A Complete Christian Dictionary
But why must the counting of this number be restrained to the extraction of the Root only, rather then to any other kind of computation?
Hereunto might be answered, that the example of the opposite number 144. (which is to be counted after 〈◊〉 manner) is a sufficient reason; but rather thus, This restriction is not only probable, but absolutely necessary, because 〈◊〉 is only one number, named and expressed in the text, (which only ought to be in the extraction of Roots; to extract the square root of a number given, is to find out the greatest number, which being multiplied into itself, and having the fractions added to the product, (if there be any fraction remaining) maketh the first number) for if any other kind of computation had been intended, two numbers at the least ought to have been expressed, as there must be in Addition, Substraction, Multiplication, and Division. Now the Root of the Beasts number 666. being extracted, will be found to be that fatal number 25. which is remarkably opposed unto 12. And as 12. is the greatest number, and the least number, and the only number of unites, of the same denomination with the number 144. which is or can be contained in the Root of 144. so 25. is the greatest number, and the least number, and the only number of unites of the same denomination with the number 666. which is or can be contained in the Root of the number 666. And this, sicut similitudinis, is sufficient to establish an evident antithesis between the two great Cardinal numbers of these two Roots, although in respect of the fractions, there be no sicut aequalitatis, between them. And whether the fractions be added or not added to 25. yet they can neither augment, or diminish the Root, no not so much as by one unite, as it is sufficiently known to those that know what fractions are. And although there be divers other numbers, besides this number 666. by any one of which, we might have been infallibly directed to this number 25. as unto the only Cardinal number, by which their roots could have been expressed; yet there is no one of those numbers, but only the number 666. whose most perfect figure doth represent the figure of Rome, as the most perfect figure of the number 144. doth represent the figure of Jerusalem, and therefore it was both convenient and necessary, that this number 666. should be chosen rather then any other. And this number 25. is in a double respect remarkable in the root of 666. 1. In that it is the only Cardinal number of the prime or Cardinal unites. 2. In that it is the only number of Ordinal unites or fractions, by which that root can be by fewest figures most exactly expressed. As Antichrist is opposed to Christ, and 666. to 144. so is 25. (which hath been conceived to be a fatal and unfortunate number, by such, as knew no relation that it had to Antichrist, or to the number 666. as our Author instanceth in divers) opposed to 12. and so must those things which are chiefly to be measured or numbered by this number 25. be correspondent, and answerable on the other side, and in some sort opposed to, or set over against those things which are measured, numbered, or described by the number 12. As therefore the number 12. in the 21. chap. of the Revel. is applied to the Church and Hierarchy thereof, in such things as are most essential to it, and in such circumstances, as are most apparently remarkable in it; so the number 25. in like manner must be applied to the Papacy, and Pseudo-Hierarchy thereof, in such things as are most essential to it, and in such circumstances, as are most apparently remarkable in it. And as the number 12. is in that chapter after such an admirable and wonderful manner applied to the spiritual Jerusalem, that is, to the Church and Hierarchy thereof, that the literal and material City in which that Ecclesiastical Hierarchy was first established, is also by the same number plainly measured, and manifestly described: so ought also the number 25. to be in such sort applied to the mystical and spiritual Babylon; that the material City itself, in which that Pseudo-Apostolical Hierarchy hath been long since established, may be by the same number, both truly measured, and evidently described. To make this good, our Author showeth, that Rome is answerable to Jerusalem, and the Popes Cardinals to Christ's Apostles, chap. 14. That as the College of Apostles did originally consist of 12. persons and no more, so the College and Corporation of Cardinals in Rome, according to its first institution, and in the first apparent and remarkable foundation of the Papacy (which was about 300 years after Christ, in or about the time of Constantine, when the seat of the Empire was taken out of the way, and removed from Rome to Constantinople, and the ancient purity of the primitive Church decayed, &c. ) did consist of 25. persons, and no more, chap. 15. That the number 12. is actually and expressly applied unto six several things in the new Jerusalem, namely,
- 1. Twelve Gates.
- 2. Twelve Angels at the Gates.
- 3. Twelve Tribes written on the Gates.
- 4. Twelve foundations with names written on them.
- 5. Twelve thousand furlongs, the measure of the City.
- 6. Twelve manner of fruits of the tree of life. And that which way soever these things are to be understood, and accordingly to what possible probability soever they may be interpreted, there are things in all senses answerable unto them in the Romish Babylon. That if by the 12. gates we understand the 12. Apostles in respect of their faith and doctrine in general, because by their examples, and by the sincerity and truth of their life and doctrine, all other Christians have been converted to the true religion: In this respect the Cardinals of Rome, who make themselves answerable to the Apostles, and whose original number was 25. may be also said to have been the 25. gates of spiritual Babylon; because chiefly and originally, by their policy and hypocrisy, in laying the first foundation of Popery, all other Papists, have been since persuaded, and invited to believe, and embrace the heresies and superstitions of the Church of Rome. Or, if there may be said to have been 12. Gates of the Church, because the administration of the Sacraments, and especially of Baptism (which is literally and properly the gate of the celestial Jerusalem ) was chiefly and originally committed unto the 12. Apostles in the City of Jerusalem, which is therefore truly called the mother, the womb, and the gate of all Churches, so in the first apparent beginning of Popery, the administration of Baptism was originally committed unto 25. Cardinals in the City of Rome, which styleth herself also the mother, the womb, and the gate of all Churches, chap. 16. But if the 12. Gates are 12. Churches or Congregations, in which the Sacraments, and especially Baptism was administered, and the 12. Angels are those 12. Pastors to whom these 12. Churches were committed, and the 12. Tribes, are the 12. Tribes, or Parishes, or other divisions, into which the City and people of Jerusalem were divided, there are things answerable and opposite unto them in the Romish 〈◊〉 bylon; for it may be proved by a cloud of witnesses, that the Popes about the time of Constantine the great, did divide the City and people of 〈◊〉 , into a certain number of Ecclesiastical Divisions, Jurisdictions, Tithes, or Parishes; and that in everyone of these Divisions there was a Church erected for the administration of Baptism, and to everyone of these Churches a several Presbyter assigned and appointed. And as some Interpreters do make the Apostles themselves, although in divers respects, to be the Gates, the Angels, and the foundations of the Calestial Jerusalem; so the Cardinals in one respect may be said to be the first gates of the Church of Rome, because at their first institution, the administration of Baptism was committed to them only: and in another respect they may be called Angels, because they were Pastors of the first Parish Churches in Rome, and lastly, they may be truly said to have been the first foundation stones, on which the Popish Hirarchy hath been ever since erected, as was before declared, chap. 17. That as the number 12. having thousands of furlongs added unto it, is the true solid measure of an imaginary cube, whose compass is equal to the compass of the City Jerusalem, so the number 25. having thousands of furlongs added to it, is the true solid measure of that imaginary Cube, whose compass is equal to the compass of the City of Rome. And as the Apostles Creed doth naturally branch itself into 12. Articles, as it hath been long since actually divided, whereunto the 12. manner of fruits have a special and evident allusion, so the Papists have added new Articles to the Apostles Creed, and have increased the number from 12. unto 25. so that the number 25. is as remarkably applicable to the Romish faith, as the number 12. to the Apostles Creed. And that the same was decreed in the Council of Trent, which was begun by 25. Prelates continued 25. Sessions, and ended with the subscription of 25. Popish Arch-bishops, chap. 18. That the first decreed and limited number of Cardinals, and Parish Priests in Rome was 25. and that the first number of Churches for Baptism, and Parishes was 25. also, our Author proveth chap. 19. That according to the sense literal, as the number of the Gates of Jerusalem was 12. and no more, so the number of the Gates of the City of Rome, was 25. chap. 20. That as 12000 furlongs are the solid measure of a Cube, whose perimeter is equal to the compass of the new Jerusalem; so 25000 furlongs are the solid measure of a Cube, whose perimeter is equal in compass to the City of Rome, so that the measure of the compass or circuit of Rome must be plus minus, between 116. and 117. furlongs; that is, fourteen miles and an half, and almost half a quarter of a mile, as Authors attest it to be, chap. 21. That the Popish Creed consists of 25. Articles (as by the History of the Council of Trent appeareth) as the Apostles doth of 12. chap. 22. That as the number 12. is in many other respects besides these, applicable to the true Church, and to such things as pertain unto it; so this number 25. is in many other things applicable to the Papacy, and to such things as do appertain unto it, chap. 23. As the land of 〈◊〉 was divided into 12. Jurisdictions and Divisions, which were governed by the heads of the Tribes, and did perhaps type 〈◊〉 that division which Ezekiel 〈◊〉 , or that Ecclesiastical Government which the Apostles did exercise, not only over the City of Jerusalem, as Pastors, but also over the whole Country belonging to that City, as the first Christian Bishops; So pethaps, the Antichrist of Rome, in those Kingdoms where conveniently he might, and in those times when he had fullest power, hath also divided certain Kingdoms into 25. Provinces or other divisions, and hath placed 25. men of 〈◊〉 and eminency in several Kingdoms, who by their power could rule and govern others. 〈◊〉 there were 25. Abbats in England, which had voices in the Parliament house. And because there are no other in the Romish Clergy, more fitly answerable to those Singers mentioned in the 25. Chapter of the first Book of Chronicles, then their Monks, Friars, and Singing Mass-priests, it is so much the more observable, that the number 25. should be remarkable in respect of these, (that being the number which was or ought to have been of Monks in their Abbeys, Priories, and Deanries ) as the number 12. appears to be in that Chapter, in respect of those. Also of the Order of the Knights of the most glorious Virgin Mary (as they call them) there must always remain Resident at Rome, in the Court of the holy Father 25. having 20. Ducats by the month, and the like number at Loretto. Those 25. Residents having monthly allowance are in some sort answerable to those 12. Captains, mentioned, 1 Chron. 27. 1. This number 25. also is remarkable in respect of certain Officers of great note and estimation, belonging to the highest Courts of Justice in Rome, chap. 24.
Also the number 25. is remarkable in divers things pertaining to St. Peters Church in Rome: There's placed upon a guilded Globe of brass, a guilded Cross of 25. hand-bredths in height. The Gate called Porta Sancta, stands open only one year in 25. In this Church have been about 25. Altars, as Onuphrius recites them; and the number 25. is most remarkably imprinted upon all their Altars (in so many prints, marks, dents, or characters) because Christ's five wounds as they call them, are in five several places engraved upon the top of every Altar. And that the number 25. should be remarkable in respect of their Altars, is so much the more to be observed, because the number 12. is applicable to certain Altars mentioned in the Scriptures, as 1 King. 18. 31. Ezek. 43. 16. Chap. 25.
Finally, the number 25. is an affected Symbolical device among the Papists, and their Mass of Christ's five wounds five times multiplied, hath been (as they say) by an Angel from heaven commanded, and by authority Apostolical confirmed. And their Jubile is and hath been for many ages celebrated every 25. year only. And their Priests, Deacons and Sub-deacons, &c. are not accounted of a perfect age until they are 25. years old completely. And as they seem to affect the 25. year more then any other, so have they also affected the 25. day of the month more then any other; on which their chief holy days are, as the 25. of December, the 25. of January; the 25. of February, so oft as it is leapt year, (and it is observable that that day which is added to the year every leap year, is not placed at the beginning or ending of the year, or any month, but is made to be the 25. day of the month) the 25. day of March, &c. And which is more remarkable then all these, the feast of St. Bartholomew is celebrated at Rome upon the 25. day of August, as 〈◊〉 〈◊〉 witnesseth, although in all other places it be celebrated one day sooner, being herein singular, that it should celebrate one 25. day more then all the world beside, Chap. 26.
Such as desire to be fully satisfied about the truth of this Exposition, may have recourse unto our Authors work, 〈◊〉 , An interpretation of the number 666. (wherewith Mr. Mede himself (as Dr. Twisse testifieth in his Preface to Mr. Mede' s Key of the Revelation ) was exceedingly taken even to admiration, professing it to be the greatest mystery that hath been discovered since the beginning of the world.
Mr. Stephens in his fore-mentioned Book, pag. 181. tells us, That the time when the Universal Papal Headship began visibly and remarkedly to appear, is the number of the Beast, and more specially of his Name and Headship. And pag. 205. That the 666 year of our Lord was the number of the time when this Government was begun to be set up. And in Chap. 4. That this Name or Universal Headship began publicly to be established, under the Emperor Phocas, 666. years from the beginning of the Roman, as the fourth Metal-kingdom.
To number]
;; Referred to God, signifieth,;;
- ;;1. To know and be able to set down the number, and place, and difference of things, Psal. 147. 4.;;
- ;;2. To determine or appoint what shall befall any man hereafter; as length or shortness of life and years. Job 14. 5. He hath 〈◊〉 my days. This must not be taken absolutely without respect to the means of life or death, but conditionally, as including the means of the one which he giveth to be used, and of the other which he permitteth: for Hezekiah' s life upon prayer and repentance was prolonged, and the Ninevites continued after the forty days, upon the condition which God required, and they performed. See Ecclus. 26. 1.;;
- ;;3. To finish, to bring to naught, or overthrow a State, Dan. 5. 26. Isa. 65. 12.;;
To number]
;; Referred to Man, signifieth,;;
- ;;1. To reckon the tale or number of things, Numb. 3. 40. Deut. 16. 19.;;
- ;;2. To consider the state of things, as the shortness and small number of our days, Psal. 90. 13. which is done two ways.;;
- ;;I. Arithmetically or artificially,;;
-
- ;;1. By addition of one day to another, days to weeks, the weeks to months, months to years. So we shall know how long we have lived, or the greatest quantity of our natural time, and so it is not much.;;
- ;;2. By deduction or abstraction; for reckoning how many days, and how much time we have spent,;;
-
- ;;1. Nihil agendo, in idleness and sleep.;;
- ;;2. Frustra agendo, in doing that which yieldeth no fruit nor furtherance to eternal life, as in eating, drinking, playing, and in all the cares and labors we used for the world.;;
- ;;3. Male agendo, in doing that which directly hindereth our passage to heaven, and prepareth us for hell, as all sinners do: the remainder is very little that is spent in goodness: this is the numbering of our good time, which is but short.;;
- ;;II. By proportion, or by the rule of porportion and comparison of this present life or time, not only with God's eternity, a parte ante, & parte post; or a priori & posteriori; but with our own time to come, either in heaven or in hell, and so it is but a moment.;;
Teach us to number our days, Psal. 90. 12.
- 1. He saith not, Teach us the number of our days, or how long we shall live.
- 2. Nor, Teach us to number other men's days.
- 3. Nor, Teach us to number our wealth, rents, revenues, possessions, &c.
- 4. Nor, Teach us to number, this, that, or someone of our days, as our Birth-day, our Wedding-day, &c.
- 5. Nor, Teach us to number our weeks, months, years, but, Teach us to number our days, implying,
-
- 1. The brevity of man's life.
- 2. The certainty of man's death.
- 3. The period of his time is set, and days determined, beyond which he cannot pass.
This numbering of our days consisteth in these particulars.
- 1. In a due consideration of the utmost time that we can hope to live here, which is but till we be 70 or 80 years of age.
- 2. In comparing the smallness of this number (should we live so long) with eternity.
- 3. In considering the uncertainty of this time, scarce one of many thousands attaining hereunto.
- 4. In considering how many of those 70 or 80 years are already expired.
- 5. In a narrow and strict examination of ourselves, how we have spent the time past.
- 6. In the daily examination of ourselves, about our thoughts, words, actions.
- 7. In an holy indignation at our so much mis-spending time.
- 8. In an holy and constant resolution to redeem the time which we have spent.
Nun]
Son, posterity, stock, everlasting, remaining forever; or after the Syrian, a fish. The Father of Joshua, Exod. 33. 11. called also Non, 1 Chr. 7. 27.
〈◊〉 ]
;;A godly Queen, Isa. 49. 23. See Nursing mother.
;;2. A Minister of the Word, loving and tender as a Nurse. 1 Thess. 2. 7. We were gentle among you, as a Nurse cherisheth her children.
;;3. One that helpeth Mothers in the bringing up their children, Gen. 24. 59.
4. A woman giving suck, Exod. 2. 7. 2 Sam. 4. 4. 2 King. 11. 2.
5. A man bearing in his arms a sucking child, Numb. 11. 12.
Nurse]
To give suck unto, dress, tend, nourish, and perform such other duties towards a child, as a Nurse should, Exod. 2. 9. As a nursing farther beareth the sucking child, Numb. 11. 12. This showeth the love, mildeness, gentleness, which should be in Governors; and so it is said unto the Church, Kings shall be thy nursing fathers, &c. Isa. 49. 23. And the Apostle saith, We were 〈◊〉 among you, 〈◊〉 as a Nurse cherisheth her children, &c. 1 Thess. 2. 7, 11. Ainsworth.
Kings shall be thy nursing fathers, and Queens thy nursing mothers; or, their Princesses (that is, the wives of Kings) thy women, or milk nurses. Isa. 49. 23. Kings shall not only join themselves to the Church of Christ, but 〈◊〉 shall also use their power and authority for the defense and increase of it. D. Trans. & Annot.
Nuts]
Taken properly, being a part of the present sent unto Joseph, Gen. 43. 11.
2. Mystically, Cant. 6. 11.
Nuts]
I went down into the Garden of Nuts, Cant. 〈◊〉 〈◊〉 The Jewish Synagogues, so called, because of that voice of hardness and blindness drawn over their hearts, as it were a hard nut-shell over the kernel. Cotton.
The word signifies not any common or vulgar sort of fruit, but such as was rare and precious, and so is worthy to figure the mystical Paradise of Christ, which he is pleased to regard, and to take care of the growth and fruitfulness of all her plants: a special word (but yet collective too, as almost all such be in the holy tongue) being put for a general. Annot.
Dr. Hall understandeth hereby the well-dressed Orchard of Churches Assemblies.
N Y.
Nymphas]
Abridegroom. A worthy man, whom Paul saluteth, Col. 4. 15.
O.
O, or Ob]
;;The voice of one Lamenting. Luk. 13. 34 O Jerusalem, Jerusalem, 2 Sam. 18. 33.
