The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

CHAP. VIII. Concerning their Sacrifices and Offerings. (Book 8)

THE right of sacrificing had these several ends.

• 1. To represent, and to be a memorial of the great sacrifice of Christ, who should once be offered up in behalf of sinners.
• 2. To lecture unto them, the desert of sin and sinners, death and fire, in the death and firing of the sacrifice before their eyes.
• 3. To acknowledge their goods received from God, in offering up unto him, some∣thing of all they had.
• 4. To be a matter of Worship and Religion in those times of ceremoniousness: wherein, all did acknowledge their homage to God, and true believers acted their faith on Christs sufferings.
• 5. To be signs of repentance, and pledges of expiation.

Their oblations were either of living Creatures or of other things.

Of living Creatures they offered only these five kinds, Bullocks, Sheep, Goats, Tur∣tles, Pigeons: Their offerings of other things, were Tithe, First-fruits, Flower, Wine, Oil, Frankincense, Salt, &c.

Their sacrifices of living Creatures were either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the most holy sacrifices, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [it is the Jews own distinction] sacrifices of an inferiour alloy. Those that they call the most holy sacrifices, were Burnt-offerings, sin-offerings, trespass-offerings, and the Peace-offerings of the whole Congregation. Their inferiour sacrifices were Peace∣offerings of particular persons, Paschal-lambs, firstlings and tenths.

Some of their offerings were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sacrifices of duty, and to which they were bound, and some were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voluntary sacrifices which they offered of their own free will.

SECT. I. Burnt-offerings. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

IT is disputed among the learned of the Jews, what should be the occasion of burnt∣offerings, and whereupon they became due. And I find the debate concluding in this resolution, that either they were to expiate for the evil thoughts of the heart, as sin-offerings, and trespass-offerings were to do for evil actions: or to expiate for the breach of affirmative precepts, as those did for negative. a 1.1 Rabbi Akibah questioned, For what doth a burnt-offering expiate? For matters whereupon there is a penalty, &c. or concerning affirmative precepts, and concerning negative precepts, whereunto some affirmative precept doth refer. And b 1.2 the body of the Beast (saith Aben Ezra) that is offered to ex∣piate for that that comes up into the heart, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the offering for a sin, or a tres∣pass, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 To which sense the Chaldee paraphrase of Jonathan also speaketh, when rendring those words in Lev. 6. 9. This is the Law of the burnt offering; &c. he glosseth thus, This is the Law of the burnt offering, which cometh to expiate for the thoughts of the heart; upon which the Hebrew marginal glossgiveth this explanation; It is so written in Vajikrah Rabbah, that a burnt-offering cometh not, but for the thoughts of the heart: and there is an intimation of this in these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That that is come up into your heart shall in no wise come to pass.

Burnt-offerings were of any of the five living Creatures named, and the manner of their offering was thus:

If his burnt offering were a Bullock, he might take him c 1.3 from eight days old and upward, and so also might he do by a Lamb or Kid: And it must be a male, because the burnt offering being the noblest offering faith Aben Ezra, it required the noblest of the kind that was, to be offered.

1. He was to bring it into the Court, for the law was express that he must present his of∣fering before the Lord, Lev. 1. 3. Now this Phrase, before the Lord, was understood d 1.4 from the gate of Nicanor and inward; and the bringing of the Sacrifice into the Court was of so strict and an inviolable obligation, e 1.5 that women, who otherwise were absolutely forbidden to come into the Court, yet if they brought a Sacrifice they were bound and necessitated to go in thither, as was touched but even now.

2. He must lay his hand upon the head of it whilest it was yet alive, Lev. 1. 4. f 1.6 All the Sacrifices that any single man offered of beasts, whether it were an offering of duty, or an of∣fering of free will, he must lay his hand upon it while it is yet alive, except only the firstling,

the tenth and the Passover. This laying on of hands, was a Rite of transmission as it were, of the mans sin unto the Sacrifice that was to dye for him, and in his death which was now ready, he acknowledged his own desert to dye, and so it was a figure of the laying of our sins upon Christ, and an emblem of repentance.

About the laying on of the hands, they had these divers Traditions, as 1. That it was to be in the Court; and if he laid his hands on him before he came into the Court, he must do it there again; and if the offerer of the Sacrifice stood without the Court, and put his hands within, and laid it on the head of the Beast within, it served the turn: as is observed elsewhere about the Leper in the gate of Nicanor. 2. The owner of the beast must lay on his hands himself, and might not do it by proxy; which is to be understood in reference to particular mens sacrifice, for some of the Sacrifices of the whole Congregati∣on had their Deputies or Proxies to lay their hands on them, as was observed even now. 3. If divers men joined in one Sacrifice [f 1.7 as divers might] every one was to lay on his hand particularly one after another. 4. There is some dispute among the Hebrew Doctors whether they laid on one hand or both, and there are assertors on both sides, but all con∣clude in this, that whether one or both, he must lay them on with all his strength, and all the stress he can. And so the Targum of Jonathan (which holds for one hand only) saith, He shall lay on his right hand with all his force: and Maimonides (which holds for both the hands) saith, he was to lay on both his hands and that with all his might. 5. The place where he stood to lay on his hands, was ordinarily the place where the 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; * 1.8 the Sacrifice was so set, as that the offerer, standing with his face towards the West, laid his two hands be∣tween 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 per∣versly, 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 distincti∣on betwixt the he that killed the bullock, and the Priests that took the blood, the He∣brew Doctors have observed not impertinently from hence, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.9 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 Congregati∣on: 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 pecu∣liarly, 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 1.10 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 k 1.11 That the taking of the blood of the Sacrifices must be in a vessel hallowed for the service.

Secondly, l 1.12 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, he that had one dead in his family that day; for m 1.13 who∣soever had one dead in his house, all that day of the parties death, he was called a mourner 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 un∣lawful, but others were of another mind.

Thirdly, n 1.14 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 1.15 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 bring∣ing 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 1.16 the Treatise Zevachim cited ere while; and so is the meaning of Maymony, when he saith it was to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 should spread to two sides of the Altar at once; which my last named Au∣thor gives more plainly thus, and more at large. q 1.17 He was to sprinkle it out of the ves∣sel, but two sprinklings upon two sides of the Altar, namely, at the North-east corner and at the South-west corner; and he must take care to sprinkle the blood at the corner, so as that it may go on both the sides of the Altar, like a Gamma (thus Γ,) so that the blood at the two sprink∣lings may be found upon all the four sides of the Altar. Their meaning is this, that as he stood on the East side of the Altar, near to the North-east corner, he must cast the blood out of the vessel with such a compassed and kembo cast, that part of it may light on the East side, on which he stands, and part of it on the North side. And the like was he to do standing on the West side, near the South-west corner, that part of it might light on the West side, on which he stood, and part of it on the South. And thus they accounted that they answered the command, which did enjoyn them that they should sprinkle the blood round about, upon the Altar, Lev. 1. 5. & 3, 8. And the rest of the blood they poured upon the foundation of the Altar on the Southside. By this may that difficult expression be understood, which occurreth exceeding frequently in the Jewish writers, when they are speaking about sprinkling the blood of the Sacrifices, that such and such Sacrifices blood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to have two sprinklings, which are four. The disposal of the blood in sprinkling they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a giving; and some bloods were to have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 four givings, or sprinklings, namely, on the four corners of the Altar, and others were to have but two, as these mentioned at the two corners of the Altar: but these two proved as much as four, because they sprinkled all the four sides of it, after the manner described.

