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EXERCITATION XXIV.

1. Sacrifices the principal worship of God. § 2. Three sorts of them.
1. Of the brazen altar. 2. Of the sanctuary. 3. Of the most holy
place. § 3. Referred to by the apostle. § 4. All sacrifices of the altar
were 7p. § 5. Every Corban either Isha or Terumah. §6. WX
of six sorts. 1. Hola. 2. Mincha. 3. Chataath. 4. Asham. 5. Mil-
luim. 6. Shelamim. § 7. A second distinction of fire offerings. Either
Zebach or Mincha. §8-12. These distinctions and differences explain.
ed at large. § 13. The matter of all sacrifices. §14., the first par.
ticular sacrifice. The rise, use and direction of it. § 15. Use of it among
the heathen. § 16, 17. What of ancient tradition, what of their own in-
vention. § 18-21. The manner of this sacrifice. § 22. The end of it.
To make expiation or atonement, what. § 23. Seasons and occasions
of this sacrifice. 24. a meat-offering. § 25. The use of that
name; general, particular. § 26, 27. The matter of this offering. § 28,
29. D, the drink-offering. The matter of it. § 30. Dinhw mai,
peace-offerings. §
§ 31. Reason of the name. § 32. Matter of this offer-
ing. § 33, 34. Things peculiar to this kind of sacrifice. § 35. The use
of it among the heathen. § 36. x, the sin-offering. The name and
causes of it. § 37. Sins, 722w2, what. § 38. The persons to offer this
sacrifice. 39. The anointed priest, who, Lev. iv. 3. § 40. The whole
congregation. The ruler. A private person. § 41. The time and man-
ner of this sacrifice. § 42. The sprinkling of blood in it. § 43. DWN,
the trespass-offering. Its difference from the sin offering. § 44. D`xhn,
consecration-offerings. § 45. Second sort of Corbans. Terumoth.

§ 1. THE principal worship and service of God, both in the ta-

bernacle and temple, consisted in offerings and sacrifices. For
these did directly represent, and in their general nature answer-
ed that which was the foundation of the church, and of all its
worship; namely, the sacrifice of the Son of God. According-
ly he is called, "the Lamb of God, which taketh away the sin
of the world," John i. 29. because he fulfilled and perfectly ac-
complished what was prefigured by the sacrifice of lambs and
other creatures, from the foundation of the world. These
offerings and sacrifices were nothing but means of God's
institution, that men might express by them their faith in the
first promise. Nor were sacrifices in general now first instituted,
nor the kinds of them first appointed; for the most of them had
been observed upon divine revelation and command from the en-
trance of sin, and the giving of the promise. But they were now

rescued, in the repetition of them to Moses, from the superstition that had connected itself with the observance of them, and were directed to a right object, and attended with suitable instructive ceremonies in the manner of the performance of them.

§ 2. Now these offerings were of three sorts. First, those of the court, or brazen altar, by blood and fire. Secondly, those of the sanctuary at the altar of incense, and table of shew-bread. Thirdly, those of the most holy place before the ark, mercy-seat and oracle. The first of these represented the bloody death of Christ, and his sacrifice on the cross; the second his intercession in heaven; and the third the añoтiλioμata, or effects of both in atonement and reconciliation. And these our apostle mentions, chap. viii. 3, 4. He says, "Every high priest is ordained to offer gifts and sacrifices: and there are priests that offer gifts according to the law." Chap. ix. 7. " Into the second went the high priest alone once every year; not without blood, which he offered for himself and for the errors of the people." ver. 12. "By the blood of bulls and calves." ver. 13. The blood of bulls and calves, and the ashes of an heifer, sprinkled." v. 22. «Almost all things are by the law purged with blood." Chap. x. 1. "For the law having a shadow of good things to come, not the very image of the things, can never with those sacrifices which they offer year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered; because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not." 11. And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sin." Chap. xiii. 11. For the bodies of those beasts, whose blood is, brought into the sanctuary by the high priest for sin, are burnt without the camp."

V.

