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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

of the other tribes of Israel And if there bee many Kings and one of them doe not serve another every one of them brings an hee goat for his sinne of ignorance Maimony treat of Ignorances chap. 1 5. sect 6 So in Ezek. 46. 2. 4. c. the offrings of the Prince are distinct from those of the people of the Land through ignorance or by errour in Greeke unwillingly as in v. 2. Vers. 23. Or if the Greeke translateth it And his sinne be knowne c. so in vers 28. But though Or be sometimes used for And or If yet here it may be used properly meaning if his sinne bee knowne of himselfe or be made knowne to him by others So Chazkuni explaineth it And is guilty that he knoweth it of himselfe or it be made knowne unto him by the meanes of others This is for his own particular sinne which he doth when he is a ruler For the Ruler that doeth with the Congregation by the teaching of the Iudges atonement is made for him as for the people generally If the Iudges bee they that offer for their ignorance all the people and the King are discharged from bringing the sacrifice as is before shewed And if they that doe it at the saying of the Iudges be bound to bring the sacrifice and the King be one of the doers then he brings an hee goat for the Rulers hee goat is in place of the ewe lambe or she goat of the common person Maimony treat of Ignorances chap. 15. sect 8. his oblation in Greeke his gift Vers. 24. killeth the Burnt-offring that is on the north side of the altar see Levit. 1. 11. The Greek translateth where they kill that is use to kill the Burnt-offrings Vers. 25. of burnt-offring herein it differed from the former of the high Priest and Church whose blood was caried into the Sanctuary and put on the homes of the altar of Incense vers 7. 18. The sinne offrings that were eaten as they were whose blood was not caried into the Sanctuary Levit. 6. 26. 30. their blood was to be put on the foure bo 〈…〉 of the altar that stood without from the midst of the altar and upward When the Priest tooke the blood in a bason hee caried it to the altar and dipped thefore finger of his right hand in the blood and put it upon the horne and so he did to every borne And hee was bound to dip his finger at every horne And when hee had made an end of putting it upon the horne he wiped his finger on the edge of the bason and after that hee dipped the second time for the blood that remained upon his finger it was not lawfull to put thereof upon another horne Of all the sacrifices not any ones blood was to be sprinkled with the finger but of the sinne-offring onely And thus he beganne hee went up on the foot-banke and turned on his right hand and went round about and put upon the south-east horne first after that upon the next horne which was the north-north-east then upon the north-west and after that upon the south west And at the bottome of that horne where he made an end of striking on the blood he poured out the residue of the blood which was at the southerne bottom Maimony treat of offring the sacrifices chap. 5. sect 7. 8. 9. 10. poure his blood in Greeke poure all his blood meaning all which remaineth after the sprinkling So in vers 30 Moses saith all the blood likewise in verse 34. which is to bee understood here Vers. 27. one soule in Chaldee one man meaning man or woman as Numb 5. 6. people of the land that is of the common people except onely the high Priest and Prince forementioned any either Israelite common Priest or Levite as Aben E 〈…〉 explaineth it one The sacrifice here following is for any one sinne if many sinnes bee committed at once there must by proportion so many sinne-offrings bee brought as likewise the Hebrew Doctors explaine in the foresaid treat of Ignorances chap. 4. where also they say for example He that killeth a beast of the holy things out of the court yard of the sanctuary on the Sabbath day in the service of a false god hee is bound to bring three sacrifices because he killed the holy things out of the Court and because he prosaned the Sabbath and because he committed idolatry for here three unlawfull things are 〈◊〉 in one Vers. 28. a shee goat This is the sacrifice appointed of God which therefore the sinner might not alter or bring any other in stead thereof though for some other sinnes if hee were poore and not able he might bring a lesser sacrifice Levit. 5. 7. 11. The Hebrewes have this rule All sins that deser●● cutting off by the Law except those three before mentioned and shewed in the notes on vers 2. if a particular person transgresse in any of them through ignorance he is to bring the sinne-offring appointed except the uncleane person that eateth of the holy thing and the uncleane person that commeth into the sanctuary both of them doe not bring the Sinne-offring appointed but the oblation mentioned in Levit. 5. 7. 11. a sh 〈…〉 beast if he be rich and two Doves or Floure if he bee poore Maimony treat of Ignorances chap. 1. s. 3. perfect without blemish see Levit. 1. 3. which he hath sinned and not for any other of his sinnes as he that separateth a Sinne-offring for fat which he hath eaten may not bring the same for the Sabbath which he hath polluted or for blood which hee hath eaten c. for then it is unlawfull Yea more then this they say he that separateth his sinne-offring for fat which he did eate yesterday may not bring it for fat which he did eate this day and if he bring it so it makes no atonement for him Maimony treat of Ignorances chap. 3. sect 3. If he bring two sinne-offrings for two sinnes the one is to be killed in the name of the first sinne and the other in the name of the second sinne Ibid. s. 6. Vers. 29. his hand with confession of his sinne see Levit. 1. 4. the sinne-offring in Greeke the head of his sinne that is his sacrifice he shall that is the Priest or Levite shall kill Greeke they shall kill the Goat of sinne that is the goat to be sacrificed for sin See Levit. 1. 5. Vers. 30. the hornes the foure hornes of the Altar after the manner before described on v. 25. Verse 31. of rest Greeke of sweet smell the Chaldee explaineth it to be accepted with favour see the notes on Lev. 〈◊〉 9. Vers. 32. a Lambe or sheepe This sacrifice is spoken of apart from the former of the goat because of the difference in the fat which was burned as is shewed in the annotations on Lev. 3. 12. Verse 33. he shall kill in Greeke they shall kill it for sinne that is for a sinne-offring which Sol.

