Tavel-bread. In religious houses, it | The blast of God, or of his nostrils, is was the bread made for ordinary his alarming, violent, and destructive guests, and distinguished from their judgments, Exod. xv. 8. 2 Kings xix. household loaf, or panis conventualis, 7. The blast of the terrible ones, awhich was pure manchet, or white gainst the wall, is the noisy, violent, bread. Ency. furious, and short-lived attempts of BLADE; (1.) The cutting part of the wicked against the saints; partia dagger or sword, Judg. iii. 22. (2.)cularly Rabskakeh's reproachful deThe first growth of the corn, Matth.mand of a surrender, and Sennache xiii. 26. (3.) The bone wherein our rib's march of his army to attack Jearm is fixed, Job xxxi. 2. rusalem, Isa. xxv. 4.

BLAINS, burning blisters, or boils, Exod. ix. 9, 10.

BLASTUS. See HEROD. BLAZE; to report a thing every where, Mark i. 45.

BLEMISH, whatever renders a

BLAME; (1.) A charge of guilt, Gen. xliii. 9. (2.) To charge with guilt; reprove, 2 Cor. vi. 3. Blame-person or thing defective, or uncome

less, or unblamable, without open faulty. To mark, that Jesus our great or allowed guile, Luke. i. 6.

Priest and sacrifice is complete, holy, harmless, and undefiled, the Jewish priests and sacrifices were to be without blemish, such as wounds, blindness, lameness, &c. Lev. xxi. 17-23, and xxii. 20-24. Scandalous professors are spots and blemishes: are a reproach, dishonour, and plague to the church, and company that entertain

BLASPHEME; to reproach and revile God, by denying or ridiculing his perfections, word or ordinances; and by ascribing to him any thing base or sinful, 2 Sam. xii. 14. Tit. ii. 5. Rev. xiii. 6. In an improper sense, men are said to be blasphemed, when vilely reproached and mocked, 1 Kings xxi. 10. Rom. iii. 8. Gr. Blas-them, 2 Pet. ii. 13. Jude 12. phemy against God, ought to be pun- BLESS, in general, signifies, to ished with death by the civil magis- wish or do well to, or speak well of. trate, and with delivery unto Satan by When God is said to bless, it signifies, the church, Lev. xxiv. 16. 1 Tim. i.(1.) To bestow plenty of temporal 20. What the unpardonable blasphe-good things upon one, and make his my against the Holy Ghost is, hath outward affairs prosperous and sucbeen much controverted. The occa-cessful, Gen. xxx. 27. (2.) To bestow sion of Christ's mentioning it, Matth. both temporal and spiritual good xii. 21-31. hath tempted many to things, Gen. xii. 2. (3.) To justify think, it lay in ascribing his miracles one, and make him happy in the full to diabolic influence: but when we enjoyment of himself, Psal. xxxii. 1, consider also, Heb. vi. 4, 5. and x. 2. Rev. xiv. 13. (4.) To set apart 26-30. it appears, that an obstinate things to an holy use, and render them and malicious rejection of Christ, and answerable to that end, Gen. ii. 3. the whole plan of salvation through || (5.) To give creatures a power of prohim, notwithstanding strong convic-pagating their species, Gen. i. 22.—” tions of the Holy Ghost, is indeed (6.) To endow one with heroic courthis dreadful crime, which, to deter age, miraculous strength, and other men from presumptuous sins, God gifts and graces necessary to his calhath fixed as unpardonable. ling, Judg. xiii. 24.

To BLAST; to wither; parch, Hag. ii. 17.

BLAST; (1) A storm of wind, or frost, that withers the fruits of the earth, Gen. xli. 6. (2.) A sounding of horns or trumpets, Josh. vi. 5.

