THE TEMPLE SERVICE As it stood in the dayes of our saviour,  
Described by JOHN LIGHTFOOT.  
LONDON, Printed by R. coats for ANDREW CROOKE, at the green Dragon in Pauls Church-yard.   

THE CONTENTS.  

CHAP. I. OF the different holinesse of the several parts of the Temple. pag. 1. 

Sect. 1. How the unclean were kept from the Temple. p. 5.  
Sect. 2. Penalties doomed upon unclean persons found in the Temple. death by the hand of heaven, and cutting off. p. 6.  
Sect. III. Penalties inflicted upon unclean persons found in the Temple. Whipping and the Rebels beatting. p. 9.    
CHAP. II. Of the the several ranks of Priests and several officers of the Temple. p. 14.  
CHAP. III. Of the High-priest-hood. p. 17  
CHAP. IV. Of the succession of the High-priests. 

Sect. 1. To the building of the Temple. p. 23.  
Sect. 2. The High-priests from the building of the Temple to the captivity. p. 24.  
Sect. 3. The High-priests under the second Temple. p. 26.    
CHAP. V. The Sagan, Katholikin, Immarcalin, and Gizbarin. 

Sect. 1. SAGAN, p. 33.  
Sect. 2. KATHOLIKIN, p. 35.  
Sect. 3. IMMARCALIN, {αβγδ} p. 37.  
Sect. 4. GIZBARIN, {αβγδ} p. 39.    
CHAP. VI. Of the four and twenty Courses of the Priests, p. 41.  
CHAP. VII. Of the Levites. 

Sect. 1. Of the Porters and guards of the Temple, p. 48.  
Sect. 2. Of the Singers, and Temple music, p. 51.  
Sect. 3. Of the Stationary men or Israelites of the Station, p. 62.    
CHAP. VIII. Concerning their Sacrifices and Offerings, p. 66. 

Sect. 1. Burnt offerings, {αβγδ}, p. 67.  
Sect. 2. sin offerings, {αβγδ}, p. 74.  
Sect. 3. trespass offerings, {αβγδ}, p. 82.  
Sect. 4. Peace offerings, {αβγδ}, p. 88.  
Sect. 5. Meat offerings and drink offerings, {αβγδ} & {αβγδ}, p. 94.    
CHAP. IX. The manner and managing of the daily service, p. 101. 

Sect. 1. The manner of their casting lots for every mans several employment, p. 102.  
Sect. 2. The cleansing and dressing of the burnt offering Altar, p. 103.  
Sect. 3. The Killing of the morning Sacrifice, dressing the Lamps and Incense Altar, p. 106.  
Sect. 4. Their public prayers, their Phylacteries, p. 108.  
Sect. 5. The burning of incense, and the rest of their prayers, p. 111.  
Sect. 6. The rest of their prayers, p. 112.    
CHAP. X. The manner of their worshipping at the Temple, p. 115.  
CHAP. XI. Of the appearance of the people at the three festivals, p. 121.  
CHAP. XII. Of the manner of the celebration of the Passeover, p. 125. 

Sect. 1. Their searching out for leaven, p. 128.  
Sect. 2. The passages of the forenoon of the Passeover day, p. 130.  
Sect. 3. The time of killing the Passeover, p. 132.  
Sect. 4. The paschal societies, p. 135.  
Sect. 6. The killing of the Passeover, p. 136.    
CHAP. XIII. The manner of eating the Passeover, p. 141.  
CHAP. XIV. 

Sect. 1. Of the Solemnity and Rites of the first day in the Passeover week of the Hagigah, and peace offerings of rejoicing, p. 162.  
Sect. 2. The second day in the Passeover week. The gathering and offering of the first fruits Omer, p. 164.  
Sect. 3. The feast of Pentecost, {αβγδ}, p. 166.    
CHAP. XV. Of the Service on the day of expiation, p. 169.  
CHAP. XVI. The manner of their celebrating the Feast of Tabernacles. p. 176. 

Sect. 1. The several Sacrifices at the feast of Tabernacles, p. 177.  
Sect. 2. Their palm and Willow branches, {αβγδ} p. 179.  
Sect. 3. Their Pomecitron apple {αβγδ} p. 180.  
Sect. 4. Their pouring out of water {αβγδ} and the rubric of every dayes service. p. 182.  
Sect. 5. Of the Feast of Trumpets and feast of Dedication, p. 187.    
CHAP. XVII. Certain peculiar parcels of Service, p. 189. 

Sect. 1. The King reading the Law, ibid.  
Scet. 2. The Priests burning of the read Cow, p. 190.  
Sect. 3. The trial of the suspected wife, p. 193.  
Sect. 4. The atoneing for a cleansed Leper, p. 195.  
Sect. 5. The manner of bringing and presenting their first fruits, p. 197.  
Sect. 6. Their bringing up wood for the Altar. p. 198      

A PROSPECT Of The TEMPLE SERUICE.  
OR, The Temple Service as it stood in the dayes of Our SAVIOUR. Described out of the Scriptures; and the eminentest Antiquities of the jews.  

CHAP. I. Of the different holinesse of the several parts of the Temple.  
THE degrees of the Holiness of places among the Jews, by their own reckoning were 
Kelim. per. 1. maim. in Beth habbechirah. per. 1.  these eleven.  
1. The land of Israel was more holy then other lands. Not to mention the many appropriations, fixed to that land by them, which they will have no other land under heaven to partake of,[ as 
R. Sol. in Jonah. 1.  that the spirit of prophesy, 
Maymon. in Sanhed. per. 4.  ordination, 
Idem in Kiddush hhodesh. per. 1.& per. 5.  appointing the new moons, &c. should be no where else] these two or three peculiarities they observe by name, as proper only to that very soil and no other. That the Omer or first reaped sheaf and other first fruits that were to be offered, and the two loaves of showbread which were to stand continually before the Lord, might not be taken and made of the corn of any country under heaven, but only of the corn that grew in the land of Israel.  
2. Walled Cities were more holy then the rest of the land: For 1. Lepers were not suffered to be in them, but were turned out, 2 Kings 7.2, 3. and this their turning out was called 
Maymon ●iath Mikdash per. 3.  {αβγδ} Shiloah: and it may be possibly the fountain Siloam took its name from such a thing, it being without the City, a place whither such poor creatures were sent. 2. A dead body carried out of the walls, might not be brought in again: {αβγδ}: they might carry it up and down in the City, as they thought good, but if it were once carried out of the gates it might not be brought in again. 3. A dead corps was not to be butted within the walls. Luk. 7.12. And none[ saith 
Avoth. R. Nathan. per. 34.  Rabbi Nathan] were butted within the walls of Jerusalem, but the Kings of the house of David, and the prophetess Huldah.  
3. Within Jerusalem was holier then within any other walled City; for 
Ram●am in Kelim per. 1.  there they might eat the Peace-offerings, the first fruits, and the second tithe, which they might not eat in any City else whatsoever: And there alone[ while Jerusalem was theirs] did they eat the Passeover.  
4. The mountain of the Temple was more holy then Jerusalem, for {αβγδ}, Men or women that had issues or fluxes, and women that were unclean in their menstruis, and upon child-bearing, might not come in thither; yet such were in Jerusalem continually. And the reason of this their restraint was 
Maym●n. ubi supr.  because they made that unclean that either they sate or lay upon, yea even the place where they stood: which in this circumstance was a deeper defiling, then defiling by the dead, for a dead corps might[ if there were occasion] be brought in hither,[ as to save the dead body of an eminent person from violence, and as they give the example of Moses carrying the bones of Joseph with him, even within the camp of Levi,] but one of these unclean persons might not come in here.  
5. The {αβγδ} chel, or alley was holier then the mountain of the House; for strangers and those that were defiled by the dead might not come within it, which they might do into the other. By strangers, here, we are not to understand Proselytes that were circumcised and baptized, for they were as Israelites to all purposes; but strangers, were such, as were of other nations, that were not come to that conformity with the Jews in religion; were they Pr●s●lytes of the gate, or were they strangers in the most proper sense: For we shall observe hereafter, that even Gentiles unproselyted, yea while they were yet Idolaters, might and did sometimes bring their offerings to the Temple, and so might come into the mountain of the House; and hence, that is ordinarily called among Christian writers, The Court of the Gentiles: But though they might come within the mountain of the House, yet might they not enter into the chel upon pain of death, which was signified to them by inscriptions upon pillars at the entrance into it, as is observed in its place.  
And from hence rose that tumult against Paul, Act. 21. who being himself, and four others, attending upon their purification, in the court of the women, shaving their heads, and burning their hair in the Nazarites room, and doing what was to bee done by those whose vow was out; an hubbub ariseth upon supposal that one of the four had been a gentle, namely Trophimus an Ephesian, whom they had seen walking with Paul in the City, and indignity was taken at this, as if Paul had brought in a stranger within the {αβγδ} chel.  
6. The Court of the women was more holy then the {αβγδ}, for {αβγδ} Tibhuliom might not come in thither, that is, whosoever was defiled with such an uncleanness, as required his washing, and his sun going down, before he was clean; though he had washed, yet if the sun were not set, he or she might not come in there.  
7. The Court of Israel was more holy then the Court of the women, 
Id. ubi supra.& Kelim. per. 1.  for {αβγδ} they might not enter into it, that were, indeed, acquitted from their uncleanness, but had not as yet, their atonement made, for their purification: 
Id. in Mechofere capparah per. 1.  There were four sorts of th●se, the Leper, a man that had had an issue: a woman that had been in her separation, and she that had born a child: 
Joseph. de bell. 5. cap. 14.  As for the women they might not not go into the Court at all, 
Tesaphera in E●achim per. 2.  unless it were when they brought a sacrifice: but men who were capable of going in at other times, yet might they not enter the Court in this condition, till their atonement made.  
8. The Court of the Priests was more holy then the Court of Israel: for no Israelite might come in there but upon necessity: and that was in these three occasions 
Pishe T●saph. ad Mid. , either for the laying of his hands upon the head of the sacrifice to be slain, or for staying of it, or for waving of some part of it being killed.  
9. Between the porch and the Altar was more holy then the lower part of the Court; for even no Priest might come there that had a blemish, or bareheaded, that is, without his bonnet or without his veil: for they used the covering of their heads as one most solemn sight in their greatest devotions, as shall be shewed afterward.  
10. The Temple was more holy then that: because none might go in thither, unless with washed hands and feet: which up and down the Court they might more tolerably do with both unwashed, if they did not meddle with some part of the service.  
11. The Oracle or within the veil was most holy of all, because that none might go in thither, but only the High-priest, and that but one day in the year only.  
Thus many risings and degrees of holinesse were in that land, and in these places; now, and many hundreds of yeers ago raled up in as many, and many more degrees of misery, defilement, and desolation. The blinded nation despising the life and marrow of those holy things, whereby these places received all their holinesse and honour; and so losing the things, places, and holinesse itself.  
The Jews do parallel Jerusalem and the Temple, to the Camp of Israel in the wilderness and the Tabernacle, in these proportions. 
R. Sol. in Kelim. per. 1. maim. in Beth habbech. per. 7.  From the gates of Jerusalem to the mountain of the House, was as the camp of Israel. From the gate of the mountain of the House, to the gate of Nicanor, the camp of Levi: and from the gate of Nicanor inward, the camp of the divine glory.  

Sect. I. How the unclean were kept from the Temple.  
VPon the observation of what persons were prohibited access to the Temple, lest they should defile it, two things methodically do come to hand to be considered thereupon, as referring to it; and those are, 1. What course was taken for the prohibiting of the unclean from coming there. And 2. What was the penalty of those that were in their uncleanness, yet would dare to come.  
The former inquiry is not of so easy resolution as is the latter, and the reason is, because thousands of persons might come, that were not in a fit case to have come thither; and yet it was impossible, without immodesty and uncivility, unless it were by oath, to discover in what case they were. There were indeed Porters& guards at the gates, but thousands of unclean persons might pass them, and they never the wiser, unless they should have put the passengers to an oath, which I believe was never yet dreamed of by any writer that hath handled the Jews customs. Men in issues of blood or seed, and women in their ordinary or extraordinary fluxes, could neither be discerned by their face in what case they were, nor do we find that they were ever at all examined, much less sworn or preached. They might repel and keep back, indeed, what or whosoever carried with them visible defiling, as one that appeared to be a Leper, one that came with things about him that might not be brought into the temple: or they might keep back those that would go beyond their bounds: or they might have an eye to any that came suspiciously either to steal or to disturb the service: or they might check those that shewed any lightness at their coming in, or being entred: or they might direct those that were not well acquainted with the place what to do& how to behave themselves there: or they might admonish all that came, to take heed of coming there if they were unclean: But as for keeping out all that were in any uncleanness, and such as whereby the place might receive defilement, it was a thing so far impossible, that it is far from being imaginable. A man might have touched a dead corps, or might have touched a woman in her separation, or suffered gonorrhoea in the night, or twenty such like cases as these, and he cometh to enter into the Temple, and no one in the world knew how the case was with him but himself, how should this man be possibly discovered or restrained, unless it were by the spirit of Prophe●ie, or by giving him an oath, which power we never red the Porters to have had, nor is there any ground or colour to suppose such a thing.  
The security of the place therefore from such pollutions lay more in the severity of the penalties that were sentenced against and inflicted upon those that were deprehended offenders in this kind, then it did in any possible care, or practical prevention they could use that they should not come there: And as the rigour and strictness of Laws, and execution upon offenders in other cases, is the surest prevention of such offences, the like was the way of caution and prevention here.   

Sect. II. Penalties doomed upon unclean Persons found in the Temple. Death by the hand of Heaven, and Cutting off.  
FOur sad and severe punishments[ for punishments I cannot but call them all] were severally allotted, two in sentence or doom and two in execution, upon those that presumingly by their uncleanness, did violate the holiness of the place and service, some upon one degree of offending, and some upon another: And those were these, 

{αβγδ} Death by the hand of Heaven.  
{αβγδ} Cutting off.  
{αβγδ} Whipping.  
{αβγδ} The Rebells beating.    
1. There is a penalty of which the Jews do speak exceeding often, due as they hold to divers sorts of offenders, and amongst other, to some of those that we are speaking of, namely such as being unclean, yet would for all that go into the Temple, and they do call it Death by the hand of Heaven[ or by the hand of God, 
Vid. Elia. Levit. in Tisbi in {αβγδ}.  for they do very commonly called God Heaven.] 
Maymon. in Biath. Mikdash. per. 4.  An unclean person,[ saith Maymony,] that serveth in the Sanctuary profaneth his service, and is guilty of Death by the Hand of Heaven, though he stay not there. And again 
Ibid. per. 5.  A Priest that serveth and washeth not his hands and feet in the morning, he is guilty of Death by the hand of Heaven. And again, 
Ibid. per. 4.  Men or women with fluxes, women in their separatien and upon childbirth, or one unclean by a creeping thing or by a carcase, or the like, may not deal with the service, nor go into the Court: But if they do, they are liable to cutting off for their going in thither, and to Death by the hand of Heaven for their serving. And divers other instances and examples might be given in other delinquencies and offences, to which Death by the hand of Heaven is doomed as the proper punishment of them, but these may be sufficient to our present purpose.  
2. There is likewise as frequent mention, if not more, among the Hebrew writers, of another doom or penalty upon divers offenders[ and amongst others upon those of whom wee are speaking, who would go into the temple in their uncleanness, knowing how the case was with them] which they call {αβγδ} kereth or Cutting off: And the Talmud in the treatise Kerithuth which bears the name upon this very subject doth reckon up six and thirty offences to which, if wilfully committed, this penalty accrued. It may not be amiss to give the matter at large in their own words, and that the rather because we have not only some occasion to look after them now, but shall have again also, when wee come to treat concerning sin-offerings, which was a part of their service, and which, as we shall see then and even in the words now before us, had somewhat to say to the matter of Cutting-off. Their words are these.  

