like, a humble conception of God, as the
supreme, eternal, and infinitely perfect Being; as the omnipresent, omniscient, and an
incomprehensibly glorious Majesty, whose throne is in heaven, whose name alone is
excellent, whose glory is above the earth and heaven, would engage us to approach him
with deep reverence and holy fear. Heb. 12:28, 29, "Let us have grace, whereby we may
serve God acceptably, with reverence and godly fear; for our God is a consuming fire."

REWARD
I. A recompense, requital, or amends, upon account of some service done, or good
action performed, such as is due to laborers for their work, 1 Tim. 5:18.

II. That free and unmerited recompense which shall be given to the godly by the
goodness, bounty, and mercy of God, after all their labors in his service. This is a
reward wholly of grace, in respect of us, or our deserving; but of justice, on account of
the purchase of it by the sacred treasure of Christ's blood, and the unchangeable tenor of
the gospel, wherein God promises heaven to all obedient and true believers, Matt. 5:12;
6:6.
III. That extreme and fearful punishment and recompense from the terrible majesty and
revenging justice of God that will be inflicted upon impenitent sinners, Psa. 111:8.

IV. A gift or bribe. Deut. 27:25.

V. The fruit or benefit of labor in this world, Eccles. 9:5.

VI. Human applause, Matt. 6:2, 5.

VII. Comfort and joy, Psa. 19:11.

RICH
I. One that has great income, or plenty of worldly good things, 1 Tim. 6:17.

II. One that abounds in spiritual good things, being furnished with the graces of God's
Spirit, James 2:5 ; Rev. 2:9.

III. Such as in their own opinion are spiritually rich, when in reality they are not, Rev.
3:17.

IV. Such as place all their happiness and confidence in their outward prosperity, Matt.
19:24 ; Luke 6:24.

V. Wise and worthy men, who are richly furnished with excellent endowments of the
mind, Eccles. 10:6.

RIGHTEOUS
See JUST.

RIGHTEOUSNESS

I. That perfection of the Divine nature, whereby God is most just and most holy in
himself, and in all his dealings with his creatures, and observes the strictest rules of
rectitude and equity, Job 36:3; John 17:25.

II. The elemency, mercy, and goodness of God, Deut. 6:25; Psa. 51:14.

III. His truth and faithfulness in fulfilling and making good his promises, Psa. 31:1; Isa.
42:6; 45:19.
IV. The blessed and gracious fruit and reward of righteousness, Psa. 24:5; Isa. 58:8.

V. The active and passive obedience of Christ, whereby he perfectly fulfilled the law,
and propitiated the justice of God ; which obedience being imputed to the elect, and
received by faith, their sins are pardoned, their persons accepted, and they are brought
to eternal glory, Dan. 9:24. This righteousness, whereby a sinner is justified is called
"the righteousness of God," Rom. 1:17, because it is of God's institution, ordination,
and appointment, and which alone he will accept of to life; or because it was performed
by him who is God as well as man, and is therefore of infinite value and merit ; or
because it is opposed to the righteousness of works, Rom. 10:3. It is called "the
righteousness of faith," Rom. 4:13, because it is apprehended and applied by faith. And
it is called "the law of righteousness," Rom. 9:31, in opposition to that law of
righteousness by which the unbelieving Jews sought to be justified. And Christ is
called, "The Lord our Righteousness," Jer. 23:6; that is, the procurer and bestower of all
that righteousness and holiness that are in believers.

VI. That uprightness, equity, and justice in dealing which ought to be between man and
man, Luke 1:75; Eph. 4:24.

VII. An eminent act of justice and piety, proceeding from a sincere real for God's
honor, and the good of his people, Psa. 106:31.

VIII. Holiness of life and conversation, 1 Cor. 15:34.

IX. The doctrine of the gospel is called "the word of righteousness," Heb. 5:13, because
therein the righteousness of God is revealed to us, and it alone declares the way of
becoming righteous.

RING
I. The antiquity of rings is known from Scripture. Abraham's servant gave an earring to
Rebekah, Gen. 24:22.

II. After the victory that the Israelites obtained over the Midianites, they offered to the
Lord the rings and bracelets that they had taken from the enemy, Numb. 31:50.

III. It was a mark of government and authority, and was used chiefly to seal patents, or
public orders; thus when Pharaoh committed the government of all Egypt to Joseph, he
took his ring from his finger, and gave if to Joseph, as a token of that authority with
which he invested him, and which he intended he should exercise over all his people.

IV. In like manner did Ahasuerus to his favorite Haman, and to Mordecai, who
succeeded Haman in his dignity, Esth. 3:10; 8:2.
V. When Jacob arrived at the land of Canaan, at his return from Mesopotamia, he gave
orders to his people to put into his custody "all the strange gods which were in their
hand, and all their earrings which were in their ears," Gen. 35:4. This seems to
insinuate, and other writers expressly affirm, that those strange gods were superstitious
or magical figures, engraved upon their rings, their bracelets, and the pendants in their
ears. Or else, according to others, that these rings and pendants were upon the hands
and in the ears of these false gods.

RISE
I. To get up from one's seat, or from bed, Gen. 19:2; Mark 10:49.

II. To proceed or come from, Numb. 24:17.

III. To be advanced to honor, or authority, Prov. 28:12.

IV. To be moved, or kindled, Eccles. 10:4.

V. To shine, Matt. 5:45.

VI. To rebel, 2 Sam. 18:32.

VII. To stir or awake out of a spiritual sloth and security to a more lively frame, Song of
Solomon 3:2.

VIII. To go forth, Gen. 19:23.

RIVER
I. A great stream of fresh water flowing in a channel from a source or spring into the
sea, Exod. 2:5. It is used to denote great plenty of anything: Job 29: 6, "The rock poured
me out rivers of oil;" that is, great plenty and abundance of oil.

II. Psa. 36:8, "Thou shalt make them drink of the river of thy pleasures." You shall
make them partake of that abundant pleasure, delight, and satisfaction, which thou not
only enjoy yourself, but bestow on thy people: and "river" may note the constancy and
perpetuity of these pleasures, as well as their plenty. And in John 7:38, "He that
believeth on me, out of his belly shall flow rivers of living water;" that is, he shall be
endued with the gifts and graces of the Spirit in a plentiful measure, which shall not
only refresh himself, but shall break forth, and be communicated to others also for their
refreshing.

III. And of behemoth it is said, Job 40:23, that "he drinketh up a river," that is, a great
quantity of water, by exaggeration. "Thou waterest the earth with the river of God,"
says the psalmist; that is, with plentiful showers of rain from the clouds, Psa. 65:9. And
in Psa. 46:4, "There is a river, the streams whereof shall make glad the city of God;"
that is, the gracious presence of God, and the blessings flowing from thence, shall make
Zion, or the church of God, glad.

ROBE
God gives orders to Moses to "make the robe of the ephod," Exod. 28:31. In Hebrew it
is called meguil. It was a long garment worn next under the ephod, which was girded
about the high priest's body with the curious girdle of the ephod. Our Saviour says,
"Beware of the scribes, who desire to walk in long robes," Luke 20:46. The scribes
wore those garments in token of greater gravity than others. Christ condemns not the
garb, but their affection, ambition, vain-glory, and seeming holiness, whereby they
deceived the people. "The best robe" is the righteousness of Christ imputed to believers
for their justification, Luke 15: 22. Heavenly glory is likewise set forth by white robes:
Rev. 6:11, "White robes were given them," speaking of the martyrs their innocency was
cleared, and they were made perfectly happy.

ROCK
I. Palestine being a mountainous country, had also many rocks, which made part of the
strength of the country ; for in times of danger they retired to them, where they found a
refuge against any sudden irruptions of the enemy. When the Benjamites were
overcome, and almost exterminated by the Israelites of the other tribes, they secured
themselves in the rock Rimmon, Judg. 20:47.

II. Samson kept garrison in the rock Etam, Judg. 15:8. When David was persecuted by
Saul, he often hid himself in caverns made in a rock: as at Maon, at Adullam, at En-
gedi, where there was a cave of a vast extent, in which David and his people concealed
themselves, and Saul entered into it, and continued for some time without discovering
them, 1 Sam. 22:1; 23:25; 24:2, 4, 5.

III. Mention is made in Scripture of several rocks; as the rocks Bozez and Seneh, which
were between Michmash and Gibeah, and which Jonathan, the son of Saul, climbed up,
when he went to attack the Philistines, 1 Sam. 14:4.

IV. Sela-hammahlekoth, or the rock of divisions. This was in the desert of Mao, and
had this name given it, because Saul was here obliged to quit his pursuit after David,
and to return to the assistance of his country, which was then invaded by the Philistines,
1 Sam. 23:28.

V. The rock of Horeb. From this rock Moses caused the waters to gush out, to supply
the necessities of the people, when they were encamped at Rephidim, Exod. 17:6.
VI. The rock Adullam was in the neighborhood of the city of the same name, in the
tribe of Judah, 1 Sam. 22:1.

VII. The rock of the waters of Meribah, or strife. This is the rock where the faith of
Moses failed, and where the Scripture makes mention of his having hesitated in mind,
and that he did not honor God as he ought before the children of Israel, Numb. 20:10,
11.

VIII. The name of Rock is also given to God, is the strength, the refuge, and the asylum
of his people, as the rocks were in those places, whither the people retired in case of an
unforeseen attack or irruption of the enemy: "The Lord is my rock and my fortress.
Who is a rock save our God ?" Psa. 18:2, 31. "Then he forsook God which made him,
and lightly esteemed the Rock of his salvation," Deut. 32:15.

IX. It is said in Deut. 32:13, that the Lord, had settled his people in a high country, "and
made them to suck honey out of the rock, and oil out of the flinty rock;" that is, he
brought them out of Egypt, which was a flat country, and subject to inundations, and
placed them in the land of Canaan, which was a mountainous country of great fertility ;
the hills of which were loading with vines and olive trees, and of which the very rocks
were filled with swarms of bees, by which means the inhabitants had abundance of
honey.

X. Rock is also used for a quarry, and, in a figurative sense, for the patriarch of a
nation, or the first father, who is, as it were, the quarry from whom the men of that
nation have proceeded. Isa. 51:1, "Look unto the rock whence ye are hewn ;" look unto
Abraham and Sarah, whose descendants you are.

XI. The rock from which the Israelites were supplied with water was a figure and type
of Christ, as the apostle observes, 1 Cor. 10:4, "They drank of that spiritual Rock that
followed them, and that Rock was Christ." Believers have their spiritual refreshing from
Christ, as the thirsty Israelites were refreshed with the waters that gushed out of the
rock in the wilderness. Christ likewise sustains and bears up his church, built upon him
by faith, as a house upon a rock. Matt. 16:18, "And upon this rock will I build my
church."

XII. Rock also signifies unfruitful and stony-hearted hearers of the word, Luke 8:6. A
firm, solid, and immovable foundation, Matt. 7:25. A safe or secure place of retreat,
Numb. 24:21 ; Job 24:8. Barren and rocky places, Job 24:6.

ROD
I. ROD, is used sometimes for the branches of a tree : Gen. 30:37, "Jacob took him rods
of green poplar, and of the hazel and chestnut tree." Sometimes for a staff or wand : 1
Sam. 14:27, "Jonathan put forth the end of the rod that was in his hand, and dipped it in
a honey-comb.
II. " Or for a shepherd's crook: Lev. 27:32, "And concerning the tithe of the herd, or of
the flock, even of whatsoever passes under the rod."

III. Or for those rods and chastisements which God makes use of to correct men: 2 Sam.
7:14, "If he commit iniquity, I will chasten him with the rod of men." Job 9:34, "Let
him take his rod away from me."

IV. The mighty power of the Messiah is sometimes represented by a rod of iron : Psa.
2:9, "Thou shalt break them with a rod of iron." Rev. 2:27, "He shall rule them with a
rod of iron."

V. Rod is put for a young sprout or branch, and to point out the miraculous birth of the
Messiah, who was to proceed from a virgin mother: Isa. 11:1, "There shall come forth a
rod out of the stem of Jesse, and a Branch shall grow out of his roots."

VI. It signifies sometimes a tribe, or people: Psa. 74:2, "Remember the rod of thine
inheritance which thou hast redeemed."

VII. The gospel published by Christ himself, or by his apostles and ministers, being
accompanied by his Spirit, is called the rod of his strength, or his strong and powerful
rod, whereby he did his great exploits, and established his church in the world, Psa.
110:2. It is also taken for the rod of discipline, or ecclesiastical censures: 1 Cor. 4:21,

VIII. "Shall I come unto you with a rod ?" And for those means and instruments which
God makes use of in his pastoral care over his people : Psa. 23:.4, "Thy rod and thy
staff, they comfort me."

IX. "The rod of the wicked" is their power and authority, Psa. 125: 3.

X. Moab is called a "strong staff," and a "beautiful rod," Jer. 48:17. They were a people
that had been a rod against others, or had ruled over so many others; the rod and staff
being the ensigns of power and government, as well as instruments for punishing
offenders.

ROOT
I. That part of a plant which extends itself downward, and which fastens the plant to the
earth, Job 14:8. It is said of such as received the seed into stony places, that they had no
root in themselves, Matt. 13:21. They had not the soil of a sincere heart, solid
affections, firm and fixed resolutions, and habitual dispositions of grace. It is taken for
the fountain, the cause, or occasion of any thing: 1 Tim. 6:10, "The love of money is the
root of all evil." "Lest there be among you a root that beareth gall and wormwood,"
Deut. 29:18. Lest there should be among you some close idolaters, who, concealing
themselves from the public view, might secretly infect and poison others, and so draw
down upon you the effects of God's anger.

II. It is also taken for parents or progenitors: Isa. 14:29, "Out of the serpent's root shall
come forth a cockatrice;" meaning Hezekiah, who should be born of the royal family of
David. And the apostle Paul, speaking of the conversion of the Jews, says, Rom. 11:16,
"If the root be holy, so are the branches ;" that is, if Abraham and the patriarchs, from
whom the Jews descended, were in covenant with God, the body of the nation is also in
covenant with him, and consecrated to him, and therefore God will not cast them off for
ever. Christ Jesus is by a metonymy called the "the Root of Jesse," Isa. 11:10, and "the
Root of David," Rev. 5:5, instead of a Branch growing out of the root. He is David's
Son, as he is man; yet David's Root and Lord, as he is God, and gave a being to him and
his family, Psa. 110:1: "Their root shall be rottenness, and their blossom shall go up as
dust," Isa. 5:24; that is, they shall be utterly destroyed, both root and branch, parents
and children, old and young, as a tree that is rotten at the root cannot grow any more.

RUN
To run is to move with a swift pace, 2 Sam. 18:19. The Christian conversation is called
a race a running ; 1 Cor. 9:24, "So run that ye may obtain;" that is, use such diligence,
care, and constancy is your Christian course, that you may obtain the prize of eternal
glory set before you. It is spoken in allusion to the custom in their races of hanging up a
crown or garland at the goal, and such as first laid hold on it and took it down had it as a
reward.

St. Paul says to the Galatians, "Ye did run well, who did hinder you ?" Gal. 5:7; that is,
Ye were forward formerly in adhering to the true doctrine of justification by faith in
Christ, and to Christian liberty, and you practiced accordingly ; who has turned you out
of your way, or hindered you in your race, that you now expect to be justified by the
works of the law, and submit yourselves to the yoke of ceremonies ? The same apostle
compares his labor and diligence in the work of his ministry to a race: Phil. 2:16,
"Holding forth the word of life, that I may rejoice in the day of Christ, that I have not
run in vain." And an eager pursuit of sinful courses is also by the apostle Peter
compared to a race: 1 Pet. 4:4, "That ye run not with them to the same excess of riot."

SABAOTH
SABAOTH, or rather Zabaoth, a Hebrew word, that signifies hosts or armies. Jehovah
Sabaoth, The Lord of hosts, Rom. 9:29; whose hosts all creatures are, whether the host
of heaven, or the angels and ministers of the Lord; or the stars and planets, which are as
an army ranged in battle-array, and performing the will of God ; or the people of the
Lord, both of the Old and New Testament, which is truly the army of the Lord, of which
God is the General and Commander. The Hebrew word zaba is also used to signify the
service that his ministers perform for him in the tabernacle, because they are there, as it
were, soldiers or guards attending at the court of their prince, Numb. 4:3, 23, 30.

SABBATH
I. This word in Hebrew signifies rest. God having created the world in six days, "rested
on the seventh," Gen. 2:2; that is, after God had perfected the invisible and visible
world, on the review of all his works, finding them very good, he took pleasure, he was
satisfied in all those discoveries of his own perfections in the works of his hands. He
blessed this day, and sanctified it, because he had rested upon it. From that time he set it
apart, and appointed it in a peculiar manner for his worship. And the Hebrews
afterwards, in consequence of this designation, and to preserve the memory of the
creation, sanctified, by his order, the Sabbath day, or the seventh day, by abstaining
from all work, labor, and servile employments, and by applying themselves to the
service of the Lord, to the study of his law, and to prayer. And at Mount Sinai, by a
positive, moral, and perpetual commandment, God hath appointed one day in the seven
to be kept holy to himself ; which in the New Testament is called the Lord's day, and is
to be continued to the end of the world as the Christian Sabbath.

II. Sabbath is also taken for the whole week: Luke 18:12, "I fast twice in the week ;" in
the Greek it is, I fast twice in the Sabbath. Sometimes for the sabbatical year, which
was celebrated among the Jews every seventh year, when the land was to rest, and to be
left without culture, Lev. 25:2, 4. God appointed the observation of the sabbatical year
to enforce the acknowledgment of his sovereign authority over all things, and
particularly over the land of Canaan, which he had given to the Hebrews, and in which
they were but tenants at his will. Likewise for the trial and exercise of their obedience,
and the demonstration of his providence, as well in the general towards men, as more
especially towards his own people; and to wean them from inordinate love, and pursuit
of, or trust to, worldly advantages; and to inure them to depend upon God alone, and
upon God's blessing, for their subsistence; and to put them in mind of that blessed and
eternal rest provided for all the godly, wherein they shall be perfectly freed from all
worldly labors and troubles.

III. Sabbath is likewise taken for all the Jewish festivals, indifferently: Lev. 19:3, 30,
"Keep my Sabbaths;" that is, my feasts, as the passover, the feast of tabernacles, etc.

IV. Ezekiel says that the Sabbath are signs that God has given to his people to
distinguish them from other nations, Ezek. 20:12, 20. And Moses, in Deut. 5:15, "The
Lord hath brought thee out of Egypt, therefore the Lord thy God hath commanded thee
to keep the Sabbath day."

V. Sabbath is also taken for the eternal rest and felicity in heaven, where the spirits of
just men are made perfect ; and the saints are delivered from sin and sorrow, from the
guilt and power of sin, and even from the very being of sin, and even from the very
being of sin, for Jesus saves his people from their sins. They will be blessed in heaven
with complete conformity to God, and uninterrupted communion with him ; and their
happiness will be eternal, for they will be ever with the Lord, and will be ever with the
Lord, and will enjoy an eternal Sabbath. Heb. 4:9, "There remaineth therefore a rest to
the people of God."

VI. "A Sabbath day's journey." Long journeys were forbidden the Jews on Sabbath
days. "Pray that your flight be not in the winter, neither on the Sabbath day," says our
Savior, Matt. 24:20. However, it is evident they were allowed to go a certain space on
that day, at least to the temple or tabernacle, from the remote parts of the city or camp.
And St. Luke says that the Mount of Olives was distant from Jerusalem the space of "a
Sabbath day's journey," Acts 1:12. The rabbins generally fix this space at two thousand
cubits, that is, about a mile.

VII. "The second Sabbath after the first," Luke 6:1. Some have taken it for the second,
others for the last day of unleavened bread, and some for the day of pentecost: the
passover was the first Sabbath according to them, and pentecost the second. Others
have thought that the first grand Sabbath was the first Sabbath of the civil year in the
month Tizri ; and that the second was the first of the holy year, or of the month Nisan.
The opinion most generally followed, is of those who think that to have been the first
Sabbath which followed the second day of unleavened bread. The Jews thus reckoned
their Sabbaths from the passover to pentecost : the first was called secundo-primum, or
second after the first; that is, the first after the second day of the Sabbath after the
second day of unleavened bread. And so of all the rest, as far as secundo septimum ;
that is, the seventh day of the Sabbath after the second day of the Sabbath after the
second day of unleavened bread. This seventh Sabbath immediately preceded pentecost,
which was celebrated the fiftieth day after the second day of unleavened bread.
The Jews gave the name of Parasceue to the sixth day of the week, because being not
allowed on the Sabbath to prepare their food, they provided the day before what was
necessary for their subsistence on the Sabbath. The evangelist John says, that Friday on
which our Savior suffered was "the preparation of the passover," John 19:14, because
the passover was to be celebrated the day following. St. Matthew marks out the day by
these words, "The day that followed the" Parasceue, Matt. 27:62. All the evangelists
observe, that they delayed not to take down Christ from the cross, and to put him in the
nearest tomb, becouse it was the evening of the Parasceue, and that the Sabbath was to
begin immediately after the setting of the sun, or the rising of the stars.

SACKCLOTH
I. This is a pure Hebrew word, and has spread into many languages. Besides the
common signification, which is very well known, it stands also for a suit of mourning,
which was worn at the death of a friend or relation. In great calamities and troubles,
they wore sackcloth about their bodies: "Gird you with sackcloth, and mourn before
Abner," 2 Sam. 3:31. "Let us put sackcloth on our loins, and go out and implore the
clemency of the king of Israel," 1 Kings 20:31. Ahab tore his clothes, put on a shirt of
hair-cloth next to his skin, fasted, and lay upon sackcloth, 1 Kings 21:27. And when
Mordecai was informed of the ruin that threatened his nation, he put on sackcloth, and
covered his head with ashes, Esth. 4:1. And Job says, "I have sewed sackcloth upon my
skin," Job 16:15.

II. On the contrary, in the time of joy, and upon the hearing of any good news, those
that were clad in sackcloth tore it from their bodies, and cast it from them : Psa. 30:11,
"Thou hast put off my sackcloth, and girded me with gladness." The prophets were
commonly clothed in sackcloth. The Lord bids Isaiah to put off the sackcloth that was
about his body, and to go naked, Isa. 20:2. Zechariah says, that the false prophets
should no longer prophesy in sackcloth to deceive the simple, Zech. 13:4. "They shall
prophesy a thousand two hundred and threescore days, clothed in sackcloth," Rev. 11:3.

SACRIFICE
I. An offering made to God upon his altars by the hand of a lawful minister, to
acknowledge his power, to own entire dependence on him, or to obtain his favor. A
sacrifice differs from a mere oblation in this, that in a sacrifice there must be a real
change or destruction or the thing offered ; whereas an oblation is but a simple offering
of a gift. As men have always been under an obligation of acknowledging the supreme
dominion of God over them, and whatever belongs to them, and as there have always
been found persons that have conscientiously acquitted themselves of this duty, it is
probable that there have been always sacrifices in the world.

II. Adam and his sons, Noah and his descendants, Abraham and his posterity, Job and
Melchizedek, before the law, have offered to God real sacrifices. The law did only
ascertain the quality, the number, and other circumstances of sacrifices. Before that, all
was arbitrary. They offered the fruits of the earth, the fat of the milk of animals, the
fleeces of sheep, or the blood and the flesh of the victims. Every one pursued his own
humor, his acknowledgment, his zeal, or his devotion. But among the Jews, the law
appointed what they were to offer, and in what quantities. Before the law was given,
every one was the priest and minister of his own sacrifices ; at least he was at liberty to
choose what priest he pleased to offer his victims: this honor was generally conferred
upon the most ancient, or head of a family, on princes, or men of the greatest virtue and
integrity. But after Moses this was wholly confined to the family of Aaron.

III. Of these sacrifices some were eucharistical, and are called peace-offerings, by
which the sacrificer acknowledged the bounty of God, and his own unworthiness, and
rendered praise for a favor received, and desired the Divine blessing. Others were
expiatory, the sin-offerings, for averting of God's wrath. These offerings signified that
man is a sinner, and therefore obnoxious to the just indignation and extreme displeasure
of the holy and righteous God; and that God was to be propitiated, and that he might
pardon him : that God would not forgive sin without the atonement of justice, which
required the death of the offender; but it being tempered with mercy, accepted a
sacrifice in his stead. There was a double guilt contracted by those that were under the
Mosaical dispensation. I. Typical, from the branch of a ceremonial constitution which
had no relation to morality ; such were accidental diseases, the touching of a dead body,
&c., which were esteemed vicious according to the law, and the defiled were excluded
from sacred and civil society : but as those pollutions were penal merely by the positive
will of God, so the exercise of his supreme right being tempered with wisdom and
equity, he ordained that the guilt should be abolished by a sacrifice, and that they
should be fully restored to their former privileges. Thus the apostle says, Heb. 9:13, that
the blood of those sacrifices "sanctifies to the purifying of the flesh ;" that is,
communicated a legal purity to the offerers, and consequently a right to approach the
holy place. The reason of these institutions was, that the legal impurity might represent
the true defilement of sin, and the expiatory sacrifices prefigure that great and
admirable oblation which should purge away all sin.

II. They had contracted a real guilt which respects the conscience, from the breach of
the moral law, and which subjected the offender to death temporal and eternal. This
could not be purged away by those sacrifices ; for how is it possible that the blood of a
beast should cleanse the soul of man, or satisfy the justice of an offended God ? On the
contrary, they revived the guilt of sin, and reinforced the rigor of the law, and were a
public profession of the misery of men. As the moral contained a declaration of our
guilt of our guilt, and God's right to punish, so all the parts of the ceremonial were
either arguments and convictions of sin, or images of the punishment due for them. But
as they had a relation to Christ, the great gospel sacrifice, who was their complement ;
so they signified the expiation of moral guilt by his sacrifice, and freed the sinner from
that temporal death to which he was liable, as a representative of our freedom from
eternal death by the blood of the cross. Hence in the New Testament Christ is called a
Lamb, in the notion of a sacrifice: "The Lamb of God, which taketh away the sin of the
world," John 1:29. "The Lamb slain from the foundaion of the world," Rev. 13:8. He
was represented by the red heifer, whose ashes were the chief ingredient in the waters
of purification: Heb. 9:13, 14. "For if the blood of bulls and of goats, and the ashes of
an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much
more shall the blood of Christ purge the conscience ?" Especially the anniversary
sacrifice, which was the abridgement and recapitulation of the rest, hath an eminent
respect to Christ, Heb. 9:7, 8.

As to the beasts sacrificed by the Jews, and their manner of sacrificing them, see the
signification of OFFERING.

SADDUCEES
I. The disciples of Sadoe. They constituted one of the four principal sects of the Jews.
What chiefly distinguished them from the other Jews was, the opinion they maintained
concerning the existence of angels, and the immortality of the soul. They did not deny
but that we had reasonable souls; but they maintained this soul was mortal ; and by a
neccessary consequence they denied the rewards and punishments of another life. They
pretended also, that what is said of the existence of angels, and of a future resurrection,
are nothing but illusions. Epiphanius, and after him Austin, have advanced that the
Sadducess denied the Holy Ghost. But neither the evangelists nor Josephus accuse them
of any error like this.

II. They are likewise accused of rejecting all the books of Scripture, excepts those of
Moses; and to support this opinion it is observed, that our Savior makes use of no
Scripture against them but passages taken out of the Pentateuch. But it is said, to
vindicate them from this reproach, that they did not appear in Israel till after the number
of the holy books were fixed, and that if they had been to choose out of the canonical
Scriptures, the Pentateuch was less favorable to them than any other book, since it so
often makes mention of angels. Besides, the Sadducees were present in the temple, and
at other religious assemblies, where the books of the prophets were read indifferently,
as well as those of Moses. They were in the chief employs of the nation, many of them
were even priests. Would the Jews have suffered in these employments persons that
rejected the greatest part of their Scriptures ?

III. As the Sadducees acknowledged neither punishments nor rewards in another life, so
they were inexorable in their chastising transgressors. They observed the law
themselves, and caused it to be observed by others, with the utmost of the traditions,
explications, or modifications of the Pharisees; they kept only to the text of the law ;
and maintained, that only what was written was to be observed.

IV. As to Sadoc the founder of their sect, it is said that he succeeded one Antigonus
Socchoeus, as a disciple succeeds his master, in the tradition of his doctrine; which
Antigonus had in the same manner succeeded Simon the Just, the high priest of the
Jews. This Simon the Just died in the year of the world 3711, before the vulgar era 293.
So that Sadoc may have lived about the year of the world 3740.

SAINT
I. A holy or godly person, one that is so by profession, covenant, and conversation, Psa.
16:3 ; Heb. 6:10.

II. Those blessed spirits which are graciously admitted by God to partake of everlasting
glory and blessedness, Rev. 18:24.

III. The holy angels, Deut. 33:2 ; Jude 1:14.

IV. "For the perfecting of the saints," Eph. 4:12. To strengthen and confirm them more
and more in their union to Christ their Head, and in their love to one another, and in
faith and every grace, till they come to a perfect man in heaven, when grace shall be
turned into glory.

SALT
I. SALT, in Hebrew, melach. God appointed that salt should be used in all the sacrifices
that were offered to him: "Every oblation of thy meat-offering shalt thou season with
salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy
meat-offering b: with all thine offerings thou shalt offer salt," Lev. ii. 13. This signified
that incorruption of mind, and sincerity of grace, which are necessary in all them that
would offer an acceptable offering unto God ; or it denoted that communion which they
had with God in these exercises of his worship, salt being a symbol both of friendship
and incorruption. It appears from Exek. xvi. 4, that heretofore they rubbed new-born
children with salt; "In the day thou wast born thou wast not salted at all, nor swadled at
all." Some think they did this to dry up the humidity that abounds in children, and to
close up the pores, which are then too open. Others say that salt hardens the skins of
children, and makes them more firm. Others think it was to hinder any corruptions that
might proceed from cutting off the navel-string. Whatever was their end in it, the
prophet here, in a continued allegory, describes the worthless, helpless, and despicable
condition of the Jews at first, till God pitied and helped them, and bestowed all manner
of precious blessings upon them.

II. In 2 Kings 2:21, the prophet Elisha being desired to sweeten the waters of the
fountain of Jericho, and make them fit to drink, required a new vessel to be brought to
him, and some salt to be put therein. They followed his orders. He threw this salt into
the spring, and said, Thus says the Lord, I have healed these waters; and for the future
they shall not be the occasion either of death or barrenness: so the waters became good
for drinking, and lost all their former bad qualities. Naturally the salt must only have
served to increase the brackishness or bitterness of this fountain; but the prophet is
directed to make use of a remedy that seemed contrary to the effect which was
produced, that the miracle might become the more evident.

III. Our Savior in his sermon on the mount, tells his disciples. "Ye are the salt of the
earth," Matt. 5:13. Ye are persons who, being endued with grace yourselves, ought to
season others, and preserve them from corruption ; and the doctrine which ye profess is
as opposite as can be to the putrefaction of the world, both in respect to corrupt doctrine
and corrupt manners. Salt has an acrimony by which it pieces the lump ; so the word is
piercing, Heb. 4:12. By "the salt of the earth," some understand marl, with which they
manure their land in some countries instead of dung.

IV. Salt is the symbol of wisdom: Col. 4:6, "Let your speech be always with grace,
seasoned with salt." It is the symbol of perpetuity and incorruption : thus they said of a
covenant, "It is a covenant of salt for ever before the Lord," Numb. 18:19. And in 2
Chron. 13:5, "The Lord God of Israel gave the kingdom over Israel to David for ever,
even to him and to his sons by a covenant of salt."

V. Salt is the symbol also of barrenness and sterility. When Abimelech took the city of
Shechem, he destroyed it, and sowed the place with salt, that it might always remain
desert and unfruitful, Judg. 9:45. Zephaniah threatens the Ammonities and Moabites
from the Lord ; "Moab shall be as Sodom, and the children of Ammon as Gomorrah,
even the breeding of nettles, and salt-pits, and a perpetual desolation," Zeph. 2:9. Salt is
likewise the symbol of hospitality, and of that fidelity that is due from servants, friends,
guests, and domestics to those that entertain them, and receive them at their tables. The
governors of the provinces beyond the Euphrates, writing to king Artaxerxes, tell him,
"Because we have maintenance from the king's palace," etc., Ezra 4:14, which in the
Chaldee is, Because we are salted with the salt of the palace.

VI. Mineral salt, or salt that is dug out of mines, in form of a hard stone. It is thought
that Lot's wife was changed into a statue of such mineral salt, that she became as a rock
or stone of salt, Gen. 19:26.

VII. The Salt Sea, Gen. 14:3, is the Dead Sea, or the lake of Sodom, called likewise the
lake Asphaltites, because of the great quantity of bitumen in it, so that no fish can live
in its waters, and a man cannot without difficulty sink in them, by reason of the weight
and density of them. The crimes of the inhabitants of Sodom, Gomorrah, Zeboim, and
Admah were come to such a height, that God destroyed these cities, together with their
inhabitants, by fire from heaven. The plain wherein they stood, which before was
pleasant and fruitful, like an earthly paradise, was first inflamed by lightning, which put
fire to the bitumen, with which it was replete, and was afterwards overflowed by the
waters of the Jordan, which diffused themselves there, and formed the Dead Sea, or Salt
Sea. This lake receives all the water of Jordan, of the brooks Arnon and Jabbok, and
other waters which descend from all the neighboring mountains ; and notwithstanding it
has no visible issue, it does not overflow. It is believed that it discharges itself by some
subterraneous channels into the Red Sea, or into the Mediterranean. According to
Josephus's account, the lake of Sodom is 580 furlongs in length, from the mouth of the
river Jordan to Zoar; that is, about two and twenty leagues, at three miles to a league:
and 150 furlongs wide; that is to say, about five leagues of the same measure.

SALVATION
SALVATION, is taken,

a. For deliverance from, or victory over, outward dangers and enemies :Exod. 14:13,
"Stand still and see the salvation of the Lord ;" see how he will deliver you from the
Egyptians your enemies : and in 1 Sam. xiv. 45, "Shall Jonathan die, who hath wrought
this great salvation in Israel ?" who by God's assistance hath obtained this signal victory
over the Philistines ?

b. For remission of sins, true faith, repentance, obedience, and other saving graces of
the Spirit, which are the way to salvation : Luke 19:9, "This day is salvation come to
this house."

c. For eternal happiness hereafter, which is the object of our hopes and desires : thus it
is said, "To give knowledge of salvation to his people," Luke 1:77. "Godly sorrow
worketh repentance unto salvation," 2 Cor. 7:10. And the gospel is called "the gospel of
salvation," Eph. 1:13, because it brings the good news that salvation is to be had ; it
offers salvation to lost sinners; it shows the way to attain it: it also fit for salvation, and
at last brings to it.

d. For the Author of salvation: Psa. 27:1, "The Lord is my light and my salvation ;" he
is my Counselor in all my difficulties, and my Comforter and Deliverer in all my
distresses.

e. For the blessed Jesus, who is the Savior of sinners: Luke 2:30, "Mine eyes have seen
thy salvation," says Simeon I have seen him whom thou hast sent into the world to be
the Author and Procurer of salvation to lost sinners.

f. For the praise and benediction that is given to God: Rev. 19:1, "Alleluia;
Salvation, and glory, and honor, and power, unto the Lord our God."

II. The Hebrew but rarely make use of concrete terms, as they are called, but often of
abstracted. Thus, instead of saying that God saves them and protects them, they say that
God is their salvation. Thus, the word of salvation, the joy of salvation, the rock of
salvation, the shield of salvation, the horn of salvation, the tower of salvation, etc., is as
much as to say, the word that declares deliverance; the joy that attends the escaping a
great danger; a rock where any one takes refuge, and where he may be in safety from
his enemy; a buckler that secures from the arm of the enemy; a horn or ray of glory, of
happiness, and salvation, etc.

SANCTIFY
I. SANCTIFY, when referred to God, signifies,

a. To separate and appoint any thing to a holy and religious use. God sanctified the
seventh day, Gen. 2:3. The first-born were sanctified, Exod. 13:2. And thus the
tabernacle, the temple, the priests, the altars, the sacrifices, etc. were sanctified under
the law.

b. To cleanse a sinner from the pollution and filth of sin, to free him from the power and
dominion of sin, and endue him with a principle of holiness; thus God by his Spirit
sanctifies the elect, or true believers. 1 Cor. 6:11, "And such were some of you, but ye
are washed, but ye are sanctified."

c. To manifest his glory and vindicate his honor from the blasphemies of the wicked:
Ezek. 36:23, "I will clear up and remove the objections that the sufferings and sins of
the Jews have raised among the Babylonians; they gave the heathen occasion to think
meanly and contemptibly of me, but I will show that I am infinite in greatness and
goodness. And in Numb. 20:13, "This is the water of Meribah; because the children of
Israel strove with the Lord, and he was sanctified in them." He was sanctified among
them by the demonstration of his omnipotence, veracity, and clemency towards the
Israelites, and of his impartial holiness and severity against sin, even in his greatest
friends and favorites, as Moses was. Thus God is said to sanctify himself.

d. To free the creature from the curse that sin has brought upon it, and make it fit for a
free and holy use: 1 Tim. 4:5, The creature is "sanctified by the word of God and
prayer."

e. To separate, ordain, and appoint the Messiah to be the King and Head of his church:
John 10:36, "Say ye of him whom the Father hath sanctified, Thou blasphemest,
because I said, I am the Son of God?" that is, If the title of gods be given to those to
whom God has given some part of his dominion, then surely it does much more
properly and truly belong to me, whom my Father has appointed to rule over all with
himself, and whom he has separated and ordained for Mediator and King of his church;
which office cannot be assumed or executed by any mere creature, but only by the
eternal Son of God.

II. To sanctify, is also spoken of man, and signifies,

a. To purify, and to be in a proper condition to appear before the Lord, and to partake of
holy things: Exod. 19:10, 11, 22, "And the Lord said unto Moses, Go unto the people,
and sanctify them to-day and to-morrow, and let them wash their clothes; and be ready
against the third day" to receive the law. "And let the priests also, which come near to
the Lord, sanctify themselves, lest the Lord break forth upon them."

b. To prepare: Numb. 11:18, "Sanctify yourselves against to-morrow, and ye shall eat
flesh." Josh. 3:5, "Sanctify yourselves, for tomorrow the Lord will do wonders among
you." That is, Prepare yourselves, endeavor to bring your hearts to a holy frame, that
with faith, reverence, and admiration you may behold the great work that God will do
for you.

c. To praise God, to acknowledge his majesty, to worship him, to endeavor to make him
known, adored, praised, and beloved by all those that are capable of it: thus men hallow
or sanctify the name of God. Isa. 8:13, "Sanctify the Lord of hosts himself, and let him
be your fear." And Matt. 6: 9, "Hallowed be thy name." When we desire of God that his
name may be sanctified or hallowed, it is, that he may be honored, praised, and
glorified through the whole world, and especially by those who have the happiness of
knowing him. Let them sanctify it by their holy lives, their fidelity, their submission to
his orders. And they that know him not, that they may come to the knowledge of him,
may hear his word, may become tractable to the instructions of his ministers. What is
meant by sanctifying the name of God may be yet better apprehended by what is
opposite to it; that is, profaning the name of God by vain swearing, blasphemy, and
ascribing his name to idols; by furnishing wicked men and infidels with an occasion of
blaspheming it by a bad life and scandalous conversation. It is said, Lev. 10:3, "I will be
sanctified in them that come nigh me;" in his priests, when by the terrible and
exemplary punishment of Nadab and Abihu the Lord showed what purity he required in
his servants, what punctual exactness he expected in his service. In Numb. 20:12, the
Lord complains that Moses and Aaron did not sanctify him before the people of Israel :
and how did they not sanctify him ? By showing some distrust to his words: "Because
ye believed me not."

III. Saint, holy, holiness, are epithets, which in a sovereign manner are ascribed to God,
the author of all sanctity and holiness. So the cherubims and seraphims cry to him
without ceasing, "Holy, holy, holy," Isa. 6:3. He is named, by way of excellence, the
Saint. "the Holy One of Israel," Isa. 10:20. All our holiness before him is nothing but
pollution; his name is Holy or rather Holiness itself.

IV. To sanctify may be reduced to the four following significations:

a. It signifies, To confess and celebrate that to be holy which in itself was so before,
Matt. vi. 9. And thus it is to be understood wheresoever God is said to be sanctified.

b. To make persons holy who were impure and defiled before, 1 Cor. 6:11. And this is
the sense of the word in those passages of Scripture where the elect are said to be
sanctified.

c. To separate and set apart some things, or persons, from a common unto a holy use, as
the tabernacle, temple, priests, etc.

d. To employ a thing in holy and religious exercises, in the worship of God in public
and in private, and the celebration of his works; in this and the former sense the seventh
day is sanctified, Exod. 20:8.

V. Sanctification differs from justification, thus:

a. Justification is the absolution of a sinner from the guilt of sin and death; whereas
sanctification is an alteration of qualities from evil to good.

b. Justification consists of remission of sins through the imputation of Christ's

righteousness; sanctification is the renovation of nature by the Holy Spirit.

c. Justification is perfect in this life; so is not sanctification.

d. Justification is in nature before sanctification, but not in order of time; for God only
sanctifies those that are justified.