of Israel saying This is the land the which ye shall inherit by lot which Iehovah commanded to give unto the nine tribes and to the halfe tribe For the tribe of the sonnes of the Reubenites according to the house of their fathers and the tribe of the sonnes of the Gadites according to the house of their fathers have received and halfe the tribe of Manasses have received their inheritance The two tribes and the halfe tribe have received their inheritance on this side Iordan 〈…〉 re Iericho Eastward toward the Sunne rising And Iehovah spake unto Moses saying These are the names of the men which shall divide the land by inheritance unto you Eleazar the Priest and Iosua the son of Nun. And ye shall take one Prince one Prince of a tribe to divide the land by inheritance And these are the names of the men Of the tribe of Iudah Caleb the sonne of Iephunneh And of the tribe of the sonnes of Simeon Samuel the son of Ammihud Of the tribe of Benjamin Elidad the sonne of Chislon And the Prince of the tribe of the sonnes of Dan Bukki the sonne of Iogli Of the sonnes of Ioseph the Prince of the tribe of the sonnes of Manesses Hanniel the son of Ephod And the Prince of the tribe of the sonnes of Ephraim Kemuel the sonne of Shiphtan And the Prince of the tribe of the sonnes of Zabulon Elizaphan the son of Parnach And the Prince of the tribe of the sonnes of Issachar Paltiel the sonne of Azzan And the Prince of the tribe of the sonnes of Aser Ahihud the sonne of Shelomi And the Prince of the tribe of the sons of Naphtali Pedahel the sonne of Ammihud These are they whom Iehovah commanded to divide the inheritance unto the sonnes of Israel in the land of Canaan Annotations COmmand the sonnes of Israel After the commandement to destroy the Canaanites and to root out the monuments of their idolatry the Lord now giveth lawes for Israels quiet inheritance of the promised land which first hee limiteth out unto them then sheweth who should possesse it and appointeth twelve men by name to divide the possession And this is by command from God to signifie the weight of the precept and care which Israel should have to observeit shall fall unto you to wit by lot or by line as hee made them fall by line of inheritance Psal. 78. 55. and The lines are fallen unto me in pleasant places Psal. 16. 6. and there fell tenne lines that is tenne portions to Manasses Ios. 17. 5. with the borders or according to the borders or coasts bounds limits or confines God who set all the borders of the earth Psal. 74. 17. and limited the bounds of all mens habitations Act. 17. 26. doth here in speciall and exact manner determine the limits of the holy land called the border of his holinesse or Sanctuary Psal. 78. 54. to the end that his people might behold his bounty and providence in giving them so large and good a land wherefore hee after expostulateth with Israel whether the border of the neighbour kingdomes were greater than their border Amos 6. 2. Also that his people might not be defrauded of their right by other n 〈…〉 on s which sometimes fought with Israel hereabout Iudg. 11. 13. c. as the Ammonites ript up the women with child of Gilead that they might enlarge their border Amos 1. 13. Likewise that Israel ●ight rest conte●ted with their limits allotted them 〈◊〉 ●od both generally and particularly and not remove the ancient bound Prov. 23. 10. and 22. 28. Deut. 2. 5. 9. 19. And these limits of Canaan figured the state and condition of the Church of Christ who rejoyceth that the lines are fallen unto him in pleasant places and that he hath a goodly heritage Psal. 16. 6. which therefore is shewed to the Prophet in a vision like the land of Canaan inherited by the tribes of Israel and the borders appointed of their habitations Ezek. 47. 13 14 15 c. Vers. 3. South quarter or So●th corner which the Chaldee calleth the South wind as in Matth. 24. 31. the foure w●nds are put for the foure quarters of the world The limits here are set towards all the foure quarters South West North and East the order of proceeding is thus for the South-side he beginneth at the East corner and goeth along to the West the West side beginneth at the South end and extendeth to the North the Northerne quarter likewise is from the West to the East and the Easterne side from the North to the South But in Ezek. 47. 15. c. hee beginneth with the North which here is begun at the South and endeth at the West as here at the East wildernesse of Zin whereof see Num. 33. 36. This was the uttermost part of the South coast and ●ell by lot unto the tribe of Iudah Ios. 15. 