Kerithuth. per. 1.  There are six and thirty cuttings off in the Law: he that lieth with his mother, or his fathers wife, or his daughter in Law, or with a male, or with a beast, or a woman lying with a beast: or a man lying with a woman and her daughter, or with another mans wife, or with his own sister, or his fathers sister, or his mothers sister, or his wifes sister, or his brothers wife, or his fathers brothers wife, or with a woman in her separation: or he that blasphemeth, or committeth Idolatry, or giveth his seed to Molech, or useth sorcery, or profaneth the Sabbath, or eateth holy things in his uncleanness, or that cometh into the Sanctuary he being unclean: or that eateth fat or blood, or what is left of the sacrifice, or any sacrificed thing not offered in season, or that killeth or offereth up a sacrifice out of the Court, or that eateth leaven at the Passeover, or that eateth ought on the day of Expiation, or doth any work on it: or that makes oil or incense like the holy, or that anoints with the holy oil: that delayeth the Passeover or circumcision for which there are affirmative precepts: All these if done wilfully, are liable to cutting off, and if done ignorantly, then to the fixed sin-offering: and if it be unknown, whether he did it or no, then to a suspensive trespass-offering: but only he that defiles the Sanctuary and its holy things, for he is bound to an ascending or descending offering.  
Now that we may the better understand what Death by the hand of heaven, and Cutting off mean; we are first to take notice, that neither of them was any penalty inflicted by the hand or sentence of man, but both of them do import a liableness to the wrath and vengeance of the Lord in their several kinds. And the Jews do ever account Cutting off to be the higher and more eminent degree of divine vengeance: As to spare more evidences of this, which might be given copiously, this passage of Maymonides is sufficient, and it is remarkable, when he saith 
maim. in Biath. Mikdash. per. 4.  Is it possible for a Priest that serveth in his uncleanness, to stay so little in the Court {αβγδ} As that he should be guilty of death by the hand of Heaven only, and not guilty of cutting off: He had had those words but a little before which were cited even now. An unclean person that serveth in the Sanctuary profaneth his service, and is guilty of death by the hand of Heaven, although he stay not there: and then he comes on, and is it possible,( saith he) that he should stay so little as to bee guilty only of death by the hand of Heaven, and not to be guilty of cutting off? apparently showing that cutting off was the deeper degree and die of gilded and vengeance, although indeed they were both understood for vengeance by the hand of God, and divine indignation.  
By Death by the hand of Heaven in their sense therefore is to be apprehended some such a sudden avengefull stroke, as the Lord shewed upon Nadab, and Abihu, or Ananias and Saphira to take them away. And this may the better be collected by two passages usual in the rabbins about this matter: First, in that they give up the offence of the Priests drinking wine before they went to serve,[ which is held to have been the offence of Nadab and Abihu;] 
Id b. per. 1.  to death by the hand of Heaven, which argues that they mean such a kind of stroke as they two had. And secondly, in that wheresoever the Law enjoineth Aaron and his sons, and the people about the affairs of the Sanctuary, they shall or they shall not do thus or thus, lest they die; they interpret this of death by the hand of heaven.  
But what to understand by Cutting off, is not so readily agreed among them: 
Kimchi in Esay. 38.  Kimchi allegeth it, as the opinion of their Doctors, That Dying before fifty yeers old is death by cutting off.[ Compare Joh. 8.57.] 
R. Sol. in Gen. 17.  Rabbi Solomon saith, It is to die childless, and to die before his time: Baal Aruch giveth this distinction between Cutting off, and Death by the hand of heaven, that 
Aruch. in {αβγδ}.  Cutting off is of himself and of his children, but Death by the hand of heaven, is of himself, but not of his children. But mean it which of these you will, or all these together, or[ which may have good probability to conceive] a liableness to cutting off from the life of the world to come; both this, and Death by the Hand of Heaven, were held by that nation, with whom the phrases were so much in use, to mean, not any censure or punishment inflicted by man, but an impending vengeance of God, and a continual danger and possibility when indignation should seize upon him that was fallen under these gilts: Anathema Maran Atha, one under a curse whensoever the Lord shall come to inflict it: as John 3.18, 36.   

Sect. III. Penalties inflicted upon unclean persons found in the Temple. Whipping and the Rebells beating.  
IT was not a small awe, that this might work in the hearts of the people, towards their restraining from going into the Sanctuary in their uncleanness, to have this impressed and inculcated upon them,[ as it was continually,] that such a venture did hazard them both body and soul, and brought them ipso facto into Gods dreadful displeasure, and into undoubted danger of accrueing judgement.  
But did they let the offender thus alone, that had offended, as if he was fallen under the guilt of death, by the Hand of Heaven, or under the guilt of cutting off, that they had no more to do with him, but leave him to the justice of God, and to judgement, when it should fall upon him? Many a wretch would make slight of this matter, and because sentence upon his evil work was not executed speedily, his heart would be fully set in him to do so again, as Eccles. 8.11. Therefore they let not the Delinquent so escape, but as he had fallen under the wrath of God, so they also brought him under a penalty by the hand of man. And this penalty was twofold, either {αβγδ} or {αβγδ} whipping by the appointment of the Judges, or mawling and beating by the people.  
1. There was the penalty of {αβγδ} whipping or scourging, upon the censure of the Judges, according to the law, Deut. 25.2. Where he was to receive forty stripes: but their tradition brought it to forty save one, 2 Cor. 11.24. And the reason of this was, because they would make a hedge to the Law, and whereas that commands that they should not give to a Delinquent that was whipped, above forty stripes, lest their brother should seem vile unto them, they abated one of forty to make sure to keep within compass: The measure and manner of their whipping is largely described in the treatise Maccoth, thus in their own words 
Maccoth. per. 3.  How many stripes do they give him?[ saith the Mishuch there.] Why, forty lacking one: As it is said by a certain number, forty stripes; that is, a number near to forty: Rabbi Judah saith, he is beaten with full forty; and where hath he the odd one above thirty nine? Between his shoulders: They allot him not stripes, but so as they might he triplicated: They allot him to receive forty, he hath had some of them, and they say he is not able to bear forty, then he is quit: they allot him to receive eighteen, and as he is in whipping they say he is able to bear forty, yet he is quit. How do they whip him? His hands are tied to two pillars or posts, and the Officer of the Court lays hold of his garments, and ripp or rent, it is no matter; he pulls them down till he have bared his breast. Now there was a ston lay behind him, upon which the Officer of the Court stood, with a whip of whit-leather in his hand, plaited four plat●, and two lashes hanging by it; the handle was a hand breadth long, and the whip a hand breadth broad, and the end of it raught to his belly: A third part of his stripes he gave him before[ on his belly,] two parts behind: And he beats him not standing nor sitting, but bowed down, as it is said, The Judge shall cause him to lye down, and he strikes him with one hand with all his might. And in the mean while, one standing by, reads or says these portions of Scripture: But if thou wilt not observe to do all the words of this Law, &c. Then the Lord will make thy plagues wonderful, and the plagues of thy seed, &c. Deut. 28.58, 59. And therefore ye shall keep the words of this Covenant, &c. And he concludes with, But he being full of compassion forgives iniquity, and destroyeth not, Psal. 78.28.  
This was the manner of their scourging; a very sharp penalty, thirteen lashes with a three-lash whip, which by that triplication, arose to forty save one, or if the number were allotted less, yet it was as many stripes as they conceived the party could bear.  
2. There was the penalty of {αβγδ} The Rebells beating, the beating or the mawling by the people; which was a terrible rugged beating by all the people, without any sentence of the Judges passed upon him at all, and without any measure: As in divers cases, if a man were deprehended faulty in such or such an offence, the people made no more ado, but fell upon him pell mell, with fists, staves or stones, and mawled him unmeasurably, and very often to death: Rabbi Nathan describes it thus: 
Aruch in {αβγδ}.  The beating according to the Law is, of those that transgress against negative precepts, and it is by measure, and for admonition, and with a three corded whip: But he that transgresseth against affirmative speeches, they beat him till his life depart, and not with a threefold whip. And likewise, whosoever transgresseth against the words of the wise men, they beat him without number and measure, and they call it {αβγδ}, The Rebells beating, because he hath rebelled against the words of the Law, and against the words of the Scribes. The reason of this beating, 
Gloss in maim. in Sabbath. per. 1. [ saith another Jew] is because he transgressed against a prohibition of theirs, in a thing which hath its foundation in the Law, and he is {αβγδ} A Son of Rebellion: The frequent taking up of stones by the people to have stoned our Saviour, and that incursion upon him, Mat. 26.67. and upon Stephen, Act. 7.57, 58. for blasphemy as they would have it, and upon Paul, Act. 21.31. for defiling the Temple as they supposed, were of this nature.  
Thus he that committed a transgression for which he became liable either to Death by the hand of Heaven, or to Cutting off, he did not escape barely with that liableness, but either he was to be whipped, or thus mawled, or in some cases was to suffer death by the sentence of the Judges: 
maim. in Biath. Mikdash. per. 4.  [ Every negative precept,[ saith Maymony] upon which they become liable to Death by the Hand of Heaven, they are beaten for it: Much more where there is a liableness to cutting off, which is the greater guilt. And the same author 
Id. in sand. per. 19.  reckons eighteen offences, that fell under liableness to death by the Hand of Heaven, and for which the offenders were whipped: and twenty one that fell under liableness to cutting off, and for which the offenders were also whipped, and were not put to death by the Judges.  
Amongst those transgressions that deserved these penalties; going into the Sanctuary in uncleanness; fell under as many of them as any one offence whatsoever: It were too tedious to insist upon all particulars, let us take up these few, and guess and conjecture of the rest by them: A Priest or any other that went into the Court being unclean, fell under the guilt of being cut off, and if they served there in their uncleanness, the Priest at the altar, and any other person in laying on of his hands on the sacrifice, or waving any part of it, they then became liable to death by the hand of Heaven. And such a Priest being deprehended thus faulty, 
In in Biath. Mikd. ubi supr.  they never brought him before the Sanhedrin; 
Talm. in Sahedr. per. 9.  but the young men of the Priests, thrust him out of the Court, and dashed out his brains with the billets: And the like they did by the other persons; A Leper that entred into the mountain of the House was beaten with eighty stripes: He that was defiled by the dead, or unclean for a day, if he went into the Court of the women, he was to be beaten with the Rebells beating: And so was he that came in, having eaten or drunk any unclean thing, or after a seven daies uncleanness would go into the Court of Israel before his atonement was made. And he that brought in a vessel, or came in any clothes which one that was defiled by the dead had touched, was to be whipped. And not to multiply particulars, whosoever came within the holy ground being unclean, and knowing of it, and yet would come in, he incurred the guilt of cutting off ipso facto; and if he were discovered, and the matter proved by witness, he was sure either to be whipped, or else to be mawld with the Rebells beating, the former always most terrible, the latter deadly very oft. It is indeed a common saying among the Talmudish writers; that for such or such offences though a man be not whipped, yet is he beaten with the Rebells beating, as if the latter were the gentler castigation; they do not mean, that the Rebells beating was the less penalty, but they intend this, that though there be no express in the Law, that appoints his whipping, yet the decrees of the wise men which he hath broken, appoint him to bee beaten: 
Talm. in Maccoth. per. 3.  Whosoever had incurred the guilt of being Cut off, after he is whipped is acquitted from that guilt: as it is said, Lest thy brother bee vile in thine eyes: Behold, after he is whipped he is thy brother again: But the beating with the Rebells stripes, very ordinarily cost the life.  
This then was the sure guard of the Temple, that kept it from defilement and pollution: the dreadful penalties that were sure to light upon those that were discovered to bee unclean, and to know so much, and yet to have dared to enter there: Nay he that knew not of his uncleanness, if he came in there, was not so entirely excused by this his ignorance, but that whensoever he came to know in what case he was, he was bound to bring an offering for this his sin, and so was he to do in the other cases[ whose witting and wilful committing them, deserved cutting off] if he did any of them unwillingly and not knowing: Did he eat fat or blood, and not know what he eat, or come into the Sanctuary in uncleanness, and not know that he was unclean, or commit any of the other transgressions mentioned, and not know that he transgressed, there was an offering appointed to atone for him, which he was to bring as soon as he came to know that he had misdon: but he that knowingly and wilfully would run into those faults, there was no sacrifice to atone for him, but he fell under the indignation of God; and liableness to divine vengeance, and human penalty, and expectation when it would seize upon him: And to this the Apostle writing to the Hebrews who were very well acquainted with these things, seemeth to allude in those words, Heb. 10.11. If we sin wilfully after wee have received the knowledge of the truth, there is no more sacrifice for sin, but a certain fearful looking for of judgement and fiery indignation, &c. Heb. 10.26, 27.    

CHAP. II. Of the several ranks of Priests, and several Officers of the Temple.  
THE distinction of the Priests that attended the Temple service, was into these several ranks and degrees.  
1. The High-priest, of whom there is so known, and common mention in the Scripture.  
2. 
Vid. maim. in keel hammikdash. per. 4.  The Sagan or second Priest, as Jer. 52.24. where the Chaldee Paraphrast useth the word Sagan; and which word in this sense, is most ordinary in all Jewish writers; betokening the Vice-high-priest, or one next substitute to him.  
3. There were two Katholici {αβγδ} which were substitutes to the Sagan, as the Sagan was to the High-priest.  
4. There were seven Amarcalin {αβγδ}[ the word is used by the Chaldee Paraphrasts exceeding often.]  
5. There 
Talm. in Shekalim per. 5.  were three Gizbarin {αβγδ} or Treasurers, these were in a manner under the Amarcalin.  
6. The {αβγδ} chief Priest of every course that served interchangeably its week.  
7. The {αβγδ} chief of any family that served in that course.  
8. And lastly, there was {αβγδ} An ordinary Priest, or one that was of none of these ranks, but an inferior.  
Now these degrees were one above another as they are name, the High-priest above the Sagan, the Sagan above the Katholici, the Katholici above the Amarcalin, the Amarcalin above the Gizbarin, the Gizbarin above the chief of any course, and the chief of the course above the head of any family.  
These several ranks[ of the five first especially,] were as a constant and standing council, for the continual regulating and ordering of the affairs of the Temple service, and attendance there.  
These are those that are called the Beth dinshel cohanim, The consessus or consistory of Priests: spoken of by the Talmud in the Treatise Ketubboth in these words, {αβγδ}. 
Ketubboth. per. 1.  It is all one whether she be the widow of an Israelite, or the widow of a Priest, her contractive dower is a Maneh. The consistory of Priests demanded 400 Zuzims for a virgin: and the wise men did not contradict them: which may be confirmed by that passage of Maimonides; 
maim. in mechosere Caparah. per. 1.  who relating how women after fluxes and child-bearing, brought money to buy turtles and pigeons and put it {αβγδ} into the Treasury, {αβγδ}, &c. saith that the consistory of Priests departed not thence till they had taken out all the money, and offered Turtles and Pigeons answerable to it.  
And these also we may well understand to be the {αβγδ} 
Ioma. per. 1.  Elders of the Priesthood, to whom the High-priest was delivered by the Sanhedrin, that they might prepare him for the service of the day of Expiation, and these were the {αβγδ} counsellors of the Temple, of which wee have had occasion to speak elsewhere.  
Besides these, there were 

