o o o Iuchasin fol. 60. Doves stood one day in Jerusalem at a Denarius of Gold Rabban Simeon the son of Gamaliel said By this Temple I will not sleep this night till they be at a Denarius of silver he went into the Sanhedrin and determined thus A Woman that hath five apparent births and five apparent fluxes is to bring one Offering and she may eat of the Sacrifices and there is no more due from her upon the rest And thus Doves came that day to half a Denarius The manner of offering of these Birds was thus p p p Zevachin per. 6. If they came for a Burnt Offering the Priest went up the rise of the Altar and turned off to the circuit and there at the Southeast corner he wrung off their heads opened them wrung out their bloud upon the side of the Altar salted the head where it was wrung off and cast it into the fire took out the inwards and cast them to the heap of Ashes salted the Birds and cast them into the fire And if they came for a sin offering he wrung off their heads sprinkled the bloud on the side of the Altar and squeezeth out the rest of the bloud at the foundation and there was no more to be done but the Priest to take the birds for his own to eat Only in the sprinkling of the bloud of these birds either being for burnt offering or sin offering the manner was clean different and contrary to the sprinkling of the bloud of Beasts q q q Kinnim per. 1. for the bloud of beasts in burnt offerings was sprinkled beneath on the Altar below the red line that went about it and the bloud of sin offerings above but as for those birds their bloud when they were offered for burnt offerings was sprinkled above and when for sin offerings it was sprinkled beneath SECT IV. Peace Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WE need not to go very far to find out the reason and notation of Peace Offerings as some have done concluding that they were so called a a a R. Sol. in Levit. 3. because they made peace in the World peace for the Altar peace for the Priests and peace for the owners but do but set them in Antithesis and opposition to those Offerings that have been spoken of already and their name and nature will shew it self Burnt Offerings Sin Offerings and Trespass Offerings were presented and offered up under the notion of some offence committed and some guilt that he that brought them either did or might lie under but Peace Offerings came not under any such liableness offensiveness or suspition but were presented in reference to the parties more comfortable and more unguilty condition as being offered either by way of thanksgiving for good obtained or by way of Vow or free Devotion And this sense it may be the Septuagint looked after when they translate Peace Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices of deliverance or salvation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth peace offerings is derived doth signifie as it is well known either peace or prosperity and the peace offerings accordingly may be conceived to have relation to this double signification For some peace offerings were offered in way of devotion as free will offerings to continue or to compass peace with God Some in way of thanksgiving and these were for prosperity or good obtained already and some by way of vows and these were offered that prosperity or good might be obtained for the future For this division of peace offerings into thanks offerings free will offerings and offerings for Vows is held out by the Law Levit. 7. We will first begin with some peace offerings that were of an extraordinary quality and Heteroclites from the common rule and these were the peace offerings of the Heathen which even they offered at the Temple The Mountain of the House is very commonly called by Christian Writers The Court of the Gentiles as hath been said before for into that might even Heathens come and they might bring offerings with them and those offerings were offered up even as were the Sacrifices of the Israelites And in allusion to this it is that in the Revelation when the Angel is measuring the Temple he is bidden not to measure the outer Court but to leave that out for that was given to the Gentiles Rev. 11. 2. Concerning these Sacrifices presented by the Heathen Maymonides gives us this testimony and Tradition b b b Maym. in Corban per. 3. They receive not of the Heathen but burnt Offerings only because it is said From the hand of the son of a stranger ye shall not offer the bread of your God They receive even burnt offerings of birds from an Heathen yea though he be an Idolater But they receive not from them peace offerings nor meat offerings nor sin offerings nor trespass offerings And likewise for burnt offerings they receive them not from the Heathen if they come not by way of free will offering or by way of Vow A Heathen that bringeth peace offerings they offer them as burnt offerings because the Heathens mind is towards Heaven Doth he vow peace offerings and gives them to Israel that Israel may be atoned for the Israelites eat them as if they were the peace offerings of Israelites and if he give them to the Priest the Priest eateth them An Apostate Jew that is fallen to Idolatry and that prophaneth the Sabbath presumptuously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they receive not from him an offering at all no not a burnt offering which they would receive from the Heathen In which relation of his when he saith they do not receive peace offerings of the Heathen and yet afterward he saith they do and so seemeth to contradict himself these things observed will clear his meaning and shew that he speaketh exceeding full and good sense 1. That they refused not a Heathens offering because in tendring of it he shewed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mind was something towards God and that some devotion was in him Yet 2. they would not receive a sin offering nor a trespass offering from him because he was not under those Laws upon which sin offerings and trespass offerings did arise 3. Nor yet would they receive a meat offering or a peace offering from him under that notion or in that latitude of a peace offering because bread was to be offered with it and it was prohibited that they should offer the bread of their God received from a stranger 4. But every Sacrifice that he offered must be offered by him under one of those two notions under which a peace offering came namely either as a free will offering or a vow and yet it must not be sacrificed under the notion of a peace offering but must be offered up as a burnt offering because brought in devotion to God and not to be eaten by
the Reader comparing the action of our Saviour at his last Passover he will easily perceive that the mention of the first thing he did is coincident with the third cup or the cup of blessing which he biddeth them to divide among themselves And then he taketh some of the unleavened bread again and blesseth and breaketh and giveth to be eaten for his body from henceforth in that sense that the flesh of the Paschal Lamb which they had newly eaten had been his body hitherto And that which was commonly called the cup of the Hallel he taketh and ordaineth for the Cup of the New Testament in his Bloud and after it they sung the Hymn or the Hallel out and so he went out into the Mount of Olives CHAP. XIV SECT I. Of the Solemnity and Rites of the first day in the Passover Week of the Hagigah and Peace Offering of rejoycing THE next day after the Passover was eaten was holy and no servile work to be done in it but it was accounted and kept as a Sabbath and so it is called Lev. 23. 6 7 15. a a a Talm. in Hagigah per. 1. Maym. in Hagig per. 1. On this day all the Males were to appear in the Court of the Temple and to bring with them a burnt offering for their appearance and a double peace offering one for the solemnity and another for the joy of the times The offering for their appearance was called Corban Raajah and they conclude it due from these words None of you shall appear before me empty Exod. 23. 15. Yet if any one failed of bringing such a gift his shame and his conscience go with it but there was no penalty upon him because though he had broken a Negative Precept yet there was no work nor action done by him in it The peace offerings for the solemnity of the time were called the Hagigah and they were to be of some Beast Bullock or Sheep Hereupon in 2 Chron. 30. 24. 35. 7. 8. there is mention of Bullocks and Oxen for the Passover and in Deut. 16. 2. there is speech of sacrificing the Passover of the herd which cannot be understood of the Passover that was to be eaten on the fourteenth day at Even for that was punctually and determinately appointed to be of Lambs or Kids Exod. 12. 5. but it is to be construed of these peace offerings which were for the solemnity of the time And this is that which the Evangelist John calleth the Passover when he saith The Jews went not into Pilates judgment Hall lest they should be defiled but that they might eat the Passover Joh. 18. 28. For they had eaten the Paschal Lamb the night before They held themselves obliged by the Law as to appear at the three solemn festivals and to pay their offerings and their services then due so to make merry and to rejoyce and cheer up one another because it is said Thou shalt rejoyce before the Lord Deut. 16. 11 14 c. And hereupon they took up the use of Wine at the Passover Supper as was observed before and hereupon they took up other peace offerings besides the Hagigah at the Passover solemnity and called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace offerings of rejoycing And by the offering of these two sorts of peace offerings it is like they thought themselves the better discharged though they brought not the offering of their appearance for if they brought these they might the better think they appeared not empty And so Levi Gershom construeth that passage concerning Elkanah that he went up yearly from his City to Shiloh to sacrifice to the Lord in application to these sorts of peace offerings rather than any other offering for it meaneth saith he that b b b R. Lev. Gersom in 1 Sam. 1. he sacrificed his peace offerings of rejoycing and his peace offerings for the Hagigah The time for the offering of these they accounted the first day of the Festival to be most proper and they strove to dispatch upon it that they might return home the sooner but if these Sacrifices were offered in any day of the Festival it served the turn On this first day of the Feast when these great matters were to be in hand namely their appearing in the Court and offering these their Sacrifices of solemnity and rejoycing at the last Passover of our Saviour they shewed themselves otherwise employed for on this day they crucified the Lord of Life In reference to whose judging condemning and executing though it be somewhat beside the bent of the present discourse let the Reader scan two or three of their Traditions 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c Maym. in Sanhedr per. 6. They might begin no judgments in the night nor received they any witness in the night but the judgments were to be in the day only yet were they in the examination and judgment of our Saviour all night long 2. d d d Talm. in Sanhedr per. 1. The judging of a false Prophet was only to be by the great Sanhedrin of seventy and one Under this notion they blasphemously accused and arraigned our Saviour Joh. 18. 19. Luke 23. 2. and unto this those words of his refer Luke 13. 33. It cannot be that a Prophet perish out of Jerusalem 3. e e e Ib. per. 1. They put not an Elder that transgresseth against the determination of the great Sanhedrin to death neither at the Sanhedrin that was in his own City nor at the Sanhedrin that was at Jabneh but they bring him up to the great Sanhedrin at Jerusalem and keep him till a solemn festival and execute him at the Feast according to what is said That all the People may hear and fear c. SECT II. The second day in the Passover Week The gathering and offering of the first fruits Omer THE first and last days of the solemn festival Weeks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy days or good days and the observation of them differed little in strictness from the observation of the Sabbath See Lev. 23. 7 8 c. Now the days between them were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moed Katon or the lesser solemnity a a a Talm. in Moed Katon per. 1 c. in which although there were not the like strictness of observance that there was of the Holy days yet was there a distinction made betwixt them and other ordinary times and divers things were prohibited especially by their Traditions to be done in them which were permitted to be done on other days And as for the service and imployment in the Temple there was commonly more work and sacrificing on these days than on other ordinary days because the peace offerings due or reserved to that time could not all be dispatched on the other days but did take up much of these days and did find the Priests more than ordinary attendance and imployment about the Altar On this day that we have
But at the Feast of Tabernacles when all is inned then rejoycing is twice mentioned Deut. 16. 14 15. The solemnity of this day and feast was 1. e e e Exod. 23. 16. That all the Males were to appear at it as at the Passover and Feast of Tabernacles 2. f f f Ier. 23. 16 17. They were to offer two cakes bak'd with leaven of the Corn of the Harvest now reaped or of new Corn and if it be questioned why with leaven now seeing there was so express commands against leaven at the Passover some of the Jews do give this pertinent reason g g g Abarb. ubi supr because these loaves or cakes were an offering in behalf of the bread which they were ordinarily to eat for these were first fruits of their Wheat but their bread at the Passover was commemorative of their hasty departing out of Egypt when they could not stay to have their bread leavened Their Passover bread was for a memorial their Pentecost cakes were not At Passover they could only say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is unleavened bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But at Pentecost Here is unleavened bread for the meat offering and leavened too for the two cakes h h h Talm. Iervus in Succah per. 5. as the Gentarists descant upon this matter These cakes were made square each cake seven hand-breadth long four broad and four high 3. With these cakes were also offered seven Lambs and one Bullock and two Rams for a burnt offering a Kid for a sin offering and two Lambs for a peace offering And these two Lambs were the only peace offerings that the Congregation offered and these peace offerings only were reckoned in the rank of the most holy offerings Now these Lambs being Peace offerings were to be waved up and down with the two cakes for so is the command express Lev. 23. 20. and the manner of that action was thus i i i Maym. ubi supr The Priest first waved the Lambs up and down whilst they were yet alive and then slew them and having flead them he took out the breast and shoulder of either of them and laid them close besides the two cakes and putting his hand under them he waved them all together upwards and downwards and this way and that way and all towards the East and afterwards burnt their inwards and the Priest ate the rest of the flesh And as for the Cakes the High-Priest took the one and the other was divided among all the Courses who were then present It was not so much the solemnity or multitude of the Sacrifices of this day that challenged the appearance of all the People in the whole Land though the offerings were many and solemn but it was the Memorial which the Feast carried with it namely of the Law being given to Israel at that time of the year from Mount Sinai On this day was the Hallel sung as was intimated before and on this day was the great gift of tongues visibly bestowed upon the Disciples CHAP. XV. Of the Service on the day of Expiation THE institution of this solemn day of which there is a large mention Lev. 16. was first occasioned from this that Moses on that very day after three several forty days Fasts came down from the Mount having obtained Israels full peace with God and reconciliation and brought now with him the renwed Tables and a full commission to build the Tabernacle and to set up the solemn Worship in the midst of them a a a Ioma per. â— Seven days before the day of Expiation they put the High-Priest apart from his own House into the Chamber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parhedrin b b b Maym. in Iom â—accippurin per. 1. lest his Wife proving to be in her separation should bring upon him an uncleanness of seven days and so prevent him of being fit for that days service They also appointed another Priest as his substitute to perform the service of that day if it should fall out that any uncleanness did befal him that he could not officiate that so the service should not fall to the ground Every day of these seven they caused him to sprinkle the bloud of the daily Sacrifice to burn the parts of it to offer the Incense and dress the Lambs that he might be the better inured to those services on that day when it came On the third day and on the seventh they besprinkled him with the ashes of the red Cow for fear he might have been defiled by the dead and not aware of it They delivered to him some of the Elders of the Sanhedrin who read before him the rubrick and order of that days service and they said unto him Sir High-Priest read thou thy self it may be thou hast forgotten or it may be thou hast not learned On the Eve of the day of Expiation that is on the day before in the morning they brought him to the East-gate of the Courts and there they made Bullocks and Rams and Lambs to pass before him that still he be the better acquainted with every thing that he had to do Afterward the Elders of the Sanhedrin delivered him over to the Elders of the Priesthood who brought him into the Chamber of Abhtenes that there he might learn to hand the incense And there they gave him this Oath Sir High-Priest we are the Messengers of the Sanhedrin and thou art our Messenger and the Sanhedrins we adjure thee by him that hath caused his name to dwell in this House that thou alter not any thing of what we have spoken to thee and so they part weeping Now the reason of this solemn adjuration was because of the Sadduces who had vented a Doctrine and some of them had ventured a practice contrary to the Tradition of the Elders namely to kindle the Incense and to make it smoke without the Vail and to bring it smoking within They swore him saith c c c Talm. Ierus in Ioma per. 1. Iuchasin fol. 15. the Jerusalem Talmud because of the Baithusaeaus who said Let him kindle the Incense without and then bring it in And there was one that did so and when he came out one said to his Father Ye have been searching all your days yet did ye never the thing to purpose till â—his man came and did it he answered him although we have been searching all our days yet have we done according to the will of the Wise Men. And I shall much wonder if this man that hath done so live long after And they say he died shortly namely within three days The Even being come they suffered him to eat but sparingly because fulness would make him drousie for sleep he might not for fear of Nocturnal Pollution but all the night he if he were learned read and expounded the Scripture to them that were with him if he were not learned some other did especially out of d d d