SANCTUARY
I. A holy or sanctified place, a dwelling-place of the Most High. They called by this
name that part of the temple of Jerusalem which was the most secret and most retired of
all the rest, in which was the ark of the covenant, and wherein none but the high priest
might enter, and he but once in a year, which was upon the day of solemn expiation.
The same name was also given to the most sacred part of the tabernacle, which was set
up in the wilderness, and which remained still some time after the building of the
temple : each of these were called "sanctuary," or the "holy of holies," or the "most holy
place," Lev. 4:6; 1 Kings 6:16. It was a square of twenty cubits, and divided from the
holy place by a curtain or veil of rich cloth. Solomon had embellished the inside of it
with palm trees in relief, and cherubims of wood covered with plates of gold ; and in
general, the whole sanctuary was adorned, and, as it were, overlaid with plates of gold.
From between the cherubims which covered the mercy-seat God gave answers to his
people, when they consulted him about momentous and important matters; hence says
the psalmist, "The Lord send thee help from the sanctuary," Psa. 20:2. It was a type of
heaven, which is also called by the name of sanctuary: Psa. 102:19, "For he hath looked
down from the height of his sanctuary ; from heaven did the Lord behold the earth."

II. Sometimes the word sanctuary is used in general for the temple, taking its
denomination from its principal part: 2 Chron. 20:8, "They have built thee a sanctuary
therein for thy name." sometimes for the holy place, for the place appointed for the
public worship of the Lord: Psa. 73:17, "Until I went into the sanctuary of God." It is
taken likewise for the holy land, the land of Canaan: Exod. 15:17, "Thou shalt bring
them in, and plant them in the sanctuary which thy hands have established." Or by
sanctuary here may be understood the temple on Mount Moriah, which God would
certainly cause to be built and established; the past tense being put for the future, to
note the certainty of it, according to the style of the prophets. It is said, Psa. 114:2,
Judah is God's sanctuary; that is, the children of Israel are the people of God's holiness,
as they are called, Isa. 83:18, or his holy people, sanctified and set apart from all the
nations of the world, to be his peculiar people and possession.

III. Lastly, Sanctuary is taken for a refuge, defense, or protection: Isa. 8:14, "He shall be
your sanctuary."

SAND
A similitude taken from the sand of the sea is often made use of, to express a very great
multitude, or a very great weight, or something very grievous and intolerable. God
promises Abraham and Jacob to multiply their posterity as the stars of heaven, and as
the sand of the sea, Gen. 22:7; 32:12. Job compares the weight of his afflictions and
troubles to that of the sand of the sea; Job 6:2, 3, "Oh that my grief were weighed ! for
now it would be heavier than the sand of the sea." And Solomon says that the sand and
gravel are very heavy things, yet the anger of a fool is much heavier, Prov. 27:3. A
fool's anger is more insupportable, more intolerable, as being without cause, without
measure, without end. Sand is likewise of a slippery nature; hence it is said that a house
built upon it cannot stand, Matt. 7:26.

The prophet Jeremiah magnifies the omnipotence of God, who has fixed the sand of the
shore for the boundaries of the sea, and has said to it, Hitherto thou shalt come, and here
thou shalt break thy foaming waves, and shalt pass no further, Jer. 5:22.
SANDALS

SANDALS, at first, were only soles tied to the feet with strings or thongs; afterwards
they were covered; and at last they called even shoes sandals.

SAPPHIRE
A precious stone, second only to the diamond in lustre, hardness, and price : there is
frequent mention made of it in Scripture: Job says there are places whose stones are
sapphires, Job 28:6; that is, that sapphires and other precious stones, are very common
in some countries ; they are mixed with the stones, and cut out of them and polished.
Pliny says that the best came out of Media; perhaps out of the country of the Sapires, or
from Mount Sephar, mentioned by Moses, Gen. 10:30. The oriental sapphire is of a blue
sky-colour, or a fine azure ; whence it is that the prophets describe the throne of God, as
it were of the color of a sapphire ; that is, of a celestial blue, or azure, Exod. 24:10.

SARDIUS
SARDIUS, or ruby; in Hebrew, odem. A gem found about Sardis, of a bloody colour;
some translate it by ruby, or by pyropus. It was the first in Aaron's breastplate. Exod.
28:17; 39:10

The new Jerusalem's foundation is made from precious stones, including the Sardius:
Rev. 21:20.

SARDONYX
SARDONYX, as if it were a sardius united to an onyx, as partaking of both their
colours. The onyx is a precious stone, commonly called cornelian. The basis of the
cornelian is white, as the nail growing under the flesh. The Hebrew word shohem has
been translated by sardonychus lapis, which rather signifies an emerald.

In Revealation, a layer of the foundation of the new Jerusalem is made from sardonyx.
Rev. 21:20.

SAVIOR
See Save

SAVOR
I. Savor properly signifies a scent or smell. Eccles. x. 1, "Dead flies cause the ointment
of the apothecary to send forth a stinking savor," or smell. It also signifies acidity,
sharpness, tartness, or that quality in bodies by which they give a relish to other bodies,
and make them palatable, or by which they corrode other bodies: Matt. 5:13, "But if the
salt have lost its Savor ;" that is, its acrimony or acidity. It is likewise put for name,
reputation, or character: Exod. 5:21, "You have made our Savor to be abhorred in the
eyes of Pharaoh."

II. It is often said of sacrifices or offerings, that they were of "a sweet savor unto the
Lord." When Noah had built an altar, and offered burnt-offerings upon it, the Lord is
said to have "smelled a sweet Savor," or a savor of rest, Gen. 8:21; that is, God
graciously accepted of his sacrifice, it was pleasing and delightful to him, being a fruit
of Noah's faith and thankfulness. These sacrifices God was graciously pleased to accept
of, as they represented Christ the great gospel Sacrifice, and as they were offered up by
faith in him. The sacrifice of himself, which Christ offered to God for man, is by the
apostle Paul called a sacrifice of a sweet-smelling savor, Eph. 5:2. God is satisfied and
appeased thereby. The same apostle says, 2 Cor. 2:15, "We are unto God a sweet Savor
of Christ, in them that are saved, and in them that perish ;" that is, We are careful to
discharge our duty to all men by preaching the way of salvation to them, and by
warning them of the danger of a sinful course ; and our labors are acceptable to God,
whatever effects they have upon souls. For God, whom we serve, will not judge of us,
nor reward us, according to our success, but according to our faithfulness and diligence
in his work. God accepts of our labors as to good men, to whom we are instruments of
eternal life and salvation ; and though others despise the gospel, and refuse to hear the
sweet and joyful sound of it, yet as to them also we are a sweet Savor to God ; for it is
not for any neglect in us, as to our duty, if any perish, but from their own willfulness
and perverseness.

SAW
See PUNISHMENT

SAY
I. To speak, to tell, or relate, Gen. 37:20; 44:16.

II. To utter, or pronounce, Judg. 12:6.

III. To will and command with efficacy, Gen. 1:3, 6, 9; Luke 7:7.

IV. To promise, Luke 23:43.

V. To think, muse, or meditate, Deut. 7:17; Isa. 49:21; Matt. 3:9.

VI. To ask, Mark 11:31.

VII. To answer, Exod. 3:13, 14.

VIII. To affirm and teach, Matt. 17:10.

IX. To expound, Heb. 5:11.

X. To admonish, Col. 4:17.

XI. To confess, or acknowledge, Luke 17:10.

XII. To bear witness, Acts 24:20.

XIII. To reason, or argue, James 2:18.

SCEPTER
I. In Hebrew, shebet. This word signifies,

a. A rod of command, a staff of authority, which is supposed to be in the hand of kings,

of sovereigns of a province, of the chief of the people. Ahasuerus carried in his hand a
golden scepter, Esth. 8:4. The scepter is a sign of power and authority ; hence says
Isaiah, "The Lord hath broken the scepter," or the power, "of the rulers," chap. 14:5.
And Amos represents the sovereign power by "him that holds the scepter," chap. 1:5, 8.

b. The scepter, or the word shebet, is put for the rod of correction, for the sovereign
authority that punishes and humbles : "Thou shalt break them with a rod of iron," or
with an iron scepter, Psa. 2:9. Solomon uses the word shebet, to express the rod with
which the disobedient son is disciplined. Prov. 12:15.

c. The scepter is often taken for a tribe, probably, because the princes of each tribe
carried a scepter, as a wand of command, to show their dignity ; thus the word shebet is
rendered in 1 Sam. 9:21; 10:19-21; 15:17; 1 Kings 11:32.

d. The scepter, or the Hebrew word shebet, signifies a shepherd's wand, Lev. 27:32. The
truncheon of a warrior, or any common staff, 2 Sam. 23:21. And the rod or flail with
which they thrash the smaller grain, Isa. 28:27.
II. Jacob foretold to Judah that "the scepter should not depart from Judah, nor a
lawgiver from between his feet, till Shiloh come," Gen. 49:10. By the scepter and
lawgiver, are meant divers forms of government; the first being the mark of regal power
or sovereignty; the other title respects those whose power succeeded that of their kings,
in the person of Zerubbabel and his successors; and this is that which should not depart
from Judah till Shiloh, or the Messiah, should come. This prophecy doth not precisely
respect the person of Judah, for he never ascended the throne, nor possessed the empire
over his brethren; neither does it respect his posterity as a tribe distinguished from the
rest, although it had special advantages from that time; for the banner of Judah led the
camp in their march through the wilderness, Numb. 2:3. That tribe had the first
possession of the land of Canaan, Josh. 15:1. And these were the beginnings of its
future glory. And from David to the captivity that tribe possessed the kingdom, but the
glory of his scepter was lost in the person of Zedekiah. Therefore the full meaning of
the prophecy regards the people of Israel, in the relation they had to the tribe of Judah;
for that tribe alone returned entire from the captivity, with some relics of Levi and
Benjamin; so that the nation from that time was distinguished by the title of the Jews, in
relation to it: and the right to dispose of the scepter was always in the tribe of Judah ;
for the Levites that ruled after that time received their power from them: so that the
intent of the prophecy is, that after the establishment of the supreme power in the family
of Judah, it should not pass into the hands of strangers, but as a certain presage and
immediate forerunner of the coming of Shiloh. And this was fully accomplished; And
this was fully accomplished; for in the captivity there was an interruption, rather than an
extinction, of their government; their return was promised at the time they were carried
captives to Babylon: but at the coming of Christ, Judea was a province of the Roman
empire; Herod, an Edomite, sat on the throne; and as the tribe of Judah in general, so
the family of David in particular, was in such a low state, that Joseph and Mary, who
were descended from him, were constrained to lodge in a stable at Bethlehem. And
since our blessed Savior had appeared on the earth, the Jews have lost all authority,
their civil and ecclesiastical state is utterly ruined, and they bear the visible signs and
marks of infamous servitude. For though great numbers of this people swarm all over
the world, since the destruction of their city and temple by Titus, yet they have never
been able to embody again into a nation, either in their own or any other land; nor have
they to this day ever found a place where they could re-establish their old constitution
of law, or have a prince of their own to govern them by it.

III. The Jews seek in vain to put forced meanings upon this prophecy of Jacob, saying
that the scepter intimates the dominion of strangers, to which they have been in
subjection, or the hope of seeing, one day, the scepter, or supreme power, settled again
among themselves. In vain likewise they take refuge in their Echmalotarcha; that is, the
head of the captivity. Such an officer the Babylonish Jews had, to whom they paid a
voluntary submission, and who was always chosen by them out of the house of David.
If such an officer be still there in being, he is no more than what their Alabarcha was at
Alexandria, their Ethnarcha at Antioch, or their Episcopus Judeorum in England ; that
is, the head of that sect in that place, without sword or scepter, or any power of
coercion, or authority of jurisdiction, but what he hath by the voluntary submission of
the Jews of that country, which was the case with their Babylonian Echmalotarcha.
Nothing therefore can be more vain than what the Jews urge as to this matter; that is,
that in this Echmalotarcha is still preserved both the scepter and the lawgiver in the
tribe of Judah, and that therefore the prophecy of Jacob is not yet fulfilled, nor the
Messiah as yet come.

SCHISM
A word which signifies rupture, or division. The apostle Paul exhorts the Corinthians to
live in union together, that there may be no divisions, or schisms, among them, 1 Cor.
1:10-12. As heresy is a departing from the communion of the church, in respect of
doctrine, or some fundamental article of religion, so schism is taken for a separation
from the society of the church for external things. Thus the divisions among the
Corinthians were not about matters of faith, but occasioned form their having men's
persons in admiration; "Every one of you saith, I am of Paul, and I of Apollos, and I of
Cephas, and I of Christ."

SCHOOL
I. Though it cannot be doubted but that religious and devout men, from the first
beginning of mankind, did take care to instruct their children and families in the fear of
God, yet, for many ages, there is no mention made of academies or schools erected for
this purpose. The schools or colleges of the prophets are the first of which we have any
accounts in Scripture; where the children of the prophets, that is, their disciples, lived in
the exercise of a retired and austere life, in study, and meditation, and reading of the
law of God. It is said, 1 Sam. 19:18, "David fled, and escaped, and came to Samuel to
Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt
at Naioth." This Naioth, which was in the suburbs of Ramah, was the academy of the
prophets. And it is probable that among them Samuel chose to spend all the leisure time
he could get from the necessary avocations of his public duty. We find more also under
the prophets Elijah and Elisha, at Beth-el, and in the plain of Jericho, 2 Kings 2:3, 5.
These prophets were consulted upon affairs of importance ; people went to hear their
lessons, as appears from the woman of Shunem, with whom Elisha had lodged. Her
husband asked her why she went to see the prophet, seeing that day was neither the
Sabbath, nor the new moon, 2 Kings 4:23, which insinuates that these were the chief
and usual times in which they resorted to the prophets for instruction. These schools
continued down to the captivity of Babylon, and it should seem that even the captives
went still to hear the prophets, when there were any in the places where they resided.
Ezekiel relates several conversations that he had with the elders of Israel, who came to
see him, and to consult him several times, Ezek. 14:1, 2; 20:1-3. These schools, or
societies, of the prophets, were succeeded by the synagogues. See SYNAGOGUE.

II. Some make it a doubt whether there were any synagogues before the captivity of
Babylon. Yet we read in Psa. 74: 8, "They have burnt up all the synagogues of God in
the land." It is affirmed, however, that they were become so numerous in Judea, after
the return from the captivity, that in the city of Jerusalem only there were upwards of
four hundred, according to some; or three hundred and ninety-four, according to others.

III. The method of teaching in the synagogues and in the schools is observable in the
Gospels and in the Acts. When Jesus was of the age of twelve years, he was "found in
the temple in the midst of the doctors, hearing them, and asking them questions," Luke
2:46. By which it should seem that the doctors of the law gave a general liberty to any
person to propound questions to them about the law of God, to which they gave
answers. Our savior entering another day into the synagogue of Nazareth, his own
country, they presented to him the volume of the prophet Isaiah. He unfolded and
opened it, and having read a passage out of the prophet, he rolled it up again, and sat
down to speak, Luke 4:16, 17, etc. As to the posture of the disciples in the schools, the
apostle Paul speaks of it in Acts 22:. 3, "I was brought up in this city at the feet of
Gamaliel." The rabbin sat upon a chair that was raised aloft ; the scholars that were the
greatest students were upon benches just below their master ; and the younger sort sat
upon the ground on hassocks.

SCORNER
I. A scorner is one who makes a mock of sin, and of God's threats and judgments
against sinners; one who derides all wholesome reproofs and counsels, scoffs at
religion, and contemns the word and faithful ministers of God; he is a monster of
iniquity, having obtained the highest degree of sinning. Psa. 1:1, "Blessed is the man
that sitteth not in the seat of the scornful." Prov. 1:22, "How long will the scorners
delight in their scorning?"

II. Solomon describes the scorner in a variety of expressions ; he is one that takes
pleasure in scorning, Prov. 1:22. He is ready to hate such as rebuke him, and to
entertain malicious and revengeful thoughts against them: Prov. 9:8, "Reprove not a
scorner, lest he hate thee." He closes his ears against reproof: Prov. 13:1, "A scorner
heareth not rebuke." He is proud, arrogant, and haughty, Prov. 21:24. He causes strife,
contentions, and divisions in a society: Prov. 22:10, "Cast out the scorner, and
contentions shall go out." He brings others likewise into a snare, and that by his wicked
counsels and courses, whereby he seduces and infects them, so that they are exposed to
God's wrath: Prov. 29:8, "Scornful men bring a city into a snare." God's dreadful
judgments are threatened against them in a remarkable manner. Prov. 3:34; 9:12; 19:29,
"Surely he scorneth the scorners." "If thou scornest, thou alone shalt bear it."
"Judgments are prepared for scorners." And it is said that "he seeketh wisdom, and
findeth it not," Prov. 14: 6. He finds it not, because he doth not seek it aright, to wit,
sincerely, earnestly, and seasonably, and in a constant and diligent use of all the means
which God hath appointed to that end, and with an honest intention of employing his
knowledge to the service of God, and the furtherance of his practice of religion.
SCORPION
I. A venomous reptile, somewhat like a small lobster, that has a bladder full of
dangerous poison : its head appears to be joined and continued to the breast: it has two
eyes in the middle of its head, and two towards its extremity, between which come out
as it were two arms, which are divided into two like the claws of a lobster. It has eight
legs, proceeding from its breast, every one of which is divided into six parts, covered
with hair, at the end of which are six talons or claws. The belly is divided into seven
rings, from the last of which the tails proceeds, which is divided into seven little heads,
of which the last is armed with a sting. In some are observed six eyes, and in others
eight may be visibly perceived. The tail is long, and made after the manner of a string
of beads tied end to end, one to another; the last bigger than the others, and something
longer; at the end of which are hollow, and filled with a cold poison, which it squirts
into the part which it stings.

II. Moses says that the Israelites passed through a great and terrible wilderness, wherein
were fiery serpents, and scorpions, Deut. 8:15. The Hebrew reads hakarab, or akrab ;
from whence is Akrabbim; "the ascent of Akrabbim," or scorpions, Numb. 84:4.
In Scripture, scorpions are used in a figurative sense, for wicked, malicious, and crafty
men, who, scorpion like, wound, torment, and kill good men. Ezek. 2:6, "Thou dwellest
among scorpions." Our Savior says to his disciples, Luke 10:19, "Behold, I give unto
you power to tread on serpents and scorpions;" by which may be signified whatsoever
the devil may make use of to hurt them. The disciples of antichrist, who by their
poisonous doctrines wound the souls of men, are likewise compared to scorpions, Rev.
9:3.

III. Scorpions were also a kind of whip armed with points, or pointed thorns, like the
tail of a scorpion. When the Israelites complained to Rehoboam of the weight of the
yoke wherewith Solomon had loaded them, "Thy father made our yoke grievous, make
it lighter," he returned them this answer; "Whereas my father did lade with a heavy
yoke, I will add to your yoke: my father hath chastised you with whips, but I will
chastise you with scorpions," 1 Kings 12:4, 11, 14.

SCOURGE
I. The punishment of the scourge, or whip, was very common among the Jews. The law
ordains that "if the wicked man be worthy to be beaten, the judge shall cause him to lie
down, and to be beaten before his face, according to his fault, by a certain number.
Forty stripes he may give him, and not exceed: lest, if he should exceed, and beat him
above these with many stripes, then thy brother should seem vile unto thee," Deut. 25:1-
3. There were two ways of giving the lash ; one with thongs or whips, made of ropes'
ends, or straps of leather; the other, with rods, twigs, or branches of some tree.
The rabbins think that ordinary faults committed against the law, and submitted to the
punished, not with blows with a rod, but with a whip. They hold that all punishable
faults, to which the law has not annexed the kind or degree of punishment, are to be
punished by the scourge. The offender was stripped from his shoulders to his middle,
and was tied by his arms to a pretty low pillar, that he might lean forward, and the
executioner might the more easily come at his back. The law directed that they should
not exceed the number of forty stripes; and the Jews, that they might not transgress this
law, seem to have made thirty-nine blows a fixed number, which they never went
beyond, as may be gathered from 2 Cor. 11:24, where the apostle says, "Of the Jews
five times received I forty stripes save one." But it is said that in greater faults they
struck with greater violence.

The rabbins further say that the penalty of the scourge was not at all ignominious
among them, and that it could not be objected as a disgrace to those that had suffered it.
They pretend that no Israelite, not so much as the king or high priest, was exempted
from this law, when he had committed any fault that deserved this punishment. But this
must be understood of the punishment of whipping that was inflicted in their
synagogues, and which was rather a legal and particular penalty, than a public and
shameful correction. Philo, speaking of the manner in which Flaccus treated the Jews of
Alexandria, says, he made them undergo the punishment of the whip, which, says he, is
not less insupportable to a free man than death itself. Our Saviour, speaking of the pains
and ignominy of his passion, commonly puts his scourging in the first place, Matt.
20:19; Mark 10:34; Luke 18:33.

II. The punishment of scourging inflicted on our Savior, which is mentioned in Matt.
27:26, has given occasion for several conjectures. Some say that this punishment among
the Romans was a solemn preparative to crucifixion; but this would make scourging a
part of the sentence of death pronounced upon our Savior, which it was not, as appears
from John 19:1, 4, 6, etc., where it is said that Pilate again and again sought to release
him, even after he was scourged, and that he told the Jews, he at last gave sentence
against him, that he should be crucified, which was not till some time after he had been
scourged. Grotius explains this of the punishment of putting one to the question, which
was common among the Romans, an example of which we have in Acts 22:24.
Concerning which, see QUESTION. But the Gospels give no ground for this
conjecture. The reason generally assigned for our Savior's being scourged is, that Pilate,
willing to deliver him from a capital sentence, appointed this of scourging to be
inflicted on him. He proposed to the Jews the scourging of him, as a lighter punishment,
proportionate to the crimes they laid against him, intending afterwards to release him.
So that the notion of his scourging was that of a lighter punishment, to release him from
a greater; though when that was inflicted he was prevailed upon to gratify the Jews, by
delivering Jesus up to be crucified.

III. "The scourge of the tongue." Job 5:21, "Thou shalt be hid from the scourge of the
tongue," or when the tongue scourges; that is, from false accusations, and virulent
slanders and reproaches. Scourge, figuratively, is taken for any instrument which God
makes use of for executing his judgments; thus he used a destroying angel to scourge
the Assyrians, Isa. 10:26; 37:36.

SCRIBE
I. In Hebrew, sopher. This word is taken:

a. For a clerk, writer, or secretary. This was a very considerate employment in the court
of the kings of Judah, in which the Scripture often mentions the secretaries, as the first
officers of the crown. Seraiah was scribe, or secretary, to king David, 2 Sam. 8:17.
Sheva is said to have filled that post, 2 Sam. 20:25. Elihoreph and Ahiah were
secretaries to king Solomon, 1 Kings 4:3; Shebna under Hezekiah, 2 Kings 19:2; and
Shaphan under Josiah, 2 Kings 22:8. As there were but few in those times that could
write well, the employment of a scribe or writer was very considerable.

b. A scribe is put for a commisary or muster-master of an army, who makes the review
of the troops, keeps the list or roll, and calls them over. Under the reign of Uzziah, king
of Judah, there is found Jeil the scribe, who had under his hand the king's armies, 2
Chron. 26:11. And at the time of the captivity, it is said the captain of the guard, among
other considerable persons, took the principal scribe of the host, or secretary of war,
who mustered the people of the land, 2 Kings 25:19.

c. Scribe is put for an able and skilful man, a doctor of the law, a man of learning, that
understands affairs. Jonathan, David's uncle by the father's side, "was a counsellor, a
wise man, and a scribe," 1 Chron. 27:32. Baruch, the disciple and secretary of Jeremiah,
is called a scribe, Jer. 36:26. And Ezra is celebrated as a skilful scribe in the law of his
God, Ezra 7:6. The scribes of the people, who are frequently mentioned in the Gospel,
were public writers, and professed doctors of the law, which they read and explained to
the people.

d. Some place the original of scribes under Moses ; but their name does not appear till
under the judges. It is said, that in the war of Barak against Sisera, "out of Machir came
down governors, and out of Zebulun they that handle the pen of the writers," Judg. 5:14.
Others think that David first instituted them, when he established the several classes of
the priests and Levites. The scribes were of the tribes of Levi; and at the time that David
first instituted them, when he established the several classes of the priests and Levites.
The scribes were of the tribe of Levi; and at the time that David is said to have made the
regulation of that tribe, we read that six thousand of them were constituted officers and
judges, 1 Chron. 23:4, among whom it is reasonable to believe the scribes were
included for in 1 Chron. 24:6, we read of "Shemaiah, the scribe, one of the Levites;"
and in 2 Chron. 34:13, we find it written, "Of the Levites there were scribes and
officers."

It is not unlikely that they might have had their education among the colleges of the
prophets, since we do not read of any other schools of learning than among them. Their
very name implies some degree of scholarship, and that no inconsiderable one; since we
find our Lord joining prophets, and wise men, and scribes together, Matt. 23:34; and the
prophet Isaiah, and after him the apostle Paul, instancing them as such: "Where is the
wise? where is the scribe ? where is the disputer of this world ?" Isa. 33:18; 1 Cor. 1:20.

II. The scribes, and doctors of the law, in Scripture phrase, mean the same thing; and he
that in Matt. 22:35 is called a doctor of the law, or a lawyer, in Mark xii. 28 is named a
scribe, or one of the scribes. They seem to have had the sole expounding of the
Scriptures; and therefore the disciples ask our Saviour, Matt. 17:10, "Why then say the
scribes that Elias must first come ?" And in Mark 12:35, "How say the scribes that Elias
must first come ?" And in Mark 12:35, "How say the scribes that Christ is the Son of
David ?" And in Luke 20:1, 2, while Christ was preaching the gospel, "the chief priests
and scribes came upon him, with the elders, saying, Tell us by what authority doest thou
these things ? or who is he that gave thee this authority ?" which they taught no one had
a right to but themselves.

Though they were employed to be the judges, interpreters, and preachers of the law to
the people, we find that they came, in length of time, greatly to abuse their trust, by
delivering traditions, instead of Scripture, and thereby setting aside even the law itself.
Thus they very pertly demanded of Christ, Matt. 15:2, 3, etc., "Why do thy disciples
transgress the tradition of the elders?" which our Lord fully answers by another
question; "Why do you transgress the commandment of God by your tradition ? For
God commanded, saying, Honor thy father," etc.

Their departure from the true faith in doctrine was accompanied, as is generally the
case, with a depravity of morals in their lives; for all their outward zeal and profession,
they had little or no true religion at bottom. Therefore our Savior says to his audience
upon the mount, "Except your righteousness shall exceed the righteousness of the
scribes and Pharisees, ye shall in no case enter into the kingdom of heaven," Matt. 5:20.
And he gives various instances of their irregular and unjust doings, in Matt. 23:2-4, etc.
And because they, the least of all men, could bear a reformation, we find them taking
all occasions to oppose the preaching and spreading of the gospel. They murmur at our
Lord, whenever they see him to do an act of charity or public good. They upbraid him
for eating with publicans and sinners. They charge him with holding a correspondence
with Beelzebub. They watch him; seek to lay hands on him; vehemently accuse him
before the Roman governor; and at last suborn false witnesses to procure him to be
crucified.

SCRIPTURE
I. SCRIPTURE, or writing. There is great dispute concerning the first inventor of letters
and writing. Some maintain that there was writing before the deluge, and that Adam
was the inventor of letters. Others think that Moses is the first author of whom we have
any writings, and that before him there were no written monuments. Through the whole
lives of the patriarchs there are found on footsteps of any writing ; neither does Moses
quote any writing that was extant before his own; for "the book of the wars of the
Lord," mentioned Numb. 21:14, some think that it is a passage added to the text of
Moses, or that it was a writing composed in his time. Others take it as a prophecy of
what should afterwards be recorded in the books of Joshua and Judges; and instead of
reading the text, "It is said in the book of the wars of the Lord," they say the Hebrew
will bear to be read in the future tense, It shall be said in the book of the wars.

II. All agree that it is an admirable invention; to paint speech, and speak to the eyes, and
by tracing out characters in different forms to give color and body to thoughts. It is also
agreed by all that there is nothing extant this day in the world, either more ancient or
more authentic, than the books of Moses; but it does not follow from thence that there
was no writing before him. It appears, on the contrary, that writing was known and
common enough at that time, both among the Egyptians and Hebrews. This people
seemed already prepared and accustomed to express their thoughts and sentiments after
this manner. And it is to be supposed that the chief of the nation read the tables of the
law. Moses had been instructed in all the knowledge of the Egyptians, and, doubtless,
had learned their manner of writing.

III. The word Scripture generally stands for the sacred books of the Old and New
Testament, written by holy men, as they were inspired, instructed, and enabled by the
Holy Ghost. 2 Tim. 3:16, "All Scripture is given by inspiration of God, and is profitable
for doctrine," to declare and confirm the truth; "for reproof," to convince of sin, and
prove false errors; "for correction," to reform the life ; and "for instruction in
righteousness," that is, to teach us to make a further progress in the way to heaven.
Also, to instruct us in the true righteousness revealed by the gospel of Jesus Christ, in
which we may appear with comfort before God. Scripture is sometimes taken for some
one sentence or passage of the sacred writings: Mark 15:28, "The scripture was
fulfilled, which stateth, And he was numbered with the transgressors." The passage
referred to is recorded in Isa. 53:12. Scripture is also taken for the Holy Ghost speaking
in the Scripture, by whose inspiration the Scripture was written: Gal. 3: 8, "The
Scripture, foreseeing that God would justify the heathen through faith, preached before
the gospel unto Abraham saying, In thee shall all nations be blessed." And in John 5:39,
our Savior says," "Search the Scriptures; for in them you think you have eternal life,
and they are they which testify of me;" that is, Diligently examine the books of the Old
Testament, which yourselves acknowledge do set forth the true way to eternal life ; and
upon due trial you will find that all those prophecies and types are fulfilled in me ; and
that all the promises of life there made have respect to me, and point me out as the true
Messiah.

The inspired writings of the Old and New Testaments are called 'the Scriptures', 'the
Bible', or 'the Book', by way of eminency and distinction, because they contain the
whole will of God necessary to be known for our salvation.

IV. They contain that wisdom which is far above all the wisdom of the world, 1 Cor.
2:7.
V. They were inspired by the Holy Ghost, 2 Tim. 3:16; 2 Pet. 1:21.

VI. They were penned by the most excellent of men for wisdom and holiness, as Moses,
David, Solomon, the prophets, apostles, and evangelists.

VII. They are most perfect, pure, deep, and immutable, and contain all things necessary
for faith and practice, Psa. 19:7; 2 Tim. 3:16, 17; 1 Pet. 1:23.

VIII. No writings or Scriptures but these bring such glory to God, or have such an
efficacy in converting a soul, Psa. 19:7, 8; Heb. 4:12.

IX. Though these books were written by divers men in diverse ages, yet there is as great
harmony in them as if they had been written by one man.

SEA
I. In Hebrew, jum. It is taken for that general collection of waters which encompasses
the earth, and has several names given it, according to the countries it washes, Gen.
1:10; Exod. 20:11; Psa. 95:5.

II. The Hebrews gave the name of sea to all great collections of water, to great lakes or
pools. Thus the sea of Galilee, or of Tiberias, or of Cinnereth, is no other than the lake
of Tiberias or Gennesareth in Galilee. Matt. 4:18; 8:32; John 6:1, 18. The Dead Sea, or
Salt Sea, see SALT. The sea of Jazer is the lake that was near the city Jazer, beyond
Jordan, Jer. 48:32. The Great Sea is the name of sea to a very great brazen basin that
Solomon caused to be made for the temple, for the convenience of the priests, out of
which they drew water for washing their hands or feet, or other things, as occasion
required, 1 Kings 7:23.

II. The ancient Arabians, and orientals in general, sometimes give the name of sea to
great rivers, as the Nile, the Euphrates, the Tigris, and others, which by their magnitude,
and by the extent of their overflowing, seem as little seas or great lakes. Hence the
country of Babylon which was watered by the Euphrates is called "the desert of the
sea," Isa. 21:1. Jeremiah speaks of it in the same manner; Jer. 51:36, "I will dry up her
sea, and make her springs dry." By which some understand that God would deprive her
of all necessaries for her succor; though others refer it to the particular strategy by
which Cyrus took Babylon, namely, by drying up in some measure the river Euphrates,
that is, turning it into other channels. And Ezekiel describing the king of Egypt, says,
Ezek. 32:2, "Thou art as a whale of the seas," because his habitation was upon the
banks of the Nile.

III. Sea is taken for a multitude, a deluge of enemies: Jer. 51:42, "The sea is come up
upon Babylon." Also for the inhabitants of the islands of the sea: Isa. lx. 5, "The
abundance of the sea shall be converted unto thee." The islands or nations that formerly
hated thee shall love thee, and join with thee in religious worship; and shall bring their
wealth, which they get by their merchandise, unto thee. Job says, "Am I a sea or a
whale, that thou settest a watch over me ?" Job 7:12. Am I so unruly and so
ungovernable a creature, that you need to use extraordinary power to rule and subdue
me ? Am I as fierce and unruly as the sea, which would overwhelm the earth, and
destroy its inhabitants, if thou didst not appoint boundaries to it ? Or is my strength so
great as that of the sea, which can endure so many violent storms one after another, and
yet can subsist under them, and after them ? No, Lord; you know that I am but a weak,
feeble creature, whom thou canst crush in a moment, without putting these chains upon
me; without these insupportable pains and miseries. The prophet Micah says, "Thou
wilt cast all their sins into the depth of the sea," Micah 7:19. What is cast into the depth
of the sea is ordinarily accounted as lost, we have no expectation of finding it any more;
so to cast sins into the depth of the sea imports the full and free pardon of them.

Iv. By the "sea of glass," mentioned Rev. 4:6, most probably is signified the blood of
Christ, whereby our persons and services are made acceptable to God. It is called a sea
in allusion to that large vessel in the temple, out of which the priests drew water to wash
themselves, and the sacrifices, and the instruments which they made use of for
sacrificing, 1 Kings 7:23. Its being represented as "a sea of glass like unto crystal," may
denote the spotless innocence of our Lord Jesus Christ in his suffering; that it was not
the blood of a malefactor, but of an innocent person.

SEAL
I. An instrument well known, wherewith letters and other writings are sealed and
ratified. The ancient Hebrews wore their seals or signets in rings on their fingers, or in
bracelets on their arms. Jezebel wrote letters to the elders of Israel to condemn Naboth,
and sealed them with king Ahab's seal, 1 Kings 21:8. Haman the Agagite sealed the
decree of king Ahasuerus against the Jews with the king's seal, Esth. 3:12.
Pliny observes, lib. 33. cap. 1, that the use of seals or signets was yet rare at the time of
the Trojan war, and that they were obliged to shut up their letters with several knots ;
but among the Hebrews they are much more ancient. Judah the son of Jacob left his
seal, his bracelet, and his staff, as a pledge with Tamar, whom he did not know, Gen.
38:18, 25. And it is said in Deut. 32:34, "Is not this laid up in store with me, and sealed
up among my treasure ?" Job says that God keeps the stars as under his seal, that he is
Governor and Master of them, and allows them to appear when he thinks proper : Job
9:7, "He sealeth up the stars." And in chap. 14:17, "My transgression is sealed up in a
bag."

II. In civil contracts they generally made two originals; one continued open, and was
kept by him for whose interest the contract was made; the other was sealed up, and
deposited in some public office. It was sealed up to prevent any fraud or falsification.
Jeremiah bought a field in his country of Anathoth, of one named Hananeel; he wrote
the contract, called witnesses, and sealed it up; and then put it into the hands of his
disciple Baruch, and said to him, "Take these evidences, this evidence of the purchase,
both which is sealed, and this evidence which is open ; and put them in an earthen
vessel, that they may continue many days, " Jer. 32:10-12, 14.

III. The apostle Paul calls circumcision a seal of the righteousness of faith; Rom. 4:11,
"Abraham received the sign of circumcision, a seal of the righteousness of the faith
which he had yet being uncircumcised." Circumcision was a seal, and an assurance, on
God's part, both to Abraham and his spiritual seed, that he would give them Christ the
promised Seed out of the loins of Abraham, and in him accept of them as his peculiar
people, pardon their cutting off of their foreskins. It was a confirmation of the covenant
of grace, and of the righteousness therein promised upon believing in Christ. And the
same apostle, writing to the believing Ephesians, says, "In whom also, after that ye
believed, ye were sealed with that Holy Spirit of promise," Eph. 1:13. In Christ as your
Head and Representative ye were sealed ; that is, assured and ascertained of your
interest in the heavenly inheritance, which assurance was wrought in your souls by the
immediate testimony of the Holy Spirit.

It is said in 2 Tim. 2:19, "The foundation of God standeth sure, having this seal, The
Lord knoweth them that are his;" that is, God's decree of election is unchangeable, upon
which, as a firm foundation, the salvation of the elect depends; and also the work of
grace, or principle of holiness, which God has laid in the hearts of the elect, to be as a
foundation, root, or seed for eternal life, remains immovable, having this seal,
confirmation, or security, that God discerns his people from others, and will take care of
them, and preserve them to eternal life. The apostle, in 1 Cor. 9:2, calls the Corinthians
the seal of his apostleship ; "The seal of mine apostleship are ye in the Lord." Ye are the
certain evidence of my Divine call; my apostolical office hath a confirmation in you by
the effect, as the writing is confirmed by the seal. For how can you think that the
blessing of God should so for accompany the gospel which I preach, as to turn you from
pagan idolatry, and your lewd courses of life, to the true Christian religion and to a holy
life and conversation, if God had not been with me and sent me ?”

IV. In Rev.5:1, John "saw a book sealed with seven seals." This was the book of God's
decrees and purposes relating to his church, as to what remarkable things should happen
to it to the end of the world ; its being sealed denotes that the matter contained in it was
locked up from, and unknown to the creatures. Elsewhere sealing denotes secrecy, as in
Isa. 8:16; Dan. 12:4. It also denotes security, as in Rev. 20:3, "He cast him into the
bottomless pit, and shut him up, and set a seal upon him." He put a restraint upon him,
and made him absolutely incapable of doing any considerable mischief to the church.
And in Matt. 27:66, "They went and made the sepulchre sure, sealing the stone, and
setting a watch."

V. The grace of sanctification wrought in the soul by the Holy Ghost is the seal and
assurance of our redemption to come, of a joyful resurrection: Eph.4:30, "And grieve
not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." One
observes, that in the comparison of our sanctification with sealing, there are the
following circumstances of likeness:
a. The letter written, or cabinet filled with treasure, is every good Christian, 2 Cor. 4:7;
Heb. 10:16.

b. The wax appointed to be sealed is the relenting heart of man, apt to take any
impression, Psa. 22:14.

c. The sealer is the Holy Ghost, Eph. 1:13; 4:30.

d. The seal itself is the word of God, which being applied to the heart, makes an
impression upon it.

e. The sealing, or impression active, is the act of applying the word of God, whether
precept or promise, by the Holy Ghost within, and the minister without, to the hearer.

f. The print, or impression passive, or the image of the seal left in the wax, is the
knowledge, faith, and love of that truth, holiness, and happiness which God originally
hath in himself, and his word from him, and the new man hath the true image, thereof in
himself, Eph. 4:23; Col. 3:10.

g. The use and end of this sealing is the secrecy and safety of the thing sealed from the
eyes of curiosity, and hands of violence, wherewith strangers or en3mies would abuse
it. So the children of God are past the censure of the wicked world, 1 Cor. 2:15; 4:3.
They are preserved as precious things, for God's own use, to be with him in heaven, 2
Tim. 2:20, 21. They are freed from the malice and violence of men and devils, and from
the stroke of God's justice, Ezek. 9:4; Matt. 16:18. The spouse in the Canticles wishes
to be set as a seal upon her Beloved's heart, as a seal upon his arm, chap. 8:6; that is,
that she might be engrave upon the tables of his heart, that his mind and heart may be
constantly set upon her. There seems to be an allusion to the engraved tablets which
were frequently worn upon the breast; and to the signet on a man's arm or hand, which
men prized at a more than ordinary rate ; as appears from Jer. 22:24; Hag. 2:23, and
which are continually in their sight.

SEAT
I. The seat of Moses, upon which the scribes and Pharisees sat, is to express the
authority of the doctors of the law, and the office of doctors of the law, and the office of
teaching which was granted to them, or which they took upon themselves. Our Lord
commanded that they should be heard and respected ; but he forbade that their actions
should be made precedents and examples, Matt. 23:2, 3.

II. "The seat of the scorners," of which there is mention in Psa. 1:1, denotes an
association or incorporation with libertines, and such as make a mock of religion, who
corrupt as much by their scandalous example and conduct, as by their loose principles,
all those that hear them and keep them company.
III. "The seat of God" is his throne, or judgment-seat : Job 23:3, "Oh that I knew where
I might find him! that I might come even to his seat !" to his judgment-seat, to plead my
cause before him ; not upon terms of strict justice, but of grace and mercy.

IV. There is also the seat of justice, a bench or chair whereon magistrates sat when they
administered justice: Job 29:7, "When I prepared my seat in the street."

SECRET
SECRET, is taken,

I. For an affair which few people know, and that ought to be kept private: Prov. 20:19,
"He that goeth about as a talebearer revealeth secrets."

II. For that which is hid from the understanding of all men, and known only to God:
Deut. 29:29, "The secret things belong unto the Lord our God." The counsels and
purposes of God concerning persons or nations, and the reasons of his dispensations
towards them, together with the time and manner of inflicting judgments, or showing
mercy, are hidden in his own bosom, and not to be pried into by us. And in Amos 3:7,
"The Lord will do nothing, but he revealeth his secret unto his servants the prophets."