Vid. Shekalim. per. 6. Maymen. in keel.  
Mikdash. per. 7.   fifteen Overseers {αβγδ} or Presidents over fifteen several companies, in so many several employments.  
1. {αβγδ} The Overseer concerning the times: he or one of his Deputies, when it was now time to begin the service, cried aloud, O ye Priests to your service, O ye Levites to your desks[ to sing] and O ye Israelites to your station; and all of them upon his proclamation went to their several duties.  
2. {αβγδ} The Overseer for shutting of the doors: by whose appointment they were opened and shut,& by whose appointment the trumpets sounded when they were opened: He was some one appointed by the Amarcalin for this care; for they seven had the keeping and disposing of the keys of the seven Court gates.  
3. {αβγδ} The Overseer of the Guards. This was called {αβγδ} 
Mid. per. 1.  The man of the mountain of the House: He went about among the Levites guards every night walking as it the were round, and if he found any one asleep he cudgeled him, and set fire on his coat.  
4. {αβγδ}. The Overseer of the Singers. He appointed who should be every dayes Songs-men, and blowers of the Trumpets.  
5. {αβγδ}. The Overseer of the cymbal music: As the other appointed the voices, trumpets and strung instruments, so did this take care for the music by the cymbal, which was of another kind, as shall be shewed ere long.  
6. {αβγδ}. The Overseer of the lots: Who by lots every morning designed the Priests their several services at the Altar.  
7. {αβγδ} The Overseer about birds: He provided Turtles& pigeons ready, that those that needed them might have them for their money, and he gave account of the money to the treasurers.  
8. The Overseer of the Seals, {αβγδ}. These seals were such kind of things, as the tickets or stamps that Ministers have used to give to those they admitted to the Sacrament: 
Shekalim. per. 5.  There were four kinds of these seals or tickets, and they had four several words written or stamped on them: on one was {αβγδ} a calf, on another {αβγδ} a male, on a third {αβγδ} a kid, and on the fourth {αβγδ} a sinner.  
Now the use of them was this: Any person that brought a sacrifice, to which he must have a drink-offering, went to this Overseer of the tickets: He looked what his sacrifice was, and so upon the sight of it, considered what drink-offering was assigned by the Law to such a sacrifice: Thereupon he gave him a seal or ticket, whose inscription was suitable to his sacrifice: as was it a ram? he gave him a ticket with {αβγδ} a male: was it a sin-offering? then the ticket {αβγδ} a sinner, and so of the others: And for the ticket he received from the man, as much money as his drink-offering would cost: with this ticket the man went to  
9. {αβγδ} the Overseer of the drink-offerings, who took care to provide them ready, and delivered them out to every man according to his ticket, for by that he saw what nature his sacrifice was of, and what drink-offering it required, and so he suited them therewith accordingly: And at night this overseer of the drink-offerings, and the overseer of the seals, reckoned together what one had received and the other had given out.  
10. {αβγδ} The Overseer of the sick: The attendance of the Priests at the Altars barefooted, and thin-clothed, and their eating much flesh, which in those parts was not so very agreeable, made them subject to Colds, Colicks, and other diseases: therefore was a skilful man appointed to look to such as were ill, and to give them physic.  
11. {αβγδ} The Overseer of the waters. Who was to look and take care that wels, cisterns, and conduits should bee digged and made, that the Temple and Jerusalem might never want water: and more especially that there might be no such want at the three festivals, when all Israel was gathered thither together. 
Avoth. R. Nathan. per. 6. Taanith. fol. 19.  Nicodemus if he be the same with Nicodemus mentioned in the Talmud, seemeth to have been of this employment, for it relateth a strange story of him tending to such a purpose.  
12. The Overseer of the making of the showbread.  
13. The Overseer of the making of the Incense.  
14. The Overseer of the workmen that made the vails.  
15. The Overseer for the providing of garments for the Priests.   

CHAP. III. Of the High-priesthood.  
1. THE High-priesthood, still descended to the first-born: for so was Eleazar to Aaron when Nadab and Abihu were dead; which 
R. Sol. in 1. Chr. 24.  Rabbi Sol. pertinently observes upon those words, in 1 Chron. 24.1. Nadab and Abihu died and had no Sons, therefore Eleazar and Ithamar executed the Priests office: For[ saith he] if Nadab or Abihu, had left sons, they had had the High-priesthood before Eleazar or Ithamar. And so Jozedek and Ezra were the sons of Seraiah the High priest, but Jozedek, was the High-priest after him, and not Ezra, for Jozedek was the first born. And as the first born in the family of any tribe, was Priest before the Law was given[& accordingly doth the 
targe. in Gen. 49.  Chaldee, on Gen. 49.3. paraphrase the words of Jacob to this sense, Reuben thou art my first born, and to thee belonged three portions, the Birthright, the Priesthood and the Kingdom[ so the first born in the chief family of Aaron, was High-priest lineally descended and by succession. And therefore 
Iucasin fol. 15.  when Simeon the just having two sons Shimei and Onias, would have put Shimei the eldest, by the High-priesthood, and put Onias the younger in, he could not do it but Shimei obtained his right, and Onias was put to flee into egypt, where he built a sumptuous and a famous Temple.  
And by this necessity of succession it came to pass that sometimes the High-priest proved to be but meanly qualified for such an office; as appears amongst other evidences, by that passage in 
Ioma per. 1.  Joma where it is related how against the Expiation day, some Elders were appointed to attend the High-p●iest, and they said to him, Sir High-priest red thou thyself, it may be thou hast forgotten, or it may he thou hast not learned: And a little after it is said, If he was a wise man he expounded; if not, they expounded before him. And to this purpose is that proverb, or problem {αβγδ}. 
maim. in Talmud. Torah. per. 3.  A Scholar though he be a bastard, is of more value then an unlearned High-priest. This sheweth that the function was rather typical then the person.  
2. 
Id. in keel Mikdash. per. 4.  The installing of the High-priest into his office was by the Sanhedrin, who anointed him, or when the oil failed[ as there was none under the seond Temple] clothed him with the high-priestly garments: If he were anointed, he was anointed daily seven daies together; and if he were not anointed[ when the holy oil was gone] he was clothed with the eight garments of the Priesthood, daily seven dayes together, and he was called {αβγδ}, The installed by the garments.  
The garments were these,  
1. {αβγδ} The coat: 
Id. ib. per. 8.  This he ware next his skin: it was made of fine linen, wrought chequer work, like Diaper, and therefore it is called {αβγδ}, the chequered coat, Exod. 28.4. as Sauls coat of mail is called {αβγδ}, 2 Sam. 1.9. such a coat as this had every one of the Priests in the service, without any difference: and such a one did the High-priest wear whilst he was an ordinary Priest, before he came to that dignity: 
Talm. jerus in Succah. per. 5.  when these linen coats of the ordinary Priests were grown so old; that they were past wearing, they traveled them in pieces and made yarn of them for the lamps in the golden candlestick.  
2. {αβγδ}. linen breeches. Exod. 28.42. when it is said that the chequered coat was next the skin, it is to be understood from the loins upward, and thicker clad were not the ordinary Priests there then with that thin diaper shirt, for so we may call it: but upon their thighs they had linen breeches to cover their nakedness: which breeches or drawers when they were old, they raveld them also to make wick-yarn for candles of light at the joyful festivity of drawing of water on the last and great day of the feast of Tabernacles; and so they did by their overworn girdles.  
3. {αβγδ} The girdle; which was as a long linen swaddle, which went many times about them, over their paps and downward; partly to keep them warm, and partly to strengthen their backs in the hard service to which they were sometime put. The High-priest and ordinary Priests had of these alike.  
4. {αβγδ} The coat of the Ephod. This garb the ordinary Priests had not, but only the High-priest, and it was called the coat of the Ephod, because the Ephod did gird it to him: it had no sleeves as his chequered coat had, but it was made of two main pieces, the one whereof, hung before him, and the other behind him: the collar of this Ephod was like the collar of an habergeon whole, and to be put over his head: and from the collar downward the pieces were partend, and his arms came out between them: At the lower end of either of these pieces, were thirty six little golden bells with clappers; and pomgranats of needlework, between every bell: seventy two bells in all. This coat was {αβγδ} as both 
joseph. Ant. lib. 3. cap. 8.  Josephus, and 
Philo de Vita Mosis l. 3. p. apud. me. 519.  Philo relate, and so render the word {αβγδ} of which[ as Maymonides saith] it was all made, which Philo renders also {αβγδ} the colour of the air, or sky colour.  
5. {αβγδ} The Ephod. The breadth of this was the breadth of his back from shoulder to shoulder, and it hung behind him, from his armholes to his feet, from it there came two pieces under his armholes, and met together and clasped over his paps; and this was called {αβγδ} the curious girdle of the Ephod, because both it and the Ephod were curiously wrought of fine twist and gold. It had two shoulder-peeces also which went over the Priests shoulders, and were fastened to the Ephod behind, and to the girdle before: and so the Ephod hung low behind like a womans veil, and came but short before, like some workmens aprons hanging over their shoulders and coming down but to their breasts. Upon these shoulder pieces were two beryl stones set in gold, in which the names of the twelve tribes were engraven, six in one ston on the one shoulder, and six in the other: so equally divided for the letters, that there were 25. letters in either ston, and Josephs name was written Jehoseph to make the equality, and so he is called and written, Psal. 81.6.  
Upon these shoulder pieces there were two bosses of gold, near to these stones, into which, two gold chains, which tied the breastplate to the Ephod, were so fastened, that breastplate and Ephod might not be partend: and who so willingly partend them was to be whipped.  
6. {αβγδ} The breastplate. This was a rich piece of cloth of gold, an hand breadth square, double; set with twelve precious in four rows, three in a row; these are called urim and Thummim, Exod. 28.30. which are eminently mentioned in scripture, and famous for the enquiring by urim and Thummim, and Gods answering by them, the manner of which wee have discoursed elsewhere. 
maim. ubi supr. per. 10.  In the second Temple they made a breastplate and Urim and Thummim, that is, set the stones in the breastplate, but never enquired by them, because the spirit of prophesy was then departed.  
7. {αβγδ}. The mitre. So it is almost Englished in Philoes Greek, when speaking of the High-priests garb, he saith among other things, 
Philo in lib. de profugis. pag. apud me 364.  {αβγδ} that in the service he never went without the mitre. 
joseph. Aut. ubi. sup.  This was called {αβγδ}. A bonnet[ saith Iosephus] without a crown, which went not over all his head, but only a little above the middle of it: sitting upon his head as it were a Crown. It was made of linen, and was a long kind of swaddles of a large breadth, which he wrapped oft about his head, and complicated it in and out: that the wraping or warping of it up about his head was after the manner of the Turkish Tullibants: only it wanted a crown, but was open on the top, sitting on his brows after the manner of a garland.  
8. {αβγδ} The golden plate, Exod. 28.36. this was fastened on the front of the mitre: and in it was engraven Holiness to the Lord: 
maim. ubi sup. per. 10.  And between the mitre and the plate he put and wore his frontall Phylacteries.  
Thus was the High-priest dressed, exceeding rich and exceeding gorgeous: and his office eminent, and high in dignity; but the choicest eminency of it, was in what it typified and resembled, the great High-priest that was to come; the explication and application of which type& antitype is so abundantly set forth in the scripture, especially in the Epistle to the Hebrews, that it is needless to insist upon it: Let us only for conclusion take the testimony of one that was either a stranger or an enemy to the Gospel, and yet in this point and matter speaketh exceeding consonant and concurrent to it, and that is Philo the Jew whom we mentioned before, who speaking divers things concerning the High-priest concludes thus, {αβγδ}. 
Philo ubi supra.  We say that the High priest meaneth not a man but the word of God: who was free from all sin, both voluntary and unvoluntary. And if any one desire to see how allegorically he applieth the several parcels of the High-priests garments to the several parts of the world, Air, Earth, Water, Fire, &c. he may have him at large discoursing it, according to accustomend fluency, in his third book de Vita Mosis pag. apud me 519, 520, 521. where after he hath spent a great deal of time and words, and fancy to little profit, he at last comes on with this golden saying, worthy a thousand volumes of such stuff as he had produced before: {αβγδ}. 
Id. p. 521.  It was necessary that he setting up a Priest to the father of the world, should use his most absolutely perfect son for a Mediator or advocate both for the obtaining of pardon of sin, and supply of abundant good.  
An High-priest once installed was High-priest for his life. {αβγδ}. 
joseph. Ant. lib. 15. cap. 3.  For none was deposed from this honour, when he had once obtained it: that is, not by any legal deposition: but money and power at the last broken this privilege, and the High-priests were frequently thrust in and thrust out by these, according as the one or the other prevailed, as the Gemara on the treatise Ioma maketh mention, and Iosephus in divers places giveth example.  
The High-priest in some things was nothing differenced from others of the people 
Sanhedr. per. 2.  he might bee a witness in causes and might; be witnessed against as well as any other. he might bee a judge as well as any other, and he might be judged. Nay {αβγδ}. 
maim. in Biath. Mikdash per. 4.  If he committed an offence which by the Law deserved whipping, the great Sanhedrin whipped him, and then he was restored again to his dignity. His show was pulled off for not raising seed to his brother[ though by the Law he might not do it, being not permitted to mary a widow,] and his wife so left, might pull off the show of the next kinsman: and several other things might bee mentioned in which the High-priest in point of law or practise had no privilege above other men, or difference from them, which are not material to insist upon, to our purpose.  
But there were some things again in which he was differenced from the rest of the people, and that not only in regard of the dignity of his function[ in which he was also distinguished from the rest of the Priests] but also in regard of some things in civill converse. As had he any of his that died, he might not follow the corps to the grave, he might not rent his clothes for the dead: he might not bee veiled if others were veiled, nor unveiled if they were unveiled, but still in a contrary garb to them; whilst others sate on the ground he sate on a seat; and divers particular differences which it would bee tedious to recite.  
His difference from the rest of the Priests was especially in his superiority above them, in his anointing or clothing with the rich garments, and in his service on the day of Expiation.   

CHAP. IV. Of the Succession of the High-priests.  

Sect. 1. To the building of the Temple.  
THE Catalogue and succession of the High-priests, from the first institution of this Order, to the last times mentioned in the Old Testament, are thus given us in scripture.  

1. Aaron, Lev. 8.7. &c.  
2. Eleazar, Num. 20.28.  
3. Phinehas, Num. 26.13. judge. 20.28. he is tenaciously held by the Jews to be Elias.  
4. Abishua, 1 Chron. 6.5, 6.  
5. Bukki, 1 Chron. 6.5, 6.  
6. Uzzi, 1 Chron. 6.5, 6.  
7. Zeruhiah, 1 Chron. 6.5, 6.  
8. Merajoth, 1 Chron. 6.5, 6. Here the High-priesthood changed from the line of Eleazar into the line of Ithamar.  
9. Eli of Ithamar, 1 Sam, 1.9.& 2.35.36.  
10. Phinehas, 1 Sam. 4.  
11. Ahitub, 1 Sam. 14.13.& 22.20.  
12. Ahimelech or Ahijah, ibid.  
13. Abiathar, 1 Sam. 22.20. He was put out of the High-priesthood by Solomon, 1 King. 2.26.   
In the time of these High-priests of the house of Ithamar, there were these successions in the line of Eleazar.  

Amariah, 1 Chron. 6.7.  
Ahitub, 2 Sam. 8.17.  
Zadok, 2 Sam. 8.17.   
Now where as it is said in the place cited last, that Zadok the son of Ahitub, and Ahimelech the son of Abiathar were Priests; it is to be understood as the like is in the 1 Sam. 1.3. of Hophni and Phinehas, that they were Priests unto the Lord, chief among the Priests, and chief overseers in the constant service and matters of the Sanctuary, but their father Eli was High-priest; so in the beginning of Davids settlement in his kingdom, Abiathar was chief Priest, and he was of the house of Ithamar; now the High-priest did not so much attend the ordinary and common service of the Sanctuary; therefore Zadok of Eleazar and Ahimelech of Ithamar, were the chief in that service under him.   

