Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	jealousy_n	zeal_n	zealous_a	52	3	9.9947	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11649	Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.; Annotations upon the five bookes of Moses, and the booke of the Psalmes	Ainsworth, Henry, 1571-1622?	1627 (1627)	STC 219; ESTC S106799	2,398,875	1,194

she is defiled for upon testimony 〈◊〉 〈◊〉 ●he were taken with the manner she was not to drinke but to dye by the Magistrate Levit. 20. 10. Io● 8. 4 5. And whereas hee speaketh here singularly of a witnesse the Hebrews observe that 〈◊〉 there be but one witnesse against her who saith she 〈◊〉 〈…〉 d she is not to drinke Sol. Iarchi on Num. 5. 〈◊〉 〈◊〉 unlawfull they say for her husband to com 〈…〉 with her for ever and doth not drinke but is put away without a dowry If two witnesses come together and one say she is defiled another say shee is not d●filed or if one say she is defiled and afterward two other come and say she is not defiled then shee drinketh Maim in Sotah c. 1. sect 14. 17. Vers. 14. the spirit of jealousie 〈…〉 sse upon him or passe over him the Greeke saith come upon him that he be affected with a j●alous mind as the wind is said to passe over the grasse when it is smitten or blasted with the wind Psal. 103. 15 16. which in Esai 40. 7. is said to blow ●pen it And the spirit of jealousie meaneth a jealous motion or affection of the minde wherewith it is caried as the Scriptures elsewhere speake of the spirit of wisdome the spirit of counsell the spirit of knowledge Esai 11. 2. Eph s. 1. 17. the spirit of fornications H●s 4. 12 the spirit of feare 2. Tim. 1. 7. the spirit of mecknesse Gal. 6. 1. the spirit of 〈…〉 ber Rom. 11. 8. And in 1 Cor. 14. 12. spirits are put for the gifts and motions of the spirit 〈◊〉 or after the Greeke Zealousie a zealous affection which is sometime used in the good part sometime in the evill as Zeale also is sometimes good Ioh. 2. 17. 2. Cor. 7. 11. sometime evill Gal. 5 20. called bitter zeale Iam. 3. 14. So the Hebrewes have one word Kinah for zeale jealousie 〈◊〉 and ●mulation as Phineas was zealous for the Lord Num. 25. 11. Elias was jealous for him 1. King 19. 10. Iosuah ●●vied for Moses sake Num. 11. 29. And jealousie is an affection hard or cruell as the grav● the co●les thereof are co●les of fire Song 8. 6. it is the rage of a man therefore he will not spare in the day of vengeance Prov. 6. 34. This affection is said after the manner of men to be in God himself ●xod 20. 5. Paul was jealous for the Corinthians fearing le●t they should be corrupted 2. Cor. 11 2 3. upon him the husband who onely had the power to bring his wife to this triall Wherefore the Hebrewes write that if a man bee out of the countrey or in prison or the like and his wife have an evill report for lightnesse c. the Magistrates are to call her and say unto her bee not in secret with such a man If witnesses afterward come that shee was with him in secret so long as that shee might be defiled the Magistrates are to forbid her her husbands company ever after and rend her b●l of dowry And when her husband comes home or out of the prison he gives her a bill of divorce but hee cannot cause her to drinks because himselfe was not jealous of her Maimony in Sotah chap. 1. sect 11. Vers. 15. his wife unto the Priest who was in his office a figure of Christ by whō God will judge the secrets of men Rom. 2. 16. the order of this action is said to be this The husband commeth to the Magistrates of his citie where hee dwelleth and saith unto them This my wife I am jealous of her for such a man and she hath been in secret with him and these are witnesses and loe she saith that shee is cleare and is willing to drinke for triall of the thing Then the Magistrates shall heare the words of the witnesses and they appoint two to be with the man to keepe him that he companie not with her before shee have dr 〈…〉 ke for she is unlawfull for him untill shee have drunke And they send him to Ierusalem for they cause not the suspected woman to drinke but in the great councell of seventy Elders in the Sanctuarie When they are come to Ierusalem the great Councell set her among them and they terrifie her and make her sore affraid that she should not drinke c. If she say I am defiled or I will not drinke she is put from her husband without a dowry But if shee stand in her cause that shee is cleare they bring her to the East gate of the Court-yard which is over against the most holy place c. If shee be arrayed in white garments they put upon her blacke or if she hath faire blacke clothes they put upon her clothes that are not faire and take off all ornaments of silver and gold that are on her And they gather a great company of women unto her for all the women there present are bound to see her as it is said in Ezek. 23. 