;;2. The voice of one praying, and calling upon another. Mat. 6. 9. O our father.
;;3. The voice of one wondering and exclaming with admiration, as at some strange thing. Rom. 11. 33. O the depth of his wisdom.
;;4. The voice of one chiding or speaking to another in way of reprehension. Gal. 3. O ye foolish Galatians. Luk. 24. 24. O ye foolish and slow of heart.
;;5. The voice of one exhorting and encourageing to duty. Psal. 65. 5. O come let us sing unto the Lord.
;;One word, and syllable, less then a word; a little less then a common syllable ; ;;a short expression of a long and longing affection. An interjection fit to cast into the midst of our inward thoughts, and outward affairs.;;
It's an interjection setting forth the passion of the mind, as vehement desire, Gen. 17. 18. Deut. 5. 29. Job 6. 8. Joy, Deut. 33. 29. Grief, Jer. 44. 4. Mat. 23. 37. Love, Psal. 119. 97.
O A.
Oares]
Made of the okes of Basham, Ezek. 27. 6. Used and handled by Sea-men or Mariners, Ibid. 29. for the rowing of gallies (or other vessels, ships, or boats, great or small, on the sea, or rivers of fresh waters) that they may go the more swiftly, Isa. 33. 21.
Oath]
;;A calling of the Name of God (the searcher of the heart) to witness a needful truth, for the ending of strife and controversies. Heb. 6. 16. An oath sor confirmation is the end of all strise.
;;The end and use of an Oath, is either for the ending of controversies, or for the performing of promises. An Oath may be taken either publicly or privately, if cause be.
;;2. A wicked or false taking God to witness, for some evil end; as either to do some wickedness, or to hinder some good thing. Mat. 14. 9. For his oaths sake. Herod's oath.
An Oath is either lawful, or unlawful.
- I. Lawful, as 1. of God, both to Christ, Psal. 110. 4. Heb. 7. 21. and to Man; and that whether in love or mercy, as Gen. 22. 16. Isa. 45. 23. Amos 6. 8. Heb. 6. 16. or in wrath and displeasure, Numb. 32. 10, 11. Deut. 4. 21. Psal. 95. 11. Ezek. 20. 15, 23. Heb. 3. 18. Who sweareth by himself, Heb. 6. 13. his holiness, Psal. 89. 35. his right hand and arm of his strength, Isa. 62. 8. his great name, Jer. 44. 26. his soul, Jer. 51. 14. the excellency of Jacob, Amos 8. 7. his life. Isa. 49. 18.
- 2. Of Angels; who swear by God, Dan. 12. 7. Revel. 10. 5, 6.
- 3. Of Men; who are to swear religiously, by God only, Deut. 6. 13. & 10. 20. 1 King. 2. 8. Reverently, with fear, Eccl. 9. 2. 〈◊〉 , Gen. 24. 5, 8. Josh. 2. 17. Lawfully, namely in things lawful, and that in truth, in judgment and in 〈◊〉 , Jer. 4. 2. For that an oath bindeth, Numb. 30. 3. 〈◊〉 . 9. 19. Eccl. 8. 2. and is a part of God's 〈◊〉 , Psal. 63. 11. Isa. 45. 23. & 48. 1. & 65. 16. which hath been required one of another, Gen. 24. 3, 37. & 25. 13. & 47. 31. 2 King. 11. 4. and used in mutual Covenants, Gen. 21. 23. & 26. 31. & 31. 53. 1 Sam. 20. 3, 13, 17.
These words being used in taking it;
As the Lord liveth, Judge. 8. 19. Ruth 3. 13. 1 Sam. 14. 45.
God is my witness, Rom. 1. 9.
God is my record, Phil. 1. 8.
〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Thess. 2. 5, 10.
God knoweth, 2 Cor. 11. 11, 31.
Behold, 〈◊〉 God, I lie not, Gal. 1. 20.
I say the truth in Christ, I lie not, Rom. 9. 1.
As the truth of Christ is in me, 2 Cor. 11. 10.
I speak the truth in Christ, and lie not, 1 Tim. 2. 7.
Verily I say unto you, Mat. 5. 13.
Verily, verily I say unto you, Joh. 1. 51.
The Lord sorbid (a phrase used in the denial of a thing) 1 Sam. 24. 6. 1 King. 21. 3.
God do so to me, and more also, 1 King. 2. 23. Where note, that the Hebrews in their forms of oaths, were wont to express the conditional part, but not the imprecation of the evil, which was to seise on them, if knowingly they did deceive, or swear falsely.
- II. Unlawfull, as to swear, 1. Idolatrously, by false God's, Josh. 23. 7. Jer. 12. 16. Amos 8. 14. Zeph. 1. 5. or, by the Creatures, Gen. 42. 15, 16. 2 Sam. 〈◊〉 . 11. Mat. 5. 34, 36. & 23. 16, 18. Jam. 5. 12.
- 2. Deceitfully, Lev. 19. 12. Jer. 42: 5, 20.
- 3. Falsly, Lev. 6. 3. Eccl. 9. 2. Hos. 10. 4.
- 4. 〈◊〉 , 1 Sam. 28. 10. & 25. 22. 2 King. 6. 31. Jer. 5. 2.
- 5. Rashly, Lev. 5. 4. Eccl. 9. 2. 2 King. 5. 20. 2 Sam. 19. 7. Josh. 9. 15, 18, 19. Judge. 21. 1, 18. Mar. 6. 26. Mat. 14. 7.
Oath of God]
;;An oath which God exacteth of his people, and they willingly give unto God, for performance of obedience to him. Eccl. 8. 2. I counsel thee to keep the Kings commandment, and that in regard of the oath of God. They err which deny unto Christians the lawful use of an oath.
Oath]
Without an oath, Heb. 7. 21. or without swearing of an oath, marg.
Oath]
Heb. 7. 20. and in as much as not without an oath he was made Priest. It is as if the Apostle had said, It must needs be a great thing, and of singular weight and importance, which God Almighty ratifieth with an oath. Annot.
O B.
Obadiah]
Servant of the Lord. The Governor of Ahab' s house, 1 King. 18. 3. See 1 Chr. 3. 21. The Son of Izrahiah, Ibid. 7. 3. The Son of Azel, Ibid. 8. 38. The Son of Shemaiah, Ibid. 9. 16. One of the Sons of Gad, Ibid. 12. 9. The Father of 〈◊〉 , Ibid. 27. 19. One of Jehoshaphat' s Princes, 2 Chron. 17. 7. A Levite, Ibid. 34. 12. The Son of Jehiel, Ezr. 8. 9. One that sealed the Covenant, Neh. 10. 5. A Porter keeping the Ward at the thresholds of the gate, 〈◊〉 . 12. 25. A Prophet, Obad. verse. 1.
Obal]
The 〈◊〉 of antiquity, or 〈◊〉 . The Son of 〈◊〉 , Gen. 10. 28.
Obed]
A servant, or a work- 〈◊〉 . The Son of Boaz, Ruth 4. 17, 21. The Son of 〈◊〉 , 1 〈◊〉 . 2. 37. One of David' s worthies, 1 Chr. 11. 47. The Son of 〈◊〉 , 1 Chron. 26. 7. The Father of 〈◊〉 , 2 〈◊〉 . 23. 1.
Obed-Edom]
The servant of Edom, or a servant Edomite. A Gittite, 2 Sam. 6. 10. A Levite of the 〈◊〉 degree, a Porter, 1 Chr. 15. 18. With an harp, 〈◊〉 . 21. A dorekeeper sor the 〈◊〉 , Ib. 24. The Son of 〈◊〉 , Ib. 16. 38. The Father of 〈◊〉 , &c. Ib. 26. 4.
Obedience]
;;A readiness to do the will of God in things commanded or 〈◊〉 by him, be they never so troublesome, and never so much against our reason and liking. Rom. 5. 19. As by the obedience of one man. 1 Sam. 15. 22. To obey is better, &c. Exod. 24. 7. We will do it, and be obedient.
;;2. Submission by the Gospel, when it is believed of us, Rom. 1. 5. & 10. 17.
;;3. Rumour and fame of obedience, Rom. 16. 19. So Rom. 1. 8.
Obedience is twofold:
- I. That which is due unto God; and that by the creatures.
-
- 1. Irrational; as, the Ravens, 1 King. 17. 4, 6. the Clouds, thunder, &c. Psal. 77. 17, 18, 19. the Waters, &c. Psal. 104. 7, 8. Flies, Lice, &c. Psal. 105. 31, 34. Fire, Hail, &c. Psal. 148, 8. the 〈◊〉 and Heavens, Isa. 48. 13. a Fish, Jon. 2. 10. the Winds and Sea, Matt. 8. 27.
- 2. 〈◊〉 ; and that either unvoluntary, and compelled, as both that of the devils, Mar. 1. 27. Luk. 4. 36. and that of wicked men, Exod. 11. 1. & 12. 31. 1 Sam. 6. 6. or voluntary, and free, as that of the Angels, Psal. 103. 10. and Man. This last is commended, Exod. 23. 21. Deut. 13. 4. & 27. 10. Mat. 17. 5. Joh. 2. 7. as being most profitable, Gen. 26. 4, 5. Exod. 15. 26. & 19. 5. & 20. 6. Deut. 4. 40. & 28. 1, 12. Psal. 81. 14, 15, &c. Prov. 1. 33. Isa. 1. 19. better then sacrifice, 1 Sam. 15. 22. Hos. 6. 6. Mat. 9. 13. and to be perferred 〈◊〉 all that we owe unto others, or they can require of us, Act. 4. 19. & 5. 29. This is both Evangelical whereby we believe the Gospel, and subject ourselves thereunto; whence it is that obedience is put for saith, or the receiving of the Gospel, Rom. 16. 19. comp. with ch. 1. v. 8. and to obey Christ, for to believe in Christ, 2 Cor. 10. 5. and obey the truth, Heb. 5. 9. for to believe the doctrine of the Gospel. See 1 Pet. 1. 22. Rom. 6. 17. and legal, and this either particular, having relation unto the execution of some particular and extraordinary command of God, Gen. 6. 22. & 7. 5. Heb. 11. 7. Gen. 12. 1. &c. & 17. 9, 13. & 22. 1, 3, 10. & 26. 5. Act. 7. 4. Heb. 11. 8, 17. Exod. 3. 13. & 4. 3. & 7. 6. & 40. 16. Job. 41. 9. Mat. 1. 24. or 〈◊〉 , namely a conformity of our affections and actions unto the will of God manifested in his Word, which is in the regenerate begun in this life, but to be perfected in heaven, Rom. 6. 16. 2 Cor. 10. 6. 1 Pet. 1. 14. This must 〈◊〉 from love to God and goodness, not for servile ends, must be without distrustful care, about success in outward things, or a present reward of well-doing, and that with constancy, humility, and fear, faith or some persuasion of acceptation in all things. Byfield on 1 Pet. 1. 14. p. 113.
- II. That which is due, or performed unto Man; either by the unreasonable creatures, Jam. 3. 3. or by Inferiors unto their Superiors; as, by Wives unto their Husbands, Eph. 5. 22, 24. Tit. 2. 5. 1 Pet. 3. 1. Children to their Parents, Eph. 6. 1. Col. 3. 20. Servants to their Masters, Eph. 6. 5. Col. 3. 22. Tit. 2. 9. 1 Pet. 2. 18. Subjects to their Princes or magistrates, Rom. 13. 1. Tit. 3. 13. 1 Pet. 2. 1. People to their Pastors, Heb. 13. 7, 17. Or by any unto another, advising or counseling him aright, Act. 27. 21.
There's also an 〈◊〉 or sinful obedience, namely,
- 1. Unto the unlawful commands of men, 2 Sam. 11. 15, 16, 17. 1 King. 21. 11. 2 King. 16. 17. 1 Sam. 22. 18. 2 Sam. 13. 29. & 14. 30. Act. 5. 36. where the word signifies also to believe, marg.
- 2. Unto sin, Rom. 6. 12, 16.
To learn Obedience]
;;To prove and try in deed what it was to obey such a Father, as looked for and commanded obedience to the death of the Cross, Heb. 2. 8.
〈◊〉 ]
Be obedient, Exod. 〈◊〉 . 7. 〈◊〉 or 〈◊〉 , 〈◊〉 unto; that is, gladly learn and obey. 〈◊〉 . Accordingly he rendereth may be obedient, in Numb. 27. 20. May 〈◊〉 , and be obedient unto his voice, in Deut. 4. 30 〈◊〉 〈◊〉 his voice, and ye would not be 〈◊〉 , in Deut. 8. 20. ye would not hear. Isa. 1. 19. Be willing and 〈◊〉 or 〈◊〉 〈◊〉 and obey, or consent to 〈◊〉 , as Ezek. 3. 7. 〈◊〉 , Heb. 〈◊〉 , as 1 Sam. 12. 15. & 15. 22. Annot.
Obedient to their Husbands, Tit. 2. 5. Yeelding themselves to the will, discertion and direction of their Husbands, in all lawful and honest things. So must Servants be obedient to their Masters, Tit. 2. 9. Which standeth,
- 1 In an inward reverencing in heart the image of God in their superiority.
- 2 In the outward testimony of this inward reverence; both in speech and gesture, before and behind their back.
- 3 In patient enduring without 〈◊〉 , 〈◊〉 and corrections, although bitter, yea, and un just. Taylor on Tit.
Obey]
To believe, Act. 5. 36. 〈◊〉 . Rom. 10. 30, 31. marg.
To obey]
;;To believe the Word yielding unto the truth of the promises, and imbraceing 〈◊〉 by Faith, which is the principal 〈◊〉 of a Christian, and a root of all other obedience, Heb. 5. 9.
Heb. 〈◊〉 . 17. Obey them that have the rule over you, and submit yourselves. The Apostle useth two words to ser forth the duty of the people to their pastors, obey and submit, there being two sorts of things, which they ought to come under, their Sermons, and their consures, obey them preaching, submit to them punishing. Leighs Annot.
To obey the doctrine]
;;To believe it, and live after it, when our reason, mind, conscience, will, affections and members are brought under it, to stoop to it, and be governed by it. Rom. 6. 16. Ye have obeyed from the heart the doctrine, &c.
To obey the lusts of sin]
;;In will to consent unto, and in works to practice the evil and sinful desires of our hearts. Rom. 6. 12. That ye should obey the lusts of sin.
To obey Ministers]
;;To submit with readiness to their authority, suffering their words of exhortation and rebukes to take place with us, for our reformation. Heb. 13. 17. Obey them that have the oversight of you, and submit your 〈◊〉 .
To obey Parents, Magistrates, and Masters]
;;Willingly to perform their just commandments, and patiently to bear even their unjust corrections. Eph. 6. 1. Ye children obey your parents.
Obeysance]
;;Civil reverence, by bowing the body in token of the regard which we owe to some person or dignity, and worship for his years, gifts, or place. Exod. 18. 7. And did obeisance.
Object]
Act. 24. 10. To lay to ones charge, or to accuse, as the Original word is rendered in verse. 2, 8, 13.
Obil]
Born, brought, led away, carried, sorrowful, or waxing old. An Ishmaelite, 1 Chr. 27. 30.
Oblation]
;;Some external thing, offered and given unto God, to pacify and appease his anger against sin, or to witness thankfulness for some benefit. Psal. 51. 19. Burnt offering and oblation.
;;The word in the Heb. signifies generally a gift or present carried to any, Gen. 32. 13. Psal. 54. 12. & 72. 10. and in special, a gift or oblation presented to God, Gen. 4. 3, 4, 5. Psal. 96. 8. most specially the oblation of corn or flower, called the meat-offering, Lev. 2. Numb. 29. There is then a civil offering, called a present or gist to men, for love and honor sake; and a sacred offering to God for gratulation or propitiation.
;;Note further, that it was provided by the Law, that things offered to God, were to be without blenish, neither blind, broken, or maimed, or which had a wem, or was scurvy, or scabbed; by all which was signified the perfect sacrifice of Christ, holy, harmless, &c. Heb. 7. 27. 1 〈◊〉 . 1. 19. Secondly, our obedience, though imperfect, yet as it proceedeth from the holy Spirit, to be pure before God, being without all 〈◊〉 , as 1 Tim. 2. 8. 1 〈◊〉 . 3. 3. Malac. 3. 11. Thirdly that in heaven no unclean person, shall come, Cant. 4. 7, 8. and Eph. 5. 5.
;;No 〈◊〉 further that the salting of oblations or sacrifices with salt, according to the Law, Lev. 2. 13. which is repeated Mar. 9. 49. signifies that the Covenant of God made with us in Christ, should dwell in us and be rooted in our heart, Mar. 9. 50. Secondly, the mortification of our lusts, as salt taketh and drieth up fresh and unwholesome humors; to which purpose Christ applieth it, Mar. 9. 42. Thirdly, that zeal and fervency ought to season all our actions, joined with care of mutual peace, Mark 9. 50.
Note also,
- 1. that they were to be brought in a clean vessel, Isa. 66. 20. and into the House of the Lord, 2 Chr. 31. 10. where praises were to be returned unto God, Jer. 33. 11.
- 2. They were not to be the hire of a whore, or the price of a dog, as being unlawful and unclean, Deut. 23. 18.
- 3. That God accounted them robbers of him that kept back their tithes and offerings, whereby his Ministers and the poor were to have been maintained, Mal. 3. 8.
Oboth]
Dragons, wombs, fathers, or desires. A place, Numb. 21. 10, 11.
Obscure]
In obscure darkness, Prov. 20. 20. Hebr. in the blackness of darkness. Tremel.
Obscurity]
put
- 1. for gross ignorance, Isa. 29. 16.
- 2. Adversity, Ib. 59. 9.
- 3. Darkness, Ib. 58. 10.
Observation]
Luk. 17. 20. The Kingdom of God cometh not with observation; that is, outward show, marg. Meaning, that it should not be as they dreamed, a Kingdom temporal, and glorious, with external pomp and majesty, but spiritual, and so not to be discovered or observed by the world; for otherwise it appeared to the faithful, by many 〈◊〉 signs and demonstrations, that Jesus was indeed that long expected Messias, and King of Israel. Joh. 1. 49.
Observation]
Luk. 17. 20. or with 〈◊〉 show, marg.