Sect. II. The High-priests from the building of the Temple to the captivity.  
AS soon as Solomon was set upon the throne, he put Abiathar from the High-priesthood, as a man guilty of treason in the conspiracy of Adonijah, and he put in Zadok in his room, and now Eleazars line hath the High-priesthood again.  
Zadoks son was Ahimaaz, 2 Sam. 15.36. his son Azariah, and his son johanan, 1 Chron. 6.9. These six are omitted by Ezra in his reckoning up of the line of the High-priests, Ezra 7. and the reason of the omission we may guess to bee, because from the time of Amariah the house of Eli began in the function, and till the time of Azariah the son of johanan the service in the Temple of Solomon did not begin.  
The son of johanan was Azariah. He it was that executed the Priests office in the Temple which Solomon built in Jerusalem, 1 Chron. 6.10. But the question is, What time it was when he executed this office, whether at the beginning of the temple service, when it was new built, or in after-times? The Jews do very generally hold, that this Azariah was he that withstood Uzziah when he went into the Temple to burn incense, 2 Chron. 26.17.21. And because he stood so gallantly for the honour of the Priesthood against the King, that therefore it is said of him alone, that he executed the Priests Office in the Temple.  
But Kimchi goes yet further, holding indeed that this was Uzziahs Azariah, but that he was born in Solomons time, and so he makes him to live at the least two hundred years, an age not usual in those times. But by looking over the times of the High-priests that succeeded him to the captivity, it will bee apparent enough that this Azariah the son of Johanan, was High-priest in Solomons time, and was dead and rotten many a year before Uzziah was born.  
This Azariah begot Amariah, as it is recorded, 1 Chron. 6.11. Now this Amariah was High-priest in the days of jehoshaphat, 2 Chr. 19.17. Amariah begot Ahitub, 1 Chr. 6.11. this Ahitub was jehojada, 2 Chr. 23.1. &c. and he is called Ahitub the Ruler of the house of God, 1 Chr. 9.11. Neh. 11.11. because of his great power and sway in the crowning of joash, and in the work of Reformation.  
Ahitub begot Zadok, 1 Chr. 6.12. this Zadok was father in law to King Uzziah, 2 Chr. 27.1. Now Zadok was not Ahitubs immediate son, but his grand-child, for Zadok was the son of Merajoth the son of Ahitub, 2 Chr. 9.11. which Merajoth may well be supposed to be Zechariah, the son of Iehojadah, who was stoned in the Temple court, 2 Chr. 24. and name here Merajoth, in memorial of that great rebellion of the people, against God, his Prophet, and his Temple, and omitted in the line of the Priests, 1 Chr. 6. because he was not used like an High-priest, his High-priesthood was not long, and he dyed as a Prophet.  
Zadok begot Shallum, 1 Chron. 6.12. or Meshullam, 1 Chr. 9.11. one of those two it was, either the father or son, that opposed Uzziah when he would have offered incense, but I rather believe it was Zadok the Kings father in law, who in that story is called Azariah after the Kings name; either he or Shallum is called Urijah, 2 King. 16.10.  
Shallum begot Hilkiah, 1 Chr. 16.13. this Hilkiah found the Manuscript of Moses in the dayes of josiah, 2 Chr. 34.14.  
Hilkiah begot Azariah, 1 Chr. 6.13.& 9.11. Ezra 7.1.  
Azariah begot Serajah, 1 Chr. 6.14. this Serajah begot Iozed●k and Ezra, Ezra 7.1. he was slain by Nebuchadnezar at the destruction of jerusalem, 2 King. 25.18.  
Iozedek, the eldest son of Serajah, was captived into Babel, 1 Chr. 6.15. and thence he never returned: and thus have wee the High-priests till the Captivity: And now if we look back upon these times that we have observed, it is no hard thing to conclude, that that Azariah which is said to have executed the Priests office in Solomons Temple, 1 Chr. 6.10. did do it presently after the Temple was built, either at the very first service of it, or at the restoring of the service upon Solomons repentance after his apostasy.   

Sect. 3. The High-priests under the second Temple.  
IT may not be amiss for the entrance into this discourse concerning the High-priests after the return out of the Captivity, till the ruin of the Temple, to produce a passage out of the jerusalem Talmud, which speaketh something unto that occasion. In the first Temple[ saith the Gemara in Ioma] the High-priests served, 
Talm. jerus. per. 1. in Ioma.  the son still succeeding the father, and they were eighteen in number: But in the second Temple, they got the High-priesthood for money, and some say they destroyed one another by witchcraft: so that some say that there were fourscore High-priests in that space, some fourscore and one, some fourscore and two, some fourscore and three, some fourscore and four, and some fourscore and five.  
Not to insist upon examination of their number of eighteen before the Captivity[ which falls something in with what was said before, 
R. Sol. in 1 Chr. 6.  though R. Solomon think it is to be red eight] it may be as a piece of Apology before hand,[ if wee cannot exactly reckon up the persons after the Captivity, seeing the number by their own confession is so very various and uncertain, as some to say thus differently one thing and some another.  

Ezra 2.2. Hag. 2.2.  1. JOSHUA the son of Iozedek[ called also Ioshua after the Syrian pronunciation] returned out of Captivity[ where his father had died] with Zerubbabel and began and forwarded the building of the second Temple, and the settlement of the people. He was High-priest all the time of Cyrus and Ahasuerus and some part of the time of Darius. 
Hag. 1.1. &c.  The High-priesthood that was now grown poor and low, is restored and beautified to him in a vision, Zechar. 3. who as he bare the name, so he was a figure of the Lord Jesus.  

joseph. Antiq. lib. 11. cap. 5.  2. JOAKIM, Neh. 12.10.  
3. ELIASHIB, Neh. 12.10.  

Antiq. l. 11. c. 7.  4. JOJADA, Neh. 12.10. Josephus calls him Juda.  
5. JONATHAN or JOHANAN, Neh. 12.11.22. Iosephus calleth him {αβγδ} or John, 
joseph. Ant. lib. 11. c. 7.  and relateth how he slay his own brother Iesus in the Temple, whom Bagoses the chief commander for Artaxerxes the younger, would have made High-priest: for which foul fact Bagoses broken into the Temple, and laid a tax of forty drachmas upon every lamb that was sacrificed in the daily sacrifice.  
6. JADDUA, Neh. 12.11.22. He had a brother called Manasses which married Sanballats daughter, and for that was driven from the Priesthood, and went and occasioned the building of the Temple on mount Gerizim. This Iaddua met Alexander in the High-priests garments, 
Id. ib. c. 8.  when he marched in fury against jerusalem, and the very sight of him appeased him.  
7. ONIAS the son of Iaddua. 
Id. ib. prope finem& lib. 12. c. 2. Idem ibid.   
8. SIMON or SIMEON the just: There is exceeding famous mention of this man among the Hebrew writers, and of him they speak many eminent things: As that he was the three and twentieth receiver of their traditions, 
juchasin. fol. 1.& fol. 13.  that he burnt two read Cowes to make purifying ashes, that he was the last of the 120. of Ezra's great Synagogue, that he took but one Nazarites offering all his time; that every day of Expiation an Angel went in with him into the most holy place and came out with him, only the last time he went in, the Angel went in with him, but came not out, whereupon he knew he should die that year, and that when he dyed the fire on the altar slaked much, &c. and that he left behind him Shimei and Onias: he would have had Onias to have been High-priest, but his brother Shimei put him to flee to Alexandria, where he built that famous Temple, &c.  
Some think this Simeon the just to have been the same with Jaddua, and to have been the son of Joshua or Jesus whom his brother jonathan slay, but this matter wee will not dispute here.  
9. ELEAZAR: he was Simeons brother. 
joseph. Antiq. lib. 12. c. 2.  This Eleazar was he that sent the Lxx. Elders to ptolemy Philadelphus to translate the Law into Greek.  
10. MANASSES Eleazars uncle. 
Id. ib. c. 3. 2.   
11. ONIAS the son of Simeon the just, a covetous wretch, 
Id. ib. ad finem.  and that brought the displeasure of ptolemy evergetes against him by his covetize.  
12. SIMON the son of Onias. 
Id. ib. c. 4. ad fin:   
13. ONIAS the son of Simon.  

Id. ib. c. 6.  14. JESUS the brother of Onias, for Onias left a son behind him, but very young: this Iesus called himself Iason.  
15. ONIAS the brother of Iason or Iesus, he called himself Menelaus. This wretch quarreling with his brother Iason, calleth in Antiochus Epiphanes, and himself forsaketh his countreys Laws and Religion: and Antiochus coming in, destroyed all Laws and Religion, and brought in such trouble as Israel never had since they were a nation, 
joseph. Antiq. l. 12. cap. 7. Id. ib. c. 8. 1 Mac. 2.1.  until that time, Dan. 12.1. of which red, Dan. 11.30, 31. 1 Mac. 1.44, 45. &c.  
16. The desolation that Antiochus had brought upon Religion and the Temple, causeth Mattathias a Priest of the course of Iojarib, which was the first course of the four and twenty, he being now old, to stand up for the maintenance of Religion, and for the deliverance of his Country. The Chaldee Paraphrast calls him the High-priest, Cant. 6.6.  
Here began the name and renown of the Asmonaean family, of which there is so frequent and famous mention in all authors; The Chaldee Paraphrast applies that speech of Hannah to this family, in 1 Sam. 2.4. They that stumbled are girded with strength: Hannah, saith he, prophesied of the Greeks kingdom, when she saith, The bow of the mighty are broken: and of the Asmonaean family, which was weak, and for which signs and wonders were done, when shee saith, They that stumbled are girded with strength. And so doth the Targum on the Canticles, apply the seventh verse of the sixth Chapter of that book to the same house: As a piece of a Pomegranate are thy Temples: The kingdom[ saith it] of the Asmonaean family was full of Judgments as a pomegranate, &c.  
Not to be inquisitive after the derivation of the word[ which we find, in Ps. 68.32. and which is generally interpnted by the Jews to signify great Dukes and Princes] Mattathias not living long after his first appearing a champion for his distressed country, he left the charge of that war and expedition to his sons after him: amongst whom  
17. JUDAS[ surnamed Maccabaeus from these four acrostic letters in his ensign, 
joseph. Antiq. l. 12. c. 9, 10. &c 1 Mac. 3.& 4. &c.  {αβγδ} which meant {αβγδ}, Exod. 15.12. Lord who is like thee among the mighty?] undertook the quarrel of his people, and of the Law, Religion, and Covenant, and did very victoriously; but at last was slain.  
In these times when all things were in a combustion and confusion in the Land, and in Religion, 
joseph. ubi sup. c. 15, 16, 17.  one ALCIMUS bare the name of High-priest, being indeed of that line, 
1 Mac. 7.12.13, 14. &c.& 9. 1.5●, 55.  but a man for mischief and impiety more like a Heathen then a High-priest of Israel, doing much evil whilst he lived, and coming at last to a most fearful end.  
18. 
1 Mac. 9.& 10.& 11.& 21. joseph. ant. l. 13. ad c. 11.  JONATHAN succeedeth his brother Judas as chief Commander: he was made High-priest by Alexander the son of Antiochus; and confirmed therein by Antiochus the son of Alexander: doth many valiant acts, and at last is slain by Trypho.  
19. SIMON his brother succeedeth him: 

1 Mac. 14.& 15.& 16. joseph. ubi sup. c. 11, 12, 13. joseph. ubi sup. cap. 18.  
juchasin. fol. 14.   valiant also and advantageous to his people like his brethren, but slain at last treacherously by his own son in law.  
20. JOHN called also Hyrcanus, or Hyrcanus Ianuai: He sacked Samaria, destroyed the Temple at Gerizim, slay many of the wise men at jerusalem, was High-priest eighty yeers and turned Sadducee.  
21. ARISTOBULUS his son: 
joseph. ibid. c. 9.  he first took upon him to be King.  
22. ALEXANDER: He bare also the name of a King; 
Ibid. c. 22, 23  made many Wars, and at last died of a quartan ague, which had held him three yeers.  
23. HYRCANUS his son is made High-priest: 
Ibid. c. 24.  but his mother Alexandra by the support of the Pharisees sways the kingdom.  
24. ARISTOBULUS younger brother to Hyrcanus, 
Lib. 14. c. 4, 5, 6▪  after the death of their mother Alexandra, maketh War upon his brother, drives him from his kingdom to a private life, and takes both Kingdom and High-priesthood upon himself: They both desire help and assistance from the Romans, Scaurus, and Pompey; Aristobulus provoking Pompey by some dalliance causeth the sacking of jerusalem, and the subjecting of the Jews to the roman yoke, from under which they were never delivered. Pompey restoreth the High-priesthood to Hyrcanus, and carries Aristobulus and his son Antigonus prisoners to Rome, and his two daughters.  

Ibid. c. 10.  25. ALEXANDER the son of Aristobulus escaped the hands of Pompey, when he captived his father and his brother to Rome: and he in judea raised divers stirs and tumults, and affecting the Kingdom is twice suppressed by the Roman Gabinius.  

Ib. c. 21.& 25.  26. ANTIGONUS, Aristobulus his other son escaping from Rome into judea, first by the help of the King of Tyrus, and after by the help of the Parthians busseleth for the High-priesthood and power, out of the hands of Hyrcanus: getteth Hyrcanus prisoner, causeth his ear to be cut off, and by that blemish or maim he maketh him uncapable of the Priesthood: But as Hyrcanus lost his ears, 
Lib. 15. c. 1. Dion. case l. 49. Ios. l. 15. c. 2.  so at last Antigonus lost his head, by the axe of Antony at Antioch: having been first crucified and whipped.  
27. ANANELUS an inferior Priest, sent for out of Babylon, is made High-priest by Herod. Here Alexandra the daughter of Hyrcanus, and wife of Alexander the son of Aristobulus took indignity, and so did Mariam Herods wife who was Alexandra's daughter, that an inferior person should bee preferred to the High-priesthood, 
Ibid. c. 2.  and Aristobulus Mariams brother and Alexandra's son be passed by: These womens shifts and importunities obtain the High-priesthood for Aristobulus, and the deposition of Ananelus.  

Ibid. c. 3.  28. ARISTOBULUS a young man of a rare beauty is made High-priest, being not much above fifteen yeers old: after a yeers enjoyment of it or little more, he is drowned by Herods policy, as he was swimming: And then Ananelus becomes High-priest again.  

Ibid. c. 12.  29. JESUS the son of Favens: him Herod removed again.  
30. SIMON the son of Boethus: he was but a Priest before: But Herod marrying his daughter, 
Ibid.  a woman of a rare beauty, he made him High-priest.  
31. mathias the son of Theophilus: Herod deposed his father in law Simon from the High-priesthood, because he thought both he, 
Lib. 17. c. 6.  and his daughter[ Herods wife] were privy to the counsels of his son Antipater.  

Ibid. c. 8.  32. JOZARUS the son of Simon, Herods brother in law; mathias being deposed by Herod.  

Ibid. c. 15.  33. ELEAZAR made High-priest by King Archelaus, Iozarus being deposed.  
34. JESUS the son of Sie shoulders Eleazar out. 
Ibid.   
35. JOZARUS again: 
Lib. 18. c. 1.  He was now in the place when judea was taxed under Cyrenius, Luk. 2.[ at the birth of Christ] and when the people were ready to rebel rather then be taxed, he overcame them with persuasions.  
36. ANANUS upon the removal of Iozarus, 
Ibid. c. 3.  made High-priest by Cyrenius.  
37. ishmael promoted by Valerius Gratus, upon Ananus his removal.  
38. 
Ibid.  ELEAZAR the son of Ananus promoted by the same Gratus upon Ismaels removal: he enjoyed the High-priesthood but one year.  
39. SIMON the son of Kamith, advanced by the same Gratus. The jerusalem Talmud calls him {αβγδ} and relates this story of him, that on the Eve of the day of Expiation, he went out to speak with the King, and some spittle fell upon his garments and defiled him, therefore Judah his brother went in on the day of Expiation, and served in his stead: and so their Mother Kamith saw two of her sons High-priests in one day. She had seven sons and they all served in the High-priesthood; hence came up this proverb, {αβγδ} All meal is meal, but Kamiths meal is fi●e flower. in Ioma per. 1.  
40. CAIAPHAS, who was also called joseph: 
Ibid.  He was Gratus his creature too; and all these changes were made by Gratus in eleven yeers: and now are wee come up to the time of our Saviours death, and to a wretch that had not a small hand in it. Annas or Ananus who had been High priest four changes before him, is said to be High priest with him, Luke 2.  
41. 
Ibid. c. 6.  JONATHAN the son of Ananus made High-priest by Vitellius in the room of Cajaphas, whom he removed.  
42. THEOPHILUS the brother of jonathan, 
Ibid. c. 7.  upon the removal of jonathan by the same Vitellius is made High-priest.  
43. 
Lib. 19. c. 5.  SIMON called also Kantheras made High-priest by Herod Agrippa, Theophilus being removed: this was he whose daughter Herod married, and who was removed from the High priesthood so many changes ago.  
44. JONATHAN the son of Ananus restored by Agrippa again: 
Ibid. c. 6.  but he desires that his brother mathias might be put in the place as a fitter man then himself: which was a wonder in the great ambition for the High-priesthood which commonly was a foot.  
45. mathias put in the room of jonathan.  