obtains also of the Chagigah And another saith He is bound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Rejoycing namely to rejoyce in the Feast as it is written And thou shalt rejoyce in thy Feast And they say elsewhere that that rejoycing is over the Peace offerings namely in eating flesh Secondly Appearance was not tyed so strictly to the first day but the Chagigah was tyed to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt sacrifices by vow and free will-will-offerings are offered on the common days of the Feast they are not offered on a Feast day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the burnt sacrifices of Appearance may be offered also on a Feast day and when they are offered let them not be offered but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of common cattle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Peace offerings of Rejoycing also out of the Tithes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah of the first Feast day of the Passover the School of Shammai saith let it be of Cholin common cattle the School of Hillel saith let it be of the Tithes What is it that it teaches of the Chagigah of the first Feast day of the Passover Rabh Ishai saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah of the fifteenth day is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah of the fourteenth not The Gloss is The burnt-offerings of Appearance were not offered the first day of the Feast although they were due to the Feast because compensation might be made by them the day following The Chagigah of the first Feast day was without doubt due although it had flesh enough otherways For as it was said a little before They offered Peace-offerings on that Feast-day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they had need of them for private food and although there was food enough yet the Chagigah was to be offered as the due of the day The Chagigah of the fourteenth day was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 company was numerous they joyned the Chagigah also with the Paschal Lamb that they might eat the Passover even till they were filled But now the Chagigah of that first day was not but of common cattle but the Chagigah of the fourteenth day might also be of the Tithes It was a greater matter to offer of common cattle or Cholin than of the Tithes or the First born for they were owing to the Lord by right but to offer the Cholin was the part of further devotion and free-will That therefore which John saith That the Jews would not go into the Judgment-Hall lest they should be polluted but that they might eat the Passover is to be understood of that Chagigah of the fifteenth day not of the Paschal Lamb for that also is called the Passover Deut. XVI 2. Thou shalt sacrifice the Passover to the Lord of thy flocks and of thy herds Of thy flocks this indeed by vertue of that precept Exod. XII 3. But what have we to do with herds Of thy herds saith R. Solomon for the Chagigah And Aben Ezra saith Of thy Flocks according to the Duty of the Passover Of thy Herds for the Peace offerings and produceth that 2 Chron. XXX 24. and XXXV 8. The Targum of Jonathan writes Ye shall kill the Passover before the Lord your God between the Eves and your sheep and Oxen on the morrow in that very day in joy of the Feast In one Glosser i i i i i i Ad Chahig fol. 17. 2. mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The less Passover by which if he understands not the Passover of the second month which is very usually called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Passover or the Passover of the second month instruct me what he means by it However this matter is cleâ—r in Moses that Oxen or the sacrifices offered after the Lamb eaten are called also the Passover as well as the Lamb it self And no wonder when the Lamb was the very least part of the Joy and there were seven Feast days after he was eaten and when the Lamb was a thing rubbing up the remembrance of affliction rather than denoting gladness and making merry For the unleavened bread was marked out by the Holy Scripture under that very notion and so also the bitter herbs which were things that belonged to the Lamb. But how much of the solemnity of the Feast is attributed to the Chagigah and the other Sacrifices after that it would be too much to mention since it occurs every where Hear the author of the Aruch concerning the Chagigah of Pentecost The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chag denotes dancing and clapping hands for joy In the Syriac Language it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chigah and so in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. CVII 27. The interlinear Version reads They went in a round and moved themselvs like a drunken man And from this root it is that they eat and drink and dance or make holy day And the Sacrifice of the Chagigah which they were bound to bring on a Feast day is that concerning which the Scripture saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thou shalt make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chag a Solemnity of weeks to the Lord thy God a free-will-offering of thy hand c. Deut. XVI 10. And now tell me whence received that Feast its denomination that it should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feast of weeks Not from the offering of the loaves of first-fruits but from the Chagigah and the feasting on the Chagigah The same is to be said of the Feast of the Passover So that John said nothing strange to the ears of Jews when he said They went not into the Judgment Hall lest they might be polluted but that they might eat the Passover poynting with his finger to the Chagigah and not to the Lamb eaten indeed the day before The word Passover might sound to the same sense in those words of his also It was the Preparation of the Passover and about the sixth hour It was the Preparation to the Chagigah and not to the Lamb. But I suspect something more may be understood namely that on that day both food was prepared and minds for the mirth of the whole Feast So that the Passover denotes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feast not this or that particular appendage to the Feast The burnt Sacrifices which were offered in the Appearance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they all became Gods as the Masters say truly and he who offered them carried not back the least part of them with him But the Sacrifices of the Chagigah whether they were oxen or sheep the greatest part of them returned to them that offered them and with them they and their friends made solemn and joyful feastings while they tarried at Jerusalem So that the oblation of these the first day of the Feast was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Preparation of the Passover and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The
not received it When we see a person in worse state than our selves we commonly look upon our selves as some body whereas we should look up to him that hath made the difference And do we see a poor miserable creature and look upon him with scorn And do we not rather think Might not God have made me as poor and miserable as this poor wretch He might have clothed me with rags as well as this poor beggar He might have made me as silly as this poor Ideot Down great heart and proud and learn to ascribe all the comforts and benefits thou hast above any other poor soul where it is due and to ascribe nothing to thy self but guilt and sinfulness If we desire to be esteemed what is it to be esteemed by God He hath set all at one II. rate as men are in the lump if we desire to be of a better value it is wisdom to labour to be so in his eyes that so values all To esteem our selves is but a folly to labour to have others esteem us is but folly unless it be in an estimation that God will say Amen to it also Remember that of the Apostle It is not he whom man approveth but whom God approveth If we would be thought to be beautiful let it shine in the image of God if rarely decked let it be with his ornaments if to be learned remember that He that honoureth me I will honour A SERMON Preached upon JUDGES XI 39. And it came to pass at the end of two months that she returned to her Father who did with her according to his vow which he had vowed THE Apostle in the Epistle to the Hebrews Chap. XI reckoning up that noble Catalogue of men famous for faith and great actions under the Law at vers 32. mentions three that may seem to be something questionable and those are Gedeon and Samson and Jephtha men indeed that had done great acts but that in the close came off with some foul blot Gedeon Judg. VIII 27. made an Ephod and put it in his own City Ophrah and all Israel went thither a whoring after it Samson pulled down the house upon his own head and so became Felo de se or guilty of his own death And was not Jephtha guilty of the death of his own daughter That is the question we are now to look into I have lately shewn you the Heathen sacrificing men and women to their Gods and Heathenish Israelites sacrificing their children unto Moloch let us now consider whether Jephtha a man of a better Name and Religion fell not under the like miscarriage in sacrificing of his Daughter The Text tells us He did to her according to his vow which he had vowed And the resolution of the question lies in the resolution of another verse what his Vow was That you have at vers 30 31. And Jephtha vowed a vow unto the Lord and said if thou shalt without fail deliver the children of Ammon into mine hands Then it shall be that whatsoever cometh forth of the doors of my house to meet me when I come in peace from the children of Ammon shall surely be the Lords and I will offer it up for a burnt-offering A rash Vow as appears by his repenting and renting his garments vers 35. A rash Vow that he could not come off with either breaking or performing it but with sin If he performed it not he sinned in making a Vow that he might not perform If he performed it he sinned in performing a Vow that he might not make So that as the King of Syria once said Whether they came out for peace take them alive or whether they come for war take them alive So is Jephtha taken deadlily whether he hold his Vow or break it he is caught under a rash and sinful Vow as a man that hath a Wolf by the ears that whether he hold him or let him go he is in danger If he break his Vow how can he answer his taking such an ingagement upon him as not to keep If he hold it how can he answer making a Vow of so nice a performance The words of his Vow are read one way by some Interpreters and another way by others and there is one letter in the Hebrew Text breeds this diversity viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that may signifie either And or Or. And accordingly some read it Whatsoever cometh forth of the doors of my house to meet me when I return in peace shall surely be the Lords And I will offer it up for a burnt offering And others read it Or I will offer it up As meaning if it be fit to be offered in sacrifice I will offer it in sacrifice but if it be not fit yet it shall be the Lords So some of your Bibles give intimation of this diversity of reading having one in the Text and the other in the Margin But in the Text you see it is And I will offer it up And so it is in the Greek Vulgar Italian French and so rendred also from the Eastern Languages Now what could meet him out of the doors of his house that was fit for sacrifice Nothing to be expected to come out thence but Men Women and Dogs and any of these yea the very Dogs might come out to meet him and welcom home their Master but none of these were sit to be sacrificed Nay a Dog is not fit to be dedicated to God any way For though there is a supposal Levit. XXVII 11. and a permission of dedicating and sanctifying an unclean beast to the Lord that was not fit to be sacrificed and that it might be redeemed for a sum of mony to be given to the Priest yet a Dog is particularly excepted in that prohibition Deut. XXIII 18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of the Lord for any Vow And do ye think Jephtha had his dog in his thoughts when he made his Vow That were more ridculous to imagine And if any were so simple as to imagine it it might be answered He could not think of his dog because he knew a dog could not be so consecrate to God Could he then think of a Bullock Ram Lamb Kid or Goat These were things indeed that were fit to sacrifice but a double objection lies against thinking that he thought of any of these The one is because he speaks of coming out of the doors of his house which no one will understand but of his dwelling house And it were ridiculous to think of Ox or Ram or Lamb or Goat coming out of his dwelling house And the other is that he speaks of coming to meet him which expression means to welcom him home as his Daughter went out to meet him to welcom him home Now it can little be imagined that he thought of any Bullock or Lamb or Goat coming out to meet him under any such notion Therefore these