1. the sides of Edom Hebr. the hands of Edom that is the border of Edom as is explained in Ios. 15. 1. the salt sea or sea of salt so in vers 12. This was the lake of Sodom called also the dead sea for that it had no fish or living thing in it whereof see Gen. 14. 3. From the end of that sea from the tongue or ●ay thereof that looketh Southward was their South border Ios. 15. 2. This sea is in humane writers called Asphaltites Plin. l. 5. c. 16. Vers. 4. shall turne about that is fetch a compasse as the Greeke translateth it shall compasse for which in Ios. 15. 3. is said it went out from the South or on the South-side so after the ascent of A●rabbim or Maaleh Akrabbim as in Ios. 15. 3. which is by interpretation the ascent or going 〈◊〉 of Scorpions which place some thinke was so named of the Scorpions which were in the wildernesse Deut. 8. 15. the goings out thereof for this in Ios. 15. 3. is said it ascended up it shall go 〈◊〉 to Hazar Addar by going out is meant a passing along as is expounded in Ios. 15. 3. where Hazar Addar are two places Hezron and Addar for it is said it passed along to Hezron and went up to Addar to Azmon in Ios. 15. 3. 4. there is added that it turned about or fetched a compasse to Karkaa and passed on to Azmon This Azmon is in Targum Ionathan called Kesam in Greeke Asel 〈…〉 Vers. 5. unto the river of Egypt it went out unto the river of Egypt Ios. 15. 4. the river called Sihor Ios. 13. 3. in Targum Ionathan Nilos goings out of it namely of the coast or border Ios. 15. 4. at the sea to wit the great Sea as the Greeke translateth it whereof Moses speaketh in the verse following the Chaldee calleth it the West sea Vers. 6. the sea border that is as the Chaldee explaineth it the West border so called because the great sea lay Westward from the land of Canaan see Gen. 12. 8. you shall even have or shall bee to you

Others referre it to the square compasse which was within the Altar that was hallow verse 1. and 8. where either by rings or upon a ledge this grate was hanged on the mids This signified the place within where the holy fire alwaies burneth that is the heart which sustaineth also the sacrifice and where all ashes and excrements of corruption are inwardly conveyed away as they are discovered by Gods Word and Spirit and our sanctification furthered by afflictions 2 Tim. 1. 3. and 2. 22. Rom. 12. 1. 1● Hebr. 9. 14. and 12. 10. Vers. 8. he that is God shewed or according to the Greeke translation as it was shewed Thus all the instruments of Gods daily service in Israel were appointed and shewed of God himselfe that no place might be left for mans wil-worship or inventions Colos. 2. 23. Matth. 15. 9. Vers. 9. Court or Courtyard an open place into which the people should come daily unto the sacrifices and publike service of God Psal. 100. 4. and 116. 17. 18. 19. Thus was the Habitation of God divided into three roomes the outward Court which was in the open light and view of all The Tabernacle or Holy place which had light by the seven lampes of the gold Candlesticke and the most holy place wherein was no externall light wherein God ●ate upon the glorious Cherubims 〈◊〉 man who is the true Tabernacle and Temple of God consisteth of three parts Body 〈◊〉 and Spirit 1 Thes. 5. 23. The body is as the open Court where all doe see what is done The Soule is as the Holy place where by the lamps of Gods Word and Spirit mans reason and understanding 〈…〉 The Spirit is as the most holy place where God onely dwelleth in secret by faith which is of things not seene nor by humane reason to be comprehended And so by the Hebrew Doctors opinion the heart of man is answe 〈…〉 to the Holy of H 〈…〉 s in the Sanctuarie R. Eli●● 〈◊〉 ●●pher reshith 〈◊〉 〈◊〉 of Holinesse chap. 7. 〈◊〉 219. The world also hath three parts this i 〈…〉 wherein we live and dy●● the superiour or heaven lightned with seuen Planets and sta●res innumerable and the Heaven of heavens for third Heaven 2 Cor. 12. 2. the place of etern●ll blessednesse unto which the most holy place is resembled Heb. 9. 24. tapestrie-hangings which were Curtaines woven with Tapestrie worke The same word when it is spoken of other matter signifieth carved-worke as in 1 King 6. 32. fine linnen in Greeke bysse see Exod. 25. 4. within this which figured the righteousnesse of the Saints Revel 19. 8. was the Church of God to be in the service of him as in a holy pure and glorious inclosure Vers. 10. Pillars which served to uphold those hangings fastened unto them by silver hookes Figuring the stabilitie of the Church and of the righteousnesse thereof by the word of God compared unto silver and Ministers of the same Ieremie 1. 