3. It is evident that these and the like passages, in which our apostle refers to the institution, nature, use, end, and manner of the observance of sacrifices, cannot be rightly understood, without some distinct notion of these as they were prescribed by God to Moses, and observed by the people under the Old Testament. I shall therefore here give a brief system of them, and account concerning them.

p

§ 4. Sacrifices of the altar in general were p Corbanim. The name it may be of 12p is not distinctly applied unto every sort of them; but whereas every thing that any man brought nigh to dedicate or offer unto God, was thence 127p, we may allow it to be the general name of all sacrifices. And therefore on the close of the enumeration of all fire offerings, it is

added, "This is the law which the Lord commanded Moses in Mount Sinai, in the day that he commanded the children of Israel to offer, or bring nigh p 8, their corbans, that is, offerings or sacrifices of all sorts." Lev. vii. 38.

§ 5. Now every 127p, was either xwx Isha, a firing, or ann terumah, a heave offering, or non tenupha, a wave offering; the DW ishim were Dp Wip kodesh kodashim, holiness of holinesses, or most holy; all but one; the other were on wip kodesh hillulim, holiness of praises, Levit. xix. 24.

עולה

§ 6. The DN or firings, fire offerings, were expressly of six $ sorts, as they are distinctly set down Levit. vii. 37. 1. my hola, the burnt offering; 2. 7 mincka, the meat offering: 3. D chataath, the sin offering; 4. DWR ascham the trespass offering; 5. D milluim, consecration; 6. nhw na zebach shelamim, peace offerings; so are they rendered by our's, how rightly, we shall see afterwards. Besides, the mincha contained that, properly so called, the meat offering; and 70a nesek, the drink offering. The LXX. render the verse, duros à vouos TWY ÖXexαUTWμάτων, και θυσίας, και περί άμαρτίας, και πλημμέλειας, και της τελείωσε ως, και της θυσίας τ8 σωτηρία. "This is the law of whole burntofferings, and of sacrifices, and for sin, and trespass, and of perfection, or consummation, and of the sacrifice of salvation." The particulars shall be examined as they occur. The vulgar Latin reads the words, Lex holocausti, et sacrificii pro peccato, et delicto, et pro consecratione, et pacificorum victimis: "This is the law of the whole burnt offering, and of the sacrifice for sin, and trespass; and for consecration, and for the sacrifices of peace-makers." And herein either the mincha is wholly left out, or the words should be read, et sacrificii, et pro peccato; and so answer to the Greek, expressing by voia, sacrificium, though improperly.

§ 7. These Dwx, fire offerings are moreover distinguished into ni zebach and mincha in a large sense. For it is evident that mincha is used very variously. For 1. Sometimes it is of as large a signification as 17p corban itself; and is frequently applied to offerings of blood, as well as of meat and drink, Gen. iv. 4. 2. Sometimes it is contra-distinguished from 1, and denotes all sacrifices by fire, not of beasts and blood; Psal. xl. 6. Dan. ix. 27. Lev. vii. 34. 3. Sometimes it signifies that peculiar offering, which being made of flour or meal with oil, we call the meat offering, Levit. ii. 1. Wherefore in this distribution,

Suria, victima, sacrificium mactatum, a slain sacrifice, compris

; shelamim שלמים asciam, and אשם,chataath חטאת,hola עולה,eth

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, that which was peculiarly so, mincha; and 70 nesek, milluim, partook of both. And these things must be a little further explained.

$8. First, 1p corban, the general name of all sacrifices, taken from their general nature, in that they were all brought nigh to God.

This is usually rendered by the vulgar Latin, oblatio, and after it by us an offering; but it is properly appropinquatio, a drawing nigh, from 27p to approach, to draw near. The LXX. render it constantly by dwgov, munns, a gift; unless it be in Nehem. x. 34. xiii. 30. And so donum is rendered by the Evangelist, Matt. v. 23, 24. xv. 5. Usually it is such a gift, as is presented to appease, reconcile, or obtain favour; which amongst men the Hebrews call shochad. So Plato, daga Fix, weilii, xai aidoious Bart

anas; which the poet translates,

Munera (crede mihi) placant hominesque deosque,

Placatur donis Jupiter ipse datis.