When Christ is said to bless, it signifies, (1.) To give thanks to God, and pray for his blessing on nourishment, Matth. xiv. 19. (2.) To recommend persons, by prayer, to the favour of God, Mark x. 16. (3.) In a

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way of thanksgiving to God, to set apart the elements of his holy supper serve him, Matth. v. 8. Psal. cxxviii. 15; and with a pure heart, fear and to a sacred use, Matth. xxvi. 26. (4.) || 1; and who, in the view of their own To save men from the guilt and pow-vileness and weakness, are poor and er of their sin, and bring them to God unworthy in their own eyes; who as their portion and friend, Acts mourn for their sins and spiritual iii. 26. When men are said to bless, it de-afflicting providence; live quietly unwants; who kindly submit to God's notes, (1.) To extol and praise God der injuries from men, and render for his infinite excellencies, Psal. civ. good for evil; who earnestly desire 1. (2.) To give him thanks for his Christ, and his righteousness and mercies and benefits, Psal. xvi. 7. and cii. 1, 2. (3.) Solemnly to desire and men make peace with God, and with grace; who exert themselves to cause foretel happiness to one, Gen. xlix. one another; who wisely consider the Deut. xxxiii. (4.) Solemnly to pray case of the poor and afflicted; are for, and declare God's readiness to do deeply affected therewith, and ready good to others, Nuin. vi. 23, 24. 2 to help and comfort them, Matth. v. Sam. vi. 18. (5.) Thankfully to value 2-9. Psal. xli. 1; such as are enabled our great happiness, in having God of God to bear affliction patiently and for our Saviour, Portion, and Lord, usefully, Psal. xciv. 12; such as diliIsa. lxv. 16. Jer. iv. 2. lute persons, wishing them peace and with candid uprightness walk accord(6.) To se- gently study the word of God, and prosperity, Gen. xlvii. 7. Psal. cxxix.ing to it! and avoid intimacy with, 8. (7.) To pray for, and speak well or imitation of the wicked, Psal. i. 1, of others, Luke vi. 28. (8.) Fondly to|| 2. and cxix. 1. Rev. i. 3. and xxii. 7. imagine ourselves wise, happy, and in friendship with God, because of outward prosperity, Psal. xlix. 18; or flatter ourselves that God will not punish our sin, Deut. xxix. 19.

render one honoured or happy, Isa, BLESSING; (1.) What tends to xlv. 8. Gen. xlix. 25. (2.) Commendation; good wishes, Prov. xi. 26. and xxiv. 25. (3.) A liberal present, 1 Sam. xxv. 27. 2 Kings v. 15. Josh. xv. 19. (4.) Alms; free contribution, 2 Cor. ix. † 5.

The memory of the just is blessed, is honourable, useful, and commended, Prov. x. 7. Their hope is blessed; on good ground they expect endless God is blessed, is infinitely happy ed, Tit. ii. 13. blessings, nor shall they be disappointin himself, and adored with the high-give than to receive: it marks more It is more blessed to est praise of his creatures, 1 Tim. i. abundant happiness, and is more 11. Rom. i. 25. Christ as Media- praise-worthy, Acts xx. 35. tor, is blessed, is admitted to the highest honour and happiness as God-man, and highly valued and extolled by all the saints, Psal. xlv. 2. and lxxii. 17. Men are blessed, have the curse removed off them, are justified, sanctified, and made happy, by God, through Christ Jesus, Eph. i. 3. These are blessed who are chosen of, and brought conveying good things. Thus the (5.) The means of into near fellowship with God, Psal. Jews were a blessing, as Christ was lxv. 4. Rev. xix. 9; who have their born of them, and the gospel-ordinansin forgiven, Psal. xxxii. 1, 2; who ces were by them communicated to are spiritually quickened, and raised the Gentiles; and Abraham was a from a natural state, Rev. xx. 6; who blessing, as he profited his family, and know God, trust in him, and have others around, by his instruction and him for their God and strength; wait example; as his posterity were bles on him, and watch for his coming, sed on his account; and as he was the Matth. xvi. 17. Psal. ii. 12. and progenitor of our adored Redeemer, Ixxxiv. 12. and cxliv. 15. Rev. xvi.and pattern of faith and heimess to

