A Complete Christian Dictionary
The source for this document is https://quod.lib.umich.edu/e/eebo/A66593.0001.001
Project Note
This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.
The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
〈◊〉 • culp • it
A Complete Christian DICTIONARY: WHEREIN The SIGNIFICATIONS and several ACCEPTATIONS of All the Words mentioned in the HOLY SCRIPTURES OF THE Old and New Testament, Are fully Opened, Expressed, Explained.
Also, Very many Ambiguous Speeches, Hard and difficult Phrases therein contained, are plainly Interpreted, Cleered, and Expounded.
Tending to the increase of Christian knowledge, and serving for the use of All; especially the Unlearned, who have no skill in the Original Languages, Hebrew and Greek, wherein the Scriptures were first written; and may be
- Unto Ministers of the Gospel instead of a CONCORDANCE, COMMENTARY on all the Scriptures.
- Unto Masters of Families instead of a CONCORDANCE, COMMENTARY on all the Scriptures.
- Unto Private Christians instead of a CONCORDANCE, COMMENTARY on all the Scriptures.
Begun by that famous and worthy Man of God, Mr. THOMAS WILSON, Minister of the Word at St. Georges in Canterbury, and one of the Six Preachers there.
Continued by Mr. JOHN BAGWELL.
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Augmented and Enlarged with a SIX FOLD Addition:
- Viz. I. Of Above four thousand Words, with their several Acceptations, all wanting in the former Editions.
- Viz. II. Of Many more Acceptations of the same words, mentioned and to be found therein.
- Viz. III. Of A great number of hard and difficult Phrases, not cleared at all in the former Impressions; with a further Explanation of many others therein set down.
- Viz. IV. Of The Interpretations of the Proper names of Men, Women, Countries, Cities, Rivers, Mountains, &c. mentioned in the Holy Scriptures.
- Viz. V. Of The Nature and Properties of such Beasts, Fowls, Fishes, Trees, Plants, Fruits, Seeds, Stones, &c. as are named therein.
- Viz. VI. Of The divers Readings set in the Margents of the Bibles of the last Translation.
Extracted out of the most approved Authors, both Ancient and Modern, especially PETRI RAVANELLI Bibliotheca Sacra.
And now in this SEVENTH EDITION very much enlarged, and digested into one Complete Alphabetical DICTIONARY.
By the diligent Care and industrious Pains of ANDREW SIMSON, Minister of the Gospel.
〈 in non-Latin alphabet 〉 . Plato in Gorgia. 〈 in non-Latin alphabet 〉 . Epictetus.
LONDON:
Printed by E. Cotes, and are to be sold by THOMAS WILLIAMS at the BIBLE in Little-Britain without Aldersgate, M. DC. LXI.
An Epistle to the Reader.
THE holy Scriptures are the inditement and invention of the holy Ghost, and therefore full of infinite wisdom and eloquence, even the wisdom and eloquence of God. They contain (as one saith) Cor & animam Dei, the very heart and (as it were) the soul of God. They are the Saints counselors and comforters in the house of their pilgrimage. And therefore it is not only our duty to read them, but our great privilege' and unspeakable happiness that we have them to read. No man ever drank too much of this water of life, or fed too much of this bread of life. Better want the light of the Sun, then the light of the holy Scriptures.
But yet it cannot be denied, but that there are many who spider-like suck the poison of sin and error out of these sweet and precious flowers. There are many that are unlearned and unstable, who (as the Apostle saith) wrest the Scriptures unto their own destruction. But this must not dissuade nor discourage us from reading and searching into them. The Be must not refuse to suck sweetness. out of a flower, because a Spider sucks poison out of it. Non debet Ovis pellem suam deponere, quia Lupus ea se aliquando contegit: We must not cease from reading the 〈◊〉 to our own salvation, because some men abuse them to their own destruction. We read that the Devil brings Scripture against Christ, and yet for all that Christ brings Scripture against him. Christ did not refuse to use it, because the Devil abused it, but he confutes him with his own weapon. The reading of the Scriptures is not a cause of error, but rather the not reading of them, as Christ expressly saith, Mark 12. 24. Christ doth not say (as the Papist) Ye err because you know the Scriptures; But, You err not knowing the Scriptures. The light cannot cause darkness, but the absence of light. The rule doth not make the work go wrong, but the want of it. The armor doth not cause a wound, but the absence of it. Now the Scriptures are the Christian man's rule, light, and spiritual armor. The Law of God makes simple men wise, Psal. 19. 7. not wise men simple. It is a soul-murdering practice of the Papists, to deny the reading of the Scriptures to common people, because some sometimes abuse them. By this Argument they must also keep learned men from reading them, because many of them do sometimes wrest them to their own destruction. Most of the heresies that have been in the Church, have come in by learned men, rather then by ignorant men. Things that are of necessary use, the ill using of them must not take away the right using of them, but quicken us to use them rightly. We must not forbear eating and drinking because some abuse their meat to gluttony, and drink to drunkenness; but we must labor to eat and drink with sobriety and temperance. We must not refuse to read the Scriptures (which are more necessary then our appointed food) because some abuse them, but we must therefore labor to read them with an humble and self-denying heart, with Prayer to God that made them, that he would reveal to us the meaning of them, with a Gospel fear and trembling, lest we should wrack and torture them, and make them speak what they never meant; And also we must thankfully and diligently make use of all those helps which God hath afforded us for the right understanding of them.
Of which sort there are many in Latin, none that I know in English of this nature, but this ensuing Treatise. A Book of singular usefulness for all Ministers of the Gospel, Masters of families, and private Christians. I may very well call it, A key of the Bible, because it unlocks to us the rich Treasury of the holy Scriptures: A Divine Dictionary, teaching us the language of the holy Ghost in our own native tongue, and expounding to us the most obscure and difficult Phrases and Words of the holy Scriptures. The former Book was so acceptable unto the Church of Christ, that it was five times printed. But this will be far more useful and beneficial, because it doth not only contain what was in the former Editions, but adds, (to make it a Complete Christian Dictionary) 1. The several acceptations and significations of above 4000 words and phrases. 2. All the proper names of the Scripture, with their interpretation. 3. Several words and phrases more fully explained. 4. Divers readings. 5. The nature of the Birds, Beasts, Fishes, Precious stones, Trees, Herbs, Seeds, &c. mentioned in the holy Scriptures.
The perfecting of this Work cost (no doubt) the Reverend Minister the Enlarger and Completer thereof, much time and pains. It is very well worthy the public view; Let me heartily commend it (Christian Reader) to thy diligent perusal; and the rather, because thereby thou shalt come to know the meaning of those Books which will make thee wise unto 〈◊〉 .
Your Servant in the work of the Ministry, EDM. CALAMY.
To the Christian Reader, studious of the Scriptures.
THou art much bound to bless God for the great plenty and abundance of excellent Books, which by the hands of his painful and godly Servants he hath afforded thee, as helps and furtherances to bring thee to the sound knowledge, and right understanding of his sacred Word. But among them all (in my judgment) there is no one in our Native tongue, that doth more oblige thee to true thankfulness, then the Book thou now beholdest, in regard of the great necessity, and manifold use of the same, as also the exceeding rich profit and benefit, which by God's blessing (if thou make the right use of it) thou mayst reap thereby. For beside the multiplicity and great variety of wholesome matter, which thou shalt find scattered through the whole Work, here thou hast most of the dark words & phrases contained in the Scripture, in Alphabetical order, plainly, briefly (yet fully) and soundly unfolded; and in most places, the corrupt glosses of the Papists upon them, compendiously discovered and confuted. Here thou mayst at one view see the divers Acceptations and Significations of Words, with the Figures and Tropes denoted, in which the Scripture useth them. By this book thou shalt be made able to distinguish of Words, which in Scripture are ambiguous, to explain Words and Phrases obscure, and easily to understand such as be hard and unknown. By this Book, if thou be a Minister, thou shalt become Bonus Textuarius (for what is that but to be able to give the true meaning and genuine sense of the Scripture?) and Bonus Textuarius est Bonus Theologus. This Book will make thee a more profitable Teacher. for qui been distinguit, been docet. By this Book (whosoever thou be) thou shalt be fortified to shield thyself, and haply others too, from error; as also to see when others do err, and to draw them out of error: for error springs from ignorance, that is, from misunderstanding the Scripture, Mat. 22. 29. By this thou shalt be made skillful to discern the voice of thy Shepherd Christ Jesus, from the voice of a stranger, Joh. 10. 3, 5. In a word, by this Book in short space, and with no great labor, thou mayst plentifully abound in all heavenly wisdom and knowledge. So that, as one says of Cicero, Sciat se multum profecisse, cui Cicero unice placet: In like manner it may more truly be affirmed of this Book, whosoever he be that delighteth much in it, shall thereby gain infinite benefit. The Author hath been pleased to entitle this Book, A Christian Dictionary; and so it is, for it interprets words. But it may also be worthily called, The Key of the Treasures hid in holy Scriptures, The enemy of Ignorance, The high and ready path to Knowledge, The Discloser of God's holy Secrets, A Light for Ministers, whereat they may borrow light; A Lanthorn sor the people to direct them in the light: And to be short, the way to make all the Lord's people to prophesy, as Moses wished. Then Gentle Reader be not without it, let it be continually by thee; yet buy it not for novelty, because it is the first of this kind that ever saw the light, but for the invaluable worth of it. Sit tibi charus, non quia rarus, sed amatus, quod amabilis; i. amari dignus. Seneca saith, Nova, quamvis non magna, miramur: That we make much of new things, though they be not great. Lo, in this Book they both meet together, here is newness, and here is goodness. This work is new, and it is precious, how then should it not much inamour thee?
Omne tulit punctum, qui miscuit utile dulci. J. B.
THE GENERAL PREFACE TO THE Christian Reader.
THE end of teaching is to cause others to learn, and to learn, is to know things to be, what they are. Now, of things to be known, words are notes or marks, leading the mind to the comprehension of the things. It cannot be then but a great hindrance to the understanding of things, when words which betoken and signify things are not understood, and a great furtherance when they be understood. Wherefore as it is necessary in Grammar Schools, that children which learn French, Latin, or Greek, have their Dictionaries & Lexicons allowed them, to interpret such hard and strange words, by knowledge whereof things to be learned become more easy; and their labors which have composed such Books, are much to be commended: So I have wondered, that of so many worthy, learned, and godly Divines, which are as willing for the love to the good of the Church, as able for their sufficiency of gifts, not one, no not one (that I know) have attempted to provide our Christian Scholar such a Christian Dictionary of words, as contain the secrets of our heavenly profession and Art. Many have framed and set forth Primers and A. B. Cs. for beginners; I mean Catechisms, to enter them into the knowledge of God; but not any (as yet) have set to their hands, to interpret in our Mothertongue (in Alphabet order) the chief words of our Science, which being very hard and darksome, sound in the ears of our weak Scholars as Latin or Greek words, as indeed many of them are derived from these Languages: and this I have esteemed as no small let to hinder the profiting in knowledge of holy Scriptures amongst the vulgar; because when in their reading or hearing Scriptures, they meet with such principal words as carry with them the marrow and pith of our holy Religion, they stick at them, as at an unknown language. Matthias Flaccius Illyricus (whom I did not look upon, nor upon Erchiridion Marlorati, until I had well nigh done this work) hath worthily performed this in Latin, by whose help it is easy for a Divine to do some such work in English: I, the unmeetest and unworthiest of all my Brethren, not one of a thousand, but the meanest of ten thousand, have attempted this enterprise, and performed a poor something, sufficient only, to give the more learned some occasion to do some more exact thing in this kind. Therefore for their better encouragement thus to do (besides the breach of the Ice unto them) I have briefly set down before them the great and manifold profits that would arise out of such a work, being substantially done First of all, thyself being a Minister of the Word, it will bring thee this fruit, that thou shalt teach with more facility, having ready and at hand, the true and right definition of things. Secondly, the distinguishing of words of divers acceptions, lying always by thee, will ease thee of some labor in searching, when thou art enforced by occasion of the Text, to interpret such words. Thirdly, the people committed to thy charge, being by means of such a Book well acquainted with the chief words which contain any Doctrine, thou shalt not need in the course of thy Teaching, to be always troubled with the opening of such words; but presuming upon their knowledge, mayst the more 〈◊〉 and dwell in the pressing and urging the doctrine and practice of the things so well understood before. Now as touching the hearers, their growth and proceeding in Christianity will be greater and more speedy, by the help of such a Dictionary; which having given light unto them, to know the principal words of their Art, the matter of Doctrine contained in these words, and raised out of them, will be sooner perceived, and take better impression. Again, the right distinguishing of things, the one from the other, when the nature and due bounds of every word is declared, would prove some preservative against errors and heresy, which commonly arise upon the ignorance of things, while they are 〈◊〉 confusedly together, one thing being taken for another; or something being taken to be that it is not. I could show this in sundry 〈◊〉 , one instead of all: [ 〈◊〉 ] this word not rightly understood, what errors hath it bred? whilst some take it to be the making of ourselves just, by infusion of grace in the hearts of the elect. Others, to be nothing else but a making of our actions to become just and holy; whereas it is an absolution of a sinner from his guiltiness, and pronouncing him righteous before God, when he believes in his Son Christ Jesus. Lastly, it will provoke Christians more willingly to read Scriptures, when they have at hand a Dictionary, to declare and expound such words as they understand not. For, as men adventure to crack that Nut, whose kernel by cracking is to be obtained; so the Christian is much moved to read, when he hath as it were a Cracker to get him the kernel; that is, a Dictionary to give him the sense of the words which he reads. To conclude, it may prevent scruples, which may arise in some consciences, through ignorance of words, and their true and fit meanings.
Now a few advertisements will be requisite to be added unto this my simple endeavor. First, my care was to put in no words but such as were material, and of some moment and use. Secondly, if either I have left out some material words, or not given all the significations of those whereof I have made choice, or given more then they have, or not set down the significations for order, so precisely as should be; let these faults (if any such be) be pardoned by thee, till they be supplied by some more sufficient: for whom (as I have said) I do herein but break the Ice. Yet hereof I would have them take knowledge, that such significations as I give, I find them in the Word, but if any word have other or more, it is more then I find. Thirdly, I would have none to think that my meaning were to give an exact definition of everything (let him be thought very wise and happy that can do this) but some true and familiar explanation or description of words, to make things that be obscure to become somewhat plainer to the ignorant. Fourthly, these explanations which I do give, may differ in terms from such explanations, as ye shall find in other men's writings of the same words. But I verily trust, that you shall find for the most part, an agreement in substance of truth. Moreover, in citing Scriptures, I have sometimes noted such places wherein the word which I do interpret is only named; sometime the place where the interpretation is found with the word, and some places which only have the interpretation, and not the word. I cite few places, because a light given to a word in one place, will clear other places, where that word is used in the same sense; which the advised Reader shall discern by the circumstance of the place. Besides, I have put some Ecclesiastical words, which be not found in Scripture, in so many syllables, yet are there for the matter, as [ Trinity ] and [ Sacrament] &c. Again, sometime ye shall find the word, and sometime the thing, and sometime both opened. Finally, my request is, that no Minister do by this Book hinder his own searching, it being intended to be a mean rather to whet his diligence to search more narrowly: nor any hearer use it to contention, but to edification; not for matter of idle dispute, but for needful direction. And if I be longer in the explanation of some words, then the nature of a Dictionary will bear, or do open some words, which (to some) may seem needless: impute it either unto the weightiness of the things, which being dark and important, need opening; or unto the dullness of common capacities, which see little in Divine matters; or if ye will, to want of dexterity in myself, who have been but of late acquainted with this Trade. Thus entreating thee (Courteous Reader) to have consideration of my weakness, and of the newness and strangeness of the work, favourably to pardon wants, which in such a Forest of words and things, cannot but be many, I commend thee unto the merciful goodness and protection of the Almighty.
Thine to do thee good, Tho. Wilson.
To all that hold fast the form of sound Words, according to the Scriptures, and are desirous to know the mind of God therein; The Saving knowledge of the Truth, with steadfast perseverance therein, even unto the end.
Christian Readers,
SO needful is the knowledge of God, so absolutely conducing unto man's wellbeing, as whereby alone true happiness is to be attained, and without which, unspeakable misery. The former is implied in that of our Savior, This is life eternal that they might know thee the only true God, and Jesus Christ whom thou hast sent. The latter, in that of the Apostle, The Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God. Both, in that of the Lord by Jeremiah, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth me. Hence it is, that as the Lord doth frequently in Scripture upbraid his people for the want hereof, (as by Isaiah, The Ox knoweth his Owner, and the Ass his Masters crib, but Israel doth not know, my people doth not consider; by Jeremiah, My people is foolish, they have not known me, they are sottish children, and they have none understanding; by Hosea, My people are destroyed for lack of knowledge ) so he doth as well by his Servants the Prophets and Apostles exhort hereunto (store of such Exhortations might be produced) as propound the means whereby to obtain the same. Those are ordinarily and especially these two; the Book of God's Works, and the Book of God's Word; or, the Book of the Creatures, and the Book of the Scriptures; on either of which this Lesson may be read, and by both profitably learned.