48. That all women may bee taught not to doe after your lewdnesse And every man that will come and see may come and see And shee standeth among them without scarfe or veile onely in her clothes and her coyfe that is on her head as a woman within her house c. and afterward the Priest adjureth her in the language that she knoweth and understandeth Maimony in Sotah chap. 3. sect 1 2. c. of barley it might be of no other graine nor any other quantity than the tenth of an Ephah neither more nor lesse see the annotations on Levit. 2. 1. The Prophet Hoseah in a mystery bought an Adultresse for fifteene peeces of silver and an homer and an halfe of barley Hos. 3. 1 2. The Hebrews here note Meale not floure barley not wheat she hath done the act of a beast and her oblation is the meat of a beast Sol. Iarchi on Num. 5. not put Hebr. nor give frankincense oile figured grace which was wanting in her actions frankincense gave a sweet savour which her workes did not before God therefore both must be wanting as in all meat offrings that were for sinne See the notes on Levit. 5. 11. and 2. 2. The Hebrewes make these two distinct precepts so that he which transgresseth and putteth oile and frankincense is beaten for the oile in particular and for the frankincense in particular Maim in Sotah chap. 3. sect 13. a meat-offring of jealousies Hebr. a Minchah whereof see Levit. 2. 1. in Greeke a sacrifice of jealousie From this word the Hebrews say If a man be jealous of his wife for many men and she hath beene in secret with every one of them he is to bring but one Meat-offring for them all when hee causeth her to drinke for it is said It is A MEAT OFFRING OF IEALOVSIES one Meat-offring for many jealousies Maim in Sotah chap. 4. sect 16. making memoriall or causing iniquity to be remembred And this is the reason why it might

another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. ●1 13. Peor hath the signification of opening the m 〈…〉 th and was the name of this Idoll as some thinke of filthinesse and fornication committed together 〈◊〉 idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before ●ehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo 〈…〉 e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication 〈◊〉 some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and ●3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.

he forbiddeth 〈…〉 king of any for others alwayes when Aaron made one for the people Exodus ●2 1. 〈◊〉 The Hebrew 〈◊〉 say He that 〈◊〉 〈◊〉 and idols for himselfe thought he make it not with his 〈◊〉 hand nor serveth it he is guilty Likewise he 〈◊〉 maketh an idoll with his hand for others though he maketh for an 〈◊〉 he is guilty Therefore hee that maketh an idoll for himselfe with his owne hands he is double guilty Maim any intreat of Idolatry c. 3. S. 9. 〈◊〉 a graven thing Hebrew Pesel which is any thing hewen graved out or car●ed the Greek translateth it an Idoll the Chaldee an Image and the Thargum called Ionathans addeth Image or Figure And the holy text elsewhere expresly condemneth Images Ezek. 16. 17. and not onely graven but molten Hos. 13. 2. or painted Ezek. 8. 10. So under this one particular all portratures and humane devices are forbidden not only things made with hand but with heart and thought Act. 17. 25. 29. Every such Image is a teacher of lies Hab. 2. 18. and who so formeth a god or melteth a graven image it is profitable for nothing Esay 44. 10. likenesse in Hebrew Temunah which Moses openeth by two other words Semel and Tabnith that is Similitude and Figure Deut. 4. 16. and elsewhere he nameth also Maisebah and Maskith that is Statue or pillar and Picture Levit. 26. 1. So that all shapes portratures precepts and devices of men are forbidden in Gods worship Esay 29 13. Matt. 15. 8. 9. Coloss. 2. 23. And on the contrary Gods commandements and statutes for his worship and servico to be kept practised without adding any thing unto them or taking any thing from them Deut. 5. 32. and 6. 17. 18. and 12. 8. 28. 32. in the heavens as the Sunne Moone Starres Fowles or the like Deut. 4. 17. 19. The worshipping of Angels is also forbidden Coloss. 2. 18. in the earth as the likenesse of man or woman or of beasts or creeping things Ezek. 23. 14. Deut. 4 16. 17. 18. Esay 44. 13. After this manner the nations of the world corrupted true religion Rom. 1. 23. in the waters as any fish or the like Deu. 4. 18. So all resemblances whatsoever are here forbidden which men can make Behold they are all vanity their workes are nothing their molten images are wind and confusion Esay 41. 