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sonable duty, Isa. lvi. 10. and xlii. 19. Matth. xxiii. 16. People are blind, when weakness, self-conceit, hatred of brethren, or the like, hinder them from discerning divine things, 1 John

God blinds persons spiritually, when

all, Isa. xix. 24. Gen. xii. 2. God's bribes, or partial favour, hinder them blessing denotes his favour and love, to discern what is just and equal in a with all the gifts, graces, temporal, cause, Exod. xxiii. 8. Teachers are spiritual, and eternal, that flow there-blind, when ignorance, honour, or infrom, Psal. iii. 8. Deut. xxviii. 2.—terest, hinders their discerning of diPsal. xxiv. 5. Isa. xliv. 3. Eph. i. 3. || vine truth, imminent danger, and seaChrist is set up blessings for evermore: he purchased all good things for us; he has them in himself, and is the ready bestower thereof on men, Psal. xxi. † 6. The blessing of Abraham come upon the Gentiles, is free justi-ii. 11. fication, sanctification and eternal happiness in heaven, through the blood he withdraws clear instruction from of Christ, Gal. iii. 14. God's leaving them, and withholds the enlightening a blessing behind him, imports his re-influence of his Spirit; gives them serving part of the fruits of the earth up to their carnal affections and plea for his own worship, and his people's sures, and permits Satan and his a gents to deceive them, John ix. 39. Satan blinds men, by support, Joel ii. 14. BLIND; (1.) Without natural and xii. 40. The blindness promoting sloth and ignorance; by sight, John ix. 1. wherewith the Sodomites who beset seducing to the commission of horrid Lot's house, and of the Syrians who crimes, till their conscience be searcame to apprehend Elisha, were smit-ed; by bribing the affections with ten, perhaps respected only that mat- enjoyment, or hope of carnal advanter they were about, and not an uni-tage; and by representing truth as versal blindness: the former, it seems, absurd or disagreeable, and error as knew the way home; nor is it proba- sensible and lovely, 2 Cor. iv. 4. Under the law, no blind or lame ble, all the latter were led by the hand to Samaria, Gen. xix. 11. 2 persons were to officiate as priests; Kings vi. 18.* (2.) Ignorant; with- no blind or lame animals were to be Did this denote, that Jeout any proper degree of rational sacrificed. knowledge, whether in Heathen dark-sus, our great Priest and sacrifice, ness or not, Matth. xv. 14. Rom. ii. should have fulness of knowledge, 19. (3.) Without spiritual know-wisdom, and ability for his work; ledge, Rev. iii. 17. The Jebusites and that our persons and service, blind and lame, hated of David's soul, ought not to be blemished with ignowere not lifeless idols, but persons rance, weakness, or stumbling? Lev. blind and lame, who, in a way of de- xxi. 18. To mark himself the spirifiance of him, were placed to defend tual instructor, JESUS gave a multithe walls of Jerusalem, 2 Sam. v. 6.†tude of persons naturally blind their Judges are blind, when ignorance, sight, Matth. xi. 5. and ix. xx. Mark viii. x. John ix.‡ §

*The Hebrew word in both these places signifies such confusion of sight, as makes every thing appear wrong. It is rendered by the Septuagint aorasia, an inability of seeing.

The Jebusites imagined their fortress so impregnable, that, by way of contempt, they told David, that the blind and lame were able to defend it against all his forces.

Not to put a stumbling block before the blind, is, to exercise humanity towards the blind, to put those in the way who are in danger of going out of it, not to offend the poor and weak, Lev. xix. 14. Deuter. xxvii. 18.

Surely God unveileth the darkness of the Blind, and giveth light to the clouds of their eyes.-Some of the greatest poets

TO BLINDFOLD one, is to cover his face that he see not, Luke xxii. 64.

