Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	commit_v	sin_n	sin_v	2,906	5	9.7075	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46823	A help for the understanding of the Holy Scripture intended chiefly for the assistance and information of those that use constantly every day to reade some part of the Bible, and would gladly alwayes understand what they read if they had some man to help them : the first part : containing certain short notes of exposition upon the five books of Moses, to wit Genesis, Exodus, Leviticus, Numbers, and Deuteronomie : wherein all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity ... / by Arthur Jackson ...	Jackson, Arthur, 1593?-1666.	1643 (1643)	Wing J67; ESTC R35433	692,552	595

for which they were to bring a sinne-offering to the Lord and that especially as I conceive to shew in what cases the offerings which they brought for their sinnes were to be of that sort which were more particularly called and esteemed trespasse-offerings for of such it is evident that Moses speaks at least principally in this chapter Much arguing there is amongst Expositours to shew the difference between sinne-offerings and trespasse-offerings some hold that the sinne-offerings mentioned in the former chapter were for sins of commission the trespasse-offerings spoken of in this chapter were for sinnes of omission some again hold that the sinne-offerings were for greater transgressions and others quite contrary that the trespasse-offerings were for greater transgressions and the sinne-offerings for smaller offences But the truth is that these opinions on both sides are no other then groundlesse conjectures Eviâ—ent it is that these trespasse-offerings are also called sinne-offerings as we may see in the 6. vers of this chapter He shall bring his trespasse-offering unto the Lord for his sinne which he hath sinned a female from the slock a lambe or a kid of the goats for a sinne-offering All trespasse-offerings were therefore sinne-offerings though all sinne-offerings were not called trespasse-offerings Herein onely I conceive the difference lay that for some particular sinnes a sinne-offering was appointed different from the ordinary sinne-offerings injoyned particular persons in the former chapter which because it was for such sinnes wherein some trespasse was committed upon the goods of their neighbour or upon the holy things of the Lord which belonged unto the priests therefore they were more particularly called trespasse-offerings The first particular instance given in the first verse of the chapter is concerning him that sinneth in concealing his knowledge when he might have witnessed the truth If a soul sinne saith the text and heare the voyce of swearing and is a witnesse c. for the meaning of this place so diversely expounded I conâ—â—ive to be this that when an oath is given for the clearing of any controversie for any wrong done by one man to another and those to whom the oath is given do either forswear themselves or cannot discover the truth if one that knows the truth and might be or is called to be a witnesse stands by conceals his knowledge and doth not reveal the truth he is guilty and must offer a trespasse-offering because his neighbour suffers dammage in his estate through his silence whether he hath seeâ— or known of it that is whether he was an eye-witnesse of that which is in question or came any other way to the knowledge of it he must reveal all he knows or be guilty and so oâ—fer a trespasse-offering Vers 2. Or if a soul touch any unclean thing c. The second instance of sins for which they were to bring a trespasse-offering is concerning those legall pollutions which are afterwardâ— fully expressed chap. 11. 12. c. The law is this The man or woman that had touched any such unclean thing he was unclean and guiltâ—e of a sinne verse 2. so soon as he had touched it though for the time it was â—id from him his doing it unwittingly should not quit him of the guilt of it but yet when he should come to the knowledge of it vers 3. then he should â—e guilty in his own apprehension and so must offer a trespasse-offering not so much to cleanse him from this legall uncleannesse for in this case there was another way of legall purifying appointed Numb 19. 11. c. as to expiate his sinne because for want of due consideration he had so defiled himself and through ignorance or unadvisednesse had neglected those legall purifyings or had come into the sanctuary and intermeddled with Gods holy things whilest his uncleannesse was upon him And indeed this was as I conceive the reason why a trespasse-offering was in this case imposed because the unclean person did by this sinne trespasse upon Gods holy things and as it were impair the worth of them Now these things also figured that we are to be cleansed by the sacrifice and death of Christ even from that pollution which is contracted by partaking with other mens sinnes of which the Apostle speaks 1. Tim. 5. 22. Lay hands suddenly on no man neither be partaker of other mens sins keep thy self pure and again 2. Cor. 6. 