Observe]
To take deligent notice of, or heedfully to mark, Gen, 37. 10. To keep both in remembrance, and in setting apart a day for that end, Exod 12. 24. To attend, and yield obedience unto, Ib. 34. 11. To look narrowly unto, Job 13. 27. marg.
To observe days]
;;To attribute holiness and virtue to days, which belongs not to them; or to put Religion in difference of days. Gal. 4. 10. Ye observe days and months, &c.
To observe the tradition of men]
;;To keep and hold superstitiously the rules and precepts delivered unto us by men. Mar. 7. 8. Ye observe the traditions of men.
Observer of times]
Deut. 18. 10. that is, superstitiously making difference of days and times, good or bad, as lucky and unlucky. A Sooth-sayer, an observer of the clouds, and of the planets, a Planetary, an observer of the flying of fowls, an Augur. Such as were 〈◊〉 by outward observations in the creatures. They were of esteem among the 〈◊〉 , and other Heathens, Isa. 2. 6. and the sin crept into 〈◊〉 , 2 〈◊〉 . 21. 6. though God forbad it, Lev. 19. 26. The 〈◊〉 〈◊〉 , they were such as did set times for the doing of things, saying, Such a day is good, and such a day is 〈◊〉 such a day is fit for to do such a work; such a 〈◊〉 〈◊〉 month is evil sor such a thing, &c. 〈◊〉 on Deut. 18. 10.
Obstinate]
Such as are stiff-necked, Deut 9. 6. will no more be admonished, Eccl. 4. 13. whose neck is as an iron sinew, and their brow brass, Isa. 48. 4. 〈◊〉 , Ibid. marg. whose faces are harder then a rock they refusing to return, Jer. 5. 3 who will not 〈◊〉 , Jer. 6. 17. will certainly do whatsoever thing goeth forth out of their own mouth, Ib. 44. 17. are settled on their lees, Zeph. 1. 1.
Obtain]
To request, Neh. 13. 6. marg. To bring forth, Prov. 〈◊〉 . 35. marg. But by the words joined herewith, as children, joy, gladness, kingdom, grace, &c. the meaning hereof is plain.
To obtain mercy]
;;To receive and get the gift of Faith by the mercy of God: A Metonymy of the cause for the effect. Rom. 11. 31. 〈◊〉 your mercy they shall obtain mercy. The meaning is more fully thus, that the mercy shown to the Gentiles, in calling them to Christ after the Jews were cast out, should be an occasion that the Jews by the mercy of God (being now in unbelief) should hereafter believe, and be saved, for so much as the unbelief of the Jews was occasion of salvation to the Gentiles, v. 30. Methinks the general calling of the Jews toward the second coming of Christ, is plainly by Paul in this 11. to the Romans proved to be possible and probable in verse. 24. by an argument from the less to the more: also, from this power of God, verse. 23. and then that it is infallible and certainly shall be, as agreeable to the will of God revealed to Paul, verse. 25. confirmed by prophetical authority, foretelling it in two places out of Isa. verse. 26, 27. By the dignity of the Jews, being God's elect people, verse. 28. Also by the nature and condition of God's calling and gifts, which are immutable, verse. 29. By the comparison of Jews and Gentiles, and the common end of their miseries, verse. 30, 31, 32. Lastly, from the Covenant made to Abraham, and the Fathers of the Jews, verse. 16. To all which may be added the Testimony as of the Lord, in Ezek. 37. 1, 2, 3, 4. and Rev. 7. 4, 5. & 21. 2, 3, 6, 7. Also of his servants, M. Calvin, Beza, Junius, Piscator, Pareus, Peter Martyr, D. Willet; Fathers and School-men, Hilary, Chrysostom, Thomas Aquinas.
O C.
Occasion]
A season or opportunity of time; a meet, fit, and convenient time. This Joseph' s Brethren thought that he would seek against them, Gen. 43. 18. This 〈◊〉 advised Abimelech to take against his enemies, Judge. 9. 33. This Samson sought against the Philistines, Judge. 14. 4. This Samuel advised Saul to embrace, 1 Sam. 10. 7. This the Princes sought against Daniel, Dan. 6. 4, 5. In 2 Sam. 12. 14. it may be taken for ground or cause. In Ezr. 7. 20. for need. In Jer. 2. 24. for lust. In 2 Cor. 8. 8. for reason, or because. The original word in Rom. 7. 8. is 〈 in non-Latin alphabet 〉 , which is taken three ways.
- 1. It properly signifieth the opportunity of doing a thing.
- 2. Any circumstance or accident, whereby one is occasioned to do anything.
- 3. That which draweth a man from doing that which he intended: both these last ways sin took an accasion by the Law; for both the pravity of our nature is more inflamed by the prohibition, and we wish it were removed as a rub or block out of our way.
It cometh (as some think) of 〈 in non-Latin alphabet 〉 an ass ault, because if we give ourselves but liberty, never so little, more then is fit, the flesh will make an assault upon us. Leigh Crit. Sac.
In Rom. 14. 13. the word is 〈 in non-Latin alphabet 〉 , which signifieth a stone, or impediment in the way, against which a man dasheth or may dash his foot. In 1 Joh. 2. 10. the original word is 〈 in non-Latin alphabet 〉 , which Grammarians say, is the bridge in a trap, which when the Mouse or any other vermin puts down, they are taken. Both are together in Rom. 14. 13. The first signifying a stone, &c. the second to halt, and this seems to follow upon the former; for when a man dasheth his foot against a thing, he halteth or falleth. Leigh Crit. Sac. in the word 〈 in non-Latin alphabet 〉 .
To occasion]
To be the cause of, 1 Sam. 22. 22.
Occupation]
Trade, or kind of life, Gen. 46. 33. & 47. 3. Jonah 1. 8. Art or science, Act. 18. 3. Part or share, Act. 19. 25.
Occupy]
To use, Judge. 16. 11. To trade, as in buying and selling, Ezek. 27. 9, 16. & 22. 22, 27. To accustom, or exercise, Heb. 13. 9. To supply, 1 Cor. 14. 16.
Occupy]
That never were occupied, Judge. 16. 11. Heb. wherewith work hath not been done, marg. They occupied with thee, Ezek. 27. 27. Heb. they were the Merchants of thy hand, marg.
Occupied]
Heb. 13. 9. exercised themselves. Hall.
Occupiers of thy merchandise]
Ezek. 27. 27. Factors, Merchants, or such as sell or trade in bartering or changing one commodity for another.
Occourrent]
1 King. 5. 4. The original word is translated chance, Eccl. 9. 11. It signifieth anything that a man meets with, standing in his way, or hindering him in that which he is about.
Ocran]
Troublous, or troubling. The Father of Pagiel, Numb. 1. 13.
O D.
Odde]
The odd number of them is to be redeemed, Numb. 3. 48. or, of the redeemed that are moe.
Oded]
Sustaining, or listing up. The Father of Azariah, 2 Chr. 15. 1. termed Oded, the Prophet, verse. 8. See ch. 28. 9.
Odious]
To stink, 1 Chr. 19. 6. marg. One that hateth, or is hated, Prov. 30. 23.
Odor]
;;The efficacy of Christ's death, appeasing the wrath of God, for the sins of the elect, causing themselves and their prayers to be acceptable to God. Rev. 3. 8. Much odour was given unto him. Eph. 5. 2. A sacrifice of sweet smelling odour.
;;2. The works of Charity, which being done in faith, are unto God (through Christ) as a pleasant odour. Phil. 4. 18. That which came from you was an odour that smelleth sweet.
3. Incense, (the prayers of the Saints) Revel. 5. 8. marg.
Odours; or Incense]
;;The merits of Christ our Mediator, which (as sweet odors) make the prayers of the Saints pleasing to God, Rev. 8. 3. Much odors (or incense) was given him.
Or, he found that grace and favor with God through Christ, to be a means of that which should manifest, that their prayers had prevailed, and found acceptance with God, as, as Act. 10. 4, 31. Annot.
Full of odors]
Rev. 5. 8. Containing matters of atonement, and gracious acceptance, as Exod. 30. 2, — 10. Numb. 16. 46, 48. not of wrath and indignation, as those chap. 8. 5. & 15. 7. Or, of incense; the prayers of God's people which are sweet to him, as incense is to us. An allusion to the incense offered to the Golden Altar. Exod. 30. 1, 3. Psal. 141. 2. Mal. 1. 11. Rev. 1. 3. Annot.
O F.
Of]
;;The Efficient cause, or author and chief worker of a thing. Mat. 1. 18. And she was found to be with child of the holy Ghost. Rom. 11. 36. Of him are all things. Joh. 1. 3. But are born of God.
;;In carnal generation, this particle [ Of ] so noteth the marerial cause of which we do come and be born, as it implieth the efficient too, for parents be both first workers, and also the matter of generation. It is not so in our spiritual begetting, where God is only efficient, the immortal seed of the Word hath the place and force of the matter.
;;2. The instrumental cause. Act. 19. 11. God wrought 〈◊〉 by the hand of Paul.
;;3. The material cause or matter, whereof anything is made. Rom. 1. 4. Born of the seed of David.
;;4. In Gal. 2. 16. By the saith of Jesus Christ.
5. In, Eph. 4. 1. Rev. 3. 14.
6. For, Heb. 11. 26.
It's a particle noting,
- 1. Possession, or appertaining to, or depending on, 1 Cor. 1. 12. & 3. 4.
- 2. Inward fellowship, 1 Joh. 2. 19.
- 3. Participation, 1 Joh. 4. 13.
- 4. The cause, Rom. 11. 36.
Of]
Corcerning, 1 Sam. 31. 11. marg. According to, 1 King. 10. 13. marg. With, 1 King. 11. 11. marg. From before, Ezr. 7. 14. marg. Isa. 10. 22. He 〈◊〉 or amongst, marg. Heb. 11. 26. or For, marg.
Of him, by him, or for him]
;;That all persons, Angels and Men, also all creatures and works do take their beginning of God, as their first cause, to be by him sustained in regard of preservation; and for him in respect of their end and perfection. Rom. 11. 36. For of him, by him, and for him, are all things; that is, saith M. Calvin, of God himself alone, and none other moving him; by him, none other helping him; and for his own glory, and not for any other cause.
Off]
By the words joined herewith, way, 〈◊〉 , afar, lighted, from, &c. the meaning hereof is plain.
The land that is very far off, Isa. 33. 17. Heb. the land of far distance, marg.
Offence]
;;A stone, block, or some other thing, whereat men may stumble.
;;2. Every occasion of sinning given to others. Mat. 18. 6. Whosoever shall offend one of these little ones. verse. 7. 〈◊〉 to them by whom offenses come. Rom. 14. 21. 1 Cor. 8. 13. Give no offense to the Church of God. Eevery hindrance in the course of godliness, offered unto us by another, is an offense; and (as it were) a stone cast into our way to make us stumble. This is an offense given.
;;3. Every hindrance and let in our course, not offered by others, but laid hold on by ourselves, without just cause; as when the Jews were offended with Christ's doctrine. Mat. 15. 12. The Pharisees are offended in hearing this saying. Joh. 6. 61. Doth this offend you? This is an offense taken.
;;4. Every sin or fault against God, or our neighbor, how secretly or privately soever done. Rom. 5. 15. The gift is not so as is the offense.
;;5. Knowledge of an offense. Rom. 5. 20 The 〈◊〉 entered, that the offense might abound. Rom. 2. For by the Law comes the knowledge of sin.
6. An occasion to fall to sin, Rom. 14. 13. and to pollute the conscience of another, 1 Cor. 8. 9, 10.
Offence]
The word 〈 in non-Latin alphabet 〉 in the sacred Writers, is either natural or metaphorical.
It naturally signifies,
- 1. A trap, a gin, or snare to catch anything. So in the Greek translation of Psal. 69. 22. which should be so rendered in Rom. 11. 9. (where the same words are cited out of the LXX. translation, and not out of the 〈◊〉 . text of the Psalm) not stumbling-block, but gin, or some other word belongs to this signification.
- 2. Any obstacle or hindrance laid in a man's way, by which the passenger is detained or stopped; 〈◊〉 , a sharp stake, such as in time of war men were wont to put in the fields, where their enemy should follow, to wound their feet or legs, in the passage; against which, being so ordinary in War, they anciently used greves of brass to defend their feet or legs, 1 Sam. 17. 6.
- 3. A stone or block in the way, at which men are apt (if they be not careful, or if they go in the dark) to stumble and fall. And thereupon in the Old Testament it is taken for a fall, and so sometime for sin, the fall of the soul. In which sense I conceive it's used, Judge. 8. 27. where it's rendered a snare, i. e. a sin ensnaring, or occasioning ruin.
- 4. Slander, calumny, or defamation, Psal. 50. 20.
Metaphorically, for the use of the word in the New Testament, some places must be interpreted by bringing the Metaphor from the first sense, as it signifies a snare, or 〈◊〉 , as Mat. 16. 23. Rev. 2. 14. Mat. 5. 29. & 18. 8. Mar. 9. 47. Others, by bringing it from the second sense of a sharp stake, which he who hath once met with, and been galled by it, is wont to gather up, and cast into the fire, as Mat. 13. 41. 42. (to which St. Paul seems to allude, 2 Cor. 11. 29. Mat. 17. 27. & 15. 12. & 18. 6, 7. Luk. 7. 23. Mat. 13. 57. Mar. 6. 3. Joh. 6. 61. Gal. 5. 11. Mat. 26. 31. Mar. 14. 23, 27. Joh. 16. 1. Rom. 14. 13.) A third 〈◊〉 refer to the third mentioned acception of the word, as it signifies a stumbling block, as Rom. 9. 33. 1 Cor. 8. 9, 13. 1 Pet. 2. 8. 1 Joh. 2. 10, 11. Dr. Hammond on Matth. 11. 6. Annot. c.
Without offense]
;;Not one free from sin, but free from giving occasion of sin to others, in actions before men, as well as sincere before God in their minds. Phil. 1. 10. Without offense.
To offend]
;;To do any sin in thought, word, or deed. Jam. 3. 2. He that offends not with his tongue, is a 〈◊〉 man. Psal. 19. 12. Who can tell how 〈◊〉 he offendeth? Mat. 23. 13.
;;2. To minister or give occasion of sin, either by word or example. 1 Cor. 8. 13. That I may not offend my Brother.
;;3. To take occasion of sinning, when none is given, as the Pharisees at the Disciples plucking the ears of corn on the Sabbath. Mar. 2. 23. As before, Mar. 15. 12. They were offended at that saying.
;;4. To provoke God or any good man to anger (by some evil act or word of ours) whereby evil may come on us from them; this is the effect of sin on the good. 2. Passive, or to be offended.;;
;;5. To provoke or move any evil person to anger or discontent by some good word or deed, Joh. 6. 51.;;
6. To wrong, Psal. 73. 15.
7. To be guilty, injurious, Jer. 2. 3.
8. To cause to offend, Mat 5. 29 marg.
9. To be a let or hindrance, Ibid. 30.
10. To do unjustly, Act. 25. 11.
11. To stumble, Jam. 3. 2. (so the word is rendered, Rom. 11. 11.) or, to fall, as the word is rendered, 2 Pet. 1. 10.
Offend]
Matth. 5. 29. or, do cause thee to offend, marg. Things that offend, Matth. 13. 41. or scandals, marg.
Offended]
As it is an idiom ordinary in the Books of the Old and New Testament, that passive verbs (by a Metonymy of the effect ) comprehend and import the reality of the effect of the passion, or a willing reception of the impression, i. e. note the patient not only to receive influxes from the agent, but to be effectually changed by the passion; so 〈 in non-Latin alphabet 〉 , to be scandalized (or offended ) is to be wrought on (brought into sin, actually discouraged in the ways of godliness) by the scandal laid in his way. Id. Ibid. Annot. 〈◊〉 .
Offenders]
1 King. 1. 21. Heb. sinners, marg.
Offer]
To burn, Exod. 30. 9. To give, or present, Psal. 50. 23. Sacrifice, 1 King. 13. 2. To go up, 1 King. 12. 32. marg. To stretch out, 1 〈◊〉 . 21. 10. marg. To bring unto, Mal. 1. 7. marg. To add to, Rev. 8. 3. marg. To pour out, Phil. 2. 17. marg.
Hereunto Burnt-offering, bullock, lambs, incense, silver, brass, meat-offering, &c. being joined, the meaning of such places is plainly perceived.
Offerings are,
- 1. Mosaical, Act. 21. 26. Heb. 10. 5, 8. Whereof there were Burnt-offerings, Numb. 28. 3. Free-will-offerings, Ezr. 7. 16. Sin-offerings, Ezek. 43. 25. & 44. 27, 29. Peace-offerings, Luk. 4. 10. Drink-offerings, Numb. 28. 7. Meat-offerings, Levite. 7. 37. Heave-offerings, Numb. 5. v. 9.
- 2. Idolatrous, Psal. 16. 4.
- 3. Christian and spiritual, both Christ, Isa. 53. 10. Eph. 5. 2. Heb. 8. 10. and ourselves to God, Rom. 12. 1. & 15. 16.
To offer]
;;To show himself, or to behave and carry himself as a father to his children. Thus God 〈◊〉 himself to his Saints, Heb. 12. 7.
;;2. To give and make himself willingly a slain Oblation and Sacrifice for satisfaction. Thus Christ offered himself, Heb. 9. 25, 26.
;;3. To slay and kill beasts for Sacrifices, to be figures of Christ his offering himself. Thus Priests under the Law offered, Heb. 10. 11.
;;4. To render praise to God, for mercy and Alms to the poor which be needy and miserable. Thus Christians offer to God, Heb. 13. 15.
That he should offer it with the prayers of all Saints, Rev. 8. 3. or, add it to the prayers, &c. marg. That he should pray with and for the people in the name of Christ; or procure a gracious answer to their prayers. An allusion to the people's 〈◊〉 in prayer, while the Priest offered incense, Luk. 1. 10.
Offering]
Exod. 25. 2. or Heave-offering, marg. 1 King. 18. 29. Heb. ascending, marg. Rom. 15. 16. or sacrificing, marg.
Peace-offerings, Ezek. 43. 27. or Thank-offerings, marg.