the last meaning The Psalmes Proverbs Ecclesiastes Canticles Job Ruth Esther c. Then do they tell that the Books were particularly thus ranked The five Books of Moses Joshua Judges Samuel Kings and then the Prophets among whom Jeremy was set first and then Ezekiel and after him Esay and then the twelve But they object was not Esay long before Jeremy and Ezekiel in time Why should he then be set after them in order And they give this answer The last Book of Kings ends with destruction and Jeremy is all destruction Ezekiel begins with destruction and ends with comfort and Esay is all comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore they joyned destruction and destruction together and comfort and comfort together And thus in their Bibles of old Jeremy came next after the Book of Kings and stood first in the volume of the Prophets So that Matthews alleadging of a Text of Zachary under the name of Jeremy doth but alleadge a Text out of the volume of the Prophets under his name that stood first in that volume And such a manner of speech is that of Christ Luke 24. 44. All things must be fulfilled which are written of me in the Law and the Prophets and the Psalmes in which he follows the general division that we have mentioned only he calleth the whole third part or Hagiographa by the title the Psalms because the Book of Psalms stood first of all the Books of that part In that saying Matth. 16. 14. Others say Jeremy or one of the Prophets there is the same reason why Jeremy alone is named by name viz. because his name stood first in the volume of the Prophets and so came first in their way when they were speaking of the Prophets CHRISTS Arraignment before Pilate The chiest Priests and Elders bring Jesus to Pilate but would not go into his House the House of a Heathen lest they should be defiled but that they might eat the Passover John 18. 28. Why They had eaten the Passover over night at the same time that Jesus ate his and well they had spent the night after it But this day that was now come in was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their day of presenting themselves in the Temple and offering their Sacrifices and peace offerings of which they were to keep a solemn feasting and this John calls the Passover In which sense Passover Bullocks are spoken of Deut. 16. 2. 2 Chron. 30. 24. and 35. 8 9. The School of Shammai saith their appearing was with two pieces of silver and their chagigah with a Meah of silver But the School of Hillel saith their appearing was with a Meah of silver and their chagigah with two pieces of silver Their burnt offerings at this solemnity were taken from among common cattel but their peace offerings from their tithes He that keepeth not the chagigah on the first day of the feast must keep it all the feast c. Chagigah per. 1. Pilate conceives him brought to him as a common malefactor and therefore he bids them take him back and Judge him by their own Bench and Law and in these words he meant really and according as the truth was that it was in their power to judge and execute him and needed not to trouble him with him And when they answer We may not put any man to death Joh. 18. 31. They speak truly also and as the thing was indeed but the words of Pilate and theirs were not ad idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a tradition that fourty years before the Temple was destroyed capital Judgments were taken away from them Jerus in Sanhedr fol. 18. col 1. But how Not by the Romans for they permitted them the use of their Religion Laws Magistracy capital and penal executions and judgments in almost all cases as freely as ever they had and that both in their Sanhedrins within the Land and in their Synagogues without as far as the power of the Synagogues could reach at any time as might be proved abundantly if it were to be insisted on here The words then of these men to Pilate are true indeed That they could put no man to death but this was not as if the Romans had deprived the Sanhedrin of its power but because theeves murderers and malefactors of their own Nation were grown so numerous strong and heady that they had overpowred the Sanhedrins power that it could not it durst not execute capital penalties upon offenders as it should have done And this their own Writings witness Juchasin fol. 21. The Sanhedrin flitted fourty years before the destruction of the Temple namely from that time that the Temple doors opened of their own accord and Rabban Jochanan ben Zaccai rebuked them and said O Temple Temple Zechary of old prâ—phecied of thee saying Open thy doors O Lebanon that the fire may enter c. And also becausâ— that murderers increased and they were unwilling to judge Capital matters they flitted from place to place even to Jabneh c. which also is asserted in Schabb. fol. 51. Avodah Zarah fol. 8. When they perceive that Pilate no more received the impression of their accusation of him as a malefactor like others they then accuse him of Treason as forbidding to pay Tribute to Cesar and as saying that he himself was a King and this they thought would do the business Pilate hereupon takes him into his Judgment Hall for hitherto the Jews conference and his had been at his gate and questions him upon this point and Jesus plainly confesseth that he was a King but his Kingdom not of this world and therefore he needed not from him to fear any prejudice from the Romane power and so well satisfies Pilate that he brings him out to the gate again where the Jews stood and professeth that he found no fault in him at all Then the Jews lay in fresh accusations against him to which he answereth not a word Brought before Herod Pilate by a word that dropt from them understanding that he was of Galilee Herods Jurisdiction sent him to Herod who was now at Jerusalem partly because he would be content to have shut his hands of him and partly because he would court Herod towards the reconciling of old heart-burnings between them And now Jesus sees the monster that had murthered his forerunner Herod was glad to see him and had desired it a long time and now hoped to have got some miracles from him but he got not so much as one word though he questioned him much and the Jews who followed him thither did vehemently accuse him The old Fox had sought and threatned his death before Luke 13. 31 32. and yet now hath him in his hands and lets him go only abused and mocked and gorgeously arraied and so sends him back to Pilate that so he might court him again more then for any content he had that he should escape his hands See Acts 4. 27. Before Pilate again Pilate at his gate again talks
Claudius and desires him to command Mnester to do what she would have him which Claudius did not knowing what he commanded And then did Mnester adulterate the Empress so freely from fear of Claudius that he thought it had been the Emperors express mind he should so do And by divers other men did Messalina practise the very same project And to that impudency did she grow in her whoredom with this Mnester that when the Senate had commanded that all the brass coin that bare Caius his Image should be melted and this in detestation of Caius she caused pictures of Mnester to be made of it PART III. The JEWISH Story §. 1. Agrippa his actions at Jerusalem after his return from Rome AGRIPPA returned the last year to Jerusalem where as we observed and saw before he performed much ceremoniousness and changed the Highpriest slew James and imprisoned Peter Besides these things he remitted a tribute to the men of Jerusalem for their kindness in entertaining of him he obtained the letters of Petronius to the men of Dor for the removal of Caesars statue which some seditious men had set up in their Synagogue He removed Cantharas from the Highpriest again and placed Matthias in his stead He imprisoned Silas the Master of his Horse for his free discourse concerning his service done to him in the time of his calamity and poverty but on his birth day festival he inlarged him again where he continuing still in the same freedom of speech he imprisoned him again He began to fortifie Jerusalem and to make it exceeding strong but Marsus the present Governour of Syria in steed of Petronius got letters from Claudius to stop his work as suspitious towards innovation He was exceedingty observant of his Countries Laws and much care and cost he bestowed on sacrifices yet was he challenged by one * * * It may be this story aimeth something at Simon Peter Simon that took on him to be a teacher for an unholy man and one unfit to come into the Temple which Simon he sent for to Caesarea where he questioned with him about the words and disswaded him without punishment but with a reward He built sumptuous things in Berytus as a Theater Amphitheater Baths Porches and such like magnificences and set 700 and 700 condemned men to fight together for pastime and so destroyed them From thence he went to Tiberias of Galilee whither divers Kings came to him to visit And so did Marsus also the Governor of Syria but he seeing so many Kings together with him for they were five he suspected the matter as tending to innovation and therefore he commanded them home Herod after this went down to Caesarea and there he made sports and shows in honour of Caesar and on the second day being most gorgeously apparelled and the Sun shining very bright upon his bright cloathing his flatterers saluted him for a god and cried out to him Be merciful unto us hitherto have we feared thee as a man but henceforward we will acknowledge thee to be of a nature more excellent than mortal frailty can attain unto The wretched King reproved not this abominable flattery but did digest it And not long after he espied his Owl which the German had foretold to be the Omen of his death And suddainly he was seized with miserable gripings in his belly which came upon him with vehement extremity whereupon turning himself towards his friends Lo saith he he whom ye esteem for a God is doomed to die and destiny shall evidently confute you in those flattering and false speeches which you lately used concerning me For I who have been adored by you as one immortal am now under the hands of death And so his griefs and torments increasing his death drew on a pace whereupon he was removed into the Palace and all the people put on sackcloth and lay on the ground praying for him which he beholding could not refrain from tears And so after five days he gave up the Ghost being now 54 years old and having raigned seven years four years in the time of Caius and three under Claudius He left a son behind him of seventeen years old named also Agrippa and three daughters Bernice Mariamme and Drusilla Before his death was published his brother Herod the Prince of Chalcis and Chelchias the Kings Lieutenant caused Silas to be put to death FINIS THE TEMPLE SERVICE As it stood in the Days of Our SAVIOUR Described out of the SCRIPTURES And the Eminentest Antiquities of the JEWS By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII THE CONTENTS CHAP. I. OF the different holiness of the several parts of the Temple Pag. 897 Sect. 1. How the unclean were kept from the Temple 899 Sect. 2. Penalties doomed upon unclean persons found in the Temple Death by the hand of Heaven and cutting off ib. Sect. 3. Penalties inflicted upon unclean persons found in the Temple Whipping and the Rebels beating 901 CHAP. II. Of the several ranks of Priests and several officers of the Temple 903 CHAP. III. Of the High-priest-hood 904 CHAP. IV. Of the succession of the High-priests Sect. 1. To the building of the Temple 907 Sect. 2. The High-priests from the building of the Temple to the captivity ibid. Sect. 3. The High-priests under the second Temple 908 CHAP. V. The Sagan Katholikin Immarcalin and Gizbarin Sect. 1. SAGAN 911 Sect. 2. KATHOLIKIN 912 Sect. 3. IMMARCALIN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 913 Sect. 4. GIZBARIN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 914 CHAP. VI. Of the four and twenty Courses of the Priests 915 CHAP. VII Of the Levites Sect. 1. Of the Porters and guards of the Temple 918 Sect. 2. Of the Singers and Temple musick 919 Sect. 3. Of the Stationary men or Israelites of the Station 924 CHAP. VIII Concerning their Sacrifices and Offerings 926 Sect. 1. Burnt offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Sect. 2. Sin offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 929 Sect. 3. Trespass offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 933 Sect. 4. Peace offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 936 Sect. 5. Meat offerings and drink offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 938 CHAP. IX The manner and managing of the dayly service 941 Sect. 1. The manner of their casting lots for every mans several imployment 942 Sect. 2. The clensing and dressing of the burnt offering Altar ibid. Sect. 3. The Killing of the morning Sacrifice dressing the Lamps and Incense Altar 943 Sect. 4. Their publick prayers thy Phylacteries 944 Sect. 5. The burning of incense and the rest of their prayers 945 Sect. 6. The rest of their prayers 946 CHAP. X. The manner of their worshipping at the Temple 947 CHAP. XI Of the appearance of the people at the three festivals 950 CHAP. XII Of the manner of the celebration of the Passover 951 Sect. 1. Their searching out for leaven 953 Sect. 2. The passages of the forenoon of the
Passover day 954 Sect. 3. The time of killing the Passover 955 Sect. 4. The Paschal societies 956 Sect. 6. The killing of the Passover 957 CHAP. XIII The manner of eating the Passover 959 CHAP. XIV Sect. 1. Of the Solemnity and Rites of the first day in the Passover week of the Hagigah and peace offerings of rejoycing 968 Sect. 2. The second day in the Passover week The gathering and offering of the first fruits Omer 969 Sect. 3. The feast of Pentecost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 970 CHAP. XV. Of the Service on the day of expiation 971 CHAP. XVI The manner of their celebrating the Feast of Tabernacles 972 Sect. 1. The several Sacrifices at the Feast of Tabernacles ibid. Sect. 2. Their Palm and Willow branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 975 Sect. 3. Their Pomecitron apples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 976 Sect. 4. Their pouring out of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Rubrick of every days service 977 Sect. 5. Of the Feast of Trumpets and feast of Dedication 979 CHAP. XVII Certain peculiar parcels of Service Sect. 1. The King reading the Law 980 Sect. 2. The Priests burning of the Red Cow 981 Sect. 3. The trial of the suspected wife 982 Sect. 4. The atoneing for a cleansed Leper 983 Sect. 5. The manner of bringing and presenting their first fruits 984 Sect. 6. Their bringing up wood for the Altar ibid. TO THE READER IT was my desire and so it was my hope that this poor Treatise should not have gone abroad into the world so thinly and so alonely as it doth but that it would have had a mate to have gone forth with it which was bred and born and grew up with it even till the time that it should go forth but then it stumbled at the threshold got a lameness and so was forced to stay at home My design in reference to the affairs of the Temple when first I undertook a work of that nature was first to describe the place and to give the character and platform of the Temple it self and then to have something to say about the service And accordingly with no small pains and study out of the Scripture and the highest Antiquities of the Jews I drew up in a large Tractate and Discourse as also in a very large Map and Figure a full plain punctual and exact prospect and description if I may have liberty to say so much of mine own Work of the Temple at Jerusalem especially as it stood in those times when our Saviour himself in humane flesh did resort thither It s Situation Dimensions Platform Fabrick and Furniture both within and without the Walls Gates Courts Cloisters Chambers and Buildings that were about it The Altar Lavers Stations for Men Slaughter places for Beasts and all the Offices belonging to it with observation of all or most of those places in either Testament that speak concerning it or any of the parts of it Adelineation so copious and plain of all the particulars in that holy ground that had it had the hap to have come to the publick view I should not have feared to have made the Reader the Iudge and Censor upon the nature and use of the thing and whether it might have proved of any benefit and advantage yea or no. But that hap of becoming publick is not happened to it for the Schemetical delineation of the Temple and of the buildings about it in the Map and the Verbal description of them in the Written Tract do so mutually face and interchangeably refer one to the other the Map helping to understand the Description in the Book and the Book helping to understand the Delineation in the Map that they may not be sent forth into publick apart or one without the other but must needs appear if ever they appear both together For this purpose have I waited very many months since Book and Map were both finished nay many months before I would suffer this present Tract to go to the Press for the Ingraving or Cutting of the Map in Brass that it might be Printed and so it and that Treatise and this might have come forth at once as it was my desire and mine intention But I have so far failed of my desire and expectation and find so little fruit of all my long waiting that to this very hour I have not obtained so much as the least hope of the Maps Ingraving at all or the least probability when it will be begun I have therefore laid both those aside in suppression the one to wait for the speeding of the other if that will ever be and both to see how this speeds which is sent abroad which it may be had been as good to have staid at home as they do and not to have been so forward That rests in the Readers manner of entertainment Curtesie or Censure I shall not use many words to Court the one or Deprecate the other Learned ingenuity will be Courteous though not Flattered and proud or unlearned censoriousness will be crabbed unless I would be a Spaniel and it may be I should be then kickt too I shall only say thus much of what I have done I have desired to benefit and I have spared no pains I have walked in paths very rugged and very untroden if I have stumbled or erred it is no wonder the way full of difficulty and I of humane frailty And as for many things which I have left not explained as it may be the Reader would have desired it was because I supposed all along as I drew up this tract that the other would have come forth with it in which divers things which will be thought wanting here are more fully handled and supplied London May 30. 1649. J. L. A PROSPECT OF THE Temple Service OR The TEMPLE SERVICE as it stood in the days of Our SAVIOUR Described out of the SCRIPTURES and the eminentest Antiquities of the JEWS CHAP. I. Of the different Holiness of the several parts of the Temple THE degrees of the Holiness of places among the Jews by their own reckoning were a a a Kelim per. 1 Maym. in Beth habbâ—chiraâ— per. 1. these eleven 1. The land of Israel was more holy than other lands Not to mention the many appropriations fixed to that land by them which they will have no other land under Heaven to partake of as b b b R. Sol in Ionah 1. that the spirit of Prophesie c c c Maymon in Sanhed per. 4. Ordination d d d Idem in Kiddush bhodesh per. 1. per. 5. appointing the New Moons c. should be no where else these two or three peculiarities they observe by name as proper only to that very soil and no other That the Omer or first reaped Sheaf and other first Fruits that were to be offered and the two Loaves of Shew-bread which were to stand continually before the Lord might not be taken and made of the Corn of any Country