17. Come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you Vers 4. Or if a soul swear pronouncing with his lips to do evil or to dâ— good c. In this third instance of sinnes for which they were to bring a trespasse-offering it is not easily discerned what the sinne here intended is some conceive it to be the carelesse neglect of doing that which a man had sworn to do to clear himself of the guilt whereof he was to bring a trespasse-offering to the Lord and because there is expresse mention of swearing to do evil and it cannot be a sinne to omit the doing of that which he had sworn he would do if he had sworn to do any evil to his neighbour or generally any thing evil that is sinfull and against Gods law but rather it would be commendable to break such an oath therefore by doing â—vil they understand the doing of something which is hurtfâ—ll or irksome to himself as if a man hath sworn to do what may bring some damage to his estate or deprive him of something that is pleasing and delightfull to him Again others conceive that the sinne here intended is rash and unadvised swearing to do either good or evil to others to wit when it is sinfull so confidently to undertake it as when he undertakes to do that which is not in his power to do or which he knows not whether he shall be able to do or no or to do some evil to his neighbour which is against the rule of charity and cannot be done without sinning against God as when David sware thaâ— he would utterly destroy Naball and all his family 1. Sam. 5. 22. And this Exposition I conceive is the more probable first because the sinne of not doing what a man hath sworn he would do is not so clearly intimated in thesâ— words as is the sinne of rash and unadvised swearing for these words pronouncing with his lips to do evil or to do good do indeed manifestly imply an oveâ—bold undertaking to do that which happely he may not or cannot do and secondly because they that expound this place of the sinne of not doing what a man hath sworn to do are constraind to understand that clause concerning swearing to do evil of doing that which is evil or hurtfull to himself whereas I conceive it must necessarily be understood of doing evil to his neighbour because for it he was to bring a trespasse-offering which implyes at least an intention of trespassing upon his neighbour so

flesh Vers 6. And sprinkle of the bloud seaven times before the Lord c. A mysticall number signifying the full satisfaction that was given to God and the full and perfect cleansing of sinne by the sprinkling of the bloud of Jesus Heb. 9. 13 14. For if the bloâ—d of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctisieth to the purifying of the flesh How much more shall the bloud of Christ c. purge your conscience from dead works to serve the living God and that our sinnes need much purgation Psalm 51. 2. Wash me throughly from mine iniquities and cleanse me from my sinne Vers 11. And the skin of the bullock and all his flesh c. In other sinne-offerings after the fat was offered upon the altar the remainer of the sacrifice was eaten by the priests chap. 6. 26. The priest that offers it for sinne shall eat it in the holy place shall it be eaten but in the sinne-offering for the priest here another order is given and so likewise in the sinne-offering for the whole congregation vers 21. because there the priesâ—s were included with the rest to wit that it should be wholly carried forth without the camp and burnt there whence is that law chap. 6. 30. that no sin-offering should be eaten whereof any of the bloud was brought into the tabernacle of the congregation to reconcile withall in the holy place which was onely done in the sinne-offering for the priest and for the congregation but that they should be burnt with fire The literall reason of this doubtlesse was because the offerer himself might not eat of the sinne-offering and in these sinne-offerings the priest himself was the offerer either solely by himself as here or jointly with the rest of the people as in the sinne-offering for the whole congregation but withall assuredly there was a mystery in it for first hereby they weâ—e taught how detestable a thing sinne is especially the sinnes of sacred persons and common sinnes of a whole Church and people which here were laid as it were upon the bullock that was carried forth out of the camp 2. It signified that Christ the true sinne-offering should be carried out of Jerusalem to suffer as the Apostle himself saith to shew the meaning of this ceremony Heb. 13. 11 12. The bodies of those beasts whose bloud is brought into the Sanctuary by the high priest for sin are burnt without the camp Wherefore Jesus also that he might sanctifie the people with his own bloud suffered without the gate 3. To teach us that by Christs sufferings our sinnes are perfectly forgiven cast as it were out of doores and removed farre away from us As for the person that was to carry forth this bullock for a sinne-osfering without the camp and to burn him there though the words in the 12. vers may seem to have reference to the priest that offered the sinne-offering The whole bullock shall he carry forth without the camp c. yet the meaning onely is that he should see it were done not that he should do it himself and so become unclean thereby as may appear by what is said in another place that is parallel vvith this chap. 16. 