The former is a very large Volume, or rather containeth 〈 in non-Latin alphabet 〉 , many Volumes, a whole Library; (which may not unfitly be termed 〈 in non-Latin alphabet 〉 , the Medicinary, or Physic-shop of the mind, which was the inscription of Simandius, or Osymandius his Library) Books of all sorts, the print of their several leaves being so great, that it may be seen afar off, and even he that runneth may read therein. Oh! what profitable Lessons may be learned by the consideration of Angels, Devils, Men? What by the Heavens, Earth, Waters, Fire, Air? What by Frost, Snow, Heat, Drought, Moysture, Night, Day? What by Wind, Rain, Seed-time, Harvest, Summer, Winter? What by the Sun, Moon, Stars, Fowls, Fishes, Beasts, Creeping things, Grass, Corn, Trees, Herbs, Seeds, Stones, Metals, &c? Do not some of them teach us Humility? Others, Patience, Obedience, Diligence, Sobriety, Love, Thankfulness, &c. Do not all of them point out unto us the glorious Majesty of God; his Power, Wisdom, Goodness, Providence, and other attributes? 〈◊〉 not something of God be seen in the very meanest Creature? Much may, yea so much, as to leave the greatest part of the World without excuse; but the All of all, that one thing which is necessary, the saving knowledge of God in Christ, is not either taught, or to be learned herein.
The latter, divided into the Old and New Testament (whereof each admitteth several sub-divisions) though in show of a very small bulk, yet not only teacheth what the former teacheth, and to make a profitable use thereof, but plainly (yet briefly) whatsoever is necessary to salvation. Oh the sweetness hereof! oh how precious! The Law of thy mouth ( saith David) is better unto me then thousands of gold and silver. And again, How sweet are thy words unto my taste! yea, sweeter then honey to my mouth. More to be desired are they then gold, yea then much fine gold: sweeter also then honey, and the honey-comb. What's affirmed of Wisdom, may be fitly applied hereunto. The merchandise of it, is better then the merchandise of silver, and the gain thereof then fine gold. It is more precious then Rubies, and all the things thou canst desire are not to be compared unto it,
What Arguments might not be alleged in commendation hereof?
Is Antiquity of force? It was for the substance thereof, from the beginning of the world, first inspired and revealed to Adam, and many other Fathers, and then unto Moses the first Penman thereof, who wrote what was before 〈 in non-Latin alphabet 〉 . Whatsoever Orpheus, Homer, Solon, Pythagoras, Plato, and other Grecians, Philosophers, Poets, Historians, have left in record concerning God, and divine things, they took all out of the Books of Moses, yet not without adding and interlacing their own inventions.
Is Authority? It's not only in respect of itself 〈 in non-Latin alphabet 〉 , deserving all credit and respect, but for that God is the immediate Author, 〈 in non-Latin alphabet 〉 . All Scripture (saith the Apostle Paul ) is given by inspiration of God; for the prophesy came not in old time (or at any time) by the will of man, (saith the Apostle Peter) but 〈◊〉 men of God spake as they were moved by the holy Ghost. Hence it is termed his law, his mouth his wisdom. If the Heathen Cretans, Romans, Lacedemonians, accepted, received, obeyed the Laws proposed unto them, as enjoined by Jupiter, the Nymph Aegeria, Apollo, as was pretended; If Pythagoras his Scholars did so highly respect and admire him, that his 〈 in non-Latin alphabet 〉 , he hath said it, was unto them as a Law; And if the followers of Aristotle, Galen, Paracelsus, &c. readily yield unto their Opinions, Dictates, Conclusions, Determinations; in what esteem should the holy Scriptures be with Christians? Again, Thus saith the Lord, This is the Word of the Lord; Thus and thus is it written by Moses, David, Solomon, the Prophets, Evangelists, Apostles, there must be no contradiction.
Is Necessity? Unless thy Law had been my delights (saith David) I should then have perished in mine affliction. Where there is no Vision (is there any other now?) the people perish, saith Solomon. To the Law, and to the Testimony, saith Isaiah. Search the Scriptures, saith our Savior. It was needful for me (saith the Apostle Jude) to write unto you, and exhort you, that ye should earnestly contend for the Faith, which was once delivered to the Saints. The Book of the Law (saith the Lord unto Joshua) shall not depart 〈◊〉 of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein. That was a sad time, wherein for a long season Israel was without the true God, and without a teaching Priest, and without Law. Oh what a famine, the famine of the Word is!
Is Perfection? The Law of the Lord is perfect, from which, as there is nothing to be taken away, so thereunto is nothing to be added Herein there is no error, falsehood, imperfection, contradiction. Herein nothing that needs to be repealed, because of some inconvenience, unnecessariness; or added, by reason of any defect. It teacheth not some things only, but all things necessary to be known of God, or ourselves, for faith or obedience unto salvation. Is any delighted with History, Poetry, Prophesies, Parables? Any with Arithmetic, Music, Logic, Rhetoric? Any with Astronomy, Astrology, Chronology, Geography? Any with Natural or Moral Philosophy? with matters of Peace or War, &c. Here's matter for each of them, even the greatest Scholars, how excellently soever qualified for learning, may here find enough (haply in one word, or short sentence) wherein to exercise themselves, and the utmost that is in them.
Is Purity? As the Scripture requireth that neither filthiness, nor foolish talking, nor jesting, which are not convenient, should be once named amongst us; so there's neither word nor phrase therein which justly can offend any 〈◊〉 ear. Let these few instances be as so many witnesses. And 〈◊〉 knew his Wife. Ye shall circumcise the flesh of your foreskin. Thou Wentest up to thy Fathers bed then defiledst thou it. Saul went in to cover his feet. After he had gone in to Bathsheba. Let the Husband render unto the Wise due benevolence, and likewise also the Wife unto the Husband.
It Certainty, Infallibility, Faithfulness, Truth? Such are the holy Scriptures, such the Word of the Lord, most certain, infallible, faithful, 〈◊〉 . The judgments of the Lord are true, saith the Psalmist. And, Thy Word is true from 〈◊〉 beginning. Thy Word is truth, 〈◊〉 our Savior. The Word of truth, saith the 〈◊〉 . The Scripture 〈◊〉 be 〈◊〉 God is not a man that he should lie, neither the Son of man, that he should 〈◊〉 : 〈◊〉 he said 〈◊〉 〈◊〉 he not do it? or hath he spoken, and shall he not make it good? Heave: and earth shall pass away, but my words shall not pass away, saith our Savior. As all the 〈◊〉 of God are in Christ Jesus, yea, and in him, Amen; so are also his threatenings. As he is 〈◊〉 that 〈◊〉 , 〈◊〉 is he also having threatened. Both have been, are daily, and shall be accomplished, according to the Scriptures.
Is Perspicuity? The commandment of the Lord is pure, enlightening the eyes, saith David. And in the foregoing verse. The testimony of the Lord is sure, making wise the 〈◊〉 . And, Thy Word is a lamp unto my feet, and a light unto my path. And, The entrance of thy words giveth light, it giveth understanding unto the simple. Accordingly Solomon, The commandment is a lamp, and the Law is light, and reproofs of instruction are the way of life. Accordingly the Apostle Peter, We have a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place.
Is Efficacy? On whom doth it not work; either for life, as unto the Receivers; or for death, as unto the Rejectors thereof? Doth it not convert the unregenerate, restore the regenerate? Do not the plagues, judgments, terrors wrath, &c. therein mentioned, serve to humble those, as the promises, comforts, rewards, to refresh these? Not the greatest Sweater, Drunkard, Adulterer; not the oldest Oppressor, Extortioner, Persecute; not the fiercest Lion, proudest Peacock, subtlest Fox; not the most Covetous, Licentious, Rebellious, Injurious, Malicious, Envious, Ambitious, Superstitious, Idolatrous, &c. whose hard hearts this hammer cannot soften, whose corruptions this axe cannot pare away. Not the most dejected, whom it cannot raise up; the most sorrowful, whom it cannot comfort; the most doubtful, whom it cannot confirm; the most weary and laden with sin, whom it cannot ease by sending them to Christ.
Is Utility? This containeth the form of sound words. Is profitable for Doctrine, for Reproof, for Correction, for Instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works. The holy Scriptures are able to make wise unto salvation, through faith which is in Christ Jesus. Whatsoever things were written afore time, were written for our learning, that we through patience and comfort of the Scriptures, might have hope. These things are written (saith the beloved Disciple) that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name. By this we are regenerated. Of his own will begat he us, with the Word of Truth. Being born again, not of corruptible seed, but of incorruptible, by the Word of God which liveth and abideth forever. By it we are delivered from the bondage of sin. If ye continue in my word (saith our Savior) ye shall know the truth, and the truth shall make you free. This maketh happy. Blessed is the man that meditateth in the Law of the Lord day and night. This is a word of illumination. A word of reconciliation. A word of life. The instrument begetting faith; for faith cometh by hearing, and hearing by the Word of God. A word of salvation; for the Gospel of Christ is the power of God unto salvation, to everyone that believeth. Receive with meekness (saith the Apostle James ) the engraffed Word, which is able to save your souls. This containeth in it (saith one) florem delibatum, The flower and very quintessence of soul-saving wisdom; that we may say of it as the Philosopher sometime spake concerning the knowledge of the soul of man; A small and dim knowledge of it, is to be valued far above a greater measure of clearer insight in any other science. For the inspired Scripture is the infallible rule of faith, the unmovable ground of hope, the perfect guide of life, the souls storehouse of provision, the spiritual Arsenal of munition, the sacred fuel of devotion, the divine subject of contemplation, the everlasting spring of celestial consolation. All that's there taught is Truth; All that's there commanded, is Goodness; All that's there promised, is Happiness. This is to the blind, a light; to them that wander, a guide; to them that are in distress, a comfort; to them that doubt, a counselor; to the unlearned, a Teacher. This is the only seed whereby we are begotten, the only balm whereby we are refreshed. As the Sun to the World, so is the Word to the Church, the light of our lives, and life of our souls. But for this, we could not but continue in our unregenerate condition, lie under the power of darkness, be dead in trespasses and sins, live without Christ, being aliens from the Common-wealth of Israel, and strangers from the covenant of promise, having no hope, and without God in the world. This is bread to feed us, drink to quench our thirst, fire to purge us, oil to soften us, a staff to uphold us, a treasure to enrich us, a lanthorn to direct us, a guide to conduct us, a weapon to defend us, salt to season us, flagons of wine and apples to comfort us, a key to direct us to Christ, and a rule according to which we are to walk, the treasury of all happiness; meat for men, milk for babes. By it there is no error in judgment, which may not be confuted; no corruption in life, which may not be redressed; whereby as all sound Doctrine may be proved, and good Duties warranted, all of us are directed in the performance of the same.
Finally, the All-seeing, ever watchful, and most gracious providence of God, in the preservation and continuance of the holy Scriptures, in their original integrity and purity, notwithstanding all opposition to the contrary, is no small ground for their commendation. It's well known that the Old Testament was first (for the most part) written in Hebrew, as the New Testament in Greek: And that the Jews on the one part, and not a few of the most learned Grecians on the other, were bitter enemies both unto Christians and Christianity; yet hath in not been found, that either phrase, word, letter, or so much as one point, hath been by them depraved, cnrrupted. Even yet we have the same Authentic Scriptures, as they were at first inspired by the Holy Ghost. And being the fountains, it must needs be granted of them, that their waters when drunk at the spring-head, are both sweeter and purer, then when conveyed unto us through the channel of Translations. But most having been, being still ignorant of the Hebrew and Greek, and knowing no other language but their Mother-tongue, God's goodness is even herein conspicuous, that the Scriptures have been and are by the Learned daily Translated into all languages, Latin, Dutch, French, Spanish, Italian, Welch, English, &c. that all may make use of them, none pretend ignorance anymore, as else they might.
It may seem strange (and so it's indeed) that the Holy Scriptures (being of such Antiquity, Authority, Necessity, Perfection, Purity, Infallibility, Perspicuity, Efficacy, Utility) should notwithstanding meet with Adversaries. They have met with such, daily do, and those not a few of all sorts, as may thus appear.
1. The Frantick and giddy-brained Libertines, (who term themselves Spiritual ) denying the Scriptures to be Divine or Authentic (which in contempt they call, The written letter ) fly unto the private Revelation of the Spirit, whereon (say they) they are to rest, as being all taught of God.
2. The old Anabaptists acknowledged the Books of the New Testament to be necessary, but upon 〈◊〉 grounds rejected the Books of the Old Testament.
3. The Manicheans, Marcionites, and some others rejected the Books of Moses, (as one Ptolemeus also did) and likewise the Prophets.
4. The Sadducees acknowledged the Books of Moses for Divine, but rejected all the other Prophets (and therefore our Saviovr to prove the Resurrection of the dead, alleged against them only the words of Moses ) whom Theodorus Bishop of Mopsuesta denied to have ever prophesied of Christ.
5. The Jewish Rabbins (for the most part) reject the Book of Job, as if there had never been any such man.
6. The Nicolaitans and Gnostics rejected David's Psalms, as human, or rather profane Songs, not written by any Divine instinct; And Paulus Samosatenus took such of them as concerned Christ out of the Church, as if they had been newly invented.
7. Some rejected the Book of Ecclesiastes, for that Solomon seemed to have made it in his old age, when he was corrupted by the love of women, and placed true happiness in bodily pleasures, thereby making way for the Philosophy of Epicurus and Aristippus.
8. Certain Heretics rejected the Son of Songs as profane, and not written by the Spirit of God, but through the instinct of Cupid, and that nothing else is contained therein, but love-speeches of Solomon the King, and the Daughter of Pharaoh his Wife, and that therefore in that whole Book the name of God is not to be found.
9. The Prophesy of Daniel is rejected by Porphyrius, as not written by Daniel, but one in Judea, in the time of Antiochus Epiphanes. And that it doth not so much foretell what was to come, as relate what was past.
10. There were that rejected all the New Testament, as being a spiritual Doctrine, only to be written in the heart; and that for being written, it is a killing letter. Others rejected only the Epistle to the Hebrews, the Epistle of James, the second of Peter, the second and third of John, with that of Jude, and the Revelation. Some rejected only some parcels thereof, as the last chap. of Mark, the History of Christ's weeping over Jerusalem, Luk. 19. and of his sweating Agony, and the Apparition of the Angel comforting him, Luk. 22. and the History of the Woman taken in adultery, Joh. 8. and the seventh verse of 1 Joh. 5.
11. All Heretics maintain Opinions contrary to the Scriptures, which yet they pretend to be agreeable thereunto, and go about to prove thereby.
12. There are who pretend, That the understanding or interpreting the Word of God, or knowing of his will, is not imputable to the use of ordinary means (such are the assistance of God's Spirit, joined with the use of learning, study, meditation, rational inferences, collation of places, consulting of the Original languages, and ancient Copies, and Expositions of the Fathers of the Church, analogy of received doctrine, together with unbiased affections, and sincere desire of finding out the truth; and constant prayer for God's blessing on, and co-operation with these and the like means) referring the same either to the extraordinary gift of the Spirit in prophesying, preaching, or expounding, or to illumination, not prophetical, or simply extraordinary, but such as is thought to be promised to a new life, the work of the Spirit of God in the heart of every Saint of his, which consequently supersedes the use of all external Ordinantes to such, even of the Word of God itself, contained in the Canon of the Scripture. The Scriptures which they produce in favor of this, are either out of the Old, or out of the New Testament. Out of the Old, Psal. 25. 9, 12, 14. & 111. 10. & 119. 18. Prov. 2. 7. & 3. 32. & 28. 5. Isa. 35. 8. Ezek. 11. 19. Hag. 2. 5. Joel 2. 28. Out of the New, Joh 6. 45. & 7. 17. & 8. 31, 32, 43. 1 Cor. 12. 7. Gal. 3. 14. Eph. 1. 17 1 Joh. 2. 20. & 3. 24. All which are answered by Dr. Hammond.
13. There are, who though they can read, and have the Bible in their houses, yet seldom or never read therein, either in private, or for the edification of their families, but spill much precious time upon vile Pamphlets, curious Arts, profane Stories, lascivious Poems, &c. Whereas they should sequester (if God were in all their thoughts) all their spare time from the necessary duties of their Calling, to the reading, hearing, and meditating upon the Word, which through the Spirit of grace will enlighten their understanding with the knowledge of God, inflame their affections with the love of God, establish their hearts with the promises of God, moderate their joys with the fear of God, mitigate their affliction with the comforts of God, and regulate all their thoughts, words, and deeds with the precepts of God.