The words prefixed, burnt, drink, free-will, heave, meat, peace, sin, thanks, wave, wine, show both the kinds, and of what the offerings were.
Offering for sin]
;;Sacrifice expiatory, as peace offerings signify Sacrifices gratulatory, Heb. 10. 5.
Office]
;;Some function or calling, which binds to duty, Gen. 41. 13. Exod. 1. 16.
;;2. Some duty which is to be done in regard of some charge or function which we bear in Church, Commonwealth, or family. Rom. 12. 7. He that hath an office, let him wait on his office.
3. Trust, 1 Chr. 9. 22. marg. Ibid. 26. marg.
4. Station, 1 Chr. 23. 28. marg.
5. To be upon, Neh. 13. 13. marg.
6. Observation, Ibid. 14. marg.
7. Charge, Psal. 109. 8.
Office]
Set office, 1 Chr. 9. 22. or trust, marg.
Officer]
Deliver thee to the officer, Mat. 5. 25. The word 〈 in non-Latin alphabet 〉 , officer, or sergeant, which is here used, and so in like manner Joh. 18. 3. is also used, Luk. 4. 20. in another sense; by which compared together, it appears that the same men which in the Consistory, or Court of Judgment among the Jews were Apparitors or Sergeants, were also in the Synagogues employed (as Deacons ) to minister, to bring and take away the book, &c. So the very word 〈 in non-Latin alphabet 〉 , that we ordinarily render Deacons, doth Mat. 22. 13. signify the officers that take and carry men to prison, and (as it was the Lictors office) bind 〈◊〉 hand and foot, &c. Instead of 〈 in non-Latin alphabet 〉 here, is 〈 in non-Latin alphabet 〉 , Luk. 12. 58. i. e. 〈◊〉 or Lictor, that executes the sentence to which any man is adjudged by the Court of Justice. Dr. Hammond Annot. n.
Officers]
;;Servants and Ministers, which attend upon the Magistrates, to execute their Commandment. Mat. 26. The Officers of the High-priest. Act. 5. 22.
2. Eunuchs, 1 Sam. 8. 15. marg. 2 King. 8. 6. marg.
3. Offices, 2 King. 11. 18. marg. & 24. 12, 15. marg.
4. Over the charge, 1 Chr. 26. 30. marg.
5. Overseers, Gen. 41. 34.
Off-scouring]
;;1 Cor. 4. 13. See Alciatus in 〈◊〉 〈◊〉 , 〈◊〉 . 9. c. 22. tom. 2. who showeth that this was the refuse person of the City, whom the people, first beating and disgracing him, afterwards killed and burned, and cast his ashes into the Sea, to make a lustration or expiation for all the multitude in time of plague, famine, or any other calamity.;;
Thou hast made us as the off-scowrings, Lam. 3. 45. that is, Thou hast caused us to be had in as vile esteem as may be, as if we were no better then off-scowrings or scrapings; for from a root of that notion, Ezek. 26. 4. cometh the word here used, and nowhere else found in Scripture; and the Greek, word answering it, 1 Cor. 4. 13. from the like, we are made the off-scouring of all things unto this day. The Apostle alludeth unto the expiation in use among the Heathens, saith Budaeus. Certain condemned persons were brought forth with garlands upon their heads in manner of sacrifices: these they would tumble from some steep place into the sea, offering them up to Neptune, using this form of words, Sis pro nobis peripsema: Be thou a reconciliation or propitiation for us. As if the Apostle had said, We are as despicable and odious in the sight of the people, as those condemned persons, who were offered up by way of public expiation.
Off-spring]
Posterity, Job 31. 8. Issue, race, sons, seed, Isa. 22. 24. & 48. 19. All mankind, Act. 17. 28. Jesus Christ, Rev. 22. 16.
〈◊〉 , often, oftentimes]
are in effect the same, importing the frequency of speaking, acting, suffering, &c. frequently, diligently, continuedly, &c.
Oft]
They washed their hands 〈◊〉 , Mar. 7. 2. or diligently; in the Original, with the fist. Theophylact, up to the elbow, marg.
Often-times]
Job 33. 29. Heb. twice and thrice, marg.
Oft-times]
;;Something which for insufficiency, from the promise in Paradise, must be done again, Heb. 10. 11.
O G.
Og]
Rosted bread, a mock; or after the Syrian, holding down, or hindered. The King of Bashan, Numb. 21. 33.
O H.
Oh]
Oh that thou wouldst, &c. 1 Chr. 4. 10. Heb. if thou will, &c. marg.
Ohad]
Praising, or 〈◊〉 . The Son of Simeon, Gen. 46. 10. Exod. 6. 15.
Ohel]
A tabernacle, tent; or light. The Son of Zerubbabel, 1 Chr. 3. 20.
O I.
Ointment]
;;Some sweet perfume or confection, made under the Law, by God's appointment, to anoint Aaron and his sons; The Tabernacle and ministering vessels, &c. Exod. 31. 11, 22.
;;2. The rich graces of the Spirit, poured upon Christ (our head) making himself sweet, and the faithful also, which partake in them, Cant. 1. 2. Because of the savor of thy good Ointments. See Name.
O K.
〈◊〉 ]
Put
- 1. for the kind of tree so called, Judge. 6. 11. Which is strong, Amos 2. 9. and thick with branches, 2 Sam. 18. 9, 14.
- 2. The place of idolatrous worship, Isa. 1. 29.
- 3. Men of proud, lofty, and unbendible spirits, Isa. 2. 13.
As an oke without leaf]
;;That Idolaters in the day of the Lord's wrath, should be stripped and spoiled of all their good and pleasant things, Rev. 18. 14, 16, 17, 22, 23. Even as an Oke in midst of Winter, lacking greenness of leaf and all viridity and vigor, or as a Garden in midst of Summer withered by drought and lack of water. Isa. 1. 29. Thou shalt be as an oke without leaf.
Okes and Gardens]
;;Properly a kind of Tree (or Trees in general) and some enclosed ground for Herbs, Plants, Flowers, Walks, and other pleasures: improperly, by a figure Metonymy, such Chapels, and Altars, as Idolatrous Jews erected under Okes, and in green Gardens, contrary to the prescript of God, who had sanctified the Temple and Altar at Jerusalem, for his Sacrifices and Oblations, as Psal. 132. 8, 13. & Deut. 12. 4, 5, 6. 1 King. 8. 19. & 2 Chr. 7. 12. Deut. 16. 21. And by a Synecdoche of the part, these Altars thus erected, signifies, all voluntary service of God, Col. 3. 23. and every invention of man in the public worship of God, Isa. 1. 29. For ye shall be ashamed of the Okes and Gardens which ye have desired and chosen. Where note from [ ye have desired and chosen ] that Idolatry hath original from men themselves, fervently coveting and choosing it freely: whence it is, that Idol-servers are such hot persecutors of such as mislike their superstition, and be at such cost to uphold it.
O L.
Old]
One of great age, and many years, Genes. 15. 15. & 18. 12. One decayed in strength, 1 King. 1. 15.
Old]
That which with time vanisheth, and doth not last ever, as the estate of this world, such as it is now, shall not, Heb. 1. 11.
Old]
Thine old age, Ruth 4. 15. Heb. thy gray hairs, marg.
Old commandment]
1 Joh. 2. 7. that is, such as was from the beginning.
Old leaven]
1 Cor. 5. 7. that is, Sinful notorious persons, as also the corruptions of our nature, as naughty opinions, lusts, vices, ill manners.
Old man]
;;Our natural disposition to evil. See Man. Eph. 4. 22. Col. 3. 9.
;;2. In priority, or in comparison of another thing or person succeeding it.;;
;;3. By weakness, or decay.;;
;; Old man, ;;
- ;;1. One old in years.;;
- ;;2. The corruption of man's 〈◊〉 called old in the three former respects.;;
-
- ;;1. As old as our own conception, or as Adams fall.;;
- ;;2. It must give place to the new man, and so be out of office.;;
- ;;3. In the godly it doth daily decay, like an old or sick person, Rom. 6. 6.;;
Old Serpent]
Rev. 12. 9. that is, the Devil.
Old Serpent]
;;The Devil, or Satan, which through long experience (ever since the Creation of man) is wonderful deep in manifold crafts and subtleties. Rev. 12. 9. The devil, that old Serpent.
Who deceived our first Parents at the beginning of the world, Gen. 3. 1. Rev. 20. 2. He is a Dragon for cruelty, a Serpent for 〈◊〉 . Annot.
Dissembling and double dealing belongeth to the brood of the Serpent. The knowledge which he hath by the subtlety of his nature, is increased by long experience, for we must remember, that by his fall he lost holiness, but not his understanding; yet it is so corrupted, that he can do no other thing, but only abuse it unto evil. Like him in this are all reprobate men: in their young years, they were like Serpents in the shell; in their old years, they become flying Dragons, expert and cunning to work iniquity. Cowper.
Old Testament]
2 Cor. 3. 14. that is, the Scriptures of Moses, and the Prophets, 〈◊〉 having an eye to Christ therein.
Old things]
;;Natural corruption, and the fruits of it, 2 Cor. 5. 17. The same is meant by old leaven, 1 Cor. 5. 7.
Old-time]
;;The time which was till Christ, Heb. 1. 1.
Old vessels]
;;A mind nourished in blind superstition, and idle ceremonies. Matth. 9. 17. Neither do men put new wine into old vessels.
Old way]
Job 22. 15. or, the way of old, that is, of the ungodly men before the flood, how wickedly they lived, The word 〈 in non-Latin alphabet 〉 comes from a word that signifies to hide, because the ages past or to come, are hidden from us. And
- 1. It signifies a time past, or of old, Isa. 57. 11. Jer. 2. 20. & 28. 8.
- 2. A time to come, and lasting long, Num. 10. 8.
- 3. Eternity, properly so called, without beginning or ending, psal. 41. 13. Annot. on Job 22. 15.
Old world]
2 Pet. 2. 5. that is, The time before the flood.
Oldnesse of the letter]
Rom. 7. 6. that is, The old corruption which by the outward letter of the Law is more and more stirred and provoked in us, in as much as the Law, though it condemned the sinner, yet it affordeth no power at all to abolish or destroy sin in which regard it is called a killing letter, and the administration of death, 2 Cor. 3. 7. And in the word oldness, the abolishing of the Law is 〈◊〉 , in regard of the unsufficiency thereof. Annot.
Or, the opinion of the old man, life or state, concerning the worship of God, touching ceremonies, or merits 〈◊〉 virtues, in which Jews and Gentiles were occupied. Or, it's the idle knowledge of the Law, or watsoever outward discipline, without the true conversion of the heart to God. Bernard.
The outward and fashionable knowledge of the Law, without any true change of the heart, Hall 〈◊〉 .
Olive]
Taken properly for a tree so called which is full of fatness, Judge. 9. 9. And hence it is said, Out of Ashur his bread shall be fat, Gen. 49. 20. namely through the oil which cometh of the olive, Deut. 33. 24. and is always green, Psal. 52. 8. in which respect the godly are compared thereunto, Jer. 11. 16. Hos. 14. 6.
Figuratively, by a Synecdoche, a most choice tree, Isa. 41. 19. By a Metaphor, the Church of the Jews, Jer. 11. 16. As also the abundant graces of the holy Spirit, and the continual flowings thereof in the Church, Zec. 4. 3, 12. or, Those two excellent servants of God, namely, 〈◊〉 and 〈◊〉 , which did represent the gifts of the holy Spirit; or, from whom flowed a great deal of good to the people of God, as 〈◊〉 doth from the 〈◊〉 , whereby the lamp is nourished and burneth: to whom allusion is made, Rev. 11. 4. Where by the two olive trees, the two 〈◊〉 are to be understood, that 〈◊〉 , the Doctors and Pastors, whom God in these last times was to raise up against Antichrist, and by their labor and ministry set up his worship.
〈◊〉 branches, or plants]
;;Children which (as olive branches) are an ornament and delight to their Parents. Psal. 128. 3. As olive branches round about his table.
〈◊〉 olives]
;;The Jews which were the people of his Covenant, Rom. 11. 17, 24.
Olive tree]
1 King. 6. 23. or oylie, Heb. trees of oil, marg.
These are the two Olive trees, &c. Rev. 11. 4. that is, They are like Zerubbabel & Jesua, whom the Lord in times past had anointed, to restore again the Jewish Church destroyed under the captivity of Babylon, and by these witnesses, to take the charge of it in like manner under the servitude of the Gentiles, for the allusion is to those two Olive trees, which Zacharias saw growing on either side of the golden Candlestick, and supplying the light thereof with oil. Zech. 4. 14. of which the Angel being demanded what they meant, saith, These are the two anointed ones, standing before the Lord of the whole earth, pointing at the two heads of the Church, then under the servitude of the Gentiles, Zerobabel the Captain, and Jesua the high Priest, of whom he had prophesied a little before. Mede.
Olive trees afford oil out of themselves; oil under the law was to be brought of the people to the Priests for the continuing of the lights, Exod. 27. 20. but now here is not oil, but Olive trees themselves, which have oil (by God's 〈◊〉 ) in themselves; to show unto us in this extraordinary time, the Lord's giving of the graces of his Spirit supernaturally; for oil is put for the holy Spirit, and the gifts thereof, Psal. 45. 7. & 89. 20. Act. 10. 38. Olive trees show, how the Lord furnisheth these his Prophets, and Teachers, not by the help of others, but by his own hand, to be full of his Spirit, and graces thereof, to cause light in the Temple of God, to be ever 〈◊〉 in the darkness of the Antichristian State. Bernard.
As the Olive tree doth drop down his oil and fatness, so the faithful Ministers do drop down upon the Church the sweet oil of the Spirit, which is all heavenly and spiritual graces, as the Metaphor of oil is often so taken in the Scriptures. Dent.
These times of persecution here foretold, would require abundance of all graces in God's Ministers, to hold up the hearts of his fainting people, by plentiful instruction and consolation. And such did God then send, furnished abundantly from heaven (when means of instruction failed) as Olive trees are with oil. Annot.
Wilde olives]
;;Gentiles, which were strangers from God's Covenant.
Olive-yard]
Exod. 23. 11. or Olive-trees. Annot.
〈◊〉 , or Mount of olives]
A hill two miles on the East side from Jerusalem, the brook Cedron running between, takeing name of the plenty of olives growing thereupon, 〈◊〉 . 21. 1. Mar. 11. 1. Luk. 22. 39. Joh. 8. 1.
〈◊〉 ]
Heavenly. The name of a man, Rom. 16. 15. from 〈 in non-Latin alphabet 〉 , a most high mountain, so called, as 〈 in non-Latin alphabet 〉 , wholly shining, whose top (they say) is never darkened with clouds, so that by a metaphor it is put for heaven.
O M.
Omega]
Rev. 1. 8. as Alpha is the first letter of the 〈◊〉 〈◊〉 , and Omega the last, so Christ was before all creatures and shall abide always, though all creatures should perish. He from whom all creatures had their beginning, and to whom they are referred, as their uttermost end, Prov. 16. 4. Rom. 11. 36. Rev. 4. 11.
〈◊〉 ]
Speaking, or exalting. The Son of Eliphaz, Gen. 36. 11.
Omer]
A measure containing one Kab and an half, and a 〈◊〉 part of a Kab; that is, three pintes, and an half pinte, and a 〈◊〉 part of an half pinte. It was the tenth part of an Ephah, Exod. 16. 36. Goodwyne.
Some conceive it contained a pottle. Some rate it by the proportion of 43 Hens eggs, and a fifth part. Which way soever it be taken, it is enough for the strongest man, and the hottest ordinary stomach; wherein God's bounty may be observed. Annot. and Ainsworth on Exod. 16. 16.
Omit]
To sorbear, neglect pass over as having no regard thereof, or mind thereunto, Mat. 23. 23.
〈◊〉 ]
Rev. 19. 6. An 〈◊〉 , which can be applied to no other, but unto God alone. It's the same with Almighty.
〈◊〉 ]
A bundle, or rebellious or bitter people. The Father of 〈◊〉 , 1 King. 16. 21. The Son of Besher, 1 Chr. 7. 8. The Son of Imri, 1 Chr. 9. 4. The Son of Michael, 1 Chr. 27. 18.
The statutes of Omri, Mic. 6. 16. that is, the Idolatry brought in by that wicked King, 1 King. 16. 25. and to excuse your doings you allege the Kings authority by his statutes, and so pretend both power, and prudence, and counsel in the making of them.
O N.
On]
Sorrow, strength, or iniquity. A City of Egypt, (called also. Aven, Ezek. 30. 17.) in circuit about an hundred and forty furlongs, more usually called by the 〈◊〉 name, Heliopolis, which by interpretation, is, the City of the 〈◊〉 ; but in latter times, the more common name is Damiata. The Son of Peleth, Numb. 16. 1.
On]
1 Pet. 2. 24. or To, marg.
Onam]
Sorrow, strength; or iniquity thereof. One of the children of Shobal, Gen. 36. 23. The Son of 〈◊〉 by Atarah, 1 Chr. 2. 26.
Onan]
As On. The Son of Judah, Gen. 46. 12.
Once]
;;A thing which (being done) is not 〈◊〉 or gone over again. Thus Christ is said to be Once offered, to have died Once, to have suffered Once, Rom. 6. 20. Heb. 9. two last verses. Heb, 10. 10. Once and no more. Therefore the sacrifice of the Mass is abominable, charging Christ's death with insufficiency, and the Word with untruth. Their distinction of bloody and unbloody Sacrifice, is also directly against the Scripture, which reacheth all that there is no 〈◊〉 without shedding of blood, Heb. 9. 22.
Once]
;;At one time only, and no more, not oftener, Heb. 9. 27, 28.
Once for all, and one Sacrifice]
;;That which being done, is so sufficient, that it needs no repetition or doing again, Heb. 10. 10. 12. 14.
Once more]
;;One turn, or for one time, and then to cease, to note unto us the firm and stable condition of the Gospel and such as believe it, Heb. 12. 26.
Once and twice]
;;Often, or many times. Psal. 62. 11. God spake once or twice.