29. Ver. 5. not bow downe or not worship under this one all other gestures of reverence are forbidden as bowing the knee 1 King 19. 18. kissing Hos. 13 2. lifting up of the eyes Ezek. 18. 6. spreading out of the hand Psal. 44. 21. and the like Contrariwise they are to be broken down burned destroyed and detested Deut. 12. 3. and 7. 25. 26. Esay 30. 22. 8. to them that is to any creature Rom. 1. 25. though an Angell Rev. 22. 8. 9. or to the Image of any creature or of God himselfe Esay 40. 18. 21. Rom. 1. 23. or to any ●orke of our owne hands Ier. 1. 16. Mic. 5. 13. And as we may not bow downe unto them so neither before them 2 Chron. 25. 14. yea 〈…〉 ese two phrases doe one explaine another as to pray before the Lord 1 Chron. 17. 25. is to pray 〈◊〉 2 Sam. 7. 27 and to bow downe or worship 〈◊〉 the Devill Luke 4. 7. is to bow downe unto him Mat. 4. 9. But to bow downe unto men for civill honour is lawfull Gen. 23. 7. Sam. 24. 8. serve them The Hebrew gnabad implyeth all manner of service both that which in Greek is called L●●r●id as in this place and Doule●a as by it the Greek version explaineth it in Exod. 23. 33. and many other places The Hebrew Doctors say The root of the commandement against idolatry 〈◊〉 that men should not serve any of all the creatures neither Angell nor spheare nor starre not any of the foure elements nor any thing that is created of them And although he that serveth knowes that the Lord is God and serveth the creature after the manner that Enos and the men of his age served at first whereof see the notes on Gen. 4. 26. yet loe hee is an idolater Maimony in Misneh treat or Idolatry chap. 2. S. 1. Vnder this name Serve is comprehended every religious worke with hand mouth or heart as prayer or thanksgiving Esay 44. 17. Ier. 2. 27. confidence in them Psal. 115. 4. 8. offring of sacrifice 2 King 17. 35. burning of incense Ier. 18. 15. preaching for them Ier. 2. 8. asking counsell of them Hosea 4. 12. building temples altars or other monuments unto them Hos. 8. 14. and 12. 11. erecting of ministeries Numb 8. 24. or doing any ministeriall worke for their honour Amos 5. 26. compared with Numb 4. 24. 25. contributing to their maintenance Numb 7. 3. 5. Nehem. 10. 32. 39. all fellowship with them Esay 44. 11. communion in the service of them 1 Cor. 10. 18. 21. 2 Cor. 6. 16. 17. familiar conversing with teachers of Idolatry 2 Iohn 10. 11. reading the bookes thereof Acts 19. 19. or any other way to learne their abominations Deut. 12. 30. The Hebrewes say Idolaters have made many bookes of their service and of the workes and rites of the same the holy blessed God hath commanded us that wee should not at all reade in those bookes Maimony treat of Idolatry c. 2. S. 2. Also they say He that serveth an Idol after the manner of the usuall service thereof although hee doe it in contempt thereof he is guiltie Maimony ibidem c. 3. S. 5. On the contrary God hereby requireth that wee serve him in such places and with such things and rites as himselfe hath commanded Deut. 12. 5. 6. 14. 28. and serve him onely 1 Sam. 7. 3. Matt. 4. 10. jealous and a consuming fire Deut. 4. 24. God as said to be an husband unto his people Ierem. 2. 2. Hosea 2. 19. idolatry is whoredome Deut. 31. 16. Iudg. 2. 17. Ierem. 3. 9. 20. Therefore Gods indignation against this sinne is called jealousie and as that is the rage of a man so that hee will not spare in the day of vengeance Prov. 6. 34 so the Lord here threatneth to visit that is to search out and punish this iniquity for so visiting often signifieth Ier. 44. 13. and 5. 9. 29. and when hee visiteth them they shall fall and perish Ier. 6. 15. and 10. 15. the sonnes or children posterity meaning such as are transgressors with their fathers as after he saith of them that hate me So here the Chaldee paraphraseth upon the rebellious sonnes Otherwise if the sonne feare and doe not such evill God saith hee shall not dye in the iniquity of his father but hee shall surely live Ezek. 18. 4. 10. 13. 14. 17. generation this word is supplyed both in the Greek and Chalde● 〈◊〉 The Heb. phrase is on the thirds and on the 〈◊〉 such defects are common see Exo. 12 3. Gen. 4. 20. 24. 22. So alter in v. 6. unto