14. The Pontisicians or Papists, above all others, do most manisest their enmity hereunto. They teach, That it was not meet all mysteries should be written in Scripture, 〈◊〉 every ordinary person should come to the knowledge of them, and because of the commonness of them, contemn them. That the Vulgar Latin is to be preferred before, at least equalled with the Hebrew and Greek. That it is not meet and expedient, that the Bible should be translated into the known languages of the common people. That the holy Scriptures though truly and Catholickly translated, may not be indifferently read of all men, no not of any other then such as have express license thereunto. That the holy Scripture even where it seems most plain, is yet so hard and obscure, that it stands in need of a set interpreter, who may open unto us the meaning of it. That it's an heresy for any to assirm, that the Scriptures should be translated into Vulgar languages. That it's the invention of the Devil, that 〈◊〉 people should be permitted to read the Bible. That that curiosity of reading the Scriptures, is not only not necessary for people, but destructive, whereby rather Babylon then Jerusalem is built up: And the reading of the Bible makes rather Heretical Lutherans, then Roman Catholics. That the Book of Tobit, Judith, the Wisdom of Solomon, Ecclesiasticus, the two Books of the Maccabees, the seven Chapters annexed to Esther, the Stories of Bel and the Dragon, of 〈◊〉 , and the Song of the three Children, with the Epistle of Batuch joined to Jeremiah, are canonical, and of as firm authority as any part of the Scripture. That though the Scriptures are in themselves perfect, sufficient, authentical, yet (because they appear not so to us) we are not bound to take them for Scripture, without the authority of the Church; so that in respect of us, the Church hath absolute authority to determine which is Scripture, which 〈◊〉 . That the Scriptures are so hard, doubtful, and uncertain, that like a leaden rule, or nose of wax they may be turned every way. That the Scriptures may have divers senses and meanings in the same place; namely, the Literal, Allegorical, Tropological, and Anagogical. That the sense of the Scriptures must be learned of the Fathers and Pastors of the Church: If the Fathers agree not, the matter must be referred to a General Council, and if there it be not determined, recourse must be had to the Pope and his Cardinals. That the Scriptures contain not all things necessary to be known concerning faith and manners, not all things necessary to salvation, not are 〈◊〉 without Traditions; yea, that their approved Traditions are of equal authority with the Scriptures. That all Traditions agreed in Council, and judged Apostolical (by Traditions, they understand Doctrine, Precept, and Ceremonies, with other Usages of the Church, which are not written in the Scriptures) and whatsoever the Church of Rome 〈◊〉 as 〈◊〉 are not to be 〈◊〉 to be Apostolical indeed: And, that all Apostolical Traditions are of equal authority with the writings of the Apostles: And are that part of the 〈◊〉 〈◊〉 〈◊〉 which is unwritten, as well as the Scriptures are the part which is written. 〈◊〉 proceedeth yet 〈◊〉 , and is not ashamed to prefer Tradition before Scripture; saying, Consider of what force and 〈◊〉 Tradition is seeing that the New Testament is authorized by it; And, the 〈◊〉 or foundation of Scripture is Tradition; and herein doth excel it, because Scripture cannot stand without Tradition; but Tradition can stand without Scripture. Answerable unto their Doctrines are their Practises, nor is their enmity less conspicuous by these then by those. They mangle the Scriptures (Satan-like) in their quoting them, by leaving out some words which make against them. Thus Cardinal Hosius, and Bishop Cano, in way of proving that we may believe in Saints, allege the words of Paul to Philemon (Phil. 4. 5.) Gratias ago Deomeo audiens fidem, quam habes in Domino nostro, & in omnes Sanctos: I give thanks to my God, hearing of the faith which thou hast in the Lord Jesus, and in all Saints; leaving out the word charitatem, love, or charity. Thus Cardinal Bellarmine, to prove that inherent righteousness is the formal cause of our justification, alledgeth these as the words of St. Paul, Tit. 3. 5. Cum apparuit benignitas, & humanitas Salvatoris nostri Dei, non ex operibus quae fecimus nos, sed secundum suam misericordiam salvos nos fecit, &c. When the bountifulness and love of God our Savior appeared, not by the works which we had done, but according to his mercy he saved us, &c. Yet the Apostle saith not barely, not by the works which we had done, but not by the works of righteousness which we had done. So that the Cardinal unrighteously leaves out the word righteousness. They mingle them by adding some words of their own, which are not in the Text. Thus Bernaltus a Priest of Constance, writing in defense of Gregory the Seventh his prohibition of Priests Marriage, affirms that St. Peter commanded even the Laity (1 Pet. 3. 7.) ut parcant uxoribus suis, they should forbear companying with their Wives, lest their prayers should be interrupted: whereas in St. Peter there are no such words, as ut parcant uxoribus, they should forbear companying with their Wives. Thus Bishop Gardener to prove the Carnal presence, alledgeth these as the words of Psal. 11. 5. Escam se dedit 〈◊〉 eum, He gave himself for meat to them that feared him; adding of himself, se, himself, to the Text. They both mangle and mingle, taking away some word or words in the Text, and placing some of their own in the room. Thus Cardinal Hosius to prove Satisfaction, alledgeth these as the words of St. Paul, Rom. 6. Exhibeamus membra nostra servire justitiae, in satisfaction, Let us exhibit our members to serve justice unto satisfaction. And Dr. Harding for proof of the same point, alledgeth these as the words of St. Paul, 2 Cor. 7. 1. Let us cleanse ourselves from all filthiness of the flesh and Spirit, making perfect our satisfaction in the fear of God. Both of them putting the word satisfaction in place of the word sanctification, used by the Apostle. Thus Bellarmine in way of proving Purgatory out of Isa. 4. 4. changeth the words abluerit, laverit, and ardoris, which are in the Vulgar Latin, into purgabit, emendabit, and combustionis, those not suiting so well with fire (which the Papists maintain to be sound in Purgatory) as these do. They pervert them, taking some passages therein literally, which are figuratively to be understood; as, This is my body; and some figuratively, which are meant literally; as, Here are two swords. They willingly and of set purpose misapply them. Thus where David saith, O Lord my God in thee do I put my trust; and Zacharias, Blessed be the Lord God of Israel; Bonaventure thus rendereth and applieth them, O thou good Lady! in thee have I put my trust; and, Blessed be our Lady, the Mother of our Lord God of Israel. They ridiculously abuse and wrest them: Thus they allege for Peter' s Supremacy, Lanch into the deep. Couldst thou not watch one hour with me? Follow me. Peter cut off Malchus his ear. For the Popes omnipotency, Gen. 1. 1, 16. Jer. 1. 10. Also these, that the spiritual man judgeth all things, and himself is judged of no man. Lo, two swords here. Return thy sword into his place. Know ye not that we shall judge the Angels? Kill and eat. For communicating in one kind: Give us this day our daily bread. And that our Savior multiplied loaves, but multiplied no drink. So in the way of proving that Boys and Wenches may enter into Monasteries against their Parents minds. Get thee out of thy Country, and from thy kindred, and from thy Fathers house. Forget thine own people, and thine Fathers house. He that loveth Father or Mother more then me, is not worthy of me. Let the dead bury the dead. So in way of proving that ignorant persons may not read the Scriptures. Give ye not that which is holy to dogs. And that it is lawful for a man to eat fish in Lent, but not flesh. God for Adams sin cursed the earth, but not the water. Not to multiply more (though many more might) they have burned the Bible themselves, have burnt some that were detected to have read therein (as William Hunter and others) and not many years ago, one John Murre a Mercant of Aberdeen, for having but a New Testament in his Ship, was by the cruelty of the merciless Inquisitors deprived both of goods and life.
That those errors and heresies have been by the Orthodox and learned throughout all ages detected, discovered, and the light of the truth (which their wicked authors and broachers have every way endeavored to obscure and extinguish) recovered, is no small demonstration of God's love and care of his people, nor can we express too much thankfulness for the same.
Whence those and the like strange Doctrines, Errors, Heresies, Blasphemies (which have been (and yet are) held, upheld, vented, taught, believed, entertained) have had, have their original, is questionable. That covetousness in some, ambition, pride, vain-glory, self love, discontent in others, have as bitter roots produced those bitter fruits, hath been of old, is even yet experimentally found. Hereunto may be added the perverseness, rebellion, blindness, and propensity unto error, which are naturally in all the Sons of Adam. But Ignorance, or the not knowing of the Scriptures, may be conceived as the especial and chief ground hereof. What our Savior said unto the Sadducees, who denied the Resurrection, may be fitly applied unto those swervers from the truth, Ye do 〈◊〉 not knowing the Scriptures. What the Apostle speaketh of the Crucifiers of Christ, Had they known it, they would not have crucified the Lord of glory, may in charity be spoken of many of them; were they sensible of the greatness, danger, and nature of their sin; did they know what dishonor doth hereby redound unto God, what offense unto the godly, and what wrong and damage unto 〈◊〉 ones, void of judgment, wanting the Spirit of discerning; are unable to try the spirits; they would embrace the truth, forsake their errors, disclaim their 〈◊〉 , be as eager to gain souls unto Christ, as now they are in compassing Sea and Land to make Proselytes; but as yet these things are hid from them, they know not what they do.
This is naturally in all, whilst they abide in their natural condition. For the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. They walk in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart. And yet how many are there, even whilst thus, who are wise in their own eyes, boasting that they are in the right, they have the truth, they only? but the wisdom of this world is foolishness with God. He taketh the wise in their own craftiness. He knoweth the thoughts of the wise, that they are vain.
This is in some voluntary, affected; they are ignorant, and notwithstanding of all the endeavors that are used, whether by word or deed, for their recovery therefrom, will so abide. Light is come into the world, but they love darkness rather then light. May it not be said of such, Because they received not the love of the truth, that they might be saved, even for this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness?
The means whereby to remove, to recover from error, heresy, ignorance, are acknowledged by most to be the holy Scriptures (the Scripture of truth) containing the form of sound words; but not a few have, do, complain of their 〈◊〉 .
Herein (say they) there are many places which seem contrary to each other. There are many Words and Phrases very ambiguous and doubtful. There are many Words whose Significations are not only divers, but contrary.
Unto those it may be answered:
1. That (though all things necessary to be known for the attainment of salvation, be plainly and perspicuously laid down in the holy Scriptures, as also such things as pertain unto true godliness, yet) as in most Arrs and Sciences there are Difficulties, so in Divinity there are Depths. The holy Scriptures have their 〈 in non-Latin alphabet 〉 . In them are dark sayings, Psal. 78. 2. Wonders, Psal. 119. 18. Riddles, Ezek. 17. 2. Great things, Hos. 8. 12. Mysteries, Mat. 13. 11. Parables, Mat. 13. 35. Hidden and manifold wisdom, 1 Cor. 2. 7. Ephes. 3. 10. The deep things of God, 1 Cor. 2. 10. Things hard to be uttered, Heb. 5. 12. Hard to be understood, 2 Pet. 3. 16. But, are we not hereby led up to conceive there be infinite depths in God, which eternity must take us up to study? Do not they convince us of our incapacity of high things, prevent our undervaluing of divine truth? Hath not God therefore hid some truths under the rocks, laid them deep, that so there might be digging and searching as for treasures? Do not difficulties quicken and whet endeavors? Do not the rocky and knotty things in the Prophets and Apostles, suffice to exercise the greatest abilities and graces which are seated in human Nature, and keep men's thoughts from swelling into a conceit of Omnisciency, making us long to be where we shall know as we are known; and in the mean time to pray with David, Open thou our eyes that we may see the wonders of thy Law?
2. That if the Gospel be hid, it is hid to them that are lost. If some things be hard to be understood, it's unto them that are unlearned and unstable; that is, unto them that are unskillful in the Scriptures, not taught of God, and such as are not steadfast in the faith, nor persevere in the reading and study of the Scriptures, even such as are without the Spirit of God.
3. That the Scriptures seem obscure unto us through our own default. For if we come with prejudice to the 〈◊〉 and reading of them, as if their meaning must needs be so and so, for that such and such have so expounded them, though erroneously; if with impiety and impenitency, persevering in our sins without any true turning unto God; if rather out of custom, then any regard or love of the truth; if without any resolution to yield obedience unto them, or be bettered by them; if we neglect, and without any just cause, intermit the reading of them; if we are ignorant of the Acceptations of Words, Figures of Speeches, and Proprieties of Phrases; if we take no notice of the scope of the Scriptures; if we know not the difference between the Law and the Gospel, and the end of either of them; if we interpret them contrary to the analogy of Faith, nor will take pains to compare Scripture with Scripture; if we do not contain ourselves within the bounds and limits of the Scriptures themselves; if we contemn and despise the labors of the learned, who have exercised themselves about the Interpretation of the Scriptures; if we do too much stick unto the bare letter, looking after no more, or neglecting the Literal sense, look after the Allegorical, or Tropological sense; whereas haply in that the Spiritual, in this the Literal is most agreeable to the place; Finally, if we are not unthankful to God for the measure of knowledge which he hath already bestowed upou us, and do not pray unto God for the continuance and increase thereof in the understanding of the Scriptures, it's no wonder that the Scriptures both seem and are indeed obscure unto us.
4. That God of his goodness hath both of old and of late afforded us excellent Helps for our understanding of the Scriptures; such as are the Concordances of the Bible, Hebrew, Greek, Latin, English, &c. being of very great use for the unfolding of difficult texts, by referring to Parallel Scriptures, whereby, where, and how often every word in the Bible is set down therein, may be readily found; such many several Treatises wherein all the pertinent Scriptures unto any particular head or common place are summed up; such those Treatises that handle the several acceptations of Words and Phrases in Scripture; such they who explain peculiar Subjects dispersedly contained in the several parts of Scripture; such the Commentators upon the whole Bible, by their Annotations, Expositions, Notes, &c. Such they that have commented upon some particular Books, or Texts; such they who insist on practical Divinity, who unfold and reconcile such Scriptures as seem opposite to one another; who catechetically explain the grounds of Christian Religion, who resolve Cases of Conscience, who confute the Adversaries of the truth, who clear such doubts as are propounded out of the Scriptures; those (I say) and the like helps are not wanting unto us.
Amongst others, the faithful and painful Laborers in the Lord's Vineyard, this our Author was of special note, eminent in his time, famous in that Generation. Ordinarily, he preached thrice every Week (above an hundred and fifty Sermons yearly) often every day. As he was of a strong constitution, so he was of a good memory, retaining what he had read, and able even on the sudden to make use thereof for the edification of others. As his gifts were more then ordinary, so were his trials, temptations; he had open enemies, false Teachers and Heretics, against whom he stood stoutly in defense of the truth, detecting and confuting their errors. There were also certain false Brethren, who did privily 〈◊〉 his ruin, by articling against him unto the then Archbishop Abbot, for his Non-conformity, &c. but by the means of the Lord Wotton (whose Chaplain he then was) he was not questioned for the same. His words, that till Idolatry were publicly tolerated in this land, public judgments should not seise thereon, have proved too true. As he endeavored the good of his people by Preaching, Expounding, Catechizing, Writing, even till he begun to cease to be, so on his Death-bed he was not unmindful of them, for on Dr. Jackson then present (who was one of the Patrones of his Place, and had then the sole disposal thereof) he laid this charge, that as he would answer unto God on the dreadful day of Judgment, he should place an able, sufficient Pastor over his people, &c. which the Doctor promised, but withal added, that not one of a thousand could be had, such as he himself was. Besides his diligence and frequency in Preaching, he also wrote many Books; as An Exposition of the Epistle to the Romans, this Christian Dictionary, A Dialogue about Justification, A Receipt against Heresy, Scripture Riddles, &c. (one I have under his own hand on the Ten Commandments, and some Sermons on several Texts, not yet published) In all which, though now dead, he still speaketh.
What his aim and end was in writing and publishing this Dictionary, as also the manifold use and utility hereof, he himself showeth in his General Preface; therein as he professeth himself but to have broken the ice (he hath done much more) so he seemeth to invite others to supply what should be found defective herein. This hath been in part performed by Mr. John Bagwell, but is now in this Edition more fully and largely, by a sixfold Addition, viz.
1. Of above four thousand Words, with their several Acceptations, all wanting in the [ 1] former Editions: For the Words, I extracted them for the most part out of Newman's Concordance, and what I found not therein, out of the Bible itself, as Altashith, 〈◊〉 , Neginoth, Nehiloth, &c. And for the Acceptations, they are taken out of Ainsworth, the Annotations on the Bible, Bernard's Thesaurus Biblicus, Dr. Hammond's Annotations on the New Testament, Leigh's Criticae Sacra, Ravanellus his Bibliotheca Sacra, and divers others; of whom I conceived that I might as well make use, as they have of former Writers, especially Ravanellus of Wigandus, and Flaccius Illyricus, and Mr. Bernard of this Work of Mr. Wilson' s, as (if need were) might be instanced in many particulars.