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culates through the grape as blood; and is often red in colour, Gen. xlix. BLOOD. (1.) A red liquor that obedience and suffering, is called his 11. (7.) Christ's righteousness, or circulates through the veins of animal blood: his shedding of blood, was bodies, and serves for the life and the finishing, and the most visible act nourishment of the parts, 1 Kings of it, Matth. xxvi. 28. It is called xxi. 19. (2.) Death or murder, with the blood of the covenant or testament, the guilt thereof, Gen. iv. 10. Matt. because it fulfils the condition, ratixxvii. 4. (3.) The guilt of, and pu- fies the promises, and purchases the nishment due to murder, and other blessings of the new covenant, Zech. ruinous crimes, Matth. xxvii. 25. ix. 11. Heb. xiii. 20. It is called Acts xviii, 6. (4.) What is purchased the blood of sprinkling, [in allusion to by taking away the life of the inno- the sprinkling of the blood of the cent, Acts i. 19. Nah. iii. 10. Hab. passover and of other ancient sacrifiii. 12. (5.) Natural descent, which ces:] it is applied towards God, to has its rise and progress from the satisfy his justice; and to us, to put blood, John i. 13. Acts xvii. 26.-away our sin, and protect us from diBut in the former text, it may also vine wrath, Heb. xii. 24. include circumcision and sacrifices. the life of animals lies in the heat and Because (6.) The juice of grapes, which cir-motion of the blood but chiefly to of our redemption and life, is no coinhint, that the blood of Jesus, the price mon thing, God anciently prohibited the eating of blood alone, or with the flesh, Lev. xvii. 10-17. Gen. ix. 4, 5, 6.* The blood of sacrifices, is called the blood of the covenant or testament, as it ratified the national co

in the English language were blind. Homer, Ossian, and Milton, are as celebrated || for their works, as they were unfortunate in the being deprived of sight.

We are told of a blind man, John Metcalf, a native of Manchester, England, who gained a living by surveying of roads and highways; who, says Doctor Bew, "With the assistance of a long staff, I have several times met, traversing the roads, ascending precipices, exploring vallies, and investigating their several ex-ing blood in Acts xv. 29. it is to be consitents, forms and situations, so as to answer his designs in the best manner."

It is said of Dr. Moyes, who went blind when a child, that he not only acquired the fundamental principles of mechanics, music, and the languages, but displayed an acute and general knowledge of geometry, optics, algebra, astronomy, chemistry and in short most of the branches of the Newtonian philosophy. He occasionally read Lectures, says Dr. Bew, on Philosophical Chemistry at Manchester. We read of a blind sculptor, mentioned by De Piles, who took the likeness of the Duke de Bracciano in a dark cellar, and made a marble statue of King Charles I. with great elegance and justness.

*With regard to the prohibition of eat

dered as a temporary regulation necessary for avoiding offence, and for promoting harmony between the believing Jews and Gentiles, whilst the civil polity of the commonwealth of Israel was, in some measure, still subsisting. this prohibition under the Old Testament The principal reason for dispensation, was, because God had appointed the blood of beasts to make atonement for the soul of man, Lev. xvii. 10, 11. and therefore required, that it should be if this prohibition had been moral, God religiously set apart for that purpose. But would not have permitted the Israelites to give or sell a creature, that died of itself, and so in its blood, to a stranger that he of blood as well as of other meats became might eat it, Deut. xiv. 21. The eating ele-free and indifferent to all Christians, 1 Tim. iv. 3, 4. as soon as the reason of this regulation ceased; that is, as soon as the Jewish polity was utterly overthrown in the destruction of Jerusalem by the Romans. Shuckford and Guise.

Mention is made of a lady, deaf, dumb, and blind, who worked needle-work gantly; who wrote letters and could discover where a letter was omitted, and would place it over that part of the word where it should have been inserted, with a caret under it. Ency.

VOL. I.