according to the greatnesse of thy mercy Nehem. 13. 14. 22. On the contrary the sinne and jealousy offrings had no oile nor incense because they were no offrings of memoriall but such as brought iniquity to remembrance which was not gracious nor sweet smelling before the Lord Num. 5. 15. Levit. 5. 11. of rest the Greeke saith of sweet smell and consequently acceptable as the Chaldee explaineth it an Oblation that shall be accepted with favour before the Lord. See Leviticus 1. 9. Vers. 3. Aarons to eat the same in the sanctuarie Levit. 6. 16. This is to bee understood of the Meat-offrings brought alone but the Meat and drink offrings added to other sacrifices were not to be eaten but burnt and powred all upon the altar see the annotations on Levit. 23. 13. holy of holies Hebr. holinesse of holinesses that is most holy things By this they are distinguished from other things which the Hebrew Doctors call therfore leight holy and which might be eaten out of the sanctuarie but within the host and in ages following within Ierusalem Maimony treat of offring sacrifices chap. 10. Sect. 5. and chap. 11. S. 5. Thus the Meat-offrings were in part for the maintenance and livelihood of Gods Priests Num. 18. 9. 10. and being given unto God were most holy things and figured the graces and good workes wherewith we honour Christ relieve his poore saints which are holy and acceptable sacrifices unto the Lord Phil. 4. 18. Heb. 13. 16. And being referred to Christ himselfe as he by the oblation of his owne body was our Meat-offring Psalme 40. Heb. 10. it figured our communion with him and participation of his death and resurrection by faith whereby he becommeth unto us the bread of God the bread of life that giveth us life for ever Ioh. 6. 33. 35. c. And of him his whole church which are a royall Priesthood 1 Pet. 2. 9. are made partakers Vers. 4. baked in Hebr. a baking or batche of the oven They kneaded and baked it within the sanctuarie though the wheat was ground and sifted without as Maimony in the foresaid treatise sheweth which is confirmed by Ezek. 46. 20. This is the place where the Priests shall boyle the trespasse-offring and the sin-offring where they shall bake the Meat-offring c. See also 1 Chron. 23. 28. 29. where the Levites were assistants to the Priests in preparing the Meat-offrings unlevened Heb. cakes of unlevenings that is altogether unlevened signifying sincerity and truth 1 Cor. 5. 8. see the notes on Exod. 12. mingled The cakes were thus ordered the flowre was mingled with oile and kneaded with warme water and baked and broken in peeces and put into a ministring vessell then frankincense was put upon it but no oile powred on it because it is written mingled with oile Of every tenth part of an Ephah they made ten cakes saith Maimony treat of offring the sacrif chap. 13. Sect. 8. 10. or unlevened Heb. and wafers of unlevenings anoynted c. Of this Maimony in the foresaid place saith And if they were wafers the flowre was kneaded with warme water and the wafers anoynted with oile And it seemes unto me saith he that they were anoynted after the baking There was brought a Log or halfe pinte of oile for every tenth deale of flowre and they were anoynted and anoynted againe till all the oile in the Log was ended This anoynting with oile signified the graces of Gods spirit as before is shewed which the children of God should have within and without so being both tempered and anoynted with the same of which the Apostle saith The anoynting which ye have received of the Holy one abideth in you c. 1 Ioh. 2. 27. and He that establisheth us with you in Christ and hath anoynted us is God 2 Corinthians 1. 21. Vers. 5. on a pan or on a plate or slice flat and smooth Hereof Maimony treat of offring sacrif chap. 13. Sect. 7. saith what differeth Machahath the Pan from Marchesheth the Frying-pan The Frying-pan hath a lip or edge and the past that is baked thereon is soft and for that it hath a lip it runneth not out But the pan hath no lip and the past that is baked thereon is hard so that it runs not off Moreover the Pan and the Frying-pan were in the Courtyard and both of them vessels of ministration of the holy things and the Oven of the sanctuarie was of metall Maimony ibid. chap. 12. Sect. 23. They signified vessels of Christian hearts as My heart hathfryed or boyled a good matter c. Psal. 45. 2. See the annotations on that Psalme Vers. 6. pieces or parts They haked it in the sanctuarie and cut it in pieces and put the pieces into a ministring vessell and then put upon it oile and frankincense and caried it to the Priest and the Priest caried it to the altar and brought it to the southwest horne and did as it before noted on verse 2. And for the manner of cutting he doubled the cake into two and the two into foure and divided it And all the pieces were as big as olives and if they were greater or lesser they would serve Maimony ibidem chap. 13. Sect. 12. 10. This cutting in pieces is to be understood also of the cakes baked in the oven verse 4. and in the Frying-pan verse 7. 8. and signified the same thing that the cutting in pieces of the Burnt-offeing Leviticus 1. 6. 12. Vers. 8. he shall offer that is the man that brings the gift shall present or offer it to the Priest so Sol. larchi expoundeth it the owner thereof shall offer it to the Priest and the Priest shall bring it unto the Altar Or it shall be offred to weet by thee as hee imputed Gen. 15. 