18. Revel 3. 12. Psalme 12. 7. Galath 2. 9. fillets or hoopes of silver which compassed the ●oppes of the Pillars and served both for ornament and for the hangings to be fastened by They have their name in Hebrew of imbracing about and cleaving fast derived from a word which is applied unto loving affection Psalme 91. 14. and signifie the pure love wherewith the Saints are to imbrace and cleave to and serve one another Colos. 2. 2. and 3. 14. Galath 5. 13. In the making of these it is said that their heads also or chapiters were overlaid with silver Exodus 38. 17. 19. Vers. 12. Sea that is the west side see Genesis 12. 8. fiftie so the bredth was halfe so much as the length and the forme of the Court was 〈◊〉 long square 100 cubits long and 50 broad The Tabernacle within the Court was of like forme 30 cubits long and 12 broad Exod. 26. Vers. 14. for the side that is for the one side as the Greeke translateth it meaning the side of the gate or entrie the Hebrew figuratively calleth it a shoulder Vers. 16. hanging veile or covering for of that it hath the name so there was at the doore of the Tabernacle Exodus 26. 36. see the notes there blew c. so it differed from the other hangings of the Court which were but of one colour this with varietie of colours represented the manifold graces of Christ applied unto us by his blood by whom as by a doore we have entrance and accesse unto God in his Church Iohn 10. 9. Rom. 5. 1. 2. Vers. 18. with fiftie that is fiftie on the West end with fiftie on the East end The like is to be understood before of the length an Hundred on the one side with an Hundred on the other and so the Greeke translation speaketh of that as of this five halfe the height of the Tabernacle which was Ten Cubits high Exod. 26. 16. Vers. 19. for all the service the Greeke explaineth it thus and all the instruments such as served for the worke thereof pinnes or ●ailes stakes which were to fasten it and the parts thereof that it might stand sure These signified also the stabilitie of the Church and the ministery of Gods word fastening the same Ezr. 9. 8. Esa. 33. 20. and 22. 23. Zach. 10. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the twentieth section or lecture of the Law see Gen. 6. 9. Vers. ●0 take and bring unto thee so in Lev. 24. 2. where this law is againe repeated Olive that is 〈◊〉 〈◊〉 of the Olive tree which is alwaies green and flourishing faire and of goodly fruit of whose fruit oyle is made good for food for ointment and for light of which last he here speaketh This oile Olive signified the fruitfull graces flowing from Christ and the Saints compared to Olive trees Iudg. 9. 9. Ps. 52. 10. Zach. 4. Rev. 11. 4. Ier. 11. 16. who by the fire of Gods spirit cause the seven lampes to burne before his throne and doe inlighten the Church with his word Esa. 61. 1. 2. Rev. 4. 5. Psal. 119. 105. Prov. 5. 23. 2 Cor. 4. 46. beaten signifying how with much labour affliction the light of Gods word is to be prepared with patience preached and made to shine in his Church 2 Cor. 1. 4. 2. 4. 11. 23. 24. 25. c. 1 Thes. 2. 9. to ascend that is as the Greeke and Chaldee explaine it to burne V. 21. the Testimonie the Tables of the Law within the Arke Ex. 25. 21. shall order it by causing it to burne as the Greek interpreteth The manner whereof the Iewes record to be thus When the Priest commeth to trim the Candlesticke of every lampe that is burnt out he takes away the weke and all the oile that remaineth in the lampe and wipeth it and putteth in another weke and other oile by measure and that is halfe a log that is about a quarter of a Pinte of which measure see Lev. 14. 10. and the notes on

or bare headed or 〈◊〉 their clothes rent may come thither The Tem 〈…〉 r than betweene the Porch and the Altar 〈◊〉 〈◊〉 may come thereinto but he that hath his 〈◊〉 and feet washed The Holie of holies is ho 〈…〉 it for none may come in there but the high 〈◊〉 in Atonement day at the time of service 〈◊〉 6. For the better understanding of these things we may further observe touching the Temple i● Ierusalem how they say The mountaine of the house of God which was mount Morijah 〈◊〉 〈◊〉 3. 1. was five hundred cubits long and five hundred broad and was inclosed with a 〈◊〉 And it had ●ive gates one on the West and one on the East and one on the North and two on the South and the breadth of a gate was ten cubits and the height twenty and they had doores Within that was a woodden fence compassing round about the height whereof was ten hands bredths and within that fence was the Chel or Rampart ten cubits high and of that it is said in Lam. 2. 