III. For the secret favor and blessing of God, protecting, directing, and succeeding
persons in all their affairs: Job 29:4, "When the secret of God was upon my tabernacle."
And in Psa. 25:14, "The secret of the Lord is with them that fear him; and he will show
them his covenant." His gracious and fatherly providence is towards them, taking care
of them, and working for them, even then when God seems to frown upon them: his
word is with them, to direct and guide them in the right way, to show them their duty in
all way, to show them their duty in all conditions, and the way to their eternal salvation:
and this, though revealed, yet may be called a secret, because of the many and deep
mysteries in it ; because it is said to be hid from many of those to whom it was revealed,
Matt. 11:25; 2 Cor. 3:13-15; and because it is not to be understood to any purpose
unless the mind be illuminated by the Spirit of God, Psa. 119:18, 19.

IV. For that which is kept close from the knowledge of all other men, and whereof
ourselves only are conscious: Psa. 90:8, "Thou hast set our secret sins in the light of thy
countenance." Eccles. 12:14, "For God shall bring every work into judgment, with
every secret thing, whether it be good, or whether it be evil." Rom. 2:16, "In the day
when God shall judge the secrets of men by Jesus Christ;" when God shall judge not
only the outward actions of men, which are manifest to all, but their most hidden sins
and secret duties, their inward purposes, designs, and aims. The numberer, Dan. 8:13.
By this is meant Christ Jesus, who is wonderful, Isa. 9:6, and who hath all the hidden
things of God numbered before him, and knows them perfectly, and reveals to angels
and men those secrets of the Father.
SECT
I. This word is the same in the Greek with the word heresy, though the sound be not so
odious. Among the Jews were known four several sects, which were distinguished by
the singularity of their practices and opinions and yet continuing united in communion
with each other, and with the body of their nation. These sects are those of the
Pharisees, the Sadducees, the Essenians, and the Herodians. As to the first two sects,
see the significations on PHARISEES, and SADDUCESS.

II. The Essenians, or Essenes, are not mentioned in Scripture, but they are described by
Josephus and other historians, Joseph. de Bello, lib. 2. cap. 12. He says that they live in
perfect union among themselves, and abhor voluptuousness, as poison of the most
dangerous consequence. They do not marry, but they bring up other men's children with
as much care as if they were their own, and infuse into them very early their own spirit
and maxims. These children are all treated and clothed in the same manner, and do not
change their dress till the clothes they have are entirely worn out.

Some employ themselves in husbandry, others in trades, and manufactures of such

things only as are of use in time of peace, their designs being to do good only, to
themselves and other men. Before they admit any who desire it to be of their sect, they
put them to a year's probation, and during this time inure them to the practice of their
most uneasy exercises. After this term, they permit them to come into the common
refectory, which is as it were a sacred temple, where they all continue in profound
silence. There they are served with bread, and every one has his particular mess. The
priest says grace, after which they may eat; they finish their meal also with a prayer.
After having proved such as desire to be of their sect for a year, they permit them then
to come into the place where they bathe when they come from their work; but they do
not admit them into the inner part of the house, till they have gone through another trial
of two years. When these two years are expired, they are allowed to make a kind of
profession, whereby they engage themselves by the most awful oaths to observe the
laws of piety, justice, and modesty; fidelity to God and their prince; never to reveal the
secrets of the sect to strangers, and to preserve the books of their masters and the names
of angels with great care. If any one violates these promises, and incurs the guilt of any
notorious fault, he is expelled the society, and generally dies of want, because he can
receive no food from any stranger, being tied to the contrary by these oaths.

The Essenes generally live long, and many reach the age of a hundred years; which is
said to be owing to the simplicity of their diet, and the great regularity of their lives.
They show an incredible firmness under torments, whereof there were some eminent
examples during the war between the Romans and the Jews. They hold the souls of men
to be immortal, and believe that they descend from the most elevated part of the air into
the bodies which are animated by them, whither they are drawn by some natural
attraction, which they are not able to resist. After death, they return with rapidly to the
place from whence they came, being as it were freed from a long and melancholy
captivity. As to the state of men's souls after death, they have the same sentiments
almost as the heathens, who place the souls of good men in the Elysian fields, and those
of wicked men in the kingdom of Pluto, where they are tormented according to the
quality of their faults.

Although the Essenes were the most religious of their nation, they nevertheless did not
go to the temple of Jerusalem, nor offered any bloody sacrifices. They were afraid of
being polluted by the conversation of other men, whose lives were not so pure as theirs.
They sent their offerings thither, and themselves offered up to God the sacrifice of a
clean heart, free from the guilt of any great offences. They lived at a distance from the
sea-shore, for fear of being corrupted by the conversation of strangers. They chose
rather to dwell in the fields than in cities ; and applied themselves to agriculture and
other laborious exercises, which did not take them out of that solitude whereof they
made profession.

Their studies were neither logic nor science, but morality and the laws of Moses. To
these they applied themselves principally upon sabbath days, when they assembled in
their synagogues, where every one was seated according to his rank; the elder above,
the younger part of them below. One of the company read, and another of the most
learned of them expounded. They made use of symbols very much, of allegories and
parables, after the manner of the ancients. This is a summary of the description which
Josephus gives of the Essenes. Some are of opinion that John the Baptist lived among
them till the time when he began to baptize and preach repentance.

III. The Herodians, so named from Herod, were another sect, which was among the
Jews in our Savior's time, who had a leaven, or particular doctrines, distinct from those
of the Pharisees and Sadducees, against whom our Savior requires his followers to
guard themselves, Mark 8:15. People are much divided about this sect. Some believe
that the Herodians took Herod for the Messiah ; but as there were several Herods who
were known to have reigned over the Jews, they are still divided to know which of them
was acknowledged for the Messiah. The generally are for Herod the Great, the son of
Antipater, who died in a short time after the birth of Christ. They say that the Herodians
grounded their opinion of Herod's being the Messiah upon the celebrated prophecy of
Jacob, Gen. 49:10, "The sceptre shall not depart from Judah, nor a lawgiver from
between his feet, until Shiloh come ; and unto him shall the gathering of the people be."
These marks they, mistaking the nature of Christ's kingdom, thought suited exactly with
Herod, because he was a stranger, and withal a powerful, brave, and warlike prince, and
appeared at a time when all the world were in expectation of the Messiah. And Herod is
said to have procured the genealogical memories of the house of David to be burnt, that
so no one might be able to prove that he was well known that the Messiah was to
spring.

Others are of opinion that Herod II., surnamed Antipas, and tetrarch of Galilee, was the
head of the Herodians. He was a very ambitious and very politic prince, for our Savior
calls him "fox," Luke 13:32. He might be very well thought to be ambitious of passing
for the Messiah.
Some others believed Herod Agrippa, who was appointed king of Judea by Caligula, to
have given name to the Herodians. But how is this opinion maintainable, since the
Herodians were already known some years before this prince ascended the throne ?
Many of the fathers, and several commentators, have asserted that the Herodians were
people of Herod's retinue, who, to satisfy their curiosity, or make their count to their
master, came with the Pharisees to tempt Christ upon paying tribute ; but by the recital
of the evangelists it appears that the Herodians were a sect subsisting in Judea without
any dependence on king Herod, and his power at Jerusalem.

Some will have it, that the Herodians were politicians who favored the dominion of
Herod and the Romans against the Jews, who were zealous for the liberty of their
nation: the former maintained that it was their duty to pay tribute to the kings
established by the Romans; but the other Jaws were of the contrary opinion.

Dr. Prideaux says that the Herodians were a sect formed amongst the Jews, and had
particular doctrines distinct from those of the Pharisees and Sadducees, and that these
doctrines were reducible to two points:

a. In their belief that the dominion of the Romans over the Jews was just and lawful,
and that it was their duty to submit to it.

b. That in the present circumstances they might with a good conscience follow many of
the heathen modes and usages. It is certain, says he, that these were Herod's principles ;
since he excuses himself on the score of the necessity of the times for acting in many
things against the maxims of the Jewish religion.

Their hypocritical, loose way of professing and practicing the law, or true religion,
among other bad effects which it produced, made these strange factions and divisions,
even among the vain professors themselves. Others think that the Jews divided
themselves into several sects, in imitation of the Greeks, whose philosophers were
divided into different factions ; such as the Academics, the Stoics, the Peripatetics, the
Epicureans, etc. It seems as if the Corinthians had a mind to introduce something like
this into Christianity, when they boasted, I am a disciple of Paul, I of Apollos, I of
Peter; which abuse the apostle Paul, with great vehemence, corrects, 1 Cor. 1:12, 13;
3:22.

SEE
I. To behold, or perceive with the eyes, Exod. 23:5.

II. To observe with approbation, Gen. 1:4.

III. To look upon with consideration and observation, Matt. 22:11.

IV. To visit, 1 Sam. 15:35; 1 Cor. 16:7.

V. To suffer, or bear with, Ezra 4:14.

VI. To hear, Exod. 20:18, "All the people saw the thunderings and the noise of the
trumpet." And in Rev. 1:12, "I turned to see the voice that spake with me."

VII. To feel, Psa. 90:15.

VIII. To taste of, Luke 2:26; John 8:51.

IX. To know or learn, Gen. 37:14.

X. To have abundance of knowledge, so as not to stand in need of instruction from

others, John 9:41.

XI. To perceive and understand experimentally, Exod. 5:19; Rom. 7:23.

XII. To beware, or take care, Rev. 19:10; 22:9.

XIII. To know by Divine revelation, Isa. 2:1; 13:1.

XIV. To believe in, and rely upon, Heb. 11:27.

XV. To have the perfect and immediate fruition of the glorious presence of God in
heaven, Job 19:26, Matt. 5:8, "Blessed are the pure in heart ; for they shall see God."
Thus seeing, or to see, is not only said of the sense of vision, by which we perceive
external objects, but also of inward perception, of the knowledge of spiritual things, and
even of that supernatural sight of hidden things, of prophecy, of visions, of ecstasies.
Whence it is that formerly they were called seers, who afterwards were called nabi, or
prophets, 1 Sam. 9:9, and that prophecies were called visions, Obad. 1:1.

XVI. "To see the goodness of the Lord," Psa. 27:13, is to enjoy the mercy or blessing
which God hath promised. Job says, "O remember that my life is wind ; mine eyes shall
no more see good, " Job 7:7. I shall die, and see no more ; I shall no longer enjoy the
good things of this world. And in Matt. 5:8, "The pure in heart shall see God." They
shall understand the mysteries of salvation, they shall perceive the loving-kindness of
God towards them in this life, and shall at length perfectly enjoy him in heaven.

XVII. It is said, Exod. 24:10, that the elders "saw the God of Israel." They did not see
any resemblance of the Divine nature, which is expressly denied, Deut. 4:15, but some
glorious appearance or token of God's special presence ; or rather the Second Person of
the Trinity, who then showed himself to them in a human shape, as a testimony of his
future incarnation.

XVIII. To see the face of the king, Esth. 1:14, is to be his household, to approach near
him, or to have familiar converse with him. The kings of Persia, under the pretence of
maintaining that respect and majesty that was due to them, seldom permitted their
subjects to see them, and hardly ever showed themselves in public: none but their most
intimate friends, or their familiar domestics, had the advantage of beholding their faces.

SEED
I. Seed in Scripture is taken,

a. Properly, for that matter which in all animals, plants, and fruits is disposed for the
propagation of the kind, Gen. 1:11; 38:9; 47:19.

II. Figuratively, for that which is begotten ; and this is spoken either,

a. Collectively, of many, of children, or posterity in general, as in Gen. 17:7, 8, God

says to Abraham, "I will establish my covenant between me and thee and thy seed after
thee, the land wherein thou art a stranger." Or,

b. Individually, of one alone, as of Seth, Gen. 4:25, "God hath appointed me another
seed;" he hath given me another son. Also of Jesus Christ, Gen. 3:15, "I will put enmity
between thy seed and the woman's Seed." Gal. 3:16, "He saith not, And to seeds, as of
many; but as of one, And to thy Seed, which is Christ."

c. For works of mercy, Eccles. 11:6.

III. The seed of Abraham signifies,

a. The whole posterity of Abraham, according to the flesh, including both the bad and
good : Rom. ix. 7, "Neither because they are the seed of Abraham, are they all children.

b. The faithful only, whether Jews or Gentiles, who are endued with such a faith as
Abraham had. Rom. iv. 16, "To the end the promise might be sure to all the seed ; not to
that only which is of the law, but to that also which is of the faith of Abraham."

c. Christ, who came of Abraham according to the flesh : Gal. iii. 16, "To thy Seed,
which is Christ." Or thus, Persons are called Abraham's seed, either carnally only, as
they who valued themselves on account of their descent from Abraham after the flesh,
John viii. 33, 37 ; or carnally and spiritually too, as the believing Jews; or spiritually
only, as the Gentiles, who had the same faith with Abraham, though they did not come
out of his loins.

IV. The word of God is compared to seed, Luke 8:5, 11, which is sown in the heart, as
the husbandman casts his seed into the ground. The word is called an incorruptible seed,
1 Pet. 1:23, because continuing still the same, and being immutable in itself, it changes
and renews the hearts of those that by faith receive it. Or it may be understood of its
being incorruptible effectively, because it leads and tends to an immortal life; it begets
in the soul an abiding life, which shall continue for ever. Hence it is said, 1 John 3:9,
"Whosoever is born of God doth not commit sin ; for his seed remaineth in him; "the
new or Divine nature, the principle or habit of grace or holiness in the heart, remaineth
or abideth in him.

V. The apostle Paul, writing to the Romans, quotes a passage out of Isaiah, "Except the
Lord of sabaoth had left us a seed, we had been as Sodom, and been made like unto
Gomorrha," Rom. 9:29. What the apostle calls seed is by the prophet called a remnant,
Isa. 1 9. It is an allusion to the custom among husbandmen, who spend the greatest part
of their corn in bread and other food, reserving a small quantity of the choicest and best
for seed: so would God deal with the Israelites; though they were innumerable as the
sand, or as the stars, yet a few of them only should be delivered out of Babylon, and he
would afterwards bring but a few of them, comparatively, to believe in Christ.

SEER

See PROPHET

SELAH
This Hebrew word is found seventy-four times in the book of Psalms, and thrice in
Habakkuk Some will have it that Selah marks the beginning of a new sense, or a new
measure of verses. Others translate Selah by for ever, and say that it joins what follows
to that which goes before, and shows that what has been said deserves to be always
remembered.

Some ancients have thought that Selah showed the intermission or cessation of the
actual inspiration of the psalmist, or of the internal motions of his devotions. There are
who say that Selah has no signification, and that it is only a note of the ancient music,
whose use is no longer known ; for Selah may be taken away from all the places where
it is found, whitout interrupting the sense of the Psalm. Others say it was a note which
showed the elevation of the voice; and that in those places the reader should cry out,
and make an exclamation.

But it is generally agreed and concluded that the proper signification of Selah is, the
end, or a pause; and though it be not always found at the end of the sense, nor at the end
of a psalm, yet the ancient musicians might sometimes put Selah in the margin of their
Psalters, to show where the pause was to be made, and where the pause was to be made,
and where the tune ended. For if the ancient Hebrews sang with great pauses, ending all
at once, and also beginning again all at once, which some think they did; then it was
necessary to mark in the margin of the psalm the place of the pause, and of the end, that
the whole choir might rest at once, and begin again at the same time. But withal it is
generally placed at some remarkable passage; which gives occasion to think that it
served also to call it to the attention or observation of the singer and hearer.

SELL
I. In case of extreme necessity the Hebrew were allowed to sell their own liberty: Lev.
25:39, "If thy brother that dwelleth by thee be waxen poor, and be sold unto thee, thou
shalt not compel him to serve as a bond-servant." Thou shalt not oppress him, nor sell
him again as a slave; he shall abide with thee only as a workman for hire ; and must be
used kindly, as a brother, and as a member of the church of God as well as thyself.

II. Fathers had a power of selling the liberty of their children: Exod. 21:7, "If a man sell
his daughter to be a maid-servant do." Her master shall not dismiss her, as another slave
is dismissed, at the sabbatical year. He shall take her as his wife, or shall marry her to
his son. If he cares to do neither of these, he shall set her at liberty.
III. They sold also insolvent debtors, and even their children, as a appears from 2 Kings
4:1, and Matt. 28:25.

IV. Sometimes they sold free-men for slaves, as Joseph was sold by his brethren. This
crime was called plagium, and the law punished it with death: Exod. 21:6, "He that
stealeth a man, and selleth him, or if he be found in his hand, he shall surely be put to
death." The Jews confine this to the theft of a man of their own nation.

V. The apostle Paul, writing to Timothy, places plagiaries amongst the greatest
miscreants, 1 Tim. 1:10, in English, men-stealers. Esau sold his birthright, Gen. xxv. 33,
and is therefore called a "profane person," Heb. 12:16, for slighting that to which so
many glorious privileges belonged. The birthright was a special type of Christ, who was
to be a first-born; and of the church, called God's first-born, Exod. 4:22 ; and of the
great privileges of the church ; particularly adoption, and eternal life, Heb. 12:23.

VI. It is said that the Lord had sold his people to their enemies, as a master parts with a
vicious slave, to punish him for his infidelity and disobedience : Deut. 32:30, "How
should one chase a thousand, and two put ten thousand to flight, except their Rock had
sold them?" See Judg. 2:14 ; 3:8 ; 10:7.

VII. The prophet Elijah said to Ahab, 1 Kings 21:20, "Thou hast sold thyself to work
evil in the sight of the Lord." You have wilfully and wholly resigned up yourself to be a
slave to your own bad inclinations, to Satan, and his emissaries, to do whatsoever they
persuade thee to do, as a slave is wholly in his master's power, and must employ all his
time and strength for his service. The like is said of the idolatrous Israelites, 2 Kings
17:17. The apostle Paul says, Rom. 7:14, "But I am carnal, sold under sin." He did not
sell himself to sin, or to commit sin, as it is said of Ahab; but only he was overpowered
sometimes by the tyranny of corruption, like a slave, forced to be subject to a cruel
master: he was not sin's servant or slave, but many times he was sin's captive against his
will, as himself declares, Rom. 7:23.
SENSE
SENSE, or meaning of Scripture. It is said, Neh. 8: 8, "They read in the book in the law
of God distinctly, and gave the sense, and caused them to understand the reading." A
learned author says that these five different senses may be distinguished in the
scripture: The grammatical sense, the historical or literal sense, the allegorical or
figurative sense, the analogical sense, the biblical, moral sense.

I. The grammatical sense if that which the words of the text present to the mind,
according to the proper and usual signification of those words. Thus when it is said that
God repents, that he is in anger, that he ascends or descends, that he has eyes open, or
ears attentive, etc., the grammatical sense of all these expressions might induce one to
think that God is corporeal, and subject to the same weaknesses as ourselves. But as
reason and sound faith do assure us that he has none of our infirmities and
imperfections , upon such occasions we are not to abide by, or confine ourselves to, the
grammatical sense.

II. The literal and historical sense is that which belongs to the history or fact, to the
sense which the rehearsal and terms of the Scripture immediately present to the mind.
Thus when it is said that Abraham married Hagar, that he afterwards sent her away, that
he afterwards sent her away, that Isaac was born of Sarah, that he received
circumcision; all these facts, taken in the historical and literal sense, mean nothing else
than what is expressed in the history; that is, the marriage of Abraham with Hagar, the
birth of Isaac, etc.

III. The allegorical and figurative sense is that which examines what may be concealed
under the event mentioned in the history. Thus the marriage of Abraham with Hagar,
who was afterwards repudiated and driven away because of her insolence, and that of
her son, is a figure or representation of the synagogue, which was only as it were a
slave, and which was divorced and rejected because of its infidelity and ingratitude.
Sarah is the figure of the Christian church, and Isaac of the people chosen of God, Gal.
4:22, 23, 24, etc.

IV. The analogical sense, or sense of analogy and agreement, is that which refers some
expression of Scripture to eternal life and happiness, because of some conformity or
similitude between the terms that are brought to express something coming to pass in
heaven. For example, on occasion of the Sabbath, or of the seventh day's rest that was
enjoined the people of God, a transition may be made to that repose or rest that the
saints enjoy in heaven. On occasion of the Israelites entering into the Land of Promise,
we naturally pass to treat of the entering of the elect into heaven: these transitions the
apostle makes, Heb. 3:18, 19; 4:1,9.

V. The moral or biblical sense is that which deduces moral reflections for the conduct
of life, and for the reformation of manners, from what is related historically or literally
in Scripture. For example, on occasion of these words of Deut. 25:4, "Thou shalt not
muzzle the ox when he treadeth out the corn," St. Paul says that those that preach the
gospel, and instruct us in the way to salvation, ought to be supplied with the necessaries
of life, 1 Cor. 9:9-11,14.

VI. These five senses may be observed in this one word, Jerusalem. According to the
grammatical sense, it signifies the vision of peace; according to the literal and
historical, the capital city of Judea; according to the allegorical, the church militant;
according to the analogical, the church triumphant; according to the moral, a faithful
soul, of which Jerusalem is a kind of figure.

SOOTHSAYER
I. diviner, or magician. Some derive this word from hannan, which signifies a cloud;
because this kind of diviners raised their conjectures from the various figures and
motions of the clouds and sky, of from the flight and chattering of birds and fowls in the
air. Other derive the word from haajin, an eye, to signify astrologers, who foretell future
contingent things by the superstitious observation of the stars and planets. Others think
that the word signifies such magicians, who, by playing hocus-pocus tricks, endeavor
thereby to impose upon the eyes and understanding of the spectators; making things, by
their magical skill, appear otherwise than in truth they are. Others again understand by
it such as give answers, to those that repair to them for advice and direction in their
affairs, deriving it from a word that signifies to answer. Lastly, some suppose it may be
derived from a word which signifies a set time, and by it understand such as observe
days and times, as good or bad, lucky or unlucky; such as those that did cast lots before
Human, Esth. 3:7.

II. In Exod, 7:11, there is mention made of Pharaoh's sorcerers or magicians, who acted
by the power of the devil, whom by certain rites and ceremonies that they engaged to
their assistance, resisted Moses, and by their enchantments counterfeited his true
miracles before Pharaoh. Of these the two chief were Jannes and Jambres, 2 Tim 3:8.
These names are not found in the story of the Old Testament, but are taken out of other
records of the Jews, or were known in St. Paul's time by tradition. The paraphaser
Jonathan says that they were the two sons of Balaam, who accompanied him when he
went to Balak king of Maob.

III. These magicians wrought no true miracle, but only in show and appearance, which,
by the permission of God, was not difficult for the devil to do, either by altering the air
and the spectator's sight, and by causing their rods both to look and move like serpents;
or by a sudden and secret conveyance of real serpents thither, and removing the fods.
Moses however express himself throughout in such a manner as might persuade one
that Pharaoh's magicians really operated the same effects as he himself produced; so
that Pharaoh and his whole court were persuaded that power of their magicians was
equal to that of Moses, till the Egyptians, not being able to produce lice, as Moses had
done were constrained to won that "the finger of God" was concerned in it, Exod.
8:18,19. Till then they had acknowledged nothing Divine or supernatural in any thing
he did. And it is agreed that magic and juggling tricks, evil angles and sorcerers, may
sometimes imitate very sorcerers, may sometimes imitate very nearly true miracles and
the operations of the Almighty. Moses, manner of expressing himself is a great
evidence of the truth of Scripture story, and that it was not written by fiction and design.
For if Moses had written these books to deceive the world, and to advance his won
reputation, as some take the liberty to say, it is ridiculous to think that he would have
put in this and many other passages, which might seem so much to eclipse his honour,
and the glory of his works.

IV. Daniel also speaks of magicians, and the diviners speaks of magician, and the
divners that were in Chaldea under king Nebuchadnezzar. He names for sorts of them,
Dan 2:2.:

a. chartumim, which according to Theodotion, signifies enchanters; according to St.

Jerome, ariolos, diviners, fortune-tellers, casters of nativities.

b. Asaphim. This word has a great resemblance to the Greek word for wise men. Grotius
thinks it is derived from the Greek. Theodotion and Jerome have rendered it by
magician, and the Septuagint by philosophers.

c. Mecasphim. which by St. Jerome and the Greeks is translated malifici, enchanters;
such people as make use noxious herbs and drugs, the bolls of victims, and the bones of
the dead, for their superstitious operations.

d. Casdim, or Chaldeans. This word has two different significations. The first intimates
the Chaldean people, who had then Nebuchadnezzar for their monarch. The second
expresses a sort of philosophers called also Chaldeans, who dwelt in a separate part of
the city, and were exempt from all public office and employments. Their study was
physic, astrology, divination, the foretelling of future events by the observation of the
stars, the interpretation of dreams, the science of auguries, the worship of the bods, etc.

V. All these inquisitive and superstitious arts are strictly forbidden by the law of God,
all wherein by conjuration or invocations of the devil are used; in a word, all the black
art, and all superstitious ceremonies made use of by magicians, sorcerers, enchanters,
witches, wizards, necromancer, exorcists, astrologers soothsayers, interpreters of
dreams, fortune-teller, casters of horoscopes, etc. in practicing their diabolical arts,
whether it be to hurt mankind, or to procure them health, or any other advantages. God
has forbidden to consult such persons upon pain of death, Lev. 20:6. Saul did what he
could to drive them out of the country of Israel, 1 Sam. 28:3. But, for all this many were
still to be found; and the Israelites were always much addicted to these sorts of
superstitions. And the same prince who had been so eager in driving them out of his
dominions, as last went to consult one himself, 1 Sam. 28:7,8, etc. See DIVINATION,
EXORCISTS.
SORROW
I. A passion that contracts the heart, sinks the spirits, and spoils the health of the body.
St. Paul advises the Thessalonians not to suffer themselves to be overcome with sorrow
for the godly that are dead, not to sorrow after a heathenish manner, as those that had no
hope of a future resurrection, 1 These 4:13. The apostle here does not condemn their
sorrow but only the excess it. Grace destroys not nature, but regulates it; nor takes it
away the affections, but moderates them. For to mourn for the dead, especially those
that die in the Lord, is a duty that both nature, grace, and the practice of godly men
teach, and which God requires. Abraham mourned and wept for Sarah his wife, Gen.
23:2; Jacob for his son Joseph, supposing he had been torn by wild beasts Gen. 37:34;
and Joseph and his brethren for their father Jacob, Gen 1:10. The country is reproved by
God himself: Isa. 57:1, “ The righteous perisheth, and no man layeth it to hearth; and
merciful men are taken away, none considering that the righteous is taken away from
the evil to come.” And to die unlamented is reckoned as curse: Jer. 32:18, “They shall
not lament for Jehoiakim, saying, Ah my brother, or Ah my sister,” etc. It is only then
immoderate sorrow the apostle here means; which is likewise forbidden in the Old
Testament: Lev. 29:28; Deut. 14:1, “ Ye shall not make any cuttings in your flesh for
the dead;” which was a practice among the heathen, both in worship of their idols, and
in their solemn mournings.

II. The apostle, in 2 Cor. 7:10, distinguishes two sorts of sorrow, one a godly, and the
other a worldly sorrow.

a. Godly sorrow is that which is wrought in the soul by the Spirit of God, which arises
from a sense of sin; the root of it is a love to God, and the manner of it such as was
agreeable to the will of God. The apostle in the following verse makes it appear that this
sorrow of the Corinthians was godly by the excellent fruits and effects of it. “ Behold.”
Says he,: what carefulness it wrought in you” to amend what had been amiss! “ What
clearing of yourselves!” You showed that you did not approve of the fault of other
members of your churchy. :Yea, what indignation !” namely, against the offender, and
yourselves for your neglect. “ Yea. What fear!” namely, of Divine vengeance, if you
should persist in that neglect, or of transgressing again. “Yea, what vehement desire” to
take away the scandal, and to give every good man satisfaction! “Yea, what zeal” for
the glory of God, and to perform what I had commanded in my former Epistle
concerning the incestuous person! He adds, “ yea, what revenge” it wrought in you
against the offender, by punishing of him!

b. Worldly sorrow is a sorrow occasioned by worldly troubles and carnal

considerations, which the apostle says, works death: while men bow down under their
burdens, and through impatience destroy themselves as Ahithophel, Judas etc. or when
men fix their thoughts upon sad objects, and so afflict themselves with them, that they
bring themselves into diseases which issue in death.
SOUL
I. This word in Scripture, especially in the style of the Hebrews, is very equivocal. It is
taken,

a. For that spiritual, reasonable, and immortal substance in man which is the origin of
our thoughts, of our desire of our reason, which distinguishes us from the brute
creation, and which bears some resemblance to its Divine Maker. Matt. 10:28, “Fear
him which is able to destroy both soul and body.” This substance must be spiritual,
because it thinks; it must be immortal, because it is spiritual. The Scripture indeed
ascribes to beasts a soul, a spirit, life, and respiration, which may be a second
acceptation of the word, as in Gen 1:24, “Let the earth bring forth the living soul. So in
Lev. 17:11, “The life,” in Hebrew, the soul, “of the flesh is in the blood,” And in
Eccles. 3:21, “ who knoweth the spirit of the beast that goeth downward?” This soul is
the spirit, the breath, which is the principle of animal life, and which is common to men
and brutes. But the Scripture allows to man alone the privileges of understanding, the
knowledge of God, wisdom, immortality, the hope of future happiness, and of eternal
life. It only threatens men with the punishment of another life and the pains of hell.

b. Soul is taken or the whole person, both soul and body: “ Give me the persons,” in
Hebrew, souls, “and take the goods to thyself,” says the king of Sodom to Abraham,
Gen. 14:21. And in Gen 12:5 , “ Abram took Sarai his wife, and Lot his brother's son,
and all their substance that they had gathered, and the souls that they had gotten in
Haran;” that is, the servants they had purchased, or the children that had been born to
them.

c. It is taken for the life of man: Psa. 33:19, “To deliver the soul from death;” to save
them alive. And in Psa 7:5, “ let him take away my life. And often in the Psalms.

IV It is taken sometimes for death, or a dead body: Numb. 9:6, "Some were defiled by
the dead body of a man;” in Hebrew, by the soul of a man. And in Numb. 6:6 “He shall
comes at no dead body:” in Hebrew dead soul. Also in Psa. 16:10, “Thou wilt not leave
my soul in hell:” that is, thou wilt not suffer my body to continue long in the grave, or
in a state of death. Sometimes it is taken for a living body: Psa. 105:18, “He was laid in
iron;” in Hebrew, his soul was transformed into iron.

V. It is used for desire, love, inclination: Gen. 33:8, " If it be your mind;” in Hebrew, if
it please or be agreeable to your soul. 1 Sam. 18: 1,” The soul of Jonathan was knit with
the soul of David;” he had a great love and affection for him. So in Prov. 27:7, "The full
soul;” that is, a man whose desire or appetite is fully satisfied.

SOW
I. To scatter seeds on the earth, Gen. 26:12; Lev. 25:3.
II. To preach the gospel, Matt. 13:19; 1 Cor. 9:11.

III. To disperse worldly goods among the poor, 2 Cor. 4:6.

IV. To be buried, and laid like seed in the earth, subject to rottenness and putrefaction, 1
Cor. 15:42, 43.

V. “He that soweth to the Spirit,” Gal.6:8. One that leads such a course of life as is
agreeable to his corrupt nature, that lays out his estate, and bestows all his time and
pains in the service of the flesh, and no makes provision only for this present life.

VI. “He that soweth to the Spirit,” Gal. 6:8. He that lays out his estate or spends his
time, spends his time, strength, and talents, for the glory of God, in obedience to the
commands, to the commands, motions, and dictates to the Spirit; and particularly that
uses his estate for the maintenance of the gospel, and upholding the ministry of it.

VII. “He that soweth and he that reapeth,” John 4:36; the prophets and the seeds of
instruction among the people formerly, and taught them the principles of saving truth;
and you, my disciples, that succeed them, whose ministry I will use in bringing people
to embrace me and my doctrine, thereby to perfect those truths which were formerly
taught them concerning me.

SPIRIT

In Hebrew, ruach. In Scripture the word spirit is taken:

I. For the Holt Ghost, the Third Person of the Holy Trinity, who inspired the prophets,
animates good men, pours his grace into our hearts, imparts to us light and comfort, in
whose name we are baptized, as well as in those of the Father and Son; that enlivening
Spirit who proceeds from the Father and Son, Matt. 3:16; John 3:8; 15:26. The Holy
Ghost is called Spirit, being, as it were, breathed and proceeding from the Father and
Son, who inspire and move our hearts by him; or because he is a spiritual, invisible, and
incorporeal essence. He is called holy, both because he is most holy in himself, and the
Sanctifier, the Worker of holiness in the creature. He is called a Person, because
whosoever belongs to a person, as to understand, to will, to give to call, to do, to subsist
of himself, doth agree to the Spirit; who appeared in a visible shape, Luke 3:22; Acts
2:3, gave the apostles sundry tongues, of miracles, of faith, of healing, or prophecy etc.
1 Cor. 12:8-12, which cannot be attributed to any quality or motion created. Lastly, he
is called the Third Person, not in order of time or dignity of nature, but in order and
manner of subsisting.

II. Spirit is taken for the immediate inspiration, and extraordinary help, of the Spirit of
God: Matt. 2:43, “How doth David in Spirit call him Lord?”, that is, by the inspiration
of the Holy Ghost. 1 Cor. 14:15, “I will pray with the Spirit;” that is, by the immediate
gift and extraordinary help of the Spirit.
III. For the extraordinary gifts and graces of the Spirit, Gal. 3:3.

IV. For the counsels, motions, and directions of the Spirit, Rom. 8:1. “Who walk not
after the flesh, but after the Spirit.”

V. Spirit is taken for the renewed nature, or spiritual part in the man, Matt. 26:41, “The
spirit is willing, but the flesh is weak.”

VI. For spiritual zeal: 1 Tim 4:12, “Be thou an example of believes, in spirit.”

VII. For judgment, authority, and consent, 1 Cor. 5:4.

VIII. It signifies pure, holy and spiritual: John 3:6, “That which is born of the Spirit is
spirit;” that is, that which is wrought by the Spirit of God is of a spiritual nature, and so
suitable to the kingdom of God.

IX. It is taken for the gospel, which is the ministration of the Spirit, and by whose
influence is becomes effectual to change the hearts of sinners, to turn them from the
power of Satan unto God, and to make them truly spiritual and holy: 2 Cor. 3:6, 8,
“Who hath made us able ministers of the new testament; not of the letters, but of the
spirit.”

X. For the thoughts, affection, and care: Col. 2:5, “Though I be absent in the flesh, yet I
am with you in the spirit.”

XI. For a temper, frame, or disposition of soul or spirit: Psa. 51:10, “Renew a right
spirit within me.”

XII. Spirit signifies the reasonable soul, which continues in being even after the death
of the body; that spiritual, reasoning, and choosing substance capable of eternal
happiness: acts 7:59, “Lord Jesus, receive my spirit,” or my soul.

XIII. Good angles are called spirits, immaterial and intelligent, but created and
dependent beings: Heb. 1:14, “Are they not all ministering spirits.”

XIV. The devils are often called unclean spirits, evil spirits, Mark 5:13; Luke 7:21. So
in 1 Sam. 18:10, “The evil spirit from God came upon Saul.”

XV. Spirit signifies an apparition or ghost: Matt. 14:26, “When the disciples saw Jesus
walking on the sea, they ewer troubled, saying, It is a spirit.” And our Savior, after his
resurrection, appearing to his disciples, “they were affrighted, and supposed hey had
seen a spirit, or ghost;” but he said to then, “Handle me, and see; for a spirit hath not
flesh and bones, as ye see me have, “Luke 23: 37, 39.
XVI. It is taken for a person that pretended to be inspired, or for a doctrine offered as
the immediate revelation of the Spirit, 1 John 4:1, “believe not every spirit.”

XVII. For passion, wrath, or anger, Eccles. 10:4, “If the spirit of the ruler rise up against
thee.”

XVIII. For the breath, the respiration, the animal life that is in beasts: Eccles. 3:21,
“The spirit of the beast that goeth downward.”

XIX. Spirit is also taken for the wind: Amos 4:13, “He that createth the wind,” or spirit.
“These are the four spirits of heavens,” in Hebrew, winds, Zech. 6:5. And in John 3:8,
“The wind bloweth where it listeh.”

XX. The Spirit of a sound mind; the Spirit of wisdom and understanding; the Spirit of
knowledge; the Spirit of grace and prayer; the Spirit of prophecy, and the like, signify
several effects, works, and gifts, together with the author and cause, which is the Holy
Spirit infusing them. On the contrary, the spirit of pride, covetousness, fury,
uncleanness, do signify these vices, and the devil, that wicked spirit, the author of them.

XXI. “Grieve not the Holy Spirit,” Eph. 4:30. Men may be said to grieve the Spirit of
God by withstanding his holy inspirations, the motions of his grace, or by living in a
lukewarm and negligent manner. Also by despising his gifts, or neglecting them by
abusing his favors, either out of vanity, curiosity, or negligence. And in a contrary
sense, we stir up the Spirit of God which is in us (as St. Paul advises Timothy, 2 Tim
1:6) by the practice of godliness, by our exactness in complying with his motions, by
fervor in his services, by renewing our gratitude, etc. See DISCERN, EARNEST,
PRISON, QUENCH, SOW.

STAR

I. In Hebrew cochab. Under the name of stars the ancient Hebrews comprehended all
the heavenly bodies, constellations, planets, and all the luminaries, except the sun and
moon. The idolatrous Israelites called the sun and moon the king and queen of heaven;
and the stars were, as it were, their army or militia, Deut. 4:19, 17:3; Jer. 7:18. The
beauty and splendor that men have observed in the stars, and the great advantages that
they derive from thence; the wonderful order that they have discovered in their courses;
the influence that has been ascribed to them in the production and preservation of
animals, of fruit, plants, and minerals; have prevailed with a great number of people in
the world to impute to them life, knowledge, power, and to pay them a sovereign
worship and adoration.

II. To give the Hebrew a caution against the idolatry that prevailed through almost all
the East, of worshipping the sun, moon, and stars, Moses informs them that God gave
them their being, and that he separated them from that mass of matter which he had
produced out of nothing, Gen. 1:14,16. And in Deut. 4:19, he tells them that they were
not made for the worship, but for the use of men, even of the meanest and most
barbarous people under heaven; “which the Lord hath divided to all nations under the
whole heaven.”

III. The number of the stars was looked upon as infinite; and the psalmist, to exalt the
power, magnificence, and infinite knowledge of God, says that he number the stars, and
calls them by their names, He is described as a king, taking a review of his army, and
gives every one of his soldiers such a name as he thinks fit. When the Scripture would
express a very extraordinary increase and multiplication, it uses the similitude of the
stars of heaven, or of the sand of the sea: “I will multiply thy seed as the star of heaven,
and as the sand which is upon the shore,” Ge. 15:5; 22:17; 26:4. Bildad, Jog's friend,
says that in the eyes of God the stars themselves are impure; that he can discern many
spots and blemishes in them that we cannot see, Judg. 25:5. And in chap. 9:7. it is said
that God locks them up as with a key, and hinders them from appearing but when he
pleases, When the Scripture describes a time to public calamity, of sorrows, fears,
troubles, and perplexities, it is said the stars withhold their light, and are covered with
darkness, that they fall from heaven and disappear, Ezek. 32:7; Matt. 24:29.

IV. The scared books sometimes seem to ascribe knowledge to the sun, moon, and
stars; they are excited to praise the Lord, Psa. 148:3. The moon is said to withdraw her
light Ezek. 32:7, to obey the voice of Joshua, Josh. 10:12; that the sun stopped its
course, at the command of this general God's people; that the sun rises as bridegroom
that comes out of his nuptial chamber, Psa. 19:5. Moses seems to favors their opinion
who impute influenced to the sun and moon , when he promises to Joseph “the precious
fruits brought forth by the sun, and the precious things put both by the moon,” Deut.
33:14. The psalmist says that the sun knows the time and place of his setting, Psa
104:19. And Solomon, that “the sun also riseth, and the sun goeth down, and hasteth ton
his place where he arose,” Eccles. 1:5. But these expressions, which are merely popular,
are not to be understood literally; for then it must be said that the earth, the trees, and
the waters are animated, there being expression in Scripture that would insinuate as
much, All the creatures glorify God, bless the Lord, and obey him each in its way. If
any thing more be allowed to the sun, the moon, or the stars, it is because they are
creatures of greater perfection, and by which the glory and majesty of God shine forth
in a more eminent and conspicuous manner.

V. Amos, speaking of the idolatry of the Israelites in the wilderness, informs us that
they carried along with them the star of their god, Amos 5:26. St. Stephen, in Acts 7:43,
quoting this passage of Amos according to the Septuagint, says, “ Ye took up the
tabernacle of Moloch, and the star of your god Remphan.” This last word has given
occasion to a great number of conjectures. Grotius thinks it to have been the same deity
as Rimmon, an idol of the people of Damascus. Rimmon signifies high, which Grotius
takes for Saturn because this planet is the most elevated of all; but others take it for the
sun. Some derive Remphan from the Hebrew word Rapha, to be negligent, soft, or
slothful, because Saturn is the slowest or most slothful of all the planets, The Arabic
word reph, signifies voracity, a quality very well agreeing to Saturn, who, according to
the fable, devoured his own children, Vossius believes Remphan, or, as Amos has it,
Chium, was the moon. Others thinks Remphan is the name of a king of Egypt, who was
placed by his people in the rank of the gods. Diodorus Siculus, lib.1. page 39, says that
the Remphis succeeded Proteus. But this author does not say that he ever had been
deified, and speaks of him as a prince very unworthy of having divine honor paid to
him. The opinion that is most common is, that it was representation of the planet Saturn.

