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commandments were promulgated by Moses, not as a rule of obedience, but as a representation of the covenant of grace that when the Jews had provoked the Deity by their various transgressions, particularly by the worship of the golden calf, the severe and servile yoke of the ceremonial law was added to the decalogue, as a punishment

gymen are incapable of sitting in the house of commons; and by statute 21 Henry VIII. c. 13, are not in general allowed to take any lands or tenements to farm, upon pain of 10l. per month, and total avoidance of the lease; nor upon like pain to keep any tap-house or brewhouse; nor engage in any trade, nor sell any merchandise, under forfeiture of the treble value; which pro-inflicted on them by the Supreme Being hibition is consonant to the canon law.

The number of clergy in England and Wales amount, according to the best calculation, to 18,000. The revenues of the clergy were formerly considerable, but since the reformation they are comparatively small, at least those of the inferior clergy. See the Bishop of Landaff's Valuation of the Church and University Revenues; or, Cove on the Revenues of the Church, 1797, 2d edition; Burnett's Hist. of his own Times, conclusion. See article Mi

NISTER.

in his righteous displeasure-that this yoke, which was painful in itself, became doubly so on account of its typical signification; since it admonished the Israelites from day to day of the imperfection and uncertainty of their state, filled them with anxiety, and was a perpetual proof that they had merited the righteous displeasure of God, and could not expect before the coming of the Messiah the entire remission of their iniquities-that indeed good men, even under the Mosaic dispensation, were immediately after death made partakers of everlasting glory; but that they were nevertheless, during the whole course of their lives, far removed from that firm hope and assurance of salva

CLERK: 1. A word originally used to denote a learned man, or man of letters; but now is the common appellation by which clergymen distinguish themselves in signing any deed or in-tion, which rejoices the faithful under strument.-2. Also the person who reads the responses of the congregation in the church, or gives out the hymns at a meeting.

COCCEIANS, a denomination which arose in the seventeenth century; so called from John Cocceius, professor of divinity in the University of Leyden. He represented the whole history of the Old Testament as a mirror, which held forth an accurate view of the transactions and events that were to happen in the church under the dispensation of the New Testament, and unto the end of the world. He maintained that by far the greatest part of the ancient prophecies foretold Christ's ministry and mediation, and the rise, progress, and revolutions of the church, not only under the figure of persons and transactions, but in a literal manner, and by the very sense of the words used in these predictions; and laid it down as a fundamental rule of interpretation, that the words and phrases of Scripture are to be understood in every sense of which they are susceptible, or, in other words, that they signify in effect every thing that they can possibly signify.

Cocceius also taught, that the covenant made between God and the Jewish nation, by the ministry of Moses, was of the same nature as the new covenant, obtained by the mediation of Jesus Christ. In consequence of this general principle, he maintained that the ten

the dispensation of the Gospel-and that their anxiety flowed naturally from this consideration, that their sins, though they remained unpunished, were not pardoned; because Christ had not as yet offered himself up a sacrifice to the Father, to make an entire atonement for them.

CENOBITE, one who lives in a convent, or in community, under a certain rule; in opposition to a hermit, who lives in solitude. Cassian makes this difference between a convent and a monastery, that the latter may be applied to the residence of a single religious or recluse; whereas the convent implies cœnobites, or numbers of religious living in common. Fleury speaks of three kinds of monks in Egypt; anachorets, who live in solitude; cenobites, who continue to live in community; and sarabaites, who are a kind of monkserrant, that stroll from place to place. He refers the institution of cœnobites to the time of the apostles, and makes it a kind of imitation of the ordinary lives of the faithful at Jerusalem; though St. Pachomius is ordinarily owned to be the institutor of the cœnobite life, as being the first who gave a rule to any community.

COLLECT, a short prayer. In thẹ liturgy of the church of England, and the mass of the Romanists, it denotes a prayer accommodated to any particular day, occasion, or the like. In general,

all the prayers in each office are called collects, either because the priest speaks in the name of the whole assembly, whose sentiments and desires he sums up by the word "Oremus." "Let us pray," or because those prayers are offered when the people are assembled together. The popes Gelasius and Gregory are said to have been the first who established collects. Dr. Despence, of Paris, wrote a treatise on collects, their|| origin, antiquity, &c.