Ib. cap. 7.  46. ALIONEUS or Elioenai placed by Agrippa in the room of removed mathias.  

Lib. 20. cap. 1.  47. JOSEPHUS the son of Kanei: promoted by Herod King of Chalcis.  

Ibid. c. 6.  48. JONATHAN slain by an Assassin by the contrivall of the governor Felix.  

Ibid.  49. ishmael the son of Fabi.  

Ibid.  50. JOSEPH the son of Simon.  

Ibid. c. 8.  51. ANANUS the son of Ananus mentioned before. This man was a Sadducce: He put to death James the brother of our Lord; he is called Ananias a whited wall; one whom Paul will not own for High-priest, Act. 23.3.5.  

Ibid.  52. jesus put in by Agrippa King of Chalcis in the room of Ananus: this Jesus was the son of one Gamaliel.  

Ibid.  53. mathias the son of Theophilus. And here began the Warres of the Jews, which at last were their destruction.  
In which time, the confusion of the times did breed such confusion and jumbling ahout the High-priesthood, in choosing and counterchoosing, and putting in and out according to the pleasure of this or that faction that prevailed, that it would be but confused work to go about to give a Catalogue or account of them; therefore having lead the row of the High-priests thus far, as till all order both in Church and State were perished, and the dignity and respect of that Order was utterly lost, wee will supersede with this number that hath been related, and pass on to the other ranks of Priests that are before us.    

CHAP. V. The Sagan, Katholikin, Immarcalin, and Gizbarin.  

Sect. 1. SAGAN.  
THE word Sagan is rare in the scripture, but both the name and the dignity is very commonly known and used in the Hebrew writers. It is undoubted that he was next to the High-pries●, or Vicegerent to him, but under what notion he came into this deputation is disputable, and 
juchasin fol. 57.  Abraham Zaccuth doth purposely dispute it. One conjecture about this matter is from that tradition mentioned in Joma. That against the day of Expiation, when the High-priest was to go into the most holy place: {αβγδ}. 
Ioma per. 1. ab initio.  They appointed another Priest in his stead, who might supply the solemn work of that day, if any uncleanness did befall the High-priest himself: And R. Judah also saith, they appointed him another wife left his own wife should have dyed, because he was enjoined to atone for himself and for his house, that is, for his wife: Now it is conceived by some, that this Priest that was appointed as a reserve, if any thing had befallen the High-priest, to make him unfit for that work, was called the Sagan. 
joseph. Ant. lib. 17. cap. 8.  Iosephus giveth one example, when the work of the day of Expiation was carried on by such a substitute; but this opinion maketh the Sagan useful but for one week in the year, whereas it appeareth by the Jewish records that he was in a continual office all the year through. Some therefore again conjecture, that the Sagan was to be he that was to be next High-priest, and in his Sagan-ship was as a Candidate for that office. 
R. Sol. in Num. 19.  So R. Solomon calleth Eleazar the son of Aaron the Sagan: And 
Aruch. in Sagan.& Iuchas. ubi sup.  the Jerusalem Talmud observes that none was High-priest unless he had been Sagan first; but there are two arguments that oppose this opinion; the first is, because the High-priests, after the time of Herod especially, were so made at the arbitrary disposal of the governor; that it is not imaginable that they ever regarded whether he had been Sagan before or no. And another is, because in all the Old Testament where the succession of the High-priesthood was fair and legal, and it was still known who should be High-priest next, yet there is never mention of the word or of the thing Sagan, but only in 2 King. 25.18. and Jer. 52.24. where is mention of Zephaniah the second Priest, and the Chaldee Paraphrast calls him Sagan: Now unless he were son to Serajah, which I know not who ever held, he was in no possibility of the High priesthood, had the Temple scaped the Baylonian fire and desolation.  
For the discovering therefore what the Sagan was, and under what notion he came into his office, it is observable that he is most commonly called {αβγδ}, The Sagan of the Priests: So the Chaldee in the two places cited, titleth Zephaniah. So the Talmud in two places in the treatise Shekalim speaketh of 
Shekalim. per. 3.& per. 6.  Ananias the Sagan of the Priests: and in divers places both in the Talmud and in other Hebrew writers, the phrase is used in this conjuncture {αβγδ} The Sagan of the Priests. By the which it seemeth his office had relation as much, if not more, to Priests below him, as to the High-priest above him: and I know not what fitter conception to have of him then this: that he was as the High-priests Substitute, in his absence to oversee, or in his presence to assist in the oversight of the affairs of the Temple, and the service of the Priests: For although it is true, that in some particulars his attendance did especially respect the High-priests person, as in three reckoned by 
Talm. jerus. Ioma. per. 3.  the Talmud of Jerusalem, yet did his office also relate to the Priests below him, and so saith Maymonides {αβγδ} 
maim. in keel Mik. per. 4.  That all the Priests were under the disposal or command of the Sagan. For the High-priest having the chief charge and care of the holy things, and that burden and incumbency being of so great a weight, he was forced to get an assistant to help him to bear the burden,[ nay sometime the silliness and weakness of the High-priest did add to this necessity] and to this his assistant had the inferior Priests a respect and observance as to the High-priest himself. This was called 
Id. ibid.  especially the Memunuch or President aboveal the fifteen that have been name, because upon him lay the great charge of the looking to the service, as the High-priests Deputy; and of this President wee shall have occasion to make somewhat frequent mention when wee come to speak of the service.  
In such a sense it was observed before, that Zadok and Ahimelech are said to be Priests in the dayes of Abiathar the High-priest, he the chief, and they in the chief care and charge and oversight under him: And whether Annas and Cajaphas may not be said to be High-priests together in this sense, Luk. 3.2. namely Cajaphas High-priest, and Annas his Sagan[ the Hananiah the Sagan of the Priests mentioned out of the Talmud before] be it referred to the learned to determine: I was 
In Harm. of Evang. at the notes on Luk. 32.  once of another mind I confess, and supposed Annas to bee called High-priest, because a Priest and head of the Sanhedrin, in which I was too credulous to Baronius a man far better skilled in Christian Antiquity then in Jewish; but now I find that never any such man was head of the Sanhedrin at all; and therefore I am now swayed to believe that Annas is called High-priest, as indeed having been so once, but now deposed, and now the Sagan under Cajaphas.   

Sect. 2. Katholikin.  
EIther Maymony himself, or his Transcriber▪, hath put a twofold reading upon this word: For in his 
keel Mikd. per. 4.  Jad Hazakah he reads it {αβγδ} Kathikolin but in his 
Gloss. in Talm. Shekal. per. 5.  comment upon the Talmud text he reads it {αβγδ} Kathilokin; and with the latter the 
Ibid. in Gemara.  Jerusalem Talmud, and other Jews agree something near, and utter it {αβγδ} Katholkin Catholici: The Gloss interprets it, {αβγδ}, The Presidents or chief Overseers of the treasures: And so might the use of the word be shewed in other Authors, sometime to signify chief treasurers, and sometime to signify chief favourites or officers. 
Ielammedenu. fol. 83. col. 1.  Rabbi Tanchuma compares Moses and Aaron in reference to God, to two Kathlikin[ for so he writes it {αβγδ}] in reference to a King: For speaking of Gods commanding Moses and Aaron to go up into mount hoar& Nebo and there to die, he utters this parable: To what is this matter like? It is like to a King that had two Katholici, who did nothing without the will of the King: one of them had some difference with the King, and the King had need of him; the King saith, although this man is in my power, yet will I not differ with him but he shall know it: So also the holy blessed God saith, these two righteous men never did any thing but according to my mind, and now I will take them away, yet I will let them know it, &c. In this comparison he takes Katholikin to be chief favourites or officers, without designing any peculiar office that they were in; 
Vid. Baxt. l●xi●. Tal●n. in voice.  but other of the Hebrew writers assign them to the treasuries; as Bamid bar Rabba that saith, konrah was Katholicus to the King of egypt, and had the keys of his treasures: nay the same Tanchumah in another parable putteth that sense upon the word also, for he saith, 
Aruch. in voice.  It is like unto a King that made his friend his Katholicus, and set him over his treasures: Katholiciani in the terms of the law, of old, signified Rationum Praefecti, the Overseers of Accounts, as is observed by the most learned Buxtorfius.  
We need not to be curious in determining these men to a peculiar office, they were two men that were in the highest office and employment about the Temple, and but only two men above them, The High-priest and the Sagan: and whereas there were three common treasurers of the temple stock,[ as we shal see by and by] these two were Head-treasurers and overseers over them; much like the constitution of the Presidents in the Persian State, where 120 Princes were set over the 120 Provinces, and three Presidents were set over all these to take account of them, Dan. 6.1, 2. Maymony gives this short character of these Katholikin; That {αβγδ} 
maim. in keel Mikd. per. 4.  They appointed the Kathicolin or Katholikin, to be to the Sagan, as the Sagan was to the High priest: substitutes and assistants, and next in place and in honour. The business of the Temple consisted especially in these two things, its service, and the disposal of its treasury or stock that came by oblations or otherwise: Now as there were inferior Priests that performed the daily service, and as there were inferior treasurers or receivers that received the offerings, and whatsoever was brought in into the common stock, so these four men especially, the High-priest, Sagan and the two Katholikin, were overseers both of the one and the other: that the treasury might be disposed fitly for the Temple service, and that the service might be performed as was fitting.   

Sect. 3. Immarcalin {αβγδ}.  
WIth these may we join the seven Immarcalin[ for that was their number 
Talm. in Shek. per. 5. maim. ubi sup.  and they might not bee less] men whose peculiar office is as hard to find out, as was theirs before: but only that it is agreed upon, that they carried the keys of the seven gates of the Court, and one could not open them without the rest: 
Vid. Tosaph. ad Shekalim cap. 5.& R. Sol. in 2 King. 12.  some add, that there were seven rooms at the seven gates, for the laying up of the holy vessells, and holy vestments, and these seven men kept the keys of them, and looked to their disposal.  
The Chaldee Paraphrase upon the law,[ that goeth under the name of Jonathan] useth this word {αβγδ} in Num. 1. and Num. 7.11. for the Princes or chief heads of the twelve tribes that stood with Moses to number the people, and that offered their gifts at the dedication of the Altar, and in Levit. 4.15. he useth for the Elders of the tribes who laid their hands on the head of the sin-offering of the Congregation: And so whosoever was the Targumist on the Canticles, he useth it in Cant. 4.3. for a Prince or potentate that was near the King: for that verse [ Thy lips are like a thread of scarlet, and thy speech is comely: thy Temples are like a piece of a pomgranat within thy locks,] and glosseth thus, 
targe. in Cant. 4.3.  The lips of the High-priest were earnest in prayer on the day of Expiation before the Lord, and their fullness turned the sins of Israel which were like a scarlet thread, and made them white as pure wool. And the King which was head over them was full of judgement, like a Pomgranat {αβγδ}, Besides the Nobles and rulers which were righteous, and there was no evil in them.  
And likewise in other places in the Chaldee Paraphrasts, the word is sometimes used to signify only dignity and high place: but sometime again to denote a function and office; and so the Chaldee of Jonathan upon the Prophets, renders, the Priests the keepers of the door, in 2 King. 12.10. {αβγδ} The Priests, the Amarcalin; whereupon David Kimchi giveth this Comment, {αβγδ} 
Kimch in 2 King. 12.10.  The keepers of the threshold, meaneth, the keepers of the vessels of the house: For {αβγδ} is a general name for the vessels of the service: And Jonathan interprets it Amarcalin; now these were chief treasurers, which had others under them: And so Onkeles renders that passage, Eleazar the son of Aaron shall bee chief over the chief of the Levites, Num. 3.32. {αβγδ}, The Amarcal appointed over the chief of the Levites.  
It is not much material to look after the various writing and reading of this word; how sometimes it is written Marcol[ and that especially by the Jerusalem Talmud, which useth now and then to take away the first א Aleph in certain words,[ and so it constantly reads Lazar for Eliazar] and according to this reading Aruch doth Etymologize it to mean {αβγδ} Lord over all] sometimes Amarcol, sometimes Immarcol or Immarcall, which by the Gemara of the Talmud is rendered, An appointer of all things, or one by whose apppointment the affairs of the Temple were managed; it is the office of the men wee are looking after, which the writing or notation of the word little helps us in.  
It is agreed on all hands that their number was seven, and that they carried seven keys, according to the seven gates of the Court: But here ariseth a question, were these seven Amarcalin perpetual officers, or did they change every week, as the courses of the Priests changed? These several arguments might be used for the several assertion of either part: if they were not perpetual officers, why are they reckoned as perpetual? for in the changing courses the Head of the Course is reckoned as chiefest, and these are reckoned two steps above him: and if they were perpetual officers, and the unlockers and lockers of the Court-gates continually, what shall we answer to that passage in the treatise Middoth 
Mid. per. 1.  which saith, that the keys of the gates were in the keeping of the seniors of the house of their fathers in the changed courses?  
Therefore for a temper between these two wee are to apprehended that these seven Amarcalin, were perpetual in their office, as well as were the High-priest, Sagan and Katholikin, and that the keys of the Court were at their disposal; but that they committed the opening and shutting of the doors of the Court to Deputies, namely to some of the seniors of every course as it came in; and that they had not only these keys at their disposal, but also the keys of the Temple wardrobes, and of the rooms of the several vessels, and were Overseers about them, and disposed of them for the use of the Temple.   

Sect. 4. Gizbarin {αβγδ}.  
IT was a fixed tradition {αβγδ} 
maim. in keel Mikdash. per. 4.  That the Gizbarin were not to be less then three, and they were as substitutes to the Immarcalin.  
The word {αβγδ} is used in the Hebrew text, Ezra 1.8. and in the Chaldee text, Ezra 7.21. in both which places our English hath rendered it Treasurers: the scope and sense of the former place doth evidently enough justify the translation; for, speaking of Cyrus, his restoring the vessels of the Temple, to the Temple again; he saith, He brought them forth by the hand of Mithredath the Gizbar: which the Lxx. hath rendered Gazbarenus, as if it were some proper name, or a name Patronymick: but the very place sheweth that it meaneth that he was the man that kept these vessels, or was Treasurer of them: and so Kimchi expounds it, 
Kimchi in Michol. in voice.  He was overseer and treasurer. In the latter place cited, the Lxx. renders it {αβγδ}, not treasurers but treasuries, but the sense of the place sheweth that it meaneth the Kings officers and receivers, and so Rabbi Solomon glosseth it, {αβγδ} 
R. Sol. in Ezra 7.  The receivers of his tributes.  
Now as for these officers of the Temple that we are speaking of, which were called Gizbarin, Maymony in the place cited a little before, gives them this character, 
maim. ubi sup.  That they were they that demanded al the hallowed things, and redeemed what was to be redeemed: which in his gloss upon the Talmud treatise, Shekalim he speaketh more at large, and saith, 
Id. in Gl●ss. in Shek per. 5.  that the Gizbarin were those that were appointed over the holy stock, and all consecrate things: And they redeem●d ev●ry sanctified thing,[ {αβγδ} Levit. 27.14. &c.] And every devoted thing[ {αβγδ}, Num. 18.14.] And every estimated person or thing,[ {αβγδ}, Lev. 27.2. &c.] And the second tithe.  
And the Talmudish text itself in that treati●e Shekalim 
Talm. in Shek. per. 11.& per. 5.  speaketh of the Gizbarin receiving the half-shekel poll money: and of the Gizbarin opening the treasury of the dedicate vessels. And in the treatise Megnilah 
Talm. in Megnilah. per. 3. Aruch. in {αβγδ}.  it speaketh of the Gizbarin receiving wood, &c. So that these men that we have in discourse, were the first receivers and treasurers of all things due or dedicate to the Temple treasury, as the half shekel money of every Israelite, the vessels that were offered to the service, things that were vowed or devoted, and the thing vowed or devoted, that was to be redeemed with money; these were they that stated the rate of the redemption, and received the money; now these were but as sub-collectors and sub-treasurers, for what they received they were accountable for to the seven Immarcalin, and both these and the Immarcalin, to the Katholikin: and all under the oversight of the High-priest and Sagan.  
And this was properly the Beth Din or Consistory of the Priests, of which we spake before, which translated the business of the Sanctuary; not sentemcing nor inflicting any penalties, or muicts, corporal or pecuniary, upon their brethren or any other; but they were {αβγδ}, The Counsellors for the Temple, that took care of the deuce, stock, treasury, vessele, vestments, repair and service of the Temple, and of ordering of all things tending to these ends: and these were they, that kept their fitting to consult of these things in the chamber of Parhedrin or Palhedrin of which we have spoken in the survey of that piece of building: And these in the honester times were called {αβγδ} counsellors, because they consulted and contrived really for the good of the Temple, but when they grew corrupt and minded their own ends, they were called but Parbedroi or sitters: Joseph of Arimathea is said to be {αβγδ}, an honourable counsellor, Mark. 15.43. Probably a Priest of this society, but of more then ordinary integrity and goodness. And so the Talmud speaks of R. Simeon {αβγδ} the counsellor. Jerusel. in Taanith. per. 4.    