One]
;;One only, so as there is no more of that kind: as, one God, one Mediator, one oblation, &c. 1 Tim. 2. 5. 1 Cor. 8. 4. Heb. 10. 14.
;;2. United to Christ, and among themselves by faith and love, Joh. 17. 21.
;;3. It signifieth First, as Dan. 10. 13. marg. Mar. 16. 2.
4. Inseparable union, Gen. 2. 14. & 11. 6.
5. The self-same, Gen. 11. 1. & 40. 5.
6. A portion, Gen. 24. 45. & 48. 22.
7. A very few, Deut. 32. 30. Josh. 23. 10.
8. Somewhat, 1 Sam. 2. 36. marg.
9. The like, 1 Sam. 6. 4. One dlague was on you all.
10. Some time or other, 1 Sam. 27. 1.
11. Some body, any one, 2 Sam. 23. 15.
12. Part, Psal. 10. 10. marg.
13. A short space, 〈◊〉 . 4. 19. Rev. 18. 8.
14. Another, and a third, Luk. 9. 33.
15. The same, Phil 2. 2.
16. The devil, 1 Joh. 5. 18.
One accord]
;;Common agreement and unity of mind in Religion Act. 2. 46. And they 〈◊〉 daily with one accord.
One of the Angels]
;;That Angel or Messenger of God, which was last of the seven Angels that had the seven Vails, mentioned before, ch. 15. Rev. 21. 9. And there came unto me one of the seven Angels.
It is very likely that he that shown him the whore of Babylon, Chap. 17. 1. shown him now the Lambs wife. Annot.
One to another]
1 Sam. 10. 11. Heb. a man to his neighbor, marg. Exod. 18. 16. Heb. a man and his fellow, marg.
One body]
;;1. All the faithful so compact and knit together like a body consisting of many members well joined; therefore stand bound so to love and help one another, as members of a natural body do afford mutual succor. Eph. 4. 4. Gal. 3. 15. Ye are called to peace in one body. See 1 Cor. 12. 26, 27.
;;2. The corporation or society of Church Officers, who have the resemblance of a natural body with their gifts, 〈◊〉 to serve and further the whole, not only lifted up above others through pride and contempt, or despising others by disdain. Rom. 12. 5. So we being many are one body in Christ. See verse. 6, 7, 8.
Both one]
;;Jews and Gentiles to be gathered and joined into one people and Church of Christ, Eph. 2. 14.
One consent]
;;The agreement of mind, and of affections, which shall be (by God's Spirit) wrought in such Kings as shall execute his deep decreed judgment upon the Whore (the Romish Hierarchy) for her utter ruin and wasting. The Kings did at first no more certainly consent for the exalting, then at length their Successors shall agree to pull her down. Revel. 17. 17. To do with one consent, &c.
One day]
;;The first day, Gen. 1. 5. by an Hebraism usual in the Scripture, a cardinal number put for an ordinal. Gen. 8. 5. Mat. 28. 1. Gen. 2. 10. The name of the one (i. first) is Pison, 1 Cor. 16. 1.
At one day]
;;Suddenly, in short space, at an instant (as ye would say) after the Whore hath long flourished and tyrannized, she shall be by a strange and sudden calamity destroyed, both the people by death, sorrow, and 〈◊〉 and the City of Rome itself by fire, being burnt up by the besiegers, and turned into ashes. This shall be the perfect fall of Babylon, which is already much decayed, and hastening to ruin. Rev. 18. 18. Her plagues shall come at one day.
One]
My Dove, my 〈◊〉 is but one, &c. Cant. 6. 9. or, There is but one my Dove, &c. for this one only is opposed to the many Queens, and Concubines forementioned. Here the Spouse of Christ, which is but one (as there is one Body, and one Spirit, one hope, one Lord, one faith, &c. Eph. 4. 4. 5.) is preferred before the multitude of other which in their own and the worlds esteem are Queens, Ladies, &c. Isa. 47. 7. Rev. 18. 7. See 2 Sam. 7. 23. Exod. 19. 5. Ainsworth.
This one exceeds all the others: or, There are several Congregations, and various forms and numbers, and outward professions they may have, but yet they all make but one undefiled or perfect Dove. This oneness or unity every true member of the Church will strive to preserve. Annot. Thou 〈◊〉 mine own, most dear unto me, elect and chosen out of all kindreds, Nations and tongues to be my peculiar inheritance. Finch.
She is alone, or she is only beautiful, rich and honorable; standeth alone in all excellency, born of God, rich in faith. 〈◊〉 .
Such Congregations are few as one to sixty or eighty, and are at unity, or brotherly love one with another. Cotton.
One faith]
;;One doctrine, not one gift of Faith, Eph. 4. 5. Faith is one, in respect, of the object, but sundry in respect of the subject.
One 〈◊〉 ]
;;Consent in Religion and affection. Ezek. 11. 19. I will give them one heart.
One 〈◊〉 ]
;;The 〈◊〉 of the judgment, which should crush Rome, and make her 〈◊〉 mourn and die for sorrow. Rev. 18. 18. In one hour that judgment shall come.
;;2. Either a short time, or at and about the same time, Rev. 17. 12. Shall receive power as Kings at one hour 〈◊〉 the 〈◊〉 .
One husband of one wife]
;;1 Tim. 3. 2. wife of one husband, 1 Tim. 5. 9. viz. at one time, for successively each might have more.;;
One in Christ]
;;To be as it were but one man. Gal. 3. 28. Ye are all one in Christ Jesus; that is, most straightly 〈◊〉 under Christ your head, as if ye were all but one quickened by one Spirit to God, as they are to the world by one soul.
One mind]
;;One counsel, consent, or purpose, which all the ten Kings had with their united forces and power, to defend the tyranny of that beast, the Roman Bishop. Rev. 17. 13. These have one mind.
Of one]
;;Of one Father, to wit Israel or Jacob, of whom came Christ and the Hebrews, to whom this Epistle was sent: Or of one, that is, of one God, of whom is Christ, and all true Christians, Heb. 2. 11.
To be perfect in one]
;;To be firmly and forever 〈◊〉 and knit unto God the Father, through Christ our head and Mediator, by the Spirit and Faith, and among themselves by consent of minds and wills. Joh. 17. 23. That they may be perfect in 〈◊〉 . This sentence leads our minds to the consideration of a threefold most blessed Union. The first is consubstantial of the Father and the Son ( Thou in me: ) This is an Union coessential of persons in 〈◊〉 〈◊〉 ; and it is the sovereign cause of the two Unions following. 2. Union is the conjunction of 〈◊〉 the head with the Church his true and mystical body. This is an Union of two Natures in one Will. ( In them. ) The third Union is the Communion of the faithful one with another, as fellow members (made perfect in one:) This with the 〈◊〉 Union, is not by mixture and transfusion of substances, but by the spiritual bands of faith and love. Whence it cometh on the one side, that Christ with all his merits and gifts, are in common distributed to 〈◊〉 his members: and on the other side, the faithful do 〈◊〉 inpart and bestow all their good things inward and outward, unto the use and benefit of one another. And this is that Communion of Saints, whereof we make profession in our Creed to be leeve it.
- ;;1. Of the eternal Son with the eternal Father, this is Union in Essence, which is but one in number. See Number. ;;
- ;;2. Of the two Natures in Christ, Divine, and Human: this is Union in Person.;;
- ;;3. Of Christ with his Church, this is Union in Nature as he is man, in affection as he is holy, in spiritual graces, as he is God, 1 Cor. 6. 17.;;
- ;;4. Of Christians among themselves,;;
-
- ;;1. By nature, as men, Isa. 58. 7.;;
- ;;2. In and by the Spirit, and spiritual graces, as good men, Eph. 2. 22. & 4. 3, 4, 5. 1 Joh. 1. 7. & 4. 15, 16.;;
- ;;3. In and by Christ, as happy men, Eph. 2. 20. & 4. 4, 5, 6.;;
One sheepfold]
;;One Catholic Church consisting of beleeveing Jews and Gentiles in all ages and places. Joh. 10. 16. And one sheepfold.
One shepherd]
;;Christ himself alone, the spring of Pastors, Eccl. 12. 11, 12.
One Spirit]
;;Spiritual Union, being knit to God by one Spirit, 1 Cor. 6. 7. Is one Spirit.
One 〈◊〉 is needful]
;;The sound and saving knowledge of Christ by the Word preached, Luk. 10. 42. There is one thing needful. Psal. 27. 14. One thing have I desired.
One way]
;;The doctrine of godliness, which is but one, as there is but one God. Jer. 32. 4. I will give them one way.
Only]
Separately, 1 Thess. 1. 5. 2. Tim. 4. 8. Alone, Jam. 2. 24. But, Job 2. 6. marg. Save, Deut. 4. 12. marg.
Thou only art holy, Rev. 15. 4. Of thyself and infinitely, 1 Sam. 2. 2. and hast shown thyself so to be, by destroying the unholy, and freeing the holy. Annot.
〈◊〉 ]
Profitable. A faithful and beloved Brother, Col. 4. 9. Philem, 10, 26.
〈◊〉 ]
Bringing profit. One for whose house 〈◊〉 prayed, 2 Tim. 1. 16.
〈◊〉 ]
is (as most agree) a sweet kind of shell, white, like unto a man's nail, found in the Indian lake, where shellfishes feed of spikenard, Exod. 30. 34.
Onions]
Roots well known, whereon (as on leeks, garlic, &c. ) the poorer sort in Egypt fed, as did the Israelites when they were slaves there; which though gross food and naught (whereof a man should eat but a very little, and in Winter days, not in Summer at all) the Israelites preferred before the Manna which God gave them from heaven, which was both pleasant and wholesome. Ainsworth on Numb. 11. 5.
Onix]
A precious stone of a white color, like the white of a man's nail, whence it hath its name. Hereof there are divers kinds, and of divers colors, with white speckles in them. It's mentioned to be in the land of Havilah, Gen. 2. 12.
It's said of one kind of it, that it stirreth up sadness, multiplieth fears, and stirreth up the mind unto strife and contention. 〈◊〉 de lapid. fol. 62. col. 2.
One]
Griet strength, or iniquity of him. A City, 1 Chr. 8. 12.
Onward]
Went onward, Exod. 40. 36. Heb. journeyed marg.
O P.
Open]
Is all one with Manifest, evident, plain, clear. 〈◊〉 put for whole, Isa. 9. 12. marg. Face, Ezek. 29. 5. marg. Openings, 1 King. 6. 18, 29, 32.
An open door]
;;The liberty and faculty which is given to the Church for preaching pure doctrine, exerciseing sound worship, and an holy discipline, with great readiness and joy, both of Ministers and People. Revel. 3. 8. I have set before thee an open door. Some do too narrowly restrain this to the preaching of the gospel only, which indeed is a door, whereby an entrance is given into heaven. It is better more largely to take it, for the joining together of word, worship, discipline, zeal of Ministers, Magistrates, and people. When all this meets (as in the Church of Philadelphia it did) there in a large and ready way for piercing into men's consciences.
Open 〈◊〉 ]
;;The parting of the firmament. Act. 7. 56. He saw the Heavens open.
Open]
Heb. 6. 6. put him to an open shame, To make him a mocking stock to all the world. Jones.
To open]
;;To unlock something shut up and locked fast from us, Act. 16. 26.
;;2. To give unto us what we desire in prayer: Thus God openeth to us. Matth. 7. 7. Knock, and it shall be opened.
;;3. To let in and receive Christ, to dwell in our hearts by faith. Thus we open unto Christ. Rev. 3. 20. I stand at the door and knock, if any man open, &c. Psal. 24. 9.
4. To make, Exod. 21. 33.
5. To be born, Numb. 8. 16.
6. To reveal, or uncover, Job. 33. 16. marg.
7. To dig, Psal. 40. 6. marg.
8. To cleave or rend, Mar. 1. 10.
9. To interpret, Luk. 24. 32.
To open]
;;To receive Christ into the heart by faith, to be joined more near unto him, that he might work more mightily, Cant. 5. 2. Open to me my Sister, my Spouse. God 〈◊〉 doors to us, when he bestoweth his blessings on us, Psal. 78. 23, 24. Isa. 45. 1, 2, 3. and spiritually when he giveth grace to utter his Word, and to believe the same, Col. 4. 3. Act. 14. 27. So we open the door unto him, when we give him entrance into our heart, he calling upon us by his Word and works; when we repent, believe, and accept Christ with his graces, &c. Rev. 3. 20. Ainsworth.
But can we open? Is it in our power? Hath not he the keys himself, and is not he the door himself? Doth not he shut and none can open? Yes, but when he bids thee to open, he lends thee a key; and when he infuseth grace and faith, he enables thee to open. It is his gift, but thy grace; his inspiration, but thy improvement; and oh! how blessed are they that are but his turn-keys, his Doorkeepers. Is there a greater honor or happiness then to cooperate with God in that which of all others is the most Godlike work, the salvation of souls. Annot.
And what shall we lose by it? Do we entertain Christ to our loss? doth he come empty? No, he comes with all grace; his goodness is a communicative, diffusive goodness. He comes to spread his Treasures, to enrich the heart with all grace and strength to bear all afflictions, to encounter all dangers, to bring peace of conscience and joy in the holy Ghost, he comes indeed to make our hearts (as it were) a Heaven. As the Church in her right temper hath never enough of Christ, but desires 〈◊〉 union & communion still, so Christ also, he is as desirous of them, yea they are his desires that breed their desires. Christ had the heart of the Spouse in some measure already, but yet there were some corners of the heart that were not so filled with Christ as they should be, he was not so much in her understanding, will, joy, delight, and love, as he would be, all which he would have her to open. Sibs.
To open the Book]
;;To unseall the Book, by declareing and revealing unto John, and by him to the Church, such secret mysteries as were before hidden in God's counsel. This no creature could do: Christ the Mediator he was only able for he came out of the bosom of the Father, to declare him to us, having all power. Rev. 5. 2, 3, 5. Who is worthy to open the Book? Such a treasure is this book of Revelation, which is not otherwise communicated to the Church, but by the mediation of Christ, who is the only Interpreter of his Fathers will, and Doctor of his Church.
To open the bottom less pit]
;;To set abroach, publish, and manisest such devilish errors and heresies as came from the deep pit of hell, which was done, when Antichrist got power and strength to obscure the truth of heavenly doctrine, and to deceive the world with strong delusions. Rev. 9. 2. And he opened the bottomless pit.
Now false doctrine came forth abundantly, as if hell had been let loose, or broke up, and the gates of it set wide open, to let it out at large: for now Mahomet setteth forth his Alcoran for Divine Scripture, the like whereof no Heretic durst attempt before, or at least could not prevail with multitudes of men to believe him, as Mahomet did. So that the opening of the bottomless pit, is the Apostate's using their power to let in such gross errors into the world, as could come from none, as their author, but from the devil of hell Annot.
To open the door or the gate]
;;To receive and admit into the heart, the grace and power of Christ. Rev. 3. 20. If any man hear and open the door. See Dore. Some understand this of admitting and receiveing all such ordinances of Christ, whereby the door of our hearts may be most 〈◊〉 and forcibly cast open.
To open the eat]
;;To give power unto our soul to understand and obey what we hear of God's will out of his Word, Psal. 40. 6.
To open the eyes]
;;To give light of Divine knowledge to such as were wholly blind before, through ignorance, Act. 26. 18. To open the eyes of the blind.
2. To help and increase their knowledge which do already see, that they may know the truth more fully then before. Psal. 119. 18. Open mine eyes that I may see the wonders of thy Law. Luk. 24. 45. He opened their understanding, & c. See further for this phrase in Eyes.
;;There is a double opening of the eyes, one proper, when the fleshly eye of the body is made to see that which before was not seen. The other improper, or Metaphorical, which is the opening of the mind, by which it 〈◊〉 things which before lay hid. And this cometh two ways: either of grace, when the holy Ghost enlighteneth the mind to see that which is good pertaining to happiness and perfection, by an illumination immediate and extraordinary, as Luk. 24. 45. and mediate and ordinary, to wit, by Doctrine, as Act. 26. 18. Or it cometh of Divine judgment, when one hath given him a sense and conscience of his own sin, being presented to his mind before by Satan blinded, as it happened to Adam, Gen. 3. and Jud. is, Mat. 27. 5. This is sometime done, as by the inward work of the Spirit in the soul, (as in the two former) so by affliction men are made to understand their fault, as Joseph's brethren, Gen, 42. 21. and in the prodigal Son, Luk. 15. 17.
To open the hand]
;;The large bounty and rich liberality of God, distributing good things to all living creatures. Psal. 104. 28. Thou openest thy hand, and fillest all things with thy blessing.
To open the heart]
;;To enable and give power unto the soul to behold, and through faith, to embrace as Christ our Savior, with good feeling of his saving mercies. Act. 16. 14. God oppened the heart of Lydia. Our hearts are locked up by unbelief, and opened by faith.
To open the lips]
;;To give sufficient matter by blessings from God and ability by the Spirit of God to utter the praises of God, Psal. 51. 15. Our wickedness locks our lips, which are set open by grace: this is one Key. The second Key is God's benefits.
To open the mouth]
;;To begin to speak after some deliberation, Mat. 5. 2. Act. 10. 34. Then Peter opened his mouth. And by a Metaphor, when life, and sense, and motion is attributed unto things senseless and lifeless; as the earth, in Gen. 4. 10. to exaggerate and increase the inhumanity of Cain more ungentle and fierce then the brutish and unreasonable earth, which kindly received in Abel' s blood, to hide that from the eyes of men, which he had cruelly shed and spilled: The earth opened her mouth.
- ;;1. To speak aloud.;;
- ;;2. To preach boldly, openly, and plainly, the Word and Will of God, Psal. 77. 2. Mat. 13. 35. & 5. 2. Act. 10. 34.;;
- ;;3. To pray to God with a loud voice or cry, showing the necessity of the wants, and the faith and fervor of the person, Psal. 8. 1, 10.;;
- ;;4. To receive something into the mouth, or into that which supplieth the place of a mouth, Gen. 4. 10.;;
To open the mouth to blasphemies]
;;To utter and belch forth reproachful and contumelious words (as Antichrist doth, boasting that he is God above all Kings and Emperors.) Rev. 13. 6. He opened his mouth to blaspheme.