8. He made the Rampart and the wall to lament this was the wall of the court Within the Rampart was the court and all the court was in length 187. and in bredth 135. cubits and had seven gates c. The Sanctuarie was not all of it in a plaine but in a cliffe or ascent of the Mount When a man went in at the East gate of the Mountaine hee went to the end of the Chel or Rampart in a levell ground And hee went vp from the Chel to the womens court by twelve steps the height of every step was halfe a cubit and the bredth halfe a cubit And all the womens court he went on a levell and from it to the court of Israel the mens court by 15. steps and all the court of Israel he went on a levell Thence he went vp to the Priests court which was two cubits an halfe higher than Israels And he went all the Priests court and betweene the porch and the altar in a levell Thence hee went vp to the porch by twelve steps And the porch and the Temple was all on a levell So the height of the floore of the Temple was aboue the floore of the East gate of the mount of the house 22. cubits Maimony in Beth habchirah chap. 5. 6. that they defile not or and let them not defile or make uncleane their camps for the least of these three namely the uncleane by the dead whatsoeuer he touched was uncleane Num. 19. 22. Hag. 2. 12. This taught them sanctification in abstaining from communion with sinne and sinners as the Apostle sheweth in 2 Cor. 6. 17. Come out from among them and be yee separate saith the Lord and touch not the vncleane thing and I will receiue you c. And in Heb. 12. 15. Looking diligently c. lest any root of bitternesse springing vp trouble you and thereby many be defiled I dwell in Chaldee my divine presence Sh●●inah dwelleth This reason respecteth not onely the former uncleanesses but the sinnes also that follow of transgression v. 6. and secret adultery vers 12. 13. So the Hebrewes also acknowledge as Chazkuni on this place saith Forasmuch as the Diuine presence of God is among them they encampe round about the Tabernacle it is necessary that they purifie their camps from uncleanenes cleare themselves from robbery from doubtfull wickednes as of the woman that goeth aside and to observe the things decreed for purification Vers. 6 the sinnes of men in Greeke humane sinnes that is any such sinne as men use to fall into through their frailty to transgresse a transgression that is to commit or by committing a transgression so in Lev. 6. 2. where this law is more explained The Chaldee expoundeth it to falsifie a falshood that is to speake or deale falsly the Greeke despising despised in Hebrew Mag●nal whereof see the notes on Lev. 5. 15. This is the second Law of Israels puritie and it is against morall sin pollution therby which the sinner was to purge by confession of sin restitution of dammage and sacrifice against Iehovah in the Chaldee before the Lord. This is meant in regard of his deniall or oath before the Lord as Lev. 6. 2 3. that soule in Chaldee that man it meaneth man or woman as before is expressed be guilty or be in trespasse Vers. 7. shall confesse This though it be here adjoyned to this particular belongeth to all sinne which he that confesseth and for saketh shall have mer●ie Prov. 28. 13. for God looketh upon men if any say I have sinned perverted that which was right and it profited me not he will deliver his soule from going into the pit and his life shall see the light Io● 33. 27 28. The Hebrewes set downe this duty thus All the precepts in the Law whether they command or forbid a thing if a man transgresse against any one of them either presumptuously or ignorantly when he maketh repentance and turneth from his sin he is bound to confesse before the blessed God as in Num. 5. 7. This confession is with words and it is commanded to be done How doe they confesse Hee saith Oh God I have sinned I have done perversly I have trespassed before thee and have done thus and thus and ●oe I repent and am ashamed of my doings and I will never doe this thing againe and this is the foundation of confession And who so maketh a large confession and is long in this thing hee is to be commended and so the owners of sin and trespasse offrings when they bring their oblations for their ignorant or for their presumptuous sinnes atonement is not made for them by their oblation until they have made repentance confessiō by ward of mouth Likewise all condemned to death by the Magistrates or condemned to stripes no atonement is made for them by their death or by their stripes untill they have repented and confessed And so hee that hurteth his neighbour or doth him dammage though he pay him whatsoever he oweth him atonement is not made for him till he confesse and turne away from doing so againe for ever as it is writen in Num. 5. 