6. is translated it was imputed Rom. 4. 3. See also the notes on Gen. 2. 20. and 16. 14. Vers. 9. take up or lift up which the Chaldee translateth separate the Greeke take-away a memoriall that is an handfull of the pieces thereof see before on verse 6. and 2. All Meat-offrings that are offred upon the Altar he taketh an handfull thereof and burneth it all upon the Altar and the rest is eaten by the Priests Maimony ibidem chap. 12. Sect. 9. See an Exception in Lev. 6. 23. of rest Greek of sweet smell The Chaldee translateth an offring that shall be received with favour before the Lord. Vers. 10. Holy Hebr. holinesse of holinesses that is most holy see vers 3. Vers. 11. with leven except some thank-offrings which were brought with levened bread Levit. 7. 13. Leven and honey are unlawfull to be burnt upon the altar and they are unlawfull every whit of them Levit. 2. 11. But he is not guilty except he burne them for an offring or with an offring and whether he offer them by themselves or burne them mixed hee is to be beaten for each of them by themselves Maimony in Issure m●zheach chap. 5. Sect. 1. old leven

looking to the waies of his people is hereby meant Esay 12. 6. Rev. 2. 〈◊〉 2. Of jealousie see Exod. 20. 5. by it was signified that God would not forgive their transgressions Ios. 24. 19. Vers. 16. in Massah or in the tentation as the Greeke and Chaldee explaine it where in their distresse and want they tempted the Lord saying Is the Lord amongst us or no Exod. 17. 1. 7. As prosperitie so adversity often occasioneth men to sione therefore the Prophet prayeth against both extremities Proverb 30. 8 9. Vers. 18. right in Greeke pleasing which the word also signifies as is noted on Exod. 15. 26. And so our Saviour did alwaies those things that pleased his Father Ioh. 8. 29. By things right and good are meant the things commanded of God and the doing of them with a sincere heart To performe this the Apostle saith Bee yee transformed by the renewing of your minde that ye may prove what is that good that well-pleasing and perfect will of God Rom. 12. 2. Vers. 19. to drive out that is hee sware unto thy fathers that he would drive out c. But because the people obeyed not the voice of God he would not drive out all from before them Iudg. 2. 1 2 3 12 14. and 3 1. 4. Vers. 20. tomorrow that is hereafter in time to come See Exod. 13. 14. Here followeth a briefe Catechisme containing the grounds of religion what are that is what meane or signifie The word are is supplied also in the Greeke as before in vers 4. and by it the meaning of Gods precepts is intended as the answer following sheweth Here God provideth for the continuance and propagation of his true religion in Israel in respect of the whole Law morall ceremoniall and judiciall commanded you The Law was commanded the Fathers that they should make them knowne to their children that the generation after even children that should bee borne might know might rise up and tell their children Psal. 78. 5 6. Vers. 21. to Pharaoh the Historie hereof is in Exod. 1. and 2. c. the mystery was our servitude unto sinne and Satan from which God hath redeemed us as Rom. 6. 17 18. Heb. 2. 14 15. The memoriall whereof is alwaies to be continued amongst us and our posterity to the praise of Gods grace Deut. 26. 5 6 7 8 9. strong hand that is by force and constraint through great judgments see Exod. 6. 1. and 3. 19. Vers. 22. evill that is hurtfull grievous noysome to the enemie as were all the plagues of Egypt Exod. 7. and 8 c. So in Revel 16. 12. a noysome and evill sore house that is houshold as the Chaldee translateth it men of his house our eies that is our sight This is one of Gods promises to such as trust in him With thine eyes shalt thou behold and shalt see the reward of the wicked Psalme 91. 8. Vers. 24. for good or as the Greeke explaineth that it may bee well with us The end of our redemption from misery is that wee may serve God and keepe his Law for his glory in our good and salvation Rom. 6. 17 18 22. to preserve meaning that hee may preserve us alive the Greeke translateth that wee may live Here Life is promised to the doers of the Law as also in Luke 10. 28. but this is a legall promise unpossible for us to fulfill Romans 8. 3. and is not of faith as the Apostle teacheth by which the just shall live Galathians 3. 11 12. Vers. 25. justice or righteousnesse the Greeke translateth Mercy shall be to us so the word justice sometime signifieth Psal. 112. 