CHAP. VI.  

Sect. 1. Of the four and twenty courses of the Priests.  
IT is a very received opinion among the Hebrew Doctors, 
Talm. jerus. in Taanith. per. 4. maim. in keel Mikd. per. 4. Kimch. in 1. Chr. 24. R. Sol. ibid.  that the courses of the Priests were first ordained by Moses; namely[ as some of them say] four of Eleazar, and four of Ithamar; but as others, eight of the one, and eight of the other. They that conceive that Moses ordained but eight in all, hold that Samuel added eight more, and made them sixteen, and then came David, and added yet other eight, and made them four and twenty. But those that hold that Moses ordained sixteen, conceive that David and Samuel joined counsels together, in adding the other eight to them. In which intricacy to perplex ourselves to dispute whether it were this way or that way, is both needless and useless, since the first time the scripture tells us of any Courses, it tells us of the four and twenty, and David the ordainer and distributor of them: he by the spirit of God, giving them their number, and a divine lot appointing their order.  
For our better viewing and observing of these courses, and service of the Priests in them; it may not be amiss to begin with the consideration of their age, when they entred into the service, and their manner of induction to it, and then to see the manner and condition of their courses.  
1. We red in the Jewish writers exceeding frequent mention of {αβγδ} The springalls of the Priesthood; for so I may well render it; or buds of the Priesthood, for so the word signifies in propriety: as in the treatise Joma it is said, That 
Ioma. per. 1.  on the night that preceded the day of Expiation, if the High priest began to slumler, the {αβγδ} Springalls of the Priesthood filliped with their fingers to waken him: where the Gloss expounds it, That they were young men, the hair of whose beards began to bud. And in the treatise Tamid, 
Tam. per. 1.  it is said, that the Ancients of the House of their father, lay upon benches, but the {αβγδ} Springalls of the Priesthood lay on the ground, there the Gloss giveth the very same exposition of the phrase that it did before: But R. Nathan expounds it, 
Aruch in {αβγδ}.  The sons of the Priests that were now fit for the service: and 
Vid. Gloss. in Mishueh.& Gemar. in Tam. in locum citat.  some others do also expound it, {αβγδ}, such as were new come to the service; which in the same place in the Mishueh are called {αβγδ} Youths.  
2. Now the ages of the Priests at their entrance into the service, we find to bee threefold, or held out in the scripture in a threefold variety: for the first law about the age of the Priests at their entrance into the service, was at thirty yeers of age, Num. 4.3. and so the Levites, ver. 23. and 30. and 35. But another text speaketh of the Levites going in to wait from twenty five yeers old and upward, Num. 8.25. And a third text speaketh of the sons of Levi, doing the service from twenty yeers old and upward, 1 Chron. 23.24.27. In which variety there is not contradiction, but alteration in reference to several respects: The fixed and consistent time was thirty yeers old initiant[ and so our Saviour answered the type at his entrance into his ministry, Luk. 3.] but at five and twenty they were Probationers, and might do some services, saith Ahen Ezra, but they might not do all: 
Ahen Ez. in Num. 8.  for they might wait upon the Tabernacle, but they might not bear the Ark. And 
D. Kimch. in 1 Chr. 23.  therefore when the Ark was now settled in the temple and no more to be born up and down; David by divine warrant, warrants their entrance to their function at twenty yeers old: And then were they but {αβγδ} Springalls of the Priesthood, the down of their cheeks but now breaking out. The attendance of Samuel at the Tabernacle at Shiloh from a very child was a case extraordinary, and 
Id. in 1 Sam. 2.  his work there was but a Candidate and Probationer, to learn the manner of the service and the song.  
3. The manner of their instalment and admission to the service was thus; 
Mid. per. 5. maim. in Biath. Mikd. per. 6.  The great Sanhedrin sate daily in the room Gazith, to judge concerning the Priests that came to age, to enter into the service, to see whether they were of the Priests line rightly descended or no; and if they proved so, then to see whether they were without blemish: if they proved not truly and completely Priests born, they were clothed in black, and veiled in black, and so turned away, and no more to do with them: but if he proved of the Priests line rightly begotten, and there were any blemish in him of the 140 blemishes, 
Id. ib. per. 8.  for so many they number, then he was set to the worming of the wood, of which we have spoken in the description of the Court of the women. But if he proved rightly descended, and without any blemish, then was he clothed in white, and enrolled among the rest of the Priests, and he went in and served at the Altar as the others did: and to these customs, that speech alludeth, in Rev. 3.5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life.  
And here a story mentioned by Suidas may not be unworthy to be related, though it be not so worthy to be believed, and that is this.  

Suidas in voice {αβγδ}.  One Theodosius a Jew in the time of Justinian the Emperor related to one Philip a Christian[ who persuaded him to become a Christian also] as a great secret among the Jewish nation, and known but to few neither; That in the time of the Temple standing, even while Jesus Christ lived as a private person, a certain Priest died at Jerusalem, and the heads of the Priests met together to choose another in his stead: And while one name one,& another another, a certain Priest stood up and name Jesus the son of joseph the Carpenter, as one known to them for a man of most singular wisdom and integrity: But when some objected that joseph was not of the tribe of Levi, but of judah, and so Iesus his son was not capable of the Priesthood; and it was answered again, that he was come of a stock that had so mixed with the tribe of Levi that he might be admitted, he was generally approved of, as one fit to succeed in the room of the Priest deceased. Now because it was the custom to behoveful the names of those that were admitted to be Priests, and the names of their parents, they called the mother of Iesus to give them account of his parentage,[ for joseph was now dead] and when she had  told them that he had no earthly father, but was conceived by the Holy Ghost, and that she bare him, as divers could witness which were present at her travail, but that she was yet a virgin: and when they had taken the witness of some that were with her at her child-birth, and had received testimony from other women whom they set to search her, that shee was still a virgin, they entred the name and parentage of Iesus into their register; in these words, Such a day such a Priest died, the son of such a man, and such a woman; and by the common suffrage there was chosen in his stead, Jesus the son of the living God, and of the virgin Mary. And this register book[ saith this relater] at the sacking and destruction of jerusalem, was preserved by the care and industry of some of the chief of the Jews, and is now laid up privately at Tiberias: and this story[ saith Suidas] I had from some that heard it from Philip; to whom it was related.  
Not to insist upon the examination of this story, but to leave it as we found it, and to return to the Courses that wee are about; It is held by the Jews, and that not without some ground, that of all the four and twenty Courses that served under the first Temple, four only returned out of the captivity of Babel; namely Jedajah, Harim, Pashur, Immer. Thus the Jerusalem Talmud, and Tosaphoth ad Taanith 
Talm. Ie●us. ubi ante. Tosaph. ad Taanith. per. 4.  reckon them, from Ezra 3.36, 37, 38, 39. But the Babylon Talmud in stead of Harim 
Tal. Bab. ib.  nameth Iojarib; and the Gloss upon it doth justly scruple, how Pashur is now become one of the Courses, who was none of them before.  
But how shall these four families do, to make four and twenty Courses, as was the primitive and original distribution, and that by prophetic and divine appointment? The Prophets therfore that were amongst the children of the captivity[ say the same authors] found out a way to cast them into so many Courses, and their way was this.  
They made four and twenty lots, and they wrote the names of the heads of the four and twenty Courses upon them, and put them into the lottery box. Jedajah took ●ut five, and himself one, there is six. Harim took out five, and himself one, there is six. Pashur took out five, and himself one, there is six. Immer took out five, and himself one, there is six. And the Prophets that were among them conditioned with them, that though Jojarib came out of captivity, yet should he not drive out the cou●se that was before him.  
Now the meaning of this tradition is this: That in drawing these lots with the names of the heads of the old courses upon them, they only intended to find out, what courses of the old names must be made out of every one of these four families, and they did not intend to alter the order of the Courses, but to let them run as they did in the ancient round: only the course of Iojarib which of old was the first, is now put to give place to Iedajah. And the reason of this was because Iedajah was of the High-priests family, of the house of Ioshua the son of Iozedek, and so they allotted him the pre-eminence, Ezra 2.36. The Gloss indeed upon the Babylon Talmud, gives the reason to bee, because 
Gl●ss. ib.  in this their new moulding, every one was to take his course as his lot was drawn, and that in the order that the lot came up in the drawers hand they served their weeks. But if this were a reason, why should not Iojarib be a drawer of the lots as well as Jedajah, since the record saith he was present? and if they were so indifferent for the altering of the order of the Courses, why should they be so punctual for their number, since the one in the primitive institution was appointed for divine direction as well as the other? When the Evangelist Luke saith that Zachary the father of John the Baptist was of the Course of Abia, Luk. 1.5. he undoubtedly referreth to the order of Abia's course as it is ranked in 1 Chron. 24. For the family of Abia was not now extant among the Courses, for there is no mention at all of him among the Priests that returned out of captivity, and therefore the Evangelist saith, not that Zachary was of his family but of his course, that is, of a Course that bare his name: but as for the order of the Course, he either referreth to the Text mentioned, or to a place to be found in scripture, and so his words to be construed and understood by it, or else there is no order of his course to be found at all.  
The Courses being thus divided after the captivity anew, but ordered and ranked as of old, and in time increased and grown numerous {αβγδ} Every Course[ saith the Mishuch in the place aforecited] had a station in Jerusalem; which the jerusalem Gemara expoundeth thus, It is a tradition that 2400 were the station at Jerusalem, and half a station was at Jericho. And Jericho also was able to have produced a whole station, but because it would give the honour to Jerusalem, it yielded but half: And when any Course was to go up to Jerusalem, half the Course went up to Jerusalem out of the land of Israel, and half the Course went up out of Jericho; which the Babylonian Gemara wordeth thus, There were four and twenty Courses in the land of Israel, and twelve at Jericho.  
Not that there are six& thirty courses to be supposed, but that the four and twenty were thus divided; that half or more of every course were continually resident in Jerusalem, and about it; that they might unfailingly be ready for the service when the time of their course came: and the other part, or half of every course, was up and down dispersed through the Land: only at and about Jericho, there was a great number constantly of every course residing there, as the others did at jerusalem; who when the week of their course came, went up, either to assist their brethren of the Course in their service, or to help to cater provisions for them, while they served: {αβγδ} They ordered for their Brethren, saith one gloss upon the place, {αβγδ} That their brethren might have sufficient of water and provision, saith another: And as for the rest of that Course that were neither at jerusalem nor at Jericho, but dispersed up and down the Country, they and the Levites and the Stationary men, that were appertaining to that Course, met together in their Synagogues, according as they were near together, and fasted, and prayed, and red the Law, and made supplications that their Brethrens service now in hand at jerusalem, might be accepted: {αβγδ} Israel that was of that Course, saith the Mishuch even now cited gathered themselves in to their Cities and fasted &c. Where by the word Israel is not meant the Israelites or Stationary men of that Course, as they stood in opposition and distinct to Priests and Levites, but it meaneth al the Priests and Levites, and Stationary men that were of that Course, who were dispersed through the Land of Israel, in distinction to those that were then at jerusalem at the service.  
As the Courses were every one of them thus divided, in regard of place and attendance, so was every one of them also distinguished into degrees.  
1. There was {αβγδ} The head of the Course, who was President over them all, and who resembled that eminent person from whom the Course took its name: the most of these Heads no doubt were of the great Sanhedrim, and though in the affairs of the Temple the Sagan, Katholikin, Immercalin, and Gizbarin, of whom hath been spoken already, were above them; yet in this great council they were all equal, and these altogether are those that are so frequently mentioned by the Gospels, as members of that industry, by the name of Chiefe-priests.  
2. There was {αβγδ} The heads of the houses of their fathers: 
maim. in keel Migdash per. 4.  for the President of the Course, divided the Course so among the houses of the Fathers, that every house or family might serve its day. And those that were in these several families under the Head of the house of their Father, were called {αβγδ}, private or ordinary Priests.  
These Courses entered on the Sabbath, and on the next Sabbath they went out, 2 Kings 11.7. 2 Chron. 23.4. serving only a week at a time; and so their attendance was required twice in the year.  
The serving of every Course, was thus divided.  

Talm. jer.& Tosaph. ubi supr.  The Course that bad five houses of Fathers in it, three served three dayes, and two served four dayes.  
The Course that had six houses of Fathers in it, five served five daies, and one served two dayes.  
The Course that had seven houses of Fathers in it, they served every one their day.  
The Course that had eight houses of Fathers in it, six served six daies, and two one day.  
And the Course that had nine houses of Fathers in it, five served five dayes, and four served two dayes.  

Tesaph. ibid.  In their attendance, the men of the Course were permitted to drink wine in the night, but not in the day; because it might be, that the service of their brethren might be too heavy for the house of the Father that was to serve, and they might be necessitated to come in and help, which they might not do, having drunk wine. But the men of the house of the Father that were to serve, might not drink wine either by day, or by night. Whosoever knew his course and the house of his Father, he was forbidden wine onely for that day that his fathers house served; He that knew his course, but not his fathers house( the knowledge of which in long continuance might be lost) be was forbidden wine all that week.  
In some exigents the Priests might serve though they were unclean. 
maim. in Biath. Migdash. per. 4.  Every offering either of the Congregation, or of a particular person, the time for the offering of which is fixed,( as all the offerings time of the Congregations be) they dispense with the Sabbath, and with uncleanness, but that is with uncleanness, or defiling by the dead only; As for example; the time fixed for such a Sacrifice is come, and the most of the Congregation that should offer it, are defiled by the dead; as 2 Chron. 30.17. or the Congregation is clean, but the Priests that should offer it, are defiled by the dead; or both of them are clean, and the vessels of the service are so defiled, yet must it be offered in this uncleanness, and the clean, and unclean may be employed about it alike, and they may all go into the Court. But those that are unclean with any other uncleanness, as by fluxes, issues, touching of creeping things, any carcase, or the like, may not be employed about the service, nor may they go into the Court.    

CHAP. VII. Of the Levites.  