Sacrifices were slain at the place of the rings and so upon this occasion an Israelite might and must come within the Court of the Priest 6. The manner was thus * * * Tosaph in Menachoth per. 10. Maym. ubi supr the Sacrifice was so set as that the offerer standing with his face towards the West laid his two hands between his horns and confessed his sin over a sin offering and his trespass over a trespass offering and over a burnt offering he confesseth his transgression both against affirmative and negative precepts and his confession was in this wise I have sinned I have done perversly I have rebelled and done thus and thus but I return by repentance before thee and let this be my expiation And presently after this his confession was the beast to be slain 3. The killing of the Sacrifice was regularly and ordinarily the Priests work and office yet might it upon occasion be done by another or if it were done by another it was allowable For whereas the Law saith And he shall kill the bullock before the Lord and the sons of Aaron the Priests shall bring the blood and sprinkle it Levit. 1. 5. as making a distinction betwixt the he that killed the bullock and the Priests that took the blood the Hebrew Doctors have observed not impertinently from hence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g Maym. in Biath Mikdash per. 9. in Corbonoth per. 5 R. Sol. in Lev. 1. The killing of the Sacrifices was lawful by strangers yea of the most holy sacrifices were they the sacrifices of a particular person or of the whole Congregation And upon these words And the sons of Aaron the Priests shall bring the blood it is a received tradition that from thence most properly did begin the Priests office more peculiarly see 2 Chron. 30. 16 17. 4. The fleaing of the slain Sacrifice was not so inseparably the Priests office but that a stranger or one that was not a Priest might do it And so Maimonedes asserteth in the place cited above that the fleaing of the sacrifice and the dividing of it into pieces and bringing wood to the Altar done by strangers was lawful This they did especially at the Passover and other festival times when the Paschal Lambs and the other offerings were so many that the Priests could not serve to kill and flea them but whosoever killed or flead the Priests ever sprinkled the blood and none else might do it When the number of the beasts to be flead were not too many for that receipt they hung him by the legs upon the hooks that were fastned in the lower pillars which we have described elsewhere and in the transom over them for that purpose i i i Ibid. Sect. 9. but at Passover when there were more Lambs than that room would admit two men took a staff or bar divers of which staves stood there for that end and laying it upon their shoulders they hung the Lamb upon it and as he hung thus between them they flead him Rabbi Eliezer saith if the Passover fell on the Sabbath on which day they might not meddle so well with carrying of Staves a man laid his hand upon his fellows shoulder and his fellow laid his hand upon his shoulder and upon their arms they hanged up the Lamb and so flead him All the skins of the most holy sacrifices that is burnt offerings sin offerings and trespass offerings fell to the Priests and the Priests of the Course salted them all week and on the eve of the Sabbath divided them but the skins of the other sacrifices fell to the offerers or owners themselves 5. The sprinkling of the blood was to be before the sacrifice was flead for this was the rule and that agreeable to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They flead them not till one had sprinkled the blood for in the Law there is mention of the sprinkling the blood before there is mention of fleaing Lev. 1. 5 6. The manner of their sprinkling of the blood upon the Altar and the circumstances about that were very various we will take up the chiefest of them in their order First The blood that was to be sprinkled was to be taken in a dish or vessel of the service and not in a common vessel of a mans own and that is a constant and rational maxim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k Vid. Zevac per. 5. per totum That the taking of the blood of the Sacrifices must be in a vessel hallowed for the service Secondly l l l Ibid. per. 2. ab initio These several sorts of people might not take the blood to sprinkle it and if they did it was polluted 1. A stranger or one that was not a Priest 2. A Priest a mourner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he that had one dead in his family that day for m m m Glosse in Misâ—ajoâ—h ibid. whosoever had one dead in his house all that day of the parties death he was called a mourner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. He that had been unclean so that he was to wash that day and his Sun was not yet down 4. He that had been under a longer uncleanness and his atonement not yet made 5. A Priest that had not all the holy garments on that he ought to wear 6. One uncircumcised 7. One that was unclean 8. One that sate or stood on any thing whilest he took the blood but on the very pavement of the Court for in the service they might not stand upon any vessel or beast or hide or on his neighbours foot but on the bare pavement 9. He that took the blood with the left hand some held it unlawful but others were of another mind Thirdly n n n Zevech ib. Whereas there was a red line about the Altar just in the middle between the bottom and the top the blood of some sacrifices were to be sprinkled beneath that line and some above and if that that was to be sprinkled below was sprinkled above and if that that was to be sprinkled above was sprinkled below it was unlawful Fourthly o o o Maym. in Corbanoth per. 5 The sprinkling of the blood of burnt offerings and trespass offerings and peace offerings went all by one rule and manner and it was thus The Priest bringing it to the Altar was to sprinkle it below the red line and he was to sprinkle it into the fashion of the Greek Gamma or into this form Γ for so is the tradition in the Gemara of p p p Zevach. per 5. fol. 53. the Treatise Zevachim cited ere while and so is the meaning of Maymony when he saith it was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the meaning of the thing is this He was to go as the margin of the Talmud glosseth to a corner of the Altar and to cast the blood out of the vessel so as that it
Israelites But if 5. out of love to Israel and desire of their prosperity he brought a peace offering even under that notion to this end that it might be for an atonement between Israel and God it was now become Israels peace offering and it might be offered as a peace offering and the Israelites might eat it or if in love to the Priests then serving he brought it to be a peace offering for atonement between God and those Priests the property was now altered and it was become the Priests peace offering and so it might be offered up and eaten Now to return to the Peace Offerings of the Israelites they were either of the whole Congregation or of particular persons c c c Id ubi supâ— per. 1. The Peace Offerings of the whole Congregation were only two Lambs offered at one time of the Year and that was at Pentecost Lev. 23. 19. And these were killed flead their bloud sprinkled their inwards burnt and the flesh eaten by the Males of the Priests in the Court d d d Id. ibid. per 9. Talm. in Zevac per. 5. even as the sin offerings were e e e Vi. 4. R. Sol. in Lev. 23. 20. for these of peace offerings only were accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most holy Sacrifices whereas all the rest were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices less holy The Peace Offerings of particular persons were threefold 1. Peace Offerings that were offered without bread with them such were their Offerings that were offered for their Hagigah and Simchah or for their festivity and rejoycing at the three solemn festivals Now although these were offered without bread and so might seem to have been proper for Heathens to have offered as being clear from that exception of the Law of not offering the bread of a stranger yet might not Heathens offer these peace offerings because that they were not under the command of the three festivals nor of the festivity and rejoycing at them 2. Peace offerings that were offered with bread of which there is mention in Lev. 7. and where they are described at large These peace offerings might be of Bullocks or Kine of Lambs Male or female and so of Goats Lev. 3. The occasion of their Offering as was mentioned before was either for thanksgiving or of a free devotion or for a Vow f f f R. Sol. iâ— Lev. 7. Rabbi Solomon confines the thanksgiving offering to such occasions as those mentioned in the hundred and seventh Psalm as namely for deliverance from tempests at Sea from dangers in travail in the wilderness from sickness and from prison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some remarkable and wonderful deliverance or mercy that was wrought for him or as Aben Ezra expresseth it because he is delivered out of any strait In which Gloss g Aâ— Eâ—â— â—b they straiten the thanksgiving offering the rather to such singular and extraordinary occasions because their Offerings of tithes firstlings first fruits c. were as thanksgivings for their common and constant mercies and yet I see not but these Peace Offerings might also come sometime in reference to their common mercies and prosperity as for their health comforts in their children success in their business or the like And as for the Peace Offerings that came as Vows and those that came of free gift as the rise of them was of different ground the one of pure devotion the other upon some conditional reference so do the Jews observe h h h Kinnim per. 1. that if the Offerings that were vowed died or were stoln they were to be made good by presenting others in their stead but if those that were set apart of free gift either were stoln or died the party was not bound to any such reparation i i i Zevachin per. â— sect 5. These Peace Offerings that we have in mention were slain in any part of the Court but most commonly on the South side and their bloud was sprinkled as was the bloud of the burnt offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely with two sprinklings in form of the Letter Gamma which two besprinkled the four sides of the Altar The breast of the Peace Offering and the right shoulder were the Priests due that offered it and so was a part of the Bread or Cakes that were offered with it and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muram ordinarily by the Rabbins that is that that was taken of the Sacrifice by the Priests and for them The breast was to be waved before the Lord and for this action k k k Pisk Tos. in Mid. the Offerer was to go into the Court of the Priest and to joyn his hand in the rite and the manner of waving was thus The Priest laid the fat in the owners hand and upon the sat he laid the breast and right shoulder and upon them he laid the kidneys and the Caul of the Liver and if it were a thansgiving offering he laid some of the bread aloft on all then he put his hand under the hands of the owner and he waved his hands this way and that way and up and down and all towards the East and after this waving he salted the inwards and burnt them upon the Altar and the waved breast and shoulder the Priest took for his part and the owner the rest and they were to be eaten It was lawful for the party that brought the Peace Offering to eat his part of it in any part of Jerusalem and so is the Talmudick expression which frequently occurreth in this case to be understood which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The remaining parts of it were uâ—en not in any City but in any part of the City and this is one of the priviledges of Jerusalem above other Cities l l l Kelim per. 1. sect 8. because the lesser holy things might be eaten in it and not in any other They ordinarily boyled their Peace Offerings in the Temple it self in one of the corners of the Court of the Women where we have observed in its description boyling places for this purpose See 2 Chro. 35. 13. And in the like manner they did at Shiloh upon which business the sons of Eli shewed their wickedness when in stead of contenting themselves with the wave breast and heave shoulder they brought up a Custom to strike a three forked hook into the Cauldron where the peace offering was boyling and to take whatsoever it brought up 1 Sam. 2. The Peace offering of thanksgiving was eaten the same day but a Vow or Free-will Offering might be eaten on the morrow Lev. 7. 15 16. and herein the Priests and the Offerer came under the same restriction for the one and liberty for the other and the whole Families of the one and the other Wives Sons Daughters Servants might eat of them and the Offerer if he would might eat his part in the Temple and the Priests if they would might eat
theirs in Jerusalem an accursed imitation of these peace Offerings and eating of them in the Temple was taken up among the Heathens 1 Cor. 8. 10. 3. There was a third peace offering of a particular person and that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is commonly called The Nazarites Ram of which the Law and Story is set down Num. 6. 17. and the manner of its disposal was thus He was killed and his bloud sprinkled then were the inwards taken out and the right shoulder and breast separated and the rest of the flesh the Nazarite boyled in the corner of the Court of the Women in the place called the room of the Nazarites Then took the Priest the sodden shoulder of the Ram and a tenth part of the bread that was brought with him and the heave shoulder and wave breast and the inwards and put them in the hands of the Nazarite and put his own hand under his and waved them as before and all that was waved was the Priests Portion but only the inwards that were to be burnt upon the Altar and the Nazarite had the rest SECT V. Meat Offerings and Drink Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere a a a Maym. in Corbanoth per. 2. Talm. in Menachoth per. 6. were Twelve sorts of Meat Offerings Three of the whole Congregation and Nine of particular persons The three of the whole Congregation were these 1. The twelve Loaves of Shew-bread which were set before the Lord every Sabbath Exod. 25. 3. Lev. 24. 5 6 7. and when they were taken away they were eaten by the Priests 2. The Sheaf or Omer of the first fruits of their Harvest Lev. 23. 9. This was of Barley the Corn that was first ripe and there was but one Meat Offering more of Barley of all the twelve all the rest were of Wheat This Sheaf was waved before the Lord this way and that way and up and down and then it was part offered and part eaten Rabbi Solomon giveth this reason of the waving of it if it may be taken b b b R. Sol. in Levit. 23. Every waving saith he is bringing it this way and that way up and down and the waving it this way and that way was for the restraining of evil winds and the waving it up and down was for the restraining of evil dews 3. The two wave Loaves offered at Pentecost Lev. 23. 17. The nine Meat Offerings of particular persons were these 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The daily meat Offering of the High-priest 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering of initiation which every Priest brought in his hand at his first entrance into the Office 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sinners meat offering This was the offering of a poor man that should have brought a sin offering and was not able I here cannot but observe a passage in the Mishnah and in Tosaphta that speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinners meat offering of the poor Priest that was so poor as that he was not able to bring a sin offering intimating in what poor condition some of them lived though some again of them were as rich and stately 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jealousie meat offering of the suspected Wife Num. 5. 