2. Of many more Acceptations of the same Words which are handled by Mr. Wilson and [ 2] Mr. Bagwell in the former Impressions; for which I also am indebted to the forementioned Authors.
3. Of a great number of hard and difficult Phrases, cleared, and plainly expounded to the capacity [ 3] and understanding of the meanest Reader: As also Additions unto the Phrases formerly printed, for their further explanation.
4. Of the proper Names of Men, Women, Cities, Countries, Rivers, &c. mentioned in [ 4] the holy Scriptures, with their several Interpretations (where also if more were of one name, all are mentioned) for which I am beholding unto Robert F. Herry his first Alphabet of directions to Common places, Buxtorfius his Hebrew Lexicon, Pasor his Etyma Nominum Propriorum, Alstedius his Paratitla Theologica, Chytreus his Onomasticon Theologicum, with some others.
5. Of the Nature and properties of such Beasts, Fowls, Fishes, Trees, Plants, Fruits, Herbs, [ 5] Seeds, Stones, &c. as are mentioned in the Scriptures; extracted out of Bercorius his Reductorium Morale, Wolf. Franzius his Historia Animalium, &c. Geminianus de Similitud. Hieronymus Lauretus his Sylva Allegoriarum, Levinus Lemnius de Plantis Sacris, Monfetus his Theatrum Insectorum, Symsoni Hieroglyphica Animalium Terrestrium, Volatilium, Natatilium, &c. Topsell his History of Four-footed Beasts, with divers others.
6. Of the divers Readings set down in the Margents of the Bibles of the last Translation, [ 6] every of which I compared with the Text itself, and finding the same to be of great use, and very helpful for the attaining of the true sense and meaning of the Text, I have hereupon inserted the same. Besides, now and then some words are by other words in other texts expressed, for the better unfolding of the meaning thereof, as some for the same purpose, backed by significant phrases.
Let not any think that hereby any wrong is or can be done to our worthy Author, any detriment or prejudice to this his Work; for whatsoever herein is well done will be ascribed unto him as who first laid the foundation; and the Work itself, how useful soever before, will now by such as shall make use of it, be found much more useful. Nor is there anything of the Authors in the former Impressions, in this willingly either depraved or omitted.
Nor let any take exception, that a greater number of words are here set down which seem needless, useless, or so plain that they need no explanation; for,
- 1. Those words may be found in Concordances, Hebrew, Greek, Latin, English, &c.
- 2. No word is wanting in Complete Dictionaries, of what language soever.
- 3. Those words are but briefly touched; others more material, handled more at large.
- 4. What are plain unto some, are obscure unto others, till explained.
- 5. Some have been puzzled to find out what some such Words meant, what a Nave, a Spoke, a Tenon, a Rudder-band, a Main sail, &c. whereof the meanest Carpenter, Mariner can 〈◊〉 give information. If some have been thus puzzled, may not others also?
Nor let any be discouraged from making use of this Dictionary, if upon the 〈◊〉 of some particular Words, he receive not full satisfaction; for as the Interpretation of such Phrases as are not set down in particular, may be easily understood by the Interpretation of the Words whereof they consist; so the Expositions of many Words are included in the Phrases expounded.
Nor let any complain of the multiplicity and variety of Interpretations which may be found therein, as if one were enough, and so many did but weary and puzzle the Reader: For,
- 1. If those Interpretations be consonant unto the truth, agreeable to the Scriptures, Store is no sore.
- 2. All Readers are not of one mind, one approves of this Interpretation, another of that, another of a third.
- 3. Hereby God's wisdom appears in the various dispensation of his gifts.
- 4. Divers places of Scripture are diversely read; one follows the Text, another the Margent, both which are justifiable.
- 5. Who so is satisfied with any one Interpretation, needs trouble himself no further in the purusal of more.
Nor let any think it strange, if herein he miss some Words, and find others but briefly touched: For,
- 1. I have herein followed the last, whereas our Author followeth the Geneva Translation.
- 2. Many words are included in others, as he, she, they, them, their, &c.
- 3. The meaning of many Words is apparent by the words prefixed or annexed unto them, or both.
- 4. Many Words in the Bible are supplied, not being in the Original, which are therefore printed in a different character.
- 5. Many Words are alike in signification, and that being set down in any one of them, it may suffice to refer the others thereunto; if anything be set down more then once, it's more then needs, more then was intended.
I know that there are not a few who would not that such Books as this should be publisned in English, or made so common for the common people: But
- 1. If such Books be printed and published in other Languages, why may they not also be in ours?
- 2. If Books of all Arts and Sciences (Logic, Rhetoric, Physic, Arithmetic, Music, Astronomy, Geometry, Alchumy, &c. ) are daily translated and published in English, why not also such as this?
- 3. Is knowledge, or the means of knowledge to be 〈◊〉 only unto the learned? Is there no regard to be had unto the simple? Solomon was of another mind in publishing his Proverbs, his was, To give subtlety to the simple, to the young man knowledge and discretion. Accordingly he bringeth in Wisdom, thus crying unto the simple, O ye simple, understand wisdom. And again, Who so is simple, let him turn in hither; &c. Paul also was of another mind, I would (saith he) that ye all spake with tongues, but rather that ye prophesied, were endued with such knowledge and understanding, that ye might expound and interpret the Scriptures. And doth not the holy Ghost by the Word (expounded and explained) intend the making wise the simple, the giving understanding to the simple?
- 4. Though even the Learned may be much holpen hereby (if they please) both they who being well stricken in years, find a decay in their memories, and a disability to study, as they who are but Beginners, and have made no great progress in the study of Divinity; yet this was and is principally intended for the benefit of the unlearned (whether Masters of Families, Private Christians, or others) which may be unto them not only a Dictionary for the understanding of every Scripture-word, but a Concordance, a Commentary, a whole Library. As herein the Notions, Expositions, Interpretations of many learned and worthy Authors are in few words laid open unto the view of all, so hereby there's a remedy provided, as well for such as want money to buy those Authors (if they could understand them) as for such (who though they had them, and could understand them, yet) have little or no time to make use of them; yea, as by this erroneous judgments may be reformed, so (through God's blessing upon the serious and diligent perusal hereof) errors in judgment may be prevented.
I make no question but that not a few of the surviving brood of (the long since dead) Momus, Zoilus, will carp, kick, spurn at this Work, condemn, contemn, disgrace, and sleight it, casting thereon what aspersions they can (as they have done on the more elaborate Works of others, excelling in Piety, and most eminent for Learning) but I shall not be much either troubled or moved.
It's held, that facile est inventis addere, but such as shall undertake the like Work, will sinned it valde, maxim difficile.
To conclude, seeing there are few Books of any bulk, wherein some faults, some mistakes may not be found, either through want of judgment in the Authors, mistake of the Composers, or oversight in the Correctors; Sicubi hallucinati sumus aut aberravimus, vos quicun{que} estis haec nostra lecturi, candide 〈 in non-Latin alphabet 〉 nostra nobiscum communicate, & ad placidam emendationem vos nobiscum accingite. Homines sumus; humanis erroribus humana detur venia. This is the earnest desire and request of
March 25. 1655.
Your Friend and Servant in the Lord, Andrew Symson.
The Reader may be pleased to take notice,
THat all the lines in this Book marked with a single Comma ['] are the work of Mr. Wilson the first Author.
Those marked with double Comma's ["] are added by Mr. Bagwel.
The rest without Comma's are industriously gathered out of several approved 〈◊〉 by Mr. Symson.
A Compleat CHRISTIAN DICTIONARY: WHEREIN The Signification and several Acceptations of all the words mentioned in the HOLY SCRIPTURES OF THE OLD and NEW TESTAMENT, Are fully Opened, Expressed, and Explained. ALSO Very many hard and difficult Phrases therein contained, Cleared and Expounded.
A A.
AAron]
The son of Amram, Exod. 6. 20. The name signifies a mountain, or of or belonging to a mountain, of 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a 〈◊〉 , the mountain of praise, or Prince os divine praises, from 〈 in non-Latin alphabet 〉 a mountain, and 〈 in non-Latin alphabet 〉 to sing; conceiving either in the womb, or in the mind, (that is, to understand ) of 〈 in non-Latin alphabet 〉 to conceive; a teacher, or teaching.
Aaron, though excellently qualified, admirably endued with gifts, yet entered not upon the Priests office without a calling thereunto, Heb. 5. 4. Comp. Jer. 23. 21. Zac. 13. 4, 5.
The Ark is termed 〈 in non-Latin alphabet 〉 in the Hebr. Numb. 4. 5. which being near the same with 〈 in non-Latin alphabet 〉 , might put him in mind of his place, That Aaron was to the service of Aaron the Ark.
Moscs had a spirit of Government; Aaron from the same spirit had a faculty of speech, which Moses had not; each stood in need of the other. Aaron must grantifie Moses by his utterance and promptness of speech; and Moses must fortify Aaron by the authority of his place, and efficacy of his power. 〈◊〉 . on Exod. 4. 16.
Heb. 5. 4. & 7. 11. seem to be absolutely contrary, as if Christ weary called to be a Priest as was Aaron, and yet not called to be a Priest as was Aaron; but they may be thus reconciled: Christ himself was called of God to his Ministerial office. How? As Aaron was. How he? God gave Aaron inward gifts, Exod. 4. 14. and an outward call by Moses, who admitted him into his office, Lev. 8. 2. So Christ was called of God, Heb. 5. 10. who also filled him with inward gifts, Luk. 2. 52. Joh. 3. 34. And was owned into his office by the means of John the Baptist, Mat. 3. 2, 3, 11, 15. Joh. 1. 15 — 37. But on the other side, Christ was not called to his office under the particular notion of a Priest, after the order of Aaron; that is, 1 Christ was not of the same Tribe with Aaron, Aaron being of Levi, 〈◊〉 of Judah. 2 Christ was not to offer Aaronical sacrifices, but to offer up himself. 3 Aaron was a Priest but sor his life, Christ a Priest forever, after the order of Melchizedek. These with other disterences are set forth by the Apostle, in Heb. ch. 8, 9, 10.
Heb. 5. 4. But he that is called of God, as was Aaron. Aaron did not of his own accord intrude himself into the Office of High Priest-hood, but being thereto enjoined and commanded by God, he accepted of it, by way of obedience to him that enjoined it, Exod. 28. 1. 1 Chron. 23. 13. A calling is most requisite in all things we take in hand, especially in the Ministry. If thou comest uncalled, God will say to thee, Friend how 〈◊〉 thou hither? The calling is null, if it hath not God for the Author and caller. That Aaron was thus called, appeared by his rod that budded, (Numb. 17. 8.) 〈◊〉 was kept in the 〈◊〉 of the Covenant, Heb. 9. 4. The world may seek to depress Aaron's rod, but it shall bud and flourish notwithstanding of all opposition.
Aaronites]
1 Chron. 12. 27. & 27. 17. They that came of Aaron.
A B.
Abaddon]
The King of the Locusts, the Angel of the bottomless pit, whom Paul named the Son of perdition, 2 Thess. 2. 3. The destroyer, from 〈 in non-Latin alphabet 〉 , to perish, 〈◊〉 , Prov. 15. 11.
;;One that burneth with a desire of 〈◊〉 and destroying men; such an one is the Devil principally, and his Vicar Antichrist, or the Pope. Rev. 9. 11. They have a King over them whose name in Hebrew is 〈◊〉 , and 〈◊〉 .
In both languages, the Destroyer, because a Destroyer both to the Jews and Gentiles. The Hebrew word signifieth 〈◊〉 , a Metonymy of the effect, for the Destroyer. The Devil or the Pope, which you will, saith Dent. Pareus, Brightman and Forbes interpret it of the Devil. Both actively and passively, both destroying and destroyed, as 〈◊〉 observeth, because he destroyeth many others, and at length is destroyed himself, Chap. 17. 11. 1 Spiritually, 2 Thess. 2. 2 Corporally, Rev. 18. 8. Laeigh. His name is set down in the Hebrew and Greek languages, because both the Old Testament written in the Hebrew, and the New written in Greek, pointed at him (Antichrist) saith 〈◊〉 . As he is both a Spiritual, and a Civil Magistrate; so he destroys both soul and body. That which our Lord and his Apostle have of Judas, and the Antichrist, is in effect a 〈◊〉 or exposition of the name Apollyon, for it and 〈◊〉 , come both from one theme, and so is he called, both becau e he destroys the faith of others, and himself also, for he goeth into destruction, Rev. 17. 11. And though the Turk be a sore Destroyer, yet in as much as he dissembleth not but openly blaspemeth Christ, the Pope is a more perilous enemy, as not being perceived, but lurking under coverings. Cowper. The Pope hath a name in Hebrew, Abaddon from Numb. 24. The Roman shall afflict 〈◊〉 and Eber: and he tendeth to destruction. The whole bent of the Pope is to destruction; his whole policy, and his Mass, his Idols, and his rules of faith. In Greek Apollyon, that is, Destroyer, because all his policy tendeth to eternal destruction. Broughton. Abaddon in the Hebrew tongue is a substantive, and is rendered Apollyon, wasting, destroying, where 〈 in non-Latin alphabet 〉 is understood, q. d. the spirit of destroying, that is, the destroyer. Pasor. 〈◊〉 . Either because the destroying Angel was known to the Jews as well as to the Christians: or else because the Saracens (some take this to be spoken of their chief Commander, the Devils great agent) oppressed both. Some say Muhammad's name 〈◊〉 a Destroyer, and the name 〈◊〉 in the Eastern language, Hapies. Sure it is, they have made havoc of Men, Churches, and Schools where they have prevailed. Annot.
Abagtha]
One of the seven Chamberlains or Eunuchs, that served in the presence of Ahasuerus the King, Esth. 1. 10. Father of the wine-press, from 〈 in non-Latin alphabet 〉 a Father, and 〈 in non-Latin alphabet 〉 a winepress.
Abana]
Stony, or a building, or Father, or I beseech now. A River of 〈◊〉 , which 〈◊〉 objected was as good as Jordan to cleanse his leprosy, 2 King. 5. 12.
Abarim]
Of the plural number, for they were many mountains, of which in particular Nebo was one, on which Moses saw 〈◊〉 afar ost, and then and there by the command of God died, Numb. 27. 12. Deut. 32. 29. The word signifies, either Passing along, because those mountains ran along the Country; or, Passing over, because over them was some rode, from 〈 in non-Latin alphabet 〉 to pass over.
Abase]
In common use it signifieth vilisying, but in propriety of the word, a bringing low, or casting down, of the Gr. word 〈 in non-Latin alphabet 〉 the bottom, as of a pillar or such like thing. It's sometime taken properly, for Couching or Lying down on the ground, as Isa. 31. 4. Sometimes Metaphorically: as 1 To be brought 〈◊〉 ones outward condition, reputation, &c. or inward sorrow and terrors of heart, Job 40. 11. Ezek. 21. 26. Dan. 4. 37. Mat. 23. 12. Phil. 4. 12. 2 To put ones self on mean ways and things, to serve others, as for a Minister to take benevolence of others, or to work with his own hands, that he may preach to this or that people gratis, 2 Cor. 11. 7, 8, 9. Act. 20. 34.
It's spoken of God abasing Man, Dan. 4. 37. Of Man abasing man, Job 40. 11. Of man abasing himself, 2 Cor. 11. 7.
It signifieth, to lay him as low as a Valley, that looks as high as a mountain. Annot. on Job 40. 11.
Abase himself]
Isa. 31. 4. Heb. be humbled. Annot.
Abate]
It signifieth, to Diminish, Asswage, Weaken, make Less; and is spoken of a Price, Lev. 27. 18. of a man's Strength, Deut. 34. 7. of Waters, Gen. 8. 3. of Anger, Judge. 8. 3. of grief, Job 16. 5, 6.
Abated. Heb. 〈◊〉 . Deut. 34. 7. marg.
Abba]
;;Father: Thus Christ expounds it, Mar. 14. 36. and Paul, Rom. 8. 15. To cry Abba, Father: the doubling of the word joining to the Syriac [ Abba ] the Gr. word 〈 in non-Latin alphabet 〉 serving to teach, that God is not God of the same Jews only, but of the Gentiles also, and will be called upon in all languages, requiring of his people a strong confidence in his fatherly goodness through Christ.
;;The repetition of the same word (in sense) serveth to stir and express the vehemency which is in fervent prayer, Gal. 4. 6. Psal. 22. 1. My God, my God, Mat. 25. 11. Lord, Lord open, &c. See Dan. 9. 19. Also it showeth the great constancy and assurance of the faithful, that he is their Father indeed.
;; Hebrew and Syriac words, as Abba, Sabbath, Hosanna, 〈◊〉 , &c. and sundry more, are retained, as familiarly known to the Christians, whose faith is derived from the Jews, so the words also. Also note, that these strange words were not used of superstition, as though more holiness were in the words; as 〈◊〉 may seem for that end to commend the use of a strange tongue in their Service.