COLLEGIANS, or COLLEGIANTS, a sect formed among the Arminians and Anabaptists in Holland, about the beginning of the seventeenth century; so called because of their colleges or meetings twice every week, where every one, females excepted, has the same liberty of expounding the Scripture, praying, &c. They are said to be all either Arians or Socinians: they never communicate in the college, but meet twice a year, from all parts of Holland, at Rhinsberg (whence they are also called Rhinsberghers,) a village two miles from Leyden, where they communicate together; admitting every one that presents himself, professing his faith in the divinity of the Holy Scriptures, and resolution to live suitably to their precepts and doctrines, without regard to his sect or opinion. They have no particular ministers, but each officiates as he is disposed. They baptize by immersion.

the meaning given comport with the text? he who gives himself no trouble to investigate the Scripture for himself, but takes occasion to be indolent, because others have laboured for him, surely does wrong. Nor can it be said that those preachers use them properly, who, in making their sermons, form their plans from the commentator before they have thought upon the text. Perhaps the best way is to follow our own talents; first, by prayer, study, and attention to form our scheme, and then to examine the opinions of others concerning it. We will here present the reader with a view of some of those commentaries which are the most generally approved. And, 1st. in my opinion, Henry takes the lead for common utility. The sprightly notes, the just inferences, the original thoughts, and the warm applications to the conscience, makes this work justly admired. It is true that there are some expressions which do not agree with the evangelic system; but, as the late Mr. Ryland observes, ""Tis impossible for a person of piety and taste to read him without wishing to be shut out from all the world to read him through without one moment's interruption." Mr. Henry did not live to complete this work. He went as far as the end of Acts. Romans was done by Dr. Evans; the 1st Corinthians, Sam. Brown; 2d Corinthians, Dr. Mayo; Galatians, Mr. Bayes; Ephesians, Mr. Boswell; Philippians, Mr. Harris; Colossians, Mr. Harris; 1 and 2 Thessalonians, Mr. Mayo; 1 and 2 Timothy, Mr. Atkinson; Titus, Jer.

Hebrews, Mr. Tong; James, Mr. Wright; 1 Peter, Mr. Hill; 2 Peter, Mr. Morril; 1, 2, and 3 John, Mr. Reynolds; Jude, Mr. Billingsley; and Revelations by Mr. Tong.

2. Pooli Synopsis Criticorum, 5 folio volumes. This is a valuable work, and ought to be in the possession of every student: it is much esteemed abroad, three editions of it having been published on the continent.

COMMENTARY, an exposition, book of annotations or remarks. There are some people so wise in their own conceit, and think human helps of so little worth, that they despise commen-Smith; Philemon, Mr. Mottershead; taries on the Scriptures altogether; but every student or preacher whose business is to explain the sacred oracles, to make known the mind of God to others, to settle cases of conscience, to oppose the sophistry of sceptics, and to confound the arguments of infidels, would do well to avail himself of the most judicious, clear, copious, critical, and sound commentaries on the Bible. Nor can I suppose that commentaries can be useless to the common people, for though a spirit of serious enquiry, with a little good sense, will go a great way in understanding the Bible, yet as the language is often figurative, as allusions are made to ancient customs, and some parts require more investigation than chap. of Isaiah. Dr. Collings drew up many common Christians have time the notes on the rest of Isaiah, Jerefor, a plain exposition certainly must be miah, and Lamentations, as also those useful. Expositions of the Bible, how- on the four Evangelists, the two epistles ever, may be made a bad use of. He to the Corinthians, and that to the Ga-. who takes the ipse dixit of a commen- latians. Those to Timothy, Titus, Phitator, without ever examining whether || lemon, and the Revelation, Ezekiel, and

3. Poole's Annotations, a rich and useful work. These were printed at London in 1685, in two volumes, folio. Poole did not complete this work himself. Mr. Jackson, of Moulsey, is the author of the annotations on the 59th and 60th

the minor Prophets, were done by Mr.tains an instructive preface, a perspi Hurst, Daniel by Mr. Cooper; the cuous analysis of each book, with short Acts by Mr. Vinke; the Epistle to the notes. It is a perfect contrast to that Romans by Mr. Mayo; the Ephesians, of Wolfius. Mr. Veale; the Philippians and Colossians, Mr. Adams; the Hebrews, Mr. Obadiah Hughes; the epistle of St. James, the two of St. Peter, and that of Jude, by Mr. Veale; the three epistles of St. John by Mr. Howe.