6. any OF ALL THE SINNES OF MEN. Maimony in Misn. treat of Repentance chap. 1. s. 1. his trespasse or his guiltinesse Hebr. Asham meaning the thing for which he is guilty as is explained in Lev. 6. 4. noted on Lev. 5. 16. The Asham Guiltinesse here spoken of is the thing taken by rap 〈…〉 or the price thereof saith Maimon in treat of Robbery l●st things c. 8. s. 6. in the principall or 〈◊〉 the summe the head thereof that is every whit of it so in Lev. 6. 5. the fift see the notes on Levit. 5. 16. and 6. 5. Of this point the Hebrewes say He that sweareth upon deniall of goods payeth not the fift part untill hee confesse it of himselfe but if there come

Priests in their apparell with trumpets c. and praised the Lord whose mercy endureth for ever towards Israel Ezr. 3. 10 11. and likewise at the dedication of the wall of Ierusalem Nehem. 12. 27. 35. solemne feasts the ordinary feasts appointed of God whereof see Levit. 23. beginnings called in Greeke New Moones which were in Israel at the beginning of every moneth and were among the Solemnities Num. 28. 11. c. at which times trumpets and cornets were blowne as appeareth also by Psalm 81. 4. with the Trumpets Afterward God by David and the Prophets ordained other instruments whereon the Levites played called the instruments of musicke of the LORD 2 Chrō 7. 6. and they were Psalteries Harps Cymbals 1 Chron. 16. 5 6. Flutes or Pipes and Timbrels Psal. 149. 3. David also and the Prophets made Psalmes and Songs which some of the Levites sung whiles other played on the instruments 1 Chron. 25. and 16. 7 8. c. And the Hebrewes recording the manner of service in the Temple say There might not be fewer than twelve Levites standing upon the stage every day to sing th● song over the sacrifice alwaies And they sung the song with meuth without instrument There might not be fewer Psalteries than two nor moe than six not fewer Pipes than two nor moe than twelve not fewer Trumpets than two nor moe than an hundred and twenty not fewer Harpes than nine but as many moe alwaies as they would and but one Cymbal onely Maimony tom 3. in Cle hammikdash chap. 3. sect 3 4. over your Burnt-offrings a practise of this is shewed in Ezekialis time for he set the Levites in the house of the Lord with Cymbals with Psalteries and with Harps according to the commandement of David and of Gad the Kings Seer and of Nathan the Prophet for the commandement was by the hand of the Lord by the hand of his Prophets and the Levites stood with the instruments of David and the Priests with the Trumpets And Ezekiah commanded to offer the Burnt-offering upon the Altar and when the Burnt-offring began the Song of the Lord began with the Trumpets and with the instruments ordained by David King of Israel And all the Congregation worshipped and the singers sang and the trumpeters sounded all this continued untill the Burnt-offring was finished 2 Chron. 29. 25. 28. So when Solomon sacrificed at the dedication of the Temple the Levites that were singers and others with Cymbals Psalteries and Harps were arrayed in white linnen and stood at the East end of the Altar and with them 120. Priests sounding with trumpets And the trumpeters and singers were as one to make one sound to be heard in praising and thanking the Lord and they lift up their voice with the trumpets and cymbals and instruments of musicke and praised the Lord For he is good for his mercy endureth for ever 2 Chron. 5. 12 13. of your Peace-offrings The Hebrewes say they used to sing the Song over all the Burnt-offrings of the Congregation which were due to be offred and over the Peace-offrings of the solemne assembly at the time when the wine the drink-offering was powred out But the voluntary Burnt-offrings which the Congregation offred c. they sang not the song over them Maimony in Cle hammikdash ch 3. sect 3. So they understood this Law not for private mens sacrifices but for the publike Churches they did not blow save onely at the Congregations offring which was appointed them saith Chazkuni on Numb 10. This use of the trumpets signified the spirituall graces and joy that Gods people should shew forth in his service directed thereto by his Ministers Psal. 98. 6. and 150. 3. and 81. 3 4. Ezr. 3. 10. 2 Chron. 5. 12 13. Coloss. 3. 16. Ephes. 5. 18 19. Blessed are the people that know the shouting-sound or alarme of the trumpet Psal. 89. 16. Vers. 11. second yeere after Israel was come out of Egypt Num. 9. 