At first he counterfeited himself holy, when the power was newly given him; but now by degrees he cometh to blaspheme God himself with full mouth. Psal. 73. 9. 2 Thess. 2. 4. Opening the mouth is the beginning to speak. Mat. 5. 2. Annot.
In the former verse, a mouth is given to the Beast, and here he openeth his mouth to blaspheme. The time and power which is lent to Satan and his beastly instruments, they use it, or rather abuse it, with diligence, they are loath to loose it. It should teach us by the contrary, to use our time well, and to make vantage of every good thing that our God hath given us. Cowper.
To open the Scriptures]
;;To interpret and make plain the true meaning of the Scripture. Luk. 24. He opened unto them the Scriptures.
Opened]
When he had opened the book, Luk. 4. 17. Opened it by way of unfolding and unrolling, which refers to the manner of writing among the Jews, which was not in parchments or papers sewed together, as we now use, but in one continued page, or long roll, and that folded up, to save it from dust, or other harm. Dr. Ham. Annot. a.
Temple opened in heaven]
;;The triumphant celestial Church opened by the death of Christ to all which believe in him, before be came in the flesh; and to all, who since his coming are reconciled to God, through faith in his blood. Rev. 11. 19. Then the Temple of God was opened in heaven. Some understand this Temple opened (not of heaven) but to receive a multitude of Saints, through God's good providence, scattering persecutions raised by Satan against the Church, being by his fury shut up for a time, none or few entering.
The felicity of Saints, and that joyful and special sight they shall have of God's merciful face in Christ, is here expressed. Cowper.
The Church now appearing again openly, is compared to the Temple of Jerusalem, wherein the Ark was. It was shut up before, as that of Jerusalem under Ahaz, 2 Chr. 28. 24. and this, when it was measured, verse. 1. and the court given to the Gentiles, verse. 2. Now is it set open, as that was by Hezekiah, 2 Chr. 29. 3. not to receive a few Saints, as before in times of persecution, but whole multiudes of Believers. Th • s noteth the free exercise of Religion which was establisned. Annot.
At this time the mysteries of salvation (shut up before by the Antichristian darkness) should now be made known, and become common to all God's people, as they were before to the learned Ecclesiastical persons. And therefore the 24. Elders (without mentioning the four Beasts) a type of all faithful Christians, do praise God (verse. 16.) as being now to be enriched with heavenly graces, to know the holy things of God hid before. Bernard.
The Temple of the Tabernacle of the Testimony in heaven was opened, Rev. 15. 5. that is, the innermost part of the Tabernacle, called the holy of holiest, and he most holy place; which Tabernacle is termed, The Tabernacle of the Testimony, Numb. 1. 50 & 17. 7. in regard of the two tables of stone so called, Exod. 25. 21. because on them was written the law of God, the testimony of his will, Exod. 34. 28. Psal. 19. 7. & 119. 14, 22. which tables were put in the Ark, Deut. 10. 5. 1 King. 8. 5. and that Ark placed in the innermost part of the Tabernacle or Temple, 1 King. 8. 6. Heb. 9. 3, 4. The Temple was so open, that men might see into it out of the Court, now, which in the Old Testament they could not. Annot.
After the two Prophets were ascended up (chap. 11. 12.) and that now the Church became visible, the Temple, that is, the hidden things of God formerly unknown, became now to be manifest in the true visible Church of Christ, by those Angels, (chap. 14. 6, 8, 9.) who taught what this true testimony of God was unto the people. Bernard.
The true Temple of God, even his holy Church was visible and patent, and the Gospel publicly preached, among his heavenly elect of the primitive Church. Napier.
And I saw heaven opened, Revel. 19. 11. free access to God's public worship everywhere. Or, the Church opened, that Christ may stir up his people, verse. 14. to go to fight against Antichrist, who after Rome's fall, will be for a time somewhere else gathering new forces, verse. 19. A door was opened in heaven before the rising of Antichrist. Chap. 4. 1. The Temple was open in heaven after the death of the witnesses. Chap. 11. 19. Now, heaven itself; that is, the Church is set wide open, that Christ's armies may go forth to destroy the Beast and false Prophet, verse. 20. So the great gates of a City are opened, when Armies go forth to battle, 2 Sam. 18. 4. Annot.
He that openeth and no man shutteth, &c. Revel. 3 7. Such is the power and Sovereignty given to Christ over his Church; that he admitteth and excludeth; forbiddeth and commandeth; saveth and destroyeth whom he pleaseth. Hall.
Openings]
In the openings of the gates, Prov. 1. 21. The wonted place of public appearance in those days, it being the place for Courts of Justice, and Trials at Law, which brought great resort of people. Annot. on Psal. 127. 5.
Openly]
Before the sun, 2 Sam. 12. 12. In the gates, Prov. 31. 31. Before all men, 1 Tim. 5. 20.
Operation]
1. Of God, Psal. 28. 5. namely, God's purpose and counsel to bring David to the Crown, manifested and brought about by many notable events, and particular providences and dispensations. This was in mercy, Isa. 5. 12. His judgments either incumbent or impendent. Such may be said not to regard nor consider them, which oppose to the manifestation of God's will, and clear demonstration of his divine dispensation, the counsels of human wit and policy; or, who being taken up with other cares, as the ambitious, and covetous; or excluding all care from themselves, and therein placing greatest happiness, neither of what happens to themselves, in the course of their lives, nor what happens to others, either publicly or privately, thereby to understand the ways of God, and of his providence, make any observation at all; or who are altogether for the present, and judge of men generally as good or bad, in favor, or out of favor with God, from their present condition, and what happens to them in this world.
This operation of God, is such a working which hath efficacy to the bringing forth the being of that which it worketh; such a working that notes the most lively activity that may be, as the original word 〈 in non-Latin alphabet 〉 , Col. 2. 12. importeth. This effectual working manifests itself in afflictions, temptations, the difficulties of an holy life, and in the use of his ordinances.
Hereof see Byfield on Col. 2. 12. p. 58.
2. Of Man, but through God. An inwrought work, a work wrought by us, so as in us also, 1 Cor. 12. 6. The Spirit of God manifested his divine power in the miraculous works which were wrought by his servants.
Opbel]
A tower, darkness, or a little white cloud. A City, or Town, 2 Chr. 27. 3. & 33. 14.
Ophin]
Fleeing, or weariness; or after the Syrian, a folding together. A City, Josh. 18. 24.
Ophir]
Ashes; or a fructifying. The Son of Joktan, Gen. 10. 29. A Country abounding with gold, 1 King. 10. 11. which was very precious, Isa. 13. 12. Hereupon the finest gold is styled Gold of Ophir, Job. 22. 24. & 28. 16. This is supposed to be in Havilah, Gen. 2. 11. It takes the name from Ophir the Son of Joktan, who dwelt in a part of India, saith Mr. Ainsworth on Psal. 45. 10. Hereof see the Annotations on Isa. 13. 12. & Sir. Water Raleigh his History of the world lib. 1. c. 8. sect 5. p. 175.
Ophrah]
Dust, lead; or, a sawne. A City, Josh. 18. 23. The Son of Meonothai, 1 Chr. 4. 14.
Opinion]
Thought, 1 King. 18. 21. marg. Mind, or judgment, Job 32. 6, 10, 17.
Opportunity]
;;The fittest and most meet for the doing of anything. Rom. 13. 11. 〈◊〉 the opportunity, or season. The time of preaching the Gospel, is our opportunity or season, wherein to seek our own salvation.
The word in Mat. 26. 16. is, 〈 in non-Latin alphabet 〉 , which signifieth the opportunity both of time and place. The word in Gal. 6. 10. is 〈 in non-Latin alphabet 〉 , which is put for mature and seasonble time.
Opportunity]
Ye lacked opportunity, Phil. 4. 10. Ye wanted ability. So Gal. 6. 10. Not as we have opportunity, but as we have ability, (all one with give alms of such things as you are able, Luk. 11. 41.) for indeed that is an opportunity, when the want of others, and our plenly meet together. Dr. Ham. Annot. d.
Oppose]
To resist, or in order to set against, as in battle array, Act. 18. 6. To lie against, as a soldier in a trench against a 〈◊〉 , 2 Thess. 2. 4. To be affected with a contrary mind, 2 Tim. 2. 25.
〈◊〉 of science]
Falsly so called, 1 Tim. 6. 20. that is, made against sound doctrine, out of erroneous grounds and principles of sciences, so termed, but falsely. The Greek Fathers conceive that in these words the Apostle pointeth at the Gnostics, a certain sort of Heretics, who have their name from science and profound knowledge, which they arrogated to themselves.
Oppresse]
To afflict, trouble, Exod. 22. 21. To cozen, or defraud. Lev. 25. 14. To crush, Judge. 8. 10. marg. 2 Chr. 16. 10. marg. Violently to take away, Job 20. 19. To defraud, Mal. 3. 5. marg. To break, Isa. 58. 6. marg. To terrify, Psal. 10. 18. marg. To waste, Psal. 17. 9. marg. To break in judgment, Hos. 5. 11. To subdue, or bring under ones power, Jam. 2. 6.
〈◊〉 ]
;;The wringing and crushing of others, when great ones of the world deal extremely and cruelly with the poor and needy; or when one over-reacheth another in bargains. Isa. 5. 7. Behold oppression. 1 Thes. 4. 3. The word in Isaiah is a scab in the original Text. Oppressors be like scabs, which do molest men.
;;2. Any violence offered, either to men's bodies, estates, or consciences. 1 Tim. 1. 15. Before I was an oppressor of them.
;;3. The sin of adultery or fornication, whereby the innocent is robbed of his right in his wife, daughter, &c. 1 Thes. 4. 6.;;
;;4. The sin of 〈◊〉 , extortion, unjust war, &c. ;;
;;It is properly the spoiling or takeing away of men's goods or estates by constraining, terror, strength, &c. without any right thereto; working on the ignorance, weakness, wit, wealth, friends, &c. fearfulness of them whom they oppress; which is, as if one should make one drunken and then 〈◊〉 him, or rob him being asleep, or sick, &c. or as Ravens fall on young Lambs or weak sheep.;;
5. Deceit, Isa. 33. 15. marg. Ezek. 22. 29. marg.
Oppressor]
A man of violence, Prov. 3. 31. marg. A treader down, Isa. 16. 4. marg.
O R.
Oracle]
;;The answers of the Heathenish gods, delivered in prose or verse.
;;2. The answers of God, declared to his people by the mouth of Moses, or by his own mouth, even the whole covenant of the Law. Act. 7. 28. Who received the lively oracles to give us.
;;3. The whole word of the Law delivered to Moses from God's mouth; together with the promises concerning Christ, and salvation by him, Rom. 3. 2. To them were of credit committed the Oracles of God.
4. The most holy place, 1 King. 6. 20. & 8. 6. or, the place within it, whence God gave an answer, Ib. 8. 2 Chr. 3. 10, 16. termed, The Oracles of God's sanctuary, Psal. 28. 2. marg.
5. Word, 2 Sam. 16. 23. marg.
6. The doctrine of the Law and the Gospel delivered in the Scriptures, Heb. 5. 12.
7. The truth of God, 1 Pet. 4. 11.
Lively oracle]
;;Making alive, or giving life. Such the words of the Law are in their own nature; and also to such, as perfectly keep them, Act. 7. 38. Rom. 7. 10. The commandment was ordained to life. If it be occasion of death to any, it is their own fault.
Oracles of God]
Rom. 3. 2. From the use of the word 〈 in non-Latin alphabet 〉 , taken for that pectoral (which was one of the things proper to the High-priest, being fastened about his neck, coming down, and hanging upon his breast, by which he received the responses of God, in all matters of difficulty, as when they should make war or peace, &c. ) by which all the responses and oracles of God were received, it comes, that the word 〈 in non-Latin alphabet 〉 in the plural is used to signify those oracles and responses, all the revelations of God's will by this means vouchsafed unto men. In Heb. 5. 12. they signify God's will revealed to us, the Christian doctrine. The 〈◊〉 of the Oracles is the first part of that Christian doctrine, the things which Christ first revealed and preached to them, chap. 6. 1. viz repentance and faith. Dr. Ham. Annot. a.
Oration]
And made an oration, Act. 12. 21. Made a set speech unto them; probably it was appointed for audience of the Tyrian and Sidonian Commissioners about the peace. Annot. The word 〈 in non-Latin alphabet 〉 , comes of 〈 in non-Latin alphabet 〉 , the people, and 〈 in non-Latin alphabet 〉 , I speak. Leigh Crit. Sac.
Orator]
One skillful of speech, Isa. 3. 3. marg. One of that power and efficacy in speech, that he is able by his persuasions, so to prevail with those he speaks to, 〈◊〉 his words seem to be as a spell, and the persons he speaks to, to be as charmed by him. Such a one Tertullus was expected to have proved, Act. 24. 1.
Orchard]
;;A garden full of all pleasant and precious plants, of most sweet and delactable flowers and spices.
;;2. The Church of Christ, whose plants are the faithful which bear all sweet and delectable fruits, Cant. 4. 13. Thy Plants are an Orchard of Pomegranates.
Orchards]
or, Paradises for trees of all sorts; under which Forrests, and Parks, or places for choicest cattle may be comprehended, Eccl. 2. 5. Cant. 4. 13, 14. Neh. 2. 8. which were places of great pleasure and delight, Est. 1. 8.
Ordain]
put for,
- 1. To found, 1 Chr. 9. 22. marg. Psal. 8. 2. marg.
- 2. To give, Jer. 1. 5. marg.
- 3. To choose, Mar. 3. 12.
- 4. To fore-ordain, or appoint unto, Act. 10. 42. & 13. 48.
- 5. To make by votes, Act. 14. 23.
- 6. To decree, judge, Act. 16. 4.
- 7. To order, Rom. 13. 1. marg.
- 8. To command, 1 Cor. 9. 14.
- 9. To prepare, Eph. 2. 10. marg. Isa. 30. 33.
- 10. To appoint and decree something to some special end, Rom. 7. 10. Act. 17. 4.
- 11. To trust, 1 Tim. 2. 7.
- 12. To appoint, Tit. 1. 5.
Ordained them elders, Act. 14. 23. 〈 in non-Latin alphabet 〉 , is to consecrate or ordain governors by imposition of bands, to make them such that were not so before, to invest and endow them with authority in the Church. The word 〈 in non-Latin alphabet 〉 literally signifies, to strech out the hand, or hold it up, and signified among the ancient Greeks, choosing or giving of sentence or suffrages, which in popular elections or Judicatures, was done after this manner. But this being the original of the word, it is (as is ordinary with other words) somewhat enlarged and changed in the ordinary usage of other Writers, Jewish and Christian, and signifies indifferently constituting or 〈◊〉 without any intimation of suffrages, or plurality of persons or voices by whom this ordination is made. And thus it is used in this place, not of any multitude or number of men to whom suffrages might belong but of Paul and Barnabas, who did it by joint consent. And there is no other possible way for two to vote anything. Dr. Ham. Annot. a.
Heb. 5. 1. Ordained for men in things pertaining to God, that is, for their good, that they might teach them, pray for and bless them, and on their behalf offer gifts and Sacrifices. See chap. 2. 17. Annot.
The Ministers of the Gospel have now some Sacrifices to offer up, being either common with all Christians; As,
- 1. To offer up themselves, soul and bodies as an holy Sacrifice to God.
- 2. To be plentiful in the works of mercy to their power.
Or proper to their Ministry: As,
- 1. To present the prayers of the people to God, the Minister being as the mouth of the Congregation.
- 2. By the Preaching of the Word to sacrifice the people to God; by the Sword of the Spirit cutting the throat of sin, and so offering up the people as a glorious sacrifice to the world, an odour that smelleth sweet. Jones.
Order]
;;A mean of peace and avoiding confusion. 1 Cor. 14. verse. last. Let all things be done in order. It is order for one to pray and the rest to say Amen. For one to speak, and the rest to hear. For many to sing together.
;;2. Time; some being raised before, as Christ; some after, as Christians, 1 Cor. 15. 23.
Order of 〈◊〉 ]
;;The fashion, manner or likeness and simmilitude, Heb. 5. 6. Also Heb. 7. 14.
To 〈◊〉 ]
1. To bind or tie, 1 King. 20. 14. marg.
2. To establish, Psal. 37. 23. marg.
3. To dispose, Psal. 50. 23. marg.
4. To ordain, Rom. 13. 1. See marg.
In the ordered place, Judge. 6. 26. that is, In an orderly manner, marg.
These were the Orderings of them in their service]
1 Chr. 24. 19. The office of these (men) in their service, was. D. Transl.
Orderly]
Walkest orderly, Act. 21. 24. by rule, by line, and by measure. It is a military word, borrowed from the marching of Soldiers unto the battle, whose manner it is to keep their rank, and without any outraying, to march along after the prescript rule of their General or Leader. Leigh Crit. Sac. in 〈 in non-Latin alphabet 〉 .
Ordinance]
;;Appointment, decree and determination, touching things to be, or to be done, or not to be done, Psal. 119. 91. They continue to this day by thine Ordinances. Exod. 18. 16. And declare his Ordinances. Thus God's Decrees are his Ordinances, though unwritten.
;;2. Some function and estate of life appointed for the good of mankind. Thus Magistracy, Ministry, and Marriage, be God's Ordinances. Rom. 13. 1, 2. The powers that are ordained of God; whosoever resisteth power, resisteth God's ordinance.
;;Note that the distribution, and degrees of Magistrates, be of God as author, as well as the general dignity.
;;3. Any commandment of God appointed as a path for us to walk in. Deut. 6. 2. That thou shouldest keep all his Ordinances and Commandments. Gen. 26. 5. Thus God's written Precepts are his Ordinances.
4. Observation, Mal. 3. 14. marg.
5. Tradition, 1 Cor. 11. 2. marg.
6. Ceremony, Heb. 9. 1. marg. Rite, or ceremony, Ib. 10. marg.
Ordinances]
Heb. 9. 1. The first Covenant had Ordinances of Divine service. The first Testament did not only consist of bare and naked words, but it had, (for the date of it is out) certain Ordinances, or Ceremonies, to adorn it with all, 〈 in non-Latin alphabet 〉 , of service: wherewith God was served or worshiped, or instifications, the ceremonies being so called, not because they did justify, but because they shadowed out our justification by Christ. Jones.