This word is only thrice mentioned in the New Testament, and in each place the word Father is added by way of explanation. God so styled by Christ, Mat. 14. 36. So by the Faithful, Rom. 8. 15. Gal. 4. 6. It's usually the first word that Children speak, and which their Fathers willingly hear. In the Hebrew 〈 in non-Latin alphabet 〉 signifieth Father, from 〈 in non-Latin alphabet 〉 , to will, acquiesce.
Abba]
A word implying much tenderness and affection, whereunto Father is joined, not only to explain it, but also the better to express the eager, 〈◊〉 , and vehement affection and desire of the faithful in their calling upon God. Annot. on Rom. 8. 15.
Whether it be read from the right unto the left hand, or from the left unto the right, it's either way Abba, which seemeth to imply that God is the Father of the faithful, though when they are in trouble, he seem to be averse from them. Glass. Phil. sac. p. 305.
Abda]
A servant (or in the Syrian tongue, this cloud ) from 〈 in non-Latin alphabet 〉 to serve, 1 King. 4. 6. Neh. 11. 17.
〈◊〉 ]
My servant. The Father of Kish, 1 Chron. 29. 12.
〈◊〉 ]
A servant of God, or a cloud of God's store, 1 Chr. 5. 15. Jer. 36. 26.
Abdon]
A servant, or a cloud of Justice. The name of a City, Josh. 21. 30. The name also of one of the Judges, Judge. 12. 13. And the first-born of 〈◊〉 , 1 Chron. 8. 30. & 9. 36. And the Son of Micah, 2 Chr. 34. 20. called Achbor, the Son of Micaiah, 2 King. 22. 12.
Abednego]
Servant of light, from 〈 in non-Latin alphabet 〉 , to shine. Called also Azariah, Dan. 1. 7.
Abel]
With 〈 in non-Latin alphabet 〉 in the beginning of the Hebrew word ( 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ) signifieth vanity, from the root 〈 in non-Latin alphabet 〉 , he was vain; and is the name of Adam his second Son, Gen. 4. 2. But with 〈 in non-Latin alphabet 〉 in the beginning of the Hebrew word ( 〈 in non-Latin alphabet 〉 ) it signifieth mourning, from 〈 in non-Latin alphabet 〉 , to lament or mourn. The place where the Ark of God was set down by the Levites, 1 Sam. 6. 18. A City besieged by 〈◊〉 , 2 Sam. 20. 15. preserved by the counsel of a wise Woman that was therein, Ibid. 22. Smitten by the Forces of 〈◊〉 , 1 King. 15. 20. afterward taken by Tiglath Pileser, 2 Kings 15. 29. Hence Abel beth- 〈◊〉 (mourning to the house of Maachah, 1 King. 15. 20.) Abel-maim (mourning of waters, 2 Chron. 16. 4.) Abel-meholah (Sorrow of weakness, Judge. 7. 22.) Abel-mizraim (the mourning of the Egyptians, Gen. 50. 11.) Abel-shittim, Sorrow of thorns, Num. 33. 43. It signifies also a Plain, Judge. 11. 33.
Heb. 22. 24. And to the blood of sprinkling, that speaketh better things then that of Abel. Some copies read it, which speaketh better things then Abel. But did the blood of Abel speak, saith Theophylact? Yes, It cried to God for vengeance, as that of sprinkling, for 〈◊〉 and mercy. (It is meet that sin should be avenged, murder especially.) This blood is called the righteous blood, Mat. 23. 25. which was so holy and reverend a thing, in the sense and reputation of the old world (they say so) that the men of that time used to swear by it. Gregor. Notes. pag. 118.
Abez]
An egg, dirty; or of linen. A City in the Tribe of Issachar, Josh. 19. 20.
To abhor]
;;To have a thing in utter detestation and loathing. Isa. 1. 13. I abhor your Sabbaths and new Moons, Job 42. 6. I abhor myself. Sometimes Abhorring signifies Loathing, in show and profession only, and not in truth, as Rom. 2. 22. Thou abhorrest Idols, that is, seemest to detest them. Sometimes also Abhorring is applied to Inanimate things, as Job 9. 31. Mine own clothes shall abhor me; or make to be abhorred. This word is spoken both of God and Man.
Of God abhorring,
- 1. Idolaters, Lev. 26. 30. Deut. 32. 19. Psal. 78. 58, 59 & 106. 38.
- 2. Such as live in pleasure, and remember not the affliction of Joseph, Amos 6. 6.
- 3. The bloody and deceitful man, Psal. 5. 6.
- 4. The Heathens manners, Lev. 20. 23.
- 5. The 〈◊〉 , Psal. 10. 3.
- 6. His Ordinances abused, Isa. 1. 13.
Of Man, who abhorreth,
- 1 What he ought not; as
-
- 1. God himself, Zech. 11. 8.
- 2. God's Statutes and Judgments, Lev. 26. 15. 43.
- 3. God's People, 1 King. 11. 25.
- 4. The man that speaketh uprightly, 〈◊〉 5. 10.
- 5. Judgment and Equity, Mic. 3. 9.
- 6. The Offering of the Lord, 1 Sam. 2. 17.
- 7. Friends, Job 19. 19.
- 8. The Afflicted, Psal. 22. 24.
- 2. What he ought: as
-
- 1. Idols, Deut. 7. 26. Rom. 2. 22.
- 2. A man his own self, for his own evils, adding repentance for the same, Job 42. 6.
- 3. Lying, Psal. 119. 163.
- 4. Evil, Psal. 36. 4. Rom. 12. 9.
- 5. He that flattereth a wicked man, and saith he is righteous, Prov. 24. 24.
It's also applied unto such as being grievously afflicted, loath food, Psal. 107. 18. Job 33. 20.
It signifieth also to despise, Deut. 32. 19. marg. To stink, 1 Sam. 27. 12. marg. To make to be abhorred, Job 9. 31. marg. To abhor the afflictions of the afflicted, Psal. 22. 24. is, not to have compassion on them, 〈◊〉 . That thou abhorrest, Isa. 7. 16. or rather, by which thou art vexed. Annot.
To have a thing in such detestation, that we scorn to look upon it, turning away our faces, as from an odious and loathsome sight, extremely to detest with a marvelous fear, lest a thing should touch us, or we it. 〈◊〉 Crit. Sac. on the word 〈 in non-Latin alphabet 〉 .
〈◊〉 ]
Shall be an abhorring 〈◊〉 all 〈◊〉 , Isa. 66. 24. or are a loathsomeness, or most loathsome unto every creature, to all those that behold them, one or other. The word here used is nowhere else found but here, and Dan. 12. 3. where it's rendered contempt; but might better be loathsomeness, or detestation there; most loathsome, or most detestable here, loathsomeness being put for extreme loathsome; or detestable, for most detestable, as abomination for most abominable, Jer. 44. 4. Desolation for extreme desolate, Isa. 64. 10. Some of the Jewish Critics say, it cometh from a word that signifies a worm. Annot. But here, and in Dan. 12. 3. it is spoken of stiffnecked and obstinate sinners, which are 〈◊〉 and abhorred of all good and godly people. D. Annot.
〈◊〉 ]
The Daughter of Zechariah, Mother of Hezekiah, 2 King. 18. 2. The word signifieth, My Father.
Abi-albon]
The Father of great Understanding; or, the Father of much Building, or Wrong; one of David' s Worthies, 2 Sam. 23. 31. called also Abiel, 1 Chr. 11. 32.
Abiasaph]
A gathering, or consuming Father. One of the Sons of Korah, Exod. 6. 24.
Abiathar]
Father of the Remnant; or excellent Father; or, Father of Contemplation. The Son of 〈◊〉 , 1 Sam. 22. 20. called also Ahimelech, as his Father Ahimelech, Abiathar, 2 Sam. 8. 17. Also, one of Solomon's Priests, 1 King. 4. 4. who seems not to be the Abiathar already mentioned, for Solomon had thrust him out from being Priest unto the Lord, 1 King. 2. 27.
Abib]
A great Ear (or Stem) of Corn. From hence the month Abib (which answereth to part of March, and part of April, (as we call the 〈◊〉 ) had its denomination, because in those Countries corn was eared, and began to be ripe in this month, Exod. 9. 31. And because in this month the Children of Israel went out of Egypt, the year (which before began in September, Exod. 23. 16.) had its beginning to the Jews Ecclesiastically in this month of Abib; but for the Jubilees and Civil affairs, it began as it had done before, Lev. 25. 8, 9, 10. And because this Release of Israel was a figure of the Churches Redemption by Christ, who renewed the world, 1 Cor. 5. 7, 8. 2 Cor. 5. 17. and who was to suffer death also in this month, Joh. 18. 28, &c. therefore God made it the head and first of the year; that by it the Church might be taught to expect the exceptable year of the Lord which Christ preached, Luk. 4. 19. This month was also called Nisan.
〈◊〉 ]
The Father of Knowledge: one of the Sons of Madian, the Son of Abraham by Keturah, Gen. 25. 4.
Abidan]
Father of 〈◊〉 ; or, My Father a Judge. Prince of the Tribe of Benjamin, Num. 1. 11. & 2. 24. & 7. 60, 65.
Abide]
It signifieth to Stay or Tarry, Gen. 22. 5. To Dwell, Gen. 29. 19. To Be, Gen. 44. 33. To 〈◊〉 or Cleave to, Ruth 2. 8. To Continue, Eccl. 1. 4. To Endure or Passe through without Hurt, Numb. 31. 23. To be sufficient to Bear, Joel 2. 11. To Live, Phil. 1. 24. To 〈◊〉 Firm and Strong, Gen. 49. 24. To wait for, Act. 20. 23. See the margin.
It signifieth also To pitch, Ezr. 8. 15. marg. To stand up, Nah. 1. 6. marg. To 〈◊〉 , Psal. 15. 1. marg. To lodge, Psal. 91. 1. marg. To come into, Luk. 8. 27. To be conversant in, 1 Joh. 2. 10. To stick to one, or take his part, 2 Sam. 16. 18, To be protected, sustained, desended, Psal. 61. 7. Not to perished decay, but continue immovable, firm, stable, Gen. 49. 24. 〈◊〉 to change ones condition, 1 Cor. 7. 8, 20, 24. To persevere, Joh. 15. 7. Ravanell.
To abide in Christ]
signifieth,
- ;;1. To be in, continue, and remain in Christ by a lively faith, without falling therefrom, by security, pride, or profaneness, Joh. 15. 4. Abide in me, and I in you. This perseverance is wrought by the Spirit of Christ, through the holy Ministry, not without the endeavors of the Faithful, Joh. 15. 4, 5, 6.
- 2. A Believers (that 〈◊〉 lose the habit of faith) actually Adhering to, Contemplating of, Rejoicing in, and Obedientially acting communion with Christ; whereby he 〈◊〉 actual quickenings and flowings in of Christ's love into the Believer. For though a Believer hath influences from Christ, whilst he is asleep, or in some lawful worldly employment, in way of maintenance of his habit of spiritual life; (for a Believers graces, and spiritual life, are a fluxive habit, as the beams of the Sun are continued by the continual emission of light from the Sun, and the stream is perpetuated by the constant flowing of the fountain;) yet in very serious duty, use of an Ordinance, and act of obedience to God in Christ, 〈◊〉 Believer hath special flushings and irradiations of Divine light, life and love; so that the more constant our acting is towards Christ, the more continued is our actual enjoyment of special communion with Christ, Joh. 15. 10. If ye (speaking to the believing Disciples, for Judas was gone out, Ch. 13. 30.) keep my Commandments, ye shall abide in my love; even as I have kept my Fathers 〈◊〉 , and abide in his love. Christ could not be separated from God; but by continual acting towards God, he had a continual actual emjoyment of the shining of his Fathers love; so, proportionably Believers.
See 〈◊〉 , and Dwell, House.
To abide in the Word]
;;To persevere in the 〈◊〉 , both in the faith and practice of it unto the end, John. 8. 31. 2 Joh. 9.
Abiding]
Heb. Expectation. 1 Chron. 29. 15. marg.
Abjects]
Psal. 35. 15. Men of no fame, Base men, 〈◊〉 viler then the Earth, Job 30. 8. Such as for their wickedness are, or deserve to be smitten by the Magistrate, as Paul was by the Jews, though without cause, 2 Cor. 11. 24. Such as speak they care not what or how falsely against the people of God, 〈◊〉 . 18. 18. See Schindler's Pentaglot in 〈 in non-Latin alphabet 〉 .
For Abjects Psal. 35. 15. Mr. Ainsworth readeth smiters, according to the Greek, that is, such as 〈◊〉 him with the tongue, as Jer. 18. 18. It may be also read (saith he) the 〈◊〉 , that is, abjects, vile persons, Job 30. 8. (as the Chaldee expresseth it, the wicked ) Or understand smitten on their feet, as 2 Sam. 4. 4. that is, lame, so faigning themselves; or smitten in spirit, as Isa. 66. 2. that is, grieved in outward show.
Abiel]
My Father is God. The Father of 〈◊〉 , the Father of Saul, 1 Sam. 9. 1. and of Ner, the Father of Abner, 1 Sam. 14. 51. Also one of David' s Worthies, 1 Chr. 11. 32. called Abialbon, 2 Sam. 23. 31.
Abiezer]
My Fathers help. One of David' s Worthies, 1 Sam. 23. 27. Also the Nephew of Manasseh; 1 Chron. 7. 18.
〈◊〉 ]
Judge. 6. 11. One descended of 〈◊〉 .
〈◊〉 ]
My Fathers joy. The Wife of Nabal, 1 Sam. 25. 3. Also, the Daughter of Nahash, Sister to Zeruiah Joab's 〈◊〉 whose Son Amasa was Captain of the Hoste instead of Joab, 2 Sam. 17. 25.
〈◊〉 ]
My Fathers strength. The Father of Zuriel, Num. 3. 35. The Son of Huri, 1 Chr. 5. 14. The Wife of 〈◊〉 , 2 Chr. 11. 18. The Father of Esther, Esth. 2. 15. The Wife of Abishur, 1 Chr. 2. 29.
〈◊〉 ]
He is Father; or, My Father himself. The Son of Aaron, Exod. 6. 23.
〈◊〉 ]
The Father of praise; or, Confession. The son of 〈◊〉 , the Son of Benjamin, 1 Chr. 8. 3.
Abia, Abiah, Abijah]
The Will of the Lord; or, My Father the Lord. The Son of Samuel, 1 Sam. 8. 2. The Son of Rehoboam, 1 Chr. 3. 10. called also 〈◊〉 , 1 King. 14. 31. The Son of Becher, 1 Chr. 7. 8. A Priest, 1 Chr. 24. 10. The name of another Priest, Neh. 10. 7. The Wife of Hezron, 〈◊〉 Chr. 2. 24. The Daughter of Zecariah, 2 Chr. 29. 1. called also Abi, 2 King. 18. 7. The Son of Jeroboam, 1 King. 14. 1.
Abijam]
The Father of the Sea. The Son of 〈◊〉 , 1 King. 14. 31. called also Abijah, 2 Chr. 14. 1.
Abilene]
The Fathers 〈◊〉 , or habitation. A Country (near 〈◊〉 ) whereof 〈◊〉 was Tetrarch, Luk. 3. 8.
Ability]
;;Aptness and strength of Wit and Memory to comprehend and retain Sciences, beside a great towardness, and withal industrious and vigorous bodies and minds, Dan. 1. 4. And such as had ab lity.
See Might, Mean, Power, Strength, New-heart, Conversion.
Ability is applied to God, Ephes. 3. 20. To Christ, Heb. 2. 18. To the holy Scriptures, 2 Tim. 3. 15. To the Word of God, James 1. 21. To Man, according to his power in bodily strength, Num. 13. 30. Ability of estate, Deut. 16. 17. Gifts of mind, 2 Tim. 2. 2. Capacity, Mar. 4. 33. Grace received, Phil. 4. 13.
Abimael]
A Father from God; or, My strong Father. The Son of 〈◊〉 , Gen. 10. 28.
Abimelech]
My Father the King. The King of Gerar, Gen. 20. 2. A King of the Philistim in David' s time, otherwise named Achis, Psal. 34. the title. Also the Son of Gideon by his Concubine, Judge. 8. 31.
Abinadab]
A Father of a Vow, or, of a Free mind. The Son of Saul, 1 Sam. 31. 2. The Son of Jesse, 1 Sam. 16. 8. The Father of Eleazar, 1 Sam. 7. 1. The Son in law of Solomon, 1 King. 4. 11.
Abinoam]
The beauty of my Father: Barak was his Son, Judge. 4. 6.
Abiram]
My high Father; or, A high Father. The Son of Eliab, Numb. 16. 1. The Son of 〈◊〉 , 1 King. 16. 34.