VI. The star foretold by Balaam in Numb. 24:17, “ There shall come a Star out of
Jacob, and a Sceptre shall arise out of Israel, and shall smite the corners of Moab, and
destroy all the children of Sheth.” By this Star is meant a ruler, a conqueror, a great
prince, which according to some was king David, who conquered the Moabites; but it
primarily and chiefly points at Jesus Christ, the Messiah, who of the seed and posterity
of Jacob, who is the true Star which fills the world with its brightness, and who is called
“the bright and morning Star” Rev. 22:16. Some have thought that in this place Balaam
foretold the appearance of the real star which arose at the time of our Savior's birth, and
which guided the magi into Judea, to see the person whose birth was declared by the
star, Bit this star did not come out of Jacob; and that cannot be applied to this star which
is said there; which plainly points at a ruler, a king, a conqueror.

VII. The star that appeared to the magi, or wise men, and conducted them to Bethlehem,
where our Saviour was born, has furnished matter for many conjectures, Some ancient
authors have asserted that it was a new star purposely created to declare to men the birth
of the Messiah. Others take it for a kind of comet, which appeared preternaturally in the
air. Lightfoot thinks that the same light that appeared to the shepherds near Bethlehem,
might also be visible afar off to the magi, hanging over Judea, and so be their guide to
find our savior. Others have pretended that it was an angel clothed with a luminous
body in form of a star, which taking his course towards Judea determined the magi to
follow him: they found their opinion upon this, that star appeared to be rational and
intelligent, stopping and going forward, in such manner as was necessary for the
conduct of the magi to the proper place. It is said that some writers believed this star
was Holy Ghost, which appeared to the magi under the form of a star, as the appeared at
the baptism of Christ under the form of a dove. Lastly, Calmet says that this star was an
inflamed meteor, in the middle region of the air, which having been observed by the
magi with miraculous and extraordinary circumstances, was taken by them for the star
so long foretold by Balaam; and that afterwards they resolved to follows it, and to seed
the new-born king, whose coming it declared. It was therefore, says he, a light that
moved in the air before them, something like the pillar of cloud in the desert. Inward
inspiration, the light of Holy Ghost, the solicitation of grace, were the motives which
engaged them to follow this phenomenon.

The time which the magi took up in their journey to Judea is point that has much
exercised the chronologers. Those who suppose they came from the remotest part of
Persia allow them two years for their journey; supposing that the star appeared to them
two years before the birth of our savior. In this the text of the Gospel seems something
favorable to them, saying that Herod put to death the children of Bethlehem, from two
years old and under, according to the time that the magi had showed him, Matt. 2:16.
Other will have it that the star did not arise till the moment of our Savior's birth; and
these are yet divided; for some think that the magi did not arrive at Bethlehem till two
years after the birth of our Savior. Others make them arrive there thirteen days after his
birth; and that they might make the greater haste, they assign them dromedaries to ride
upon. There are those that think that the star appeared from the moment of Christ's
incarnation, or even from the conception of John the Baptist. But the exact time of their
departure is not fixed; though most have agreed that the day of their arrival at
Bethlehem should be on the thirteenth day from our Lord's birth.

There are still some difficulties started, whether this star was seen by every body, or
only by the magi. Some think that every body saw it, that all the people were witnesses
of this phenomenon; that some, not knowing the mystery of it, contented themselves to
wonder at it; and that it was to the magi only that God revealed the signification of it,
and gave them an inclination to follow it. Others, on the contrary, believe that few
people saw it; that the magi themselves only saw it by fits, and from time to time, when
it was necessary to them as a guide, and to encourage them to persevere in their
resolution. Lastly, the generality will have it that the magi saw it for the greatest part of
their journey, and that it disappeared to them only when they arrived at Jerusalem; then
they found themselves under a necessity of inquiring where they might find the new-
born king of the Jews.

VIII. By stars are sometimes meant the princes and nobles of a kingdom, Dan. 8:10.
Pastors, or ministers of the gospel, who ought to shine like stars in respect of the
brightness and purity of their lives and doctrine, are also called stars, Rev. 1:20. In Job
38:7, the angels are called stars, who joined together in extolling and praising God for
his wonderful work of creation.

IX. By day-star, 2 Pet. 1:19, is meant either a more full, clear, and explicit knowledge
of Christ, and the mysteries of gospel, which, in comparison of the dark shadows and
prophetical writings, was a morning-star, bringing a fuller manifestation of the truths of
God than the prophets did, whose predictions are now accomplished. Or by day-star
may be understood that full and perfect knowledge which believers shall have, when in
heaven they shall see God face to face; and this day is opposed to the whole time of this
life, which, notwithstanding all endeavors after knowledge, may be called a night or
error and ignorance.

STATCE
This Greek word signifies the gum that distils from the myrrh trees, Moses speaks of
stacte in the enumeration of the drugs that were to enter into the composition of the
perfume which was to be offered in the holy place upon the golden altar; the Hebrew
reads, neteph, which signifies liquid myrrh, or the purest and valuable part of the myrrh,
which, as some think, was brought from it by contusion. Some take it for balm. Ex.
30:34.
STEAL
I. Among the Hebrew theft was not punished with death: 6:30,31, “Men do not despise
a thief, if he steal to satisfy his soul when he is hungry. But if he be found, he shall
restore sevenfold; he shall give all the substance of his house.” The law allowed the
killing of a night robber, Exod. 22:2 , because it was supposed his intention was to
murder as well as to rob: it condemned a common thief to make double restitution, if
the beast he stole were found in his hand alive, Exod. 22:4, if he stole an ox and killed
it, he was restore it fivefold; if a sheep, only fourfold, Exod. 22:1. It is thought that the
theft of an ox, or any of that kind, was punished the more severely, because this animal
is of more use than others, and likewise because it argued a greater boldness and
customariness in the thief to steal that which more easily might be discovered. If the
thief did not make restitution, they seized what saw in his house, put it up to sale, and
even sold himself if he had not wherewithal to make satisfaction, Exod. 22:.3. In the
passage just now quoted, Prov.6: 31, the wise man says that the thief was to restore
sevenfold the value of the thing stolen. But “sevenfold” may be here put for “manifold”,
he shall make abundant satisfaction.

II. Though there was no penalty annexed to the law forbidding theft, except restitution;
yet to steal away a free-man, or a Hebrew, and to reduce him to the state of servitude,
was punished with death: Exod. 21:16, “ He that stealeth a man, and selleth him, or if
he be found in his hand, he shall surely be put to death,” The Jews do not think that the
stealing of a man of any other nation deserves death, but only the theft of a free
Hebrew. If a stranger was stolen, they were only condemned to restitution. They found
this distinction upon a law in Deut. 24:7, which limits this law concerning man-stealing:
“If a man be found stealing any of his brethren of the children of Israel;” which
exception the Septuagint and Onkelos have inserted in the text of Exod. 21:16. This
crime is called plagium. See SELL.

III. Some have thought that mere theft among the Hebrew had no particular mark of
infamy annexed to it in some cases. Solomon says, Prov. 6:30, “ Men do not despise a
thief, if he steal to satisfy his soul when his hungry.” The law inflicts no peculiar
punishment on him, and he is not made to undergo any shameful or ignominious
penalty. “ If he be found, he shall restore sevenfold, he shall give all the substance of
his house.” This is all the danger he exposed to in stealing, except he had not
wherewithal to make restitution, in which case he was reduced to bondage. Many
people inhabiting round about Judea seem to have made robbery a kind of profession.
Isaac foretold to Esau that he should live by his sword; that is, that he should maintain
himself by plundering, Gen. 27:40. Ishmael, the son Abraham, had no other trade than
war and rapine; he was wild man and an archer, he was always at war always at war
with his neighbors: “His posterity the Ishmaelites followed the example of their father
and, some affirm, made no scruple to rob upon the highway.”

IV. When the Israelites were just upon the point of departing out of Egypt, they
borrowed of their Egyptian neighbors valuable garments, vessels of gold and silver, and
carried them along with them into wilderness: Esod. 11:2, 3,” Speak now in the ears of
the people, and let every man borrow of his neighbor, jewels of silver, and jewels of
gold. And the Lord gave the people favor in the sight of the Egyptians.” You may ask, ,
whether the Hebrew could lawfully borrow these things of the Egyptians, which they
had no intention to restore to them again? And whether this was not to commit a
manifest theft and injustice? Commentators give several answers to this question. Some
say that, upon this occasion, God plainly dispensed with that law; by which he had
obliged the Hebrews not to commit any theft; or rather, that being the absolute Master
of every thing, he transferred to the Hebrews for the labor that they had suffered in
Egypt, and allowed them to pay themselves by their own hands, by detaining what they
borrowed of the Egyptians. This way of paying oneself cannot be allowed regularly; but
in these circumstances, having no other way of doing themselves justice, and being
authorized by the express command of God, they might have recourse to this expedient.

Others look upon this, not as a theft, but as a fair booty got in a just war. The Egyptians
were enemies to the Hebrews; they had unjustly persecuted them for a long time, and
persecuted them for a long time, and took from them the means of defending
themselves, and of recovering their liberty. They might therefore lawfully deprive them
of their goods by a wile, and king of stratagem, by pretending to borrow of them whit
the never intended to return.

Some here distinguish between such Israelites who acted in the simplicity of their
hearts, and sincerely obeyed the commands of God, and those that followed the motion
their own covetous desires, the first are excused from sin by the uprightness of their
intentions but not the second, who were ready enough to rob the Egyptians, if they
could do it with impunity, even though God had not allowed them to borrow any thing
form them.

Others observe, that the Egyptians were indebted to the Hebrews, not only for their
goods, but for their lives also because of the benefits they had received from the
patriarch Joseph, when they were under the greatest necessity. The Israelites were
unjustly oppressed by a cruel slavery in Egypt: the Egyptians exercised all kinds of
violence's against them, and overwhelmed them with calamities, even to the rendering
their lives uneasy to them. The Hebrews had built them cities, and had very much
improved the riches of these inhuman masters; who, instead of acknowledging these
services, intended even to take away their lives from them. What injustice therefore
could there be, if the Israelites should take again a small part of that which they had
procured for the Egyptians? And if they should receive a small recompense for so many
services they had done them? They came poor out of Egypt, whereas they ought to have
got much riches together, if they had not been reduced into an unjust servitude: and just
as a free-man, who had been stolen away and sold for a slave, might, without injustice,
set himself at liberty, and pay himself for him labor, by taking from his master a small
reward for his service; so the Israelites, at their departure out of Egypt, might receive
something as a recompense, deal was due to them.
STOICS
Were a sort of heathen philosophers, who took their name from the Greek word
signifying a porch or entry, because Zeno, the head of the Stoics, kept his school in a
porch of the city of Athens. They held that a wise man ought to be free from all
passions, never to be moved either with joy or grief, esteeming all things to be ordered
by an inevitable necessity and fate. Josephus says that the Pharisees approach very near
to the sentiments of the Stoics. They affected the same stiffness, patience, apathy,
austerity, and insensibility. The sect of the Stoics was still considerable at Athens when
St. Paul came thither, since he had conference with them Acts 17:18.

STONE
I. A mineral well known, of which there are divers kinds. As to the precious stones, or
gems, of which mention is made in Scripture, all that can be found concerning them in
the commentators is not much to be relied on, since neither the Jews, nor even the
ancient Greek interpreters seem to have had a sufficient knowledge of the proper
signification the original terms.

II. The corner-stone, or “the head stone of the corner,” Psa 118:22. This is that which is
put as the angle of a building, whether at the foundation, or at the top of the wall. Jesus
Christ is that Corner-stone which was rejected by the Jews, but is become the Corner-
stone of the church, and the Stone that binds and unites the Jews and Gentiles in the
union of the same faith, Matt. 21:42; Eph. 2:15, 20. And as corner-stone in building use
to be chosen with care, and to be thoroughly examined by the builder; so Christ is
called “a tried Stone, a sure Foundation:” Isa. 28:16,” I lay in Zion a tried Stone, a sure
Foundation.” I have tried, I have approved of him, as every way sufficient to be the
Foundation and Head of the church. And because this Stone is not set up by man, but
sent by God, therefore he is said to be “ cut out of the mountain without hands,” Dan. 2:
45. And because unbelievers refuse to be laid upon this Stone, and so perish, therefore it
is called “a Stone of stumbling, a Rock of offense:” that is, an occasion of sin and ruin,
at whom they will take offence and stumble, so as to fall and be broken, Isa. 8:14, 15; 1
Pet. 2:. This was accomplished at the coming of the Messiah, whom the Jews rejected to
their own destruction, as not answering their carnal expectations, not suiting with their
way of building; that is, not to be made use of for promoting and carrying on their
worldly projects and interest.

III. Christ is likewise called a precious Stone, because of his excellency, glory, and
beauty; he is called a chosen, an elect Stone , because he was chosen and appointed by
the Father to work of redemption before the foundation of the world, 1 Pet. 1:20; 2:4,6.
He is likewise termed a living Stone, 1 Pet. 2:4. He communicates spiritual life to those
that close with him, and are built upon him. Lastly, this Stone is said to have seven
eyes, Zech. 3:9, to note that the Messiah should be endued with perfect wisdom and
knowledge, to order all things in the church, to watch over it, and to take care of all the
concerns thereof.

IV. As Christ the Head is called a Stone, so also his members, true believers, who are
built upon, and derive spiritual life from the Foundation, Christ, are called stones: 1 Pet.
2:5,” Ye also as lively stones are built up a spiritual house.” As the law was engraved
on two tables of stone, so believers have the law written their hearts. They are stones for
their constancy, strength, and unmovableness in all the storms of life. They are stones
for continuance and durableness. As stones are dug out or a quarry, so believers are
selected and chosen from the rest mankind. They are united with Christ and true
Christians in one body; like the stones of a house, compact among themselves and upon
the foundation.

V. A heart of stone. Job, speaking of Leviathan, says, that “his heart is as firm as a
stone, yea, as hard as a piece of the nether millstone,” Job 41:24; that is, he is of a very
extraordinary strength, boldness, and courage. It is said, 1 Sam . 25:37, that Nabal's
heart died within him and he become as a stone , when he was told of the danger he had
incurred by his imprudence. His heart became immovable like a stone, it was
contracted, or convulsed and this convulsion was the occasion of his death. Ezekiel says
that the Lord will take away from his people their heart of stone, and give them a heart
of flesh, Ezek. 26:26; that he will take away the stubborn senseless, and untractable
disposition of the heart, that receives no kindly impressions from the word providence,
or Spirit of God in his ordinary operations and influences that is hardened by the
deceitfulness of sin; he will take this away, and give a tender, tractable temper and
disposition. Much to the same sense is that which John the Baptist said, Matt. 3:9, that
God is able to raise up children unto Abraham even of stones; that is, from among the
heathen ; or even of the stones or the desert God was able to raise up a spiritual seed to
Abraham.

VI. A stone is sometimes put for an idol of stone: Hab. 2:19. “ Woe unto him that saith
to the wood, Awake, and to the dumb stone, Arise, it shall teach!” Hezekiah in his
prayer says, “ The kings of Assyria have cast the gods of the nations into the fire; for
they were no gods, but the work of men's hands, wood and stone,” Isa. 37:19. And in
Jer. 2:27. “ Saying to a stock, Thou art my father and to a stone, Thou hast brought me
forth”

VII. To be reduced to a heap of stones, is said of a city or house which is entirely ruined
and demolished: Micah 1:6,” I will make Samaria as an heap of the field and as the
plantings of a vineyard.” So in Isa. 17:1, “Damascus is taken away from being a city,
and it shall be a ruinous heap,” Thus also our Savior, speaking of the destruction of
Jerusalem, says that one stone shall not remain upon another, Matt. 24:.2.

VIII. The white stone: Rev.ii. 17,” I will give him a white stone;” I will give him a full
and public pardon and absolution. It is spoken in allusion to an ancient custom of
delivering a white stone to such as they acquitted in judgment. They used likewise to
hive a white stone as reward to such as conquered in their games; such as allude to this
make this the sense, I will give him a full and ample reward.

IX. Solomon says, in Proverbs 26:8, “ As he that bindeth a stone in a sling, so is he that
giveth honour to a fool.” When a stone is fastened to the sling, the slinger hinders his
own design of throwing it, he loses his labor; so does the man who gives honor to a
fool. But the words may be otherwise rendered, As he that puts a precious stone in a
heap of stones, where it is obscured and lost; and as this little stone does not augment
the heap, nor is so much as seen upon it so honor heaped upon a fool does not render
him more worthy of consideration. Others translate it, To tie a stone in a piece of purple
is to give honor to a fool. As nothing can be so ill placed as a stone in a piece of fine
cloth, so are honors ill placed upon a fool.

X. Great heaps of stones, raised up for a witness of any memorable event, and to
preserve the remembrance of some matter of great importance, are the most ancient
monuments among the Hebrews. In those elder ages before the use of writing, these
monuments were instead of inscriptions medals, or histories. Jacob and Laban raised
such a monument upon Mount Gilead in memory of their covenant Gen. 31:46. Joshua
erected one at Gilgal, made of stones taken out of the Jordan, to preserve the memorial
of his miraculous passage over this river, Josh. 4:5-7. The Israelites that dwelt beyond
Jordan also raised one upon the banks of the river, as a testimony that they constituted
but one nation with their brethren on the other side, Josh. 22:10.

XI. The Hebrews also give the name of stones to the weights they use in commerce:
Lev. 19:36,” Just weights shall ye have;” the Hebrew says, just stones. And in Deut.
25:13,”Thou shalt not have in thy bag divers weights, a great and a small;” the Hebrew
say, a stone and a stone. Also Prov. 11:1,” A just weight is his delight;” in Hebrew, a
perfect stone. See also Prov. 16:11: 20:10.

XII. Stones are likewise taken for a violent shower of hail: Josh. 10:11,” The Lord cast
down great stones from heaven upon them.” The punishment of stoning; see
PUNISHMENT.

STORK
A kind of bird, the Hebrews call it chaseda, or chasidah, which signifies pity or mercy,
probably because of the tenderness it shows to its dam, whom it never forsakes, but
feeds and defends, even to the death. The stork is a bird of passage, which in winter
goes into the hot countries: Jer. 8:7, “the stork in the heaven knoweth her appointed
times; and the turtle and the crane and the swallow observe the time of their coming.”
Moses places it among the unclean bids, Lev. 11:19. The psalmist says, “As for the
stork, the fir trees are her house, Psa. 104:17. Ordinarily, storks make their nests on a
high tower, or top of a house, but in Palestine, where the coverings of houses are flat,
they built in the highest tree.
STRANGER
I. One that is in a strange land, being at a distance from the place of his nativity; Gen.
23:3, “I am a stranger with you.”

II. One that is not a Jew, but of some other nation: Isa. 14:1, “The strangers shall be
joined with them;” that is, many of the Gentiles.

II. Any pone hat was not of Aaron's seed, notwithstanding that he were an Israelite:
Numb. 3:10, “The stranger that comet nigh shall be put to death.” See. Numb. 16:40;
18:4.

IV. One that use this world as if he used it word, who does not think himself at home
while in this world, but has his mad and eye fixed on his country which is above: Psa.
34:12, “I am a stranger with thee, and a sojourner, as all my fathers were.” Heb. 11:13,
“They confessed that they were strangers and pilgrims on earth.”

V. Such as were without all title to, or interest in, either the outward privileges, or
saving blessings, of the covenant of grace: Eph. 2:12, “At that time ye were strangers
from the covenant of promise,” namely, during your heathenism.

VI. One who being made a captive, has lost his former liberty and dignity, which he
enjoyed in his own country: Obad. 1:12, “Thou shouldest not have looked on the day of
thy brother, in the day that he became a stranger.”

VIII. A woman that is not a man's own wife: Prov. 5:20, “Why wilt thou embrace the
bosom of a stranger?”

IX. Profane or unclean persons: Joel 3:17, “There shall no strangers pass through her
any more.” None of the enemies of the church shall invade and subdue it any more, nor
profane persons mingle themselves with it, so as to corrupt her doctrine or worship,

X. Persons of a perfidious and barbarous disposition, who, though of the same nation,
yet carry themselves as if they were void of all piety and humanity. This David calls the
Ziphites, though Israelites, strangers, Psa. 54:3.

XI. Persecuted or banned Christian: Heb. 13:2, “Be not forgetful to entertain strangers.”

XII. False teachers, such as are strangers to sound doctrine: John 10:5, “And a stranger
will they not follow.” As to two sorts of strangers among the Jews, namely, advena
justitae, and advena portae, see PROSELYTE.

STRIPES
See SCOURGE

STUDY
I. The chief study of the Hebrews was always the law of the Lord. The practice of this is
recommended throughout the whole Old Testament. Moses commanded that the law of
the Lord should always be in their mouths day and night; that it should be as a
memorial before their eyes, and signal in their hands: he would hav3 them engrave it on
their hearts; that they should teach it their children; that they should always meditate
upon it, whether sitting in their houses, walking in the fields in the night time, while
they slept, and when they awoke in the morning; that they should wear it as a bracelet to
their arm, and write it upon their door-post. This was the study of the prophets. The
patriarchs, and all good Israelites, Esod. 30:9; Deut. 6:7.

II. But their study was not confined only to their laws and ceremonies prescribed by
Moses, they studied their histories, and even their genealogies; so that the children of
the Jews, according to Jerome, knew at their finger's ends all the genealogies that are
found in the Chronicles. From their tenderest infancy, as Josephus relates, they were
accustomed to study the laws of God , to learn them by heart, to practice them, and they
were so addicted to them, that they were ready to lay down their lives for their
observation. After they had the writings of the prophets, they applied themselves very
earnestly to know the sense of the prophecies, and to study the hidden meaning them.
We see it by Daniel, who applied himself with so much care to unfold the meaning of
his own revelations, and of those of the prophet Jeremiah, who fixed the time for the
completing the captivity of the people of God, Dan 7:28; 9:2, 3, 22-24. And the apostle
Peter informs us what was the study of the prophets. They searched what times and
what other circumstances the spirit of Christ, who spoke in them, had marked out, when
they predicted the sufferings of our Savior, and the glory that was to follow, Pet. 1:11.

III. After the conquests of Alexander the Great, the Jews, who were mingled with the
Grecians in the greatest part of the provinces of the East, began to have a taste for their
language and their studies. In imitation of the Grecian philosophers, they divided
themselves into different sects. Some of them, as the Pharisees, espoused some of the
opinions of the Stoics and Platonicians; others, as the Sadducees, embraced some of the
notions of the Epicureans; others, as the Essenians, says Philo, had contempt for logic,
physics and metaphysics, which they thought useless, and matter of mere curiosity.
They only applied themselves to morality and the laws of God, which the explained
after a sublime and allegorical manner.

IV. In our Savior's time, it appears, that the main study of the Jewish doctors was
chiefly the traditions of their fathers. Christ upbraids them frequently with having
forsaken the laws of God and its true meaning, to ascribe meanings and applications to
it, contrary to the sense of the law and the intention of the Lawgiver. St. Paul, who had
been bred up in these principles, shows also the absurdity of them in his Epistles,
always calling back the laws to their original and to their true sense. But all this was not
able to cure the spirit of the Jews upon this article; at this day they are more bigoted to
their tradition than ever, and they make them the greatest part or their study.

STUMBLING-BLOCK

See OFFENCE.

SUBSCRIPTION
It was a custom among the Romans to write the crime for which any man suffered death
in a table, and carry it before him to execution; and as of other kinds of death, so in
particular of those that were crucified. Whence appears the propriety of all these
expressions in the evangelists: charge, or cause, written over his head, Matt. 27:37. And
simply superscription, Luke 23:38 And “title”, John 19:19.

SUN
I. This is the great luminary that God created at the beginning, to preside over the day,
as also he created the moon to rule over the night, Gen. 1:16. The sun has been the
object of worship and adoration to the greatest part of the people of the East. It is
thought to be the sun that the Phonecians worshipped under the name of Baal, the
Moabites under the name of Chemosh, the Ammonites by that of Moloch, and the
Israelites by the name of Baal, and by the king separate his worship from that of the
moon, whom they called Astarta, and the queen of heaven. They paid this worship upon
high place, in groves, and upon the roofs of their houses. The Israelites had a caution
against this worship: Deut. 4:15, 19, “Take ye therefore good heed unto yourselves,-lest
thou lift up thine eyes unto heaven, and thou seest the sun, and the ,moon, and the stars
even all the host of heaven, shouldest be driven to worship them, and serve them, which
the Lord thy God hath divided unto all nations under whole heaven.” And in Deut.
17:3-5, those engaging in the perverted to the worship of strange gods, of the sun, or of
the moon are to be sentenced to death.

II. Josiah, king of Judah, took away out of the temple of the Lord the horses, and burnt
the chariots, consecrated to the sun, 2 Kings 23:11. Job says that he looked upon it as a
very great crime, and as renouncing the God that is above, to kiss his hand as a token of
adoration, when he saw the sun in all its glory and splendors, Job 31:26-28. Ezekiel saw
in the Spirit, in the temple of the Lord, five and twenty men of Judah, who turned their
backs upon the sanctuary, and had their faces towards the east, worshipping the sun at
his rising, Ezek. 8:16.

III. The sun is frequently alluded to in a great part of the noble similitude that the sacred
author make use of. to represent a very great calamity, they say the sun was obscured,
and the moon withdrew her light, Isa. 13:10; 24:23; Jer. 15:9; Ezek. 32:7; Amos 8:9. To
express a long continuance of any thing that is glorious and illustrious, in Scripture
style it shall continue as long as the sun endures, Psa. 72:5,17. The compass of the
whole earth is marked out by those words, “from the rising of the sun to the going down
of the same.” Psa. 113:3. To be hung upon a gibbet in the face of the sun, to be exposed
in the fields to the birds of the air, and to the heat of the sun, expresses a particular
degree of ignominy, Numb. 25:4; Jer. 8:2 “Under the sun;” that is to say, in the world,
Eccles. 1:9,14, etc. Jesus Christ is called “the Sun of righteousness,” Mal. 4:2; he
enlightens, quickens, and comforts his people. “A woman clothed with the sun, and the
moon under her feet,” signifies the church clothed with the righteousness of Christ,
purity of doctrine, and a holy conversation; contemning and undervaluing worldly
things, and the Mosaical worship, Rev. 12:1.

IV. The Scripture acquaints us with three very extraordinary and miraculous things
relating to the sun. The first was, when it stood still at the command of Joshua, Josh.
10:12,13. The second, when it returned back in the time of king Hezediah, 2 Kings
20:11. And the third when it was involved in darkness, though the moon was then at the
full, at the time of our Savior's crucifixion, Matt. 27:45.

SURETY
I. One who undertakes to pay another man's debts, in case the principal debtor, either
through unfaithfulness or poverty, should prove insolvent. It was an ancient custom in
suretyship for the surety to give his hand to or strike hands with the creditor, thereby
obliging himself to the payment of the debt, in case of the insolvency of the principal
debtor. Thus it is said in Job 17:3, “My son, if thou be surety for thy friend, if thou hast
stricken thy hand with a stranger, thou art snared with the words of thy mouth.”
Solomon in this passage sets forth that in some cases is not only lawful, but even an act
of justice, of prudence, and charity to guarantee another's debt; thus Judah became
surety to his father for his brother Benjamin, Gen. 42:37; 44:32, and Paul to Philemon
for Onesimus, Philem. 1:18,19. Solomon only forbids his disciple to become surety
rashly, without considering for who, or how far he does oblige himself, or how he could
discharge the debt, if occasion should require it.

II. In Heb. 7:22, Jesus Christ is called the “Surety of a better testament,” Sins are by
analogy called debts, obliging the debtor to payment, so sin obliges the sinner to
punishment. Christ, according to the covenant of redemption, or agreement between the
Father and him, interposed as our Surety; and entering into this relation, he sustained
the persons of sinners; (for in the estimate of the law, the surety and debtor are but one
person;) and being judicially one with them, according to the order of justice, he was
liable to their punishment. For though the displeasure of God was primarily and directly
against the sinner, yet the effects of it fell upon Christ, who undertook for him. And
according to this undertaking, Christ, as our Surety, fulfilled the perceptive part of the
moral law, by the innocence and holiness of his life; and he underwent the penalty of
the law, when he offered up himself a sacrifice to satisfy Divine justice, and reconcile
us to God. And in consequence of the atonement made by this sacrifice, the Holy Sprit
is given, to enable man to perform what is required of him in the gospel; namely, to
repent, to believe, and obey the Redeemer, and wholly to rely upon his sacrifice for
obtaining the favor of God; and Christ, by his intercession, secures to believers all the
blessings of God's covenant for time and eternity. To which the psalmist alludes, Psa.
119:122,” Be surety for thy servant for good: "you should undertake and plead my
cause against all my enemies, as a surety rescues the poor persecuted debtor from the
hands of a severe and merciless creditor."

SWALLOW
In Hebrews, sis, is a plaintive bird, and a bird of passage. Mention is made of the
swallow in Isa. 38:14, “Like a crane or a swallow, so did I chatter.” My complaint and
cry were like to the noise of a swallow, quick and frequent; and like that of a crane,
loud and frightful. And in Jer. 8:7, “The stork in the heaver knows her appointed times,
and the turtle, and the crane, and the swallow observe the time of their coming.”

SWEAR
I. God hath prohibited all false oaths, and all useless and customary swearing; but when
necessity and the importance of the matter require it, he allows us to swear by his name,
but not in the name of any false gods, or in the name of inanimate things, whether on
earth, or in heaven, or by the stars, or by the life of any man whatever, Rev. 19:12;
Exod. 20:7; 23:13; Deut. 6:13; Jer. 6:2. Our Saviour, who came into the world not to
destroy the law, but to fulfill it, forbids all kinds of oaths, Matt. 5:34. And the primitive
Christians understood and observed this command in a literal sense, as may be seen
from Tertullian, Eusebius, Chrysostom, Basil, Jerome, etc. However, it is
acknowledged that neither the apostles nor fathers have absolutely condemned
swearing, or the use of oaths upon every occasion, and all subjects. There are
circumstances wherein we cannot morally be excused from it; but we never ought to
swear but upon urgent necessity, and to do some considerable good by it.

II. That a person swear, lawfully, he must have a regard,

a. To the objects; that he swear by the Lord alone; for seeing we deify and make that
our god which we swear by, therefore we forsake the true God if we swear by that
which is no God, Jer. 5:7

b. To the manner; that he swear not rashly, but upon due consideration of all
circumstances; and that he swear nothing but what is agreeable to justice and equity.

c. He must have a regard to the end; that God may be glorified, our duty discharged,
controversies appeases, our brethren satisfied, or our own or other's innocence cleared.
SWINE
I. An animal well known, the use of which was forbid to Hebrews, Lev. 11:7. It is said
they had the flesh of this animal in such detestation, that they would not so much as
pronounce its name, but instead of it said, That beast, That thing. In 2 Mac. 6:18, etc.
when old Eleazear was taken by the servants of Antiochus Epiphanes, he was
vehemently urged to taste swine's flesh, or at least to pretend to taste it. They opened
his mouth by force, to compel him to eat of it; but he chose rather to suffer death than to
break the law of God, and to give offence to the weaker people of his nation.

II. Porphyry affirms, that the Hebrews and Phenicians abstained from pork, because
there was none in their country. He might rather have said, there was none, or but very
little, because they bred no hogs, by reason of that abhorrence they had conceived for
them ; for it is certain they might have had them if they had pleased; and that there were
herds of swine in our Saviour's time in evident from Matt. 8:30,31; Mark 5:11.

III. Our Savior, in Matt. 7:6, forbids his disciples to cast their “pearls before swine, lest
they trample them under their feet, and turn again and rend you.” He would have them
to use discretion in dispensing holy things, especially by way of admonition or reproof.
Preach not the gospel to those that persecute you for your message, neither apply the
promises to the profane.

IV. The prodigal son, in Luke 15:15. when he had spent all, was reduced to such
distress as to be glad to feed swine ; this denotes the base work and drudgery that
sinners employ themselves about. It is said in Prov. 11:22, “As a jewel of gold in a
swine's snout, so is a fair woman who is without discretion.”

V. Both the Jewish and Arabian woman sometimes used to wear rings in their nostrils
to adorn themselves. But nothing can be more ridiculous than to put a gold ring or a
jewel in a swine's snout. St. Peter compares those sinners that frequently relapse into
their former sins to a sow that, as soon as she is washed, goes again to wallow in the
mire, 2 Pet. 2:22.

SWORD
I. The word in Scripture is often used for war, Lev. 31:25, “I will bring a sword upon
you;” I will cause war to come. “By the sword shalt thou live,” Genesis 27:40. You will
support yourself by war and plunder.

II. By sword is understood the vengeance and judgments which God inflicts on sinners:
Deut. 32:41-42, “If I wet my glittering sword, m sword shall devour flesh.” Also the
instrument which God uses to employ for executing his judgments: Psalm 17:3, “deliver
my soul from the wick, which is thy sword.”
III. Sword is figuratively given power and authority: Rom. 13:4, “he bearth not the
sword in vain.” The magistrate does not receive his power for no purpose; but that he
may punish, offenders, and defend the good. The Apostle alludes to the custom of
princes, who had certain officers going before them, bearing the ensigns of their
authority. “All they that take the sword shall perish with the sword,” Matt. 26:52. They
that take up the sword by their own authority, and would do justice to themselves,
deserve to be put to death by the sword of authority. Or, those that take the sword to
smite another, generally suffer by it themselves.

IV. The word of God is called “the sword of the sprit,” Eph. 6:17. It is a spiritual sword,
or a means provided by the Spirit of God, and made effectual by him to cut the sinews
of the strong temptations, to kill or mortify the inward lusts and corruptions of the heart,
to subdue the most fixed obstinacy of the mind, and the most resolute purposes of the
will, Heb. 4:12.

V. Moses calls God, “the sword of Israel's excellency,” Deut. 33:29. He is their
strength, the author of all their past or approaching victories, by whose existence they
did excel, and gloriously conquer and triumph over their enemies.

VI. Our Savior says, Matt. 10:34, “I came not to send peace, but a sword.” My coming
and preaching the gospel will prove in the event, through the devil's malice, the
corruptions of men's hearts, and their madness on their idolatry and superstition, and
occasion of much variance and division, even between nearest relations, yea, and of
bodily death, and many calamities and persecutions.

SYCAMORE
I. A tree called the Egyptian fig tree. Its name is composed of fig-tree and mulberry
tree. It partakes of the nature of each of these trees; of the mulberry tree in its leaves,
and of fig tree in its fruit, which is pretty like a fig in its shape and bigness. This fruit
grows neither in clusters, nor at the ends of the branches, but sticking to the trunk of the
tree. Its taste is pretty much like a wild fig. Amos says, “I was no prophet, neither was I
a prophet's son; but I was an herd-man, and a gatherer of sycamore fruit.” Or wild figs,
Amos 7:14. Pliny states that this fruit does not grow ripe till it is rubbed with iron
combs, after which rubbing it ripens in four days. And Jerome upon Amos says, that
without this management the figs cannot be eaten, because of their intolerable
bitterness.

To make this tree fruitful, they made chinks and clefts in the bark, through which a kind
of milky liquor continually distils. This, they say, causes a little bough to be formed,
sometimes having six or seven figs upon it. They are hollow, without grains, and there
is found a little yellow matter, which is generally a nest of grubs. These figs are sweet,
but not good for the stomach: they weaken it, and create a loathing, but at the same time
moisten and refresh. A great many of these sycamores grow in Egypt; and some of them
are said to be of such substance, that three men can hardly grasp them.
II. In Luke. 14:4, where Zaccheus is said to have climbed up into a sycamore tree to see
Jesus pass by, being of so low a stature that he could not otherwise see him, because of
the multitude.

SYMPHONY
This word is taken for agreement of several voices and a concert of several instruments,
or for a particular sort of instrument. St. Luke takes it in the first sense, when he says
that the brother of the prodigal son, returning out or the field, heard in his father's house
a concert of instruments, and the rejoicing of those that danced or the voices of those
that sung, Luke 15:25. Daniel takes it in the second sense, for an instrument of music,
Dan. 3:5, which some think was a viol, or some instruments approaching thereto, in Our
English translation it is called a dulcimer.

SYNAGOGUE
I. To gather together, signifies an assembly, as in Rev. 2:9; 3: 9, where St. John calls the
false and hypocritical professors in Smyrna and Philadelphia “the synagogue of Satan;”
a congregation or assembly of men who worship and serve the devil by errors and
profaneness, and yet pretend they are the only true church of God. But most commonly
the word synagogue is used to denote the place where the Jews assembled to pray, to
read, and to hear the reading of the holy books, and other instructions. It is often
mentioned in the Gospels and the Acts, because Christ and his apostles generally went
to preach in the synagogues.

II. Authors are not agreed about the time when the Jews first began to have synagogues.
Some will have it that they are as ancient as the ceremonial law. It cannot be denied,
say they, that the Jews did worship God publicity every Sabbath, and on other holy
occasions, even then when they neither did direct them to appoint convenient places for
that purpose. Some footsteps of them were to be seen so early as in the time of Elisha.
Devout persons, in the time of this prophet, assembled themselves to him on the
Sabbath day, to hear the law read to them, 2 Kings 4:23. And the author of Psa. 74:,
describing the havoc that the army of Ncbuchadnezzar had made in Jerusalem, says,
“They have burned up all the synagogues of God in the land,.” Psa. 74:8.

III. On the contrary, many learned men have thought them of but a late institution. Dr.
Prideaux affirms, that they had no synagogues before the Babylonish captivity; for the
main service of the synagogue, says he, being the reading of the law unto the people,
where there was no book of the law to be read, there certainly could be no synagogue.
But how rare the book of the law was through all Judea before the Babylonish captivity
many texts of Scripture tell us. When Jehoshaphat went teachers through all Judea, to
instruct the people in the law of God, they carried a book of the law with them, 2 Chron
17:9, which they needed not have done, if there had been any copies of the law in those
cities to which they went; which certainly there would have bee, had there been any
synagogues in them. And when Hilkiah found the law in the temple, 2 Kings 22:8,
neither he nor king Josiah needed to have been so surprised at it, had books of the law
been common in those times. Their behavior on that occasion sufficiently proves they
had never seen it before, which could not be the case, had there then been any other
copies of it to be found among the people. And if there were no copies of the law at that
time among them, there could then be most certainly no synagogues for them to resort
to, for the hearing of it read unto them. From whence he concludes there could be no
synagogues among the Jews till after the Babylonish captivity.

This learned author says, that if it be examined into, how it came to pass that the Jews
were so prone to idolatry before the Babylonish captivity, and so strongly and
cautiously, even to superstition, fixed against it after that captivity, the true reason
hereof will appear to be, that they had the law and the prophets every week constantly
read unto them after that captivity, which they had not before. For before that captivity,
they having no synagogues for public worship, or public instruction, not any place to
resort to for either, unless the temple at Jerusalem, or the cities of the Levites, or to the
prophets, when God was pleased to send such among them, for want hereof great
ignorance grew among the people, God was little known among them, and his laws in a
manner wholly forgotten. And therefore, as occasions offered, they were easily drawn
into all the superstitious and idolatrous usage of the neighboring nations; till at length,
for the punishment hereof, God gave them up to a dismal destruction in the Babylonish
captivity: but after that captivity. And the return of the Jews from it, synagogues being
erected among them in every city, to which they constantly resorted for public worship,
and where every week they had the law from the first and after that, from the time of
Antiochus's persecution, the prophets also, read unto them, and were by sermons and
exhortations there delivered, at least every Sabbath, instructed in their duty and excited
to the obedience of it; this kept them in thorough knowledge of God and his laws. And
the threats they found in the prophets against the breakers of them, after these also came
to be read among them, deterred them from transgressing against them. So that the law
of Moses was never more strictly observed by them than from the time of Ezra ( when
synagogues first came into use among them) to the time of our Savior; and they would
have been blameless herein, had they not overdone it, by adding corrupt traditions of
their own devising, whereby, at length, they made the law itself of none effect, as our
Savior charges them, Matt, 15:6.

As to Psa. 84:8, “ they have burned up all the synagogues of God in the land;” in the
original col moadhe el, that is , all the assemblies of God; by which, says Dr. Prideaux,
acknowledge must be understood the place where the people did assemble to worship
God; but this doth not infer that those places were synagogues; and there are none of the
ancient versions, excepting that of Aquila, that so render this passage. The chief place
where the Israelites assembled for the worship of God was the temple at Jerusalem, and
before that was built, the tabernacle; and the open court before the altar was that part, in
both of them, where the people assembled to offer up their prayers unto God. But those
that lived at a distance from the tabernacle, while that was in being, and afterward from
the temple, when, not being able at all times to resort thither, they built courts, like
those in which they prayed at the tabernacle and at the temple, therein to offer up their
prayers unto God, which in aftertimes we find called by the name of proseucha. Into
one of them our Savior is said to have gone to pray, and to have continued therein a
whole night, Luke. 6:12. What our English translation there renders, “ and continued all
night in prayer to God,” that is, and he continued all night in a proseucha of God. In
another of them St. Paul taught the people of Philippi, Acts 16:13, 16. In these two
verses what we render in our English version by the word prayer, is in the original a
proseucha, or place of prayer.

The proseucha differed from the synagogues in several particulars

a. In synagogues the prayers were offered up in public forms in common for the whole
congregation; but in the proseucha they prayed, as in the temple, every one apart for
himself; and so our Saviour prayed in the proseucha he went into.

b. The synagogues were open courts; they had no covering, except perhaps the shade of
some trees, or some covered galleries.

c. The synagogues were all built on elevated places, within the cities to which they did
belong; but the proseucha were without the cities, in the fields, especially near rivers.