To change the Ordinances]
;;To alter or turn rites and ceremonies instituted of God from the right use for which they were ordained, whilst they see not Christ in them, the substance of these shadows: and disannulling the Covenant founded in the Messiah, Isa. 24. 5. They have changed the ordinances, and broken the everlasting Covenant, and Act. 6. 14.
Ordinances everlasting]
;;The Ceremonies and Types of Christ, which are called everlasting, because in Christ (the truth of such types) they have a perpetual continuance. Exod. 12. 14. By an everlasting ordinance.
Ordinary]
I have diminished thine ordinary food, Ezek. 16. 27. that is, have weakened thy estate, and taken away the abundance of my blessings from thee.
Oreb]
A crow, pleasant, a commander by faith, mingling together; or the evening. A Prince of the Midi anites, slain on the rock Oreb, Judge. 7. 25. Isa. 10. 26.
Oren]
A coffer rejoicing; or, the slander of them. The Son of Jerahmeel, 1 Chr. 2. 25.
Organ]
It hath the name in Hebrew, of lovelynesse and delight, and was a lovely or delightful instrument. It is one of the ancientest of the world, invented by Jubal, Gen. 4. 21. and an instrument of joy, Job. 21. 12. & 10. 31. wherewith God was to be praised, Psal. 150. 4.
Orignal sin]
;;That transgression which hath in it,
- ;;1. Adam' s disobedience imputed to us.
- ;;2. Want of his perfect righteousness.
- ;;3. Corruption of Nature.
- ;;4. Desert of punishment, Psal. 51. 5. Rom. 5. 12.
Orion]
A star. Job. 9. 9. The Original word signifies a fool, sometimes; who as he is inconstant, and one hour in one mind, and another hour in another, so this star arising in the beginning of December, and beginning the Winter, produceth much variety of weather.
Orion is a Greek word, and comes from a verb that signifies to stir, or trouble, because this star troubles the air, and men also, by bringing alterations of weather by his great inconstancy.
Ornament]
A garnishing, decking, or trimming.
Corporal, unlawful, as the ornaments which were put upon molten images, Isa. 30. 22. Also, which women wore, Isa. 3. 18, 20. Superfluous, as the ornaments which were put upon the camels, Judge. 8. 22. Lawfull, as the ornaments used by the bridegroom, Isa. 61. 10. By the Bride, Jer. 2. 32.
Spiritual, Prov. 1. 9. & 4. 9.
It's put for an adding, Prov. 1. 9. marg.
Ornan]
(calling also Araunah, 2 Sam. 24. 16.) Rejoyceing, the light of the Sun, light; or, slander remaining forever. A Jebusite, 1 Chr. 21. 15.
Orphah]
A neck, hinder part of the neck, stiff-necked; the raising of the mouth, or the making bare of the mouth. The Daughter in law to Naomi, Ruth 1. 14.
Orphans]
We are orphans and fatherless, Lam. 5. 3. that is, are without King or Ruler, Hos. 3. 4. or, forsaken and left of God their Father, Deut. 32. 6. Isa. 63. 16. & 64. 8.
O S.
Ospray]
Some take the Ospray to be the same with the Ossifrage; as if it were a changing of the word Osbreak into Ospray. In Greek it signifieth a Sea Eagle, which is a bird of great bigness, and of sharp sight, whereby discerning the prey in the water, he suddenly striketh at it and seizeth on it. Annot. on Lev. 11. 13. Ainsworth on the same.
〈◊〉 ]
Job. 39. 13. A bird, which shows no pity to her young, verse. 16. and maketh its nests on tall and high trees, Psal. 104. 17.
O T.
Other]
Yet, Gen. 8. 10, 12. The second, Dan. 8. 3. marg. The second of the two, Gen. 32. 8. Divers, or of another sort, Ib. 41. 4.
What other acceptations there are of this word, may be plainly perceived by the words going before and following after it.
Otherwise]
;;Contrariwise. Gal. 1. 8. If I or an Angel preach to you otherwise.
;;Note that there is nothing more contrary to free justification by faith, then to hold that we be justified by merit of works, yea such works as be done by grace. See Rom. 11. 6. where Grace and Merit of works are opposed as contradictories, which cannot consist, but the putting and affirming the one, is the denial of the other. Therefore both false Apostles in St. Paul' s time, and heretical Popish Teachers now, do directly (in joining works with grace, in the justification of a sinner before God) cross and fight against the doctrine of the Gospel. It is worthy to be remembered and regarded what Chrysostom that goldenmouthed Doctor writ on these words of Gal. 1. 18. The Apostle (saith he) hath not thus written, if they preach contrary, or overthrow the whole Gospel, but if they preach never so little as may be otherwise then ye have received, yea if they corrupt or impair, let him be accursed. Seeing all points of Christian doctrine, which is necessary to salvation, be most fully and perfectly contained in the writings of the Prophets and Apostles, it strongly follows hereupon, that whatsoever is added thereunto, 〈◊〉 it never so little, and under never so fair a pretence, that same is taught not only beside, but against them.
Othni]
My time or my hour. The Son of Shemaiah, 1 Chr. 26. 7.
Othniel]
The time or hour of God. The Son of 〈◊〉 , Josh. 15. 17.
O V.
Ouche]
A circle of gold, wherein precious stones are so set, that they may be seen both above and beneath.
Ouches of gold, Exod. 28. 11. that is, hollow places, in which the stones were set fast, as a Diamond in a Ring.
Oven]
;;A place made to bake bread in, or to keep heat in, Lev. 2. 4. & 7. 9.;;
;;2. A place made to torment men in, Dan. 3. 15, 17.;;
;;3. A person filled with unnatural lust, as an Oven is with fire, Hos. 〈◊〉 4, 6.;;
;;4. A person filled with fire of God's wrath, as an Oven with natural fire, Psal. 21. 9.;;
;;5. The day of Judgment (which is to be with fire, 2 Pet. 3. 10, 12.) Mal. 4. 1.;;
6. That which will easily consume, Mat. 6. 30.
;;7. [ Oven ] The burning lusts of Adultererers. Hos. 7. 4. The Adulterers are as an oven heated. And verse. 6. Their heart is ready as an oven.
;;8. The earnest hot desire of Innovation.
Fiery oven]
;;God's burning wrath, consuming his enemies, Psal. 21. 9.
Over]
Upon Gen. 1. 26, 28. To, or above, Ib. 27. 29. More, Exod. 16. 18. Of, Numb. 5. 30. Upon, 2 King. 5. 11. Could resist, 1 Chr. 12. 14, marg. Fully, plentifully, abundantly, Psal. 23. 5. Wholly, altogether, Psal. 65. 13. Changed or past away, Cant. 2. 11. For, Hos. 10. 5. More, Joh. 6. 13.
Over the house of God]
;;One, that is Ruler and Governor of God's Church, Heb. 10. 21.
Overcharge]
To burden, or load, Luk. 21. 34. Surfeiting, drunkenness, and cares do commonly so overcharge, oppress the drowsy soul, that it cannot look up to the things that concern the life to come.
To be chargeable unto, or to put one to charges, 2 Cor. 2. 5. 1 Thess. 2. 9. 2 Thess. 3. v. 8.
And they overcame him by the blood of the Lamb, Revel. 12. 11. Rom. 8. 33, 34, 37. & 16. 20. By virtue of Christ's blood, they got power to overcome Satan, and all his wicked instruments, and not by worldly power or strength. Annot.
When Jesus seemed to be overcome, and had his blood shed to the death, then did he overcome, and by that same blood and faith in it, hath he given unto all his Saints to overcome the Devil. Oh wonderful mystery! the sickness is in the body, and yet blood drawn out of the Head, cureth all the diseases which are in the body. Cowper.
Overcome]
Taken
- 1. properly, for, To subdue, vanquish, prevail against, Gen. 49. 19. Numb. 13. 30. Luk. 11. 22. Spoken of the evil Spirit, Act. 19. 16. And of the Beast, Rev. 11. 7. & 13. 7.
- 2. Figuratively,
-
- 1. For to weaken, Exod. 32. 18. marg.
- 2. To puff up, Cant. 6. 5. marg.
- 3. To break, Isa. 28. 1. marg. and thus the drunkard is said to be overcome with wine. See Jer. 23. 9.
- 4. Christ's victory, over all his enemies, Rev. 3. 21. Over the world, Joh. 16. 33. Over the ten horns, Rev. 17. 14.
- 5. The Saints victory, who overcome the devil by the blood of the Lamb, Rev. 12. 11. and evil with good, Rom. 12. 21. and the world by faith, 1 Joh. 5. 4.
To overcome]
;;To affect one with exceeding gladness, Cant. 6. 5. Turn a way thine eyes for they have overcome me.
Or, They have 〈◊〉 me up, or, that they May lift me up, to wit, with courage, strength, comfort, &c. as in Psal. 138. 3. thou hast encouraged (or lifted up, strengthened) me. In this sense the Greek here translateth figuratively, for they have lifted me up on wing, (or have made me fly ) that is enraged, cheered me. Ainsworth. Christ seemeth here to complain of an over-much duty and obedience in his Church, whose eyes religiously fixed on him did so much delight him that he was almost ravished and vanquished by them, and forced (as the Vulgar Latin ) even to fly away either from them or from himself; as men use to do in violent passions and trances, and as he was thought to have done once for our sakes; Mar. 3. 21. which yet were not violent, that is, necessary, or coactive to him, but must free and voluntary; nor sinful, as in us often, but most innocent and blameless. Annot.
Such beauty is in thee that I am overcome with the vehemency of my affection to thee. Hall.
It is a kind of speech that doth in the highest sort that can be express, how much the beauty of her eyes doth delight him, forever as she said she was sick of lave, so he saith that he is as it were overcome with love. Giffard.
To overcome]
;;To persevere in the faith and obedience of the Gospel, unto the end of our life, without fainting because of tribulations. Rev. 2. 7. To him that overcometh; that is, to him who by his faith gets the victory, as a good Soldier over the devil, sin and the world. Thus understand [ Overcome ] throughout this Book.
Over-drive]
To drive too fast, Gen. 33. 13.
Overflow]
Spoken properly, of an inundation of waters, as of the water of the Red Sea, Deut. 11. 4. of Jordan, Josh. 3. 15. of Noah' s flood, 1 Pet. 3. 6. of the water that came out of the rock, Psal. 78. 20.
Figuratively,
- 1. for the persecutions of the wicked, Psal. 69.
- 2. For destruction by the King of Assyria, Isa. 8. 7, 8. & 10. 22. & Jer. 47. 2. or, God's judgments, Isa. 18. 2, 15, 17.
- 3. Great dangers, Isa. 43. 2.
- 4. Prevailing, Dan. 11. 10. Over-running and overcoming, Ib. 26. Expelling and driving out, Ib. 40.
- 5. Pentifull blessings, Joel 2. 24.
The fats overflow, Joel 3. 13. that is, the malice of the world is grown to 〈◊〉 height.
Overlay]
Cover as with gold, Exod, 25. 11. 〈◊〉 . Ib. 27. 2. Silver, Ib. 38. 17. Sapphires, Cant. 5. 14.
Overlaid with Sapphires]
Cant. 5. 14. or, which is covered, and so adorned with Sapphires, for in Gen. 38. 14. this word is used for 〈◊〉 , where the Greek and 〈◊〉 〈◊〉 it, adorned. 〈◊〉 .
To 〈◊〉 is to adorn, or engrave, or 〈◊〉 . Sapphire is of an 〈◊〉 descent, coming from their Saphar, which signifies to number, and so signifies a thing of great value or worth, as Res numeri 〈◊〉 with the Latins. Annot.
The Sacraments 〈◊〉 said to be overlaid with Sapphires, (whose property is to strengthen and to cherish the principal solid parts) because 〈◊〉 their efficacy, (being truly taught and administered) to strengthen and quicken God's 〈◊〉 in us. 〈◊〉 .
Over-live]
To live longer, or after, Josh. 24. 31.
Over-much]
More than is needful, requisite, or fitting, 2 Cor. 2. 7.
Be not righteous over-much, Eccl. 7. 16. that is, Be not thou too rigid and rigorous in exacting the etremity of justice 〈◊〉 every occasion, neither do thou affect too much semblance and ostentation of more justice and perfection then thou hast, or canst attain. Neither do thou arrogate more wisdom to thyself then is in thee; nor curiously seek and search into those mysteries which God would not have revealed. Be not too much bent on a thing, just in thine own opinion, but temper thy zeal with godly wisdom. Advise with others, lean to thine own understanding; make not thyself over-wise, as if thy own private judgment were ground enough to regulate all thy behavior by: Flatter not thyself in any opinionative confidence of thine 〈◊〉 ability to judge of all that is fit to be done, but think soberly of thyself, Rom. 12. 3.
Be not over-much wicked, Eccl. 7. 17. that is, though there is a wicked man that prolongeth his life in his wickedness, do not thou thereupon take courage to let loose the reins to all lust, or to make the impunity of others an encouragement to any excess of wickedness in thyself. Every degree of wickedness is too much, do not let thyself loose to any evil.
Over-pass]
To go away, remove, Psal. 57. 1. Isa. 26. 20. To exceed, go beyond, Jer. 5. 28.
Over-plus]
Lev. 25. 27. He that enjoyed the land, 〈◊〉 the money for the years past, he that redeemed it was to pay for the years to come, according to the sum received at the former contract of alienation. The Hebrew explain it thus: As if there remain unto the Jubile ten years, and he selleth him his 〈◊〉 for an hundred crowns, and he that bought it, hath eaten of (the fruits of) it three years, and then the seller would redeem it, he is to give 70 crowns, and the other is to restore him the field; those 70 crowns being the overplus.
Over-run]
To run faster, more swiftly, 2 Sam. 18. 24.
Oversee]
Considerately to look to, take care of, 1 Chr. 9. 29. 2 Chr. 2. 2. Set froward, 1 Chr. 23. 4.
Overseer]
One that hath charge and office for any business; Civil, as Gen. 39. 4. 2 Cor. 2. 18. or Eccesiasticall, as Neh. 12. 42. Act. 20. 28. Thus are Bishops and Pastors named, Overseers and Super-intendents of the rest; so called of their watchfulness, care, and labor in teaching the 〈◊〉 .
Overshadow]
This word is used to set forth the extraordinary manner of God's power and presence (who said, that he would dwell in the thick darknesses 1 King. 8. 12.) Mat. 17. 5. Luk. 1. 35. & 9. 34. God worketh, as secretly, so wonderfully.
Oversight]
The charge of, Numb. 4. 16. 2 King. 2. 11. An error, or mistake, Gen. 43. 12.
Oversight]
Had the oversight, Neh. 11. 16. Heb. were over, marg. Having the oversight, Neh. 13. 4. Heb. being set over, marg.
To have overūght]
;;To have the room and function of a pastor and guide to God's flock, Heb. 13. 7, 17.
Overspread]
Gen. 9. 19. that is, Peopled, planted or increased with people.
For the overspeading of abominations, Dan. 9. 27. or, with the 〈◊〉 Armies; or, Wing of abominations: (Wing being taken for Armies, as Isa. 8. 8.) meaning the Armies of the Heathen Romans, abominable to the Jews, in themselves, and in their doings against them. Annot. on the place.
Overtake]
To come at, Gen. 44. 4. To take hold on, Deut. 28. 2. It meaneth obtaining of all blessings, and effectual applying of them for their good and comfort.
The like is said of the curses, v. 15. & 45.
To come upon, Judge. 20. 42. Jer. 42. 16. To find favor and aid, Hos. 2. 7. To prevent, Amos 9. 10. To 〈◊〉 upon, 1 Thess. 5. v. 4.
〈◊〉 a man be overtaken in a 〈◊〉 , Gal. 6. 1. that is, Taken before he is aware, or to be presumed to be an offender, or taken before you; that is, publicly convicted of some fault or miscarriage.
One out-reached or prevented by the deceit and sleight of sin and Satan, Gal. 6. 1.
Overthrow]
This word noteth a sudden, inevitable, and perpetual destruction, Gen. 19. 25. Jer. 20. 16. Lam. 4. 6. 2 Pet 2. 6.
To Overthrow]
signifieth to consume, demolish, break in pieces, Deut. 12. 3. To make fall, Psal. 106. 27. marg. To thrust away, Psal. 140. 4. To 〈◊〉 away, or subvert, Prov. 18. 5. To undo, Act. 5. 39. To cast down, or overturn, Mat. 21. 12. To subvert, 2 Tim. 2. 18. Tit. 1. 11.
Overturn]
To turn over and ruin, Judge. 7. 13. To lay level, or pluck up by the roots, Job 9. 5. To turn or change the face of a thing, Job 12. 15. To pervert or make perverted, Ezek. 21. 27. marg.
〈◊〉 ]
To cause to fall upon, Job 6. 27. marg. To cover, Psal. 55. 5. marg. To cover over, Psal. 61. 2. Ainsworth. To swallow up, Psal. 124. 3, 4. To make desolate, Psal. 143. 4.
Over-wise]
Eccl. 7. 16. See in Over-much, where is shown what over-wise meaneth.
Ought]
Noteth both a necessity, Luk. 24. 26. and a duty, Luk. 18. 1. Act. 5. 29. & 20. 35. Eph. 5. 28.
It's put for,
- 1. Guilty, Joh. 19. 7. Act. 25. 24.
- 2. Very meet and reasonable, Luk. 13. 16. Act. 24. 29. 2 Cor. 12. 11.
- 3. Appertain to, or bound unto, Act. 26. 9.
- 4. Right matter and manner, Rom. 8. 26. 1 Cor. 8. 2. 1 Thess. 4. 5.
Ought]
Any thing, part, &c. Gen. 39. 6. Exod. 5. 8.
Ought]
To owe or be indebted to, Mat. 18. 24, 28. Luk. 7. 41.
Our]
Spoken of society or fellowship, Luk. 24. 22. Of the same Religion, or profession, Tit. 3. 14. Of temporal goods, or wealth, 2 Cor. 12. 14. Of internal, or spiritual riches, Luk. 16. 12. Of such things as God hath appointed to serve for our edification and salvation, 1 Cor. 3. 22, 23.