15. this was of Barley meal 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering of fine flower unbaked 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering baked in a pan 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering baked in a frying-pan 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering baked in the Oven 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wafers Now besides these names we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meat offering of the Heathen and of Women and The meat offering with a drink offering which are but names different from some of these that are named for the things themselves did not differ when a Heathen Man would present a meat Offering under the limitations forementioned it was some of these mentioned and also a meat offering that was offered with a drink offering was some of these that are mentioned but they are called by these distinctive names only in regard of these circumstances and not in regard of the difference of Materials As for the making and managing of these meat offerings these were the main and general rules by which they went 1. That no meat offering should consist of less than the tenth part of an Ephah of c Maym. ubi sup per. 13. Corn which was but very little differing from the tenth part of our bushel and of a log of oil which was somewhat above thirteen ounces Now as many tenth parts might be offered as the offerer could find in his heart to offer so that there were not above 60 in one Vessel and to every tenth part he must joyn a log of oil but under one tenth part and under one log there must be no meat offering This tenth part of an Ephah was called an Omer Exod. 16. 36. 2. d d d Id. ibid. That when the meat offering was any of the four sorts baked they commonly made ten cakes or pieces of the tenth deal and accordingly if more tenth deals were offered than one they made ten cakes of every tenth deal that was offered only the High-priests meat offering was made into twelve cakes and when these cakes were baked every one of them was broken in two and twelve halfs were offered in the morning and twelve at even 3. e e e Talm. in Menac per. 5. Some meat offerings required both oil and frankincense some required oil but not frankincense some frankincense but not oil and some neither frankincense nor oil Those that required both frankincense and oil were these The meat offering of fine flower unbaked those four that were baked the meat offering of the High-priest that of the Priests initiation the Omer of first fruits and the meat offerings of Heathens and of Women The meat offering joyned with a drink offering required oil but not frankincense The Shew-bread required frankincense but not oil and the sinners meat offering and the meat offering of the suspected wife had neither oil nor frankincense 4. f f f Ibid. per. 6. sect 3. All the meat offerings that were made in a vessel had three pourings of oil about it as the unbaked meat offering of fine flower 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first oil was put into the vessel and the flower after it then oil was poured upon the flower and they mingled together then was it put into the vessel of the service in which it was to be brought to the Altar and oil poured on it again and frankincense put aloft on all and so those meat offerings that were baked in the pan or frying pan oil was put into a vessel flower upon it and oil upon the flower again these being blended together it was baked and being baked it was broken into its pieces and more oil put upon the pieces and
Passover that he might satiate himself with it Yet if he eat no more than what amounted to the quantity of an Olive he discharged the obligation of his duty These fourteenth days peace offerings were so called to distinguish them from the peace offerings of his Hagigah and rejoycing at the feast for those were offerings to which he was obliged of duty and were to be offered after the eating of the Passover most ordinarily but these were some thanks offerings or vows or free will offerings which being reserved to be offered at their coming up to the Festival they commonly did so offer them as that when the Altar and Priests had had their parts they had the other ready for this occasion to begin the meal on the Passover night And so here was one dish more than we find appointed for this time by the Law Now the Talmudicks speak of two more which if they were used in the time when the Temple stood may well be supposed to have been to supply the want of peace offerings in such companies as had not offered any nor had any ready for this occasion And they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two boiled meats The Mishuch in that Chapter of Pesachin that hath been cited so oft delivering the Rubrick of the Passover saith they set before him unleavened Bread and bitter Herbs and charoseth and the two boiled meats making no difference of time between these and the other particulars named with them which undoubtedly were in those times of which we speak The Gemara thereupon hath these words It is a command to set before him unleavened Bread and the bitter Herbs and the two boiled meats And those two boiled meats what are they Rab. Hona saith Broth and Rice Ezekiah saith Fish and Eggs. Rab. Joseph saith two sorts of flesh were required one in the memorial of the Passover and the other in memorial of the Hagigah And with this last doth Maymony concur for he useth the very same words but he useth also the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this time they set upon the Table two sorts of flesh c. as making it questionable whether this custom were in use when the Temple stood or taken up afterward I shall not be sollicitous to dispute the case it seemeth for ought I yet see in the Talmuds or their Schoolmen that it was in the Temple times and that the Author cited doth not by the Phrase he hath used so much intimate that the custom was taken up after the Temple was fallen as he doth that after the Temple was fallen they were glad to take up with these two dishes only For whilest that stood peace offerings were in use and served for that occasion on the Passover night and these two boiled meats were only in request where no peace offerings were to be had which was but rare but after the Temple fell there were no peace offerings to be had at all and so they were constrained to take up only with these two dishes Let the Reader scan his meaning from his own words * * * Id. in Hhamets c. per. 8 They set before him the Officiator bitter Herbs and unleavened Bread and Charoseth and the body of the Lamb and the flesh of the fourteenth days Hagigah But at this time they set upon the Table two sorts of flesh one in memorial of the Passover and the other in memorial of the Hagigah And whether way soever he turneth the scales it is not much material 5. They had also a dish of thick sawce which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charoseth ‖ ‖ ‖ Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made of sweet and bitter things grown and pounded and mingled together †††Maym. Corban Pesach per. 8. as Dates Figs Raisins Vinegar c. * * * Haggadah Shâ—l Pesach And this was a memorial to them of the clay in which their Fathers laboured in the Land of Egypt They used Charoseth saith the Talmud although it were not commanded Rabbi Eliezer from Rabbi Zadok saith it is a command A command for what Rabbi Johanan saith it is a memorial of the clay therefore they make it of all kinds of sweet and bitter things with vinegar like clay in which there is a mixture of every thing The dish in which our Saviour dipped the sop which he gave to Judas is held by exceeding many to have been this dish of the thick sawce Charoseth which might be very well believed if it might be believed that that supper was the Passover supper which hath been much asserted but never yet proved VI. The Table thus furnished * * * Maym. in Hhamets ubi supr the Officiator takes some of the sallet of the Herbs and after he hath blessed God for the creating the fruit of the ground he dips it in something but whether in the thick sawce Charoseth or in Wine or in Vinegar is disputed and so we will leave it in dispute and he eateth the quantity of an Olive at the least of them and so do all the rest of the company the like ‖ ‖ ‖ Gloss. ib. Now this dipping and eating of Herbs was not under the notion of eating bitter Herbs which the Law enjoyned but is was some other of the Herbs as Lettice Endive or the like and it was for this and meerly that the children might begin to wonder at this strange beginning of a meal and might be incited to enquire about the matter And to put them on to this the more the company had no sooner eaten of this bit of the sallet but presently the dishes were all removed from before the Officiator and a second Cup of Wine was filled and brought unto him 14 14 14 Pesanh ubi supr And here the Children began to enquire about the matter and if he had no Children the Wife enquired and if there was no Wife the company enquired one of another And if none enquired yet he unasked began thus How different is this night from all other nights For on all other nights we eat leavened or unleavened bread indifferently but on this night unleavened bread only On all other nights we eat any herbs whatsoever but this night bitter herbs On all other nights we eat flesh either roasted or stewed or boiled but on this night we eat flesh only roasted On all other nights we wash but once but on this night we wash twice On all other nights we eat either sitting or leaning indifferently on this night we all sit leaning And according to the capacity of the Child he would address his speech to him if he were very young and slender of understanding he would tell him Child we were all servants like this maid-servant or this man-servant that waiteth and as on this night the Lord redeemed us and brought us into liberty But to the Children of capacity and to the rest of the company he would
two parts of the broken cake they used thus 22 22 22 Maym. ubi ante 〈…〉 The Officiator took a bit and wrapt it together with the bitter herbs and dipped them into the thick sawce and gave thanks and said Blessed be thou O Lord our God King everlasting who hath sanctified us by his commandments and commanded us concerning the eating of unleavened bread and so he eats and the rest do likewise There is some question moved amongst their Traditionaries whether the bread and the herbs were to be eaten apart or wrapped together and they speak of a difference betwixt Hillel and his fellows about this matter but the determination is so indifferent that if he eat them apart he gave thanks for them apart and if together the thanksgiving specified was sufficient VIII 23 23 23 Id. ibid. Then fell they to the eating of the flesh that was before them having hitherto eaten nothing but bread and herbs and first he gave thanks Blessed be thou O Lord our God King everlasting who hath sanctified us by his command and commanded us concerning the eating of the Sacrifice and so they fell to and ate of the fourteenth days Hagigah or those peace offerings that they had offered on that day and of these they made the most of the meal And then giving thanks again Blessed be thou O Lord our God King everlasting who hath sanctified us by his command and commanded us concerning the eating of the Passover they eat of the flesh of the Lamb every one at the least the quantity of an Olive which when they had done he washeth his hands again now after meat and saith Grace after meat for so let me express it over the third cup and so they drink it off And here comes in the mention of the first action of Christ at his last Passover Matthew and Mark indeed record his words as they were eating One of you shall betray me c. Even one of the twelve that dippeth with me in the dish c. Mat. 26. 21 22 23 24 25. and Mark 14. 18 19 20 21. This was most probably at the time when they dipped the unleavened bread and bitter herbs in the thick sawce charoseth and Luke relateth also those words With desire I have desired to eat this Passover with you c. Luke 22. 15 16. But the first special action that is specified is that he took the cup and gave thanks and said Take this and divide it amongst your selves Luke 22. 17. This was the the third cup at the supper for there is but one more mentioned after it in that story The Traditions of the Jews express the passage at this time of the meal thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 24 24 24 Id. ibid. And after he hath eaten the flesh of the Paschal Lamb he washeth his hands and blesseth the blessing of the meat or saith grace after meat over the third cup and drinkes it off or briefly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They mingle him the third cup and he giveth thanks over it Now this cup was called by them the cup of blessing as appeareth by these and such like expressions that we meet withal in their Traditionaries 25 25 25 Gloss. in Maym. ubi ante Many of our Schoolmen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 think that every one of these four cups required blessing or thanksgiving over it but some again of the Schoolmen think that they were not bound to thansgiving but only over the first cup and over the cup of blessing thus the Marginal Gloss upon Maymony in the Tract we have so much occasion to use in this Paschal Ritual on chap. 8. in the beginning and towards the latter end of the same chapter he produceth some words of one of their Schools which helps to tell which of the four cups this cup of blessing was The Words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26 26 26 Ibid. It is forbidden to eat any thing after the unleavened bread viz. when no Lamb was eaten but not to drink any thing beside the Cup of blessing and cup of Hallel which words he clears somewhat more by these words a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He drinketh two cups after the unleavened bread the cup of blessing after meat and the cup of the Hallel and a third cup if he will of the great Hallel And so Rabbi Alphesi speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27 27 27 R. Alph. in Pesach in fol. divers singular excellencies in the cup of blessing And 28 28 28 R. Mord. in Pesach per. 10. Rabbi Mordecai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the cup of blessing having its measure Now the reason why the third cup beareth this name of the cup of blessing above all the rest is partly because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the blessing or grace after meat was said over it as terminating the Meal and chiefly to distinguish it from the first cup for over that and this especially was blessing or thansgiving uttered It is a great Dispute among the Talmudical Schoolmen whether there was thanksgiving used over all the four cups alike and the debate ends most to this vote that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 29 29 29 Pisk Pesachin fol. 137. He gave thanks most especially over the first cup and over the cup of blessing which otherwise is sometime expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the first cup and over the third The Gemara 30 Ibid. fol. 138. in the Chapter oft cited hath this Parable What is written and the Child grew and was weaned the holy blessed God will make a feast for the righteous in the day that his mercy shall be shewed to the seed of Isaac After they had eaten and drunk they gave Abraham our father the cup of blessing to bless he said I cannot bless it because Ismael came from me He gave it Isaac to bless he said I cannot because Esau came from me He said to Jacob take it and bless it he said I cannot because I married two sisters which the Law forbids He said to Moses take it and bless it he said I cannot because I was not counted worthy to go into the Land of Israel neither alive nor dead He said to Joshua take it and bless it he said I cannot because I have no son He saith to David take it and bless it he said to them I will bless it and it is fit for me to bless it as it is said I will take the cup of Salvation I will call upon the Lord. The Apostle useth this term the cup of blessing concerning the Sacramental Cup in the Lords Supper 1 Cor. 10. 16. in which he doth not only allude to their custom and expression that we have now in speech but by this and by what he speaketh in the next Chapter following it seemeth that the Judaizing Christians in the Church of Corinth did very much imitate this Paschal Custom