So this author concludes that when the psalmist says that “ they burned up the
synagogues of God,” he may be understood of the proseucha, or of the schools of the
prophets, or the places where the Levites taught the people in their cities.

IV. After the time of the Maccabees, synagogues became frequent in Israel. It is
affirmed that in the city of Jerusalem alone were no less than four hundred and sixty, or
even four hundred and eighty; but herein they are supposed to have spoken
hyperbolically, and to have expressed an uncertain large number by a certain one. Every
trading fraternity had a synagogue of their own, and even strangers built some for those
of their own nation. Hence it is that, in Acts 6:9, mention is made of the synagogues of
the Libertines, Cyrenians, Alexander, Cilicians, and Asiatic; which were appointed for
these of such of the inhabitants of these cities or, of these nation, as should at any time
be at Jerusalem.

V. The Jewish authors give this general rule for the construction of synagogues.
Wherever there are ten batelnim, a synagogue ought to be built. The signification of the
word Buxtorf thinks them to be persons receiving a stipend for duly assisting at Divine
service, that there may be always ten persons, at least, to assembled together. Lightfoot
imagines them to have been minister and officers of the synagogue. Others think this
the most probable opinion, namely, that they were persons of a mature age, free, and in
a condition to assist constantly at the service, on all days of assembling, which were, at
least, two days week, beside the Sabbath; so that always upon these days there were
present that number of assistants, without which the service could not be performed.
When there were ten such persons in a town or city, they called it a great city, and here
they might build a synagogue.

VI. As the synagogue service was to be on three days every week, for the sake of
hearing the law; so it was to be thrice on those days, for the sake of their prayers. For it
was a constant rule among them, that all were to pray unto God three times every day,
that is, in the morning, at the time of the morning sacrifice; and in the evening, at the
time of the evening sacrifice; and at the beginning of the night, because till then the
evening sacrifice was still left burning upon the altar. It was anciently among God's
people the steady practice of good and religious persons to offer up their prayers to God
thrice every day. This we find David did: Psa 4:17, “ Evening morning, and at noon will
I pray.” And Daniel, notwithstanding the king's decree to the contrary, says that “ he
kneeled upon his knees three times a day, and prayed, and gave thanks unto his God,”
Dan. 6:10. By which it is implied that he did not only at that time thus pray, but that it
was always his constant custom so to do.

When synagogues were erected among the Jews, the hours of public devotion in them
on their synagogue days were, as to morning and evening prayers, the same hours in
which the morning and evening scarifies were offered up at the temple. And the same
hours were also observed in their private prayers wherever performed. For the offering
of incense on the golden altar in the holy place, at every morning and evening sacrifice
in the temple, was instituted on purpose to offer up unto God the prayers of the people,
who were then without, praying unto him. Hence it was that St. Luke tells us , that
while Zacharias went into the temple to burn incense,” the whole multitude of the
people were praying without at the time of incense,” Luke 1:9,10. And for the same
reason it is that David prayed, “ Let my prayer be set forth before thee as incense, and
the lifting up of my hands as the evening sacrifice,” Psa. 141:2. And according to this
usage is to be explained what we find in Rev. 8:3-5, where it is said that an “ angel
came and stood at the altar, having a golden censer; and there was given unto him much
incense, that he should offer it up with the prayers of all saints upon the golden altar
which was before the throne: and the smoke of the incense, which came with the
prayers of the saints, ascended up before God our of the angel's hand.” The angel here
mentioned is the Angel of the covenant, Christ our Lord, who intercedes for us with
God, and as our Mediator, constantly offers up our prayers unto him. And the manner of
his doing this is set forth by the manner of the typical representation of it in the temple.

For as there, at every morning and evening sacrifice, the priest, in virtue of that
sacrifice, entering into the holy place, and presenting himself at the golden altar, which
stood directly before the mercy-seat, (the throne of God's visible presence among them
during the tabernacle and the first temple,) did burn incense thereon, while the people
were at their prayers without thereby, as an intercessor to God for them , to offer up
their prayers to him for his gracious acceptance, and to make them ascend up before
him from out of his hands as a sweet smelling savor in his presence; so Christ, our true
Priest and most powerful Intercessor, by virtue of that one sacrifice of himself once
offered up, being entered into the holy place, the heaven above, is there continually
present before the throne of mercy, to be a constant Intercessor for us unto God; and
while we are here in the outer court of his church in this world, offering up our prayers
unto God, he there presents them unto they are accepted as a sweet-smelling savor in
his presence.

And it being well understood among the Jews that the offering up of the daily sacrifices,
and the burning of incense upon the altar of incense, at the time of those sacrifices, was
for the rendering of God propitious to them, and making their prayers to be acceptable
in his presence, they were very careful to make the times of these offerings, and the
times of their prayers, both at the temple and every where else, to be exactly the same.
The most pious and devout persons that were at Jerusalem chose on those times to go
up into the temple, and there to offer up their prayers unto God; thus Peter and John are
said to go up into the temple at the hour of prayer, being the ninth hour of the day,
which was at three in the afternoon, the time of the offering up the evening sacrifice,
Acts 3:1. Those who were in other places, or being at Jerusalem had not leisure to go up
to the temple, performed their devotion elsewhere. If it were a synagogue day, they
went into the synagogue, and there prayed with the congregation; and if it were not
synagogue day, they then prayed in private by themselves; and if they had leisure to go
to the synagogue, they chose that for the place to do it in, thinking such a holy place the
best for such a holy exercise, though performed there in their private persons only; but
if they had not leisure to go to such a holy place, then they prayed whenever they were
at the hour of prayer, though it were in the street or market-place. And for this it was
that our Savior found fault with them, when he told them, Matt. 6:5, that they loved “ to
pray standing in the synagogues and in the corners of the streets,” thereby affecting
more to be seen of men than to be accepted of by God. But many of them had upper
rooms in their houses, which were as chapels, particularly set apart, and consecrated for
this purpose. In such a one Cornelius was praying at the ninth hour of the day, that is, at
the time of the evening sacrifice, when the angel appeared unto him, Acts 10:30. And
such a one Peter went up into to pray about the sixth hour of the day, Acts 10, when he
had the vision of the great sheet, that is, at half an hour past twelve, or thereabout; for
then the evening sacrifice did begin on great and solemn days, and such a one it seems
hereby that was. And in such an upper room were the apostles assembled together in
prayer, when the Holy Ghost descended upon them, Acts 1:13.

In the synagogue was the ark or chest wherein lay the book of the law, that is, the
Pentateuch, or five books of Moses. This chest, they say, was made after the model of
the ark of the covenant, and always placed in that part of the synagogues which looked
towards the Holy Land if the synagogue was out of it; but if it was within it, then the
chest was placed toward Jerusalem; and if the synagogue stood in this city, the chest
was set towards the holy of holies. Out of this ark it was they took, with a great deal of
ceremony, and before the whole congregation, the book of the law, when they were to
read it. In the midst of the synagogue was a desk or pulpit, upon which the book or roll
of the law was read very solemnly. There likewise he stood who intended to harangue
the people.

As to the seats or pews whereon the people sat to hear the law read more honorable than
others. The former where for those who were called elders, not so much upon the
account of their age as of their gravity, prudence, and authority. These elders sat with
their backs towards the fore-mentioned chest, and their faces towards the congregation,
who looked towards the ark. These seats of elders are those that our Savior ordered his
disciples not to contend for, or affect, as the Pharisees did. The women were therein
distinct from the men, and seated in a gallery enclosed with lattices, so that they might
see and hear but not seen.

To regulate and take care of all things belonging to the synagogue service, there was
appointed a council, or assembly of grave and wise persons, well verses in the law, over
whom was set a president, who is called the ruler of the synagogue Luke 8:41. He
presided in the assemblies, and in judicial affairs that were sometimes decided there,
against those who had given any scandal, and transgressed the law in any important
matter. As for scourging, some are of opinion that it was a punishment of opinion that it
was a punishment not falling under the jurisdiction of the rulers of the synagogues, but
belonging to the civil courts, which they take to be meant by the synagogues, where our
Savior tells his disciples they should be scourged, Matt. 10:17. Other, on the contrary,
maintain, that by the word synagogues in the place here quoted we are to understand
synagogues properly so called. As to the manner of scourging see SCOURGE.

The same presidents invited those to speak in the synagogues whom they thought
capable of it, and offered that honor to strangers, if there were any that seemed to have
the gift of speaking. St. Paul being at Antioch of Pisidia, was invited by the rulers of the
synagogue to make a discourse to them for their edification, Acts 13:14,15. And it is
very probable that whenever our Savior preached in the synagogues, it was not without
the permission of the president, or chief ruler, though it be not expressly said so in the
Gospel, because it was a known custom.

The rulers of the synagogue were likewise bound to take care of the poor. There were in
every synagogue two treasury chests, one for poor strangers, and the other for their own
poor. Those who were charitably inclined, put their alms into these chest at their coning
into the synagogue to pray. Upon extraordinary occasions they sometimes made public
collections; in which cases, the rulers of the synagogue ordered the person whose
business it was to collect the alms, to ask every body for their charity. Every one
promised according as he was disposed, and afterwards they gathered from house to
house what had been promised, for the Jews meddled not with money on their Sabbath
day.

These rulers likewise taught the people. This they did sometimes by way of dispute and
conference, by questions and answers, or else by continued discourses like sermons. All
these different ways of teaching they called by the general name of searching; the
discourse they styled a search, or inquisition, and him that made it, a searcher. The
Hebrew word darafch, signifies to dive into the sublime , profound, mystical,
allegorical, and prophetical senses of Holy Scripture.

VII. “The synagogue of the Liberines,” or freed-men, Acts 6:9, was, according to many
interpreters, that of those Jews who having been led away captive by Pompey and by
Sosias, had afterwards recovered their liberty, and were retired to Jerusalem, when
Tiberius drove away the Jews out of Luke wrote Libystinorum, and not Libertinorum ;
and that the Libystini were people of Libya, joining to Egypt. Others by these Libertines
understood the sons of such Jews as were Roman citizens.

TABERNACLE
I. A tent or pavilion raised on posts to lodge under, Numb. 24:5; Matt. 17:4

II. A house or dwelling, Job 11:14; 22:23.

III. A kind of tent to take up and down, as occasion required; which was as it were the
place of the Most High, the dwelling of the God of Israel; wherein the Israelites, during
their journeying in the wilderness, performed the chief of their religious exercises,
offered their sacrifices, and worshipped God. It was thirty cubits in length, and ten in
breadth and in height. It was divided into two partitions: the first was called The Holy
place, which was twenty cubits long, and ten wide: here were placed the table of shew-
bread, the golden candlestick, and the golden altar of incense. The second called the
most holy place, whose length was ten cubits, and breadth ten cubits, wherein before
the building of the temple, the ark of the covenant was kept, which was a symbol of
God's gracious presence with the Jewish church. The most holy was divided from the
holy place by a curtain or veil of very rich cloth, which hung upon four pillars of
shittim-wood, that were covered with plates of gold Exod. 25:1; Heb. 9:2, 3.

IV. Christ's human nature, of which the Jewish tabernacle was a type, wherein God
dwell really, substantially, and personally, Heb. 8:2; 9:11.

V. The true church militant, Psa. 15:1.

VI. Our natural body, in which the soul lodges as in a tabernacle, 2 Cor. 5:1; 2 Pet.
1:13.

VII. The tokens of God's gracious presence, Rev. 21:3.

VIII. “The feast of tabernacles,” Lev. 23:34, was so called, because the Israelites kept it
under green tents or arbors, in memory of their dwelling in tents in their passage
through the wilderness. It was one of the three great solemnities wherein all the males
were obliged to present themselves before the Lord. It was celebrated after harvest, on
the 15th day of the month Tisri, which answers to out month of September. The feast
day and the last were the most solemn. Herein they returned thanks to God for the fruits
of the earth they had then gathered in, and were also put in mind that they were but
pilgrims and travelers in this world.
TABLE
I.A frame of food made for several uses, 1 Kings 2:7.

II The altar of God, Mal. 2:7,12

III. Provision for food either for body or soul, Psa. 69:22.

IV. The two tables of stone whereon the law was written, Exod. 32:15.

V. “That ye may eat and drink at my table,” Luke. 22:30. That ye may partake of the
highest delights which I have prepared for you, and enjoy the nearest communion with
me in glory.

VI. “To serve tables,” Acts 6:2. To provide for the poor, that they may have whereof to
eat at their tables.

TAIL
I. The train of a beast fowl, or fish, Exod. 4:4.

II. Low, base, or contemptible, Deut. 28:13.

III. The power, policy, and flatteries by which the devil and his instructions corrupt and
allure ministers of the church from the simplicity and purity of their doctrine, to error,
superstition, and profaneness, Rev. 12:4.

IV. An army, Isa. 7:4.

TAKE

I. To lay hold on, or seize, 1 Kings 18:40.

II. To receive from another, 2 Kings 5:15.

III. To yield, 2 Thess. 1:8.

IV. To bear, John 1:29.

V. To give, Deut. 20:13.

VI. To spoil, Deut 20:14.

VII. To possess or impoverish, Judg. 14:15.

VIII. To be chosen, 1 Tim. 5:9.

IX. To remove, John 2:16.

TALENT
I. A weight among the Jews, containing three thousand shekels, Exod. 25:39; 38:25.

II. The gifts of God bestowed on men, Matt. 25:15.

TARES
A kind of pulse noxious and hurtful to corn, Matt. 13:29. To which are compared the
wicked in the worlds, but especially hypocrites, Matt. 13:38.

TARRY
I. To abide and continue, Gen. 27:44.

II. To stay behind, Exod. 12:39.

III. To wait or stay for. Exod. 24:14.

IV. To delay, defer, or put off, Gen. 14:9

V. To be established. Psa. 101:7.

VI. To guard, 1 Sam. 30:24.

VII. To lodge, Gen. 19:2.

TASTE
I. To prove or try the relish of any thing by the palate or tongue, Job 34:3.

II. To have an inward experimental knowledge of a thing, Psa. 34:8

III. To eat a little, 1 Sam. 14:29, 43.

IV. To drink, Dan. 5:2.

V. “Have tasted of the heavenly gift,” Heb. 6:4. Have had some transient experience of
the power and efficacy of the Holy Ghost from heaven, in gospel administration and
worship, so as to relish comfort and sweetness in the doctrine and promises of the
gospel.

VI. “To taste death,” Heb. 2:9. To feel the bitterness of death, yet not to be long
detained under it.

TEACH
I. To instruct, or cause to learn, Psa. 109:25; Matt. 27:19.

II. To accustom to, Jer. 9:5.

III. To accomplish, Mark 8:31; 9:31.

IV. To suggest or put into one's mind, Luke 12:12.

V. To signify and give notice, Prov. 6:13.

VI. To counsel and direct, Hab. 2:19.

TEACHER
I. A tutor, master, or instructor, 1 Chron. 25:8.

II. A public minister, who by wholesome doctrine instructs the church, Eph. 4:11.

III. Such as privately instruct others in the knowledge of spiritual things, Tit. 2:3.

TEAR
I. To rend or pull in pieces, Hos. 13:8.

II. To destroy, Psa. 7:2; Amos 1:11.

III. To slander or reproach, Psa. 35:15.

IV. To thresh, Judges 8:7.

TEARS
I. Drops or water issuing our of the eyes, Psa. 6:6; 43:3

II. Sorrow and affliction, Psa. 126:5 ; Isa. 25:8.

TEETH
I. That wherewith a creature chews its food, Numb. 11:33.

II. Slanderous speeches and pernicious insults, Psa. 57:.4 ; Prov. 30:14.

III. “ Break their teeth,” Psa. 58:6. Take away their power and instruments of doing
mischief, and disable them from hurting me.

TELL
I. To count, number, or reckon, Gen. 15:5.

II. To declare or make known, Gen. 12:18; 21:26.

III. To teach, Exod. 10:2; Deut. 17:11.

IV. To confess, Josh. 7:19.

V. To publish, 2 Sam. 1:20.

VI. To explain and unfold, Ezek. 24:19; Dan. 2:36.

TEMPEST
I. A most violent commotion of the air, either with or without rain hail, or snow, Acts
27:18, 20.

II. Grievous and unexpected affliction, Job 9:17.

III. God's terrible judgments on the wicked, Psa.11:6; 83:15.

TEMPLE
I. A house or dwelling or God, a building erected and set apart for the worship of the
true God. It is spoken, First, Of that magnificent building erected by Solomon at
Jerusalem, the foundations whereof were laid in the year of the world 2992, before
Christ 1008, before the vulgar era1012; and it was finished in the year of the world
3000, and dedicated in 3001, before Christ, 999, before Christ 999, before the vulgar
era,1003.

II. The glory of this temple was not in the bigness of it ; for that alone was but a small
pile of building, as containing no more than a hundred and fifty feet in length, and fifty
feet in breadth, taking the sanctuary, the sanctum, and the porch or entrance from out to
out. The main grandeur and excellency of it consisted:

a. In its ornaments; its workmanship being every where exceeding curious, and its
overlaying rich and costly.

b. In its materials ; being built of new large stones, hewn out in the most curious and
artful manner.

c. In its outbuilding; which were large, beautiful, and sumptuous.

II. But what still was the main glory of this temple were those extraordinary marks of
the Divine favor with which it was honored, namely:

a. The ark of the covenant, in which were put the tables of the law, and the mercy-seat
which was upon it , from whence the Divine oracles were given out by an audible voice,
as often as God was consulted in behalf of his people.

b. The Shechinah, or the Divine presence, manifested by a visible cloud resting over the
mercy-seat.

c. The Urim and Thummim, by which the high priest consulted God in difficult and
momentous cases relating to the public interest of the nation.

d. The holy fire which came down from heaven upon the altar at the consecrating of the
temple, 1 Kings 18:38; 2 Chron. 7:1.

III. It is spoken, Secondly, Of the tabernacle, which was of the same use and
significance as the temple was, 1 Sam. 1:9; 3:3. Thirdly, Of Christ's body or human
nature, in which the fullness of the Godhead dwells bodily, as the glory of God did
visibly in the temple, John 2:19,21; Col. 2:9. Fourthly, Of the church of God, I.
Distributively, considered in the particular members thereof, who are set apart from
profane uses, and dedicated to the service of God ; and to whom he manifests his
gracious presence by his Spirit, 1 Cor. 3:16.
IV. Collectively, in respect of the whole, Eph. 2:21.

TEMPT
is spoken,

I. Of God, Gen. 22:1, who does not tempt or try men in order to know their tempers and
dispositions, an if he were ignorant of them; but to exercise their graces, to prove their
faith, love, and obedience; to confirm and strengthen them by such trails, and to give
succeeding ages patterns of obedience, to show them his satisfaction with such as obey,
and his displeasure at such as do not.

II . Of men, who are said to tempt the Lord,

(a.) When they unseasonably require of him sensible proofs of his Divine presence, of
his power, or of his goodness. Thus the Israelites in the desert often tempted the Lord,
Exod. 17:2,7, as if they had reason to have doubted of his presences among them, of his
goodness or power, after all he had done in their favor.

(b.) When men expose themselves to such danger from which they cannot escape but by
the miraculous interpositions of his providence; for God requires of men the
performance only of such actions as are within the ordinary measures of their strength,
being under no obligation to work miracles in their favor, Matt. 4:7.

(c.) When men set themselves to commit sin so impudently, as if they did it on purpose
to try whether God was just or powerful enough to punish them for it, Mal. 3:15.

III. Of Satan, who tempts us to bring us to evil, to sin, to distrust, to a contempt of God
and his laws, to pride, vanity, etc. He lays snares for us, even in our best actions, to
make us lose the benefit of them, by imputing the merit of them to ourselves only, and
not to God. He tempted David and prevailed with him to number the people out of
confidence and vain curiosity, 1 Chron. 21:1. He tempted our Savior in the wilderness,
and in vain endeavored to infuse into him sentiments of pride and ambition, Luke 4:2-4.
He tempted Ananias and Sapphira, to make them “lie to the Holy Ghost,” Acts 5:3.

TEMPTATION
I. Those means and enticements which the devil makes use of to ensnare and allure
mankind Matt. 6:13: 36:41.

II. Those afflictions and troubles whereby God tries his people, James 1:2,12.

III. Persecution for religion, Luke 8:13.

TENDER
I. Weak and feeble, Gen. 33:13.

II. Nice and delicate, Deut. 28:56

III. Young and carefully educated, Prov. 4:3.

IV. Pitiful, or of a compassionate and forgiving temper, Eph. 4:32.

TENT
I. An apartment or lodging-place made of canvass or other cloth on poles, Gen. 4:20;
Numb. 1:52.

II. The covering of the tabernacle, Exod. 36:11.

III. The church, Song of Solomon 1:8.

TERROR
I. Great fear or dead, Gen. 35:5.

II. Dreadful and unexpected judgments, Psa. 73:19.

III. An example striking terror into others, Ezek. 27:36.

IV. Those threatening whereby the wicked endeavor to affect good men with fear, 1
Pet. 3:14.

V. The great and terrible day of judgment 2, Cor. 5:11.

TESTAMENT
I. An act of the last will of a person who hath death in his view, and disposes of his
estate, and gives orders as to what he would have done after his death, Heb. 9:17.

II. The covenant which God was graciously pleased to make known after the fall of
Adam, which contains the method in which sinners may be saved; namely, by the blood
of Christ only. This covenant is called old, Heb. 8:13, not because it differed in
substance from the new; for it did not bind such as were under it to obtain justification
by works; for its being delivered with blood Exod. 24:8, taught them that justification
was to be had only by faith in Christ's blood : but it is called old in regard of the manner
of its dispensation, because it was administered to the Jews in many figures , shadows,
rites, and sacrifices, with other obscure and dark revelations and prophecies : and also
in regard it was to be abrogated, and the new testament or covenant to come in its stead,
which is so called,

(a.) Because it is ratified by the blood and actual sufferings of Christ, which were
typified by the blood and accrual sufferings of Christ, which were typified by the
sacrifices and sprinkling of blood under the old dispensation.

(b.) It contains a more full and clear revelation of the mysteries of religion, and is
attended with a larger measure of the gifts and grace of the Holy Sprit, Joel 2:28; 2 Tim.
1:10

(c.) it is propounded and extended to all, and not confined tone nation only, as it was to
the Jews under the legal dispensation Matt. 28:19.

(d.) It is never to wax old or be inspired writings of Moses and the prophets, which
contain the substance of God's covenant with the Jews under the legal dispensation, 2
Cor. 3:14.

TESTIFY
I. To bear witness, Acts 20:24; 26:5.

II. To avouch, or affirm, John 3:11.

III. To publish and declare freely and boldly, Acts 20:21.

IV. To declare a charge or indictment against one Psa. 1:7.

V. To protest, or speak against, Neh. 13:15.

TESTIMONY
I. A withstanding evidence, or proof, Acts 14:3.

II. The whole Scripture, or word of God, which declares what is to be believed,
practiced, and expected by us, Psa. 19:7.

III. The two table of stone, whereon the law or ten commandments were written, which
were witness of that covenant made between God and his people, Exod. 25:16,21;
31:18.

IV. The book of the law, which testifies of God's will and man's duty, 2 Kings 11:12.
V. The gospel, which testifies of Christ, and declares the will of God concerning the
way of saving sinners,1 Cor. 1:6; 2:1; 2 Tim. 1:8. The ark in which the law was
deposited, Exod. 16:34.

THANKSGIVING
I. An acknowledging and confessing with gladness, the benefits and mercies which God
bestow either upon ourselves or others, Phil. 4:6;1 Tim. 2:1.

II The sacrifice of thanksgiving Lev. 7:12,15.

III. Psalms of thanksgiving, Neh. 12:8. We are to give thanks to God,

a. For spiritual blessings, such as willing hearts to do works of piety and charity, 1
Chron. 29:13,14.

b. For moral blessing as wisdom and knowledge, Dan. 2:23.

c. For saving graces, Rom. 1:8; 1Cor. 1:4

d. For the judgments of God upon the wicked, Psa. 9:1-3.

e. For deliverance from the body of death, Rom. 7:25; 1Cor. 15:57

f. For temporal deliverances, Exod. 15:1,2.

g. For Christ, the unspeakable gift of God, Luke 2:38.

h. For the deliverance of God's minister, 2 Cor. 1:11.

THIEF
I. One that takes away any thing unlawfully from another, whether through stealth or
violent, Job 30:5; Luke 10:30.

II. A seducer, who by false doctrines steals from the church of God the true meaning of
the Scripture, John 10:10.

III. Such as exercise fraudulent dealing and unlawful gain, Matt. 21:13.
THORN
I. A prickly shrub well known. It was with thorns that Gideon chastised the men of
Succoth, who refused to relieve his army, when they were pursuing Zeba and
Zalmunna, two kings of Midian, Judg.8:7, 16. Either he chastised or beat their naked
bodies with thorny rods till they died ; or he laid them down upon thorns, on the
ground, and brought the cart-wheel upon them, which did both tear their flesh, and
bruise them to death.

II. Thorns are put for great difficulties and impediments : Job 5:5, “ Whose harvest the
hungry eateth up, and taketh it even out of the thorns.” And in Hos. 2:6, “I will hedge
up thy way with thorns;” I will bring thee into straits and difficulties. It is likewise put
for the heat or a fire kindled by thorn: Psa. 58:9,” Before your pots can feel the thorns.”
St. Paul says,2 Cor. 12:7, that lest he should have been exalted above measure, through
the abundance of the revelations which he had, there was given to him a thorn in the
flesh ; that is, some racking pain in his body, or terrors of conscience, or terror of
conscience, or some diabolical violent temptation.

III. The Lord told the Israelites that such of the inhabitants Canaan as they should let
remain would be pricks in their eyes, and thorns in their sides; that is they would be
very hurtful and pernicious to them Numb. 33:55. The wicked are compared to thorns,
not only because of their barrenness and unprofitableness in any thing that is good;
Matt. 7:16,19.” Do men gather grapes of thorns?” but also because of their pernicious,
hurtful disposition towards the church and people of God, Josh. 23:13; Ezek. 28:24.

IV. To sow among thorns, is to preach the word to worldly and carnal hearts, Matt.
13:7,22. Many are deluded and betrayed to a neglect of their souls, through an
excessive care about getting, keeping, and managing their estates; so that prosperity is
their snare. The soldiers, to insult our Savior, and to despise his royalty, “ platted a
crown of thorns, and put it upon his head,” Matt.27:29. Thorns were the fruit of the
curse for man's sin, Gen. 3:18. Christ bears our curse, and takes it away from us.

THOUGHT
Or thinking is not always taken for the pure operation of the mind while it thinks,
without passing a judgment, or taking any resolution. The thought often includes a
formed design of doing something, as in Psa. 56:5, “ All their thoughts are against me
for evil: "their purposes and resolutions are to do me mischief." So in Prov. 12:5, “ the
thoughts of the righteous are deal justly and truly. And Psa. 33:11,” The counsel of the
Lord stands forever, the thoughts of his heart to all generations;” all his purposes,
designs, and undertaking are successful and irresistible. And Psa. 146:4, “In that very
day his thoughts perish;” all has designs and endeavors, either for himself or for others.
St. Paul says, Rom. 2:15, “Their thoughts the mean while accusing, or else excusing,
one another;” when their conscience bears testimony to them, either for good or evil.
Thought is put for inward reasoning: Luke 9:46, 47, “ There arose a reasoning among
them : and Jesus perceiving the thought of their heart.” Also for immoderate or anxious
care: Matt. 10:19, “Take no thought what ye shall speak,” it is taken for the opinion of
such as are in a plentiful condition.

THRONE
I. Is used for that magnificent seat whereon sovereign princes usually sit to receive the
homage of their subjects, or to give audience to ambassadors ; where they appear with
pomp and ceremony, and from whence they dispense justice. The Scripture describes
the throne of Solomon as the finest and richest throne in the world : 1 Kings 10:20, “
There was not the like made in any kingdom.” It was all of ivory, and plated with pure
gold, The ascent was by six steps; the back was round, and two arms supported the seat.
Twelve golden lions, one on each side of every step. Made a principal part of its
ornament. Throne is also put for sovereign power and dignity, it being the symbol of
royalty and regal authority: thus Pharaoh tells Joseph, Gen. 41:40, “Only in the throne
will I be greater than thou.”

II. Heaven is the throne of God, Isa. 66:1. The highest heaven are the place where he
most manifests his power and glory, and shows himself in his majesty. “ Justice and
judgment are the habitation of throne of the Lord,” Psa. 89:14. Just judgment, or justice
in judging, is the basis or foundation of all his proceedings, and the stability of his
throne and government. “Christ Jesus is set down at the right hand of throne of God,”
Heb. 12:2, and from thence he discovers himself in his state and glory, as the great
Ruler of the world, the king of kings, and Lord of lords. Our Savior to express the rest
and satisfaction, the glory, honor, and dignity, which the saints of God shall be
possessed of in heaven, tells his disciples, Luke 22:30, “ That ye may sit on thrones,
judging the twelve tribes of Israel.” The cherubims that were upon the ark of the
covenant were also considered as a kind of throne of God; it is said in many places that
God dwells between the cherubims, 1 Sam. 4:4; 2 Sam. 6:2; 2 Kings 19:15. Angels are
called thrones, Col. 1:16 as having kingly power; and they are also called chief princes,
Dan. 10:13.

THUMMIM
I. Urim and Thummim. According to the Hebrew, Exod. 28:30, the literal signification
of these two words is, light and perfection, or, the shining and the perfect. According to
St. Jerome, doctrine and judgment. According to the LXX., declaration, or
manifestation, and truth. Some will have it that the Urim and Thummim are only
epithets or explanations of the stones of the breastplate of the high priest; as if it were
said, you shall put therein stones that are shining and perfect. Others, to prove that the
Urim and Thummim were not the same thing with the twelve stones in the breastplate,
give the following reasons:
a. Because the stones were set and engraved in the breastplate, Exod. 28:17,21, the
Urim and Thummim only put into it, which is a word of quite different and more loose
and large signification, and therefore probably does not design the same thing.

b. It is not likely that in such a brief account of the sacred utensils the same command
would be repeated again; especially in more dark and general words than it was
mentioned before. And how could Moses put it in, when the workmen had fastened it
there before? Or why should he be required to put it in the breastplate, when it was
fastened to it already, and could not, without violence, be taken from it?

c. Because the stones were put in by the workmen, Exod. 39:10, the Urim and
Thummim by Moses himself, Lev. 8:8. It is objected, that where the stones are
mentioned, there is no mention of Urim Thummim are mentioned, there is no mention
made of the stones, as in Lev. 8:8, which seems to show they were one and the same
thing. To which they answer, that there is an evident reason for both these omissions: of
the former in Exodus, because Moses mentions only those things which were made by
the workmen, whereas the Urim and Thummim seems to have been made immediately
by God, or by Moses with God's direction: of the latter in Levitidus, because the stones
are implied in the breastplate as a part of it and fastened to it, whereas there Moses only
mention what was put by himself. Some say that the Urim and Thummim were two
little golden figures which gave responses which were shut up in the breastplate as in a
purse, and which answered, with an articulate voice, to all such questions as were put to
them by the high priest. Others think that the name JEHOVAH written upon a plate of
gold was that Scripture is silent in this matter. It may suffice us to know that this was a
singular piece of Divine workmanship, which the high priest was obliged to wear upon
solemn occasions, as one of the conditions upon which God engaged to give him
answers.

II. There is great diversity of opinions likewise concerning the manner in which God
was consulted by Urim and Thummim. It is agreed that this way of consultation was
used only in affairs of very great importance; that the high priest was the only
officiating minister in this ceremony; and that for this he was to be clothed in all his
pontifical habits ; particularly he was to have on his breastplate, to which the Urim and
Thummim was affixed ; and lastly, that he was not allowed to perform this solemn
consultation for a private person, but only for the king, for the president of the
Sanhedrim, for the general of the army of Israel, or for other public persons; and even
then not upon any affair of a private nature, but for things that relate to the public
welfare of church or state.

When the Urim and Thummim was to be consulted , the high priest put on his robes,
and presented himself, not in the sanctuary, where he could not enter but once a year,
but in the holy place, before the curtain that parted the most holy from the holy place.
There standing upright, and turning his face toward the ark of the covenant, upon which
the Divine presence reposed, he proposed the matter for which he had been consulted.
Behind him, at some distance out of the holy place, stood the person for whom God was
consulted, expecting with humility and reverence the answer that it should please the
Lord to give him. The rabbins, who are followed by Josephus, Philo, and several of the
ancient fathers, are of opinion that the high priest having then his eyes fixed upon the
stones of the breastplate, which was before him, he there read the answer of the Lord.
The letter that raised themselves out of their places, and that shined with more than
ordinary luster, were formed into the answer desired. For example, when David
inquired of God whether he should go up to one of the cities of Judah, 2 Sam. 2:1. it
was answered him, Alah, go up. The three letters, Ain, Laimedm and He, came out of
their places, as it were and raised themselves above the rest, to compose that word
which contained the answer.

But there are some difficulties in this opinion. All the letter of the Hebrew alphabet
were not found in the breastplate; there were four missing, Cheth, Teth, Tzaddi, and
Koph. To supply these, the rabbins pretend that the names of Abraham, Issac, and Jacob
were also upon the breastplate; but for all that, Teth would be still wanting. Therefore
they say that this title also was read there, col-elle-schibte-israel, See here all the tribes
of Israel. But all this advanced without proof, and without the least probability. A
second difficulty is this, that though one should admit all that the Hebrew doctors
suggest in this affair, yet by what rules did the high priest make a combination of these
letters and how put he them together? For it is not said that they came out of their
places, but that they only raised themselves above the rest. Suppose, for example, that
any six of the letters should have swelled and shined with more than ordinary luster;
how must the high priest dispose them, which must be first or last? It is answered, that
in this circumstances he was always inspired and filled with the Spirit of prophecy; but
if it were so, then Urim Thummim would have been unnecessary; for why must
miracles be multiplied without any occasion? The high priest needed only speak
himself. And perhaps the whole use of the Urim and Thummim was this, to be a sign to
the high priest that Lord would replenish him with an internal and supernatural light,
and make him know his will in what was inquired after.

Others think, with a great deal of probability, that God then gave his answers in
articulate voices, which were heard within the sanctuary, and from between the
cherubims, which covered the ark or the propitiatory. When the Israelites made peace
with the Gibeonites, they were blamed for not having inquired at the mouth of the Lord,
Josh. 9:14, which insinuates that he had been used to make his voice heard when he was
consulted.

The custom of consulting God by Urim Thummim is considered by rabbins to have

continued until the tabernacle was completed. It is a maxim among them, that the Holy
Sprit spoke to the children of Israel by Urim and Thummim while the tabernacle
remained; and under the first temple, that is, the temple of Solomon, by the prophets;
and under the second temple, or after the captivity of Babylon, by the bathkol, or the
daughter of the voice. By this they mean a voice sent from heaven, as that which was
heard at the baptism of Christ, and at his transfiguration, Matt. 3:17; 17:15.
TIME
I. This term is commonly taken for the measure of motion, or for the duration of any
thing. It is also taken for opportunity, or the favorable moment of doing or omitting any
thing: Eccles. 8:5,” A wise man's heart discerned both time and judgment;” he knows
both what he ought to do, and what are the fittest seasons for doing it. Our Savior says
in John. 7:6,8, ” My time is not yet come;” by which some understand the time of his
death; others, the season of his appearing publicly in the world ; and others, the time of
his going up to the feast of tabernacles; that is , I know my time to go, when it will be
most safe and proper for me. I shall be there some time is not yet come. The time of the
vengeance of God is sometimes called the time of the Lord, the time of his visiting:
Jer.1:27,31, “ Woe unto them ! for their day is come, the time of their visitation.”

II. To gain the time, is mentioned in Dan. 2:8, “ I know of certainty that ye would gain
the time ,” the magicians required a length of time from the king to explain his dream,
might have passed away, or that the dream might have come into his memory. St. Paul
advises the faithful to “ redeem the time, because the days are evil,” Eph. 5:16.Time is
redeemed when we carefully embrace and improve all the occasion and opportunities
which the Lord presents unto us for his glory, and the good of ourselves and others; not
suffering these seasons to be stolen from us, and lost by cares and thoughts about the
world. We ought therefore to double our diligence, and do the more good in time to
come.

III. King Ahasuerus consulted with the wise men who knew the times, Esth. 1:13; that
is, he advised with his counselors that understood the history, the customs, and the laws
of the Persians. The knowledge of history is one of the principal qualification of a
statesman. For how should he know the interest of his country, if and remarkable
occurrences? St. Jerome has it in his translation, he consulted the sages that were
always near his person, according to the paraphrase will have it that he consulted the
children of Issachar, who were skilful in the knowledge of times and seasons. This tribe
was noted for their knowledge of the times: 1 Chron. 12:32, “Of the children of Issachar
chish were men that had understanding of the times, to know what Israel ought to do,”
Some by this understand their knowledge of the stars, and of the several seasons and
changes of the air; which might be of good use in husbandry, to which this tribe was
addicted, others think that by this is to be understood their political prudence, in
discerning and embracing the fit seasons for all their actions.

IV. Christ Jesus says to his apostles, who asked him if he was soon to restore the
kingdom to Israel, “ It is not for you to know the times and seasons, which the Father
hath put in his own power,” Acts 1:7. They still thought that the kingdom of the
Messiah was to be a temporal kingdom; but afterwards they were undeceived , and the
Holy Ghost, which they received at the time of Pentecost, instructed them that the
complete kingdom of the Messiah, the renewing of all things, was not to take place
before the end of the world, Acts 3:20,21, where St. Peter, speaking to the Jews, calls
this time a time of refreshing, and the times of the restitution of all things. St. Paul, 1
Thess. 5:1,2, makes use of almost the same terms in which our Savior expressed
himself to his apostles, concerning has last coming: “But of the times and seasons ye
have no need that I write unto you; for ye know that the day of the Lord cometh as a
thief in the night.”

V. Time is put for a year.” Seven times,” that is, seven years, Dan. 4:16. “ Acceptable
time,” is the time of the favour, of the goodness, and of the mercy of God: Psa. 69:13,
“My prayer is unto thee in an acceptable time.” I pray in a time of grace, I seek thee
when thou mayst be found, in a good day, in the day of grace and mercy. The devils
complained, Matt. 7:29, that is, before the last judgment, at which the devils will be
thrown for ever into the fire prepared for them.

VI. “The fullness of time,” is the time which God had appointed and predicted as the
fittest season for the coming of the Messiah, Gal. 4:4. The psalmist says, Psa. 31:15,
“My times are in thy hand ;” that is , the time of my life, how long I shall live; or all the
affairs and events of my life are wholly in your power, to dispose and order as you see
fit.

TITHE
I. The practice of paying tithes is very ancient; for we find, Gen. 14:20, that Abraham
gave tithes to Melchizedek, king of Salem, at his return from his expedition against
Chedorlaomer, and the for kings in confederacy with him. Abraham gave him the tithe
of all the booty taken from the enemy. Jacob imitated this piety of his grandfather when
he vowed to the Lord the tithe of all the substance he might acquit in Mesopotamia:
Gen. 28:22, “ Of all that thou shalt give me, I will surely give the tenth unto thee;” for
the maintenance of thy worship, and other pious uses. Under the law, Moses ordained,
Lev. 27:30-32, “ All the tithe of the land, whether of the seed of the land, or of the fruit
of the tree is the Lord's; it holy unto the Lord,” etc.

II. There were three sorts of tithe to be paid from the people, (besides those from the
Levites to the priests,) Numb. 28:26,27, etc.

a. To the Levites for their maintenance, Numb. 17:21,24.

b. For the Lord's feasts and sacrifices, to be eaten “in the place which the Lord should
choose to put his name there,” to wit, where the ark should be, the tabernacle, or
temple. This tenth part was either sent to Jerusalem in kind, or, if it was too far, they
sent the value in money, which was to be laid out for oxen, sheep, wine, or what else
they pleased, Deut. 14:22-24, etc.

c. Besides these two, there was to be every third year, a tithe for the poor, to be eaten at
their own dwellings, Deut. 14:28,29. Some are of opinion that this third tithe was not
different from the second before taken notice of, except that in the third year it was not
brought to the temple, but was used upon the spot by every one in the city of his
habitation. So that there were only, according to them, two sorts of tithes, that which
was given to the Levites and priests, and that which was applied to making feast of
charity either in temple of Jerusalem, or in other cities.

d. Tithes were paid to God as a sign of homage and gratitude : thus Abraham's giving
tithes of the spoil to Melchizedek was a token that he owned his victory and success to
be from God; and when tithes were kept back from the priests, the Lord complained that
he was robbed, Mal. 3:8.Tthe paying of them was an honoring of God, Prov. 3:9. Hence
the apostle proves the superiority of Melchizedek and his priesthood above the patriarch
Abraham and the Priesthood of Levites, because Abraham, and Levi in his loins, paid
tithe unto him, as the lesser unto the greater, Heb. 7:4-6, etc.

In the New Testament, neither our Savior not his apostles have commanded anything in
this affair of tithes: only when our Lord sent his apostles to preach in the cities of Israel,
he forbade them to carry their purse or provisions along with them, but to enter into the
houses of those that were willing to receive them, and to eat what should be set before
them; “for the labourer,” says he, “is worthy of his hire,” and of his maintenance, Matt.
10:10; Luke 10:7,8. St. Paul would have it, that he that receives instruction should
administer some of his good things to hem that gives it him, Gal.6:6. It is agreeable to
nature and reason, that they which wait the altar should live by the altar, 1 Cor. 9:13.
And as God, under the law, ordained and appointed a living, or maintenance, for his
ministers, so as they needed not, as other men, to labor with their hands to get bread to
eat; so under the New Testament, God has ordained that those who are taken off from
worldly employments, and spend their time in the study and preaching of the gospel,
should have a livelihood for their labor : 1 Cor. 9:14, “ Even so hath the Lord ordained,
that they which preach the gospel should live of the gospel.” And in the 7th verse,” Who
goeth a warfare at his own charges?”