Our own]
Psal. 12. 4. Heb. with us, marg.
Ours]
that is, Belonging unto us, Gen. 26. 20. & 31. 16. 1 King. 22. 3. 1 Cor. 1. v. 2.
Out]
From, 2 Sam. 7. 9. marg.
To ascend, or coming up out of the earth]
;;To have an original and beginning from earth, breeding and springing from the sensuality of men, and increased by earthly power, Rev. 13. 11.
Out of]
;;signifieth 1. The matter or substance borrowed or taken from another, Gen. 2. 23. or, borrowing of matter.;;
;;2. Separation or motion from some place, Mat. 2. 14. Joh. 13. 1. & 17. 15.;;
;;3. Separation or motion from some persons, conditions, quality, or state, Joh. 17. 6.;;
;;4. By, 2 Sam, 22. 9. marg. & Psal. 18. 8. marg. Put out, Numb. 16. 4. that is, bore out, marg.;;
To be out of the way]
;;To take offense and stumble, putting his salvation in hazard, by backsliding and declining, Heb. 12. 13.
Outcast]
Psal. 147. 2. or driven out; in Greek the dispersions, that is, the dispersed, which word the Apostle useth, Jam. 1. 1. 1 Pet. 1. 1. comp. Deut. 30. 3, 4. Isa. 11. 12. & 〈◊〉 . 8. Joh. 11. 52. Such as were driven out of their land for their sins and excesses, Ezek. 11. 16. The people of God whom their adversaries comceited to be mere abjects, whom God had utterly cast off and abandoned, whom neither God nor man regarded, Jer. 30. 17.
Outer]
Outward. Spoken of Court, Ezek. 46. 21. Gate, Ezek 47. 2. Darkness, Mat. 8. 12.
Out-goings]
Thou makest the out-going of the morning and the evening to 〈◊〉 , Psal. 65. 8. that is, Thou glorifiest thyself by the constant succession of the day and night, and causest all the inhabitants of the earth, from the Sun-rising to the setting of the Sun, to rejoice and sing unto thee for the great works which thou hast done.
Others by the out-goings of the morning, understand men going with the morning light to labor, according to their several employments; and by the out-goings of the evening, wild beasts that wait for the darkness, and then come abroad for prey, Psal. 104. 20, 21, &c.
Others expound these out-goings, of the vicissitude of day and night, and that admirable equipage of Sun and Moon, with other stars that belong unto them; wherein God's great power and providence to men is seen as much as in anything. See Jer. 31. 35. But why may not the morning and evening themselves be said to rejoice? Psalm 19. 5.
Out-landish]
Born in another Country, not of the same Country, Neh. 13. 26.
Out-lived]
That lived longer, Judge. 2. 7.
Out-run]
Run faster, Joh. 20. 4.
Outside]
The outward part, that which is without, Judge. 7. 11. Mat. 23. 25, 26.
Out-stretched]
Arm, hand, Jer. 21. 5. & 27. 5. For power exercised in a remarkable and conspicuous manner. A term borrowed from the manner of stretching out the hand furnished with some offensive weapon to strike the enemy in fight, Exod. 6. 6. Psal. 136. 12. Josh 8. 18, 19, 26. Isa. 9. 12, 21.
Outragious]
An overflowing, Prov. 27. 4. marg.
Outward]
That of anything which is visible, conspicuous, apparent, 1 Sam. 16. 7. 1 Pet. 3. 3.
Outwardly]
In show, Mat. 23. 28. Rom. 2. 28.
Out-went]
Went faster, Mar. 6. 33.
O W.
Owe]
To have right unto a thing, Lev. 14. 35. Act. 21. 11. To be bound unto the performance of a thing, or be in ones debt, Mat. 18. 28. Rom. 13. 8.
Owe]
The word 〈 in non-Latin alphabet 〉 , to owe, is here (in Luk. 11. 4.) to be taken in a notion peculiar to the Syriac language (wherein Christ certainly spake) which neither the Greek, nor Latin, nor Hebrew had made use of; for he that sins or offends either against God or man, is in Syriac said 〈 in non-Latin alphabet 〉 , a debtor; and so 〈 in non-Latin alphabet 〉 , debitum, a debt, i. e. peccatum, a sin. And proportionably to this, to pardon, is by them expressed by 〈 in non-Latin alphabet 〉 , to remit, and here is rendered 〈 in non-Latin alphabet 〉 , to release, or absolve. Dr. Ham. Annot. a.
Owl]
An unclean bird, Lev. 11. 16. It loveth to live in deserts and solitary places, Job 30. 29. Psal. 102. 6. Isa. 34. 11, 13, 15. & 43. 20. It's of a cruel nature, Lam. 4. 3. and (as the name also implies) makes a doleful noise, Mic. 1. 8. (The word is rendered by some an Ostrich (Job 30. 29. marg.) which is a great bird, offo heavy a body, that her wings will not bear her up in the air, and so they serve not for flying, but for flight, or running fast on foot.) It's a night bird, seldom seen in the day time, and then seeing but badly 〈◊〉 being in the night of clear sight. It's an enemy to the Crow, whole eggs it destroyeth in the night, as the Crow doth the Owls eggs in the day time. When it flieth abroad in the day, then do other birds fly about it to gaze at it, amongst whom it useth so long so many divers and ridiculous gestures, that in the mean time they are caught by the Fowler. When it's in danger of other birds. it's delivered by the Hawk. It's counted ominous, but falsely. The Asialick Tartarians have it in great esteem, and judge it a lucky bird, for that their first Emperor Cingis Cham, being fled from his enemies, and hid under a bush whereon an Owl sat, his enemies not thinking that any lurked under it, he was preserved.
Own]
;;God's chosen in Christ, which Paul calls a peculiar people. Tit. 2. 14. Joh. 17. 10. All things are mine. Joh. 13. 1. Forasmuch as he loved his own.
;;2. Such as bear the name of his people, to wit, the Israelites with whom God had made a Covenant, and to whom he gave his Word and Sacrifices. Joh. 1. 11. He came unto his own, and his own received him not.
;;Own, in his one sentence, is referred in the first place unto things; for Judea, Jerusalem, and the Temple were his own: and unto the persons in the second place, where his own signifieth the Jews, by a singular privilege called and adopted to be his household, and as it were his sacred sheepfold, to whom the Oracles of God were committed, Rom. 3. 2. See Rom. 9. 4. hereupon termed his peculiar, his treasure, an holy Nation, &c. The whole world, and all which dwell in it be his own.
3. That which belongeth to one, 1 King. 1. 33. marg. That whereof one is the Owner, and to whom it is due, Prov. 3. 27. marg. and that which pertaineth to him.
4. That which may 〈◊〉 one, 2 Chr. 6. 29.
Own]
To his own, Joh. 16. 32. or, his own home, marg. That thou go to battle in thine own person, 2 Sam. 17. 11. Heb. that thy face or presence go, &c. marg. Mine own, 1 King. 1. 33. Heb. which belongeth to me, marg.
Own Son]
;;Referred to God the Father, signifieth that peculiar person only that is called Jesus Christ, Rom. 8. 32. who is so called, and is indeed so:;;
- ;;1. In respect of his eternal Deity or Divine nature, viz. concerning his eternal personality therein, Joh. 3. 16. & 8. 38, 41.;;
- ;;2. In respect also of his Human nature.;;
-
- ;;1. For the miraculous conception of it without all means, and immediately by the power of God, Luk. 1. 35.;;
- ;;2. Because of the miraculous and most perfect and perpetual union of it with the Divine nature, Joh. 1. 14. & 3. 13. for this maketh the Sacrifice of his human nature so precious and powerful to redeem us, Act. 20. 28. 1 Pet. 1. 19. and itself so glorious, Phil. 2. 9, 10, 11. Eph. 1. 21, 22. 1 Pet. 3. 22.;;
Owner]
He to whom a thing is due, Prov. 3. 27. whether Ox, Exod. 21. 28. or Pit, Ibid. 34. or Ass, or Sheep, or any beast, Exod. 22. 10, 11. or Hill, 1 King. 16. 24. or Land, Job 31. 38, 39. or Ship, Act. 27. 11. or anything else.
O X.
Ox]
is a Beast well known, and knoweth his Owner, Isa. 1. 3. Used for sacrifice, Exod. 24. 5. for plowing the ground, 1 King. 19. 19. for treading or threshing out the corn, Deut. 25. 4. for food, 1 King. 4. 23. Neh. 5. 18. for draught, 1 Chr. 13. 9. Abused to idolatry, Psal. 106. 20. Act. 14. 13. to profaneness, unseasonable, and unlawful mirth, 1 King. 1. 9. Isa. 22. 13. to keep back from God's service, Luk. 14. 19. to covetous ends, Joh. 2. 15. Feedeth on fodder, Job 6. 5. Grass, Ibid. 40. 15. Straw, Isa. 11. 7. He hath a good memory, and will not forget the man that pricketh him, whereas he will not stir at another. If diseased, he will infect the rest, unless he be removed. It's said so to love its fellow with whom it draweth in yoke, that being wanting, it seeketh him out with mourning.
As foolish and undiscreet men stir up the occasions of their own harms, so the Ox by raising up dust blindeth its own eyes.
;; Ox: The Minister of the Word which laboreth in the Word and Doctrine. 1 Cor. 9. 9. Thou shalt not muzzle the mouth of the Ox. Hath God care of Oxen?
O Y.
Oil]
;;The juice of the Olive, which is natural oil. Psal. 104. 15. And oil to make the face of man to shine.
;;2. That oil confected and made (by God's appointment) to anoint the Priests, their garments, and holy things about the Tabernacle. Exod. 30. 25, 26. So thou shalt make of it the oil of holy ointment. This was artificial and typical oil: A figure of those gifts with which Christ beyond measure, and by him, his members in measure were furnished.
;;3. The holy Ghost with his spiritual gifts, whereby the soul is refreshed and cheered. Psalm 45. 7. Thou hast anointed him with the oil of gladness above his fellows. This is spiritual oil, as Matth. 25. 4. Oil in their lamps.
;;4. That oil wherewith the sick were anointed in the Primitive Church, for healths sake. Jam. 5. 12. Anoint them with holy oil in the name of the Lord. This was miraculous oil, given for a sign of health, not as a medicine; and it lasted but for a time, till the gift of miracles ceased. Therefore the imitation hereof by the Papists is absurd and impious. For the gift being ceased, there is no sense to use the sign; especially at point of death, when there is no more hope of health.
;;5. A person anointed with oil, to wit, Christ, upon whom the Spirit of the Lord resteth, because he hath anointed him. Isa. 10. 27. The yoke shall be destroyed because of the oil, or anointing.
;;6. Sweet alluring words, Prov. 5. 3. Her mouth is softer then oil.
7. Careful endeavor of a good life, and to be furnished with good works, the fruits of faith, and of true and sound profession, Mat. 25. 4.
8. Plenty, Deut. 33. 24. Job 29. 6. which is therefore mentioned with Wine, Deut. 11. 14. 1 Chr. 12. 40. Corn, Deut. 14. 24. Hos. 2. 8 Joel 2. 19. Honey, Ezek. 16. 9, 13. Balm, Ezek. 27. 17. Wool, Hos. 2. 5.
9. Joy, Psal. 23. 5. Eccl. 9. 8. Isa. 61. 3.
There's
- I. Natural oil, Deut. 7. 13. which was used with food, 1 King. 17. 12. wherewith they anointed their bodies, Est. 2. 12. Ezek. 16. 9. Mic. 6. 15. which they poured on the heads of friends, Amos 6. 6. Luk. 7. 46. Joh. 12. 1. was a saleable commodity, 2 King. 4. 7. Hos. 12. 1. to make the face shine, Psal. 104. 5. for lights, Exod. 25. 6. and for wounds, Luk. 10. 34.
- II. Holy, Exod. 30. 25, 26. (Excellent, Psal. 141. 5. Ezek. 41. 14. Good, Psal. 133. 2.) which was used,
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- 1. In consecrating a place, Gen. 28. 18. & 35. 14. or person, 1 Sam. 10. 1. & 16. 1. 1 King. 1. 39. 2 King. 9. 6.
- 2. Offerings, Lev. 2. 7, 15. & 14. 24. Except that of Numb. 5. 16.
- 3. Cleansing, Lev. 14. 16, 17.
- III. Spiritual, Psal. 45. 7.
To 〈◊〉 with oil]
;;1. To furnish and beautify one with the gifts of the Spirit, Psal. 45. 7. Act. 10. 38. God anointed Jesus, that is, bestowed gifts upon him in all fullness.
;;2. To be called and ordained of God to do his will. Isa. 45. 1. Cyrus my anointed.
;;3. To be furnished immeasurably from heaven with the holy Ghost and with power, to do the whole work of a Mediator, between God and man, so is Jesus only, therefore called Christ, that is, Anointed. Psal. 45. 7. God hath anointed thee with oil of gladness, &c. Act. 10. 38. Isa. 10. 27.
;;The first that ever we read of, to have consecrated his offering with Oil, was Jacob, Gen. 28. 18. It was afterward appointed by Law to be so done: See Exod. 29. 2, 3, 4. Which Ceremony signified these two things.
- ;;One, that Christ was anointed and consecrated to his office of Mediator, with fullness of the holy Ghost. See Psal. 45. 8. Isa. 61. 1, 2. Heb. 1. 9.
- ;;Secondly, that the anointing of the Spirit, is that which makes us and all our services acceptable to God, 2 Cor. 1. 21.
;; Note. The estusion and spreading abroad of spiritual gifts in all fullness and most admirable plenty upon Christ our head, who had the graces of the Spirit above measure, Joh. 3. 34. and by measure according to the free gift of Christ upon his members, Ephes. 4. 7, 15. is termed in Scripture anointing, Isa. 61. 1. Psal. 47. 5. Act. 10. 38. 1 Joh. 2. 20, 27. Also called the resting of the Spirit upon Christ, Isa. 11. 2. and upon the Prophet Elias, 2 King. 2. 15. and upon Eldad, and Medad, Numb. 26. and upon all the Saints, 1 Pet. 4. 14. which resting, i. c. the abiding and dwelling of the Spirit on Christ the chief seat of the Spirits residence, was somewhat shadowed and signified in the dove resting upon him at his baptism by John, Mat. 3. 16.
;;And note further, that he resteth upon the faithful as is convenient for the Members, but on Christ as head of the Church, in a far more excellency, which standeth in these three things; for it resteth on our Savior,
- ;;1. Originally, as touching his substance, proceeding, and sent both from him and the Father, Joh. 14.
- ;;2. Repletively, and effectively working in him all graces in all perfection.
- ;;3. Communicatively distributing his gifts to others, Joh. 1. 16. Eph. 4. 8. which his members cannot do.
;;Whereas by the Law, Exod. 30. 31, 32. none might anoint any flesh with the holy Oil, upon Excommunication: this did figure, that the Reprobate, though they might be adorned with most excellent graces, yet should never be anointed with the holy ointment of Sons and Priests of God. See 1 Joh. 2. 16, 20.
;;Note further, that the use of oil and anointing both before and after Moses Law, was for sanctifying and consecrating to holy uses, the persons and things so anointed, as Gen. 28. 18. & 35. 14. Exod. 40. 9, 10, 11. Job 29. 6. And also for representing the gifts of the holy Ghost upon Christ and his people, Psal. 45. 8. 1 Joh. 2. 20, 27.
Oil of gladness]
;;The Spirit of God, enabling us to comfort the weak-hearted, making ourselves and others glad with his grace, Psal. 45. 7.
Oil]
Heb. 1. 9. Hath anointed thee with the oil of gladness above thy fellows. Hath anointed thee from everlasting, as the King, Priest, and Prophet of thy Church, with that heavenly Oil, whereby he hath gladded the hearts of all thy chosen people, and hath endowed thine 〈◊〉 Humanity with all Divine graces, above all mere 〈◊〉 . Hall.
Hath qualified thee for the administration of thy Kingdom with his Spirit, compared to Oil, because as Oil strengtheneth the body, so the Spirit of God strengtheneth and rejoiceth the soul, 1 Thess. 1. 6. This anointing was when the Son of God assumed our human Nature into the unity of his Person, whereby the Spirit of God, and all the graces of his Spirit were communicated unto his human Nature, so far as it was capable of them. Annot.
The Oil wherewith Christ was anointed, is called the oil of gladness, because the sweet savor of it gladdeth the heart of all his members, that is, all true Christians, who are his fellows, and partners in the anointing. He was Christ, as they Christians; but he more then they. His manhood was filled with the gifts and graces of God, both in measure, number, and degree, above all men and Angels. 〈◊〉 Annot.
Oil was a token of consecration in the time of the Law; so we by this heavenly Oil of the Spirit are dedicated to God, as a royal Priesthood, &c. Oil gives a sweet taste to the meat; so this spiritual Oil of God's graces makes us a sweet and pleasant meat to the Lord. Oil supplies the wounds which be in man's body; so the Oil of the Spirit supplies us against the wounds of sin. Oil makes a man nimble; so the graces of the Spirit make us more lively in God's service. Oil keeps the body soluble, and is a means to purge it from many gross humors: so the graces of the Spirit cleanse us from many sins, which are the corruptions of the soul. Oil swims aloft above all other things; so the Oil of the Spirit carries us aloft, makes us to have our conversation in heaven. Oil makes the lamp to burn; so the Oil of the Spirit makes us to continue burning in zeal and all good works. Oil makes a man cheerful, so the graces of the Spirit infuse unspeakable cheerfulness into the faithful. Jones.
Rivers of oil]
;;Earthly things of all sorts in great abundance. Job 29. 6. The rock poured me out rivers of oil: In Mich. 6. 7. it signifieth Plentiful store of 〈◊〉 only.
Oyled]
Exod. 29. 23. Tempered with oil. D. Annot.
Oil and Wine]
;;Two creatures (the fruits of the Vine and Olive) of special use for necessity and comfort of man's life. Of these God would have plenty remain when there was a famine and scarcity of other things. Rev. 6. 6. Oil and Wine, hurt thou not.
Or,