Abishag]
My Fathers Ignorance, or Error. A Shunamite who cherished David, and ministered unto him when he was old, 1 King. 1. 4.
Abishai]
My Fathers Reward, or Offering. The Son of Zeruiah, and Brother of Joab, 1 Chr. 2. 16.
Abishahar]
The Son of Bilhan, 1 Chr. 9. 7, 10.
Abishasōm]
See Absalom.
〈◊〉 ]
My Father of Salvation. The Son of Phinehas, 1 Chr. 6. 4. The Son of Bela, 1 Chr. 8. 4.
Abishut]
The Father of a Song, or Wall; or, of Righteousness. The Son of Shammai, 1 Chr. 2. 28.
Abital]
The Father of the Dew: David's Wife, 2 Sam. 3. 4.
〈◊〉 ]
My Fathers Strength, or Beauty. The Son of 〈◊〉 , Mat. 1. 13.
〈◊〉 ]
;;One who is meet and fit, Heb. 5. 2. Who is able, so the Geneva both translation, and observation, which our Author 〈◊〉 , one who is of force, power, might, sufficiency, 〈◊〉 . 〈◊〉 18. He was able to succor them that are tempted, Heb. 5. 7. 〈◊〉 him that is able to save him from death, 〈◊〉 . 7. 25. He is able to save them to the uttermost, that come unto God by him, Heb. 11. 19. God was 〈◊〉 to 〈◊〉 him up even from the dead.
To be able, Hebr. retain, or obtain strength, 1 Chron. 29. 14. marg.
To be ready and willing to do or suffer, Matth. 20. 22. Ravanell.
As he is able, 〈◊〉 . according to the 〈◊〉 of his hand, Deut. 16. 17. marg.
Able]
Rev. 5. 3. 〈◊〉 man in heaven, nor in earth, neither under the 〈◊〉 , was able to open the 〈◊〉 , neither to look thereon. There was no finite creature, either in heaven or earth, that was able to unsold those great and wonderful mysteries which were contained 〈◊〉 that roll of God's eternal decree. Hall. No man at all (for all men are in one of these places, ver. 13. Phil. 2. 10.) was judged worthy to know or publish these great mysteries. The Angel taketh their not answering, or not appearing, for an acknowledgement of their inability, or indignity, or both, so Isa. 41. 28, 29. Annot.
Rev. 15. 8. No 〈◊〉 was able to 〈◊〉 into the Temple, &c. God was so angry with the Papists, that no man durst come to intercede for them; but he went on in wrath, till he had rooted that Religion out of the earth. 〈◊〉 . Now in the giving of this Commission for these seven last Plagues, the glory of God did 〈◊〉 〈◊〉 it 〈◊〉 , as that no man was able to comprehend the Majesty thereof, until this so important a business was dispatched. Hall. None of the wicked or reprobate; for his redeemed serve him night and day in his Temple. So then the wicked cannot understand the plagues which are upon them, till they be finished; and then when the sins of the wicked come to the height, and God's wrath kindles against them, he is inexorable, will not be entreated of them, which is signed by this type, that he will not so much as admit them unto his Temple, to make deprecation unto him. Cowper.
Rev. 6. 1. Who shall be able to stand? These things shall terrify the wicked in the last 〈◊〉
1. Without them, the sight of the Judge.
2. Within them, a guilty conscience; a sensible infirmity in themselves, through the guilt thereof, that makes them unable to stand before the Lord. Cowper.
〈◊〉 men]
Mighty men of valor, 1 Chr. 13. marg.
Abner]
My Fathers lamp. The Son of 〈◊〉 , 1 Sam. 14. 50.
Aboard]
Act. 21. 2. Into the ship.
Abode]
or, sitting. 2 King. 19. 27. marg.
Abolish]
signifieth,
- 1. To make void, as the Pharisees and Scribes did the Commandment of God, that they might keep their own Tradition, Mar. 7. 9.
- 2. To make the use of a thing to cease, as of meats for the belly, and the belly for meats; for that in the life to come, the belly shall not need meat, 1 Cor. 6. 13.
- 3. To do away; so Christ hath abolished in his flesh the enmity, even the law of Commandments contained in Ordinances, Eph. 2. 15. the hand-writing of Ordinances, Col. 2. 14. the Levitical priesthood, Heb. 7. 11, 12.
- 4. To Destroy, 2 Thess. 2. 8. 2 Tim. 1. 10.
Abominable]
Things Detestable, Unclean, Filthy, Abhorred, Loathsome; as things forbidden Ceremonially, Lev. 7. 21. & 11. 43. & 19. 7. Deut. 14. 3. Isa. 65. 4. Jer. 16. 18.
Things also forbidden Morally, as Heathenish customs, Lev. 18. 30. Idols, 2 Chr. 15. 8. Idolatry, Jer. 44. 4. Works of wicked men, Psal. 14. 1. Iniquity, Psal. 53. 1. Scant measure, Mic. 6. 10. So, men which drink in Iniquity like water, Job 15. 16. which professing to know God, in works deny him, Tit. 1. 16. Murderers, Whoremongers, &c. Rev. 21. 8. Which deserve to be abhorred and held as loathsome for some great Spiritual filthiness. Given to sins against nature, as Sodomy, &c. See Rev. 17. 4. Annot.
Abominably]
1 King. 21. 26. Heb. Abominations.
Abomination]
;;1. Some accursed spiritual filthiness, which deserves to be fled from and abhorred of all men, as ominous, fearful, and unhappy. Deut. 22. 25. The man that weareth woman's apparel, and the woman that putteth on man's raiment, both are Abomination unto the Lord, Prov. 12. 22. The lying lips are an Abomination unto the Lord, Mat. 24. 15. and often in Moses and the Prophets. See Deut. 25. 26. It importeth such a vile thing as causeth us to turn our eyes from it, that we cannot abide to look on it.
;;2. Some thing, which for the uncleanness sake might not be eaten or touched, Lev. 11. 10, 11.
Abomination is also taken,
- 1. For any impiety or sin, Isa. 66. 3. Ezek. 16. 50.
- 2. For Idolatry, Jer. 44. 4.
- 3. For that which is hateful and displeasing, Lev. 11. 20. To God, Deut. 27. 15. To his Church, 1 King. 11. 5, 7. So one to another, Prov. 29. 27.
- 4. For the Abomination of Desolation, or horrible Idolatry before Christ manifested, which was a type of Antichristianism, Dan. 9. 27.
- 5. For that destruction of the Temple and Jewish policy by the Romans, not long after our Savior's ascension, Mat. 24. 15.
- 6. For Mystical or Spiritual Abomination, Rev. 17. 4. What things are Abominable or Abomination in God's sight, Deut. 7. 25. & 25. 16. & 27. 15. Psal. 5. 6. Prov. 3. 32. & 11. 1. & 12. 22. & 15. 8. & 16. 5. Isa. 1. 13. Luke 16. 15.
The horrible Abominations of the Israelites, God's own people, Ezek. 8. 6. & 22. 2, 3, &c.
The horrible Abominations of the Gentiles, Deut. 12. 30. & 18. 9. Josh. 23. 12. Rom. 1. 29. Col. 3. 5, 8. 1 Pet. 4. 3.
Abomination, Lev. 18. 22. that is, very abominable, as desolation for very desolate, Vers. 7. Annot. on Isa. 1. 13.
To cast Abomination upon one, is, to make him Filthy, Vile, and Unclean, Nah. 3. 6.
Had in abomination, 1 Sam. 13. 4. Heb. did stink. marg.
;; To work Abomination, is, to bring in Idolatry, or the worship of false gods, 1 King. 11. 7. and to imitate the custom of the Nations in sinning, Jer. 32. 35.
Abomination of desolation]
;;That which all good men detest and hold accursed, by reason of the shameful and foul filthiness of it, deserving and bringing desolation. And this is meant (as some do think) of the Idols which the Romans not long after Christ his ascension, set up in the temple at Jerusalem, whereupon followed desolation, that is, the laying waste. and downfall of the Temple, City, and Nation of the Jews. This is the Abomination of desolation forespoken by Dan. 9. 27. and 12. 11. and after spoken by Mat. 24. 15. But Mr. 〈◊〉 (not without great appearance of reason) interpreteth [ 〈◊〉 ] of the Army of the Romans, which consisteth of abominable men, to wit, Infidels, who brought desolation upon Temple, City and People. A desolation to be executed by abominable men. (See Luk. 21. 20. which expounds Matthew and Mark.)
Mat. 24. 15. That 〈◊〉 abomination of desolation standing in the holy place, mentioned Mat. 24. 17. is the Roman Army besieging Jerusalem, may appear,
- 1. By the parallel place, Luk. 21. 20. where before that admonition of ( 〈◊〉 let those that are in Judea 〈◊〉 to the Mountains, &c. 〈◊〉 here follows immediately, and so demonstrates it to be the very matter) these words are set, 〈◊〉 ye shall see Jerusalem 〈◊〉 with Armies, then 〈◊〉 that the desolation thereof is 〈◊〉 .
- 2. By the agreeableness of the words to this sense, and consonance of 〈◊〉 to that other expression in St. Luke, for the 〈 in non-Latin alphabet 〉 doth (by an 〈◊〉 , imitated by the Writers of the New Testament) signify an abominable, 〈◊〉 , 〈◊〉 , wasting company of Soldiers, or the like. So in the place of 〈◊〉 (here referred to) 'tis clear, ch. 9. 27. With the abominable Armies he shall make it desolate. The word 〈◊〉 being ordinarily to the then polluted and idolatrous 〈◊〉 world, of which the Romans were a principal part, which Armies were to work this desolation on Jerusalem. Agreeable to which it is what Artemodorus hath said in his 〈◊〉 lib. 2. cap. 20. that 〈 in non-Latin alphabet 〉 Vultures, or Eagles (the very creatures, to which in this place the Roman Armies are compared, Vers. 28.) signify in his art, wicked abominable enemies. The very paraphrase of 〈 in non-Latin alphabet 〉 here. Dr. Hammond on Mat. 24. f.
Full of abomination: Rev. 17. 4. Rome is more abominable for Idolatry and wantonness, then any other place. Such cups of enticing wine, Whores were wont to give to their lovers, to allure them to folly, verse. 2. or alluding to such enchanted potions, as by lewd persons are given to work a strong and strange inclination of amorous affections towards them in others. 〈◊〉 .
Above]
signifieth,
- 1. The superiority of place, Exod. 20. 4. Eph. 4. 10.
- 2. The dignity or excellency of a thing, Psal. 113. 4. Mat. 10. 24. Joh. 3. 31. Eph. 1. 21. Phil. 2. 9.
- 3. The excellency or greatness of a thing, Eph. 4. 10.
- 4. Beyond, 1 Chr. 4. 6. & 10. 13. & 2 Cor. 1. 8.
- 5. More then, Gen. 3. 14. & 48. 22. & 49. 26. Exod. 19. 5. Numb. 12. 3. Deut. 7. 14.
- 6. Upwards, Exod. 30. 14. Lev. 27. 7.
- 7. An higher state, or rank, Num. 16. 3.
- 8. Chief in authority and power, honor and dignity, Deut. 28. 13.
Above all, Eph. 6. 16. and above all things, Col. 3. 14. Jam. 5. 12. 1 Pet. 4. 8. 3 Joh. 2. that is, chiefly, principally. In Col. 1. 2. we are called upon to seek those things which are above, and to set our 〈◊〉 on things above. Those are blessings from heaven above, Gen. 49. 25. God, Deut. 4. 39. 1 King. 8. 23. Joh. 31. 2. 28. his glory, Psal. 8. 1. his mercy, Psal. 108. 4. The way of life, Prov. 15. 24. Christ, Job 3. 31. & 8. 23. The new Jerusalem, Gal. 4. 26. Holy graces, Jam. 1. 17. as Wisdom, Jam. 3. 17.
Above when he said, Heb. 10. 8. that is, in the former place of the testimony above cited; in the first place when he spake of sacrifices and offerings to be rejected, before he spake of his coming to do the will of God.
Above all]
;;One, who hath the chief authority and rule over the Church, Eph. 4. 6. Which is above all, Joh. 3. 31.
From above, or above]
;;That which is from heaven, Act. 2. 19. Isa. 6. 11.
;;2. That which is excellent, and of great account, also heavenly and spiritual, Gal. 4. 26. Jerusalem which is from above.
;;3. Things which belong to the heavenly life, Col. 3. 1. Seek the things which be above.
;;4. Christ, Joh. 3. 31.
;;5. God the Father, Jam. 1. 17.
Abound]
spoken,
- 1. Of earthly blessings, Prov. 28. 20.
- 2. Spiritual graces and gifts, 2 Cor. 9. 8. as in hope, Rom. 15. 13. Consolation suffering for Christ, 2 Cor. 1. 5. Love, Phil. 1. 9. Charitable relieving the poor members of Christ, 2 Cor. 8. 7. Every good work, 2 Cor. 9. 8.
- 3. Sin, Mat. 24. 12. Rom. 5. 20.
;; To abound. To know and feel the force of a thing abundantly and plentifully, Rom. 5. 10. Where 〈◊〉 abounded.
;; To abound:
- ;;1. To be in great measure or number. Sin is more then grace, for number of subjects on earth, more in operation upon those subjects th en grace. But the grace of Christ is more abundant then sin,
-
- ;;1. In sufficiency, to help and cure all; though not in efficiency to all, through the indisposition of the subject.
- ;;2. In efficiency of the Elect, in whom grace prevaileth over sin, Rom. 5. 20.
- ;;2. To be felt and known in great measure; so where sin (though less then in some other person) is more felt by 〈◊〉 , then in other persons, grace shall abound with comfort, more then sin did before with sorrow; godly sorrow in him, or wicked joy in others, Rom. 5. 20.
About]
Heb. Again, 1 Chr. 13. 3. marg. 〈◊〉 , Neh. 13. 21. marg. Now, Dan. 5. 31. marg.
About]
About it, to wit, Solomon's bed, Cant. 3. 7. The Church is the bed-chamber of Christ, and each faithful heart is his bed, which he guardeth by many strong and watchful Heroes. Such are his Angels, Gen. 32. 2. Psal. 103. 20. (See also Psal. 34. 7. & 91. 11.) and his Ministers, Heb. 13. 17. but especially himself, 2 King. 6. 16. Phil. 4. 7. Annot. They need not fear either public force, or secret treachery, about whom God setteth a guard.
Abram]
An high Father. The Son of Terah, Gen. 11. 26. whose name was changed into Abraham, which signifieth, A Father of a great multitude, Gen. 17. 5. It's compounded of 〈 in non-Latin alphabet 〉 a Father, 〈 in non-Latin alphabet 〉 high, and 〈 in non-Latin alphabet 〉 a 〈◊〉 .
Abraham]
;;A Father of a multitude, and figured Christ in the sacrificing of his son (in full purpose) for a whole burnt-offering, Gen. 22. 2, 9, 11, 12. which did lively express the delivering up his only Son by God, as a sacrifice for our sins, and raised for our Justification, that he might be Lord both of dead and living. Compare these places, Gen. 22. with Heb. 11. 19. Joh. 3. 16. 1 Joh. 4. 19.
;; To do the works of Abraham: By doing works to prove themselves the Children of Abraham, as they professed themselves to be: Joh. 8. 19. Note, Good works make not the Children of Abraham, but witness they are so: as good fruits approve the trees to be good, but do not make them so.
;; Abraham's 〈◊〉 Christ the Principal and Author of Salvation, and all the Faithful by him saved, Gen. 〈◊〉 . 17. Act. 3. 25. Gal. 3. 16, 29. In Gen. 22. 27. it signifies Esau's posterity.
;; Abraham's seed: Human substance or nature of the posterity of Abraham,
Heb. 2. 16. But he took Abraham's seed. The original word 〈 in non-Latin alphabet 〉 ( he took ) signifieth to lay hold upon one that is flying away, or in danger: answerable hereunto it may in this place signify Christ's redeeming not the Angels, but the seed of Abraham, that is Man, when he fled from him, Gen. 3. 8. Annot. His helping, aiding, succouring the faithful.
〈◊〉 ]
Without the City of Sodom, Gen. 19. 17. Out of the house, Exod. 12. 46. 〈◊〉 of doors, Exod. 21. 19. Outwardly, Lev. 13. 12. Out of his Tent, Lev. 14. 8. Out of marriage, Lev. 18. 9. Without the camp, Deut. 23. 13. Out of ones 〈◊〉 family, Judge. 12. 5. Unto a place apart, 1 Sam. 9. 26. Out of Jerusalem, 1 King. 2. 42. Any where, 2 King. 4. 3. In the 〈◊〉 , Psal. 41. 6. Out, Psal. 77. 17. Without the City, Lam. 1. 20. There are several other places, wherein this Word is found, whose meaning is plain by the words joined therewith, as scatter, bring forth, spread, &c.