7. Raphelii Annotationes in S. Scripturam, &c. is an attempt to illustrate the Holy Scriptures from the classical Greek historians, Xenophon, Polybius, Arrian, and Herodotus.

8. Hammond's Paraphrase and Annotations upon all the books of the New Testament, folio.

4. Dr. Gill's, in 9 vol. quarto, is an immense work; and though it contain a good deal of repetition and extraneous 9. Whitby's Paraphrase and Commatter, there is certainly a vast fundmentary on New Test. 2. vols. fol. of information together with evangelical sentiment.

5. Brown's Self-interpreting Bible, in 2 vols. quarto. Its chief excellencies are the marginal references, which are exceedingly useful to preachers; and the close, plain, and practical improvement to each chapter.

6. Scott's Exposition is truly excellent. It abounds with practical remarks, and the last edition contains the marginal references. The improvements are also very useful for families.

7. Dr. Adam Clarke's commentary, with critical notes, and marginal references, possess considerable merit, and will be found a valuable treasure for the Biblical student.

On the New Testament.

1. Burkitt contains many ingenious observations, fine turns, natural plans, and pungent addresses to the conscience. There are some expressions, however, that grate upon the car of the evangelical Christian.

2. Guyse's Paraphrase is deservedly held in high estimation for sound doctrine, fair explication, and just senti

ment.

3. Doddridge's Family Expositor. The criticisms in this work render it valuable. It must be owned that the doctor laboured to come as near as possible to the true sense of the text.

4. Bezæ Annotationes, in quibus ratio interpretationis redditur; accessit etiam J. Camerarii in novem fœdus commentarius, fol. Cantab. 1642, contains, besides the old Latin version, Beza's own version; and in the side margin is given a summary of the passage, and in the argumentative parts the connexion.

5. Wolfii Cure Philologicæ, & Criticæ, in Omnes Libros, Nov. Test. 5 vols. 4to. 1739, Hamb. Basil, 1741. This is in a great measure a compilation after the manner of Poole's Synopsis, but interspersed with his own critical animadversions.

6. Bengelii Gnomon Nov. Test. 4to. Tubinga, 1759, and Ulmx, 1763, con

10. Wesley's Explanatory Notes, 4to. or 3 vols. 12mo. Of different translations, see article BIBLE.

Commentators on Select Parts. 1. Ainsworth on the Pentateuch, Psalms, and Song of Solomon.

2. Patrick's Commentaries on the Historical Parts of the Holy Scriptures, 3 vols.

3. Lightfoot's Works, 2 vols. fol. contain a chronicle of the times, and the order of the text of the Old Testament. The harmony, chronicled, and order of the New Testament; the harmony of the four Evangelists; a commentary on the Acts; Hora Hebraicæ, &c. on the four Evangelists, Acts, and 1 Corinthians.

4. Chrysostomi Opera, 8 vols. fol. contain expositions of various parts.

5. Calvini Opera Omnia, 9 vols. contain commentaries on the Pentateuch, Joshua, homilies on Samuel, sermons on Job, commentaries on Psalms, Isaiah, Evangelists, Acts, Paul's epistles, and the other Catholic epistles; and prælectiones on Jeremiah, Ezekiel, Daniel, and the Minor Prophets.

6. Lowth on the Prophets.

7. Pocock on some of the Minor Prophets.

8. Locke on Paul's epistles.

9. Hutcheson on the Smaller Pro- · phets.

10. Newcome on Ezekiel and Minor Prophets.

11. Macknight's Harmony of the Gospel, and Literal Translation of all the Apostolical Epistles, with Commentary and Notes.

12. Campbell's Translation of the Gospels, with Notes and Dissertations. On Select Books.

On Ruth: Macgowan, Lawson. On Job: 1. Caryll, 2 vols. fol.-2. Hutchinson, 1669, fol.-3. Peters's Critical Dissertation on Book of Job.-4. Chapellou.

