Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	lord_n	offer_v	offering_n	2,073	5	10.7484	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48446	The temple, especially as it stood in the dayes of Our Saviovr described by John Lightfoote.	Lightfoot, John, 1602-1675.	1650 (1650)	Wing L2071; ESTC R15998	245,293	304

conceive [d] Vid. Lev. Gers ibid. or as others because though it were of stone yet it was overlaid with brasse I see no reason why it should not be properly and literally understood that it was of massie brasse indeed for why may we not well conclude by the plating of Moses his Altar over with brasse that it was made of wood onely for lightnesse and had it not been for that it had been all of brasse as well as the outside And that that outside plating might be a warrant to Solomon to make his Altar of Massie brasse It is true indeed that there is a command of making an Altar of Earth or stone Exod. 20. but it may very well be questioned whether these altars meant not such as were made upon speciall and emergent occasions namely upon the Lords singular appearing to particular persons as to Gedeon Manoah and others who upon such appearances built Altars and sacrificed Judg. 6.26 13.19 1 Kin. 18.30 31. There is but little to be discovered about the exact fashion and fabrick of Solomons Altar because the Scripture speaketh very concisely of it For it saith onely thus He made an Altar of Brasse twenty cubits the length thereof and twenty cubits the breadth thereof and ten cubits the height thereof 2 Chron. 4.1 So that it was foure times as big in it square as was the Altar made by Moses and three times as high and a cubit over but whether it were exactly of the fashion of that of Moses as whether the middle space within its square were hollow like his or made up with stone and whether it had a grated hearth like his or a solid and what was the manner of the ascending and going up to it may be rather apprehended by supposall then certainely knowne by any scripturall description or demonstration The sacrifices that are recorded to have been offered sometimes at once both upon the Altar of Moses and that of Solomom are exceeding wonderfull and may cause a man to marvaile how so vast numbers should be laid and burnt in so little a space as even the larger of them was of though a very large time should be allowed for it as Solomons 1000. sacrifices upon Moses his Altar 1 King 3.4 and the peoples 700. oxen and 7000. sheep upon Solomons 2 Chron. 15.11 c. Moses his Altar was but five cubits square and how long a time might be required for 1000. beasts whole-burnt-offerings for so they are called to be burnt in so small a compasse David Kimchi upon that place and story glosseth thus He offered not all these sacrifices in one day but before he returned againe from Gibeon to Jerusalem yet it seemeth by our Rabbines that they tooke it to be done at one time The greatest solemnities that ever were at Jerusalem lasted ordinarily but seven daies or at the utmost but fourteene when they would double their festivity as at the dedication of the Temple 1 King 8.65 now grant Solomon fourteene nay twice fourteene dayes stay at Gibeon yet will it seeme difficult that he should dispatch so many sacrifices even in that time And at his owne Altar at Jerusalem how vast is the number of sacrifices that is mentioned 1 King 8.63 And Solomon offered a sacrifice of peace-peace-offerings which he offered to the Lord two and twenty thousand oxen and an hundred and twenty thousand sheepe so the King and all the children of Israel dedicated the house of the Lord. The same day did the King hallow the middle of the Court c. Allow the whole fourteene daies that are spoken of in ver 65. unto this businesse and yet the text seemes to limit it to a shorter time and for all that a man may rather stand amazed at such a thing as this doing then find out any satisfactory apprehension how it should be done Sure the divine fire upon the Altar was of a more singular quicknesse of dispatch then ordinary fires or else I know not what can be said to these things The Jewes do reckon severall wonders that were continually acted at the Temple as that no flies infested that place though there were so much slaughtering of beasts there and that the smoke of the Altar alwayes went straight up and was never blowne aside by the winde c. which though it may be they are the lesse beleeved for the relators sakes yet certainly well weighed in themselves they carry very good sense and reason in them For who would have been able in the summer to have stood in the Court neare the Altar where there was so much blood shed and flesh stirring if the slaughter place there had been troubled with stink flies and waspes as our common slaughter houses are And how reeky and smokie a place would the Temple and all the places about it have been and how would those that attended the service have been choaked and stifled and no man able to have indured in the Court if the smoak from off the Altar had been blowne up and down with every puffe of winde as we ordinarily see smoak to be So that for the prevention of such unconveniences as these which would have made the service intolerable and unaccessible we cannot but acknowledge a continuall miraculous providence and dispensation And so in this particular that we have in hand that multitudes of sacrifices such as were especially at the three festivalls should be dispatched by the fire within the time allotted for the offering of such sacrifices is rather to be ascribed to miracle then to any thing else The Altar is called Ariel the Lords lion as we shall observe by and by and it was a lion of a very quick devouring Now whereas it is said that Solomon did hallow the middle of the Court that was before the house of the Lord for there he offered burnt-offerings and meat-offerings and the fat of the peace-offerings because the brazen Altar that was before the Lord was too little to receive them lay this also in too and yet it will be difficult enough to apprehend the dispatch of so many thousand sacrifices in so short a time if this consideration be not also laid in therewithall But the question that is most ordinarily raised out of these words is in what sense to understand this hallowing of the middle of the Court whether he burnt the sacrifices upon the very pavement as is the opinion of Rabbi Judah or whether he set up Moses Altar by his owne Altar and offered on it or whether he built an Altar of stone by his brazen one for these opinions are also held but me thinkes the greater question is about the place and what is meant by the middle of the Court Upon which quaere these two things may first be taken into observation 1. That fire from heaven in the time of David had apponted out the exact place of offering sacrifice or of the Altar 1 Chron. 21.1 and to go about that piece of service in