〈◊〉 Abrogate]
;;To make void or frustrate: to lay away as of no use and fruit, or to no end. Thus grace is said to be Abrogate, when righteousness is sought by the works of the Law: for then the grace of God in giving Christ unto death, to merit righteousness for believers in him, were made vain and of none effect, Gal. 2. 21. Also, thus the Law is said to be Abrogate, Eph. 2. 15. See how in the word [Law.] See Law, Ceremonies, Void.
Absalom]
A Father of Peace. David' s Son, 2 Sam. 3. 3. Also, the Father of Maacah whom 〈◊〉 married, 1 Chr. 11. 20.
Absence, referred to God ]
;;His with-holding some sign of his favor, or the sending some judgment. For as touching his essence and power, he is never absent from his creatures, Psal. 77. 7. Will the Lord absent himself forever? Hence come 〈◊〉 phrases in the Psalms and elsewhere, of Hiding his face, Turning his back, Departing, Returning, and the like.
〈◊〉 ]
Gen. 31. 49. 1 Cor. 5. 3. Distant, or far off.
To abstain from]
;;To Separate, or Estrange, and turn our mind from a thing with an hatred of it, 1 Pet. 1. 21. Abstain from fleshly lusts, that is, crucify the wicked desires of corrupt nature.
See to Fast, to Deny, or Strives to forsake, Eschew, Mortify; also, Temperance, Sobriety.
Abstinence from food]
〈 in non-Latin alphabet 〉 , Act. 27. 21. of 〈◊〉 and 〈 in non-Latin alphabet 〉 food. Leigh Crit. 〈◊〉 .
Abundance]
;;The plentiful conversion of the Jews towards the end of the world. Also the increase of most excellent grace in them after this general conversion, Rom. 11. 12. What shall their abundance be?
Abundance: A noise, 1 King. 18. 41. marg. Isa. 60. 5. marg. Po • er, Rev. 18. 3. marg.
The abundance of corporal or temporal things, is set forth in Scripture by fullness, fatness, rivers, floods, brooks of butter and honey, tea thousands of rivers of oil, &c. And the enjoyer hereof is said to have goods laid up for many years, to be full of blessing, to be blessed in the precious things of heaven, of the hills, of the earth, &c. 〈◊〉 .
The abundance, or power, marg. of her delicacies, money which they had of her for delicate things to serve her lusts. 〈◊〉 .
Abundance of the heart]
;;An heart abounding and stored with things good or evil, Mat. 12. 24. Of the abundance of the heart, the mouth speaketh.
Abundance of pleasures]
;;All kind of earthly delights which the Church of Rome most riotously and excessively being given unto, did by that means enrich the Merchants of the earth, which sold such wares. Rev. 18. 3. And the Merchants of the earth have waxen rich of the abundance of her pleasures; that is, (saith Brightman ) by the great plenty of all sorts of delicacies, by immoderate lust of enjoying them, enticing men, like Xerxes, to devise and invent new kinds of pleasures.
This (upon the matter) is all one with the former signification.
Abundant]
Much, 1 Pet. 1. 3. marg.
Abundantly]
Surely, Psal. 132. 15. marg. Richly, Tit. 3. 6. marg.
More abundantly]
;;With daily and great increase, and profiring in all spiritual consolations and blessings which are heaped on the sheep of Christ, who with his life accumulateth and poureth Celestial gifts in all plenty upon his, Joh. 10. 10. Col. 1. 19. Eph. 1. 3.
To abuse]
is put for to use a man's right when it may be with scandal taken or given, 1 Cor. 9. 18. To use a thing beside the right use thereof, and not as it ought to be, 1 Cor. 7. 31. To commit whoredom with, or mock, Judge. 19. 25. To mock, 1 Sam. 31. 4. marg.
Abuse of Christian liberty: To be restrained, 1 Cor. 8. 9. And of Cloaths, Isa. 3. 18. Ezek. 7. 20. 1 Pet. 3. 3.
Abusers of themselves with mankind]
1 Cor. 6. 9. See Gen. 19. 5. Rom. 1. 27.
A C.
Accad]
A 〈◊〉 . A City wherein Nimrod reigned, Gen. 10. 10.
Accept]
Referred to God. Man. To God, and then it signifieth,
- 1. The acceptation of our persons when he receives us into favor, and is well pleased with us, Eph. 1. 6.
- 2. The acceptation of our works, when (though defective and imperfect) he approveth graciously thereof, through Christ, Gen. 4. 4. Psal. 51. 19. Either of which is without respect of persons, Rom. 2. 11. as who receiveth all such as obey his Word, without regard of persons, Isa. 66. 3, 8.
- 3. To smell, 1 Sam. 26. 19. marg.
To Man: Taken sometime in a good sense, as Gen. 32. 20. Dan. 4. 27. Rom. 15. 31. Sometimes in an evil, Job 13. 10. whom God accepteth, them he receiveth into grace and favor, loveth, regardeth, honoreth, and highly esteemeth.
To accept us]
;;1. To receive into favor, and to be well pleased with our persons, being before through sin estranged from God, Eph. 1. 6. He hath accepted us freely in his beloved: this is the acceptation of our persons.
;;2. To approve graciously our imperfect and spotted works, by the free forgiveness through Christ, of those wants and faults which stick unto them, Gen. 4. 7. 1 Pet. 2. 5. Psal. 51. 19. Then thou shalt accept our sacrifice, &c. This is the acceptation of our works. The word which is translated [Accepted] in that place of Gen. 4. 7. being of divers significations in the Hebr. tongue, hath caused that divers diversely render it. Some do English it [lifting up,] either of Cain's countenance and conscience which were cast down, or of honoring of his Sacrifice. Others translate it [remitted] as Jerome, and the Chaldee Paraphrast expounded it, of free forgiveness of sins upon his repentance. Others English it by [receive] to wit, a reward and recompense of his amendment, as the old Translation readeth it. And lastly, by others it is interpreted by accepting, meaning to become gracious and grateful to God, as Abel' s Sacrifice was, so he did believe as Abel did; as Calvin, and Pareus, and most Interpreters do translate. Howsoever, the sum is this, that good works which proceed from true belief, and a pure conscience by forgiveness of faults, please God; and with his favor have a blessing and free reward given to them.
Acceptable]
Applyed to a godly man's words and meditation, Psal. 19. 14. Eccles. 12. 10. Time, Psal. 69. 13. A day, Isa. 68. 5. A year, Isa. 61. 1. Good counsel, Dan. 4. 27. God's will, Rom. 12. 1.
The things Acceptable to God, are, Doing of Judgment and Justice, Prov. 23. 3. Our presenting ourselves to God as we ought, Rom. 12. 1. To serve Christ, Rom. 14. 18. People won by the Gospel, and sanctified by the Holy Ghost, Rom. 15. 16. Charitableness, 2 Cor. 8. 12. All in Christ, Eph. 1. 6. Succouring God's Ministers in distress, Phil. 4. 18. Praying for 〈◊〉 in lawful authority, 1 Tim. 2. 3. That Children do requite their Parents, 1 Tim. 5. 4. Spiritual sacrifice by Jesus Christ, 1 Pet. 2. 8. To suffer patiently for well doing, 1 Pet. 2. 5.
Acceptable]
Of delight, Eccl. 12. 10. marg. Thanks, 1 Pet. 2. 20. marg.
Acceptably]
〈 in non-Latin alphabet 〉 Heb. 12. 28. To pleasing contentation, well pleasing.
Acceptance]
Isa. 60. 7. Accepted of, being made Burnt offerings.
Acceptation]
1 Tim. 1. 15. & 4. 9. Reception, approbation.
Accepted]
Shalt thou not be accepted? Gen. 4. 7. or, Is there not forgiveness? or, Shalt thou not receive? or, Shalt thou not have the excellency? or, a lifting up? Annot.
Accepting]
Heb. 11. 35. expecting, receiving.
Acception of person, or Respect of persons]
;;Respect or favor given to one before another for some outward quality, as Nation, Riches, Kindred, Honor, Friendship, and such like. Act. 10. 34. This is the use of men, Jam. 2. 1, 9. but not of God. God is no Accepter of persons. For in every Nation, he that feareth God is accepted, Rom. 2. 11.
;;2. The favor or respect that is given to one before another, because of his virtue and godliness, Act. 10. 35.
;;There is then no cause why any should deny the Eternal Election of God, depending upon his own good pleasure alone, as the moving cause, lest he be counted an accepter of persons. See Person.
Access]
;;A drawing toward, or coming nearer, not of our own accord, but being of God brought freely to this dignity, Rom. 5. 2. We have access unto this grace, &c. that is, we may approach into his gracious presence, being now reconciled to God, having our sins forgiven unto us, through Christ apprehended and laid hold on even by faith, Eph. 2. 18.
Accho]
Thrust, pressed together, or rubbed, the name of a Town, Judge. 1. 31.
Accompany]
With, 2 Sam. 6. marg. To go along with 〈◊〉 companions in a journey, Act. 10. 23.
Accompany salvation]
Heb. 6. 9. or, which have salvation. We are persuaded that you are of the number of those that shall be saved; or accompany the things near unto salvation. Annot.
Accomplish]
It's put for, To yield and and condescend unto, 1 King. 5. 9. To fulfil, 2 Chr. 36. 22. To perform, Jer. 44. 25. To endure to the end, or finish, Luk. 9. 31. To obtain, or bring to pass, Prov. 13. 19. To leave nothing undone, Lam. 4. 11.
God doth accomplish his Word, Josh. 21. 45. 1 Sam. 3. 19. And that, both in Predictions, Promises, and Threats.
Accomplishing]
Heb. 9. 6. 〈 in non-Latin alphabet 〉 , celebrating, performing, solemnizing, doing.
Accomplishment]
Act. 21. 26. The fulfilling.
Accord]
Heb. mouth. Josh. 9. 2. marg.
Of his own accord, Act. 12. 10. that is, of itself, not moved by another. Here was neither Porter, nor Key.
One accord]
;;Agreement or consent of hearts, Phil. 2. 2. Of one accord, Act. 4. 32. that 〈◊〉 of one judgment and will.
Like minded, Phil. 2. 2. Knit together as one man, Judge. 20. 11. Knit together in love, Col. 2. 2, 19. Perfectly joined in the same mind, in the same judgment, speaking the same thing, 〈◊〉 division, 1 Cor. 1. 10.
According]
;;signifieth, first, Likeness, and that diversely,
- ;;1. In Quantity.
- ;;2. In Quality, though not in Quantity, Eph. 4. 24.
- ;;3. In Proportion, or Relation, Rom. 12. 6.
According, hath relation to the Matter, Numb. 29. 40. To the Manner, Numb. 29. 6. To the Number, Numb. 29. 18.
According to God]
;;With God, or having God going before us, Joh. 3. 21. That they are wrought according to God.
- 1. According to his Will in his Word, which must go 〈◊〉 us in doing Duties, as a guide or lanthorn.
- ;;2. According to his Example.
- ;;3. According to the ( 〈◊〉 he giveth us.
;;Secondly, Reasonableness of a matter, or the reason and inducement of some action, 2 Pet. 1. 3. and is as much as Because.
According to thy mind, Heb. from with thee (as thou wouldst have it) Job 34. 33. marg.
According to the 〈◊〉 of life]
;;To declare to men that promise of eternal life made of God in Christ, 2 〈◊〉 . 2. 1. It noteth the final cause.
;;In that saying of the Apostle, Rom. 2. 6. [ According to works ] the word [ According ] noteth not the cause of that wherewith it is joined, but the manner thereof: for good works in the order and meaning of attaining salvation, have a necessary standing, but in the cause of salvation they are shut out.
According to their works]
;;As the thoughts, words, and works of men, have been good or evil, so they shall receive at the hand of the Lord, Rev. 20. 12. And they shall be judged according to their works.
Accordingly]
Answerable unto, Isa. 59. 18.
Account]
To be given unto God, Rom. 14. 12. by All, 2 Cor. 5. 10. at the day of Judgment, 1 Pet. 4. 5. of all their Words, Mat. 12. 36. of all their Works and Thoughts, Eccles. 12. 14.
Account, Answer: Job 33. 13. marg. Reason, Eccles. 7. 27. marg.
Account]
Heb. 13. 17. as they that must give account, namely of their office, and actions to God and Christ, who hath committed his poor sheep to their care and charge: so that if any perish through their default or negligence, they must answer for it, under a grievous penalty.
To account]
Think good, Mar. 10. 42. marg. 〈◊〉 , Gal. 3. 6. marg.
Accursed]
;;1. Separarate from all human use, and appointed to temporal destruction, Josh. 6. 20, 21. Keep ye from the accursed thing.
;;2. Separate from Christ, and appointed to eternal destruction, Gal. 1. 9. Let him be accursed; Rom. 9. 3. I would be accursed (or separate) from Christ for my kinsmen. In these words holy Paul maketh no such prayer or wish, that he might perish (for this had been unlawful and vain too, both against the constant purpose of God, and his own assurance, testified Rom. 8. 38, 39. Neither was Paul bound to love the Jews salvation more then Christ and his grace:) but by this manner of speech being conditional, he bewrays his deep affection for the Jews his kinsmen, in that (if it could have been) he was ready to have 〈◊〉 their eternal destruction with his own. Like to that with of David concerning Absalom, 2 Sam. 18. 33.
3. Execrable, 1 Cor. 12. 3.
This word is applied, to Place, Josh. 6. 17. Person, Gal. 1. 8. Thing, 1 Chr. 2. 7.
Accursed, Heb. the curse. Deut. 21. 23. marg. Devoted, Josh. 6. 17. marg. Separated, Rom. 9. 3. marg. Anathema, 1 Cor. 12. 3. marg.
I could wish that myself were accursed from Christ, &c. Rom. 9. 3. I could be content that I were separate or excommunicate from Christ's Church, not only to want the honor of Apostleship, but to be the most abject creature, separate from the body of Christ, the communion of Saints, and so delivered up to Satan (which containeth all temporal calamities, that he was willing to endure and undergo for their good) or that as Christ being not accursed, or worthy of any ill, became a 〈◊〉 for us, so aster his example, any the saddest condition might fall on me, or if it were possible, and if it might any way tend to this end, I could, me thinks, be content, to part with all mine own hopes and interests in Christ, even mine eternal heaven and bliss; could endure any loss by way of expiation for my 〈◊〉 and Consanguineans the Jews, to rescue them from their infidelity, and the destruction that attends them. Dr. Hammond' s Paraph. & Annot. b.
Accusation]
It's twofold.
- 1. That which is commenced before God, either against obstinate and rebellious sinners, Joh. 5. 45. or against the elect, Rev. 12. 10. But this last is to no purpose, Rom. 8. 33.
- 2. That before men. Where consider,
-
- 1 That a Judge must not receive 〈◊〉 accusation against an Elder, under two or three witnesses, 1 Tim. 5. 19. and he must not 〈◊〉 any before he which is accused have the accusers face to face, &c. Act. 25. 16.
- 2 The accuser is unfit to be a witness against any for small faults, himself being 〈◊〉 of most 〈◊〉 crimes, Mar. 7. 2, 5, 9. Nor they to accuse others of a crime whereof themselves are most guilty, 1 King. 18. 17, 18. And good men will not accuse their own Nation, though most averse and in jurious unto them, Act. 28. 19. And of old it was unlawful for Servants and Dependants upon others to accuse their Lord's and Patrons. See 2 Sam. 19. 27.
- 3 That an accusation is sometimes feigned, Gen. 44. 5, 15 Sometime false, rash, unjust; where consider,
- 1. That if the Accuser be an honest man, whose accusation is of ignorance, having the truth related, he is satisfied, Act. 11. 18. but if ungoldly, then do they not only studiously observe the speeches and actions of the godly, whereby they may take occasion to accuse them, Dan. 6. 4, 5. Mat. 12. 10. Mar. 3. 2. Luk. 6. 7. & 11. 53, 54. & 14. 1. & 20. 20. 〈◊〉 . 8. 6. 2 Cor. 11. 12. but without any proof reiterate the selfsame accusation against them, Luke 23. 2, 5. Joh. 18. 29, 30.
- 2. That even the best have been falsely accused, Isa. 54. 17. Act. 11. 2, 3. & 21. 28. & 23. 28, &c. As also Christ 〈◊〉 , Mat. 27. 12. Mar. 15. 3. Who must endeavor to avoid all occasions from them, that seek such to accuse us, 1 Cor. 9. 15. 2 Cor. 11. 12. And to be modest in our Answers. As also, to be desirous that the matter may be thoroughly scanned, not refusing to undergo any punishment, if guilty, withal making known the integrity of our hearts. Thus in 〈◊〉 Ravanell.
Receive no accusation, 1 Tim. 5. 19. By the Judicial proceedings among the Jews, before the giving of the Sentence there were three parts:
- 1 〈 in non-Latin alphabet 〉 , the Admission of the Cause or Suit. See Isa. 1. 23.