27 28. Vers 13. And if the whole congregation of Israel sinne through ignorance c. That is if the vvhole congregation shall of mere ignorance or infirmity vvhich is a kind of ignorance or errour because such as sinne thus are for the time as men blinded carried avvay vvith the strength of their corruptions shall do any thing that is evil and either not take any notice of it or not lay to heart the evil they have done after they come to knovv it or to be touched in conscience for it they shall offer a sinne-offering for their atonement vvhere by the vvay it is vvorth the noting that the vvhole assembly of particular Churches may erre Vers 14. When the sin which they have sinned against it is known then the congregation shall offer a young bullock c. In Numb 15. 24. the Israelites are injoyned to bring a kid of the goats for a sinne-offering for the sinne of the vvhole congregation but that vvas onely for the sinne of omitting any of those ceremoniall duties there injoyned them but this is more generall for all sin vvhatsoever vvhich you may see more fully explained in the note upon that place Vers 20. And he shall do with the bullock as he did with the bullock for a sinne-offering c. That is the bullock for the priests sinne-offering vvhereof before the first bullock as it is called vers 21. Vers 22. When a ruler hath sinned c. and is guilty or if his sinne wherein he hath sinned come to his knowledge c. That is vvhen any civil magistrate hath sinned vvhether he be presently struck vvith an acknovvledgement of his guilt or vvhether his sinne be aftervvards by any means discovered to him so soon as he comes to the knovvledge of it he shall bring his sinne-offering Vers 24. And he shall lay his hand upon the head of the goat and kill it in the place c. That is on the Northside of the altar See Levit. 1. 11. Vers 25. And the priests shall take of the bloud of the sinne-offering with his finger and put it upon the horns of the altar c. The bloud of this sinne-offering for the ruler as likewise that for the common people why was it not as in the former carried into the tabernacle sprinkled before the vail and upon the altar of incense surely because the sinne of the priest and congregation was more hainous then that of the ruler therefore was there a more solemn manner of atonement appointed for their sin then for the rulers or the private persons Vers 26. And he shall burn all his fat upon the altar c. The remainer was eaten by the priests See Levit. 6. 26. whereas the remainer of the sin-offerings for the priest and congregation were burnt without the camp for the reason above shown in the note upon vers 11. Vers 27. And if any one of the common people sinne through ignorance c. That is either Israelite or stranger that is joyned unto them See Numb 15. 15. Vers 30. And the priest shall take of the bloud thereof with his finger and put it upon the horns of the altar c. See the note vers 25. Vers 32. And if he bring a lambe for a sinne-offering c. This sacrifice is spoken of apart from the former of the goat because of the difference in the fat that was burned which was not wholly the same in a lambe as it was in a goat See the note upon chap. 3. 9. CHAP. V. Vers 1. ANd if a soul sinne and hear the voice of swearing and is a witnesse whether he hath seen or known of it c. In this chapter some instances are given of sinnes committed by private persons

A HELP FOR THE UNDERSTANDING OF THE HOLY SCRIPTURE Intended chiefly for the assistance and information of those that use constantly every day to reade some part of the Bible and would gladly alwayes understand what they reade if they had some man to help them The first part Containing certain short notes of exposition upon the five books of Moses to wit Genesis Exodus Leviticus Numbers and Deuteronomie Wherein First all such passages in the Text are explained as were thought likely to be questioned by any Reader of ordinary capacity Secondly in many clauses those things are discovered which are needfull and usefull to be known and not so easily at the first reading observed and Thirdly many places that might at first seem to contradict one another are reconciled By ARTHUR JACKSON Preacher of Gods word in Woodstreet LONDON MATT. 24. 15. Who so readeth let him understand Act. 8. 30. 