9. But here it meaneth justice or righteousnesse whereby men if they could doe the law might bee justified before God and differeth from the justice of faith which wee have obtained in Christ as Paul saith Moses describeth the justice which is of the Law that the man which doth those things shall live by them But the justice which is by faith speaketh c. Rom. 10. 5 6. Thus the law was a Schoolemaster unto Christ that wee might bee made righteous by saith Gal. 3. 24. CHAP. VII 1 A commandement to root out the seven nations in Canaan 4 lest they corrupted Israel 5 To abolish their idolatry 6 The holinesse and election of Israel whence it proceedeth 9 and what use they should make thereof 12 The blessings promised upon the keeping of the Law 16 The commandement repeated to abolish Idolaters and their religion 17 A confirmation of the faith of Israel against the multitude of their enemies 22 whom God promiseth to destroy but not all at once 25 The abomination of their idolatrie WHen Iehovah thy God shall have brought thee in into the land whither thou goest in to possesse it and hath cast out many nations from thy face the Chethite and the Girgasite and the Amorite and the Canaanite and the Pherizzite and the Evite and the Iebusite seven nations greater and mightier than thou And Iehovah thy God shall have delivered them before thee and thou shalt smite them utterly destroying thou shalt utterly destroy them thou shalt not strike any covenant with them nor shew them grace Neither shalt thou make mariages with them thy daughter thou shalt not give unto his sonne and his daughter thou shalt not take unto thy sonne For hee will turne away thy sonne from after me that they may serve other gods and the anger of Iehovah will be kindled against you and will destroy thee suddenly But thus shall yee doe unto them yee shall destroy their altars and breake downe their pillars and cut downe their groves and their graven Images yee shall burne with fire For thou art an holy people unto Iehovah thy God Iehovah thy God hath chosen thee to bee unto him a peculiar people above all peoples that are upon the face of the earth Not for your multitude above all peoples did Iehovah set his love upon you and chose you for ye were the fewest of all peoples But because Iehovah loved you and because hee would keepe the oath which he had sworne unto your fathers hath Iehovah brought you out with a strong hand and hath redeemed thee out of the house of servants out of the hand of Pharaoh king of Egypt Know therefore that Iehovah thy God hee is God the faithfull God that keepeth covenant and mercy to them that love him that keepe his commandements to the thousand generation And repayeth them that hate him unto his face to destroy him hee will not delay to him that hateth him unto his face he will repay him Therefore thou shalt keepe the commandement and the statutes and the judgments which I command thee this day to doe them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it shall be because yee shall hearken to these judgments and shall keepe and doe them that Iehovah thy God will keepe unto thee the covenant and the mercy which he sware unto thy fathers And hee will

calleth it aberration This sinne Ieremy often imputeth to this people Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. and 16. 12. and 18. 12. and 23. 17. to adde the drunken to wit the drunken soule to the thirsty or the moist to the dry meaning to adde sinne unto sinne in abundance as in Esay 30. 1. The soule that desireth is said to thirst Psal. 63. 1 and as the godly doe hunger and thirst after righteousnesse Matt. 5. 6. so doe the wicked after unrighteousnesse and drinke it up like water Iob 34. 7. which when he hath glutted himselfe therewith hee may be said to have added drunkennesse to his thirst Some understand it also of punishment for sinne which the Chaldee favoureth translating that I may adde unto him the sinnes of ignorance unto the sinnes of presumption The Hebrew Sephoth to adde is sometime used for to consume or destroy as in Psal. 40. 15. in which sense the Greeke Interpreters tooke it here saying that the sinner destroy not also him that is without sinne Vers. 20. not spare or not forgive him in mercy For if wee walke in the light as God is in the light the bloud of Iesus Christ his Sonne cleanseth us from all sinne 1 Ioh. 1. 7. But God will not bee mercifull to any that unfaithfully commit iniquity Psal. 59. 6. jealousie which is the rage of a man that he will not spare in the day of vengeance Prov. 6. 34. applied here unto the Lord as in Exod. 20. 5. smoke in Greeke burne a signe of great displeasure as in Psal. 74. 1. shall lie upon him the Greeke and Chaldee translate shall cleave unto him See this word in Gen. 4. 7. Vers. 21. out of all the tribes in Greeke from all the sonnes of Israel that is from the communion of the Church whereto hee addeth daily such as shall be saved Act. 2. 