1. second moneth which we now call Aprill the Hebrewes called it Ijar twentieth day the second Passeover being ended Num. 9. 11. when by Mount Sinai where the Law was given them they had abidden twelve moneths lacking ten daies as appeareth by comparing Exod. 19. 1 2. the cloud was taken up by the Lord which was a signe that now the people should remove Numb 9. 17. But they had withall word from the Lord who spake unto them saying Yee have dwelt long enough in this mountaine turne you and take your journey and goe to the mount of the Amorites c. Behold I have given the land before you goe in and posse 〈…〉 which Iehovah sware unto your fathers Deu● 1. 6 7 8. So both by word and signe God called them from Sinai the place of bondage by reason of the Law there given Gal. 4. 24 25. unto the land 〈…〉 promise which figured the state of grace and freedome by Iesus Christ see the notes on Gen. 〈◊〉 5. Verse 12. by their journeyes from Sinai to Taberah and Kibroth-hattaavah Num. 11. 3. 34. and 33. 16. from Kibroth-hattaavah to H 〈…〉 〈◊〉 from Hazeroth into the wildernesse of 〈◊〉 Num. 11. 35. and 12. 16. Pharan or 〈◊〉 the name of a wildernesse and mountaine in it mentioned againe in Deut. 1. 1. and 33. 2. In this wildernesse Ismael dwelt Gen. 21. 22. Verse 13. at the mouth that is the word as the Chaldee saith or by the voice as the Greeke translateth see Num. 9. 18. 23. the hand that 〈◊〉 the ministerie of Moses who ordered the blowing of the trumpets and sanctified the journey by prayer v. 35. Thus they had foure things at this first removall to confirme their faith in their 〈◊〉 vell through that terrible wildernesse the Word● God commanding them and the lifting up of his cloud for a signe visible the word of Mosses in pra●er and the sound of the trumpets for a signe 〈◊〉 ble And thus they were furnished with all go●d meanes to conduct them into their promised inheritance wherefore amongst other mercies or God to Israel the memoriall of this was after celebrate● that he led his people in the wildernesse for his 〈◊〉 endureth for ever Psal. 136. 16. Deut. 8. 15. 〈◊〉 63. 14. Ier. 2. 6. Verse 14. according to or with their armies that is with the armie of Issachar and armie or Zabulon both which were under the standard 〈◊〉 〈◊〉 dah Num. 2. 2 3. 9. So the Lion of Iudah as standard-bearer and figure of Christ goeth before them all to fight in the forefront of the 〈◊〉 against the Canaanites see Gen. 49. 8. Iudg. 〈◊〉 〈◊〉 〈◊〉 Verse 17. was taken downe after that the Priest had with veiles and clothes covered the Ark 〈…〉 other holy things in the Tabernacle as is prescribed in Numb 4. 5. c. The taking downe of the Tabernacle and removall thereof and setting it up in another place signified among other th 〈…〉 the instabilitie of that legall figurative worship which Christ at his comming

which two phrases expound one another as is noted on Gen. 12. 16. So after in vers 7. and 12. the great sea so called in respect of the lesser inland seas as the salt sea vers 3. and the sea of Chinnereth vers 11. This great sea is commonly called the Mediterrane sea and the border thereof so the Chaldee here translateth it supplying the word thereof and so it is Englished in Ios. 15. 12. 47. The Greeke interpreteth it the great sea shall bound or shall limit Vers. 7. you shall point out or shall marke out shall designe in Greeke yee shall measure out so in vers 8. and 10. mount Hor This is not that mount Hor where Aaron died which was South-ward in the edge of Edoms land Num. 33. 37 38. but another mountaine on the North side of Canaan which in Ios. 13. 5. is called mount Hermon and neere the entring into Hamath as mount Hor is here And Hermon had many names as Moses sheweth in Deut. 3. 9. and 4. 48. Vers. 8. the entrance of Hamath or the entring into Chamath this Hamath in Greeke Emath is in Amos 6. 2. called Hemath the great See the Annotations on Num. 13. 21. Hamath is also mentioned among the Northerne borders of the land in Ezek. 47. 16 17. Zedad in Greeke Sedada so in Ezek. 47. 15. Vers. 9. Hazar-●nan in Ezek. 47. 17. Hazarenon in Greeke Arsenain This was the North-East part of the land Vers. 10. Shepham called in 1 Sam. 30. 28. Siphmoth in Greeke Sepphama by Targum Ionathan and some other it is called Apamiah Vers. 11. Riblah a citie in the land of Hamath where God executed his judgements on the Kings of Iudah for their sinnes by the Kings of Egypt and of Babylon 2 King 23. 33. and 25. 6. 20 21. Ier. 39. 