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A35340
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A discourse concerning the true notion of the Lords Supper by R.C.
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Cudworth, Ralph, 1617-1688.
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1642
(1642)
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Wing C7466; ESTC R13968
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38,463
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77
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brought to shew that the People did kill the Passeovers Rabbi Obadiah of Bartenora thus glosseth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. The people of Israel might all kill the Passeovers themselves if they pleased because the KILLING OF ANY SACRIFICE might be done lawfully by strangers but the Priests Received the blood Now I come to prove what I have undertaken And first That the Passeover was alwayes brought to the Tabernacle or the Temple and there offered unto God as the other Sacrifices were is cleare enough from Deut. 16. Thou shalt not Sacrifice the Passeover within any of the gates which the Lord thy God giveth thee but at the place which the Lord thy God chuseth to place his Name there there thou shalt sacrifice And that this is to be understood not of Ierusalem in generall but of the Tabernacle or Temple appeares both because the same expressions are used of the other Sacrifices Deut. 12. ver. 5 6. 11. 14 Where it is clearely meant that they were to be brought to the Temple And because it is certaine that every thing that was killed amongst the Jewes was either to be killed at the doore of the Tabernacle of the Congregation or else might be killed indifferently in any part of the whole Land Let us now see how the Jewish Doctors Comment upon this place men better skilled in these Rites then our owne Authours are R. Moses BEN MAIMON in Halachah Pesach Cap. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. They kill not the Passeover but in the Court as the rest of the Holy things yea in the time when High-places were permitted they sacrificed not the Passeover in a private High-place for it is said Deut. 16. Thou mayst not sacrifice the Passeover in any of thy gates We have learnt that this is a Prohibition to kill the Passeover in any private High-place although it be in a time when High-places are permitted From which excellent glosse of theirs it appeareth that there was more precisenesse to be observed in bringing of the Passeover to the place where Gods name was put and offering of it at the Tabernacle or the Temple then of any of the other Sacrifices And this was the reason as was before intimated out of KIMCHI why in Hezekiahs Passeover the Levites had the charge of killing because the Passeovers were to be killed in the Court of the Temple whither the people being uncleane could not enter for otherwise if it had beene done without the Court they might as well have killed their owne Passeovers as have eaten them And this may be further confirmed in that the Passeover is called a Korban Numb. 9. 7. When certaine men were defiled by a dead body that they could not keepe the Passeover They came to Moses and said Wherefore are we kept backe that we may not OFFER an OFFERING of the Lord in his appointed season And againe ver. 13. If any one be cleane and forbeareth to keepe the Passeover even that Soule shall be cut off because he brought not an OFFERING or a KORBAN to the Lord in his appointed season Nothing was called an OFFERING or a KORBAN but that which was brought and offered up to God at the Tabernacle or Temple where his Name was put That the Blood of the Passeovers was to be Sprinkled by the Priest and the Fat to be burnt upon the Altar although this must needs follow from the former yet I prove it more particularly thus Exod. 23. 18. Thou shalt not offer the blood of my Sacrifice with leavened Bread Neither shall the Fat of my Feast remaine untill the morning For by the generall consent of the Jewish Scholiasts and all those Christian interpreters that I have seene this place is to be understood onely of the Passeover and therefore ONKELOS that famous Chalday Paraphrast for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the blood of my Sacrifice made no question but to read it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Blood of my Passeover But it appeares undoubtedly from a Parallell Place in the 34. Chap. of the same Booke ver. 23. 25 26. Where those 17 18 and 19. verses of the 23. Chap. are againe repeated Thrice in the years shall all your men-children appeare before the Lord Thou shalt not offer the blood of my Sacrifice with leaven neither shall the Sacrifice of the Feast of the Passeover be left unto the morning The first of the first fruites of thy land thou shalt bring into the House of the Lord thy God Thou shalt not seeth a Kid in its Mothers Milke Here what was wanting in the former is supplyed Neither shall the Sacrifice of the Feast of the PASSEOVER be left unto the morning And I have set downe the whole Context with it because it will be needfull for the better clearing of it to consider its coherence with other verses which is the very same in both Chapters and Isaak Abrabanel hath set it downe excellently in this manner First therefore saith he when God had spoken of the Jewes appearing thrice before him every yeare viz. at The Feast of the Passeover or of Unleavened bread The Feast of Weekes or Pentecost The Feast of Tabernacles or In-gathering {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. When he had spoken of these three Feasts he subjoynes immediately some Rule Concerning every one of them in particular First for the Passeover in those words Thou shalt not offer the blood of my Sacrifice with leaven neither shall the Sacrifice of the Feast of the Passeover be left untill the morning Secondly for the Feast of Pentecost in those The first of the first fruites of the Land thou shalt bring into the house of the Lord thy God Thirdly for the Feast of Tabernacles or In-gathering Thou shalt not seeth a Kid in his mothers Milke which words for want of this Light of the Context were never yet sufficiently explained by any of our Interpreters And the thread of this Coherence alone led Abrabanel very neare the true meaning of them ere he was aware {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. It seemes most probable that this command was occasioned from a custome amongst the Idolatrous Heathons that at the time of their gathering in of fruites they were wont to boyle a Kid in the Dammes milke thinking that by this meanes they were made acceptable to their gods and did procure a blessing by it To confirme which Glosse he tels us of a custome somewhat like to this used in his time in some parts of Spaine But because Abrabanel doth not tel his tale so handsomely as he should I will helpe him out a little from an ancient Karraite whose Comment I have seene upon the Pentateuch MSS. For the Monuments of these Karraite Jewes were never yet Printed and are very rarely seene in these European Parts And it is thus It was a custome of the ancient Heathens when they had gathered in all their fruites