TONGUE
This is word is taken in three different senses.

I. For the material tongue, or organ of speech: James 3:5, “ The tongue is a little
member.”

II. For the tongue or language that is spoken in any country : Deut. 28:49, “ The Lord
shall bring a nation against thee, whose tongue thou shalt not understand.”

III. For good or bad discourse : Prov. 12:18, “But the tongue of the wise is health;” his
discourse is sound and wholesome in itself, and tends to the comfort and benefit of
others. On the contrary, “He that hath a perverse tongue falleth into mischief,” Prov.
17:20: that is, he that speaks deceitfully, of wickedly. Many questions are proposed
about tongues, taken in the second sense, or for language. It is asked,

(a.) If God was the author or the first tongue? And if he gave it to Adam by infusion ?
or if Adam invented it, and acquired it by industry and labor?
(b.) If this language is still in being? And,
(c.) If so, then which is it?

But as God created Adam perfect, so he gave him language to express his thoughts and
conceptions. Therefore we find that the man, presently after his creation, returns
answers to God, speaks to his wife, and gives names to the brute creatures. His children
and successors probably spake the same language as himself down to the deluge; and
after the deluge, till the confusion to tongues that happened at Babel.

Men are not agreed as to the manner in which this famous confusion was brought about.
It is doubted whether all of a sudden God might not make all men forget their own
language, and give them a new one, entirely different from the former. Or whether, by
confounding their ideas, and disturbing their imaginations, he put into their mouths
different dialects of the first language; so that the primitive tongue remaining uncorrupt
in some families, became at once a foreign tongue to those that spoke it before ; as also
that the dialects of the primitive language became barbarous and unknown to those who
were the depositaries, as it were of the ancient language. Or whether God might not
permit that men should be perplexed, and became unintelligible to each other, and
therefore separate should give occasion to this change of language, by the necessary
consequence of distance of place, and want of communication with each other. These
several opinions have each had their patrons and maintainers.

As to the first tongue which God communicated to Adam at his creation, there have
been but few nations in the world which have not had the ambition of having it for their
own tongue; but the generality of critics have declared for the Hebrew tongue, and
given it the preference before all others. The conciseness, simplicity, energy, and
fertility of it, and the relation it has to the most ancient oriental languages, which seems
to derive their origin from it m the etymology of the names whereby the of mankind
were called, which naturally occurs in this language; the names of animals, which are
all significant in the Hebrew tongue, and describe the nature and property of these very
animals, particulars which are not to be observed in any other language; all these
characters meeting together, raise a prejudice very much in favor of its primacy and
excellency, it has further another privilege, namely, that the most ancient and venerable
books in the world are written in Hebrew.

Nevertheless, several other very able critics are of opinion, that the Hebrew tongue,
such as we see it at present in the Bible, and as it was in the time of Moses, is not the
primitive language, pure and uncorrupted; they observe many words in the Bible, the
originals whereof are not be found in Hebrew. They are willing to allow that there more
footsteps of Adam's language preserved in the Hebrew than in any other tongue; but;
this, they say, has undergone divers changes and alterations; and in the series of so
many ages, from Adam down to Moses, many roots of this language were lost, and
others of a foreign extraction received.

II. To gnaw one's tongue, is a token of fury, despair, and torment. The men that worship
the beast are said to “ gnaw their tongues for pain,” Rev. 16:10.
III. A tongue of the sea, a tongue of land, are terms used in Scripture for the extremity
or point of the Dead Sea; as in Josh. 15:2, “ Their south border was from the shore of
the salt sea, from the tongue that looketh southward.” Or for a land, stretching out into
the sea, Josh. 17:19. “The scourge of the tongue,” Job 5:21. By this are to be understood
malicious discourses, scandal, calumny, insulting and offensive speeches.

III. The gift of tongues, which God granted to the apostles and disciples assembled at
Jerusalem, on the day of Pentecost, Acts.2:3,4, etc., was communicated to the faithful,
as may be seen by the Epistles of St. Paul, which regulate the manner in which this
great privilege was to be made use of in their assemblies, 1 Cor. 12:10; 14:2 etc. It
continued in the church as long as God thought it necessary, for the conversion of the
heathen, and the confirming of believers. In 1 Cor. 13:1, St. Paul says, “ Though I speak
with the tongues of men and of angels, and have not charity, I am became as sounding
brass, or tinkling cymbal.” By which is not to be understood that the angels have any
sensible tongue, either common or proper : the apostle intends to use a kind of
hyperbole; that is, I would have every one set a due value upon the gift of tongues; but
though a man should have all the eloquence that can be imagined, could he speak as
well as angles themselves, this inestimable gift would be of little use to him as to
salvation, if he is without charity, or a principle of true love to God and man in his
heart.

TOOTH
A useful part of the body, known by everybody. The Hebrews call ivory, tooth, or
elephant's tooth, 1 Kings 10:22. They sometimes also called the prominence of a rock
by the name of tooth: 1 Sam. 14:4. “ Between the passages there was a sharp rock;” in
Hebrew, the tooth of a rock. And the rock from which God caused the water gush out,
for quenching Samson's thirst, is called maktesh, that is , the jaw-tooth, Judg. 15:19. It
was ordered by the law of retaliation they should hive tooth for tooth, Exod. 21:24. This
law is, by most interpreters, reckoned only figurative; yet so as that it was literally to be
inflicted, except the injuring party would give such satisfaction as the injured person
accepted, or the judges determined.

To gnash the teeth is a token of sorrow, rage, despair, hatred, and passion. The psalmist
says Psa. 25:16., that his enemies gnash upon him with their teeth, out of rage and
hatred. And the Gospel in several places speaks of the gnashing of the teeth of the
dammed out of rage and despair, “ God breaks the teeth of the wicked,” Psa. 3:7; he
puts it out of their power to injure good men. The wicked complain that “ the fathers
have eaten sour grapes, and their children's teeth are set of edge,” Ezek. 17:2. As if they
had said, Our fathers have sinned, and we are obliged to undergo the punishment
thereof, though we are not guilty. Amos tells the idolatrous Jews that God had sent
them “cleanness or teeth,” that is , famine; they should not have ability to defile their
teeth, Amos 4:6.
TOPAZ
In Hebrew, pitdath. The LXX., St. Jerome, Junius, and the greatest part of the modern
interpreters, translate pitdath by topaz ; the Paraphrasts, Onkelos, and Jonathan, by a
green stone; which agrees perfectly well with the topaz, of which the finest are green,
Pliny observes, lib. 37. cap.8 Yet others maintain that the most beautiful topazes are of
the colour of gold. It is pretended this stone took its name of topaz from an island in the
Rde Sea, which has the same name. Pliny will have Juba, king of Mauritania, to have
been the first that found them. But if it was known to Moses, it must be much more
ancient than Juba. Job speaks of the pitdath of Cush, or Ethiopia, Job 28:19, that may
confirm their opinion who make the topaz to come from the Red Sea, because there was
a country of Cush lying upon the eastern shore of this sea. This stone was the second of
the first row in the breastplate, and had the name of Simeon upon it Exod. 28:17.

TOPHET
It is thought that Tophet was the butchery, or place of slaughter, at Jerusalem, lying to
the sough of the city, in the valley of the children of Hinnom. It is also said that
constant fire used to be kept there, for burning the careasses, and other filthiness, that
were brought thither from the city. It was in the same place that they cast away the
ashes and remains of the images of false gods, when they demolished their altars, and
broke own their statues. Isaiah seems to allude to this custom, of burning dead carcasses
in Tophet, when, speaking of the defeat of the army of Sennacherib, he says, “ For
Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and
large. The pile thereof is fire and much wood; the breath of the Lord, like a stream of
brimstone, doth kindle it.” Though this may be figuratively understood of hell.

Others think the name of Tophet is given to the valley of Hinnom, because of the
sacrifices that were offered there to the god Moloch, by beat of drum, which Hebrew is
called Toph. It was in this manner that these sacrifices were offerred, the statue of
Moloch was of brass, hollow within, with its arms extended, and stooping a little
forward. They lighted a great fire within the statue, and another before it. They put upon
its arms the child they intended to sacrifice, which soon fell into the fire at the foot of
the statue, putting forth cries, as may easily be imagined. To stifle the noise of these
cries and howlings, they made a great rattling of drums and other instruments, that the
spectators might not be moved with compassion at the clamor of these miserable
victims. And this, as they say, was the manner of sacrificing in Tophet.

Jeremiah upbraids the Israelites with having built temples to Moloch, in the valley of
Hinnom, in Tophet, to burn their children there in the fire, Jer.vii.31. The same prophet
shows that Tophet was a polluted and unclean place, where they used to throw the
carcasses to which they refused burial, Jer. 7:32; 19:11-13. King Josiah defiled the
place of Tophet, where the temple of Moloch stood, that nobody might go there and
sacrifice their children to that cruel heathenish deity, 2 Kings 23:10.
TORTOISE
In Hebrew, choled, which the Septuagint translate by land crocodile, others by green
frog. It is numbered among the unclean animals, Lev. 11:29. This land crocodile is sort
of lizard, which feeds upon the sweetest flowers it can find; this makes its entrails to
very much valued for their agreeable smell. St. Jerome says that the Syrians used to eat
crocodiles of this kind, which live upon the land only.

TOWER
In Hebrew, migdal.

I. It is put for proud, lofty men, Isa. 2:15; 30:25.

II. The Lord Jesus Christ, Psa.lxi.3; Prov. 18:10.

III. The Scripture mentions several towers. “ The tower of Siloam,” mentioned in Luke
18:4, was probably near the fountain of that name, to the east of Jerusalem; or, as others
think, it was over the fountain, and fell upon the people who had come thither to wash
themselves, or to receive benefit by the waters.

“The tower of the flock, “Micah iv.8. Some refer this to the tower of Edar, which was in
the neighborhood of Bethlehem, Gen. 35:21. They say likewise that the shepherds, to
whom the angel revealed the birth of our Savior, were near to this tower, Luke 2:,15.
Many interpreters assert that the passage of Micah, wherein mention is made of the
tower of the flock, stood for the city of Bethlehem, out of which our Savior was to
come. Others maintain that the prophet intended it for the city of Jerusalem, in which
there was a tower of this name, through which the flocks of sheep were driven into the
sheep-market.

“The tower of watchmen:” 2 Kings 17:.9, “From the tower of the watchmen to fenced
city:” this form of speaking expresses in general all the places of the country, from the
least to the greatest. The towers of the watchmen, or of the shepherds, stood alone in the
midst of the plain, to lodge the shepherds and herdsmen who looked after the flocks, or
to set watchmen in to keep the fruits of the earth, or to give notice of the approach of
enemies. King Uzziah caused several towers to be built for the shepherds in the desert,
and made many cisterns there because he had a great number of flocks, 2 Chron. 26:10.
The tower Edar mentioned before, and that which Isaiah takes notice of which was built
in the midst of a vineyard, Isa 5: 2, were of the same kind.

“The tower Shechem,” Judg. 9:46, &c. This tower was as a citadel or fortress, standing
upon higher ground than the rest of the city, and capacious enough to receive above a
thousand persons. After Abimelech had taken and razed the city of Shechem, he
endeavored to take possession of this tower, to which a great part of the inhabitants of
the city had retired; but as he could not take it, because it was exceeding strong, he
resolved to set it on fire. To this purpose he went up to Mount Zalmon, cut down an arm
or a tree, and laid it upon his shoulders, and commanded all his people to follow his
example. They therefore brought with them a great quantity of fuel, filled the ditch with
it, and set it on fire; so that all those who had taken refuge in the tower either perished
by the flames, or were stifled by the smoke.

The Scripture speaks of the tower of Phanuel, of the tower of Succoth, of Babel, and of
some others, which were also a kind of citadels and fortresses of these cities. “Let us
build us a city and a tower,” Gen. 11:4,5.

The “Tower of Babel” was built upon a city on the plain in the land of Shinarin an evil
effort to reach heaven. Gen. 11:4. God thwarted the plan by confounding the speech of
the world. Gen. 11:6-7, and the Tower was then referred to as the Tower of Babel due
to the confusion of multiple languages. Gen. 11:9.

TRADITION
Is put for,

I. A doctrine first delivered by speech from God, and afterwards writ in his book for the
use of the church. This is an object of our faith, 1 Cor. 11:2. 2 Thess. 2:15.

II A human ordinance or ceremony, handed down from one to another, as the Jews' oral
law. These are good or bad, according as they agree with, or deviate from, the word of
God, which is our only rule of faith and practice.

III. Our Saviour in the Gospel has often denounced the traditions of the Pharisees: Matt.
15:2,3, “The scribes and Pharisees said to Jesus, Why do thy disciples transgress the
tradition of the elders? For they wash not their hands when they eat bread.” This
washing was a ceremony not contrary to the law of God, but rather a matter of decency,
which they might freely use, in civil way, so long as they placed nothing of religion in
it; but in this they were to be condemned , because they place religion in it, and had no
Divine warrant for it. Our Savior answers them by another question; “Why do ye also
transgress the commandment of God by your traditions?” And though Christ does not
say that this tradition of washing was contrary to the command, (though others were,)
yet by an instance which he gives in the following verses, he shows that none of their
traditions were binding; for otherwise his reply would be invalid; the law he instances
in is the fifth commandment, “ Honor thy father and mother,” which includes
maintenance and relief; but by your traditions, says he, ye warrant children to give this
answer to their parents who are poor, and seed relief and support from them, “ It is a
gift, by whatsoever thou mightiest be profited by me;” that is, I have consecrated all the
over plus of my estate, more than will serve for my own maintenance, as a religious
offering or gift to God, and therefore you must excuse me: this you think frees them
from any obligation to relieve their parents, and consequently from any transgression of
the law; but I tell you, that thus ye have made the commandment of God of none effect
by your tradition.

IV. The Jews call their traditions the oral law, pretending that God delivered them to
Moses by word of mouth upon Mount Sinai, at the same time that he gave him the
written law; that this lawgiver taught them to the elders of the people, and committed
them to them as a trust, which they were to convey down to their successor, and so on.

V. The church of Rome is very near akin to the Jews in this matter. She holds, that,
besides what we have in the New Testament, the apostles delivered many things to the
primitive church only by word of mouth, which have since that time been imparted to
succeeding churches; to the observation of which Christians are as much obliged as to
the written work. The council of Trent says and discipline of the catholic church are
comprehended both in the sacred books and in the traditions, which have been received
from the mouth of Jesus Christ himself, or of his apostles, and which have been
preserved and transmitted to us by an uninterrupted chain and succession.”

VI. The doctrine of the reformed churches concerning tradition is “ That the Holy
Scripture contains all things necessary to salvation; so that whatsoever is not read
therein, not may be proved thereby, is not to be required of any man, that it should be
believed as an article of faith, or be thought requisite or necessary to salvation.”

TRANSIFGURED
The history of Christ's transfiguration is recorded by St. Matthew, Mark, and Luke. All
three agree that this transfiguration was celebrated upon a mountain, which most
interpreters think to be Mount Tabor. Matthew, chap. 17:1, says but six days ; Luke,
chap. 9:28, mention eight days, after the promise our Saviour made, that some of them
should not taste of death till they saw the son of man coming in his kingdom. Some
think it probable that St. Luke counted inclusively, reckoning the day of the promise,
(taking the Son of man's coming in his kingdom to mean his transfiguration,) and the
day of the execution; whereas St. Matthew had regard only to the six intermediate days.

It is thought that this transfiguration happened in the night; and from thence proceeded
the sleep, with which the apostles were oppressed. Moreover, St. Luke. 9:37, therefore
they had passed the preceding night there. The fathers say that the design of this
transfiguration was, to fulfill the promise which Christ had made some days before, that
he would let some of has disciples see a glimpse of his glory before their death; and to
fortify them against the scandal of the cross, and of the death he was to suffer, by giving
them this convincing proof that he was the Messiah. It is observed, that the condition in
which Jesus Christ appeared among men, humble, poor, despised, was a true and
continual transfiguration; whereas the transfiguration itself, in which he showed himself
in the real splendour of his glory, was his true and natural condition.
As to the appearing of Moses and Elias, it is asked how the apostles could know them.
To which it is answered, that our Lord Jesus Christ might call them by their names, or
that he might tell them afterwards that they were those two great men; or they knew
them by immediate revelation. It is observed in this apparition, that the law, represented
by Moses, and the prophets, represented by Elias, give testimony to our Saviour.

TREASURE
I. In Hebrew, ozer. The word treasure, among the Hebrews, signifies any thing collected
together, provisions, magazines. So they say, a treasure of corn, of wine, of oil, of
honey, Jer. 41:8. So also treasures of gold, silver, brass, Ezek. 28:4; Dan. 11:43. Snow,
winds, hail, rain, water are in the treasuries of God, Job 38:22; Psa. 135:7. This denotes
that God hath them as much at his disposal as any man hath that which he hath laid up
in his stores. The wise men opened their treasures, that is, their packets or bundles, to
offer presents to our Saviour, Matt. 2:11.

II. “Lay up treasures in heaven,” Matt. 6:20. Lay out your wealth upon the poor
members of Christ; for “ he that hath pity upon the poor lendeth unto the Lord, and he
will pay him again,” Prov.19:17. Or, let heavenly and spiritual things, such as the light
of God's countenance, the graces of his Spirit, and those things which accompany
salvation, be of greater account with you than all worldly things; make them the
treasure on which ye set you hearts. The steward of Joseph's house acquainted his
brethren, when they found their money returned in their sacks, that God had given them
treasure in their sacks, by his power and providence secretly putting it there, Gen.
43:23. “Treasures of wickedness will bring no man profit.”

III. Treasures is often used to express any thing whatever in great abundance; as in Col.
2:3, “ In Jesus Christ are hid all the treasures of wisdom and knowledge.” St. Paul says.
Rom 2:5, Thou “ treasurest up wrath against the day of wrath;” that is, you provoke
more and more the wrath of God against you; by heaping up sins, you heap up the
judgment of God upon thyself; as men add to their treasure of wealth, so do you add to
thy treasure of punishment. It is put for the knowledge of the gospel, and the ministry
thereof; 2 Cor. 4:7, “We have this treasure in earthen vessels.” “The good treasure of
the heart,” is a holy frame of heart, together with that stock and plenty of holy thoughts
and affections that are there, Matt. 12:35. The Lord tells the children of Israel, Exod.
19:5, “ If ye will obey my voice indeed, and keep my covenant, then ye shall be a
peculiar treasure unto me.” Ye shall be highly prized and loved, and carefully kept by
me, as men's treasures generally are.

TREE
I. Both good and wicked men are compared to trees. The godly, says the psalmist,
“shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his
season,” Psa. 1:3. His soul shall be plentifully fed from heaven with never failing
influences of grace and consolation, whereby he shall be made fruitful in every good
word and work. John the Baptist says, Matt. 3:10, “The axe is laid to the root of the
trees; therefore every tree that bringeth not forth good fruit is hewn down, and cast into
the fire;” that is , The judgment of God hangs over your heads, ready to seize upon you,
if ye be either barren, or do not bring forth good fruit. Vengeance is as nigh unto you, as
the tree is to falling, to whose root axe is already applied.” Our Saviour speaks to the
same purpose in the latter part of his sermon upon the mount, Matt. 7:19. The godly are
called “ trees of righteousness;” that ism persons bringing forth the fruit withered;”
whose lives are full all wickedness, Jude 1:12.

II. There is mention made in Scripture of several kinds of trees and plants, but there is
hardly any thing less certain than the Hebrew names of them. When the Jews had
planted a vine or fruit tree, they were not allowed to eat of the fruit for the first three
years. They offered of God that of fourth year, and afterwards might use whatever those
trees produced at their discretion, Lev. 19:23. See FRUIT.

III. “Tree of life,” Gen. 2:9, so called because it was a natural means of preserving
man's life, and freeing him from all infirmities, diseases, and decays during his abode
on earth; and also a sacramental pledge of his continuance in that life, upon condition of
his perfect obedience. But this tree of life was to him a tree of death, because of his
infidelity and disobedience.

IV. “The tree of knowledge of good evil,” Gen. 2:9,17, so called, because by the eating
of it man came to know experimentally the vast difference between good and evil; and
the greatness of that good he formerly enjoyed, by the loss of it; and the greatness of
that evil he had brought upon himself, by the feeling of it. And this was another
sacramental pledge, which sealed death spiritual, temporal, and eternal, in case of
disobedience.

V. Jesus Christ is called the “tree of life,” Rev. 2:7; 12:2. He will be to all his members
as a tree of eternal life, satisfying and refreshing them with fellowship and communion
with himself.

TRIBE
I. Jacob having twelve sons, who were the heads of so many great families, which all
together formed a great nation, every one of these families was called a tribe. But Jacob
on his death-bed adopted Ephraim and Manasseh, the sons of Joseph and would have
them also to constitute two tribes of Israel, Gen. 48:5. Instead of twelve tribes, there
were now thirteen, that of Joseph being divided into two. However, in the distribution
of lands to the people made by Joshua, by the command of God, they counted but
twelve tribes, and made but twelve lost. For the tribe of Levi, which was appointed to
the service of the tabernacle of the Lord, had no share in the distribution of the land, but
only some cities to dwell in, and the first-fruits, tithes and oblation of the people, which
was all their subsistence, Numb. 35:2; Josh. 13:7,8,14,33.
The twelve tribes, while they were in the desert, encamped round about the tabernacle
of the covenant, every one according to its order. To the east were those of Judah,
Zebulun, and Issachar. To the east were Ephraim, Manasseh, and Benjamin. To the
south, Reuben, Simeon, and Gad. And to the north were Dan, Asher, and Naphtali. The
Levites were distributed round about the tabernacle, nearer the holy place than the other
tribes, Numb. 2:2,3, etc.

In the marches of the army of Israel, the twelve tribes were divided into four great
bodies, each composed of three tribes. The first body, which was the front of the army,
was made up of the tribes of Judah, Issachar, and Zebulun. The second was composed
of Reuben, Simeon, and Gad. Between the second and third body of troops came the
Levites and the priests, with the ark of the Lord, the curtain, the planks, the pillars, and
all the other furniture of the tabernacle. The third body of the army was composed of
the tribes of Ephraim, Manasseh, and Benjamin. The fourth and last, which brought up
the rear, was made up of the tribes of Dan, Asher, and Naphtali, Numb. 10:5,6,14, etc.
We have an account of the division of the land of Canaan among the twelve tribes in the
book of Joshua.

The twelve tribes continued united under one head, making but one state, one people,
and one monarchy, till after the death of Solomon. Then ten to the tribes of Israel
revolted from the house of David, and received for their king Jeroboam, the son of
Nebat; and only the tribes of Judah and Benjamin continued under the government of
Rehoboam, 1 Kings 12:16,20. this separation may be looked upon as the chief cause of
those great calamities that afterwards happened to those two kingdoms, and to the
whole Hebrew nation : for it was the cause of the alteration and change of the old
religion, and of the ancient worship of their forefathers. Jeroboam, the son of Nebat,
substituted the worship of golden calves instead of the worship of the Lord; which was
the occasion of the ten tribes forsaking the temple of the Lord,1 Kings 12:26,27, etc.
This schism likewise caused an irreconcilable hatred between the ten tribes and those of
Judah and Benjamin, and created a great number of wars and disputes between them.
The Lord, being provoked, delivered them up to their enemies, tiglath-pileser first
carried away captive of the tribes of Reuben, Gad, Naphtali, and the half tribe of
Manasseh, which were beyond the Euphrates, 2 Kings 15:29; 1Chron. 5:26.

Some years after, Shalmaneser, king of Assyria, took the city of Samaria, destroyed it,
took away the rest of the inhabitants into the country to cultivate and possess it, 2 Kings
17:6,24; 18:10,11. Thus ended the kingdom of the ten tribes of Israel. It has been a great
question among the fathers and interpreters, whether these ten tribes still continued in
their settlement beyond the Euphrates, or whether they returned again into their own
country. The greatest part are of opinion that they never did return. Others, on contrary,
think they did return; out at the same time acknowledge that this return is not clearly
made out by history, because it was performed by insensible degrees ; and was not so
complete and entire, but that a great number of Israelites still remained beyond the
Euphrates.
As to the tribes of Judah and Benjamin, who remained under the government of the
kings of the family of David, they continued a much longer time in their own country;
but a last, after they had fulfilled the measure of their iniquity, God delivered them into
the hands of their enemies. Nebuchadnezzar took the city of Jerusalem, entirely ruined
it and burnt the temple, and tool away all the inhabitants of Judah and Benjamin to
Babylon, and to the other provinces of his empire. This captivity continued for seventy
years, as the prophet had foretold them, Jer. 25:11,12; 39:10. The return from this
captivity is plainly assigned in 2 Chron. 26:20-23, and in the books of Ezra and
Nehemiah.

Chronologers fix the end of the kingdom of the ten tribes in the year of the world 3283,
before Christ 717. And the captivity of Judah and Benjamin in the year of the world
3416 before Christ 584.

TRIBUTE
in Hebrews, mass; which is derived from the verb massas, to melt or liquefy.

I. The Hebrews acknowledged none for sovereign over them but God alone; whence
Josephus calls their government a theocracy, or Divine Government.

II. They acknowledged the sovereign dominion of God by a tribute, or capitation, of

half a shekel a head, which every Israelite paid him yearly, Exo. 30:13. Our Savior in
Matt. 17:25 thus reasons with Peter; “What thinkest thou, Simon? of whom do the kings
of the earth take custom or tribute? of their own children, or of strangers?” Meaning,
that as he was the Son of God, he ought to be exempt from the capitation

III. Tribute is a sum of money paid to princes, or rulers, in token of the duty and
subjection which subjects owe unto them, and as a recompense, for their care and
protection, and in order to support them and their authority and dignity.
IV. After the Jews were conquered by the Romans, they still continue very tenacious of
their liberty, and gloried much in the right they had to it; as appears from John 8:33.
They made it a question whether it was agreeable to the law of God to pay taxes to a
pagan conqueror, and therefore they asked our Savior, Matt. 22:17, “What thinkest
thou? Is it lawful to give tribute unto Caesar, or not?” Christ in his answer plainly
shows them that religion did not exempt them from their civil duties, and obedience to
princes in things wherein they have a power to command, “Render therefore unto
Caesar the things which are Caesar's; and unto God the things that are God's.” Matt.
22:21. And the apostle Paul recommends and inculcates to the faithful Christians
submission and obedience to princes, and a conscientious discharge of their duty in
paying them their tributes; Rom 13:7, “Render therefore to all their dues: tribute to
whom tribute is due; custom to whom custom.”
V. Solomon, at the beginning of his reign, compelled the Caanities who were left in the
country, to pay him tribute, and to perform the drudgery of the public works he had
undertaken; and as to the children of Israel he would not suffer them to be employed
therein, but made them his soldiers, his ministers, his chief officers, to command his
armies, chariots, and his horsemen, 1 Ki. 9:21-23. 2 Chron. 8:9.

Yet, however, towards the end of his reign, he imposed a tribute upon them, and made
them at the public buildings; which much alienated their minds from him, and sowed
the seeds of that discontent which afterwards appeared in an open revolt, by the
rebellion of Jeroboam the son of Mebat, 1 Ki. 5:13-14; 9:15; 11:27.
Jeroboam was at first obliged to take shelter in Egypt; but afterwards the defection
became general by the total revolt of the ten tribes. It was upon account of these taxes
and levies that the Israelites Rehoboam the son of Solomon, “Thy father made our yoke
grievous: now therefore make thou the grievous service of thy father, and his heavy
yoke which he put upon us, lighter, and we will serve thee.” 1 Ki. 12:4.

TRUE
See TRUTH.

TRUMPET
See FEAST.

TRUTH
Is taken,

I. For what is opposed to a falsehood, a lie, a deceit: Prov. 12:17, “ He that speaketh
truth showeth forth righteousness; but a false witness deceit.” And St. Paul says, “I
speak the truth in Christ, I lie not.”

II. For fidelity, sincerity, and punctuality in keeping promises. Generally to truth, taken
in this sense, is joined mercy, or kindness, as in Gen. 24:27, Eliezer, the servant of
Abraham, gives thanks to God that he had not left destitute his master of his mercy and
his truth; his hath showed him his mercy in giving him plenty of good things, and his
truth in fulfilling and performing all his promises to him. Or mercy and truth may
express a stable, constant, and permanent mercy, or kindness ; that is, Blessed be the
Lord, who has favored my master Abraham in so constant and uniform a manner. The
psalmist in several places extols the mercy and truth of God. It is his mercy that
prevents and promises, and it is his truth that executes and performs. In Psa. lvii.10, he
says “Thy mercy is great unto the clouds.” The expresses their greatness, immensity,
and extent; and that all creatures partake of them.
III. Truth is put for the true doctrine of the gospel : Gal. 3:1, “Who hath bewitched you,
that you should not obey the truth?”

IV. Truth is put for the substance of types and ceremonies of the law : John. 1:17, “The
law was given by Moses, but grace and truth came by Jesus Christ;” the fulfilling of all
the types and prophecies in the law was by and in Christ. So in John 14:6, “ I am the
truth.” I am the truth and substance of all the types and shadows of the law; or, say
others, I am the great Doctor of my church, who teaches them what course to take to get
to heaven.

V. True is put for reality, and is opposed to that which is not original and of itself, Eph.
4:21. John. 1:9, “ That was the true and from himself; he is the original Fountain-light,
from whence light is derived to all others.

VI. True is opposed to hypocrisy, dissimilation, or formality: Heb.10:22, “Let us draw

near with a true heart;” that is, with uprightness, integrity, and sincerity of heart.

UNBELIEF
Is taken sometimes for weak faith, as in Mark 9:24, "Lord I believe; help thou mine
unbelief.” It is capital and fountain evil; and generally it is taken for a privation and
utter want of faith, when the promises and threatening in God's word are wholly
distracted. Those Jews who did not rely on God's word, but rejected the promises,
rebelled against the precepts, and murmured against the providence of God, could not
enter into the Promised Land, but were consumed in the wilderness. Heb. 3:19. And this
nation was afterwards rejected by God, because of their unbelief; they would not accept
of Christ, not acknowledge him for the Messiah: Rom. 11:20, “Because of unbelief they
were broken off.” And as the Israelites, by reason of unbelief, were not allowed to enter
into Canaan, so unbelievers shall not enter into heaven. The law of faith is unalterable:
John 3:36, “He that believeth not the Son shall not see life.”

Unbelief renders the benefits of Christ fruitless and ineffectual; it is said, Mark 6:5, 6,
that Christ could do no mighty works in his own country, because of their unbelief; it
made them unfit for receiving benefit from his miracles, and therefore he suspended his
miraculous power. Unbelief often begets confusion, and disables men to do that which
otherwise they would have been able to do, it they had believed; thus when the man
brought his son, who was a lunatic, to the apostles, to be cured by them they seeing his
condition so bad, by reason of the devil that possessed him, and that for so long a time
together, questioned whether the power they had received would enable them to cast
him out and cure the man, Matt. 17:16. Zacharias, because he believed not the words of
the angel, was struck dumb for a season, Luke 1:20. Unbelievers “have their part in the
lake that burns with fire and brimstone,” Rev.21:8 Christ died not to expiate final
infidelity. This sin charges all the guilt of sinners upon themselves. It renders the
sufferings of Christ fruitless as to them; for it is not the preparation of a sovereign
remedy that cures the disease, but the application of it. As our sins were imputed to
Christ, upon account of his union with us in nature, and his consent to become our
Surety; so his righteousness is meritoriously imputed unto us, upon our union with him
by a true and lively faith. It is not from any defect of mercy in God, or righteousness in
Christ, but for the obstinate refusal of it, that men certainly perish in unbelief.

UNICORN
In Hebrew, reem. It is much disputed among the learned, whether there be, or ever was,
such a creature as we call the unicorn; or whether this reem be the rhinoceros, as some
would have it; or a certain kind of wild goat, called oryx, which is very large and strong,
and untractable; or one of that kind of wild oxen, or bulls, called uri, which some think
the most probable opinion, as best agreeing with the Scriptures accounts of it. It is said
to have but one horn, growing out of its forehead between its eye-lids, but as hard as
iron. Job 39:10, “Canst thou bind the unicorn with his band in the furrow?” Moses,
magnifying the strength of Joseph, says, that “his horns are like the horns of unicorns;”
that is, his strength and power shall be very great, Deut. 33:17. And the psalmist says,
“Thou hast heard me from the horns of the unicorns;” thou hast delivered me when I
was in great danger of being destroyed by the power of mine enemies, Psa. 22:21.

*
by the unicorn of the Scriptures may be intended a species of one-horned rhinoceros,
with which the Israelites might have become acquainted in Egypt, from the more
remote parts of Abyssinia. Bruce somewhat vaguely speaks of a one-honored species to
be found toward Gardafui, by the Straits of Babel-mandel; and Burckhard had
information of such an animal in the region above Sennaar. It is however possible, that
the animal referred to was the algazel, a large species of antelope of northern Africa,
and of which sculptured representation exist on the monuments of ancient Egypt and
Nubia, delineated in profile, with one horn, and one leg before and one begins: in short,
a bas-relief section of the animal. It is true, that the vast power and stubbornness
attributed to the reem, or unicorn, favour the former idea; the East peculiar virtues are
popularly attributed to the horn of the rhinoceros. In a difficulty of this kind, it is best of
avoid being positive.

URIM
See THUMMIM

USURY
By usury is generally understood the gain of any thing above the principal, or that
which was lent, exacted only inconsideration of the loan, whether it be in money, corn,
wares, or the like. It is most commonly taken for an unlawful profit which a person
makes of his money or goods.

The Hebrew word for usury signifies biting. The law of God prohibits rigorous
imposing conditions of gain for the loan of money or goods and exacting them without
respect to the condition of the borrower, whether he gain or lose; whether poverty
occasioned his borrowing, or a visible prospect of gain by employing the borrowed
goods.

I. It is said, in Exod. 22:25,26, “ If thou lend money to any of my people that is poor by
thee, thou shalt not be to his as an usurer, neither shalt thou lay upon him usury,” etc.
And in Lev. 25:35-37, “ if thy brother be waxen poor, and fallen in decay with thee,
then thou shalt relieve him; yea, though he be a stranger, or a sojourner; that he may
live with thee. Take thou no usury of him,” etc. This law forbids the taking of usury
from a brother that was poor, an Israelite reduced to poverty, or from a proselyte. But in
Deut. 23:20. God seems to tolerate usury towards strangers; “Unto a stranger thou
mayst lend upon usury.” By strangers are meant the Canaanites, and the other people
that were devoted to slavery and subjection; of these the Hebrews were permitted to
exact usury, but not of such strangers with whom they had no quarrel, and against
whom the Lord had not denounced his judgments.

II. The Hebrews were plainly commanded, in Exod. 22:25, etc. not to receive usury for
money from any that borrowed for necessity, as in that case in Neh. 5:5,7. And such
provision the law made for the preserving of estates of their families by the year of
jubilee; for a people that had little concern in trade could not be supposed to borrow
money but out of necessity; but they were allowed to lend upon usury to strangers,
whom yet they must not oppress. This law therefore, in the strictness of it, seems to
have been peculiar to the Jewish state; but in the equity of it, it obliges us to show
mercy to those we have advantage against, and to be content to share with those we
lend to in loss, as well as profit, if Providence press them.

VAIL or VEIL
A curtain, of cover, which the Jewish women wore over their heads and faces, in token
of modesty, of reverence, and subjection to their husbands, Gen. 24:65; 1 Cor.
11:3,6,7,10. The Lord commanded Moses to make a vail of blue, and purple, and
scarlet, and therewith to divided the holy of holies, which represented the highest
heaven, from the holy place, where the church militant, or its representatives, met and
served God, Exod. 26:31-33. This vail typified the human nature of Christ, adorned
with excellent gifts and graces, by which he has opened for us a way into heaven, Heb.
10:19,20. It signified also the separation between the Jews and Gentiles, which is now
removed by Christ, Eph. 2:14; and therefore, at the death of Christ, this vail was rent in
twain, Matt. 27:51, which showed that the partition wall between Jews and Gentiles was
pulled down; that God was leaving his temple, and abolishing all legal and ceremonial
worship. The apostle speaks of the vail of ignorance, blindness, and hardness of heart,
which keeps the Jews from understanding the Scriptures of the Old Testament, the
spiritual sense and meaning of the law, and from seeing that “Christ is the end of the
law for righteousness;'” this vail was cast over them for their willful and malicious
rejecting the gospel light, John 9:39; 2 Cor. 3:13,15.

VAIN
And vanity, are taken in several senses in Scripture.

I. For that which is unprofitable, without fruit: Eccles. 1:2, “Vanity of vanities, all is
vanity.” All worldly things, and all men's designs, and studies, and works about them,
are absolutely vain, and insufficient to procure satisfaction and happiness.

II. It signifies empty, without any substance; as emptiness is opposes to that which is
full, or heavy, or true. (a.) To fullness ; so promises not fulfilled are said to be vain
promises. And job calls the days of his affliction “, months of vanity;” that is, empty of
solid joy, peace, or comfort, Job 7:3. And in Psa. 2:1, “Why do the people imagine a
vain thing?” that is, an empty thing, that is, an empty thing, without reason or hope. (b)
As it is opposed to gravity; as light and inconstant men are called vain men ; in which
sense idolaters are called vain persons, like the wind; and idols are called vanity,
because of their nothingness and impotence: 2 Kings 17:15, “They are all vanity, their
works are nothing; their molten images are wind and confusion.” (c) As it is opposed to
truth; as deceitful men and liars are called vain men and lies are called vanity; Psa. 4:2,
“How long will ye love vanity, and seek after leasing?” And in 2 Kings 17:20, “They
are but vain words;” thy words come not from thy heart; thou speakest against thy
knowledge. Vain is often put for false: Exod. 20:7, “Thou shalt not take the name of the
Lord thy God in vain.” Thou shalt not swear to confirm a thing that is false; thou shalt
not take uselessly, needlessly, and without very good and substantial reasons, the name
of God to witness what thou affirmest. The Hebrew word shave, which is here
translated by vain, is put for false in some places of Scripture; as Exod. 20:10; Hos.
10:4.

III. Vanity is taken for that which frustrates and disappoints a person of his end; in this
sense the hope and confidence of every unregenerate man may justly be called vain,
because it will deceive and disappoint his at the last, when he shall stand in cost need of
help and comfort. It is said, Psa. 60:11, “Vain is the help of man;” that is , a deceitful
safeguard, a disappointing help, only feeding the expectation with a fruitless hope.

IV. It signifies that which is weak, and obnoxious to change and corruption. Thus all
worldly things are but vanity, Eccles. 1:2. And “the creature was made subject to
vanity,” to disorders and destruction, Rom.viii.20. Man also, as to his continuance in
the world, is like vanity, he is like a vapor or breath, which is gone in an instant,-V. It
signifies inquity: Psa. 119:37, “Turn away mine eye from beholding vanity;” that is
iniquity, and the deceitfulness of sin, whereby I may be ensnared, and drawn away from
the truth.-VI. It signifies foolishness, joined with ignorance and blindness: Job. 11:12,
“For vain man would be wise;” that foolish creature man, who since the fall is void of
all true wisdom and solid knowledge, and judgment of the things of God.

V. “Vain man,” does not only signify men puffed up with pride, and full of vanity, but
also worthless and insignificant persons, without religion, without rule or conduct, as in
2 Chron. 13:7, “There are gathered to Jeroboam vain men, the children of Belial,” The
Hebrew says, men void of sense, or beggars; miserable children, without a yoke,
worthless children.

VALLEY
I. There are several valleys mentioned in scripture ; as “the valley of Berachah,” or of
blessing, in the tribe of Judah, to the west of the Dead Sea, 2 Chron. 20:26. “The vale of
Siddim,” Gen. 14:3. In Hebrew it is, the valley of Hashbedim, which some translate, the
vale of the fields, others, the vale of child; the Septuagint, the vale of salt. It was in this
vale that the cities of Sodom and Gomorrah were built; and where afterwards the lake
Asphaltites, or the Dead Sea, was formed.

II. “The valley of Shaveh,” or otherwise, “the king's dale,” Gen. 14:17; 2 Sam. 18:18.
Shaveh is a city saying in the king's dale, over against Jerusalem, according to
Eusebius. It was in this valley that Melchizedek met Abraham, at his return from his
victory over the five kings. But some think this interview was at the foot of Mount
Tabor.

III. “The valley of Eshcol,” or, the valley of grapes, Numb. 32:9. This name was given
to the valley of the Land of Promise, wherein the spies of the children of Israel gathered
the bunch of grapes, which they brought to the camp of Kadesh upon a pole between
two men, Numb. 13:23, 24. This valley was to the south of the Promised Land.

IV. The valley of “Jezreel,” Josh. 19:18. This valley extends itself east and west from
Scythopolis to the foot of Mount Carmel; in it there was a celebrated city built, of the
same name, which belonged to the tribe of Issachar. Ahab had a place there, 1 Kings
21: 1,23, and this city became famous on the score of Naboth's vineyard, and the
vengeance which God executed on Jezebel at Jezreel, 2 Kings 9:33, etc.