The sprinkling of the blood upon the horns of the Altar, (as the blood of the sin offerings was used) shall be observed by and by, and so shall the extraordinary convey∣ance of the blood of the Paschal Lambs to the Altar, be observed when we come to Treat of the Passover.

6. s 1.18 The Lamb to be slain (for of the daily Sacrifice we will take an example) was bound his forelegs and hinder legs together, and laid thus bound with his head toward the South, and his face toward the West, and he that killed him stood on the East side of him with his face Westward. He killed him, and one took the blood and sprinkled it, and then he hanged him up upon some of the hooks in the low pillars, and began to fle•• him: He flead till he came down to the breast, and when he was gone so far, he cut off his head, and gave it to him that was alotted to take it, and carry it to the Altar; he cut off the legs and gave them to another, and so he goes on and fleas him out; he then cuts open the heart and brings out the blood there; cuts out the two shoulders and gives them to him that was alotted for their carriage; cuts off the right leg and with it the stones; opens him quite, and takes out the fat, and lays it at the slaughter place; he takes out the bowels and gives them some to wash, who first washed them well in the washing room, and then washed them a little again on the marble tables; then takes he the knife and

parts between the lights and the liver, but takes them not out yet; he takes off the breast and gives it to him that was to carry it, and so goes along the right side and cuts that out, and goes down to the spine bones, and there cuts out the ••oins, and so proceeds in other parcels; the manner how is at large related in the Treatise and Chapter cited above in the margin, but not so very material or necessary to our present pursuit, as to spend much time and labour thereupon: the learned Reader will peruse it there; and the unlearned, would think it too tedious to peruse it here.

7. The several Priests with the several parts of the divided Sacrifice in their hands, come to the rise of the Altar t 1.19 and there they lay them down and salt them. For this, the Law was very strict, Lev. 2. 13. With all thine offerings thou shalt offer Salt; and their observance of it was answerably strict also, for * 1.20 nothing came on the Altar unsalted, but only the wine of the drink offering, the blood sprinkled, and the wood of the fire: and in three places they used salt; in the chamber of the salt they salted the skins of the Sacrifices; upon the rise of the Altar they salted the parts of the Sacrifices; and on the top of the Altar they sal∣ted the handful of flour and oil, and the frankincense, Lev. 2. 2. and the most offerings that were to be burnt, and the burnt offerings of birds. This Typical Law, our Saviour raiseth, to signifie the seasoning of every man with the Word of God, which he calleth salting with fire, Mark. 9. 49. for the word is called fire, Deut. 33. 2. Jer, 5. 14. & 20. 9. & 23. 29. 1 Cor. 3. 13, &c. And when he saith, Every one shall be salted with fire, u 1.21 Non praedicit aliquid futurum, sed ostendit quid ab omnibus requiratur, nempe ut verbo incorrupto conditi sese Deo consecrent.

The parts of the Sacrifice being salted, the Priest that was to offer them, took them up, carried them up to the Altar, and threw them confusedly into the fire; he first cut out the sinew that shrank, and threw it among the ashes, and then he cast all the pieces on an heap into the fire without any order. For though the Law injoined that the pieces should be laid in order upon the fire, Lev. 1. 8. and although their manner was to lay the beast on the fire, as like to his posture whilest he was alive as they could, namely, his head before, and his shoulders and foreparts next, and the rest in order; yet at the first laying of them on, they thought they found some colour in the Law of injunction, that they should scatter the flesh as well as sprinkle the blood, and therefore they threw them on at the first without any order, or distinction, and then they ordered them, and so let them lie to burn.

SECT. II. Sin offerings. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

THE Law concerning Sin offerings, doth particularize no more about the occasion of them, but only thus, that they were to be offered for sins ignorantly committed against any of the Commandments of the Lord, concerning things which ought not to be done, Lev. 4. 2, 13, 22, 27. that is, that they were offered for sins of ignorance, against negative precepts: But the Hebrew Doctors do generally confine them to those sins done ignorant∣ly against negative precepts, that if they had been done wittingly, had deserved cutting off, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.22 A sin offering was not not offered (saith Rabbi Solomon) but for a matter which if wittingly done against a negative command, deserved cutting off; but being ignorantly done, it required a sin offer∣ing. And so the Talmudick Treatise Kerithuth, when it had reckoned up the six and thir∣ty offences against such precepts that bring under the liableness of being cut off; it con∣cludeth thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.23 Any of these committed wil∣fully, deserve cutting off, but if ignorantly done, they require a sin offering. c 1.24 And whoso∣ever (saith Maymony) transgresseth ignorantly against any of the negative precepts, in which there is an action, for which men become liable to cutting off; he is bound to bring a sin offering, and it is an affirmative command that he offer a sin offering for his errour: and every trans∣gression, for the doing of which wilfully, a man deserves cutting off; for the doing of it igno∣rantly he is to bring a sin offering. Aben Ezra goeth yet a little further, but for ought I find, he goeth alone; for he desineth a sin offering to be d 1.25 for a sin of ignorance against a negative precept, which if wilfully committed, deserved cutting off, or whipping. In the addition of this last word whipping, I find not the rest of his Nation to agree with him; for divers offences against prohibitions of the Law fell under whipping, that fell not un∣der cutting off; and the Jews do most unanimously apply a sin offering to a sin of igno∣rance only, whose wilfulness had incurred cutting off. And the reason of this their limita∣tion, is in regard of the nature of the transgression, or offence; for whereas e 1.26 they number 365 negative precepts, according to the number of the days in the year, yet do they bring the number of sin offerings f 1.27 only in reference to three and forty of them;

meeting those sins of ignorance only with sin offerings, which were most near a kin to those of the bighest danger, but that ignorance did mitigate, and make the qualification▪

It is true indeed, that there are some sin offerings appointed by name, which cannot ex∣actly be brought under this predicament, of which we are speaking; as was the sin offer∣ing of Aaron upon his consecration, Lev. 9. 2. the sin offering of the woman at her purifica∣tion, Lev. 12. 6. and of the Leper at his cleansing, Lev. 14. 19. for we can hardly ascribe these, as offered for some particular sin of ignorance against some negative precept, the wilful violation of which, had deserved cutting off; But they seem rather to be offered, that they might make sure work to meet with that danger or offence, that it was possible, they might lye under, and not know of it; and so they were very near the nature of trespass offerings, as a sin offering is also called, Lev. 5. 6. But where the Law doth give the rules for sin offerings, it nameth not any particular offence, but only this general, that they were to be presented, in reference to the ignorant offending against a negative com∣mand, and therefore to reduce them to particulars, it was most pertinent to allot them to that ignorant offending, which if it had proved wilfulness, had made the forest breach betwixt God and Man; the reconciling of whom was the end of Sacrifice. Let us take one or two examples for the better understanding of what hath been spoken, and then we will look after the sin offerings in their several kinds.