31. And Philip ran thither to him and heard him reade the Prophet Esaias and said Understandest thou what thou readest And he said How can I except some man should guide me Omnes qui legimus nitimur hoc indagare atque comprehendere quod voluit ille quem legimus Aug. Confess lib. 12. cap. 18. Printed by Roger Daniel Printer to the University of Cambridge And are to be sold at the signe of the Angel in Lumbards treet ANNO DOM. MDCXLIII To my well beloved friends and neighbours of my charge in WOOD STREET LONDON Right dearly beloved in the Lord THis poore work of mine the first-fruits of my labours in this kind must needs passe through your hands to the publick view not onely in regard of the speciall interest you have in me whom your selves were pleased many years since to chuse to be your Pastor to feed your souls but also in regard the work it self was at first collected and composed purposely for your service and use It is now above twenty years since the Lord was pleased to open a doore unto me for the preaching of the Gospelof Christ amongst you wherein though with much weaknesse I have endeavoured to the utmost of my power I blesse God to build you up in the knowledge of God and of Christ and need no other witnesses then yourselves that I have not sought yours but you as having indeed from my first entrance amongst you resolved with the Apostle very gladly to spend and to be spent for you though the more abundantly I loved you the lesse I were loved by you Amongst other wayes wherein I have studied to be serviceable to your souls it pleased God to put into my heart that I would undertake the unfolding of such passages of the holy Scripture as were somewhat more difficult and obscure to such as would come in and partake of my labours therein and the end I propounded to my self in this was both that I my self might hereby be the better enabled in publick also to declare unto you the whole counsell of God as occasion was offered and that you likewise might with the more advantage and comfort exercise your selves in your private reading of those sacred volumes Now having for severall years spent some time every Lords day in this imploiment I was at length importuned by some friends that were partakers of my labours therein to prepare those Annotations for the Presse which were the chief substance of that which I had collected for that service They alledged what satisfaction and comfort themselves had received in the hearing of them and what an advantage it might be both to them and others if they might have them ready at hand at all times to inform them in any thing they scrupled in their private reading and so farre I was swayed with what they said that I resolved in the publishing of one part of them to make triall whether they would find that approbation and welcome abroad that might give encouragement to send â—orth the rest after them These indeed come forth in a sad time when arms are in farre more request then books but we must herein submit to the good will of God It hath fared with this Book in this as with many a traveller that hath prepared for a journey when the sunne shined fair and yet was constrained at last to go forth in a storm When I began first to transcribe these Notes for the Presse the skie was clear and shined upon us and yet now when they should go forth the whole kingdome is overspread with a cloud that is like to poure down showrs of bloud upon the whole land the Lord give us grace to turn to him who hath promised to be a refuge from the storm Well but yet the book being passed the Presse and being withall to go upon Gods businesse I was unwilling to forbear the publishing of it especially when I began to consider that the drift of it was to help men to reade the Scripture with profit and that there is never more need for men to be much in studying Gods word then in troublesome and sad times God having there stored up those cordialls for us which in such times must chear up the sick fainting spirits of his poore afflicted servants unlesse thy Law had been my delight saith David Psal 119. 92. I then had perished in my afflictions Having therefore resolved to publish it and to leave the successe to the good providence of God I here present it to you in the first place to whom it doth of right belong If it may prove a means to bring you whose souls God hath committed to my charge to be in love with the Scripture or adde any thing to your stock of knowledge and grace I have if not all yet my chief desire Now our Lord Jesus Christ himself and God even our father which hath loved us and hath given us everlasting consolation and good hope through grace comfort your hearts and stablish you in every good word and work And so I commend you to Gods grace and desire likewise your prayers unto God for him who is Yours in the surest band of Christian affection ARTHUR JACKSON from reading his word because there are some places they shall meet with which they shall find above their reach yet because of this we presse tâ—em to be the more carefull to search diligently for the meaning of what they reade to be wary of perverting the good word of God and to that end both to pray unto Goâ— often that he would therein reveal the truth unto them and to make use of those for their help whom God hath furnished with gifts above others for the reâ—olving of such doubts as they shall meet with in their reading And indeed that I might be serviceable to the weaker sort of Gods people herein havâ— I yielded to publish theâ—e Annotations which at first I gathered for the more private use of my self and some others Many I know there are that are carefull every day to redeem some time from their worldly

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