On the Psalms: 1. Molleri Enarr. Psalm. fol. 1619.-2. Hammond's Paraphrase.-3. Amesii Lectiones in Omnes

On Proverbs: Dr. Mayer, Taylor, Io. Trapp.

Psalmos, Oct. 1636.-4. Dickson.-|| servat. Miscell. Fortuita Sacra. These, 5. Horne's Commentary.-On Select together with Wolfius and Raphelius, Psalms: 1. Hildersham's 152 Lectures before mentioned, says Dr. Doddridge, on Psalm li.-2. Decoetlogon's Serm. are books which I cannot but recomon Psalm li.-3. Greenham on Psalm mend to my young friends, as proper cxix. 4. Manton on Psalm cxix.-5. not only to ascertain the sense of a vaOwen on Psalm cxxx.-6. Luther on riety of words and phrases which occur the 15 Psalms of Degrees.-7. Horton in the apostolic writings, but also to on Psalms iv. xlii. li. and lxiii. form them to the most useful method of studying the Greek classics; those great masters of solid sense, elegant expression, just and lively painting, and masculine eloquence, to the neglect of Canticles: Bp. Foliot, Mercier, San- which I cannot but ascribe that enerchez, Bossuet, Cocceius, Dr. James, vate, dissolute, and puerile manner of Ainsworth, Durham, Bishop Hall, Bi- writing, which is growing so much on shop Patrick, Dove, Trapp, Jackson, the present age, and will probably conDr. Collings, Dr. Gill, Dr. Percy, Har-sign so many of its productions to speedy mer, Dr. Durell; but the most recent, and perhaps the best, is Williams's new translation with commentary, &c. where the reader will find a list of other names who have translated and written on parts of this book.

Ecclesiastes: Broughton, Wardlaw, Jermyn.

Isaiah: Vitringa, Lowth, M'Culloch.
Jeremiah: Blayney.

Ezekiel: Greenhill, Newcome.
Daniel: Willet's Hexapla, fol. Sir
Isaac Newton on Prophecies of Daniel.
Hosea Burroughs, Bishop Horsley's
translation, with explanatory notes.

Of the other Minor Prophets, see Commentaries on Select Parts.

Gospels: See above, and article HAR-
MONY. Also Hildersham on John iv.
fol. Burgess on John xvii. Manton, on
John xvii.

Acts: Mayer, Trapp.
Romans: Wilson, Parr.
Galatians: Luther, Ferguson, Per-

kins.

Ephesians: Ferguson, Goodwin.
Colossians: Byfield, Davenant, Elton.
Titus: Dr. Thomas Taylor.
Hebrews: Dr. Owen.
James: Manton.

oblivion. See also books recommended under articles BIBLE, SCRIPTURES.

COMMINATION, an office in the church of England appointed to be read on Ash Wednesday. It is substituted in the room of that godly discipline in the primitive church, by which (as the introduction to the office expresses it) "such persons as stood convicted of notorious sins were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord; and that others, admonished by their example, might be the more afraid to offend." This discipline, in after ages, degenerated in the church of Rome into a formal confession of sins upon Ash Wednesday, and the empty ceremony of sprinkling ashes upon the head of the people. Our reformers wisely rejected this ceremony as mere shadow and show; and substituted this office in its room, which is A denunciation of God's anger and judgment against sinners; that the people, being apprised of God's wrath and indignation against their sins, might not, through want of discipline to the church, be en

1 Peter: Leighton, and N. Byfield on couraged to pursue them. the first three chapters.

2 Peter: Adam.

John Hardy on 1 Epistle, and Hawkins on the three Epistles of John.

Jude: Jenkins, Manton, Otes. Revelation: Mede, Daubuz, Brightman, Peganius, Waple, Robertson, Vitringa, Pyle, Goodwin, Lowman, Sir Isaac Newton, Durham, Cradock, Dr. H. Moore, Bishop Newton, Dr. Bryce Johnston.

As this article may be consulted for the purpose of obtaining information as to the best helps for understanding the Scriptures, we may add to the above: -Jacobi Elsner, Observat. Sacræ; Alberti Observ. Philolog.; Lamberti Bos, Exercitat. Philolog.; Lamberti Bos, Ob

COMMISSARY, an officer of the bishop, who exercises spiritual jurisdiction in places of a diocese so far from the episcopal see, that the chancellor cannot call the people to the bishop's principal consistory court without great inconvenience.