It was a negative precept, the wilful and witting violation of which deserved cutting off; Thou shalt do no work on the seventh day. g 1.28 And what is a man liable to for working on the Sabbath? If he did it of his own will presumptuously, he is liable to cutting off; and if witnesses and evidence of it came in, he was to be stoned; but if he did it ignorantly, he was to bring the appointed sin offering, when he knew what he had done. And all along the Treatise of the Sabbath (they are the words of Maymony) wheresoever it is said he that doth such or such things, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Guilty; it meaneth he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 liable to cutting off; and if there be witness and evidence, he is liable to be stoned; but if he did it ignorant∣ly, he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bound to bring a sin offering.

Another offence that deserved cutting off, was going into Sanctuary in uncleanness, which was contrary to that frequent prohibition, that no unclean person should come there. And if any unclean person did wittingly and presumptuously go in thither in his unclean∣ness, he became liable to cutting off; if witness came in, that he had done this presuming∣ly and knowingly, he was to be whipt or mauled with the rebels heating, as hath been ob∣served; and if he did it ignorantly, he was to bring his offering: which offering in some∣thing indeed differed from the sin offerings in other cases, (for whereas every one of them was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an appointed sin offering of some beast or other, this was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.29 an offering ascending, or descending, i 1.30 that is, of a higher or lower va∣lue according to the persons ability that did offer it; if he were rich, he brought some Beast, but if he were poor, two Turtles, or Pigeons, or a tenth deal of flower,) yet was the rise or occasion of this his offering suitable to all the other. By these examples may easily be apprehended the like proceeding in the rest of the six and thirty, or three and forty, (for into so many the six and thirty do branch themselves) but concerning the committing the thing wilfully and suffering for it; or ignorantly, and offering for it.

Now (for the distinguishing of sin offerings) they were either sin offerings of the whole Congregation, or sin offerings of particular persons, Lev. 4. 3, 13, 22, &c. But when we speak of the sin offerings of the whole Congregation, the words admit some scrupling▪ whether it mean the whole body of the people, or the Sanhedrin only, who were their representatives: And we must answer, that it meaneth both: For,

1. There was the sin offering Goat, which was offered on the day of expiation; it was an offering for the whole Congregation Lev. 16. 15. (the disposal of which, we shall ob∣serve afterward) and this we may take for the whole body of the people undividedly.

2. There was the sin offering Bullock for the whole Congregation, whereof mention is made, Lev. 4. 13, &c. which by the Jews is commonly called in their writings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bullock for the thing hid, because it is said in the Text alledged, And the thing he hid from the eyes of the Assembly: In this matter, both the Sanhedrin and the people were in∣cluded; and so included, that the Sanhedrin was the first transgressor ignorantly, and the people transgressed also by their errour. Rabbi Solomon explains it thus, k 1.31 By the Con∣gregation of Israel is meant the Sanhedrin; and by the thing being hid, is meant, that they have erred in teaching concerning any of the cuttings off in the law, that such or such a thing is free, and the Assembly have done according to their determination. But Maymony more large∣ly, and more clearly thus, l 1.32 In any thing for which being ignorantly committed, men were bound to bring the sin offering appointed, if the great Sanhedrin erred in their determinations, and taught to loose what was bound; and the people erred by their determination, and did the thing relying upon their determination, and afterward it comes to the knowledge of the Sanhe∣drin that they have erred; Behold the Sanhedrin is bound to bring a sin offering for their errour in their determination, although they themselves did not the thing it self; because the actions of

the Sanhedrin are not looked after whether they do so, or do not so, but it is looked after how they determine: And as for the rest of the people, they are quit from an offering, because they relied upon the Sanhedrins decree: Now what offering was it that they brought? If they had erred about any of the cuttings off (except Idolatry) every Tribe was to bring a Bullock: and so particular persons were acquitted, and one Bullock for every Tribe atoned both for the Tribes, and for the Sanhedrin, who were their representatives. And something to this sense looketh the Targum of Jonathan when he rendreth the fifteenth verse of that fourth chapter of Leviticus thus: * 1.33 And twelve Elders of the Congregation that are set as Rulers over the twelve Tribes, shall lay their hands on the head of the Bullock: where his Hebrew marginal glossary takes Rab and Rabbi Solomon to task for holding a less number of persons laying on of their hands upon his head. ‖ 1.34 I am not of opinion (saith he) ei∣ther with Rab or Rabbi Solomon, the one whereof, saith that three, and the other, that five laid on their hands. For the matter is plain from what is written: [and the Elders of the Congregation shall lay on their hands] that it meaneth Elders of all the Congregation: and it appeareth also from this, because all the Congregation have sinned, and why should three or five only lay on their hands? But they were twelve, namely of every Tribe one: where though he seem to hold that there was but one Bullock, and the Targumist upon whom he comments, speak but of one neither, yet is it apparent by other writers of their Nation, that the Bullocks were twelve, and upon what ground they brought them to that number where∣as the Text speaketh but of one, shall be observed within a few lines.

3. If the Sanhedrin erred about the matter of Idolatry and determined concerning it, what was not right, and the people upon their determination did practice accordingly, and erred also, then was there a Bullock and a Goat to be brought for every Tribe for a sin offering when the errour came to be known and taken notice of, and this they collect from Numb. 15. 24. by this manner of Logick; whereas it is there said * 1.35 [If ye have erred and have not observed all these Commandments:] what sin is that that breaketh all the Com∣mandments? That is Idolatry, It breaketh the yoak, violateth the covenant, and discovereth the face, or is impudent in evil. And whereas it is said at Levit. 4. 14. Then the Congrega∣tion shall offer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they construe it distributively both in this case and in that last before, ‖ 1.36 Every Congregation shall offer, that is, every one of the Tribes, and so there were twelve Bullocks in the case before, and twelve Bullocks and twelve Goats in this case in hand. These Goats are commonly called in Jewish writers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Goats for Idolatry, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The burned Goats, and the Bullocks, called the burned Bul∣locks. Not but that the Bullocks that were offered in reference to other matters, than Idolatry, were burnt also, but because by this means a distinction is made between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bullocks of the Congregation for the matter hid, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Bullocks of the Congregation for the matter of Idolatry.