Psalm cxxxii. 17. The glory and prosperity of the Jewish church and state, and the spiritual prosperity of the New Testament church in the apostolic and millennial period, iş compared to the blossoming of flow

fruits of holiness brought forth by them! what thankful songs of praise! and yet all but foretastes of the glory to be revealed! Isa. Ixi. 11. The rod hath blossomed, pride hath budded. To punish the abundant pride of the Jews,

venant between God and the Israelites, and typified the righteousness of Christ, the solely proper condition of the covenant of grace, Exodus xxiv. 8. Heb. ix. 20. To be in one's own blood, signifies an unclean and destitute natural state; or a base anders and fields: how pleasant and inperishing condition, Ezek. xvi. 6. To creasing the happiness! how delightdrink blood, is to be satisfied with ful a token of the approach of full slaughter, Ezek. xxxix. 18. Isa. xlix. ||glory, in the eternal state! Isa. xxvii. 26. Numb. xxiii. 24. To have blood 6. and xxxv. 1, 2. Righteousness given one to drink, is to be terribly and praise spring forth as buds of the murdered, Rev. xvi. 6. Ezek. xvi. 38. earth. Through the virtue of Jesus's To wash or dip one's feet in the blood blood, what numerous converts are of others, or have the tongue of dogs turned to the Lord! what multiplied dipped in it, denotes the terrible ven-blessings are granted to them! what geance that shall fall on the enemies of Christ and his people, Psal. Ixviii. 23. and lviii. 10. A man of blood, or bloody man, denotes one cruel, and guilty of, or given to murder, 2 Sam. xvi. 7. Frequently the Hebrew has bloods in the plural, to signify repeat-the rod of God's judgments, by the ed or very horrid murder, Gen. iv. haughty and prosperous Chaldeans, 10. 2 Sam. iii. 28. and xvi. 7. 2 shall quickly ruin them, Ezek. vii. 10. Kings ix. 26. Isa. i. 15. and xxvi. The designs of the Ethiopians and 21. and xxxiii. 15. Ezek. xvi. 9. and Egyptians to conquer their neighxviii. 13. Hos. iv. 2. I will take away bours, were like a perfect bud, just his blood out of his mouth, and his abo- ripe for execution, when the Assyriminations from between his teeth.-ans came upon, and ruined themThe Philistines shall henceforth want selves, Isa. xviii. 5. power and inclination to murder and ravage in their wonted manner; nor shall continue in their idolatries, but be fearfully punished on account there-membrance, is to destroy, abolish, of, Zech. ix. 7. Gen. vii. 4. Deut. ix. 14. and xxy. BLOOM, BLOSSOM, BUD; (1.) To 19. and xxix. 20. Col. ii. 14. To shoot forth flowers; approach near blot out sin, is fully and finally to forto fruit, Numb. xvii. 5, 8. Job xiv. 9. give it, Isa. xliv. 22. God's blotting (2.) The bloom or bud itself, Gen. men out of his book, is to reject them xl. 10. Ezek. xvi. 7. (3.) Glory, from being his peculiar people, deny prosperity, Isa. v. 24. The blossom- them his providential favours, and ing of Aaron's rod, imported the last-cut them off by an untimely death, ing flourish of the priesthood in his Psalm xxxix. 28. Exod. xxxii. 32, family, and the more lasting flourish || 33. His not blotting their name out and fruitfulness of the gospel, which of the book of life, imports his clearis the rod of Christ's strength, Numb.ly manifesting their eternal election, xvii. 5, 8. The budding of David's Rev. iii. 5.

BLOT; a sinful stain; a reproach, Job xxxi. 7. Prov. ix. 7. To blot out living things, or one's name or re

horn, imports the increase and con- BLOW; a stroke; a heavy judg tinuance of the royal power over Is-ment inflicted by the rod of God's rael, with him and his family; and anger, Psalm xxxix. 10. Jer. xiv. 7. the abundant flourishing of the spiri- TO BLOW as wind doth. The blowtual power and dominion of Christ,ing of the Holy Ghost, is his myste.