V. “The valley of Achor,” Josh. 7:24. This valley was in the territory of Jericho, and in
the tribe of Benjamin, where Achan, his sons and daughters, were stoned to death. God
says that he “ will give the valley of Achor for a door of hope,” Hos. 2:15; that is, some
beginnings of mercy and pledges of future favours. As this valley was a door of hope to
Israel of their enjoyment of the Promised Land, so would God deal with repenting Israel
at the times there pointed out.

VI. “The valley of Jehoshaphat,” Joel. 3:2. Some are of opinion that this valley is that
where king Jehoshaphat obtained so signal a victory, and with so such ease, against the
Moabites, Ammonites, end their confederates, 2 Chron. 20:1,2, &c. This valley lay
towards the Dead Sea, beyond the wilderness of Tekoah; and after this event it was
called the valley of blessing, 2 Chron. 20:26, because of the solemn blessings and
praises that were given to God in it upon this occasion. Others think that the valley of
Jerusalem and Mount of Olives, and that it is watered with the brook kidron, which runs
through the midst of this vale. There are likewise some who maintain that the ancient
Hebrew had no distinct knowledge of any particular place under the name of the valley
of Jehoshaphat; and that Joel intended by it to show in general the place where God was
to execute his judgments against the nations, and will appear at the last judgment will
the brightness of his majesty. Jehoshaphat, in Hebrew, signifies, the judgment of God.
And it is very probable that the valley of Jehoshaphat, or God's judgment, mentioned in
Joel, is symbolical. From this passage the Jews, and many Christians have been of
opinion that the last judgment will be solemnized in the valley of Jehoshaphat.

VII. “The valley of Hinnom:” in Hebrew it is Gehennon, whence comes the word
Gehenna. See TOPHET.

VIII. “The valley of vision,” Isa. 22:1, in the prophetical and figurative style, signifies
Jerusalem. It is called a valley by antiphrasis, because it stood upon a mountain; or,
according to others, it is called a valley comparatively to those higher mountains
wherewith it was encompassed. And the additional name of vision was given to it
because of the many and clear visions and revelations of God's mind in that place above
all other parts of the world; or, as others will have it, because the temple of Jerusalem
was built upon Mount Moriah, which is the mountain of vision, Gen.xxii.14.
“The fat valleys,” Isa. 28:1, are those that lie below and about the city of Samaria. This
country was very fat and fruitful. Samaria stood upon a rising ground that commanded
these valleys.

IX. “The valley of passengers,” Ezek. 39:11. It is thought that this stands for the gread
road, which was at the foot of Mount Carmel, to go from Judea, Egupt, and the country
of the Philistines into Phoenicia; and back from Phoenicia into those countries. This
road was to the east of the Mediterranean Sea.

X. “The valley of Succoth,” was beyond Jordan, and near the city of Succoth. The
psalmist puts the valley of Succoth for the whole country beyond Jordan, Psa. 60:6.

XI. “The valley of Elah,” 1 Sam. 17:2. Saul was here encamped with the army of Israel,
when the giant Goliath came to insult the troops of the Hebrews. This valley was to the
south of Jerusalem, towards Sochoh and Azikah.

VINE
I. Vineyards. There were in Palestine many excellent vineyards; Jacob, in his blessing
to Judah, says “Binding his foal unto the vine, and his ass's colt unto the choice vine; he
washed his garments in wine, and his clothes in the blood of grapes,” Gen. 49:11. This
was to show the abundance of vines that should fall to his lot. The spouse, in Song of
Solomon 1:14, compares her Beloved to a cluster of camphire, or cypress, that grows in
the vineyards of En-gedi. The cypress tree is a shrub that grows as high a pomegranate
tree; its leaves are like those of the olive tree, its blossom is white and sweet, and its
fruit hangs like cluster of grapes, and is of a very agreeable scent. Those grapes of the
cypress that came from the vineyard of En-gedi were of great reputation.

II. God compares his people to a vine, which he had brought out of Egypt, and planted
in Plaestine, as a food soil, but which, instead of bringing forth only bitter fruit and wild
grapes, Psa. 88:8; Isa.5:1. etc. He alludes to the custom of transplanting trees for their
more advantageous growth. Our Saviour says that the householder having let his
vineyard to tenants, who ought to have rendered him the fruit of it, instead of that they
abused his servants, and killed his own son, who went to require the payment of what
was owing to him, Matt. 21:33, etc. in this parable, the householder is God the Father;
his planting a vineyard, denotes his establishing a church among the Jews, and
furnishing it with all needful helps and means to make it spiritually fruitful; his letting it
out to husbandmen, denotes his committing the care of it to the public pastors, the
priest, and Levites, and governors of the church; his servant are the prophets and
apostles, sent to stir them up to faith and obedience, or holiness of life; his son is Jesus
Christ; and the scope of this parable is to show the Jews their obstinate impenitency
under all means, and their incurableness, in their evil entreating God's messengers from
time to time, and their crucifying of Christ ; for which God will unchurch them, and set
up a church among the Gen-tiles, and ruin the commonwealth of the Jews. In John 15:1,
Christ says. “I am the true Vine, and my Father is the Husbandman.” I am the Root,
fountain, and Head of influence, whence my people and members derive life, grace,
fruitfulness, and all good; any my father orders all things concerning my branches or
members, by ingrafting them continually, to make them fruitful.

III. “The vine of Sodom:” Deut. 32:32, “Their vine is of the vine of Sodom;” that is, a
vine of plant from Sodom, which brings forth only bitter grapes, and of which no use
can be made. It is affirmed, that the fruits which grow about the Dead Sea are all rotten
within; and when they are opened, are full only of dust. Moses by this would show that
the people of Israel were degenerated, that their principles and practices were all corrupt
and abominable. To express a time of public tranquility, of profound peace, it is said
that every one lives in quiet under his own vine, and under his own fig tree,1 Kings
4:25; Micah 4:4.

IV. Noah planted the vine after the deluge, and was the first that cultivated it , Gen.
ix.20. Many are of opinion that wine was not unknown before the deluge, and that this
patriarch only continued to cultivate the vine after this great catastrophe, as he had done
before; but the fathers think that he knew not the force of wine, having never used it
before, nor having ever seen any on use it. He is supposed to be the first that pressed out
the juice of the grape, and to have reduced it to a potable liquor. Before him, men only
ate the grapes, like other fruit.
VINEGAR
Is made of wine, beer, cider, and even of water. The ancients had several kinds of
vinegar which they made use of for drink. Boaz told Ruth that she might come and dip
her morsel in the vinegar, along with his people, Ruth 2:14. Harvesters made use of this
liquor for their refreshment; and this was a custom not only among the Jews, but also
among the Romans. The emperor Pescennius Niger gave orders that his soldiers should
drink nothing but vinegar on their marches, and Constantine the Great allowed his
soldiers wine and vinegar alternately every day.

It is thought that the vinegar which the Roman soldiers offered to our Savior at his
crucifixion was the vinegar they made use of for their own drinking, Matt.27:48. This
vinegar was not of that sort we make use of for salads and sauces, but a small wine
pesca, or sera. They make great use of it in Spain and Italy, in harvest time. They use it
likewise on shipboard , to correct the ill taste of water. The Scripture forbids the
Nazarites to use vinegar, and all sorts of liquors that come from the vine, and which are
capable of inebriating, Numb. 6:3.

However, there was a kind of strong vinegar which was not proper for drinking, or
which was not used till it was well diluted. Solomon says, Prov.10:26, “As vinegar to
the teeth, so is the sluggard to them that send him.” As vinegar by its cold and
sharpness offends the teeth and the palate, so a sluggish messenger is unserviceable and
vexatious to those who employ him. And in Prov. 25:20, “As vinegar upon nitre, so is
he that singeth songs to an heavy heart;” that is , As vinegar being thrown upon nitre is
thing improper, for it renders it less useful, and not so effectual to take out spots of
blemishes; so he that singeth songs to heavy heart does that which is unseasonable and
offensive, for his grief is thereby rather increased than diminished.

VIPER
A serpent, about half a yard in length, but the most poisonous in its bite of all
the European serpents. It is called vipera, quasi vivipara, because it brings forth its
young alive. Generally the viper is not very long, the largest being not above half an ell
long, and its thickness not above an inch. It has a flat head, with a snout rising up, like
that of a pig. The male has only two teeth, but the female has several; and the male is
said to be commonly blacker than female. It is said, that when the viper brings forth, the
young one kill the dam; but this is contradicted by experience. Though she brings forth
her young alive, they are enclosed in the little skins, that break open on the third day.
The poison of the viper is very dangerous, but its flesh is good in many distempers.
The viper is mentioned in several places of Scripture: Job20:16, “The viper's tongue
shall slay him.” The Hebrew word peten, they say, rather signifies the asp than the
viper. Isaiah speaks also of the viper, Isa.xxx.6, where the Hebrew has ephee; which is
thought to be the true name of the viper. John the Baptist, and afterwards our Saviour,
called the scribes and Pharisees a generation of vipers, a wicked brood of wicked
parents, who by their poisonous doctrines ruined the souls of men, Matt. 3:7; 12:34.

The species alluded to in the Scriptures is probably the Cerastes-at least, this
species is very common in the desert of Egypt and Libya. The asp, or aspic, is most
probably a species of Cobra, the haje, which also in Egypt, and used by jugglers, as is
the Cobra de capello of India. Both serpent are exceedingly venomous, having large
tabular poison fangs, through which is instilled a deadly fluid into the wound they
make; and which is secreted in a sac at their base. Cruden is in error in comparing the
snout of the viper to that of a pig, and in saying that “the male has only two teeth the
female several.” The flesh of the viper was formerly much used in medicine, it is now
regarded as medicinally valueless.

The viper usually produces eggs, from which the young come forth in the course
of a few days; sometimes, however, the eggs are hatched before being deposited by the
parent in the sand, and the young are themselves brought forth.-Ed.

VIRGIN
I. In Hebrew, almah. These words properly signify an unmarried young woman, that
has preserved the purity of her body. In this sense we meet it in the famous passage of
Isaiah, “Behold, a virgin shall conceive, and bear a son,” chap.vii.14; meaning, she
would be a virgin as well after as before her bringing forth. But sometimes virgin made
use to express a young woman, whether she has kept her virginity or not: Joel 1:8,
“Lament lime a virgin girded with sackcloth for the husband of her youth.” The more
precisely to express the state of virginity, the Scripture often adds to the words maid or
virgin these or such-like words, “neither had any man known her,” Gen. 24:16; Numb.
31:17.

II. The Hebrew word almah signifies a person concealed; for young unmarried women
lived in retired apartment, where the men did not use to go; and when young women
were obliged to go out, they were always veiled, and never appeared uncovered but
before their nearest relations. When Amnon, the son of David, had conceived a violent
passion for his sister Tamar, he could not get private converse with her because she was
virgin, and kept up very close” 2 Sam. 13:2, “For she was a virgin, and Amnon thought
it hard for him to do any thing to her.” And in the book of Maccabees, it is said that
when Heliodorus came to Jerusalem, to take away the treasures of the temple, the most
recluse virgins came out or their retirements; some appeared in the streets, some at their
windows, and others upon the walls, 2 Macc. 3:19. And it is well known that young
women in the East do not appear in public, but are shut up in their houses and in their
mothers' apartment.

III. Virgin is often used in Scripture for a people, a city, a nation. The virgin the
daughter of Babylon, the virgin the daughter of Zion, the virgin the daughter of Israel,
etc. These phrases signify the province, the land, the people of Babylon, Zion, Israel,
etc.

IV. The professors of religion in general are called virgins, such as are not defiled with
any scandalous sin, nor erroneous opinion” Matt. 25:1, “They are all called virgins,
because they made profession of holiness: yet only five deserved the name, they having
not only a profession, but a true faith and love to feed their profession: the others make
a profession, but had not the truth of grace in the heart.

V. The character of virgins is principally given to those that adhere steadfastly to Christ,
and abhor every thing that has any show of violating their fidelity to him: Rev. 14:4,
“These are they which are not corrupted with the erroneous doctrine and idolatrous
worship of the antichristian church; “for they are virgins:” they keep close to Christ in
all his ordinance, and are led by his word and Sprit. The apostle says, “I have espoused
you to one Husband, that I may present you as a chaste virgin to Christ,” 2 Cor. 11:2.

VIRTUE
It is in opposition to vice, and is taken,

I. For moral virtue, probity of manners among men, as the general word that contains all
moral and Christian virtues under it; “ If there be any virtue, think on these things.” If
there be any other commendable practice amongst any, diligently consider and practice
it.

II. It is taken for the power, the wisdom, the goodness, and truth of God, which he
manifests in bringing the elect out of a state of ignorance and unbelief into his
marvelous light:1 Pet.2:9, “That ye should show forth the praise [ or virtues] of him
who hath called you out of darkness into his marvelous light.”

III. In Mark 5:30, virtue is put for power, “Jesus knowing that virtue had gone out or
him.”

IV. It is taken for Christian courage and resolution in all dangers and troubles that
persons may meet with : 2 Pet. 1:5, “Add to your faith virtue.”

V. It is put for miracles: Matt. 7:22, “Have we not done many wonderful works in thy
name.

VISION
See PROPHET, ORACLE, THUMMIM, VISIT.
WALK
I. To walk is one of the action of the body that denotes motion from one place to
another, and is often used in Scripture for the conversation or manner of life, Rom. 6:4;
Eph. 4:1,17. To “walk in darkness,” 1 John 1:6,7, is to live in a course of ignorance,
error, and sin; and to “walk in the light,” is to live in the ways of truth and holiness.

II. To “walk by faith,” 2 Cor. 5:7, is to rely upon Christ for salvation, and to live in the
firm belief that the promises of the word will be fulfilled and accomplished. To “walk
after the flesh,” Isa. 43:2, is to be guided by the sensual appetite, and the principles of
dictates of corrupt nature.

III. To “walk in the flesh,” 2 Cor. 10:3, is to live a natural life, that is subject to many
infirmities and calamities. To “walk with God,” Gen. 5:24, is to live in sweet
communion with God, having a lively sense of his presence, and endeavoring above all
things to please hem, and to be approved and accepted to him.

IV. To “walk after the spirit,” Rom. 8:1, is to be led and guided by his counsels and
motions, to regulate and order our whole conversation according to the rule and
direction of God's word and Sprit.

WAR
I. When the Hebrews drew out their armies, and went to war against their enemies, and
the time of battle was at hand, the high priest presented himself at the head of the army,
and spoke to the people in this manner: “Hear, o Israel, and be not in fear of your
enemies; for the Lord your God fights for you.” After which the officers proclaimed
aloud at the head of every troop, “Is there any one here that hath built a new house, and
has not yet inhabited it? Let him depart and return to his house, for fear, that another
should come and live in it first,” etc., as in Deut. 20:2-4, etc.

II. The Hebrews were formerly a very warlike nation. The books that inform us of their
wars are neither flattering authors nor ignorant, but were authors inspired by Spirit of
truth and wisdom. Their warriors were none of those fabulous heroes, or professed
conquerors, whose business it was to ravage cities and provinces, and to reduce foreign
nation under their dominion, merely for the sake of governing them, or for purchasing a
name. They were commonly wise and valiant generals, raised up by God to fight the
battles of the Lord, and to exterminate his enemies. These were such as Joshua, Caleb,
Gideon, Samson, David, and Josiah, whose names sufficiently express the glory of the
Hebrew generals.

III. Their wars were not undertaken upon slight occasions, nor performed with a small
number of people. Under Joshua, the affair was of no less importance than to make
himself master of a large country, which God had given to the Israelites; to root out
several powerful enemies, which God had devoted to destruction; and to vindicate an
offend Deity, and human nature, which had been debased by a wicked and corrupt
people, who had filled up the measure of their iniquities. Under the judges, the matter
was to assert the liberty of the Israelites, by shaking off the yoke of powerful kings,
who kept them in subjection. Under Saul and David, the same motives prevailed to
undertake war; and to these were added a further motive, the making a conquest of such
provinces as God had promised to his people; so far was it from their intention merely
to reduce the power of the Philistines, the Ammonites, the Moabites, the Idumeans, the
Arabians, the Syrians, and the several princes that were in possession of those countries.
In the latter times of the kingdoms of Israel and Judah, we may observe their kings
bearing the shock of the greatest kings in the world, namely, those of Asia, the kings of
Assyria and Chaldea, Shalmaneser, Sennacherib, Esar-haddon, and Ncbuchadnezzar,
who made the whole east tremble. Under the Maccabees, the chosen people, with a
handful of men, opposed the whole power of the kings of Assyria, and against all their
power upheld the religion of their fathers, and shook off the yoke of their authority,
who had a design both against their religion and liberty. In the latter times of their
nation, with what courage, with what intrepidity and constancy, did they sustain the
wars against the Romans, who were the masters of the world!

IV. But how great armies did they bring into the field ! In the beginning, under Moses
and Joshua, they were all soldiers, and men bearing arms. They came out of Egypt to
the number of six hundred thousand fighting men. When Joshua entered into the land of
Canaan, he fought sometimes with detachments of his troops, and sometimes with his
whole army, according as the circumstances required. God would often give the victory
to very small armies, to signalize his omnipotence, and to humble the pride of man. For
example, under Gideon, where God ordered this general to send away the greatest part
of his army, and only to keep with him three hundred men, with which he defeated an
innumerable multitude of Midiantes and Amalekites. Sometimes numerous armies were
brought into the field; Abijah, king of Judah, with an army of four hundred thousand
men, made war with Jeroboam, king of Israel, who had to the number of eight hundred
thousand. And of these eight hundred thousand, there were five hundred thousand slain
in one battle,2 Chron.13:3-17. Pekah, son of Remaliah, king of Israel, in one day killed
one hundred and twenty thousand men of the troops of Judah, 2 Chron. 28:6. Asa, king
of Judah, having an army of five hundred and eighty thousand men, was attacked by
Zerah, king of Cush, who had an army of a million of men: Aerah was entirely routed
by the troops of Asa, 2 Chron. 14:9-13.

V. We may distinguish two kinds of wars among the Hebrews. Some were of
obligation, as being expressly commanded by the Lord; but others were free and
voluntary. The first were such as God appointed them to undertake: for example,
against the Amalekites and the Canaanites which were nation devoted to destruction for
their sins. The others were undertaken by the captains of the people, to revenge some
injuries offered to the nation, to punish some insults or offences. Such was that which
the Hebrews made against the city of Gibeah, and against the tribe of Benjamin, which
would uphold them in their fault, Judg. 20:8. And such was that which David made
against the Ammonites, whose king had affronted his ambassadors, 2 Sam. 10:1-14. Or
to maintain the defend their allies; as that of Joshua against the kings of the Canaanites,
to protect the Gibeonites, Josh. 10:6-11. Lastly, whatever just reasons may authorize a
nation or a prince to make was against another seems to have obtained among the
Hebrews. War is threatened by God in Scripture as one of the greatest judgments, and
may justly be reckoned among the many dreadful miseries which sin has entailed on
mankind.

VI. The common use of the word war, in Scripture, is a state of hostility between
nations, states, provinces, or parties, as in 1 Kings 14:30; Luke 14:31, and many other
places. But it is taken in a spiritual sense in 2 Cor. 10:3, where the apostle says, “We
war not after the flesh;” that is, We do not use outward force and strength; but as the
end of our warfare is spiritual, so are the means: the gospel we preach has its effects on
the minds and inward part of men; and, through the power of Divine grace, is made
effectual for the subduing and sanctifying their corrupt and sinful natures.

WASH
I. The Orientals were accustomed to wash the feet of strangers who came off a journey,
because they commonly walked with their legs naked, and their feet only defended with
a sandal. Thus Abraham washed the feet of three angels, Gen. 18:4. The feet of Eliezer,
Abraham's steward, and those that accompanied him, were washed, when they arrived
at the house of Laban, Gen. 24:32. And likewise those Joseph's brethren, their feet were
washed, when they came into Egypt, Gen. 43:24. This duty was commonly performed
by servants and slaves.

II. Our Lord Jesus, to give his apostles an example of humility, washed their feet: John
13:5, “After that he poured water into a basin, and began to wash the disciples feet.”
This washing, as it was a servile employment, denoted our Savior's humility, which
Christians ought to imitate him in; and as it was such a particular act, it denoted his
washing away their sins by his blood, as he himself told Peter in ver.8, “If I wash thee
not, thou hast no part with me.” Washing, in Scripture, is frequently taken in this sense,
as in Psa. 51:2,7, “Wash me thoroughly from mine iniquity;” that is, cleanse me from
the guilt and defilement of sin by thy grace, and by the virtue of the blood of Christ;
which was signified by the ceremonial washing under the law. And our Savior, in the
previously cited passage, John 13:10, tells Peter, “He that is washed needeth not save to
wash his feet, but is clean every whit;” that is, Those souls that are washed with my
blood, their state is not to be renewed; they need not be justified a second time; yet in
regard of the remainder of sin and list that is in them, and will be so while they are in
the world, and the temptations which every where lie before them, as snares for their
feet, they will have need of a daily washing, by repentance, and fresh applications of
their souls to my blood, by the repeated exercise of faith, according to their renewed
and repeated acts of sin. See also 1 Cor. 6:11; Tit. 3:5; Rev. 1:5.

III. Wash, to purify, cleanse, and whiten. There were several sorts of washing:
a. Natural, Gen. 18:4.

b. Ceremonial, Heb. 9:0.

c. Miraculous, 2 Kings 5:10,13.

d. Moral, Psa. 26:6; 73:13.

e. Spiritual, Psa.2; Ezek. 16:9.

f. Superstitious, Matt. 15:2.

VII. Sacramental, Acts 21:16.

Put for,

a. Plenty, Job 29:6.

b. Pardon and sanctification, 1 Cor. 6:11; Rev. 1:5; 7:14.

c. Repentance, Isa. 1:16.

d. Reformation, Prov. 30:12. To wash one's feet in butter, Job 29.

e. To wash one's clothes in wine, Gen.49:11.

VIII. To wash one's feet in the blood of the wicked, Psa. 57:10 These are figurative and
hyperbolical expressions, to signify the great abundance of butter, or wine, and the
vengeance that the just obtain over the wicked.

IX. To wash the hands was a token if innocence Matt. 27:24.

WATER
I. Or waters, in Scripture, is put,

a. For the element of water, Gen. 1:10

b. For troubles and afflictions: Psa.69:1, “Save me, O God: for the waters are come in
unto my soul.” Often in the Psalms and elsewhere it is used in this sense” hence is the
phrase in Matt. 20.22, of being baptized with Christ's baptism; that is, dipped and
plunged in afflictions, as he was.

c. In the language of the prophets, waters often denote a great multitude of people: Isa.
8:7, “The Lord bringeth upon them the water of the river;” that is , the Assyrian army.
And in Rev. 17:15, “The water which thou sawest, where the whore sitteth, are peoples,
and multitudes, and nations, and tongues.”

d. It is put for children or posterity: Numb. Xxiv.7, “He shall pour the water out of his
buckets.” And in 48:1, “Which are come forth out of the water of Judah.”

e. For the clouds: Psa. 104:3, “ Who layeth the beams of his chambers in the waters;
who founded, as it were, the heavens upon the clouds.

f. Waters sometimes stand for tears; Jer. 9:1, “Oh that my head were waters, and mine
eyes a fountain of tears!”

g. For the doctrine of the gospel, Deut.32:2; 1 Cor. 3:6

h. For the ordinance of the gospel, where the graces and comforts of the Holy Spirit are
dispensed: Isa. 55:1, “Ho, every one that thirsteth, come here may be understood the
graces and comforts of the Spirit themselves, which are frequently compared to water,
as in Isa. 12:3; 35:6,7; John 7:37,38,

i. All kinds of drink, Exod.23:25.

j. Unlawful pleasure, Prov. 9:17.

II. As in Scripture bread is put for all sorts of food, or solid nourishment, so water is
used for all sorts of drinks. The Moabites and Ammonites are reproached for not
meeting the Israelites, with bread and water; that is, with proper refreshments, Deut.
23:4. Nabal says, in an insulting manner, to David's messengers, “Shall I then take my
bread and my water, and my flesh that I have killed for my shearers, and give it unto
men whom I know not whence they be?” 1 Sam. 25:11.

III. “Stolen waters” denote unlawful pleasures with strange woman, Prov. 9:17. The
Israelites are upbraided for having forsaken the fountain of living water, and he bring
out broken cisterns; that is, for having quitted the worship of God for the worship of
idols and also gods, Jer.2:13.

IV. The Hebrews called urine “the waters of the feet,” 2 Kings 18:27.

V. “The water of Meribah,” so called because of the quarrelling, the contention, and
murmuring of the Israelites against Moses and against God. Moses tells us, that when
the Israelites came to Kadesh, and there happened to be in want of water, they raised a
sedition against him and his brother Aaron; this is recorded in Numb. 21:1-3, etc. It was
on this occasion that Moses committed that sin with which God was so displeased, that
he deprived him of the honor of introducing his people into the Land of Promise. The
psalmist, in Psa. 106:32,33, tells us that Moses was soured, vexed, or troubled at these
murmurs of the people, and expressed some distrust by his words. He showed some
doubt in the promises of the Lord. God had absolutely promised him that he should
bring water out of the rock. Moses made some scruple to believe it; “Must we fetch you
water out of this rock?” He was afraid that upon this occasion, God being provoked by
his people, should refuse to fulfill the promises he had made. Moses and Aaron did not
sanctify the Lord ; they did not pay that honor that was due to him, by a strict, punctual,
and faithful obedience to his words. They did not sanctify him before the people. They
gave the people occasion to conceive too low an idea of the power, by showing so little
confidence in it.

WAY
I. Way, or path is taken in moral sense:

A. For conduct: Isa. 59:8, “They have made them crooked paths.”

B. Psa. 1:6, “The Lord knoweth the way of the righteous.”

C. Ways are put for the laws of the Lord: Gen. 18:19, “They shall keep the way of the
Lord.” Psa .18:21, “I have kept the ways of the Lord.”

D. Way is put for custom, manners, and ways of life: Gen. 6:12, “All flesh had
corrupted his way upon the earth.” And in Jer. 10:2., “Learn not the way of the
heathen.”-

E. The way of Lord express his conduct in respect of us: Isa. 55:8,9, “My thoughts are
not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens
are higher than the earth, so are my ways higher than your ways, and my thoughts than
your thoughts.” And in Rom. 11:33, “His ways are past finding out.”

F. The ways of God are put for his works: Job.40:19, “He is the chief of the ways of
God.”

G. Divine Providence, Psa. 107:7.

H. Death Josh. 23:14.

i. The method of salvation, or doctrine of the gospel, Acts 19:9.

II. To “go the way of all the earth,” is put to signify dying and the grave, Josh.xxiii.14.
A hard way, is put to represent the way of sinners, a way of impiety: Judg.ii.19., “They
ceased not from their stubborn way;” in Hebrew, hard way. It is so called, to signify,
that although it seemed at first very soft, and easy, and pleasant, yet they would
certainly find that it was hard, and difficult, and troublesome to them, as a hard way is
to the traveler. The course that leads to destruction is called a broad way, that is obvious
to all, and in which many walk; on the contrary, that course of life which will bring a
man to heaven is named strait, narrow, difficult to find and to walk in. A course of
holiness is unpleasing to flesh and blood, it does not at all gratify men's sensual
appetites; it is a narrow way, wherein men will meet with many crosses and temptation,
Matt. 7:13,14.

III. Jesus Christ is called “the way” John 14:6, because it is by him alone that believers
obtain eternal life, and an entrance into heaven. He is the way to heaven, by the doctrine
which he taught; by his death, by which he purchased this heavenly inheritance for the
elect; by his holy life and conversation, setting us an example, that we should follow his
steps; and by the influence of his Spirit, whereby believers are sanctified and made
meet to be partakers of the inheritance of the saints in light. The psalmist says, “Thou
wilt show me the path of life,” Psa. 16:11; that is, You will raise my body from death to
life, and bring me to the place and state of everlasting happiness. In Matt. 12:16, the
Pharisees tell our Saviour by their disciples, “Master, we know that thou art true, and
teachest the way of God in truth;” that is, the true principles of religion. St. Peter says
that “the way of truth shall be evil spoken of” by false teachers, 2 Pet. 2:2; that is, the
doctrine of the gospel, and the Christian religion. In Jude 1:11, it is said, “They have
gone in the way of Cain;” that is, they have followed his example, in hating and
persecuting their brethren.

WEEK
I. The Hebrews had three sorts of weeks. A. Weeks of days, which were reckoned from
one Sabbath to another. B. Weeks of years, which were reckoned from one sabbatical to
another, and which consisted of seven years. C. Weeks of seven times seven years, or of
forty-nine years, which are reckoned from one jubilee to another.

II. The seventy weeks, in Dan. 9:24. It is agreed that these are weeks of years, and not
of days. They consist of seven lunar of Hebrew years; by which reckoning the seventy
weeks make up four hundred and ninety years. This way of reckoning years by days is
not unusual in the sacred writings: see Lev. 25:8; Ezek. 4:4,5; Rev.12:6; 13:5. there are
many different hypotheses concerning the beginning and end of Daniel's seventy weeks,
even among Christian writers, who believe this prophecy marks out the time of the birth
and death of our Savior Jesus Christ. Some begin them from the first year of Darius the
Mede, which is the epoch of Daniel's prophecy, and make them to determine at the
profanation of the temple, which happened under the persecution of Antiochus
Epiphanes. Others begin them from the first year of Cyrus at Babylon, and place the
end of them at the destruction of the temple by the Romans. Others fix the beginning at
the first year of Darius the Mede, in which this revelation was made to Daniel, and put
the end at the birth of Jesus Christ. Julius Africanus place the first year of the seventy
weeks at the twentieth year of king Artaxerxes Longimanus, who gave a commission or
decree to Nehemaah to rebuild the walls of Jerusalem. From thence to the last week, in
which the Messiah was put to death, are reckoned seventy weeks, or four hundred and
ninety lunar years. This hypothesis or system seems to be the most rational of any that
have been proposed by the ancients, and is adhered to, some small particulars excepted,
by the greatest part of interpreters and chronologers.
III. The greatest difference among chronologers in the calculation of these years does
not exceed none or ten years. Petavius, who wrote of this matter in his twelfth book De
Doctrina Temporum, reconciles all these difference by showing that the words of the
prophecy of Daniel, “ From the going forth of the commandment to restore and to build
Jerusalem,” ought to be understood of the complete execution of the order to rebuild
Jerusalem, which was not performed but by Nehemiah. He shows also that the twentieth
year of Artaxerxes, mentioned Neh. 2:1, ought to be explained, not of the twentieth year
of the reign of Artaxerxes alone, but of his twentieth year beginning from the time that
his father associated him with himself in the kingdom, ten years being deducted from
the number of years that elapsed from the decree of Artaxerxes in favour of Jesus
Christ, deliver the chronologers out of their perplexities, and dispel the difficulties that
arose from the ten supernumerary years, given by their calculation of the four hundred
and ninety years, contained in the seventy weeks of Daniel.

IV. The modern Jews are not agreed among themselves, fearing to be convicted, from
this prophecy, that the Messiah is already come, and that their expectation of him is in
vain. Some pronounce a curse against them that compute the time, saying, it is in vain
to expect the Messiah, who hath been come a long while ago; others say he is not yet
come, but that he would have come a great while ago, if the sins of the Jews had not
prevented him. Others place the beginning of the seventy weeks at the destruction of the
first temple by Nebuchadnezzar, and the end at the destruction of the second temple by
Titus. Between these two events they reckon but two hundred and ninety years, which is
a proof of their great ignorance in matters of chronology.

WEEP
I. The ancient Hebrews wept, and made their trouble to appear openly, in mourning and
affliction. They were not of opinion that courage and greatness of soul consisted in
seeming to be insensible in adversity, or in restraining their tears. It was even looked
upon as a great disrespect for any one not to be bewailed at his funeral. Job says of the
wicked man, “His widow shall not weep,” Job 27:15. And the psalmist, speaking of the
death of Hophni and Phinehas, says, “Their priests fell by the sword, and their widows
made no lamentation,” Psa. 88:64. God forbids Ezekiel to weep, or to express any
sorrow, for the death of his wife, to show that the Jews should be reduced to so great
calamities, that they should not have the liberty even to mourn or bewail themselves,
Ezek. 24:16.

II. Weeping men and weeping women. The ancient Hebrews used to hire men and
women to weep at funerals: Jer. 9:17,18, “ Thus saith the Lord of hosts, consider ye,
and call for the mourning women, that they may come; and send for cunning women,
that they may come,” etc. And in Amos 5:16, “Wailing shall be in all the highways,
Alas! Alas! and they shall call the husbandmen to mourning, and such as are skilful of
lamentation to wailing.” All the weeping men and women of Israel heretofore sung the
lamentations that Jeremiah composed for the death of the pious king Josiah, 2 Chron.
35:25.

WEIGHT
I. As the Hebrews had not the use of coined money, which was of a certain determined
weight, they weighed all the gold and silver they used in trade. The general word they
used to denote a weight was a stone: Deut. 25:13, “Thou shalt not have in thy bag
divers weights;” the Hebrews says, a stone and a stone. That is, they were forbid to
keep two different weights, one too heavy, to buy with, and another too light, to sell
with; but only one stone, or one true weight. And in Prov. 20:10, God condemns fraud
and injustice in traffic: “Divers weights, and divers measures, both of them are alike
abomination to the Lord.” The shekel, the half shekel, and the talent, are no only
denominations of money of a certain value, of gold and silver, but also of a certain
weight. When Moses expresses the drugs which were to compose the perfume to be
burnt upon the golden altar, he says that they were to take the weight of five hundred
shekels of myrrh, etc. Exod. 30:23. And in 2 Sam. 15:26, it is said that Absalom's hair
weighed two hundred shekels.

II. The shekel, or weight of the sanctuary, according to several interpreters, was double
to the common shekel; but other think it was the same as the common shekel, and the
words, of the sanctuary, are added, to express a just and exact weight, according to the
standards that were kept in the temple, of tabernacle.

III. The weight of glory, of which St. Paul speaks, 2 Cor. 4:17, “a far more exceeding
and eternal weight of glory,” is opposed to the lightness of the evils of this life. The
troubles and afflictions we endure are of no weight at all, if compared to the weight of
that glory which is to be revealed. Weight is put for the burden of sin, Heb. 12:1.

WHALE
The greatest of fishes that we know of. Profane authors have given extravagant
accounts of the bigness of this creature; some say that whales have been seen of six
hundred feet long, and three hundred and sixty feet thick. Other write, that there have
been seen some of eight hundred long feet. Modern writers says that in America some
whales measure ninety or a hundred feet from head to tail; and it is owned that yet
larger than those that are found upon the coast of Guinea, or in the Mediterranean.

In Scripture there is mention made of the whale. But the Hebrew word thannim is
generally used for all large fishes, whether of rivers or of the sea. The leviathan,
mentioned in Job. 41:1, is thought by a great many interpreters to be the whale, though
others think it is the crocodile.

The whale brings forth her young one alive, as other perfect animals; but it brings but
one, or two at most, and nourishes it by the breast, with great care. Whales have
generally no teeth, but only breads or whiskers on the throat, of about a span in breadth,
and fifteen feet long, which end in fringes, like hogs bristles at the end, which at top are
set in the plate, and ranged in order. These breads serve to extend or contract the cheeks
of this creature. Whales are maintained by a water or froth which they suck from the
sea; and by some little fishes, as the sea-flea, the sea-spider, anchovies, sea-weed, etc.
Yet some of them have teeth and in their bellies have been found thirty of forty cod
fish. The whale always keeps its young on under its fins, and never leaves it till it is
weaned. It has no udder but it has nipples and teats, which contain milk in such
abundance, that sometimes there have been drawn from it to quantity of two hags-
heads.

*
Cruden's account of the whale is disfigured by many errors, excusable in a person not
a naturalist, and who wrote when the science of natural history was not generally
cultivated. The whale is not a fish, but an aquatic mammiferous animal, (class
Mammalia,) destitute of posterior limbs, and having the anterior pair moulded into
paddles, and the tail into a powerful instrument for aquatic progression. The term whale
applies to any of the larger species of an performing the cetaceous order of naturalists.
It is in this order that we find the hugest of all living animals. The common Greenland
whale, which furnishes oil and baleen, or whalebone, is from fifty to seventy or eighty
feet in length, when fully grown; and other species are as large. To this group belong
the porpoise, the celebrated dolphin, the grampus, and the narwhal. Some spices are
exclusively tenants of the polar seas; others, however, roam through all latitudes; the
spermaceti whale, or cachalot, is found both in the polar and temperate parts of the
Pacific, and is not infrequently seen near the coasts of Europe, according to Cuvier, it
has been known to visit the Adriatic; and several instances are on record, in which it has
been captured on the shores both of England and France. It is voracious, feeding upon
large fishes, and evenporpoises and seals, its palate is not fringed with pendent palate of
baleen, as is that of the common Greenland whale. Another whale of huge dimensions
which wanders through the more temperate parts of the ocean, is the rorqual; this
animal has frequently been stranded on the Dutch and English coasts: it attains the
length of ninety-five or hundred feet. Whales, lime all mammalia, suckle their young;
and have udders, seated in inguinal region, for the secretion of milk. The term whale, as
used in Scripture, will apply to any of the lager cetaceous animals.

Cruden observes that whales have generally no teeth, but only breads or whiskers in
throat, about a span in breadth, and fifteen feet long, which end in fringes, etc. This is
only true with respect to a group, of which the common Greenland whale and the
rorqual whale are examples, and in which the palate is fringed with a double row of
transverse pendent plates of baleen, set in close array, to the number of three of four
hundred on each side, the pendent edge being bearded, or divided into bristles or
filaments. These plates act as strainers, detaining the myriads of small molluscous
animal on which the whale feeds. He adds, that some whales have been found with
teeth. The cachalot, the grampus, and all the porpoise tribe have formidable teeth, and
devour fishes. The narwhal, which is a cetaceous animals, has only two teeth, one
undeveloped, the other projecting like a spear from the snout, parallel with the body.
The common Greenland whale has the throat remarkably small, so as to be incapable of
admitting the passage of even the smaller sorts of fishes; but it is otherwise in the
cachalot, grampus, etc.

It may be observed, that the leviathan of the book of Job is most probably the
crocodile.-Ed.

WIDOW
I. Among the Hebrews, even before the law, a widow who had no children by her
husband was allowed to marry the brother of her deceased spouse, in order to raise up
children who might enjoy his inheritance and perpetuate his name and family. We find
the practice of this custom before the law, in the person of Tamar, who married
successively Er and Onan the sons of Judah, and who was likewise to have married
Shelah, the third son of this patriarch, after the former were dead without issue, Gen.
38:6,8,9,11. The law were that appoints these marriages is delivered in Deut. 25:5,6,
etc.

III. The motives that prevailed to the enacting of this law were, the continuation of
estate in the same family, and to perpetuate a man's name in Isarel. It was looked upon
as a great unhappiness for a man to die without an heir, and to see his inheritance pass
into another family. This law was not confined to brother-in-law only, but was extended
to more distant relations of the same line; as may be seen in the example of Ruth, who
married Boaz, after she had been refused by a nearer kinsman. Widowhood, as well as
barrenness, was a kind of shame and reproach in Israel: Isa. 54:4, “Thou shalt forget the
shame of thy youth,” passed away in celibacy and barrenness, “and shalt not remember
the reproach of thy widowhood any more.” It was presumed that a woman of merit and
reputation might have found a husband, either in the family f her deceased husband, if
he died without children, or in some other family, if he had left children.

IV. The widows of kings continued in their widowhood. Adonijah was punished with
death for asking in marriage Abishag the Shunammite, who had been married to David,
though he had never consummated this marriage. 1 Kings 2:13,14, &c. They shut up in
the place all the concubines of king David, who had been defiled by Absalom, there to
spend the remainder of their days, 2 Sam. 10:3.

V. God displays a special regard for widows, and frequently recommends to his people
to be very careful in affording relief to the widow and orphan, Exod. 22:22; Deut.
10:18. St. Paul would have us to honor widows that are widows indeed, and desolate,
that is, destitute of such as ought to help and relieve them of their husbands or children,
1 Tim.5:3-5. There were widows in the Christian church, who, because of their poverty,
were maintained at the charge of the faithful, and who were to attend upon the poor and
sick, St. Paul did not allow any to be chosen into the number of these widows, unless
they were 60 years old at least; they must be such as had not parted from their husbands
and married again; they must produce ample testimony of their good works; that they
had given good education to their children; that they had exercised hospitality; that they
had washed the feet of the saints; that they had given succor to the miserable and
afflicted, 1 Tim.5:9,10.

WILDERNESS
I. Or desert, in Hebrew, midbar. The Hebrews give this name to all places that are not
cultivated, but which are chiefly destined to the feeding of cattle, and on which trees
grow wild. So when wilderness is mentioned in Scripture, we ate not always to imagine
it to be a place forsaken, abandoned, void of cities or inhabitants; as this word often
represents the soil near a city or village which was appointed for pasture, and where the
plough never came. Thus, in Scripture, there are few cities which had not their
wilderness, that is, uncultivated places for woods and pastures.

II. The desert of Arabia, wherein the Israelites sojourned forty years after their
departure out of Egypt, is called wilderness, by way of eminence, Neh. 9:19,21; Psa.
78:40,52; 107:4; Jer. 2:2.

III. The wilderness of Shur lies toward the point of the Red Sea. Hagar being driven
from Abraham's house, wandered in this wilderness, Gen. 16:7. The Israelites, after
their march through the Red Sea, went into the wilderness of Shur, Exod. 15:22. It is
thought there was an ancient city of this name.