The blood of these Bullocks, that referred both to the one matter and to the other, was brought within the holy place, and there the Priest dipping his finger into it, sprink∣led of it seven times before the Vail. And then he came out and put some of it upon the horns of the Altar, and the rest he poured upon the Altar foundation. The f•••• he burnt upon the Altar, but his skin, flesh, head, legs, inwards, and dung, he burnt without the Camp. * 1.37 And so also disposed he of the Goats.

Christ our Sacrifice, who offered himself for an atonement for sin, is most commonly by the Scripture resembled to the Sacrifice of the Congregation, because he died for all his people, and to the Sacrifice of a sin offering, because he died to prevent a curse, and cutting off: He is called the Lamb of God, Joh. 1. 29. in allusion to the Lamb of the daily Sacrifice which was an offering of the whole Congregation; and he is said to be made sin for us, that is, a sin offering, though himself knew no sin, 2 Cor. 5. 21. And to resemble those Sacrifices whose blood was brought within the Sanctuary for sin, and whose bodies were burnt without the Camp, Heb. 13. 11. This burning of their bodies without the Camp, was not only a figure of his suffering without the Gate, as the Apo∣stle there applies it; but both that, and his suffering without the Gate, was in token of his dying for his people among the Gentiles, who were on the outside of Israels Camp: and the bringing of the blood into the holy place, denoted the appearing and presenting of the merit of his blood continually before the Lord, for the atonement for the sins of his Congregation.

The sin-offerings of particular persons, were these.

• 1. The High-priests sin offering Bullock, on the day of expiation, Levit. 16. 6. whose blood was brought within the Vail, vers. 14. and his flesh burnt without the Camp, vers. 27.
• 2. The High-priests Bullock, for ignorantly committing something that should not be done, Levit. 4. 3. the blood of this Bullock was brought within the holy place, and his flesh and skin, &c. burnt without the Cam••, vers. 11. This Bullock is called by the He∣brew writers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.38 The Bullock that was offered in reference to all

• ... the Commandments. ‖ 1.39 And there are some that say, that he was to offer such a sin offering once every year: which as it was for an atonement for himself, so (as Baal Turint applies it) it was for incouragement to others to confess their sins. * 1.40 The Law commands (saith he) that the sin offering of the High-priest be burnt publickly in the place of the ashes, that no man might be ashamed to confess his sin, for lo the High-priest sinned, and confessed his sin, and brought his sin offering.
• 3. There was the sin offering of the Ruler, Levit. 4. 22. this was to be a male Kid, vers. 23. his blood put on the horns of the Altar, his fat burnt on the Altar, and the flesh eaten, vers. 25. &c.
• 4. There was also the sin offering of any particular private person, Lev. 4. 27. this was to be a Lamb or Kid, but females, the blood put on the horns of the Altar, the fat burnt, and the flesh eaten by the Priests.

These were the several sin offerings that were to be offered, some upon express and singular command, and some upon the general rule of seeking atonement upon discovery of a sin unwittingly committed. Now for the more compleat understanding of the man∣ner of the managing and disposing of these sin offerings we may observe these several par∣ticulars and circumstances about them.

• 1. That the place and manner of presenting, killing, and laying hands upon the sin offering, was the same with the place and manner of these things with the burnt of∣fering.
• 2. That the blood of those that was brought into the holy place was thus disposed. * 1.41 The Bullocks that were burnt and the Goats that were burnt without the Camp, between the time of their killing and sprinkling of their blood (upon the Altar of burnt offering) the Priest went in and stood between the Golden Altar and the Candlestick: the Altar was be∣fore him, he dipt in his finger, and sprinkled the blood seven times towards the most holy place, and at every dipping and sprinkling he also put the blood upon a horn of the Altar.
• ...

  3. The blood that was not brought within the holy place, was put upon the horns of the burnt offering Altar, and so was some of the blood also that was brought out of the holy place again, and the manner of that rite was thus.

  a 1.42 The Priest went up the rise or bridge of the Altar, and went off on the right hand to the circuit of the Altar, and first to the South-east horn of it; he dipped his foremost finger of his right hand in the blood which was in the vessel, and dropt it, or sprinkled it upon the horn, and then wiped his finger on the side of the dish, and got off the blood that remained on it: then went he to the North-east horn, and did after the very same manner; and so at the North-west corner, and likewise at the South-west. And this was the blood that was bestowed above the red line that went about the Altar just in the middle: and only the blood of sin offerings was sprinkled with the finger.

• 4. Whereas it is said that the rest of the blood he poured at the bottom of the Altar, it is to be understood upon the foundation, and either upon the South or West side, because in the South-west corner of it were the two holes into which the blood sunk; of which we have spoken in the description of the Altar. Some distinguish the pouring of the blood, thus, that which had been in the holy place was poured on the West side, and that which had not been there was poured on the South; b 1.43 but Rabbi Si∣meon saith, both the one and the other were poured on the West side; and they fell into an underground channel, and they were conveyed into the valley of Kidron, and sold to the Gardiners to fatten their grounds. But R. Meir asserteth that the wise men said, that they were not put to any use at all.
• 5. c 1.44 Those Goats and Bullocks that were burnt without the Camp, were cut into pieces skins and all upon them, and cast into the fire, even as the burnt offering was laid on the fire upon the Altar.
• 6. These sin offerings that were not so burnt without the Camp, were eaten by the Priests, after the fat was offered upon the Altar, Levit. 6. 25, 26. & 10. 17. and the eating of them was in the Court. And in corrupt times it is charged upon the Priests, that in their service they regarded not devotion, but only to fill their own bellies, making those their God. They eat up the sin [that is, the sin offerings] of my people, and set their heart on their iniquity, Hos. 4. 8.

SECT. III. Trespass Offerings. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

TRespass Offerings (as to the cause and occasion of their offering up) were so like to sin offerings, as that they seem brethren, and it is something nice and intricate to distinguish betwixt them. For as Sin-offerings came for offences against negative pre∣cepts, so did these; and as those were offered for such offences ignorantly committed, so likewise were these: and as those had a reference to the danger of cutting off, so had these also; and yet a difference is betwixt them, but such a difference, as that these Trespass offer∣ings were but in order to the other.

Now Trespass-offerings were of these two kinds; there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.45 a doubtful trespass offering, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a trespass offering undoubted: and these were so called, not in regard that there was any doubt in the offering, whether it were an offering or no, when it was presented, but because there was some doubtfulness, or there was undoubted∣ness in the cause of its Offering.