And to this Joash in his parable seems to allude, Judg. ix. 13.. where he brings in the vine saying, "Shall I leave my wine,

delighting God and man, namely, in המשמה אלהים ואנשים

sacrifices and gifts; which are a great propitiation, which always ariseth from a savour of rest. Corban then is any gift brought nigh and offered to God in any sort.

is אשה

Of these offerings or gifts, some were x ishim. first mentioned, Exod. xxix. 18. "Thou shalt burn the whole ram upon the altar, it is a burnt offering unto the Lord,” nimb nwx min a savour of rest, a firing unto the Lord; ignitio. Thus all sacrifices were called that were burned on the altar, either wholly or any part of them. The Greeks, who thought that they had no proper word to express this, as frequently in all their abundance, they are straitened in expressing the signal emphasis of the divine Hebrew, have rendered it in various ways, but none of them are proper, or convey any intimation of the native import of the word. Sometimes they translate it, Jurica, Exod. xxix. 18. sometimes to the same purpose Juria, Levit. xi. 13. ii. 2. a sacrifice. Sometimes they translate it xagμ Levit. ii. 9. that is, an oblation, an offering; thus they render it most frequently; but that word signifies primarily the seed of fruit, or the profit made by it, and is applied to oblations only by accommodation; it cannot properly express wx, which principally means the sacrifices of beasts, as burnt in the fire. It is then the general name of all sacrifices or gifts burnt on the altar, in part or in whole.

.מנחה or זבה or fire offering, was either אשה Every זבח

sebach the Greeks render constantly by 9uri, and words from the same root, that is, a sacrifice of slain beasts. Vietima, hostia, mactata. Ova is to sacrifice by killing; though I know that Eustathius thinks that Homer useth 9vu only for day; but its constant use in all authors is to kill in sacrifice. And via is properly a slain sacrifice; though it be often used in the Scripture metaphorically. at properly means the same with a, teth and zain, being easily and often changed, and signifies to kill or to slay. And Elias Levita observes, that it is but twice used,

⚫ when it doth not directly denote killing. And from this kind of sacrifices had the altar its name. na misbeach, and so in the Greek Suriaσngio. Now of the sacrifices that were were four sorts; 1. by the burnt offering; 2. offering; 3. DWN the trespass offering; 4. ob ings; and in part also the n or consecration-offerings, &c. as was before observed.

' there on the sin peace offer

the word is ; אשים was the second species of the מנחה .11

of an uncertain origin, and various signification. Those who suppose that it respected only offerings of the fruits of the earth, are greatly mistaken. Instances have been given already to the contrary, and more shall be added. Generally learned men deduce the word from , that Mem may be esteemed a radical letter, whence in the plural number it is read n in the misna; which yet is but a feigned radix, no where used in the original, or the Targum: and it is read nn in the Scripture, as Psal. xx. 3. Hence some deduce it from n, to lead or bring to, making it to agree in its general signification with 12p corban. Some think it may rather be deduced from n to refresh, recreate, give rest; because it is called emphatically a savour of rest unto the Lord, Lev. ii. 2. The LXX. sometimes render it μavaa, manifesting that they knew not the precise import of the word, and that therefore they left it untranslated. It comprised, as was said, the mincha properly so called, and the 70 or drink offering, and had a place also in the offerings of consecration. And these were the corbanim or oblations, that were ishim, or fire-offerings, and opp most holy to the Lord.

12. Of the other sort of offerings, which were only p holiness of praises, there was no general name; but they tenuphah,

were either n terumah, the heave-offering, or 5 the wave-offering, whereof we shall speak afterwards.

§ 13. The matter of all these sacrifices was of three sorts. 1. Beasts. 2. Fowls, or birds. 3. Fruits of the earth, all accompanied with salt and incense. Of beasts there were also three sorts designed to this use and service; one of the herds, namely, bullocks; and two of the flocks, 1. sheep, 2. goats. Of fowls or birds, two sorts were used; 1. turtles, 2. pigeons, and it may be sparrows in one case, namely the sacrifice for the cleansing of the leper, Levit. xiv. 4. In all of these, that is, of the beasts, it was required that they should be, 1. Males, unless in the sin and trespass offering. 2. Without blemish. The fruits of the earth were of all sorts of fruit useful to the life of man. And all these sacrifices from their general ends may be reduced to three heads. For they were all of them either, F. Propitiatory, as designed to make atonement for sins; or, 2. Euctical, to impetrate mercies from God; or, 3. Eucharistical, to return praises to him for mercies received.

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