47. even as before in v. 20. the man was separated from communion with God So he threatneth against the false Prophets they shall not be in the secret of my people neither shall they be writtē in the writing of the house of Israel neither shal they enter into the land of Israel Ezek. 13. 9. And this is a separation unto evill or for his hurt as on the contrary the Levites were separated for their good when they were designed to stand before the LORD to minister unto him c. Deut. 10. 8. that is written in Chaldee that are written meaning all and every one Vers. 22. made it sicke in Greeke which he hath sent upon it God here signifieth such a certainty of his judgments as all peoples within the Church and without should be witnesses of them Vers. 23. and salt which maketh the land barren as saltnesse is used for barrennesse in Psal. 107. 34. So Abimelech sowed the city with salt which hee made utterly desolate Iudg. 9. 45. and the wicked man shall dwell in a salt land and not inhabited Ier. 17. 6. and of mytie places which should not be healed it is said they shall bee given to salt Ezek. 47. 11. any grasse or any herbe in Greeke any greene thing which phrase is used in Rev. 9. 4. This signified a spirituall barrennesse in mens hearts that they should not bringforth the fruits of the Spirit Heb. 6 7 8. overthrow of Sodom whereof see Gen. 19. 24 25. with the Annotations Zebojim by the letters Zebiim but read Zebojim as is noted on Gen. 14. 〈◊〉 in Greeke Sebocim These two cities were destroyed with Sodom and Gomorrhe and so another Prophet saith unto Israel How shall I make thee as Admah shall I set thee as Zebojim Hos. 11. 8. in his anger to their condemnation 2 Pet. 2. 6. he overthrew them and repented not Ier. 20. 16. Vers. 24. shall say every man to his neighbour as Ier. 22. 8. that is one to another Vers. 25. stroke Hebr. cut that is made with them which the Greeke translateth covenanted or disposed with their fathers For things done to the fathers are applied to the children see v. 14 15. The like speech is in 1 King 9. 8 9. they shall say Why hath Iehovah done thus unto this land and to this house And they shall answer Because they have forsaken Iehovah their God who brought forth their fathers out of the land of Egypt c. which another Prophet recordeth thus Because they have forsaken Iehovah the God of their fathers who brought them forth out of the land of Egypt 2 Chron. 7. 22. So in Ier. 22. 8 9. Vers. 26. other gods in Chaldee the idols of the peoples gods whom they knew not or gods which knew not them and he had not imparted that is and hee to wit any of those gods had not imparted or bestowed any good thing upon them Thus the Chaldee Paraphrast expounds it and they had not done good unto them and Ionathan in Tharg and they had not divided unto them Or it may be referred to the true God that he had not imparted that is taught them to have any part or fellowship with those gods or their services The Greeke translateth neither had hee distributed unto them And whereas it is said of the Sunne Moone and Stars that God hath imparted them unto all nations Deut. 4. 19. this here may aggravate their idolatry that not onely worshipped such but even the fictions also of the heathens gods which they never saw knew or had any manner of benefit by them whereby their sinne was the moreodious Vers. 27. every curse the Greeke paraphraseth according to all the curses of the covenant which are written in the booke of this Law The accomplishment of this was acknowledged by Daniel The curse is powred upon us and the oath that is written in the Law of Moses the servant of God because we have sinned against him Dan. 9. 11. c. Vers. 28. rooted them out or plucked them up which is contrary to planting Ier. 24. 6. and 42. 10. and 45. 4. Thus the Law of Moses leaveth sinners under the curse and rooted out of the Lords land but grace in Christ towards repentant and beleeving sinners planteth them upon the land and they shall no more be plucked up Amos. 9. 15. for they are kept by the power of God through faith unto salvation 1 Pet. 1. 5. and cast them or sent them in the Hebrew the word cast hath an extraordinary great letter to signifie the greatnesse of this punishment And Baal Hatturim noteth upon it there is a great Lamed and a want of Iod to teach that there is no casting away like that of the ten tribes Whereof see 2 King 17. 18 23. Vers. 29. The secret things belong or hidden things are to be left unto Iehovah This is to be understood generally of all secret things which God hath not revealed in his word as the times or seasons which the father hath put in his owne power Act. 1. 7. the day and houre of judgment Matt. 24. 36.