The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Doubtful or Suspensive Offering (for so the word most properly signi∣fieth) is conceived by some of the Jewish Writers to be so called, because it suspended the party that had committed a Trespass from that penalty that was due to him for it, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.46 Because it suspendeth and fenceth him against the due castigations: Which though indeed it carrieth a truth with it, yet is the Etymology of the Phrase more generally given to be, because there is a suspence and doubtfulness in and about the matter, concerning which it was to be offered. There is a story in the Treatise Kerithuth concerning Baba Ben Bota, c 1.47 that he offered one of these suspensive trespass offerings every day in the year, but only on the next day after the day of expiation: And one day he said, By this Temple, if they had let me alone, I had brought such an Offering on that day also, but they said to me, stay till thou come into some doubtfulness: And the wise men say, they bring not a suspensive trespass offering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but for such an offence, as which wittingly committed, deserveth cutting off, and unwittingly committed claimeth a sin offering.

Agreeable to these last words there is a passage in another place of the same Treatise, where having reckoned the six and thirty transgressions that deserve cutting off, it conclu∣deth that d 1.48 any of these committed wittingly, deserve cutting off, and if unwittingly, a sin offering, and if it be not known, then a suspensive, or doubtful trespass offering.

By both which testimonies it is apparent, that sin offerings, and these suspensive trespass offerings were so near a kin, that the latter is not accounted due, unless there be a possi∣bility of the dueness of the other, and the one is offered for a thing committed unwit∣tingly, and the other for a thing committed unwittingly and unknown. The main differ∣ence of them lay in this; a sin offering was for a thing done indeed unwittingly against one of the negative precepts, and now known to be certainly done: but a trespass offe∣ring was for a thing do•…•… indeed, but doubtful whether a precept was violated by the action; and the party is not yet knowing whether he trespassed or not; yet was he to bring a trespass offering, which (as was said before) might fence him against the penalty of cutting off; and if he once came to know that he did offend against a Commandment in the action, then he was to bring a sin offering: The Talmudists give these examples in the case.

e 1.49 He that eats fat (namely that fat of the inwards, which in any Sacrifice was to be offered up) if he did it wittingly, he was to be cut off; if he did it unwittingly, he was to bring a sin offering as soon as he knew what he had done: But our case in hand is this, A man is at a Table where there is that fat that might not be eaten, and another fat that might (for they might eat fat Beef, or Mutton, though they might not eat the fat of the inwards,) he eateth one of these fats, he knoweth not whether; he supposeth he eateth the fat that was lawful to be eaten, but it is possible he eateth that that is unlawful: for this possibility or probability that he may be under a guilt, he is to bring a trespass offer∣ing suspensive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 though he knew not whether he offended yet or no.

He that wittingly lay with his sister, was to be cut off; he that he did it unwittingly, was to bring a sin offering assoon as he knew what he had done. But here is the case we are about; f 1.50 A mans Wife and his Sister are both in one bed, he lieth with one of them supposing it to be his Wife, it is possible it was his Sister, for this he is to bring a doubtful or suspen∣sive trespass offering, because it is doubtful whether he be not under a transgression. And this kind of Offering was in this regard called doubtful or suspensive, because it was in sus∣pence whether he were guilty or no, and it did also suspend that guilt and penalty which did lie, or might light upon him.

Divers such particular examples might be produced, we shall only add one or two more in the words of the Author of Tosaphta. g 1.51 There are two men together, and the one of them offends, but it is not known which of them, Rabbi Josi saith, that both the one and

the other must bring a suspensive trespass offering, and make confession. He that eateth the quantity of an olive of fat, or the quantity of an olive of flesh that hath lain so long before it be sacrificed that it stinketh, or the quantity of an olive of what is left of the Sacrifice, or the quantity of an olive of what is unclean, unwittingly, he is to bring a sin offering; but if it is doubtful whether he eat it, or eat it not, then he is to bring a trespass offering. He that lyeth with his Sister, or his Fathers Sister, or his Mothers Sister, or his Wifes Sister, or his Bro∣thers Wife, or his Fathers Brothers Wife, or a Woman in her separation, he is to bring a sin∣offering, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 But if it be doubtful whether he lay with them or no, he is to bring a suspensive or doubtful trespass offering. A mans Wife and his Sister are together, and he lyeth with one of them, but he knoweth not whether: He hath two Wives, the one is in her Separation, and the other is not; he lyeth with one of them, but he knoweth not whether: There is before him fat, and something left of the Sacrifice, he eateth of the one, but he knows not whether: There is the Sabbath and the day of Expiation, he work∣eth on the one of them, but he knows not whether: Rabbi Eliezer adjudged him to bring a sin offering: But Rabbi Joshua acquitted him: Now Rabbi Josi saith, although that Rabbi Joshua acquitted him from a sin offering, yet he adjudged him to a trespass offering suspen∣sive.

By these examples it is reasonably well apparent, of what nature 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sus∣pensive trespass offering was in the repute of the Hebrew Doctors; but for the greater clearing of it, we may yet go with them one step further; A man finds himself in this possibility of having offended, though it be utterly uncertain to him, whether he have offended or no, yet in Conscience was he bound to bring this his suspensive trespass offer∣ing, because it is possible he is in the offence, this is the case in the examples given: But this is not the utmost, there comes in witness that he did undoubtedly eat of the fat that was forbidden, that it was his Wife in her separation that he lay withal, or that it was his sister, or the like; he is not yet convinced that it was so, but yet is doubtful, and in suspence he is to bring his suspensive trespass offering, because though it be certain in it self that he hath offended, yet is it not so as yet to him: But whensoever he shall be convinced that he did commit the offence indeed, then is he to bring his sin offering. And thus was the suspensive trespass offering in order to a sin offering, and in reference to those precepts whose violation deserved cutting off, but it being doubtful whether the offence was committed, this doubtful and suspensive offering was to be offered, to keep off the cutting off, the danger of which it is possible he lay under, See Lev. 5. 17.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The certain or apparent trespass offering, is so called, because the Law doth punctually and determinatively appoint as what is to be offered, so by what persons, and upon what occasions it was to be offered, and those are five.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h 1.52 The trespass offering for a thing stolen, or unjustly gotten, or detained, of which is mention Levitious 6. 2, 3, 6.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The trespass offering for sacriledge, of which there is mention, Levit. 5. 16.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The trespass offering concerning a bond maid▪ about which the Law is given, Lev. 19. 20, 21.
• 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The trespass offering of the Nazarite, Numbers 6. 12.
• 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The trespass offering of the Leper, Levit. 14. 12.

i 1.53 Now the manner of disposing of these Sacrifices when they came to be offered, was according to the disposal of the sin offering: They were killed, flead, the inwards ta∣ken out, washed, salted, and burnt like that, and the flesh eaten by the Males of the Priests in the Court: Only about the sprinkling of their bloud there was some difference; k 1.54 for whereas the bloud of the sin offering was put upon the horns of the Altar, the bloud of these, was sprinkled with that sprinkling which was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the two sprinklings, which were sour, that is, at two corners of the Altar forementioned, and into the fashion of the Letter Gamma; those were sprinkled above the red line that went about the middle of the Altar, and these below, as was the bloud of the burnt offe∣ring. And among all the rest, the Nazarites Ram of trespass offering was accounted one of the lesser Sacrifices or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereas all the rest went in the rank of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The most holy offerings; and whereas those were slain on the North side of the Court, this was on the South, and those were eaten only by the Males of the Priests, and in the Court, but this might be eaten by others, and in the City.