IV. The wilderness of Paran was in Arabia Petrea, in the neighborhood of the city of
Paran. Ishmael, the so of Abraham, dwelt in the borders of this wilderness, Gen. 21:21.
The Israelites having decamped from Sinai, retired into the wilderness of Paran, Numb.
10:12. It was from hence that Moses sent out spies, to bring intelligence concerning the
Land of Promise, Numb. 13:3. Moses seems to place Mount Sinai in the country of
Paran, when he says that the Lord appeared to the Israelites upon the mount of Paran,
Deut. 33:2. And Habakkuk seems to say the same thing, Heb. 3:3, “The Holy one came
from Mount Paran.”

V. The desert of Sin. There are two deserts of this name in Scripture; the first is written
purely Sin, with a Samech, and lies between Elim and Mount Sinai, Exod. 15:1. The
second is written Zin or Tzin, with a Tzaddi; it is named Kadesh-barnea, where Miriam
the sister of Moses died, Numb. 20:1.

VI. It is said of Sinai, is that which lies about and is adjacent to Mount Sinai. The
people encamped there a long time, and received the greatest part of those laws which
are written in the books of Moses, Exod. 19:2.

VII. It is said in Isa. 41:18, “I will make the wilderness a pool of water;” that is, these
people that are like a dry and barren wilderness, I will abundantly water them with my
blessing, and make them fruitful and beautiful. God asks his people in Jer. 2:31, “Have
I been a barren wilderness to Israel?” Have not I accommodated you with all
necessaries at all times? Nay, in the wilderness to you, but provided plentifully for you.

WILL
The faculty of the soul whereby we freely choose or refuse things. It is of the nature of
the will, to will freely whatsoever it wills, for the will cannot be compelled; but it is
unable, till it be changed by grace, to move itself toward God, and to will any good
thing pleasing to him, Psa. 110:3. Simply to will any thing is of nature, but to will what
is good is of grace; our will being free in respect of sinful acts, but bound in respect of
good works, till it be made free by Christ; John 8:36, “If the Son therefore shall make
you free, ye shall be free indeed.” And in John 15:5, “Without me ye can do nothing.”
And Phil. 2:13, “It is God who worketh in you, both to will and to do of his good
pleasure.” And St Austin says, voluntas libera, quia libertas; libera ad pecatum, serva
ad justitiam. That doctrine therefore which teaches, that when grace is offered, we may
refuse it if we will or may accept it, is contrary to the Scripture.

The will of God is taken,

A. From his absolute will, which nothing can withstand: Rom. 9:19, “For who hath
resisted his will?”

B. For his purpose and decree: Eph. 1:11, “Who worketh all things after the counsel of
his own will;” that is , as he has most wisely and freely decreed.

C. For his laws and commands: Matt. 7:21, “He that doeth the will of my father which
is in heaven.” So in Rom. 12:2, “That ye may prove that is that good, and acceptable,
and perfect will of God.” This is his revealed will contained in his word. His will is
called good, because it enjoins only what is for our benefit; it is acceptable, by
obedience thereunto we shall be accepted; and it is perfect, the observance thereof will
make us perfect, 2 Tim. 3:17.

WIND
The Hebrews, acknowledge for principal winds, as we do: Ezek. 42:16-18, “He
measured the east side,” in Hebrew, the east wind, etc. The east is called in Hebrew,
kadim; and north wind, tzaphon; the wind, darom; and the west wind, or from the
Mediterranean See, rouach-hajam. Solomon says, in Prov. 25:23, that the north wind
disperses the clouds and the rain; but other interpreters translate it, it produces rain. The
wind Euroclydon, see EUROCLYDON.

The powerful operations and motions of God's Spirit, quickening or reviving the
heart toward God, are compared to the blowing of the wind, John 3:8. For as it is with
the wind, man perceives, by the effects of it, that there is such a thing, and that it does
blow, yet his power cannot restrain it, neither can his reason reach to know whence it
rises, or fro, how far it comes, or how far it reaches; so is the spiritual change wrought
in the soul; freely, where, in whom, when, and in what measure the Spirit pleases; and
also powerfully, so as to make an evident sensible change, though the manner thereof
be incomprehensible. Elsewhere the motions of the Sprit are set forth by wind, as in
Song of Solomon 4:16. The judgments of God are compared to wind, as in Isa. 27:8, “
He stayeth his rough wind in the day of his east wind.” He assuages the fury of the
storm, and mitigates the severity of the judgment.

It is said in Isa. 26:18, “We have been with child, we have as it were brought forth
wind;” that is, We have been in expectation of help, and deliverance out of our troubles,
but our hopes have proved empty and successful, and we have not been able to do any
thing towards our own deliverance. So in Hos.xii.1, “Ephraim feedeth on wind;” the ten
tribes flatter themselves with vain deluding hopes of help from the Egyptians and
Assyrians. In Matt. 7:25, all sorts of temptations are thus described, “The rain
descended, the floods came, the winds blew.” And in Jer. 4:11,12, the coming in of an
army swiftly and fiercely, destroying all before them, is expressed by a dry wind, a full
wind.

The apostle Paul compares vain and inconstant opinions and doctrines to wind; Eph.
4:14, “Carried about with every wind of doctrine.” As the wind is a subtle body, so
these doctrines are subtle, but without substance of truth. The wind is uncertain, now
blowing from one quarter, now blowing from one quarter, now from another, now loud,
and presently silent; so false doctrines are uncertain, now making a great noise, and
suddenly vanishing. The wind likewise carries chaff, stubble, and similar things, along
with it, but houses well founded stand still: so the doctrines of false teachers carry aside
unstable persons; but he that is rooted in faith and humility, knowing his misery by sin,
and the grace of God in Christ, will not be moved with them.

WINE
Several of the ancients were of opinion that wine was not in use before the deluge, and
that Noah was the first who used this liquor. If wine, say they, had been known before
the flood, Abel would not have failed to bring an offering of it to the Lord, and Noah
would have been upon his guard, so as not to have drank of it to excess. But, on the
other hand, it is maintained by others, that is much more probable that the first men
were not ignorant of the use of wine, which is a liquor so generally useful and
agreeable, that it could scarcely be unknown even to Adam himself. And as to Noah,
they say, that though he knew the intoxicating quality of wine, yet he might be deceived
in the strength of it, and think that the quantity he drank of it was not capable of causing
the drunkenness in him that he afterwards found it did.

There were many excellent vineyards in Palestine; and to show how great a number
there should be of these in the single inheritance of the tribe of Judah, the patriarch
Jacob says of his son Judah, “He washed his garments in wine, and his clothes in the
blood of grapes,” Gen. 29:11 The use of wine was forbidden to the priests during all the
time they were in the tabernacle, and employed in the service of the altar, Lev. 10:9.
Drunkenness is so odious a sin in itself, especially in a minister, and most of all in the
time of his administration of sacred things, that the use of wine was strictly forbidden of
those occasions. This liquor was also forbidden to the Nazarites, Numb.6:3.

In Gen. 27:28,37, “ corn and wine” denote all sorts of temporal good things, which
were more frequently promised and bestowed under the Old Testament, but were types
of spiritual blessings. In the style of the sacred penmen, “the wine,” or “the cup,” often
represents the anger of God: Psa. 60:3, “Thou hast made us to drink the wine of
astonishment.” And in Jer. 25:15, “Take the wine cup of this fury at my hand, and cause
all the nations to whom I send thee to drink it.” They were used to administer wine, by
way of medicine, to such as were in trouble and sorrow: Prov. 31:6, “Give strong drink
to him that is ready to perish, and wine to those that be of heavy hearts.” The rabbins
say that they used to give wine and strong liquors to those that were condemned to die,
at their execution, to stupefy them, and take off some part of fear and sense of their
pains. There were certain charitable women at Jerusalem, as they tell us, who used to
mix certain drugs with wine, to make it stronger, and more capable of extinguishing the
sense of pain. Some think it was such a kind of mixture that was offered to our Savior
to drink, before he was fastened to the cross: Mark 15:23, “And they gave him to drink
wine mingled with myrrh, but he received it not.”

“The wine of Helbon.” Ezekiel speaks of this wine that was sold at the fairs of Tyre,
Ezek. 27:18. Some say that this wine was well known to the ancients; they called it
Chalibonium vinum. It was made at Damascus, and the Persian had planted vineyards
there on purpose, as Posidonius affirms. Other make it a common name, sweet or fat
wine; for Helbon comes from a word that signifies fat.

“The wine of Lebanon.” Hosea speaks of this wine, chap. 14:7, “The scent thereof
shall be as the wine of Lebanon.” The wines of those sides of Mount Lebanon that had a
good exposition to the sun were heretofore much esteemed. But some think that the
Hebrew text, “wine of Lebanon,” may signify a sweet-scented wine; wine in which
perfumes are mixed, or other drugs, to make it more palatable, and of a better flavour.
Odoriferous wines were not unknown to the Hebrews. In Song of Solomon 8:2, mention
is made of a medicated wine, spiced wine, wine mixed with perfumes. The wines of
Palestine being heady, they used to quality them with water, that they might be drunk
without any inconvenience. Prov. 9:2,5, “She hath mingled her wine. Come, drink of
the wine which I have mingled.

The wicked “eat the bread of wickedness and drink the wine of violence,” Prov. 4:17;
that is, they are maintained with ill-gotten goods, or they abuse the good things that
God gives them; they offend him by the bad use they make of the necessaries of life. In
Amos 2:8, it is condemned in the house of their god.” They drink the wine, they make
themselves merry, at the expense of those they have unjustly condemned. The
Septuagint say, They drink wine earned by their slanders. The Chaldee, the wine of
rapine. In Matt.9:14,17, our Lord Jesus Christ tells the disciples of John the Baptist,
who inquired the reason why they and the Pharisees did fast often, but his disciples did
not fast, that “men do not put new wine into old bottles; else the bottles break, and the
wine runneth out, and the bottles perish.” Our Savior hereby tells us that it was not fit
for him to impose upon his disciples, who were as yet but weak in grace and spiritual
strength, the serve exercise of frequent and extraordinary fasting, lest they should be
discouraged thereby, and so fall off; or lest it should produce hatred and contempt
instead of obedience. “But,” adds he, “they put new wine into new bottles, and both are
preserved.” My disciples must be fitted by degrees, and strengthened for such exercises,
and then they will perform them readily and acceptably. Wine is put for gospel
provisions, Isa. 25:6. For consolation. Prov. 31:6. And for the blood of Christ, Mark.
14:25.

WING
By the name wing the Hebrews understand not only the wings of birds, but also many
things which have some kind of resemblance to wings, as

I. The lappet or skirt of garment: Ruth. 3:9, “Spread thy skirt over thine handmaid;” in
Hebrew the wing. And in Jer.ii.34, “In thy skirts,” Hebrew, wings, “is found the blood
of the souls of poor innocents.”

II. The wings of an army. Isaiah, speaking of the army of the king of Assyria, that was
coming into the land of Judah, says, “The stretching out of his wings shall fill the
breadth of thy land, O Immanuel,” Isa. 8:8. See also Jer. 48:40.

III. Wing is put for the extremity or utmost part of a country. “That it might take hold of
the ends of the earth;” in Hebrew, the wings of the earth. So in Isa. 24:16, “From the
uttermost part of the earth have we heard songs;” the Hebrew says, from the wing of the
earth.

IV. It is put for the sails of a ship: Isa. 18:1, “Woe to the land shadowing with wings!”
meaning Egypt, which abounded with ships, whose sails are like wings, that shadow the
sea.

V. The name of wings is given to the sun-beams: Mal. 4:2, “The sun of righteousness
shall arise with healing in his wings.” This being applied to Christ, denotes that he
should appear in the flesh, and by his doctrine, merit, and Spirit should bring a remedy
for all spiritual sicknesses and diseases. Some word wings may be insinuated the
healing virtue that went forth from Christ to such as by faith did but touch the hem of
his garment, Matt. 9:20-22.

VI. Wing is put for the battlement of a house: Matt. 4:5, the devil set our Savior on a
pinnacle or wing of the temple.

VII . Wings, in a figurative and metaphorical sense, are put for protection or defense.
God says, in Exod. 19:4, that he bare his people on the wings of eagles; that is, that he
had brought them safely out of Egypt as an eagle carries its young ones under its wings.
David begs of God to hide him under his wings, to protect and defend him, as a hen
doth her chickens under her wings, Psa. 36:7, he says that “ the children of men put
their trust under the shadow of his wings.”

WISDOM
I. In Hebrew, chachemah. It is put, for that prudence and discretion which enables men
to perceive what is fit to be done, according to the circumstances of time, place,
persons, manners, and end of doing: Eccles. 2:13,14, “I saw that wisdom excelleth
folly, for the wise man's eyes are in his head.” The wise man has the use of his eyes and
reason, he sees his way, and orders all his affairs with discretion; he foresees, and so
avoids, many dangers and mischief's. knowledge directs a man what is to be done, and
what is not to be done; but wisdom directs him how to do things duly, conveniently, and
fitly. It was this sort of wisdom that Solomon entreated of God with so much
earnestness, and which God granted him with great liberality,1 Kings 3:9,12,28.

II. Wisdom is taken for quickness of invention, and dexterity in the execution of several
works, which require not so much strength of body, as industry and labour of the mind.
Wisdom is the gift of God, who told Moses that he had “filled with wisdom, and
understanding, and knowledge” Bezaleel and Aholiab, to invent and perform several
sorts of work for completing the tabernacle, Exod. 31:2,3.

III. Wisdom is used for craft, cunning, and stratagem, and that whether good or evil:
Exod. 1:10, “ Come on,” said Pharaoh, “let us deal wisely with the Israelites;” let us fall
upon some stratagey, whereby we may exhaust both their wealth and their strength. It is
observed of Jonadab, the friend of Amnon, and nephew of David, that he was very
wise; that is, very subtle and crafty, 2 Sam. 13:3. And in Job 5:13, it is said that “God
taketh the wise in their own craftiness.”

IV. Wisdom is taken for doctrine, learning, and experience: Job 12:12, “With the
ancient is wisdom.” And in Acts 7: 22, it is said of Moses, that “he was learned in all
the wisdom of the Egyptians;” he was instructed in the knowledge of those arts and
sciences for which, in those times, the Egyptians were famous.

V. It is taken for true piety, or the fear of God, which is spiritual wisdom: Psa. 90:12,
“So teach us to number our days, that we may apply our hearts unto wisdom;” that we
may devote ourselves to the study and practice of true piety. And in Job. 28:28, “The
fear of the Lord, that is wisdom.”

VI. Wisdom is put for Jesus Christ, the eternal, essential Wisdom, the Word, the Son of
God. It was by Wisdom that God established the heavens, and founded the earth, Prov.
3:19. It was this Wisdom that the Lord “possessed from everlasting, from the beginning,
or ever the earth was,” Prov. 8:22,23. He was set up, he was anointed from everlasting,
before all worlds, to be the person by whom the father resolved to do all his works, first
to create, and then to uphold, govern, and judge, and afterwards to redeem and save the
world; all which works are in Scripture particularly ascribed to the Son of God.
Solomon, in Prov. 8., discourses largely and profoundly of this wisdom.

VII. The psalmist says, Psa. 137:30, “The mouth of the righteous speaketh wisdom.”
When the discourses of other men are either wicked or vain, his are pious and
profitable; they flow from, and are so many evidences of others spiritually wise. In Job
27:12, having mentioned several hidden things which man's wisdom has found out, Job
asks this question, “But where shall wisdom be found?” he means that sublime and
eminent wisdom which consists in the exact knowledge of all God's counsels and ways,
and of the several manners and reasons of his governing the world, and dealing with
good and bad men; this is far above man's reach, and is the prerogative of God alone.
Job says to his three friend, chap. 12:2, “No doubt but ye are the people, and wisdom
shall die with you.” This is an ironical expression; that is to say, You are the only
people for eminency of wisdom; you have engrossed all the reason of mankind; and you
think that all the wisdom and knowledge of divine things which is in the world lives in
you, and will die and be utterly lost when you die.

VIII. Wisdom is put for natural instinct and sagacity. Job 39:17, The ostrich is hardened
against her young ones,” because God hath not implanted in her that natural instinct,
care, and affection which he hath put into other birds and beasts towards their young.
Wisdom is likewise put for the doctrine of the gospel: 1Cor. 2:6,7, “Howbeit we speak
wisdom among them that are perfect; yet not the wisdom of this world, nor of the
princes of this world, that come to nought;” that is, The subject-matter of my preaching
is the most wise contrivance and counsel of God, concerning the salvation of man by
Christ crucified, and so it will be owned to be, though not by learned philosophers, yet
by humble, sincere Christians, and such who have attained to some ripeness of
understanding in the knowledge of the gospel; but this is not the wisdom of the world,
which teaches how to manage our temporal affairs only in order to a comfortable life
here; neither is it the maxims of state policy, which statesmen count the only wisdom,
who yet by all their plots and policies cannot secure themselves from ruin:” but we
speak the wisdom of God in a mystery, even hidden wisdom;” it is such as no creature
could make any discovery of, and was hidden formerly under holy mysteries and Jewish
types; it was but darkly spoken of by the prophets, and altogether unknown to the
Gentiles.

IX. Christ Jesus is said to be “made of God unto us wisdom,” 1 Cor. 1:30. He reveals
the will and knowledge of God to us, and makes us vise unto salvation. In Matt. 11:19,
our Saviour speaking of the bad treatment that John the Baptist and himself met with
from the Jews, says, “But wisdom is justified of her children.” Some take the meaning
to be this: I, who am the Wisdom of God, am justified by you, who truly believe on me;
you know I am no glutton, no wine-bibber, no friend of publicans and sinners, others
thus : Religion, in all the branches an duties thereof enjoined by God, or the various
methods that God use to reclaim sinners, is owned and acknowledged to be full of
wisdom, holiness, and equity, and also vindicated from the cavils and unjust imputation
of all ungodly persons, by those who have devoted themselves to the study and practice
of religion.

X. St. James speaks of the wisdom that is from above, which comes from God, and
teaches us to be jumble and holy in all our conversation, James 3:17. It is known and
expressed by several properties : it is “pure;” it makes men careful to avoid any
defilement by sin and error, and to adhere both to truth and holiness. It is “peaceable;” it
disposes men to peace, both as to the making and keeping it, so far as is consistent with
purity, and may be done without sin. It is “gentle;” it disposes men to bear with the
infirmities of others, to forgive injuries, to interpret all things for the best, to recede
from their own right of peace' sake. It is “easy to be entreated;” it makes men yield to
persuasions of the word to good counsel, good reason. It is “full of mercy” it makes pity
others that are afflicted, or that offend. It is full of “good fruits;” of beneficence,
liberality, and all other offices of humanity, which proceed from mercy. It is “without
partiality;” it does not make a difference between person and person, upon carnal
accounts. It is also “without hypocrisy,” or counterfeiting, as they do that judge others,
being guilty of the same things themselves; it is unfeigned and sincere. Wisdom is put
for the Holy Scriptures, Luke 11:49.

WITNESS
One that gives testimony to any thing. Thus it is said, you are witness, a faithful
witness, a false witness, God is witness, etc.

I. Witness in Greek signifies one that gives testimony to truth at the expense of his life.
"Jesus Christ is the faithful witness," Rev. 1:5. He is so called, because, as the great
Prophet of his church, he hath revealed the will of God faithfully, plainly, and fully, so
far as is necessary to the salvation of men: this Isaiah prophesied of him, chap. 55:4, " I
have given him for a witness to the people;" to be a Prophet and Teacher, to declare the
counsel and will of God concerning the duty and salvation of men; "to bear witness
unto the truth," as Christ himself affirms before Pontius Pilate, John 18:37. Wherefore
Paul says, 1 Tim. 6:13, that Christ "witnessed a good confession before Pontius Pilate."
He is called the faithful witness, not only because he revealed all truth, and bare record
to the truth before Pilate, but also, because he sealed it with his blood; he died, and was
a martyr to the truth, which proves him to be a faithful constant witness.

II. The law appoints that two or three witnesses should be sufficient in matters of
judicature; but one witness only was not sufficient, Deut. 17:6. When only one was
condemned to die, the witnesses were the first that began the execution. They threw the
first stone, for example, if the party was to be stoned, Deut. 17:7. The law condemned a
false witness to undergo the same punishment that he would have subjected his
neighbor to, Deut. 19:16-19. When God is said to be a witness to sin, as in Jer. 29:23, it
signifies that he not only knows it , but he will also punish it: he is both judge and
witness, he does not stay for any one to accuse the wicked to him, he has no need of the
testimony or accusation of men, to know the demerits of the guilty. He accuses them
himself, he punishes them, he condemns them, he knows all their transgressions, by his
wisdom, his justice, his infinite penetration.

III. In Mal. 3:5, God threatens perjured persons, adulterers, and other wicked men, with
vengeance; "I will be a swift witness against false swearers," etc. This spoken of Christ
the Messiah, to whom the Father hath committed all judgment, John 5:22. The prophets
and Old Testament believers, by their doing and suffering for God, have given
testimony to the truth of our holy religion. The apostles also are still more witnesses of
the coming, the mission, the doctrine, the resurrection of Christ 1 Cor. 15:14,15.

IV. "If Christ be not risen, then we are found false witnesses of God." And St. Peter
says, "We are witnesses of all things which he did in Judea and in Jerusalem," Acts.
10:39. He chose a small number of persons to be witnesses to him; and when they took
upon them to put another apostle in the place of Judas, they thought fit to appoint one
who had been a witness of the resurrection along with them, Acts. 1:22.

V. The apostle Paul, in Rom. 8:16, says that "the Spirit itself beareth witness with our
spirit, that we are the children of God." The Sprit of God, by an inward and secret
suggestion, speaks the same things, gives the same evidence, concerning the truth of
grace, and our sonship, and so ratifies what our enlightened and renewed consciences
say. In Heb. 11:4, it is said that "Abel obtained witness that he was righteous, God
testifying of his gifts." The Spirit of God testified to his spirit that he was justified by
the righteousness of Christ; and God witnessed from heaven to the truth of his state, by
accepting of his person and sacrifice, and by giving a visible sign of it, so as that Cain
could observe it. It is thought that God sent fire from heaven and consumed Abel's
sacrifice, as he did others afterwards.

VI. Job says, "Thou renewest thy witnesses against me," chap. 10:17. You bring fresh
plagues and judgments upon me, which are the witnesses and evidences both of my
sins, and of thy displeasure against me. In Psa. 84:37, it is said that the house and
kingdom of David "shall be established for ever as the moon, and as a faithful witness
in heaven." By "faithful witness," some understand the moon, which is called a witness
of God's covenant of the night, Jer. 33:20; so the meaning is, And though the be subject
to eclipses and manifold changes, yet it still abides in heaven, as a witness of my
covenant of the night; so shall the house and kingdom of David, who was a type of the
Messiah, continue for ever, notwithstanding the changes and calamities that shall befall
it. Other understand by this the rainbow, which is God's faithful and perpetual witness,
Gen. 9:12,16. Witness is put for the miracles of Christ, which gave testimony to his
Deity and Mediatorship, John 5:36.; 10:25.

WOLF
In Hebrew, zeeb; it is a wild creature very well known. The Scripture takes notice of
these remarkable things of the wolf: that it lives upon rapine; that is violent, cruel, and
bloody; that it is voracious and greedy; that it goes out by night to seek its prey; that it
is great enemy of flocks of sheep; that Benjamin shall ravin as a wolf; that false teacher
are wolves in sheep's clothing; that the persecutors of the church, and false pastors, are
also ravening wolves.

The prophets Jeremiah, Habakkuk, and Zephaniah speak of the wolves of the
evening. They observe, that towards evening wolves are most dangerous, as being then
more hungry. Instead of the wolves of the evening, the Septuagint translate it, the
wolves of Arabia, because the Hebrew word Arab signifies both the evening and
Arabia. Wolves are common in Arabia, but they have nothing peculiar in that country;
so that there can be no reason to have recourse to that translation.

As to what is said in Gen. 49:27, that "Benjamin shall ravin as wolf," this denotes the
warlike and fierce disposition and carriage of this tribe. The Chaldee interpreters
explain it of the altar of burnt-offering, which was at Jerusalem in the tribe of Benjamin
and upon which they burnt the morning and evening scarifies to the Lord. Others refer it
to that violent seizure which was made by the children of Benjamin, or the young
women that came to the tabernacle at Shiloh, Judg. 21:21,23. Others again refer it to
Mordecai, or to Saul, or to Paul, who were of the tribe of Benjamin.

Isaiah describing the tranquility of the reign of the Messiah, says, "The wolf shall dwell
with the lamb, and the leopard shall lie down with the kid," etc., Isa. 11:6. This is to be
understood spiritually, and metaphorically; that is to say, Men of fierce, cruel, and
ungovernable dispositions shall be so transformed by the preaching of the gospel and by
the grace of Christ, that they should become most humble, gentle, and tractable, and
shall no more vex and persecute, but shall live and converse in the same church with
other poor Christians quietly and harmlessly. Persecutors are elsewhere compared to
wolves: Matt. 10:16., "Behold, I send you forth as sheep in the midst of wolves." Both
Jews and pagans were at first like ravenous and voracious wolves, let loose against the
faithful. They persecuted and put to a violent death almost all the apostles and disciples
of our Savior. But at last some of these wolves themselves became converts, and grew
to be lambs; St. Paul, one of the most eager persecutors of the church, was afterwards
one of its most zealous defenders.

The wolf, as it is said, is a fierce creature, abiding in forests, an enemy to cattle,

ravenous, greedy, crafty, of an exquisite quickness of smell, having a head something
square, and his hair inclined to grey. It is commonly said, that what makes him so
voracious is, that he has but one very large, short bowel, in which his food stays but a
little time; but this is a popular mistake; his bowels are as long as any other animal's or
as a dog's, being himself a kind of wild dog.

WOMAN
God having created all the animals in pairs, male and female, and having brought them
to Adam, that he might give them names; in this review that Adam made of all living
creatures, he could not observe that any one of them was like himself or created for
him. Gen. 19:20. But God was pleased to give him a companion and assistant, as he had
done to all the other creatures. He therefore cast Adam into a profound sleep, and when
he was fast asleep, God took a rib out of his side, of which he formed the woman. When
Adam awoke, he perceived it, and cried out, "This is bone of my bones, and flesh of my
flesh;" she shall be called by a name derived from that of man, because she is taken out
of man. "wherefore a man shall forsake father and mother, and shall cleave to his wife,
and they two shall be one flesh;" or, they shall be but one in two different bodies,
because of the production of children, which are the blood of both, Gen. 2:21,22, &c.

Woman was created to be a companion and assistant to man. She was equal to him in
that authority and jurisdiction that God gave them over all other animals. But after the
fall, God made her subject to the government of man: Gen. 3:16, "Thy desire shall be to
thy husband, and he shall over thee." Besides the duties prescribed by the law common
to men and women, there were certain regulation peculiar to this sex, Lev. 12; 15:19,
25; Numb. 5:14 etc.; Deut. 22:20,21.

If a married woman made a vow, of whatever nature it was, she could not be obliged
to keep it, if her husband was against it, and contradicted it the same day. But if he staid
till the next day before he contradicted it, or, knowing the thing, if he held his peace, he
was then supposed to obliged to perform her vow, Numb. 30:6-8. See the Epistles of St.
Paul, for the duties of women towards their husbands,1 Cor. 7:1-3,4, &c.; Eph. 5:22,
&c. See also Tit. 2:4,5, and 1 Pet. 3:1-3, where modesty is recommended to them, and a
great care in avoiding all superfluous ornaments, and unnecessary finery of dress.

The prophet Isaiah says, "As for my people, women rule over them;" that is, weak
and effeminate men, Isa. 3:12. And in chap. 19:16, "In that day shall Egypt be like unto
women;" that is, feeble and fearful. The prophet Ezekiel represents the kingdoms of
Israel and Judah, who both sprung from the same stock, by two women, "the daughters
of one mother," Ezek. 23:2,44. And in Rev. 12:1, the church is represented by "a
woman clothed with the sun, and the moon under her feet." The church is compared to a
woman, as she is the spouse of Christ; and as the woman is the weaker sex, so the
church hath always been the weakest part of the world. The antichristian church is also
represented as a women sitting "on a scarlet colored beast, full of names of blasphemy,"
Rev. 17:3.

WORD
In Hebrew, Dabar.

It signifies,

I. The eternal Son of God, the uncreated Wisdom, and second person of the most of
holy Trinity, equal and consubstantial with Father. The evangelist John chap. 1:1, more
expressly than any other, has opened the mystery of this Word, when he tells us, "In the
beginning was the Word, and the Word was with God and the Word was God. The
same was in the beginning with God. All things were made by him, and without him
was not any thing made that was made." Christ Jesus is called the Word, (1.) In respect
of his person, he being the express image of the Father, as we are told, Heb. 1:3.as our
words are of our thoughts. (2.) In respect of his office, because the Father made known
his will to the church in all ages by him, as we declare our minds one to another by our
words, John. 3:34. (3.) Because the Messiah was called the Word of God by the Jews.
The Chaldee paraphrast, the most ancient Jewish writers extant, generally make use of
the word Memra, which signifies the Word, in those places where Moses puts the name
Jehovah. And it is generally thought that under this term the paraphrast would intimate
the Son of God, the second person of the Trinity. Now their testimony is so much the
more considerable, as having lived before Christ, or at the time of Christ, they are
irrefragable witness of the sentiments of their nation concerning this article, since their
Targum, or explication, has always been, and still is, in universal esteem among the
Jews. And as they ascribe to Mamra all the attributes of the Deity, it is concluded from
thence that they believed the Divinity of the Word.

III. They say that it was Mamra, or the Word, which created the world; which appeared
to Moses on Mount Sinai; which gave him the law; which spoke to him face to face;
which brought Israel out of Egypt; which marched before the people; which wrought all
those miracles which are recorded in the book of Exodus. It was the same Word that
appeared to Abraham in the plain of Mamre; that was seen of Jacob made his vow, and
acknowledged as God; Gen. 28:20, "If God will be with me, and will keep me in this
way that I go," &c., "then shall the Lord by my God."

IV. The word is taken for what is written in the sacred books of the Old and New
Testament: Luke 11:28, "Blessed are they that hear the word of God, and keep it."
James 1:22, "Be ye doers of the word." This is the inspired and created word.

V. For the Divine law, which teaches and commands good things, and forbids evil: Psa.
119:101, "I have refrained my feet from every evil way, that I might keep thy word."
This is the word of precept or commandment.

VII. For every promise of God, touching any good things, whether temporal or eternal:
Psa 119:25, "Quicken thou me according to thy word." So in ver. 38, 49, "Establish thy
word unto thy servant, who is devoted to thy fear. Remember the word unto thy servant,
upon which thou hast caused me to hope." This is the word of promise.

VIII. For prophecy, or vision: Isa.ii.1, "The word that Isaiah saw."

IX. Word also signifies the command of God: Psa. 147:18, "He sendeth out his words
and melteht them;" speaking of the ice. One word shall dissolve them, so in Luke v.5,
"Nevertheless at thy word I will let down the net." It was thus the good centurion said to
Christ, "Wherefore neither thought I myself worthy to come unto thee; but say in a
word, and my servant shall be healed," Luke 7:7. This is a word of authority, ordering
things to be done effectually.
X. In Matt. 4:3,4, the devil putting our Saviour upon an unnecessary proof of his
Divinity, and a distrust of God's providence, by desiring him to turn the stones into
bread; our Saviour answers him, that "man does not live by bread alone, but by every
word that proceeded out of the mouth of God;" that is, by whatsoever the providence of
God shall afford and bless for our support; yea, a man may live by his power and will
only, without any means at all, if God so please; of be fed by ravens, as Elijah was; and
therefore no man should absolutely rest upon the means, and without warrant, run to an
extraordinary course for supply, but should trust God, and wait on him to provide as the
pleases.

WORK
Is taken,

I. For such business as is proper to every man's calling, which may be done in six days:
Exod. 20:9, "Six days shalt thou labour, and do all thy work,"

II. For any thought, word, or outward action, whether good or evil. Eccles. 12:14, "God
shall bring every work into judgment."

III. Work is put for wages; Lev. 19:13, "The wages," in Hebrew, the work, of him that
is hired shall not abide with thee all night." So in Job 7:2, "As an hireling looketh for
the reward of his work,"

IV. Work is put for vengeance or judgment: Isa. 5:19, "Let him make speed, and hasten
his work;" let him begin to execute vengeance as soon as he pleases. And in Isa. 28:.21,
"That he may do his work, his strange work;" that he may execute his extraordinary and
unusual judgment against Israel ; a judgment contrary to the benignity of dealing with
his people."

V. Work is put for miracle: John 7:21, "I have done one work, and ye all marvel." The
miracle our Saviour speaks of is his healing the man who lay at the pool of Bethesda.

VI. The works of God denote,

A. His work of creation : Gen. 2:2, "On the seventh day God ended his work."

B. His works of providence in preserving and governing the world: John 5:17, "My
Father worketh hitherto."

C. The work of redemption is called God's "work" John. 9:4, " I must work the works of
him that sent me." And particularly the faith of true believers is called the work of God:
John 6:29, "This is the work of God, that ye believe on him whom he hath sent." The
work of redemption is attributed to the three persons of the Trinity, and their acts herein
are of the same extent. The Rather loves those that are given to Christ in the covenant of
redemption, and Christ is the Saviour of those that are loved by the Father; and the
Spirit sanctifies those that are justified through the merits of Christ's blood. Thus there
is a chain in salvation, the beginning is from the Father, the dispensation through the
Son, and the application by the Spirit. So in liking after the comfort of election,
believers must first look inward to the work of the Spirit on their hearts, then outward to
the work of Christ on the cross, then upward to the everlasting love to the Father in
heaven,1 Pet. 1:2.

D. By good works are to be understood all manner of duties, inward and outward, as
well thoughts as words and actions, toward God or man, which are commanded in the
law of God, and proceed from a pure heart and faith unfeigned, and are referred unto
God's glory; for it is necessary that good works proceed from right principles, and have
right motives and ends namely, a principle of love to God, the motive of obedience to
God's law and the glory of God as the chief end. 1 Cor. 10:31, "Whether therefore ye
eat or drink, or whatsoever ye do, do all to the glory of God." Eph. 2:10, "For we are his
workmanship, created in Christ Jesus unto good works."

E. It is said, James 2:24, "You see that by works a man is justified." The apostle does
not there treat of our justification in the sight of God, but of the justification of our faith
in the sight of man, and therefore asserts that justification is by works; ver. 18. "I will
show thee my faith by my works;" for works justify our faith, and declare us to be
justified before men, who cannot see not know our faith but by our works. St. Paul, in
his Epistles to the Romans and Galatians, asserts, by many arguments, our justification
by faith, that receives and relies upon the righteousness of Christ, that is his obedience
and sufferings, Rom. 3:24,28. Surely the apostles, being inspired by the same Spirit,
cannot be supposed to contradict one another.

VII. Man, because he is depraved and weakened with original sin, is not able to fulfill
the law, and cannot be justified or accepted before God, on account of his works, for by
"the works of the law shall no flesh be justified," Rom. 3:20; Gal. 2:16. The
righteousness of Christ is the sole meritorious cause of our justification ; but those that
are justified are also sanctified, and will be careful to maintain good works, for "without
holiness no man shall see the Lord," Heb. 12:14. Christ's righteousness received by
faith and imputed to true believers, is the cause of their justification, and gives them a
gracious title to heaven, and sanctification makes them meet for it. Bernard say, bona
opera sunt via ad regnum, non causa regnandi; Good works are the way to the
kingdom, not the cause of entering the kingdom.

WORLD
I. It is taken for the whole universe; comprehending the heavens, earth, sea, the
elements, the angels, men animals, in a word, all created beings: John 1:10, "The world
was made by him."
II. It is also put for the race of mankind; sometimes in an extensive sense, for all the
posterity of Adam Rom. 5:12, "By one man sin entered into the world;" sin came to be
among mankind: it is a metonymy, the thing containing being put for the inhabitants
contained. Sometimes it is taken in a more restricted sense, as in John 15:18, it is put for
the wicked in the world, because they relish and savor nothing but worldly designs.

III. It is put likewise for God's chosen people, whether Jews or Gentiles: 2 Cor. 5:19,
"God so loved the world, that he gave his only begotten Son" to die in their stead, and
give satisfaction for them to his justice. Believers are called the world, both because
they are taken from among Jews and Gentiles, and do participate in the corruption of
the world. World is put for the Gentiles only: Rom. 11:12, "If the fall of them be the
riches of the world." The Jews rejecting the gospel, and so falling from being God's
people, was the occasion of God's manifesting his abundant grace in the conversion of
the Gentiles.

IV. It is put for sensual lusts and pleasures, for the riches, honors, and dignities of the
world: 1 John 2:15, "Love not the world, neither the things that are in the world, neither
the things that are in the world." It also stands for the good things of this world: 1 Cor.
7:31, "They that use this world, as not abusing it."

V. "The children of this world." Are such as live in the world, whether they be good or
bad, Luke 20:34.

VI. The devil is called "the prince of this world." John 12:31, and "the god of this
world," 2 Cor. 4:4. He boasted to our Saviour that he was so, Matt. 4:9, and he acts in
this world like a prince, powerfully working in the children of disobedience, Eph. 2:2 In
Heb. 2:5 , the apostle calls the gospel state of the church the world to come.

VII. It is put for the Roman empire, Luke 2:1.

WORM
When the Scripture shows us a person that is weak, mean and despised in the
world, it compares him to a worm of the earth, because nothing is found to be more
contemptible than this creature; Job 25:6, "How much less man, that is a worm?" And
the psalmist says, "I am a worm, and their fire shall never be quenched, Psa. 22:.6. The
worm of the dammed dies not, and their fire shall never be quenched, Isa. 66:24. They
will feel a worm of conscience that shall never die, and the fiery wrath of God upon
their souls and bodies that shall never go out.

YEAR
Concerning the Jewish year see MONTH.
It is said in Gen. 15:13, and in Acts 7:6, that they should entreat them evil four hundred
years; but in Exod. 12:40, it is said, "The sojourning of the children of Israel who dwelt
in Egypt was four hundred and thirty years." This difference is reconciled by
distinguishing the beginning of the account, which, if taken from Abraham's leaving
Chaldea, and receiving the first promise of Canaan, when his sojourning did begin; then
from that time to the giving of the law, there will be four hundred and thirty years, as it
is in Exodus. But if it be taken from Abraham's seed, that is, from the birth of Issac,
which was in the hundredth year of Abraham's age, and so thirty years after his
departure from Chaldea, then it must consequently be thirty years less from thence to
the giving of the law; and so that will agree exactly with the four hundred years
mentioned in Genesis and in the Acts, which are assigned to his seed's sojourning in a
strange land; by the strange land both Canaan and Egypt being to be understood; for
Chaldee paraphrast, and the generality of the Jews, determine the space wherein they
sojourned in Egypt to be but two hundred and ten years; only Josephus calls them two
hundred and fifteen.

YOKE
Besides the common use of this term, for an instrument put about the necks of cattle, to
couple them for drawing, the Scripture makes mention,

I. Of the yoke of bondage, or slavery: Lev. 26:13, "I have broken the bands of your
yoke."
Deut. 28:48, "He shall put a yoke of iron upon thy neck."-

II. Of the yoke of affliction and crosses: Lam. 3:2, "It is good for a man that he bear the
yoke in his youth." It is a man's duty, it is profitable to him, patiently to bear what
afflictions God will please to lay upon him, and to restrain his wanton spirit when they
are most prone to be too brisk and lascivious.-

III. Of the yoke of punishment for sin, which the prophet Jeremiah expresses thus, "The
punishment and bondage I undergo for my sins is bound so fast that I cannot shake it
off.

IV. Of the yoke of God's commandments; Matt. 11:29,30, "Take my yoke upon you for
my yoke is easy." The service of God to flesh and blood is a yoke because it grates
upon the sensitive appetites, and restrain our natural motions and inclinations; yet it is
easy, in comparison of the service of sin, the covenant of works, and the ceremonial
law; it is easy to them that love God, and are regenerated, because the law is written in
their hearts, Psa. 38:31; they are endued with faith, Mark 9:23; and they are
strengthened by Christ, Phil. 4:13.

V. There is the yoke of legal ceremonies. Acts 15:10; Gal. 5:1. They are called a yoke
in respect of their variety, and the difficulty in performing them; in respect of their
changeableness and inefficacy, being only "shadows of good things to come," Heb.
10:1.

ZEAL
A mixed passion, composed of grief and anger, fervent love and desire; for what a man
loves earnestly he is careful to see it honoured, and grieved when it is dishonoured.
Phinehas is commended for having expressed much zeal against those wicked persons
that violated the law of the Lord, Numb. 25:11,13. And in Psa. 69:9, the psalmist says,
"The zeal of thine house hath eaten me up." My earnest desire to have all things duly
ordered about thy worship, and my just displeasure and indignation at all abuses
therein, have overcome me, have wasted my natural moisture and vital spirits.

Zeal is taken either in good or ill part. There may be an eagerness in pursuing
good things, when neither the end nor manner of doing it is good. Such was the zeal of
Jehu, 2 Kings 10:16. He was eager in executing the commands of God, but he did it to
be seen of men: "Come, see my zeal for the Lord." Such also was the zeal of those Jews
whom St. Paul speaks of Rom. 10:2,"They have a zeal of God, but not according to
knowledge." They have an earnest desire to maintain the law and worship of God
instituted by Moses, thinking thereby to promote the glory of God; but though this be a
warm, yet it is a blind zeal; they do not know the will go God, or by what that
righteousness a person is justified before God.