- 2 〈 in non-Latin alphabet 〉 , The Confirmation thereof by the Accusers oath.
- 3 〈 in non-Latin alphabet 〉 , the searching out of the Cause by Arguments afterwards produced, (See Job. 29. 16.) and considered of by the Judge. Dr. Hammond Annot. e. p. 739.
To accuse]
;;To lay an evil or fault to ones charge: this is done either truly or 〈◊〉 ; secretly or openly. Joh. 8. 10. Woman, where are thy Accusers? Act. 24. 13, 19. Men accuse God, one man accuseth another, and Satan accuseth the Brethren; Also, our own thoughts do accuse us, Rev. 12. Rom. 2. 15.
Accuser]
;;1. Some Man.
;;2. Satan. Rev. 12. 9. Who therefore is called the Devil, because he is a false accuser, Rev. 12. As 〈◊〉 every false Accuser may be called a Devil; and so is the Greek Etymology of the word, 1 Tim. 3. 12.
It seemeth here, respect is had to the History of Job, where Satan by Accusing and calumniating him, brought it to pass, that he was permitted by God to try Job by temptations and tribulations. That which here also the Holy Ghost intimateth to be done by him according to his custom. Mede.
Satan's actions are threefold, and in one of the three he is continually exercised. For he is,
- 1. A Tempter.
- 2. An Accuser.
- 3. A Tormenter.
He first tempts to sin; and if he prevail, he is next an Accuser, for the same sin whereunto he did tempt; and thirdly, if he can obtain a license, and commission from the Lord, he will 〈◊〉 for it. On the contrary, our blessed Savior is our Advocate, who first exhorteth us that we sin not. Next, if we sin, he excuseth us, and intercedeth for us. And thirdly, rather then we shall be 〈◊〉 , he 〈◊〉 to be stricken for us. Cowper. In the time of the Ten Persecutions, when the Christians met by night for fear of danger, the Devil by his instruments accused them 〈◊〉 men, as 〈◊〉 they met in the night to practice all manner of looseness. 〈◊〉 . The Zohar telleth upon Gen. 3. how the Devil accused each one, from his coming into the world, all his life. Broughton.
False-accusers, or Make-bates, 2 Tim. 3. 3. & 〈◊〉 . 3. 3. 〈◊〉 .
Accustomed]
Heb. taught. Jer. 13. 23. marg.
Acesdama]
The field of blood, Act. 1. 19. Of 〈 in non-Latin alphabet 〉 a Field, and 〈 in non-Latin alphabet 〉 Blood; or of 〈 in non-Latin alphabet 〉 (which in the 〈◊〉 and Syriac signifieth a field, of the Hebrew root 〈 in non-Latin alphabet 〉 , chalack, thence by a 〈◊〉 , or 〈◊〉 of letters, 〈 in non-Latin alphabet 〉 , chakel, a part, 〈◊〉 , or field; or possession of fields, divided from others, Isa. 61. 7. Hos. 5. 7.) & 〈 in non-Latin alphabet 〉 blood. Annot.
〈◊〉 ]
A Region of Grecce, whereof Corinth was the chief City, 2 Cor. 1. 1. And for that the Romans by means of the Acheans had conquered the Grecians, Gallio is termed the Deputy, not of Greece, but of Achaia, Act. 18. 12. It's also taken for the Saints dwelling therein, 2 Cor. 9. 2. It seems to be 〈◊〉 from 〈 in non-Latin alphabet 〉 , which signifieth Sadness, Grief. Hence Achaicus born in Achaia, 1 Cor. 16. 17.
Achan]
Troubling, named also Achar, the Troubler of Israel, who transgressed in the thing accursed, 1 Chr. 2. 7. and was stoned in the valley of Achar, (trouble) from whom it had its denomination, Josh. 7. 26.
Achbor]
A mouse. Father to Baal-hanan, Gen. 36. 38. Also the Son of Micaiah, 2 King. 22. 12. called also Abdon, 2 Chr. 34. 20.
Achim]
Rising again, or confirming, or revenging, or their brother. The Son of Zadoc, Mat. 1. 14.
Achish]
It is so, or, sure it is. The King of Gath to whom David fled, 1 Sam. 21. 10. And another King of Gath in the days of Solomon, 1 King. 2. 39, 40.
〈◊〉 , or Ecbatana]
or, in a Coffer, Ezr. 6. 2. 〈◊〉 .
〈◊〉 ]
Trouble. A valley in the 〈◊〉 of Judah, Josh. 7. 24, 26. & 15. 7.
Achsah]
Trim, neat, decked; or, wantonness, lasciviousness, dishonesty. The Daughter of 〈◊〉 , Judge. 1. 12.
Achsaph]
A prisoner, sorcerer or witch. A City in the Tribe of Aser, 〈◊〉 . 11. 1.
Arhzib]
A liar. A City in the Tribe of Judah, Josh. 15. 44.
To acknowledge]
;;To take knowledge of God's Word, to rule ourselves by it; Also of his providence, what it is that he doth to us either in 〈◊〉 or in mercy. Prov. 3. 6. In all thy ways acknowledge God.
;;2. To join and add knowledge unto knowledge, or to increase our knowledge, when we know a truth more certainly and clearly then we 〈◊〉 wont to do, Luk. 1. 4. That thou mayest 〈◊〉 , &c. Tit. 1. 3.
;;3. Openly and frankly to utter and show forth our known 〈◊〉 , or God's own 〈◊〉 . 1 Joh. 1. 6. If we acknowledge our 〈◊〉 , Psal. 32. 5. Then I acknowledged my sins unto thee.
;;4. To take others for such as they are, loving them, and having them in due account, 1 Thess. 5. 12. Acknowledge them that 〈◊〉 you, and have them in singular love for their work. Note this generally, that words of knowledge do many times comprehend affections in them.
It's put 〈◊〉 to know and acknowledge, Gen. 38. 26. To take notice of, Deut. 33. 9. To confess, Psal. 32. 5. To think upon, Prov. 3. 6. To profess to be, Isa. 61. 9. To take them to be so, 〈◊〉 . 24. 5. To make profession of, Dan. 11. 39. Certainly 〈◊〉 , to prosess that knowledge, Tit. 1. 1. To approve, 2 Cor. 1. 13. To retain in knowledge, Rom. 1. 28. marg. To acknowledge 〈◊〉 , Heb. 〈◊〉 〈◊〉 , Hos. 5. 15.
Acknowledgment]
Col. 2. 2. The Original 〈 in non-Latin alphabet 〉 , may be taken for faith, saving faith still growing, whereby we study to know Christ, (though already known) more firmly to embrace him, more surely to confide in him, more to obey him, that we may join with 〈◊〉 , acknowledgement. Leigh Crit. Sac.
We must acknowledge the mystery of God even by an outward profession of our faith in Christ, and our consecration of ourselves to the worship and knowledge of God. Byfield.
Acquaint]
To get more knowledge of God, or walk more carefully in his ways, Job. 22. 21.
To have experience of, Isa. 〈◊〉 . 3. To know and take notice of, Psal. 139. 3.
Acquaintance]
Neighbors and friends with whom we famisiarly converse, such as are known unto us, and to whom we communicate our counsels and purposes, and who may be helpful unto us in our distress; should so be, Job 42. 11. Act. 24. 23. but do not always so prove, Psal. 31. 11. & 55. 13. Luk. 23. 49.
〈◊〉 ]
Absolve, or pronounce innocent, Job 10. 14. Nah. 1. 3.
Acre]
The word signifies, first, a pair, or couple of Oxen, Job 1. 3. Asses, Judge. 19. 10. Mules, 2 King. 5. 17. or other beasts, whether yoked or unyoked; yea sometime not of Horse only, but of Horse-men, Isa. 21. 7, 9. In the second place, it is used for such a parcel of ground as a pair or yoke of Oxen could ordinarily plough in a day, 1 Sam. 14. 14. which among the Romans were esteemed to be of two hundred and forty 〈◊〉 in length, and one hundred and twenty in breadth. Annot. on Isa. 5. 10.
Act]
It's put for work, or evil deed, Isa. 59. 6. as of Adultery, Joh. 8. 4.
Acts]
Applyed to God (whose acts are righteous, Judge. 5. 11. Mighty, Psal. 106. 2. Great, Deut. 11. 7. Terrible, Psal. 145. 6.) To men; but usually to Kings, Princes, and great personages, as of David, Solomon.
Acts: Words, or Things, 1 King. 11. 41. marg. Deeds, 1 Chr. 11. 22. marg. Sayings, 2 Chr. 9. 5. marg. righteous Acts, Heb. righteousness, Judge. 5. 11. marg.
Actions]
Enterprises, proceedings, 1 Sam. 2. 3.
Activity]
Gen. 46. 7. Or, of ability, power, prowess.
It implieth as well fitness of mind, as of body, and so prudence, diligence, valor, Exod. 18. 21. Ainsworth.
Pharaoh would not set over his Cattle any one that was not meetly qualified for the sufficient oversight of them: Much more curious choice should be made of those who must have the oversight of the flock of God's pasture, who are Men, Ezek. 34. 31. then of flocks of Sheep, or herds of Cattle, Annot.
A D.
Adadab]
The witness of an assembly; or, adorned. The name of a City, Josh. 15. 22.
Adah]
An assembly of people. The Wife of Lamech, Gen. 4. 23. The Wife of Esau, Gen. 36. 2.
Adaiab]
The witness of the Lord; or, everlastingness of God. A Levite, 1 Chr. 6. 41. Josiah his Grandfather by the Mother, 2 King. 22. 1. Also a Son of Shimhi, 1 Chr. 8. 12. Also the Son of Jeroham, 1 Chr. 9. 12. The Father of Maasiah, 2 Chr. 23. 1. The Son of Bani, Ezr. 10. 29.
Adaliab]
Poverty, or drawing water, or anything grecdily. The Son of Haman, Esth. 9. 8.
Adam]
;;Either the first man so called, being great parent, root and head of all mankind, deriving into them as his branches and members, sin and death, Rom. 5. 12, 13, &c. a body with life, sense, motion, subject to natural operations and affections, 1 Cor. 15. 45. Or else, Christ Jesus, the root, head, and beginning of all the elect and believers, unto whom he conveyeth in this life, his righteousness by imputation, and his Spirit or Grace by infusion; and in the life to come, perfect glory both to soul and body, which by his quickening spirit he causeth to be spiritual and most glorious, free from all natural infirmities, affections and actions, and filled with immortality and bliss, Rom. 5. 14, 15, &c. 1 Cor. 15. 46, 47.
;;As in the first Adam mankind was made, so in the latter Adam it was restored: the Elect come from Christ by regeneration, as all men from Adam by generation.
;;The former Adam is called the first Adam, and Christ the last Adam, because the former was a type of the latter, in the forenamed respects, Rom. 5. 14. so he was formed of clay, touching his body, before Christ as concerning the the flesh, was born of the Virgin. Hence it is, that the natural man being before the spiritual man, therefore the Saints have first natural bodies in this life, and afterwards at the resurrection they shall have spiritual bodies, full of glory, and wholly ruled and moved by the Spirit, not by the soul as now they be. For Nature in all things proceedeth from the less perfect unthe more perfect; but the natural body is more imperfect then is the spiritual, therefore the natural body well fitteth this present life, and the spiritual will beseem the future perfection in a life which is heavenly, 1 Cor. 15. 46.
;; Adam by notation of the word, is red Earth: and it is a name either Proper, as Gen. 2. 7, 17, 19, 20, 22, 23.
〈◊〉 Apellative, as Gen. 2. 16. & 5. 2. noting sometime the whole human kind, and sometime that particular man so called. Also the name of a City, 〈◊〉 . 3. 16.
As Adam, or after the manner of man, Job 31. 33. marg.
Adamah]
Earthly, or red. A City destroyed with Sodom, called also Admah, Gen. 10. 19. Also a City in the Tribe of Naphtali, Josh. 19. 36.
Adamant]
A precious stone, which is of an excellent hard temper. In allusion hereunto it was said unto Ezekiel, As 〈◊〉 〈◊〉 , 〈◊〉 then flint have I made thy sorehead, Ezek. 3. 9. that is, I have put an invincible courage into thee, so as no force of theirs shall be able to prevail against thee. And it is said by Zechariah, They made their hearts as an adamant stone, Zech. 7. 12. that is, They willfully hardened their hearts against the counsels given them by the Lord. As it is utterly impierceable, the fire not being able to consume it, nor the hammer to break it: So their hearts were 〈◊〉 ; which yet the blood of Christ could mollify, as Goats blood the Adamant.
Adami]
Josh. 19. 33. joined with the following word Neked, it signifieth human deception, or a cloud of malediction. A City.
Adar]
High or 〈◊〉 .
- 1. The name of a month answering to our February.
- 2. The Son of Ishmael, Gen. 25. 15.
- 3. A King of Edom, Gen. 36. 39. named also Hadad, 1 Chr. 1. 50.
- 4. The name of a place, Josh. 15. 3.
Adbeel]
Vapour, or cloud with God. The Son of Ishmael, Gen. 25. 13.
Addan]
Foundation, or ground. The name of a place, Ezr. 2. 59.
Addar]
as Adar. The Son of Belah, 1 Chr. 8. 3.
Add]
;;1. To put unto, Rev. 22. 18. If any man should add to these things in this book, &c. Prov. 30. 6. Put nothing to 〈◊〉 word, Deut. 12. 32. Men add to the Word of God, when they put something to the service of God which he hath not commanded for his service: or do make that to be Scripture, putting to it somewhat which is false, or taking from it somewhat which is true. Thus do the Romanists, as a man half 〈◊〉 may see.
;;2. To increase, Gen. 30. 24.
;;3. To cast in something as a surplusage and overplus. Mat. 6. 33. All other things shall be added, or ministered unto you.
;;4. To inflict some heavy judgment; or, to plague one with the increase of wrath. Rev. 22. 10. I will add unto him all the plagues, &c.
Add. Heb. To give above, Numb. 35. 6. marg.
When spoken of Men, it's for the most part taken in an evil sense, as Job 34. 37. 2 Chr. 28. 13. Deut. 29. 19. & 4. 2. Prov. 30. 6. Rev. 22. 18. Gal. 3. 15.
When spoken of God, it hath respect either unto his benefits, Gen. 30. 24. 2 King. 20. 6. Act. 2. 41, 47. (2 Sam. 24. 3. Luk. 12. 31. Act. 5. 14. & 11. 24.) Or, unto punishments, (Jer. 45. 3. Rev. 22. 18.) Ravanell.
Add]
Rev. 22. 18. Is any 〈◊〉 add, God shall add, &c. If any may shall upon pretence of defect, and imperfection, add anything unto these things which are here written (in this holy Revelation ) God shall plague him with an addition of all those fearful plagues of death and hell which are contained in this Book. Hall.
To add nothing to one]
;;Not to afford any the least thing unto that which Paul had already learned from Christ by immediate and extraordinary enlightening. Gal. 2. 6. They who seemed to be somewhat added nothing to me. His meaning is, that other Apostles which had been familiar with Christ and his Disciples, long before Paul, (for which matters, they had more account and opinion amongst men) yet instructed him no whit at all either how or what to preach. This is spoken against such corrupt and cunning Teachers, who commended the other Apostles, to disgrace Paul, when as they cared for neither Paul nor them.
Adder]
It's exceeding venomous, and so most dangerous, whose poison is most deadly. Hereof Jacob: Dan shall be an Adder in the path, &c. Gen. 49. 17. That phrase, Adders poison is under their lips, Psal. 140. 3. may be applied both unto Backbiters, and Flatterers. So the immoderate drinking of wiue stingeth like an Adder, Prov. 23. 32. As the Adder subtly stoppeth her ears, the one on the earth, the other with her tail, that she may not hear the voice of the Charmer, Psal. 58. 5. So the ungodly will not hear God's Word. Where it's said, Thou shalt tread upon the Lyon and Adder, Psal. 91. 31. thereby is promised preservation from danger, whether open or hid.
Addi]
Witness. The Father of Melchi, Luk. 3. 28.
Addicted]
Devoted, on purpose separated themselves, 1 Cor. 16. 15.
Additions]
Certain curious works which were engraven on the Vessel after it was cast, 1 King. 7. 29. Annot.
Addon]
Lord, foundation, or ground; or in the Syrian tongue an ear of the head. It seems to be the name of a place, Neh. 7. 61.
Ader]
The Son of Beriah, 1 Chr. 15. 16.
Adiel]
Witness, or 〈◊〉 of God, or ornament of God, 1 Chr. 4. 32.
Adin]
Delicious, or voluptuous, Ezr. 2. 15. So Adina the Son of Shiza, 1 Chr. 11. 42.
Adino]
The chief of David' s mighty men, 2 Sam. 23. 8.
Adirhaim]
An assembly, Josh. 15. 36.