The eating of the most holy offerings in the Court, is very commonly called by the Jews 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the eating within the Curtains, in which expression they al∣lude to the Court of the Tabernacle, incompassed with Curtains round about. For as within those Curtains, there was that space which was called the Camp of the Lord (the Camp of Levi being pitcht without) so from the Gate of Nicanor inward only, was re∣puted the Lords Camp, (the Camp of the Levites being that without to the Gate of the Mountain of the Temple.) Now it was an express Command, that every oblation,

meat offering, sin offering, trespass offering, should be holy for the Priests, and for their sons, and should be eaten in the most holy place, that is, in the Court, Numb. 18. 10. Ezek. 42. 13. David Kimchi upon the latter place cited, hath these words, l 1.55 The most holy offe∣rings were eaten within the Court of Israel more innerly, and that was called Emphatically the Court: and that was the holy place for the eating of the most holy things, if they were so min∣ded: But in the Court of the Priests, which was within the Court of Israel, there were Cham∣bers of the Priests, and there they eat their holy things. In which passage, he both redu∣ceth the eating of the most holy offerings into a narrower compass than either was need∣ful, or than the rest of his Nation do, and also he findeth Buildings and Chambers for the Priests within the Court of the Priests, which unless they were those Chambers joyning to the body of the Temple, are not imaginable, nor have been discovered by any hitherto. As the Command confined the Priests within the Compass of the Court, whilst they were eating these things, so it may well be supposed that the place of their ea∣ting of them, was according to the season and the best conveniency, in warm Weather under the Cloysters in open Air, and in colder seasons in some of the Chambers that stood within the Court, as Gazith, Mokadh, Nitsots, or what if in some of the Rooms joyning to the Temple.

It appeareth by the Tradition concerning their eating of these things, that they fell not aboard with them till towards the Evening, and made them not their dinner at any time, but their supper, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hence is the common saying of the Talmudists, They might eat of them till midnight, but after that it was unlawful: And in the Treatise Beracoth, this is set as it were the Clock, to fix the time for the evening rehearsal of their Phylacteries. m 1.56 From what time (say they) do they say over their Phylacteries at even? and it is answered, from the time that the Priests go in to eat their Offerings, &c. Whether the Priests fasted all day till this time or no: and whether the Christian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did any whit follow this Copy of their Temple Feasts, and whether this their feasting before the Lord, were not a resemblance of the blessed society of the glorified in the Presence of God, we shall not argue, but refer it to the Reader.

Among these Offerings that we have mentioned of Bullocks, Goats, Rams, and Lambs, we must not forget that there were the like Offerings of Birds; and of all Birds there were only two kinds allowed, and these were Turtles and young Pigeons, and they were ever offered by Couples. In the Talmud Language they are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or nests, of which Title, and upon which subject there is a Treatise in that Code, and they were ordinarily sold in the Temple, Joh. 2. 14. and Women especially (though not only) dealt in this kind of Offering of all other: For the cases concerning their uncleanness, issues, births, abortions (besides their vows and free gifts) were so many, that they multiplied these Offerings to an incredible number; Let one Example give evidence concerning the rest.

A woman n 1.57 saith the Treatise Kerithuth] that hath the doubtfulness of five births (to∣gether) and five fluxes, she is to bring one offering, and she may eat of the Sacrifices, and there is no further offering due from her; Hath she five Births certain, and five fluxes cer∣tain, she is to bring one Offering, and she may eat of the Sacrifice; but there is a due from her for the rest. There was this passage, o 1.58 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 1.59 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 South∣east 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 1.60 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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 1.61 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 Offe∣rings 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 offe∣red either by way of thanksgiving for good obtained, or by way of Vow or free De∣votion.

And this sense (it may be) the Septuagint looked after when they translate Peace Offer∣ings 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sacrifices of deliverance or salvation.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth peace offerings, is derived, doth signifie, as it is well known, either peace or prosperity, and the peace offerings accor∣dingly 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 com∣pass 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 prospe∣rity 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 Hea∣then, which even they offered at the Temple. The Mountain of the House is very common∣ly 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 Gen∣tiles, Rev. 11. 2. Concerning these Sacrifices presented by the Heathen, Maymonides gives us this testimony and Tradition. b 1.62 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 offe∣rings, 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 Sab∣bath presumptuously (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 ob∣served, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 offe∣ring 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 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 atone∣ment 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 1.63 The Peace Offerings of the whole Congrega∣tion, 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 1.64 even as the sin offerings were: e 1.65 for these of peace offerings only were accounted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 most holy Sacrifices, whereas all the rest were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacrifices less holy.

The Peace Offerings of particular persons were threefold.

1. Peace Offerings that were offered without bread with them; such were their Offer∣ings 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 festi∣vals, 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 Offer∣ing as was mentioned before, was either for thanksgiving, or of a free devotion, or for a Vow. f 1.66 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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* 1.67 they straiten the thanksgiving offering the rather to such singular and extraordinary oc∣casions, 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 con∣ditional reference, so do the Jews observe, h 1.68 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 1.69 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 1.70 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The remaining parts of it were u••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 1.71 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 de∣scription, 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 Cu∣stom

to strike a three forked hook into the Cauldron where the peace offering was boyl∣ing, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 sprink∣led; 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

THere a 1.72 were Twelve sorts of Meat Offerings; Three of the whole Congre∣gation, 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 1.73 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The daily meat Offering of the High-priest.
• 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offering of initiation; which every Priest brought in his hand at his first entrance into the Office.
• 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Jealousie meat offering of the suspected Wife, Num. 5. 15. this was of Barley meal.
• 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offering of fine flower unbaked.
• 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offering baked in a pan.
• 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offering baked in a frying-pan.
• 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offering baked in the Oven.
• 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Wafers.

