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the terms and phrases we would express, being connected with modern practices and ideas, and their value estimated thereby, will lead us far from the conceptions and the purpose of the writer. In such cases we are fometimes in danger of being milled by the connection which the terms we employ have, even with practices and ideas that took their rise from those scriptural ones which we would explain. To us, therefore, the terms and phrases of the scriptures, even of the scriptures in our own language, must, of course, need explication : and, consequently, since it has been the custom to form the style of psalms, hymns, and other books of devotion in use among us, upon that of scripture ; in these such expressions will often be occurring, as, if we are not aware, will awaken no ideas, or only obscure and unjust ones; and yet these obscure and unjust ideas will acquire an establishment and an authority in our minds that is not due to them, thro' the reverence we owe to the word of God from which they will appear to be derived. A careful explication of scripture terms, drawn from its true sources, is the more desirable, that it has been so much the practice of Christian Divines to use them and explain them, not according
to their original import in the sacred writers, but annexing to them ideas, and connecting with them trains of ideas, essential in artificial systems of theology, yet probably unknown altogether to the writers whose language they are employed to illustrate.
If the following table shall be of use to any that wish for such assistance, it will be well. The reader, however, will be cautious in the use of it ; and, in his perusal of the scriptures, will be attentive to observe how far the explications, herein contained, give light to him in that employment, and accord with what he finds in the word of God. In Acts XVII. II. Luke records it to the honour of the Beræans, that they searched the scriptures daily, whether those things, which Paul and Silas told them, were fo.
Adoption. In scripture-language, communication of the right and power to consider God as our father, and ourselves as his children. See SON OF GOD.
ATONEMENT. Removal of that by which incapacity or disqualification for the service of God has been contracted : reconciliation with God; declaration of it : fanctification : consecration to God, or to his service.
Babel. In allusion to the high tower by which men vainly sought to prevent their feparation from each other, this term is sometimes used figuratively, to signify the vain projects by which men oppose the counsels and providence of God.
BAPTISM. On the part of him who administers it, a symbolical declaration that the baptized is considered by him as pure, not unfit for the service of God, or the communion of men : On the part of the voluntary subject of it, a symbolical profession of this purity, according to the baptizer's views and principles ; of desire to continue in it; and, for this purpose, of attention and submission to him as a director and instructor.
Bowels. This term, in scripture, signifies those inward parts that are considered as the seat of life, thought, memory, wisdom; of sincerity,
affection, compassion, sympathy, cruelty; of desire, whether good or evil, and of wickedness. It is equivalent to heart, to mind, to the affections and operations of both; and is, in this figurative acceptation, applied in various ways, both to God and man.
CALLED. See Elect.
Christ. Messiah, anointed; invested with an high office; greatly favored. It is an appellation given to the people of Israel, &c. It is especially appropriated to Jesus of Nazareth, as being that prophet that should come into the world, and as being anointed, with the oil of gladness, above his fellows. Christ is said to give, and we to receive from him, that which, by him, God taught the world, or promised to them; thus we receive from him pardon and life, that is, the promise or the hope of pardon and life. Christ is said to do what his gospel operates, or has a natural tendency to operate ; thus he is said to guide, to strengthen, to conifort us, &c. He is said to save and to redeem us, because God, by him, communicated and confirmed that doctrine, the genuine tendency of which is to deliver us from ignorance, and b
fear, and sin, and to inspire us with zeal, and cheerfulness and activity in the practice of all virtue. Christ is said to do, also, that which, in the name of God, he promises or prediêts : and in general, the prophets are frequently commanded to do, and spoken of as doing or having done, that which they foretel. In correspondence with the foregoing observations, the phrases through Christ, and in his name, signify the aid of his doctrine; by means of it, with its authority, according to it, in conformity with its requisitions, and agreeably to the rules which it prescribes. In like manner, we are said to yield ourselves to Christ, to be governed by him, to be formed by him, when we admit and cherish the genuine influences of the gospel upon our hearts and lives. As Christ is said to save and to redeem us, because he was the instrument of God to convey and to confirm to us that doctrine which is most efficacious to accomplish the deliverance of mankind from error, vice, and fear; so God also is ftiled our Saviour and Redeemer, not only because he is the ultimate author of all good, but because he is the God and Father of our Lord Jesus Christ, and sent him into the world to bear witness to the truth which he had received from him. In respect of God, there