festis At each of the feasts which pleases me not at all For it is plainly said by Pilate himself That I should release unto you one at the Passover Joh. XVIII 39. And the releasing of a prisoner suites not so well to the other feasts as to the Passover Because the Passover carries with it the memory of the Release of the people out of Egypt but other feasts had other respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would render by way of paraphrase According to the nature and quality of the feast which was a monument of release The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there used by the Syrian and the Arab for feast and especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remind me of that Disputation of the Gemarists upon the second word in the Tract Avodah Zarah namely whether it be to be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is denoted a feast day of the Heathens VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barabbas LET us mention also with him a very famous rogue in the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Dinai whose name also was Eleazar Of whom they have this passage worthy of Chronological observation b b b b b b Sotah fol. 47. 1. From the time that murtherers were multiplied the beheading the red Cow ceased namely from the time that Eleazar Ben Dinai came who was also called Tichinnah ben Perishah but again they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of a murtherer Of him mention is made elsewhere c c c c c c Chetubh fol. 27. 1. And Kelim fol. 12. 2. where it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Donai See also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Nezer the King of the Robbers d d d d d d Chetubh fol. 51. 2. VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coming out of the Country or field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Betsab fol. 31. 1. They bring wood out of the field on a Feast day either bound together or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from some place fenced round or scattered The Gloss there is They bring wood on a feast day out of the field which is within the limits of the Sabbath if it be bound together on the Eve of the feast day c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a place watched and fenced in every wâ—râ— And Rambam writes Rabbi Jose saith If there be a door in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a fenced place although it be distant from the City almost two thousand cubits which are the limits of the Sabbath one may bring wood thence It may be conceived that Simon the Cyrenean came out of the field thus loaded with wood and you may conceive that he had given occasion to the Souldiers or Executioners why they would lay the Cross upon him namely because they saw that he was a strong bearer and instead of one burthen they laid this other upon him to bear VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was the third hour and they crucified him BUT John saith Chap. XIX 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was the preparation of the Passover and about the sixth hour namely when Pilate delivered him to be crucified From the former clause It was the preparation of the Passover hath sprung that opinion of which we have said something before concerning the transferring of the eating of the Lamb this year to the fifteenth day For they think by The preparation of the Passover is to be understood the preparation of the Lamb or for the eating of the Lamb. For which interpretation they think that makes which is said by the same John Chap. XVIII 28. They would not go into the Judgment Hall lest they should be defiled but that they might eat the Passover And hence it is confidently concluded by them that however Christ eat his Lamb the day before yet the Jews were to â—â—t theirs this very day We will discourse first of the day as it here occurs under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The preparation of the Passover and then of the hour I. Every Israelite was bound within that seven days solemnity after the Lamb was eaten to these two things 1. To appear before the Lord in the Court and that with a Sacrifice 2. To solemn joy and mirth and that also with Sacrifices The former was called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appearance The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chagigah The Festival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Chagigah c. 1. hal 1. All are bound to appear except deaf and dumb fools young children c. And a little after The School of Shammai saith Let the appearance be with two silver pieces of mony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Chagigah be with a Meah of Silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The School of Hillel saith Let the Appearance be with a Meah of Silver and the Chagigah with two pieces of Silvr The Gloss writes thus All are bound to make their Appearance from that precept All thy Males shall appear c. Exod. XXXIII 17. And it is necessary that they appear in the Court in the Feast He that appears when he placeth himself in the Court Let him bring a burnt offering which is by no means to be of lâ—ss price than two peices of silver that is of two Meahs of Silver They are bound also to the Peace offerings of the Chagigah by that Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall keep it a Feast to the Lord Exod. XII 14. Rambam upon the place thus saith the Lord let them not appear before me empty Deut. XVI 16. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him bring an oblation of a burnt Sacrifice in his hand when he goes up to the Feast And those burnt Sacrifices are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt Sacrifices of Appearance and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appearance without the addition of the word Burnt Sacrifice And the Chagigah from thence because the Lord saith Ye shall keep it a Feast to the Lord. It means this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a man bring Peace offerings and these Peace offerings are called Chagigah II. Of these two namely The Appearance and the Chagihah the Chagigah was the greater and more famous For First Certain persons were obliged to the Chagigah who were not obliged to the Appearance g g g g g g Chagigah fol. 2. 2. He that indeed is not deaf but yet is dumb is not obliged to Appearance but yet he is obliged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce It is true some of the Gemarists distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chagigah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoycing h h h h h h Fol. 9. 2. But one Glosser upon the place alledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which he saith of Rejoycing
Altar and thence took some burning coals and came down These two must go into the Temple now as they go there was a great vessel or instrument or what shall I call it they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migrephah which being rung or struck upon made an exceeding great sound and so great that they set it out by this hyperbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One man could not hear another in Jerusalem when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migrephah sounded It was as a Bell that they rung to give notice of what was now in hand And the ringing of it as saith the Treatise Tamid served for these three purposes * * * Tam. per. 5. 1. Any Priest that heard the sound of it knew that his brethren were now ready to go in and worship and he made haste and came 2. Any Levite that heard it knew that his brethren the Levites were going in to sing and he made haste and came And 3. the head or chief of the Station hearing the sound of it brought up those that had been unclean and had not yet their atonement made into the gate of Nicanor to have them there atoned for The two men then that are going into the Temple to burn Incense ring upon this Migrephah as they go by it for it lay between the Altar and the porch to give notice to all who were to attend that now the service was in beginning and to chime them in As they go up the steps they two that had been in before to cleanse the Incense Altar and to dress the Lamps go up before them He that had cleansed the Altar goeth in and taketh up his dish Teni and worshippeth and cometh out He that had dressed the five Lamps before dresseth now the other two and taketh up his dish Coz and worshippeth and cometh out He that went in with the Censer of coals after a little office done towards the disposing of the Incense leaves the other there and he also comes out Now he that is left there alone for the burning of the Incense he offers not to kindle it till the president from without with a loud voice give him notice when he shall begin yea though it were the High priest himself that offereth the Incense yet he begins not to do it till the President have called to him Sir offer and assoon as he hath given the signal to the Incense offerer that he shall begin and offer all the company in the Court withdraws downward from the Temple and fall to other of their Prayers SECT VI. The rest of their Prayers BEsides the Prayers and Rehearsal of the Decalogue and of their Phylacteries mentioned before they had three or four Prayers more which they used at the morning Service and they were these * * * Tam. ubi supr The first they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emeth and Jatsib because it began with those two words and it referred to their Phylacteries and it was of this form Truth and stability and firm and sure and upright and faithful and beloved and lovely and delightful and fair and terrible and glorious and ordered and acceptable and good and beautiful is this word for us for ever and ever The truth of the everlasting God our King the Rock of Jacob the shield of our salvation for ever and ever He is sure and his Name sure and his Throne setled and his Kingdom and Truth established for evermore c. ‖ ‖ ‖ Ib. Maym. ubi supr The second is called by the Talmud Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avodah but by Maymony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retseh yet they both agree in one as to the prayer it self only the one names it after the first word in it and the other after one of the chiefest words in it The tenor of it was thus Be pleased O Lord our God with thy people Israel and with their prayer and restore the service to the Oracle of thy house and accept the burnt offering of Israel and their prayer in love with well pleasedness and let the service of Israel thy people be continually well pleasing to thee And they conclude thus We praise thee who art the Lord our God and the God of our Fathers the God of all flesh our Creator and the maker of all the Creation blessing and praise be to thy great and holy Name because thou hast preserved and kept us so preserve and keep us and bring back our captivity to the Courts of thy holiness c. A third prayer ran thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appoint peace goodness and blessing grace mercy and compassion for us and for all Israel thy people bless us O our Father even all of us as one man with the light of thy countenance for in the light of thy countenance thou O Lord our God hast given us the Law of life and loving mercy and righteousness and blessing and compassion and life and peace let it please thee to bless thy people Israel at all times In the book of life with blessing and peace and sustentation let us be remembred and written before thee we and all thy people the house of Israel c. And a fourth prayer was used on the Sabbath as a blessing by the Course that went out for a farewel upon the Course that came in in these words He that caused his name to dwell in this house cause to dwell among you love and brotherhood and peace and friendship Compare 2 Cor. 13. 11. Now whereas there is some seeming doubtfulness among the Talmudical writers about the time of these prayers they leaving it somewhat uncertain whether they were uttered immediately before the offering of the Incense or in the very time of its offering the Evangelist Luke hath determined the question and resolved us that the multitude was praying at the very time of the Incense Luke 1. 10. and even the Gloss upon the Talmud it self doth tell us that these prayers were the peoples prayers the last only excepted When those prayers were done he whose lot it was to bring up and lay the pieces of the Sacrifice upon the Altar did that business in that manner as hath been mentioned before namely first flinging them into the fire and then taking them up again and laying them in order After which things performed the Priests especially those that had been in the holy place with the holy vessels in their hands that they had used standing upon the stairs that went up into the porch lifted up their hands and blessed the people Compare Luke 1. 22. Not to insist upon the large disputes and discourses * * * Taanith per. 4 Maym. in Tephil Bircoth cohanim per. 14. 15. that are among the Jews about their lifting up their hands the blessing they pronounced was that in Numb 6. 24 25 26. The Lord bless thee and keep thee the Lord make his face shine upon thee and be
he that stood there never left waving his blaze till he saw all the place of the Captivity full of the like The Country thus seeing these flames and blazes knew that the New Moon had appeared the night before and that the Sanhedrin had concluded the day past for the first day of the Month and so they knew how to count forward But it seems experience taught them in time that by such kind of intelligence they might be and sometimes were deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Santaritans or prophane persons or some of their enemies that made such flamings for the very nonce that they might deceive them f f f Ibid. per. 1. Therefore they fell to a second way of dispersing their intelligence and that was by sending Messengers up and down the Country for this purpose What a toil would a good Almanack have saved nay an indifferent one would have given as much or more certainty about this matter than this way did or could do because of the slipperiness of it in several particulars These Messengers were sent abroad upon this errand only seven moneths in the Year As 1. In the Month Nisan that the People might know the right day of the Passeover 2. In the month Ijar because of the second Passeover or the Passeover in the second month 3. In the month Ab because of the Fast on the ninth day 4. In the month Elul because of the beginning of the year the next month after for Elul was most ordinarily mensis vacuus or a month of nine and twenty days only and so they knowing the first day of Elul they might observe the thirtieth day for the first of Tisri or the beginning of the year And if on the thirtieth day they found not either by the sight of the Moon or by some intelligence from the Sanhedrin that that proved the first day of the month they kept the next after also for it that they might make sure 5. In Tisri because of the day of Expiation and feast of Tabernacles 6. In Cisleu because of the Feast of Dedication 7. In Adar because of the Feast of Purim The knowledge of the certain day of the three Festivals Passeover Pentecost and Tabernacles being thus imparted to all the Country they were by the Law to resort to Jerusalem at the times appointed and to keep the Feast and to rejoice there Their appearance there was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raaiah and their festivating and rejoycing was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chagigah Their appearance was made in the Court of the Temple the first holiday in the festival Week and they were to bring their sacrifice for their appearance and peace offerings for the Hagigah or for the solemnity of the Festivity and their peace offerings for their rejoycing and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace offerings of joy g g g Hâ—gigaâ— per. 1. There were some that were acquitted and excused from this appearance as Men-servants that were not made free the deaf dumb silly lame unclean uncircumcised those that were very old the sick tender and unable to travel afoot and infants till they were able to walk up to the Mountain of the House holding their Fathers by the hand And as miraculous providence did preserve their Families in the Country when they were gone up to these solemnities and had left at home none but Women Children and some Men-servants which were not free so it was little less than a Miracle that all these vast multitudes of People should find provision and accomodation for them when they came to Jerusalem And this the Talmudicks do justly take notice of as a special wonder and remarkable work of God of which they have this observation h h h Aboth R. Nathan per. 34. Ten wonders say they were shewed to our Fathers at the Sanctuary No Woman ever proved abortive by the smell of the flesh of the Sacrifices And no man ever stumbled in Jerusalem Neither did any man ever fall in Jerusalem Nor was there ever abortion in Jerusalem Nor did any man ever say to his fellow I have not found a fire where to rost my Paschal in Jerusalem Nor did any man ever say to his fellow I have not found a Bed in Jerusalem to lie in Nor did ever any man say to his fellow My lodging is too strait in Jerusalem c. CHAP. XII Of the manner of the celebration of their Passeover THE great and mysterious Sacrament of the Passeover is so copiously related and the History of it given in Exod. 12. that it is needless to speak any thing of it as to its story But the celebration of the Passeover in after times especially in the times of our Saviour when traditions were come to their height did so far differ in various circumstances from that that was ordained in Egypt and had so various Rites put upon it by their Traditions above that that the discovery of the manner of it in those times deserveth some copious discourse and scrutiny from their own Traditions and Antiquities that put those circumstances upon it It will therefore not be amiss to trace these particulars step by step out of such Writing and Writers as speak purposely and largely of this matter and that the rather because the New Testament in several places and passages doth refer to some of the circumstances which we call additional First therefore we will begin with the difference which the Jewish Doctors hold out between the Passeover in Egypt and the Passeover in succeeding ages which a a a Tosaphta in Pessach per. 8. Tosaphta on the Treatise Pessachin holdeth out thus The Passeover in Egypt the taking of it up was on the tenth day and the killing of it was on the fourteenth and they were not guilty for it of cutting off The Passeover in succeeding generations they are liable concerning it to cutting off Of the Passeover in Egypt it is said Let him and his neighbour next to him take a Lamb but it is not so said of the Passeover in succeeding generations But I say saith R. Simeon it is so said of the Passeover in future times And that because a man should not leave his neighbour whose house is near unto him to keep his Passeover with his companion for it is said Better is a neighbour that is near than a Brother that is far off The Passeover in Egypt was not charged with sprinkling the blood and fat upon the Altar but it is otherwise with the Passeover in after times Of the Passeover in Egypt it is said Ye shall put of the blood upon the two posts and the upper door post but it is not so with the Passeovers afterward At the Passeover in Egypt it is said None of you shall go out of the door of his house till morning but it was not so in after generations The Passeover in Egypt was slain by every one in his own house but the