Now besides these names, we read of, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The meat offer∣ing 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 fore∣mentioned, 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 gene∣ral rules by which they went.

• 1. That no meat offering should consist of less than the tenth part of an Ephah of* 1.74 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 call∣ed an Omer, Exod. 16. 36.
• 2. d 1.75 That when the meat offering was any of the four sorts baked, they common∣ly 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 1.76 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 frankin∣cense.
• 4. f 1.77 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, first oil was put into the vessel, and the flower after it, then oil was poured upon the flower, and they min∣gled 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 fran∣kincense upon all: Only what was made and baked wafer wise, they were anointed with oil, and their anointing was to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the form of the letter Chi, as the Talmud expresseth it, which the Gloss explaineth to be, After the form of the Greek Kappa, or the Hebrew Teth; as is the parting between the Thumb and the Finger, that is, he poured the oil so upon them, that it went this way, and that way, into two parts.
• 5. g 1.78 Of some of the meat offerings the Priest took out one handful, and burnt it on the Altar, and the rest he had for himself to eat: and some meat offerings were wholly burnt, and the Priest had no part: Now these are they, of which a handful was taken only, and the rest fell to the Priests. The unbaked meat offering of fine flower, and the four baked, the meat offering of Heathens and of Women, the Omer of first fruits, and the sinners meat offering, and that of Jealousie. But the meat offering of the High-priests, and of the Priests initiation, and that that was offered with a drink offering, the Priests had no share in these, but the Altar had all.
• 6. h 1.79 The manner of offering these meat offerings was thus: He brought it in a Silver or Golden Dish, in which it was mingled, and puts it into one of the Holy Vessels of the Service, and hallowes it in the Holy Vessel, and puts the oil and the fran∣kincense upon it: then goes and he brings it up to the South-east horn of the Al∣tar, standing on the South-side of the horn. He had laid the frankincense on the one side; then takes he his handful from the oily place, and lays it in the midst of another Holy Vessel, and hallows it in the midst of the Vessel, then gathers he up the frankincense, and lays it aloft, and brings it to the top of the Altar, there salts it and lays it on the fire, and the rest was for the Priests to eat.

The meat offering that was offered with the daily sacrifice, had also a drink offering pre∣sented with it, and so had divers other Sacrifices the like, Num. 15. Now the drink offering was only such a quantity of Wine, more or less, according to the Sacrifice as is there prescribed; which was neither mingled, i 1.80 nor any of it poured into the ••••re as the meat offering was, but it was poured upon the foundation of the Altar, as the blood was; and when the Wine of the daily meat offering was poured out, the Song of the Temple began, as we have observed.

There was a meat offering offered every morning with the morning Sacrifice, and yet it is observable, that the time of the evening Sacrifice only is called Minchab (which was the title of the meat offering) and the time of the morning sacrifice not so, 1 Kin. 18. 29. And again, the time of the Sacrifice is called by the name of the meat offering, rather than by the name of the Sacrifice it self, Dan. 9. 21. the reason of which is somewhat hard to give, and almost as hard to find any that have given any guess at it; whether the former were not because the private meat offerings, or those of particular persons were most commonly offered in the afternoon: or whether it were not because the incense of the evening was offered at the time of the meat offering, which at the morning Sacrifice it was not: and whether the latter were not, because of the variety of materials in the meat offering, which was not in the sacrifice it self, or because the sacrifice was not compleat till the meat offering came on, be it referred to the learned to judge.

And thus have we a brief account of the nature and manner of their sacrifices: (for as for the offering of their firstlings and their tenths, they were not so different from those mentioned, that they need a discourse by themselves, and about the Paschals we shall speak anon.) There are only two things more concerning their sacrifices to be in∣quired after, and they are these, First, how these sacrifices of sin and trespass offerings, and burnt offerings became paid, (as we have seen how they became due.) For it may be the Offender had no mind to be at such charges, though he knew he did owea sacrifice upon such a sin and trespass: but he would spare the cost of a Lamb, or Goat, and would think it better saved than spent, if he could come fairly off, and keep his mo∣ney. The provision in this case was twofold, Conscience and Penalty, and if the first prevailed not, the second took place, if the offence were known. Those that had any Conscience, or regard of Religion, or of themselves, needed no other instigation to bring their offering, when they knew they were under an offence that called for it, but their Conscience and that regard: And they had a double motive to urge them to it; first, the obedience to Gods Commandment which called for it; and secondly, the expiation of their sin, which they believed was obtained by the offering: But if the party were not swayed by Conscience or Religion, but had rather, and was readier to save his money, than either regard Gods Command or his own expiation, if there were witness found that came forth and said, that he had committed such a sin or tres∣pass, it was best for him then to think of setting apart an offering, or else he was in danger of a Penalty, as he lay under guilt: Had he committed sin ignorantly against any of those negative precepts, the transgressing against which willfully, had brought him under the danger of Cutting off; and now, when he comes to know that he had done amiss, he refuseth to bring that sacrifice, that was due for such an offence, this contempt and refusal heightned the offence, so that now it appeared a wilful sin, when he refuseth to seek his peace for it as for one of ignorance, and if he were called to an account for it, and witness produced of what he had done, and he convented, he must either clear himself of the action, or k 1.81 be challenged his offering; compare Mat. 8. 4. But as far as this matter rested upon their devotion, (and where there was true devotion, it needed no further promoter,) the Nation was so zealous of their Rites, and the sins that deserved cutting off, were brought into so little compass, and so plain, and not very obvious to be stumbled against through ignorance, that the failing to the render of these sacrifices when they became due, was indifferently well prevented, by one or other of these things, either this zeal, or their plainness, especially this concurring that the People held, that ex opere operato these made their peace: The letter of the Law was, that he should offer of his own voluntary will, Lev. 1. 4. And yet saith Rabbi Solomon upon the place. It teacheth that they urged him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it may be whether he would or no. But the text saith, he must do it of his own freewill. How then? They urged him till he said, I am willing.