Sect. 1. Of the Porters and Guards of the Temple.  
THE 
1 Chron. 25.& 26.  Levites were divided into Porters and Singers; 
Erachin. per. 2. in Gemar.  fixed offices which they might not change, one to intrude into anothers office, and neither of them into the Priests.  
The distribution of Porters into four and twendy Courses, is not so clearly legible in the Scripture, as is such a distribution of the Priests and Singers; for the courses of both those, are both numbered and name, and so are not these. And yet do these two texts 2 Chron. 3.14. and 1 Chron. 26.17, 18. hold out so fair a probability of such a thing, that it may almost'as readily be concluded upon, as may the other. For in the former, the Porters go in the very same equipage, as to the matter of division into Courses, with the Priests, and Singers. He appointed the Courses of the Priests, according to the order of David his Father, and the Levites to their charges, to praise and minister before the Lord, as the duty of every day required; the Porters also by their courses et every gate. And in the latter, the first Fathers of the Porters are summed up to the very same number that the first fathers of the other Courses were, namely, to four& twenty: Amongst all the Porters 
Kimch. in 1 Chron. 26. ( saith David Kimchi) there were four and twenty according to the rest of the Courses: Six on the East side, four on the North, four on the South; at Asuppim two and two, four in all; four on the West, and two at Parhar; behold four and twenty. And our rabbis have distributed them into four and twenty places, &c.  
The Office of the Porters was first to open and shut the doors of the Mountain of the house, and of the Court of the Women;( for we have observed elsewhere, that the Priests took care for opening and shutting the Gates of the other Court) and to attend in those Gates all the day for prevention of any inconvenience that might come, to the prejudice of the purity, safety, or peace of the place or service. Secondly, the Scripture puts some Treasureship upon the porters, as that they had some Treasures and Treasuries at the Gates where they attended; of which is spoken at large in our Treating concerning the Gates and Treasuries elsewhere. As for that part of their office and employment, which the rabbis do sometimes make mention of,( under the phrase of {αβγδ}) whether it were the brushing of the Gates, and keeping of the guilding bright, or their being the Turne-keyes at the wickets, or little doors within the great Gates; when the Gates were shut, it was a work so coincident with their attendance at the Gates continually, that it is but a piece of that employment, and needs not be taken for an office by itself.  
Now besides this care of the Porters at the Gates by day, there was as much or more both at the Gates and other places by night in the guards which were see to watch the Temple, which were four and twenty in all. 
maim. in Beth. habbech. per. 8.  The guards of the Sanctuary( saith Maimony) was an affirmative command; although there were not fear either of enemies or thieves: and the command concerning this guarding, was that it should be by night. And they that warded were the Priests and the Levites, as it is, said, thou and thy sons with thee, before the Tabernacle of the Congregation, &c. Now whether the Levites that were of these guards were the Porters onely, and not the Singers also of every Course as it came in, might very well be questioned, if it were worth the labour to examine it; 
Middoth per. 1.  but were they or were they not, the guards were in number four and twenty, and were kept every one in four and twenty places ev●ry night, three of Priests, and one and twenty of Levites. 1. There was a guard at every one of these gates of the mountain of the house, one at the East gate Shusha; one at the North g●te Ted●; two at the two South gates Huldah; and one at the West gate Coponius: And there was a guard within every one of the four corners of that great square; so that there were nine in that boundary wall that encompassed the holy ground. The three other gates on the West quarter, namely one of Parbar, and two of Asuppim, had not night guards at them as the rest had, though they had porters by day, either because the steep descent from them, did help their security, or because they found some security for them some other way. 2. About the wall that enclosed the Courts, there were two guards at the two East corners, and two at the West, and both of them without the wall of the Court: and there were five at five of the seven gates. The two gates that had not the Levites guards upon them, were the Water gate, over which there was a guard of Priests in the chamber of Absines and the upper gate of Corban, by which there was a guard of Priests in the room Beth Mokadh. And there was one guard more of Levites on the North side, in the chamber of Corban, over against the Holy place, and another on the South side over against the vail, and another just behind the most holy place. The gate Nitsets had a guard of Priests and Levites both at it, very near together; All which places will be easier understood upon sight of them in the Map that we have drawn of the Temple and building about it, if it could once find the happiness to come to sight.  

Id. ibid.  There was one that walked the Round through all these guards every night, and him they called the man of the Mountain of the house; and if he found any one not standing on his feet, he said unto him, Peace be unto thee; but if he found any one asleep he struck him and had liberty to set fire on his Garments: so that they would say, what noise is yonder in the Court? why, it is the noise of a Levite heaten and his coat burnt, because he slept upon the guard. Rabbi Eliezer the son of Jacob saith, one time they found my mothers brother sl●eping and they burnt his garments. Now whether this man of the Mountain of the house were the Sagan[ as some have thought, but very unlikely,] or one man of the Course th●t then waited, appointed for this purpose; as is the opinion of 
maim. ubi ante.  Maimony and 
Bartenor. in Middoth.  Bartenora, or whosoever he was, me thinks his action in burning the sleepers garments, giveth light to that place, Rev. 16.15. Blessed is he that watcheth and keepeth his garments.   

Sect. 2. Of the Singers, and Temple music.  
NOt to insist upon the ordaining and division of the singers and their Courses, of which there is large description, 1 Chron. 25. nor to search the ground of the Temple music from the Law; about which the Gemarists are copiously inquisitive in the Treatise 
Erachin fol. 11.  Erachin; let us take up a little consideration first of the persons of the singers themselves, and then of their song and music.  

Maim. in keel Mikdash per. 3.  Maimony tells us that the singers were Levites, and Israelites together {αβγδ} he had spoken immediately before, that the song of the Temple was properly with voices and not with instruments, because the ground of that song which was the service, was the voice {αβγδ} which is a maxim that the Talmud speaketh of exceeding oft; yet he concludeth that others stood with the voices, with instruments. And some of them( saith he) were Levites and some of them were Israelites of note, that had married with the Priesthood; for none might go up into the deskes of the song men, but men of note.  
The Mishueh in the Treatise Erachin cited above, doth make the like d●vision in this point, and it doth it so, as that the Israelites, our Rabbin speaketh of, appear to have their part in the instrumental music onely, and not in the vocal. For having made mention of the sounding of the Trumpets, and the music of other instruments, and how, and when they were used, it concludeth thus: Now these( that played upon such and such instruments, for that was the discourse in the next words before) were the servants of the Priests. The words of Rabbi Mier: Rabbi Jose saith, it was the family of Pegarim, and the Family of Tsippariah of {αβγδ} Emmaus which were taken to the Priesthood. Rabbi Haninah the son of Antigonus, saith they were Levites. The gloss upon the place, saith these were Families of Israelites of note, whose daughters the Pri●sts had married. 
Succah per. 5. in Gema●a.  The Treatise Succah, speaketh of these very Families, and saith they were of Ai and Emmaus,( it is written {αβγδ} there) and the gloss there, saith they were Israelits of worth, whose daughters and widows were fi● to be married to the Priests.  
So that it is a disputed case whether any were employed in the music but the Levites onely; but if any other, they were to bee as near the Priesthood as possible, both for alliance and qualifications, and when they were come to the highest they could, they were not admitted to join voices with the vocal music, which was the proper song, and the proper service, but onely to join with the instrumental: which was but thus much, that if any man of worth and piety, or in near affinity with the priesthood, had addicted himself to musical devotions, and to pour out his praises to God that way,( as that was then greatly in use) if he came to offer to join his skill and devotion to the Temple choir, they refused him not, but let him put in with his instrument among the instruments, but among the voices he might not join, for that belonged only to the Levites. So it is said in the 2 Sam. 6.5. And David and all the house of Israel played on all manner of instruments made of fine wood, even on Harps, and on Psalteries, and on Timbrels, and on Cornets, and Cymbals.  
As for the number of the singers, that is the voices, they were never to be under twelve, for so was the number of every course when they were divided into their courses, 1 Chron. 25. But as many above twelve as might be, and so their Tradition is express; 
Erachin ubi supr.  There must not be less then twelve Levites in the deskes, but they add to the number ever. And whereas the Levites children might never come within the Court, upon any other occasion, nor at any other time whatsoever; yet might they come in when the Levites were singing, and might sing with them, not going up into the desks, and looking over as the Levites did, but standing upon the ground, between their fathers legs. 
Glossa ibid.  And the warrant for this they take from those words in Ezr. 3.9. Then stood Jeshua with his sons, Kadmiel& his sons, &c. And they sang together by course, &c. And they back it also with this reason, &c. {αβγδ} 
Gemara. ibid.  Because the voice of those was sma● and the others big, those tr●bled, and the other sang more base: And so by this means they made the more full, anh the more sweet music.  
The instruments that they used, were either wind instruments, or instruments with strings. The first of their wind instruments to be looked after, were their Trumpets, of whose attendance on the Altar service we find mention 2 Chron. 7.6. and 29.26 and in divers other places, where the use of them is ascribed to the Priests, and not to the Levites; for indeed they were none of the consort, but a music when the consort stopped, as we shall see anon.  
The number of the Trumpets, was to be 
maim. ubi supr.  not under two, nor above an hundred and twenty: the reason why not under two, was because of that command, Numb. 10.2. Make thee two Trumpets: and why not above 120. was, because of that example at the beginning of the Temple service, 2 Chron. 5.12.  
The Lord enjoined in Numb. 10.10. That in the day of their rejoicing, and in their solemn feasts, and in the new moons, they should blow with Trumpets: This was the warrant and engagement of this Trumpet music, and the manner of it was thus.  
Those that blew with Trumpets were the Priests, for so was the original institution, that the Priests the sons of Aaron should blow with them, Numb. 10.18. 1 Chron. 15.24. And their standing, when they were about this piece of service, was not where the Levites stood in the desks, or near them, but it was clean on the other side of the Altar, and they stood looking down the Court when they blew the Trumpets, as the Levites stood looking up the Court when they sang and played, but both looking on the Altar: 
Tamid. per. 7.  Two Priests stood by the Table of the fat {αβγδ} with two silver Trumpets in their hand, &c. as saith the Meshuth of the Talmud in the place cited in the margin: Now it speaketh of two Priests, because that was the lowest number of trumpets that might be used, and if there were more they stood in the same place in more compass, namely on the west side of the rise of the Altar, for there as is observed in the place, the Table of the fat was placed.  
The manner of their blowing with their trumpets, was first a long plain blast, then a blast with breathings and quaverings,& then a long plain blast again; this the Jews ca●l {αβγδ}, and in their short writings they express it thus {αβγδ}. The Mishuch last cited, saith that the Priests standing in the place there mentioned {αβγδ}, sounded, blew alarm, sounded, for so let me English it till further discourse do more fully show its meaning.  
The Priests did never blow, but these three blasts went together, and hereupon arose that dispute, which occurs more then once or twice in the Talmud about how many times the trumpets sounded before the Altar every day.  
The general tradition ra● thus, {αβγδ}: 
Erachin. per. 2. in. Mish.& Succah. per. 5.  They never sounded less then one and twenty soundings in the Sanctuary, and never more then eight and forty: But there were some that express it thus, 
Gemara. ib.  That they n●ver sounded less then seven soundings, nor more then sixteen: Now the reason of this difference, which indeed was no difference at all, was this 
Talm. jer. in Succah. per. 5.& Gemara. Bab. in Erach. per. 2.  because the one party held the three distinct blowings to be but one sounding, and the other held them to be three soundings distinct.  
The Jews do express these three several soundings, that they made at one blowing, by these words {αβγδ} 
Talm. Bab. in Succah. ubi sup. in Gemar. fol. 53.& Gloss. ib& Gloss. in Erach. ubi sup.  an Alarm in the midst[ for so our English renders {αβγδ}, Num. 10.5, 6. Vatablus, vox infracta, a broken or quavering sounding] and a plain note before it and after it: which our Christian writers do most commonly express by Taratantara: though that word seem to put the quavering sound before and after, and the plain in the midst, contrary to the Jewish description of it.  
A second Wind instrument that they used, was {αβγδ} Chalil, or {αβγδ} Abbubh, a Pipe, or H●b●y, or Cor●et, or some such loud Wind music[ which of these I will not much question:] the Jews in this story give us some character of it. 
Gemara in Erach. ib d.& A●●c. in {αβγδ}.  Our rabbis have delivered[ say they] that there was an Abbubh or Pipe in the Sanctuary;[ the Gemara and the Gloss intimate Chalil and Abbubh were all one] It was smooth, it was thin, it was of reed, and it was from the dayes of Moses. The King commanded, and they gilded it all over with gold, but then the sound of it was not so sweet as before. They took off the gilding, and the sound was as sweet as eve●.  
Now this Pipe or Hoboy, or call it what you will, was not a constant music at the Altar every day, as the trumpets were, and the other instruments that we are to speak of, but it was used only twelve dayes in all the year, 
Erach. ubi sup. in M shu.  There were not to bee l●ss then two Chalils or pipes,[ saith the Talmudick tradition] and there were not to be more then twelve. And on twelve dayes of the year did they play on the Chalil, before the Altar, namely at the killing of the first Passeover[ or the Passeover in the first month] and at the killing of the second Passeover;[ in the second month:] on the first Holiday of the Passeover week● on the H●liday of Pentecost,[ Lev. 23.21.] and on the eight dayes of the feast of Tabernacles: And they played not on a Pipe of brass but of reed, because the sound of that is sweet: And the close was made with one Pipe or Hoboy alone, because such a close is most delightsome: For one pipe[ 
Gloss. ibid.  saith the Gloss] drew out the close after the other had done: for this is a better way then if they should have closed all together. And this music of the Chalil was at the time of the offering: and the Levites sung the Hallel with their voi●es, all the the twelve dayes mentioned, but on the other dayes the other instruments were used, and they sung the ordinary song.  
Those other instruments therefore, that were the constant music, and never failed from attendance were these three, {αβγδ} Nebhel, Kinnor, and Tseltsel, and these were severally distributed to the sons of the three master musicans, Asaph, Heman, and Jeduthun, 1 Chr. 15.19, 20, 21. See these three instruments name together[ save that in stead of {αβγδ} the word {αβγδ} is used, which maketh no difference,] 1 Chr. 16.5. and 25. 1. Neb. 12.27. &c. 2 Chron. 29.25.  
In going about to determine punctually and exactly, what kind of instruments these three were; wee might spend a great deal of time in showing what this and that, and the other author saith of them; and when we have done all wee must sit down with a conjecture, that it may be one of them was of this fashion, and another was of that, for it will bee very hard and daring to be positive in them; and therefore we will only take up with Josephus his character, and description of them, who himself was often present no doubt at the Temple music, and whose describing of them will give satisfaction enough to those, that look rather after the time, order, and managing of the mus●ck, then at the very consort of the music itself.  
1. {αβγδ} 
joseph. l. 7. c. 10. pag. apud me. 216.  He renders {αβγδ}, a●d defines it thus, {αβγδ}.  
2. {αβγδ} He expresseth by {αβγδ}, and gives it this character; {αβγδ}.  
3. And {αβγδ} or {αβγδ} he translateth {αβγδ}, and saith of that kind of instrument, {αβγδ}.  
Upon which words wee may take up these observations.  
1. That {αβγδ} and {αβγδ} which our English constantly translates haps and Psalteries, were strung-instruments, and not wind-instruments, as those were that wee have spoken of before.  
2. That though both these were instruments with strings, yet there was this difference between them. 1. That the one was struck with a quill or a bow, as are our Citterns and Viols; and the other with the fingers, as the Pandura and the Lute. And 2. that the notes of the one was made and differenced by stops and frets, and of the other by the several strings: for so are the words {αβγδ}& {αβγδ} to be understood and distinguished. 3. That the {αβγδ} Nebhel had twelve strings, which made twelve several notes;[ as it is with our Harps and Virginalls, where the several notes are not made by stops, at they are on Lutes, but every several string is a several note] And the {αβγδ} Kinnor had ten strings, but the notes were made with frets and stops: I should therefore according to Josephus his character, if that be current, translate Nebhel a Harp, for the several strings made the several notes, and it was struck with the fingers, in both which things our Harps agree. And {αβγδ} Kinnor I should liken to our Citterns or Viols, stopped on the frets, and played on with a quill or bow, and should translate it a viol. 
Gemara in Erach. ubi sup.  Rabbi Judah said, The {αβγδ} Kinnor of the Sanctuary had seven strings: but in the dayes of messiah it shall have eight, as it is said, To him that excelleth upon Sheminith, or upon the eight string of the world to come.  
3. {αβγδ} which both our English, the Lxx.[ in Psal. 150.] and Iosephus[ in his words cited] do render cymbals, seemeth to have been neither wind-instrument, nor string-instrument, but some broad instrument of brass, whereon their music was made by beating on it, as on a taber. They were great and broad cymbals of brass, saith Iosephus. And the Talmudicks tell this story of one of their cymbals; 
Ibid. fol. 10.& Tal. jerus. in Succah. fol. 55.  There was a cymbal {αβγδ} in the Sanctuary, and it was made of brass, and the sound of it was sweet. It became cracked, and the wise men sent and fetched workmen from Alexandria, who mended it, but then the sound was not so sweet as before. They took off the mending and the sound was as sweet as it used to be. 
maim. in keel Mikd. per. 3.  There might not bee above one cymbal in the choir at once, and this seemeth to have born the Base, as being deepest and loudest: to this the Apostle alludes in his expression, 1 Cor. 13.1.  
We shall not be further curious, nor inquisitive about this matter, concerning the form or nature of the musick-instruments: since our inquiry is after the song itself, I shall only add this, 
Erach. per. 2 in Mishu.  that of the Nebhels or Harps, there might not bee less then two in the choir, nor above six; 
Tosaph. in Erach. per. 2.  and of the {αβγδ} Kinnor or Viols not under nine, but as many above as possible: and so the least choir that could be, was nine viols, two Harps and one Cymbal. And now let us hear the music itself.  
1. The trumpets sounded their {αβγδ} Taratantara[ for so for company will we call it,] 
Succ. per. 5. in Msh. maim. in  every morning at the opening at the Court gates, particularly at the opening of the East gate, or the gate of Nicanor: 
Gloss. ibid.  Now though this practise had not any express and literal command, yet was it grounded upon this necessity and reason, because that the Levites and Stationary men might have notice to come to attend their desks and service: and that the people of Jerusalem might hear and take notice, and those that would, come to the Temple: so that this sounding was as it were the bells to ring them in to the service: And after this the trumpets sounded not till the very time of the morning sacrifice.  
2. The song and music began not to sound, till the powring out of the drink-offering. This is a traditionary maxim exceeding common, and received among the rabbis, and they descant upon it thus, {αβγδ}. 
Erachin. in Gemara. ubi sup. fol. 11.  They utter not the song but over the wine of the drink-offering: 
Gloss. ibid.  for a man singeth not but for gladness of heart. 
Gloss. in Pesachin. cap. 5. fol. 64.  Therefore they utter not the song at the very time of the offering, but over the wine which cheereth God and man, as Jud. 9.13. And so the treatise Tamid describing the manner of the daily service, relateth that when the High-priest was minded to offer the sacrifice, 
Tam. per. 7.  He went up the rise or bridge of the Altar, and the Sagan on his right hand: when he came to the midst of the rise, the Sagan took him by the right hand and lift him up: then the first man that was to bring up the pieces of the sacrifice, raught him up the head and the feet, and the second raught him the two shoulders, and so the rest raught him the rest of the parts, and he disposed of them, &c. And when he was to go about the Altar, to sprinkle the blood upon the horns of it, he began at the South-east corner, and from thence to the northeast, and so to the North-west, and concluded at the southwest. They give him the wine of the drink-offering to poure it out: the Sagan stood by the horn of the Altar, and a napkin in his hand: and two Priests stood by the Table of the fat, and two silver trumpets in their hand to sound. They came and stood by Ben Arza, the one on his right hand, and the other on his left: He[ the High-priest] stooped down to pour out the drink-offering, and the Sagan waved with his napkin, and Ben Arza struck up his cymbal, and the Levites begun the song. And so may we understand that passage, 2 Chron. 29.27. And when the burnt-offering began, the song of the Lord began with the trumpets and with the instruments; namely, when the drink-offering was poured out, for till then the offering was not perfect, because every burnt-offering was bound to have a meat-offering, and a drink-offering, or else it was not right, Num. 15.5. And this may be the proper cause, whatsoever the Jews descant, why the music began not till the drink-offering: namely, they stayed till the offering was complete, and then began.  
3. The constant and ordinary Psalms that they sang were these:  