5 6. east of Ain Ain by interpretation is aneie or a fountaine and so is translated here in Greeke Fountaines and by the old Latine interpreter the fountaine Daphnis the side or the shoulder that is the shore of the sea the sea of Chinnereth called in Greeke Chenereth in Chaldee Ginnosar and in the New Testament the lake of Gennesaret Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar And the countrey adjoyning was called the land of Gennesaret Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee the sea of Tibertas Ioh. 6. 1. a lake and sea are the same as they ran into the lake Luk. 8. 33. that is into the sea Mat. 8. 32. Of the sea Chinnereth there is mention also in Ios. 12. 3. 13. 27. of a citie so named Ios. 19. 35. and of the countrey Ios. 11. 2. 1 King 15. 20. It is thought to be called in Chaldee Ginnosar and Genesar of Princely gardens which were in those parts This sea had store of fishes and from hence our Lord tooke his foure first Apostles fishers of Galilce and made them fishers of men by the preaching of his Gospell Mat. 4. 18 19 20 21. On this sea Christ walked and allayed the waves thereof Mark 6. 45. 48. 51. 53. Iohn 6. 16 21. and here he appeared to his Disciples after his resurrection at what time they tooke at one draught an hundred fiftie and three great fishes Iohn 21. 1 11. Vers. 12. Iordan in Hebrew Iarden in Greeke and in the New Testament Iordanes It was the goodliest river of all Canaan famous thorowout the Scriptures The waters of this river God did cut off and made them stand upon an heape at that time when Iordan over-flowed all his bankes untill his people Israel passed over it on dry groūd into the land of Canaan Ios. 3. 13 17. Elijah and Elisha the Prophets divided also the waters thereof and went over on drie ground 2 King 2. 8. 14. Naaman the Syrian washing seven times in it by the word of the Prophet was cleansed of his leprosie 2 King 5. 10. 14. In this river our Lord Iesus him-selfe and the nation of the Iewes were baptized Marke 1. 5. 9. salt sea or sea of salt See vers 3. The river Iordan ranne all along by the land of Canaan on the East side from the North end of the countrey to the South beginning at the foot of mount Lebanon where it is said to spring out of two fountaines the one called Ior and the other Dan and passed on to the lake of Merom by the waters whereof Ioshua vanquished the Canaanites Ios. 11. 4 5 7 8. and from thence it ran and emptied it selfe into the sea of Chinnereth forementioned and from that sea it passed along till it ended at the salt sea here spoken of where also the limits of the land began in vers 3. The promised land being thus inclosed and guarded with the maine sea Westward the inland seas and the river Iordan Eastward and at each end North and South with mountaines fore-shewed Gods providence towards his peple for their safe defence on every side And so it is written As the mountaines are round about Ierusalem so the LORD is round about his people from henceforth even for ever Psal. 125. 2. Vers. 14. sonnes of the Reubenites Hebr. of the Reubenite and after of the Gadite which the Greeke and Chaldee translate sonnes of Reuben and of Gad. Of these two tribes receiving their inheritance see Numb 32. Vers. 17. shall divide the land by inheritance unto you or shall inherit the land for you that is shall take possession of the land for you and in your names and after divide it unto you as in vers 29. See vers 18. Eleazar the Priest and Ioshua in Greeke Iesus These were the two chiefe Princes and both of them figures of Christ who divideth to his people the inheritance of the kingdom of heaven the one figuring him in his Priesthood the other in his kingdome for if Iesus that is Ioshua had given them rest then would he not afterward have spoken of another day Hebr. 4. 8. The Priest had an hand in parting the inheritance to signifie that it was an holy worke and a shadow of heavenly things Also that if difficultie did arise he might aske counsell for Ioshua after the judgement of Vrim before Iehovah Numb 27. 21. And likewise for that the Priests and Levites though they had no inheritance as the other tribes yet had they cities and suburbs from among their brethren Numb 35. which also the Levites claimed of Eleazar the Priest and of Ioshua and the other Princes and had the cities and suburbs given them by lot before the Lord Ios. 21. Thus also the truth of Gods promise to Abraham was manifested for hee had said that in the fourth generation they should returne from their affliction and servitude into the land of Canaan Gen. 15. 14 15 16. And so it came to passe for Kohath the sonne of Levi was one of them that went with Iakob into Egypt Gen. 46. 11. 26. of Koath proceeded Amram