A second scruple about these sacrifices is, concerning the time of their presenting and offering. A man that lived at a great distance from Jerusalem, was faln under such an offence as that a sacrifice was due from him: what must he do? Must he away presently thither to offer his offering? Must he neglect his implovements at home, and travel up to Jerusalem, at a charge double and treble, and more to the charge of the sacrifice that he was to offer, and lay all things aside till that be done? The Provision in this case was, That he that became liable to any offering might stay the paying of it till the next solemn Festival of the three came, when all must appear before the Lord at Je∣rusalem. And so his pains and cost of going up thither did accrew upon that general and comprehensive Command for their appearance, and not from his own private and particular occasion: They make this one of the Two Hundred Eight and For∣ty affirmative precepts, that they pick up in the Law, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l 1.82 That a man should bring all his offerings that are either due from him, or voluntarily dedicate, at the solemn festival that cometh

next: And so, as the Lord by appointing those three solemn times, in the Spring and Summer, did provide for the ease and accommodation of the people in that general service; so by this Law was provision made for every mans particular exigent, and devotion. And this command and practise they ground upon those words, Deut. 12. 5, 6. Unto the place which the Lord your God shall choose out of all your Tribes, to put his name there, even to his habitation shall ye seek, and thither shalt thou come. And thither shall ye bring your burnt offerings, and your sacrifices, &c. Eight things (saith m 1.83 Baal Hatturim) are na∣med here according to the eight times using the words Before the Lord, in the Law concerning the three festivals. And so would he construe that Text, to the sense that we are discour∣sing of by a Massoretick Arithmetical collection, as it is his common way and use to do; but those that go more seriously to work, conclude, their bringing of their particular and occasional devotions, at those general appearances from that Text, by expounding, the seeking and going to the habitation of the Lord, of the most eminent, and singularly com∣manded going thither: According to this construction and practise, the Chaldee Para∣phrast understands what is said concerning Elkanah, that he went up out of his City to Shiloh to worship and to sacrifice 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Sam. 1. 3. for he hath rendred it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 From the time of one solemn Festival to another: what exceptions there might be in this matter, and whether, and upon what occasions, the bringing of those their sacrifices, might be deferred beyond the next coming Festival to another, and how those that were nearer to Jerusalem, and were so minded, might come with their gifts at other times, it is not much requisite to insist upon.

Notes

• a 1.1

  Tosapht. in Menachoth per. 10.
• b 1.2

  Ab•• Ezra in Lev. 1.
• c 1.3

  Id. ibid.
• d 1.4

  Talm. Ier. in Sotah. per. 1.
• e 1.5

  Tosapht. in Erachin. per. 2.
• f 1.6

  Maym. in Corbanoth per. 3
• f 1.7

  Id. ibid. & R. Sol. in Lev. 1.
• * 1.8

  Tosaph. in Me∣nachoth per. 10. & Maym. ubi supr.
• g 1.9

  Maym. in Biath Mikdash per. 9. & in Corbonoth per. 5 & R. Sol. in Lev. 1.
• i 1.10

  Ibid. Sect. 9.
• k 1.11

  Vid. Zevac. per. 5. per totum.
• l 1.12

  Ibid. per. 2. ab initio.
• m 1.13

  Glosse in Mis••ajo••h, ibid.
• n 1.14

  Zevech. ib.
• o 1.15

  Maym. in Corbanoth per. 5
• p 1.16

  Zevach. per 5. fol. 53.
• q 1.17

  Maim. ubi s••p.
• s 1.18

  Tamid. per 4.
• t 1.19

  Maym. in Corban. per. 6.
• * 1.20

  Id. in Issure Mizbeahh. per. 5
• u 1.21

  Bezain ••••
• a 1.22

  R. Sol. in Levit. 4.
• b 1.23

  Kerithuth. per. 1.
• c 1.24

  Maym. in Shegag. per. 1.
• d 1.25

  Ab. Ezra in Lev. 1.
• e 1.26

  〈…〉〈…〉
• f 1.27

  〈…〉〈…〉
• g 1.28

  Id. in Sab∣bath per. 1.
• h 1.29

  Kerithuth. per. 1.
• i 1.30

  Gloss. ibid.
• k 1.31

  R. Sol. in Lev. 4.
• l 1.32

  Maym. in Sbiggab. per. 14.
• * 1.33

  Targ. Ion. i•• Lev. 4.
• ‖ 1.34

  Gloss. marg. ib.
• * 1.35

  R. Sol. in Numb. 15.
• ‖ 1.36

  Maim. ubi supr.
• * 1.37

  Tosaph. in Corbaneth per. 6.
• * 1.38

  Maym. ubi supr.
• ‖ 1.39

  Ab. Ezra in Levit. 4.
• * 1.40

  Haal Tur. in Levit. 4.
• * 1.41

  Tosaph. ubi supr.
• a 1.42

  Malm. ubi supr. ver. 5. Talm. in Ze••ac. per. 5.
• b 1.43

  Tosaph. ubi ••••te.
• c 1.44

  Maym. ubi supr. per. 1.
• a 1.45

  Maym. in Corban. per. 9.
• b 1.46

  Gloss. in Mi∣suajoth in 8.
• c 1.47

  Kerithuth per. 6. sect. 3.
• d 1.48

  Ibid. per. 1▪ sect. 2.
• e 1.49

  Ibid. per. 3. Tosapht. in Ke∣rithuth. per. 2.
• f 1.50

  Gloss. in Mishuajoth ubi ante.
• g 1.51

  Tosaph•• ubi supr.
• h 1.52

  Tosapht ubi supr. Tal. in Ze∣vachin per. 5. Maym. in She∣gag. per. 9.
• i 1.53

  Maym. in Corban. per. 9.
• k 1.54

  Zevach. ubi ••pr.
• l 1.55

  Kimchi i•• Ezek 42.
• m 1.56

  Beracheth per. 1. Sect. 1.
• n 1.57

  Kerithuth] per. 1.
• o 1.58

  Iuchasin. fol. 60.
• p 1.59

  Zevachin▪ per. 6.
• q 1.60

  Kinnim: per. 1.
• a 1.61

  R. Sol. in Levit. 3.
• b 1.62

  Maym. in Corban. per. 3.
• c 1.63

  Id ubi sup•• per. 1.
• d 1.64

  Id. ibid. per 9. & Talm. in Zevac. per. 5.
• e 1.65

  Vi. 4. R. Sol. in Lev. 23. 20.
• f 1.66

  R. Sol. i•• Lev. 7.
• * 1.67

  (g) A••. E••••. ••b.
• h 1.68

  Kinnim. per. 1.
• i 1.69

  Zevachin per. ••. sect. 5.
• k 1.70

  Pisk. Tos. in Mid.
• l 1.71

  Kelim. per. 1. sect. 8.
• a 1.72

  Maym. in Corbanoth. per. 2. Talm. in Menachoth. per. 6.
• b 1.73

  R. Sol. in Levit. 23.
• * 1.74

  (c) Maym. ubi sup. per. 13.
• d 1.75

  Id. ibid.
• e 1.76

  Talm. in Menac. per. 5.
• f 1.77

  Ibid. per. 6. sect. 3.
• g 1.78

  Ib. Sect. 1, 2.
• h 1.79

  Tosaph. in Menac. per. 1.
• i 1.80

  R. Sol. in Numb. 15.
• k 1.81

  R. Sol. in Levit. 1.
• l 1.82

  Maym. in Pr••f. ad▪ Iad.
• m 1.83

  Baal Hat. in Deut. 12.