COMMUNICATING, a term made use of to denote the act of receiving the Lord's supper. Those of the reformed and of the Greek church communicate under both kinds; those of the Romish only under one. The oriental communicants receive the species of wine by a spoon; and anciently they sucked it through a pipe, as has been observed by Beat Rheanus on Tertullian.

COMMUNION, in its strict and pro

per sense signifies holding something in any excommunication or deposition, but common with another, Acts ii. 42.- a kind of suspension from the function 2. In a more general sense, it denotes of the order, and a degradation from conformity or agreement, 2 Cor. vi. 14. the rank they held in the church. It Eph. v. 11.-3. It signifies converse, or had its name because the communion friendly intercourse, wherein men con- was only granted to the criminal on the trive or consult together about matters foot of a foreign clerk; i. e. being of common concern, Luke vi. 11. Ps.reduced to the lowest of his order, he iv. 4.-4. Communion is also used for took his place after all those of his the Lord's supper, because we herein rank, as all clerks, &c. did in the make a public profession of our con-churches to which they did not belong. formity to Christ and his laws; and of The second council of Agda orders our agreement with other Christians in every clerk that absents himself from the spirit and faith of the Gospel. See the church to be reduced to foreign LORD'S SUPPER. communion.

Church communion is fellowship with any particular church. See CHURCH FELLOWSHIP. It is sometimes applied to different churches united in doctrine and discipline. The three grand communions into which the Christian church is divided is that of the church of Rome, the Greek church, and the Protestant church; but originally all Christians were in communion with each other, having one communion, faith, and dis

The fourth council of Lateran decrees, that every believer shall receive the communion, at least, at Easter; which seems to import a tacit desire that they should do it oftener, as in effect they did it much oftener in the primitive days. Gratian and the master of the sentences, prescribe it as a rule for the laity to communicate three times a year; at Easter, Whitsuntide, and Christmas: but in the thirteenth century the practice prevailed of never ap-cipline. proaching the eucharist at Easter; and the council thought fit to enjoin it then by a law, lest their coldness and remissness should go farther still: and the council of Trent renewed the same injunction, and recommended frequent Communion without enforcing it by an express decree. In the ninth century the communion was still received by the laity in both kinds, or rather the species of bread was dipped in the wine, as is owned by the Romanists themselves. M. de Marca observes, that they received it at first in their hands; and believes the communion under one kind alone to have had its rise in the West, under pope Urban II. in 1096, at the time of the conquest of the Holy Land. It was more solemnly enjoined by the council of Constance, in 1414. The twenty-eighth canon of the council of Clermont enjoins the communion to be received under both kinds distinctly; adding, however, two exceptions, the one of necessity, the other of caution; the first in favour of the sick, and the second of the abstemious, or those who had an aversion for wine. It was formerly a kind of canonical punishment for clerks guilty of any crime to be reduced to lay communion; i. e. only to receive it as the laity did, viz. under one kind. They had another punishment of the same nature, though under a different name, called foreign communion, to which the canons frequently condemned their bishops and other clerks. This punishment was not

Free Communion, a term made use of in relation to the Lord's supper, by which it is understood that all those who have been baptized, whether in infancy or adult age, may, on profession of their faith, sit down at the Lord's table with others of different denominations. Some of the Baptists object to free or mixed communion, and do not allow of persons who have been baptized in their infancy to join in the celebration of the Lord's supper with them: because they look upon such as not having been baptized at all, and consequently cannot be admitted to the table. Others, however, suppose that this ought to be no objection; and that such who believe themselves to be really baptized (though in infancy,) are partakers of grace, belong to the true church of Christ, and are truly devoted to God, ought not to be rejected on account of a different opinion about a mere ordinance. Mr. Killingworth and Mr. Booth have written against free communion; John Bunyan, Dr. Foster, Mr. Bulkley, Mr. Wiche, and Mr. Robinson, for it.

COMMUNION, spiritual or divine, is that delightful fellowship and intercourse which a believer enjoys with God. It is founded upon union with him, and consists in a communication of divine graces from him, and a return of devout affections to him. The believer holds communion with God in his works, in his word, and in his ordinances. There can be no communion without

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