as they were now set one of the Company the Master of the family if there were but one family in the society or if there were more some sit man chosen out for that purpose whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rehearser of the office of the Passover gave thanks over the Wine and then they drank it off The thanksgiving was in reference to the Wine and in reference to the Day The Schools of Hillel and Shammai differ about the precedency of these two or whether of them should first take place but whether soever went first for it is not worth labour to trace the dispute the tenour of his thanksgiving was to this purpose over the Wine he said * * * Talm. in Beracoth per. 6. Blessed be thou O Lord who hast created the fruit of the Vine and as concerning the day he used such words as these ‖ ‖ ‖ Maym. in Birk Mazon Blessed be thou for this good day and for this holy convocation which thou hast given us for joy and rejoycing Blessed be thou O Lord who hast sanctified Israel and the times IV. * * * Id. in Hâ—amets c. ubi ante Then did they every one of them wash their hands over which action the Officiator for so let us call him uttered this ejaculation Blessed be thou O Lord our God who hath sanctified us with his commandments and hath commanded us concerning the washing of our hands They used on this night to wash their hands twice whereas at other Suppers they washed but once and this different and extraordinary so doing it was their course to take notice of and to speak of as they were at supper using this passage amongst others that they uttered at that time How different is this night from all other nights for all other nights we wash but once but this night we wash twice They use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to express the washing of their hands by which betokeneth dipping for in that way they washed them at this time The Treatise ‖ ‖ ‖ Talm. in Iadajim per. 2. Tosapht ibid. Jadajim and the Tosaphta there do intimate unto us that they had a twofold way of washing their hands Netilah and Tebhilah either by pouring water upon them or by putting them into the water and they difference these two washings by these circumstances besides the different application of the water that he that put his hands into the water needed not to dry them but he that poured water on them needed He that had water poured on them must lift up his hands yet so as the water might not run above his wrist nor return upon his hands for making them unclean but there drop off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 7. 3. But he that puts his hands into water needed not to lift them up c. He that puts his hands into the water is said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dip his hands and he that had water poured upon them was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash his hands and yet both of these kinds of washing were indifferently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netilath Jadajim washing of the hands V. They having washed the table was then furnished with what provision they held requisite for that supper and that was of several sorts For besides the Passover Lamb and unleavened Bread and bitter Herbs for the use of which they had an express command they had at the least two dishes besides and sometimes three which they had taken up the use of upon tradition Let us view all their dishes particularly 1. There were two or three cakes of unleavened bread * * * Vid. Gloss. ad Maym. ubi ante for the number is under some dispute and the eating of this bread they held so undispensable a command that infants and sick persons were to be brought to it and if they were not able to eat it dry they had it sopt and macerated in some liquid thing that so they might eat of it at least to the quantity of an Olive And as for persons of health and strength they were to eat very little meat of all day that they might eat unleavened bread with hungring and appetite at night and many of them would fast all day for that purpose Especially they might not eat unleavened bread of all day because there should be a distinct appetitive eating of it at the Passover and he that eat any unleavened Bread that day before that time he was beaten with the Rebels stripes 2. The herbs they used were five kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lettice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Endive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Succory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horehound or some such herbs as these some of them sallet herbs and some bitter and these either green or dried but neither boiled nor pickled And the general and the proper reason that is given for the use of this rite of eating bitter herbs is * * * R. Sol. in Exod. 12. that they might hereby remember the bitter affliction that they underwent in Egypt But the fancy of a Spanish Jew cited by Aben Ezra is somewhat singular in this point which let me produce in his words * * * Ab. Ezr. in Exod. 12. One of the wise men of Spain saith he saith it is well known that moisture is predominant in the land of Egypt because of the waters of the river and because they have no rains there therefore the air is continually moist Hereupon it was their custom at all their Tables to eat divers kinds of bitter herbs and mustard And though an Egyptian had but one bit of meat yet had he ever bitter herbs at his Table to dip his meat in which was a help for their air But we will adhere to the judgment of our ancients of blessed memory which have expounded to us that the bitter herbs were a memorial of that passage They made their lives bitter Exod. 1. 3. The body of the Paschal Lamb was also set upon the Table rosted whole and so brought up * * * Pâ—sach ubi supr the Legs and Inwards as Heart Liver c. held by some to have been put and rosted within him but by others to have been fastned by some means upon his body and so rosted on the outside of him Now besides these three dishes of Bread Flesh and Sallet so positively appointed by the Law 4. They used to eat some other meat before they began to eat of the Paschal And the reason of this was because they would eat of that to satiety * * * Maym. in Corban Pesack per. 8. For it was held a choice command that a man should eat the flesh of the Passover with an eating to satiety therefore if he had offered his fourteenth days peace offerings then he eat of them first and afterward he eat of the flesh of the
at the receiving of the Sacrament as that they had a supper before and so much Wine stirring before as that some were drunk 1 Cor. 11. 21 22. And that for conclusion of the Meal they had the Bread and Wine of the Lords Supper as they at the Passover had the unleavened bread and the Cup of Blessing And as the Apostle in this Phrase alludeth to their expression and custom so doth our Saviour also speak suitably to their practice when he taking this third cup or the cup of blessing bids them divide it among themselves For the four cups that were used at the Passover supper were enjoyned to Men Women and Children all alike 31 31 31 Pesach ubi ante in Gemara Our Rabbins deliver it for a Tradition say the Gemarists that these four cups ought to have in them a fourth part of a hin all alike for Men Women and Children And because we are fallen upon mention of their being drunk at their Supper before the Sacrament in the Church of Corinth let us take notice of a Talmudick passage or two that may give some light about such a matter though it seems in pretence to be of a contrary tune They have a Tradition that runneth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any will drink between these cups he may so that he drink not between the third cup and the fourth The Jerusalem Gemara debating the case why between the first and second cup or between the second and third but not between the third and fourth it resolves it thus that this was to prevent their being drunk but they raise hereupon again a very just objection what prevention could be in this And they give this poor answer to it 32 32 32 Ier. ibid. in Gemara Because Wine at Meat maketh not a man drunk but Wine after Meat doth If Religion did not prevail with them to withhold them from tryal of the truth of this Aphorism more than the vertue of the Aphorism would prevail to keep them from drunkenness I doubt not but there were drunken heads to be found at their Paschal Cups as well as at the Sacramental Suppers in the Church of Corinth And the Caution which the Tradition giveth a little after those words alledged but now doth make the matter somewhat suspicious when they provide thus Doth any one sleep at the Passover meal and wake again he may not eat again after he is awaked Do more of the company sleep they may eat again when they awake do they all sleep they may not eat Rabbi Jose saith if they nod or slumber only they may eat upon their waking but if they have been sound asleep they may not IX And now we are come to the fourth cup which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of the Hallel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 33 33 33 Pesach ubi ante in Mishueh for he finished the Hallel at it and at it he said the blessing of the Song He had begun the Hallel over the second cup for he concluded the Haggadah or shewing forth of their deliverance as 1 Cor. 11. 26. with the rehearsal of the hundred and thirteenth and hundred and fourteenth Psalms And now he begins with the hundred and fifteenth and rehearseth that and the hundred and sixteenth and hundred and seventeenth and hundred and eighteenth for these six Psalms were the Hallel as was observed even now Now the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing of the Song was a Prayer or Blessing that they uttered after the Hallel or the Hymn was finished 34 34 34 Ibid. in Gemara about which there is some dispute between R. Judah and R. Johanan in the Gemara what it should be the one naming one Prayer and the other another but the Scholiasts thereupon do conclude that the difference between them is not so much about the Prayers themselves as about the order of them or which was uttered first and they determine these two to be they and that they were uttered in this order O Lord our God let all thy works praise thee and thy Saints and the righteous ones that do thy will and thy People the house of Israel all of them with shouting Let them praise and bless and magnifie and glorifie and sing cut the name of thy glory with honour and renown for remembrance of thy Kingdom for it is good to praise thee and it is lovely to sing unto thy name For ever and ever thou art God Blessed be thou O Lord the King who art to be lauded with praises Amen And he concludeth thus Let the soul of all living bless thy name O Lord our God and the spirit of all flesh glorifie and exalt thy memorial for ever O our King For for ever thou art God and besides thee we have no King Redeemer or Saviour c. And here ordinarily the meal was quite ended and they ate nor drank no more that night compare Mat. 26. 29. Yet they have a Tradition 35 35 35 Ibid. that if they were minded they might drink off a fifth Cup of Wine upon this condition that they should say over the great Hallel over it But what was the great Hallel Rabbi Judah saith from O give thanks to By the Rivers of Babylon that is the hundred fix and thirtieth Psalm Rabbi Johanan saith from A Song of degrees to By the Rivers of Babylon that is from Psal. 120. to Psal. 137. Rabbi Ahabar Jacob saith from For the Lord hath chosen Jacob to himself Psal. 135. ver 4. to By the Rivers of Babylon Psal. 137. 1. Thus they debate it in the Gemara in the Treatise Pesachin and in the Treatise Erachin they seem yet to go further and to add the hundred and fifth Psalm to this Hallel and so they make it of a doubtful measure as is observed well by the learned Buxtorsius sometimes larger sometimes less according as they saw good And now to take up the whole Rubrick of this Sacramental Supper in a short summ they sate them down in a leaning posture began with a Cup of Wine over which they hallowed the day washed their hands the table is furnished they first eat some Sallet have a second Cup of Wine filled over which is the rehearsal of the Haggadah and of Psal. 113 114. and then the Wine drunk off They wash their hands again unleavened bread is broken and blessed and some of it eaten with bitter herbs dipt in the thick sawce then eat they the flesh of the peace offerings and then the flesh of the Lamb after which they wash have a third cup of Wine filled or the cup of blessing over which they first say grace after meat and then give thanks for the Wine and so drink it off And lastly they have a fourth Cup of Wine filled over which they say the Hallel out and a prayer or two after it and so they have done Thus was the Rubrick and Ritual of this great solemn Supper with which