eate of those Sacrifices which they had offered unto God as a Federall Rite betweene God and them which we shall explaine at large hereafter So then the Eating of the Sacrifices was a due and proper appendix unto all Sacrifices one way or other and either by the Priests or themselves when the person that offered was capable thereof Wherfore we shall find in the Scripture that Eating of the Sacrifices is brought in continually as a Rite belonging to Sacrifice in generall Which we will now shew in divers instances Exod. 34. 15. God commands the Jewes that when they came into the Land of Canaan they should destroy the Altars and Images and all the Monuments of Idolatry among those Heathens giving the reason thus Lest thou make a Covenant with the Inhabitants of the Land and they goe a whoring after their Gods and doe Sacrifice unto their Gods and one call thee and thou EATE of their Sacrifice Which indeed afterward came thus to passe Numb. 25. 2. They called the people to the Sacrifice of their Gods and the people did EATE and bow downe to their Gods or as it is cited in Psal. 106. they joyned themselves unto Baal-peor and ATE the Sacrifice of the dead When Iethro Mose's Father in Law came to him Exod. 18. 12. He tooke a Burnt-offering and Sacrifices for God and Aaron came and all the Elders of Israel TO EATE BREAD before the Lord by Sacrifices there are meant Peace-offerings as Aben-Ezra and the Targum well expound it which we said before were regularly joyned with Burnt-offerings So Exod. 31. When the Israelites worshipped the golden Calfe the Text saith that Aaron built an Altar before it and made a Proclamation saying To morrow is a FEAST unto the Lord see how the Altar and the Feast were a kinne to one another And they rose up early in the morning and brought Burnt-offerings and offered Peace-offerings and the people SATE DOWNE TO EATE AND DRINKE Which passage Saint Paul makes use of being about to dehort the Corinthians from eating things sacrificed to Idols 1 Cor. 10. Neither be you Idolaters as some of them were as it is written The People SATE DOWNE TO EATE AND DRINKE for this was no common Eating but the Eating of those Sacrifices which had beene offered up to the golden Calfe The first of Sam. 1. It is said of Elkanah that he went up out of his City yearely to worship and to Sacrifice to the Lord of Hosts in Shiloh and when the time was come that he offered he gave to Peninnah his wife and to all her Sons and Daughters PORTIONS and unto Hannah he gave a double PORTION that is Portions to eate of those Sacrifices that had been offered up to God as R. David Kimchy notes And in the eight Chapter of the same booke when Saul was seeking Samuel going towards the City he met some maidens that told him Samuel was come to the City for there was a Sacrifice for the people that day in the High-place As soone say they as you come into the City you shall finde him before he goe up to the High-place TO EATE for the people will not EATE untill he come because he doth blesse the Sacrifice Where though the word Bamah properly signifie a High-place or place of Sacrifice whence the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is thought to be derived Yet it is here rendred by the Targum as often elsewhere {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Domus Accubitus A house of feasting because feasting and sacrificing were such generall Concomitants of one another So againe in the 16. Chap. Samuel went to Bethlehem to anoint David I am come saith he to sacrifice to the Lord sanctifie your selves and come with me to the Sacrifice but when he understood that Iesse's youngest sonne was absent he saith to Iesse Send and fetch him for we will not SIT DOWNE untill he come So I understand that of the Sichemites according to the judgement of the Jewish Doctors Iudg. 9. They went into the house of their God and did EATE and DRINKE and cursed Abimelech that is they went into the house of their God to Sacrifice and did eate and drinke of the Sacrifice which perhaps was the reason of the name by which they called their God whom they thus worshipped BERITH which signifies a Covenant because they worshiped him by this Federall Rite of eating of his Sacrifices of which more hereafter Thus likewise the Hebrew Scholiasts expound that in the 16. Chapter of the same Booke Verse 23. concerning the Philistims when they had put out Sampsons eyes They met together to offer a great Sacrifice unto Dagon their God and TO REIOYCE that is in Feasting upon the Sacrifices Hence it is that the Idolatry of the Jewes in worshipping other Gods is so often described synecdochically under the Notion of Feasting Isa. 56. 7. Upon a lofty and high mountaine hast thou SET THT BED and thither wentest thou up to offer Sacrifice for in those ancient times they were not wont to sit at feasts but lie downe on beds or couches Ezek. 23. You sent for men from farre Sabeans from the Wildernesse i. e. Idolatrous Priests from Arabia and loe they came for whom thou didst wash thy selfe and satest upon a stately BED with a TABLE prepared before thee Amos 2. verse 8. They laid themselves downe upon clothes laid to pledge by every Altar i. e. laid themselves downe to eate of the Sacrifice that was offered on the Altar And in Ezek. 18. 11. Eating upon the Mountaines seemes to be put for Sacrificing upon the Mountaines because it was a constant appendix to it He that hath not done any of these things but hath even EATEN upon the Mountaines {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. Hath worshipped Idols upon the Mountaines so the Targum renders it Lastly Saint Paul makes Eating of the Sacrifice a generall Appendix of the Altar Heb. 12. We have an Altar whereof they have no right TO EATE that serve the Tabernacle I will observe this one thing more because it is not commonly understood that all the while the Jewes were in the Wildernesse they were to Eare no meate at all at their private Tables but that whereof they had first sacrificed to God at the Tabernacle For this is clearely the meaning of that place Levit. 17. verse 4 5. Whatsoever man there be in the house of Israel that killeth a Lamb or a Goat or an Oxe within the Camp or without the Camp and bringeth it not to the door of the Tabernacle to offer an offering to the Lord bloud shall be imputed to him And so Nachmanides there glosses according to the mind of the Ancient Rabbines {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. Behold God commanded at first that all which the Israelites did Eate should be Peace-offerings Which command was afterward dispensed with when they came into the land and their dwellings were become