have neither oile nor incense which other Meat-offrings had Lev. 2. Vers. 16. make her stand present her before the Lord for the judgment was his not mans by standing some understand her staying there till the Priest went into the Tabernacle to gather up dust to put in the water vers 17. For he went into the Tabernacle to take dust from thence but shee went not in Chazkuni on Num. 5. Vers. 17. holy water the Chaldee expoundeth it Water of the Laver whereof see Exod. 30. 18. the Greeke translateth it pure living water The quantity Moses mentioneth not the Hebrewes say halfe a log of water out of the Laver and hee measured it by the halfe log which was in the Sanctuary Maim in Sotah cap. 3. sect 9. The halfe Log contained as much as three egges see the notes on Exod. 30. 24. and Levit. 14. 10. earthen vessell this they say was to be a new vessell wherewith no worke had ever beene done Maim in Sotah cap. 3. sect 9. And they make this use of it She had drunke with the adulterer good wine in faire go●lets therefore she is to drinke bitter water in a contemptible earthen dish Sol. Iarchi on Num. 5. and Ionathan in Thargum dust in all use dust was a signe of basenes●● sorrow and affliction Iob 2. 12. Psal. 7. 5. and 22. 15. Lam. 3. 29. it was the food of the cursed Serpent Gen. 3. 14. Esa. 65. 25. This was given her to drinke that if she had hearkened to the Serpents tentation she should be partaker or his curse Yet being the dust of the Sanctuarie it was in respect thereof holy as the ground whereon Moses and Iosua stood where God appeared was holy Exod. 3. 5. Ios. 5. 15. so it taught her to feare judgment from the Lord. into the water or upon the water as the Hebrews say hee put it upon the top of the water that it might be seene on the upper part of the water And againe Ie he put in the dust before the water it was unlawfull Maim in Sotah c. 3. s. 10. and c. 4. s. 12. Vers. 18. to stand the same was said before in vers 16. Hereupon the Hebrews say the woman was led about from place to place in the court to weary and tyre her to see if shee would confesse Sel. Iarchi on Num. 5. and Maim in Sotah c. 3. s. 3. uncover the womans head The covering on the womans head is a signe of her subjection to the man 1. Cor. 11. 5 6 7 10. so the uncovering of her head might be a signe that now she was in her own power to cleare or condemne her selfe It was also a signe of sorrow Levit. 21. 10. so this her case and action was sorrowfull for a woman to have her head bare in such an assembly was shamefull 1. Cor. 11. 5 6. Of this action the Hebrews writen that one of the Priests came and tooke hold on her clothes before and rent them downe to her heart and uncovered her hayre and untied the lockes of her head for to make her unseemely Maim in Sotah c. 3. s. 11. the Meat-offring which being brought by her husband for her vers 15. she was to take as by that signe offring her selfe to the Lords try all unto whom this Meat-offring was by her presented in the hand of the Priest All the while that her head is bare and the Meat-offring in her hands the water is to bee in a vessell in the Priests hand that she may see the water Maim in Sotah c. 3. s. 14. the bitter water or water of bitternesse in Greeke water of conviction because it convinced her if she were guilty but how was it bitter By reason of the effect for it killed her if she were guiltie and death is said to be bitter 1 Sam. 15. 32. Eccles. 7. 28. and afflictions are bitter Esai 38. 17. The Hebrewes thinke also it was bitter in caste and that the Priest put into the water some bitter thing as wormewood or the like Maim in Sotah cap. 3. sect 10. Salomon speaking of an harlot saith that the end of her is bitter as wormewood Prev 5. 4. as it is to others so unto her selfe that causeth the curse or the bitter curse-bringing water so called because it brought the curse into her if shee were guilty vers 22. This similitude David useth praying against the wicked let the curse come into his bowels like water Psal. 109. 18. Ionathan in his Thargum expoundeth it the bitter water of triall because it tryed her honesty But Onkelos the Chaldee paraphrast expoundeth it that causeth the curse or maketh cursed Vers. 19. charge her by oath or adjure her make her to sweare In ages following when Israel in dispersion lost their language this adjuration was to bee in that tongue which the woman knew and understood Maim in Sotah cap. 3. sect 7. If no man that is no other man besides thine husband Rom. 7. 3. as in Gen. 36. 6. unto a land is by the Chaldee expounded to an other land under thy husband that is since thou wast married for a maried woman is in Scripture phrase said to be under an husband Rom. 7. 2. Or in stead of thine husband that is beside him The Hebrews say The husband may deale by oath with her that she hath not committed whoredome with that man concerning whom he is jealous of her nor with any other man And that she hath not committed whordome under him after she was betrothed before hee maried her or after But he may not deale with her that shee did not commit whoredome before they were betrothed neither after she was put away if shee had beene put away and returned to him againe for if she committed whoredome in that time she is not unlawfull for him Maim in Sotah cap. 4. sect 17. be thou free or be guiltlesse cleare innocent that is thou shalt have no hurt by this bitter water From this example the Hebrewes hold that in all judging of persons they should first see if they may be cleared Vers. 20. had his copulation or given his copulation that is his seed of couplation as is expressed in Lev. 15. 18. Vers. 21. by oath charge or adjure the woman lay an oath upon her as Ios. 6. 26. 1. Sam. 14. 24. oath of cursing or of exsecration in Greeke 〈◊〉 the oathes of this curse give thee to be for a curse that is make thee a curse and an oath that thy name and punishment may be mentioned for an example and terrour to others as in Ier. 29. 22 23. of them shall be taken up a curse by all the capti 〈◊〉 c. saying The LORD make thee like 〈◊〉 and like Ahab whom the king of Babylon 〈◊〉 〈◊〉 the fire because they committed villeny in Israel and committed adultery with their neighbours ●ines So if any tooke an oath vpon themselves they might likewise say The Lord make me like such a woman whose belly did swell