president of the Sanhedrin or from a Sanhedrin in the land of Israel of men ordained [e] Maym. in Becor per. 3. The head of the Sanhedrin gave him power for this office saying to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loose Firstlings concerning blemishes that is take thou power to binde and to loose as concerning bleishes of Firstlings to determine what blemishes do hinder them from being offered and what not The Talmudists doe use the phrases of binding and loosing in reference to things prohibited or permitted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [f] Tanch fcl 1 Col. 3. Vpon necessity the Lord loosed salvation on the Sabbath that is they permitted it [g] Talm. in lesachin per. 4. The Schoole of Shammai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bound working on the Eve of the Passeover that is prohibited it but the Schoole of Hillel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loosed it that is permitted it or held and taught that it was lawfull [h] Maym. in Mamets c. per. 1. The Scribes have bound leaven And [i] Tanch fol. 74. Col. 3. The wise men have loosed all fat things c. It were not a very hard taske to produce hundreds of examples out of Jewish writers to this purpose wherein their use of the expression of binding and loosing doth most ordinarily refer to things and to things lawfull or unlawfull as they were so held out by the law and by their doctors And particularly the binding and loosing of Firslings and the binding and loosing of vowes were of singular note and notice among them [k] Iuchasin fol 50. And the loosing of Firstlings saith Abraham Zaccuth was a matter of more difficultie then loosing of vowes where by loosing of vowes he meaneth not that any one had power to absolve and acquit from lawfull vowes once made but that there were some appointed to judge of vowes and to determine concerning them whether they were lawfull or not lawfull and whether they bound or bound not No Firstling must be kild or offered till it had been first viewed by the Mumcheh [l] Talm. in Becoroth per. 4. And he that was not a Mumcheb appointed by the Sanhedrin and yet would take on him to view a Firstling and so it was killed upon his approvall he was to make it good and he that received a reward or was hired to view a Firstling it was not currant unlesse he were authorised by the Sanhedrin so to doe as Ailah a wise man of Jabneh to whom the wise men per mitted to take 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assarii for viewing a leane Firstling and 6 for viewing a fat c. A Firstling lambe or calle approved by the Mumcheh as fit for sacrifice and brought to the Temple for that purpose was slaine on the south side of the Altar or at the least on the south side of the Court The Talmudick tract Zevachin in the fifth chapter doth purposely discusse what sacrifices were to be slain on the North side of the Altar and what other where And having nominated particularly what on the North side it saith [m] Id. in Zevachin per. 5. That a sacrifice of thanksgiving the Nazarites ram the ordinary peace-offerings the Firstlings tithe and Passeover were slaine in any part of the Court where by any part of the Court it meaneth the South side in opposition to the North of which it had spoken before and it meaneth the South side in such a latitude as not onely just over against the Altar but in a larger extent as we shall shew more fully when we come to survey the sides of the Court it selfe The Firstlings then being to be slaine on this South side of the Court on which we are surveying the gates and buildings they were brought in at this gate which we are upon and from thence it tooke the name of the gate of the Firstlings The water-gate indeed was nearer the Altar and a more direct way to it but to have killed the beasts thereabout would have hindred the passage to the Altar from the Draw-well Water-gate and wood-roome unto which places there was very frequent recourse from the Altar and therefore the Firstlings and other Sacrifices that were to be slaine on the South side of the Court were brought in at the gate above as more out of the way and slaine thereabout as in a place of lesse interruption Now whereas the tradition mentioned doth allot the South side of the Court for the proper place of slaying those particular sacrifices that it nameth yet doth it speak it in this latitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their killing might be in any part of the Court because that though ordinarily and regularly they were to be slaine on the South side of the Court yet if they were numerous and could not conveniently be slaughtered in that place they might be slaine on the other side as the Passeover were killed on both the sides because of their number whereas the sacrifices that were to be slaine on the North side must be slaine there and there was no dispensation to remove them thence The presenting of the Firstlings at the gate that we are about may put us in remembrance of presenting the first borne All the males of Israel were to appeare before the Lord thrice every yeare Exod. 23.17 now this command did not take in children as their tradition did interpret it [n] Id. in Hagiga per. 1. till they were able to walke up out of Jerusalem to the Temple in their fathers hand and the presenting of the first borne to the Lord was not inforced by that command but by that Exod. 13.12 22.29 where both the Targums of Jonathan and Onkelos doe expound the setting apart of the first borne to be before the Lord or at the Temple and so doth the text of Scripture it selfe in Num. 18.15 Luk. 2.23 The place where they were presented was in the gate of Nicanor for that was both the most peculiar place of appearing before the Lord and there women that had borne children did stand to have their atonement made for them And there it was where the virgin Mary presented our Saviour Luk. 2. and there she payed five shekels for his redemption Num. 18. And Hanah did the like at Shilob 1 Sam. 1.34 onely she had kept her sonne longer then ordinary because when she did present him at the Sanctuary she meant to leave him there for ever and for that reason she relieved him not neither but gave him to the Lord. CHAP. XXVII The gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hadlak or of Kindling or of the burning fire IT is easie to justifie and assert the translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by kindling but is not so easie to give a reason why this gate which stood most west on the South side did beare this name The common opinion of glossaries upon it is plausible enough but onely for one objection that may be made against it [a] Bartenor