Lavatory of Bethany PARDON the word which I am forced to frame left if I had said The Bath or the Laver they might streighten the sense of the thing too much That place whereof we are now speaking was a Pool or a Collection of waters where people were wont to wash and it agreeth very well with those things that were spoken before concerning Purifications Here either unclean men or unclean women might wash themselves and presently buying in the neighbouring Shops what was needful for Purification they betook themselves to Jerusalem and were purified in the Temple Of this place of washing whatsoever it was the Gemarists speak in that story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Bab. Cholin fol. 53. 1. A Fox rent a Sheep at the Lavatory of Beth Hene and the cause was brought before the Wisemen and they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a rending We doubt not that Beth Hene is Bethany and this cause was brought thence before the Wise men of Jerusalem that they might instruct them whether it were lawful to eat of the carcas of that sheep when the eating of a beast that was torn was forbidden See if you please their distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snaâ—ching away by a wild Beast and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tearing in the place cited where they discuss it at large Travailers speak of a Cistern near the Town of Bethany neer which in a field is shewn the place where Martha met our Lord coming to Bethany They are the words of Borchard the Monk Whether the thing it self agrees with this whereof we are speaking must be left uncertain SECT IV. Migal Eder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY occasion of these places discovered to us by the Talmudists I cannot but observe another also out of them on another side of the City not further distant from the City than that whereof we now spake if it were as far distant as that That is Migdal Edar or the Tower of the Flock different from that mentioned Gen. XXXV 21. The Jerusalem Talmudists of this our place speak thus g g g g g g Hieros Kidd fol. 63. 1. The Cattle which are found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem as far as Migdal Eder on every side c. The Babylonian Writers more fully h h h h h h Bab. Kidd fol. 55. 1. The Cattle which are found from Jerusalem as far as Migdal Eder and in the same space on every side being males are burnt offerings females are peace offerings In that place the Masters are treating and disputing Whether it is lawful to espouse a Woman by some consecrated thing given in pledg to assure the thing And concerning Cattle found between Jerusalem and Migdal Eder and the same space every where about Jerusalem they conclude that they are to be reputed for consecrated Because it may be supposed as the Gloss speaks that they were strayed out of Jerusalem for very many Cattle going out thence were to be sacrificed They have a tradition not unlike this as we said before of mony found within Jerusalem i i i i i i Bava Mezia fol. 26. 1. Monies which are found in Jerusalem before those that buy Cattle are always tithes c. But to our business From the words alledged we infer that there was a Tower or a place by name Migdal Eder but a very little space from Jerusalem and that it was situate on the South side of the City I say A little space from Jerusalem for it had been a burthen to the Inhabitants dwelling about the City not to be born if their Oxen or smaller Cattle upon any occasion straying away and taken in stray should immediately become consecrated and that the proper Owner should no longer have any right in them But this Tower seems to be situate so near the City that there was no Town round about within that space We say also that that Tower was on the South side of the City and that upon the credit shall I say or mistake of the LXX Interpreters SECT V. The LXX Interpreters noted HERE Reader I will resolve you a riddle in the LXX in Gen. XXXV In Moses the story of Jacob in that place is thus They went from Bethel and when it was but a little space to Ephratha Rachel travailed c. And afterwards Israel went on and pitched his Tabernacle beyond the Tower Eder The LXX invert the order of the history and they make the encamping of Jacob beyond Migdal Eder to be before his coming to the place where Rachel dyed For thus they write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Jacob departing from Bethel pitched his tent over against the Tower Gader And it came to pass when he approached to Chabratha to come to Ephratha Rachel travailed c. I suspect unless I fail in my conjecture that they inverted the order of the history fixing their eyes upon that Migdal Eder which was very near Jerusalem For when Jacob travailed from Bethel to the place of Rachels Sepulchre that Tower was first to be passed by before one could come to the place and when Jacob in his journey travailed Southward it is very probable that Tower was on that quarter of the City There was indeed a Migdal Eder near Bethlehem and this was near Jerusalem and perhaps there were more places of that name in the Land of Israel For as that word denotes The Tower of a Flock so those Towers seem to have been built for the keeping of Flocks that Shepherds might be there ready also anights and that they might have weapons in a readiness to defend their Flocks not only from wild beasts but from robbers also And to this sense we suppose that expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower of the Keepers is to be taken in that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the Tower of the Keepers to the strong City 2. King XVII 9. XVIII 8. Hence the Targumist Jonathan to distinguish Migdal Eder of Bethlehem from all others thus paraphraseth Moses words And Israel went forward and pitched his Tabernacle beyond Migdal Eder the place whence the Messias is to be revealed in the end of days Which very well agree with the history Luke II. 8. Whether Micha Chap. IV. 8. speak of the same enquire SECT VI. The Pomp of those that offered the first fruits WE have spoken of the places nearest the City the mention of them taking its rise from the Triumph of Christ sitting upon the Ass and the people making their acclamations and this awakens the remembrance of that Pomp which accompained the bringing of the first fruits from places also near the City Take it in the words of the Masters in the place cited in the Margin After l l l l l l Biccurim c. 3. what manner did they bring their first fruits All the Cities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were of one station that is
namely that by the interposing of the intercalated month all things might be ripe and fit for that Feast If when it came to the month Nisan the Barley was not yet ripe enough to offer the sheaf of the first-fruits then they put a month between which they called the second Adar So if the ways were so bad that people could not travel up to Jerusalem if the Bridges were so broken that they could not pass the Rivers they intercalated or put a month between that at the coming in of the month Nisan every thing might be ready that was requisite for the Paschal solemnity But if Frost or Snow should happen when Nisan was entring in its ordinary course they did not put a month between upon that account From whence it is plain that Frost and Snow did sometimes happen at that time VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ask them that heard me JESUS seems to appeal to the common right and rule amongst themselves He desires that the witnesses in behalf of the defendant might be heard first But who Alas was there that durst witness for him It is said indeed That the Chief Priests and Elders and whole Council sought false witness against him Matth. XXVI 59. But did they seek for any true witness on his side or do they indeed deal with the witnesses against him as their customs obliged them to have done did they search their testimony by a strict and severe Examination did they terrifie them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by grave Exhortations admonish them to say nothing but the truth This by right ought to have been done r r r r r r Sanhedr c. 4. But we have reason to suppose it was not done VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that they might eat the Passover I. WE have already shewn in our Notes upon Mark XIV 12. that the eating of the Paschal Lamb was never upon any occasion whatever transferred from the Evening of the fourteenth day drawing to the close of it no not by reason of the Sabbath or any uncleanness that had happened to the Congregation so that there needs little argument to assure us that the Jews eat the Lamb at the same time wherein Christ did Only let me add this Suppose they had entred Pilate's House and had defiled themselves by entring the house of an Heathen yet might not that defilement come under the predicament of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If so then they might wash themselves in the evening and be clean enough to eat the Paschal Lamb if it had been to have been eaten on that evening but they had eaten it the evening before II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Passover therefore here doth not signifie the Paschal Lamb but the Paschal Chagigah of which we will remark these two or three things 1. Deut. XVI 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt Sacrifice the Passover unto the Lord thy God of the Flock and the Herd Where R. Solomon The Flocks are meant of the Lambs and the Kids the Herd of the Chagigah And R. Bechai in loc The Flocks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are for the due of the Passover the Herd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Sacrifices of the Chagigah So also R. Nachman The Herd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the celebration of the Chagigah Pesachin * * * * * * Fol. â—0 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Flock for the Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oxen for the Chagigah Where the Gloss Pag. 1. Doth not th Passover consist wholly of Lambs and Kids Exod. XII 5. If so why is it said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oxen To equal every thing that is used in the Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Passover i. e. the Paschal Lamb is of due and is not taken but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the common Flocks neither from the first born nor from the tenths so this also i. e. of the Oxen is of due and not taken but out of the common Herd See 2 Chron. XXX 24 c. and XXXV 8 9. 2. The Chagigah was for joy and mirth according to that in Deut. XVI 14. And thou shalt rejoyce in the Feast c. Hence the Sacrifices that were prepared for that use are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices of Peace or Eucharistick Offerings Sacrifices of joy and mirth 3. The proper time of bringing the Chagigah was the fifteenth day of the Month. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they eat and drank and rejoyced and were bound to bring their Sacrifice of Chagigah on the fifteenth day i e. The first day of the Feast c. There might be a time indeed when they brought their Chagigah on the fourteenth day but this was not so usual and then it was under certain conditions s s s s s s Pesachin fol. 89. 2. When is it that they bring the Chagigah at the same time with the Lamb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When it comes on another day in the week and not on the Sabbath when it is clean and when it is small Let the Gloss explain the last clause and for the two former we shall do that our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Lamb be less than what will satisfie the whole company then they make ready their Chagigah eating that first and then the Lamb c. And the reason is given by another Glosser viz. That the appetites of those that eat might be pretty well satisfied before they begin the Lamb for if they should fall upon the Lamb first it being so very small and the company numerous and hungry they would be in danger of breaking the bones whiles they gnaw it so greedily For this and other reasons the Rabbins account the Chagigah of the fourteenth day to be many degrees less perfect than that of the fifteenth but it would be very tedious to quote their Ventilations about it Take only these few instances t t t t t t Pesachin ubi supr R. Issai saith the Chagigah on the fourteenth day is not our duty And a little after R. Eliezer saith by the Peace-Offerings which they stay on the evening of the Feast a man doth not his duty either as to rejoycing or as to Chagigah And now let us return to the words of our Evangelist III. It was the fifteenth day of the Month when the Fathers of the Council refused to enter into the Pretorium lest they should be defiled for they would eat the Passover that is the Chagigah 1. The Evangelist expresseth it after the common way of speaking when he calls it the Passover u u u u u u Zevachin fol. 7 2. It is written Observe the Month Abib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And keep the Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all that you do may go under the denomination of the Passover x x x x x x Menacoth fol. 3.
we have received the knowledge of the truth there remaineth no more sacrifice for sin but a fearful expectation of judgment and firy indignation which shall devour the adversary Which is spoken peculiarly of Apostasie or else it were a passage too terrible for all flesh Hannibals father took him at nine years of age to an Altar and there swore him never to have confederacy and friendship with Rome If all the World had alway been under such a tye it had been happy for it I hope our Religion our Hearts our God will keep us from entring into league and society with that City that had so deep a hand in the murther of our dear Saviour and in the blood of his dear Saints III. Lastly Let us strive to adorn our Religion with a sutable conversation to beautifie our Church with the beauty of Holiness We desire to be owned for Citizens of the new Jerusalem and whereas our Religion may give us some title to it it is holiness of conversation that must naturalize and enfranchise us The new Jerusalem doth chalenge a new conversation and doth not a new London new Hearts and Lives The City so stately and sumptuously built up if such top stones be laid on we may comfortably and joyfully cry Grace grace Peace peace unto it A SERMON Preached upon EXODUS XXX 15. The rich shall not give more and the poor shall not give less than half a shekel when they give an offering unto the Lord to make an attonement for your Souls IT is our Duty to love all men and a reason of it is our likeness to all men they have Souls like ours their Souls have all the image of God as well as ours and capable of the fruition of God and eternal glory as well as ours Which Parity whether it be not fairly intimated in the words of the Text judge you when God for attonement for Souls sets a value to all people alike the Rich and Poor to meet in one and the same sum and not one to pay more or less than another but all alike The rich shall not give more and the poor shall not give less than half a shekel This may seem to be something an unequal rating and the rich to be set too low and the poor too high But to give a clear account of this matter let us consider I. Of the sum that was to be given Half a shekel II. The end for which it was given To be a ransom or attonement for souls And then III. The parity that is to be in this payment None to exceed above nor none to abate beneath another but all to pay alike I. The sum is half a shekel Now their shekel was of the value of our half crown and the half shekel was half as much And as our half crown is either in one piece or hath five six pences to make it up in value So they had their shekel either in one piece or four pieces to make it up Those four pieces in the Greek language were called Drachmes in the Hebrew Zuzees in Latine Pennies And so the Greek renders the half shekel here two Drachmes And the two Pennies that the good Samaritane gave Luke X. 35. is the very same sum viz. half a shekel the Roman penny being seven pence half penny and two of them making half a shekel or fifteen pence And that sum of two pence that the good Samaritane lays down is very properly mentioned in that case For as here the half shekel which was in value two pence is to be given for attonement of Souls so there the two pence which was in value half a shekel is given for recovery of life Two things concerning this half shekel here mentioned are observable in the New Testament First That the mony changers Tables that our Saviour overthrew in the Temple were the Tables of the Collectors and Receivers of this half shekel And why then should he overthrow their Tables when the mony they received was of Gods appointment It was indeed but the wretched Receivers made a base trade of getting gain by changing their mony And for giving them single mony for their whole shekel or half crown piece they must be paid some profit This is that that made our Saviour kick down their Tables and not any crosness against the sum which was of Gods own appointment Secondly In that story Matth. XVII 24. It is this half shekel mony that they come to demand which Christ rather than he will not pay will fetch it by miracle out of a fishes mouth Now II. What was the end or reason of this gift or payment It was for the ransom of a Soul for the attonement of a Soul Where by Soul is not strictly meant that inward part of man properly so called but his life and person for so the word Soul signifies also in Scripture very often As instead of more for the first signification viz. Soul for Life take that of David Let them be cut off that seek after my Soul For the last Soul for Person that in Exod. I. 5. All the Souls that came out of the Loins of Jacob were seventy Souls The meaning is that this parcel of mony was yearly to be paid as a payment or tribute to God for the preservation of their lives and persons And that may be observed by these two things First This was an extraordinary oblation and not the like commanded in the whole Law i. e. any offering of mony Lambs and Goats and Bullocks were commanded to be offered but as for the offering of mony there was this payment only Now the Sacrifices of Lambs and Bullocks were more properly for the attonement of their Souls viz. for the pardon of their sins and the withholding or removing of judgment But this peculiar and extraordinary one of mony was for the peculiar and extraordinary end viz. for the ransom or preservation of their life and person Secondly This you may find hinted in vers 12. When thou numbrest the people they shall give every one a ransom for their Souls lest there be a plague among them This must be a ransom for their lives to keep the plague or any other deadly occurrence away that might take away their lives or destroy their persons III. The parity or equality in the payment of this sum The rich no more and the poor no less The reason of which when we come to weigh let us be sure to do it in Gods own ballances or we may easily be mistaken What the rich pay no more than the poor and the poor as much as the rich A Gallant would scorn to be so ranked with the poor to pay no more than he and the poor would grudge to be rated with the rich to pay as much as he But he that ordained the payment saw very good reason for what he did and would that they rest in his ordaining and learn somewhat from such appointing The rich shall not give