Tamid. ubi sup. Rosk. hash. fol. 31. maim. in Tamid. per. 6.  On the first day of the week, the four and twentieth Psalm, The earth is the Lords, and the fullness thereof, &c.  
On the second day of the week, the forty eight Psal. Great is the Lord, and greatly to bee praised in the City of God, &c.  
On the third day, the eighty second Psal. God standeth in the Congregation of the mighty, and judgeth among the Gods, &c.  
On the fourth day, the ninety fourth Psal. O Lord God to whom vengeance belongeth, &c.  
On the fift day, the eighty first Psal. Sing aloud unto God our strength, make a joyful noise unto the God of Jacob, &c.  
On the sixth day of the week, the ninety third Psal. The Lord reigneth, be is clothed with Majesty, &c.  
On the Sabbath day they sang the ninety second Psal. which bears the title of A Psalm or Song for the Sabbath day.  
These were the known, and constant, and fixed psalms, that the singers sang, and the music played to, on the several dayes of the week: And the reason of the choice of these several psalms for the several dayes;[ 6] the Gemara on the treatise roche hashanah, and the Gloss upon the treatise Tamid, do give to this purpose. 
roche. hash. ubi sup. Gloss. in Tamid. c. 7.   
On the first day of the week they sang the Psalm, The earth is the Lords, and the fullness thereof, &c. Because on the first day of the week of the creation, God possessed the world, and gave it in possession, and ruled in it.  
On the second day of the week they sang the Psalm, Great is the Lord, and greatly to be praised, &c. For on that day the Lord divided his works, the waters, and reigned over them.  
On the third day they sang the Psalm, God standeth in the Congregation of the mighty, &c. Because on that day the earth appeared, on which is judging and Iudges; and by his wisdom he discovered the earth, and established the world by his understanding.  
On the fourth day they sang the Psalm, O Lord God to whom ●engeance belongeth, &c. Because on the fourth day he made the Sun, Moon, and Stars, and will be avenged on them that worship them.  
On the fifth day the Psalm, Sing aloud unto God our strength, &c. Because of the variety of Creatures that were made that day to praise his name.  
On the sixth day, the Psalm, The Lord reigneth, he is clothed with Majesty, &c. Because on the sixth day God finished his works, made man, who understands the glory of the Creator, and the Lord ruled over all his works. Thus they descant.  
4. 
Ibid.  Now the singers, in singing of these Psalms, divided every one of them into three parts, making three large pauses or rests in them; and ceased their music and singing for a while; these parts and pauses the Talmudicks call {αβγδ}, and they say thus of them, that they were {αβγδ} Pausings or intermissions in the vocal music, and when the voices ceased the instruments ceased also, and so in every Psalm the music made three intermissions.  
5. At these intermissions the trumpets sounded, and the people worshipped {αβγδ} For at every pause[ saith the Talmud] there was a sounding with the trumpets, and at every sounding there was a worshipping, their sounding with the trumpets, was, as hath been spoken before, a Taratantara,[ as we have chosen to call it,] and they never sounded otherwise then so, when they sounded, namely, three strains, a plain, a quavering and a plain again: and thus did the trumpets sound one and twenty blasts every day; three at the opening of the Court gate, nine at the morning sacrifice, and nine at the evening sacrifice: namely, three soundings at the three pausings of the music, and the three strains name, at every sounding: and so wee see that the trumpets were never joined with the choir in consort, but sounded only when the choir was silent.  
Thus was the Song, and these were the Psalms sung ordinarily throughout all the year: but at some certain dayes there were other Psalms and Songs used, and the trumpets also sounded extraordinary soundings, besides that number now mentioned.  
As 1. 
Succ. per. 5.  on the Eve of the Sabbath, the trumpets sounded two soundings more then they used to do at other dayes; namely one[ which consisted of the three strains] to cause the people to cease from work, and another to distinguish between the common day, and the holy day that was now come in.  
2. On the Sabbaths themselves, there was an additional sacrifice besides the daily sacrifice, according to the appointment, Num. 28.9, 10. 
maim in Tam●d. per. 6.  And at the time of this additional sacrifice, the Levites sang Moses his song, in Deut. 32. Hear O Heavens and I will speak, &c. but they sang it not all at one time, but divided into six parts, and sang one part of it every Sabbath, and so in six Sabbath dayes they finished it, and then began again. Thus did they at the additional morning sacrifice: and at the evening sacrifice they sang Moses song in Exod. 15. And the consideration of this[ that on the Sabbaths they sang both the Songs of Moses] helpeth to illustrate that passage in Rev. 15.3. where the saints are said to sing the song of Moses the servant of God: because they were now come to their everlasting sabbath, having gotten the victory over the beast and over his image, and over his mark, and over the number of his name, and having the Harps of God in their hands: 
Succah ubi sup.  Now at the additional sacrifice, and song of the Sabbath, the Priests sounded their trumpets three times more, as they did at the ordinary songs, the singers making their pauses and stops in those songs as well as in the other.  
3. 
roche. hash. ubi sup.& maim. ubi sup.  At the additional sacrifices which were appointed for the first day of the year. Num. 29.1, 2. &c.[ which was called the feast of trumpets, because the trumpets then sounded to give notice of the years beginning] the Levites sang the eighty first Psalm, Sing aloud unto the God our strength, &c. And if the first day of the year fell upon the fifth day of the week,[ for which day this Psalm was appointed in the ordinary course] then they said it twice over, once at the daily sacrifice, and once at the additional sacrifice, but beginning at one of the times at the sixth verse, I removed his shoulder from the burden, &c.  
4. At the evening sacrifice of the first day of the year, they sang the nine and twentieth Psal. The voice of the Lord shaketh the wilderness, &c. And if the first day of the year chanced to light upon the Sabbath, the Psalms of the first day of the year were sung, and took place of the Psalms for the Sabbath.  
5. At the Passeover, and at some other times as hath been related, they sang the Hallel, which to describe wee will refer till we come to take up the celebration of the Passeover in its due place.   

Sect. 3. Of the Stationary men, or Israelites of the Station.  
AS there were four and twenty Courses of the Priests, and as many of the Porters and Singers, so also were there four and twenty Courses of Israelites for the station. This indeed, is a title that is a stranger to the scripture, and not mentioned there, and yet the thing itself seemeth not to want its ground, nor the men themselves their warrant from thence.  
There were two maxims in reference to ther sacrifices, which were as premises, out of which was necessary deduced the conclusion for Stationary men, and those were these. 1. A mans sacrifice could not be offered up, unless he himself were present it, and standing by it, and so is the undoubted tenet in both Talmuds {αβγδ} 
Vid Talm. utrumque in Taanith. per. 4. maim. in keel Mikd. per. 6.  A mans sacrifice may not possibly bee offered up if he himself be not present at it. And hence it was, that although women were at all other times, forbidden coming into the Court of Israel, yet when any woman had a sacrifice to be offered up for her, she had admission into the Court, and there was a kind of necessity, that she should be there, {αβγδ} 
Tosaph. in Erach. per. 2.  A woman might not be seen in the Court, but only at the time of her offering: and then she might be, nay then she must be present there. And the reason of this was, because of that command, that whosoever had a burnt sacrifice to offer up, 
Ab. Ezr. in Lev. 1.  he must bring it to the Sanctuary himself, and if bullock or lamb, he must put his hand upon the head of it, Levit. 1.3. and 3.2.8.  
2. There were some sacrifices, that were the sacrifices of all Israel, or of the whole congregation: and particularly {αβγδ} 
Tal. jeru. in Pesachin. per. 3.  the continual daily sacrifice was the offering for all Israel: And accordingly the 
Shek. per. 4.  lambs for the daily sacrifice, and other sacrifices which were offered up for the whole congregation, were provided, at the public charge out of the Temple treasury.  
Now it was impossible that all Israel should be present at the sacrifices that were to be offered up for all Israel, and therefore it was needful that some representatives should be chosen, who in stead, and behalf of all the people, should be present at every sacrifice that should be offered up for the whole congregation: And because this attendance would be continual, in regard of the daily sacrifice, which was a sacrifice of this nature, and so the service would bee very heavy for any one company of men to attend continually; therefore they appointed four and twenty Courses of these Stationary men, as well as of the Priests and Levites, that their attendance in these vicissitudes might be the more easy and portable, even as the others were also divided into the like couses for the same ease. The Jews hold that these stations were first ordained by the former Prophets. For the former Prophets appointed,[ saith 
maim. ubi sup.  Maymony,] that they should choose out of Israel, men upright and religious, and that these should be as the messengers of all Israel, to stand by the sacrifices, and these are called {αβγδ} The when of the station, and they divided them into four and twenty Courses, according to the number of the Courses of the Priests and Levites, and over every station there was one made chief or President, and him they called, the President of the station.  

Taan. per. 4. maim. ubi. sup.  These men of the Station in every Course, did as the Priests and Levites did in their Courses, those that were in jerusalem and near it, when their week came, went and attended upon their station: but those that were at distance and further off, gathered together into their several Synagogues, and there fasted and prayed, and red some part of the Law: because though at distance, yet would they join in service with, and for their brethren of their Course, who were now in their attendance at jerusalem: They fasted on the second, third, fourth, and fifth days of that week, and red over the story of the creation, in Gen. 1. and 2. in the six dayes every day a portion of it. They would not fast on the first day of the week, because they would not slip out of the joy and delight of a Sabbath into a Fast, and they would not fast on the last day of the week, because they would not preface the joy and delight of the Sabbath, with a Fast neither. But the four dayes between, they spent in that solemn duty, for the prosperity of their brethren that were at jerusalem, and of the work that they were about.  
The Stationary men that were at Jerusalem, were to attend constantly upon the Temple service, whilst it was in hand, except at some particular times, when they had a dispensation, of which an on:& their attendance referred especially to two ends.  
First, they stood to be a representative congregation, in behalf of all the people, at the offering up of the daily sacrifice which was the sacrifice of all the people; and at the use and administration of the public ordinances and service. The jews were so precise and punctual about this point, of having a competent congregation present, when the public ordinances were administered; 
Megillah. per. 4. maim. in Tephillah. per. 11.  that in their Synagogues they would not have public prayers, nor reading of the Law, unless ten men were there; much more was there a fitting congregation of the people required to be at the Temple-service, which concerned all the people, to be administered unto, besides the Priests which were to administer: There was sacrificing there, twice a day, and reading of the Law at the least twice, and prayers four times, and it had becomed and behoved[ if it had been possible] all the people to have been there present and attending; which because it could not possibly bee done, that all the people should bee constant there, they ordained and provided these Courses of Stationary men, to be as the Deputies of all the people, and a representative Congregation in their behalf. It had been a visible contempt of those ordinances, to have had them administered daily, and none of the people to have been attending on them: and it would have been a hazard, that in time they would have been neglected by the people, if they had been only left to their own liberty, to come, or not to come to them, as they saw good; therefore to prevent this visible contempt that might have accrued, and to provide that there might bee always a congregation of the people, these stationary Courses were ordained, that if devotion brought no other of the people to the service, yet these their representatives might be sure to bee attending {αβγδ}, And this their standing there, at prayers, supplications and orisons, and at the reading of the Law, was called the station.  
A second employment that they, or at least, some of them had, was to take care[ as representatives of the people] that those of the people that had been under any uncleanness, and being now cleansed were come to have their atonement made, might be dispatched, and the business done for which they came. And so it is intimated by the treaty Tamid, when it relateth 
Tam. per. 5.  that upon the ringing of the Migrephah,[ of which hereafter] by those that went into the holy place to offer incense, the head or chief man of the station, brought such persons up into the gate of Nicanor, to have their atonement made.  
There have been some who have conceived that these Stationary men, as representatives of the whole congregation, were to lay their hands upon the head of the daily sacrifice, which was an offering for all the people; I did once go along also with this opinion, but now I find the Jews on the contrary, asserting 
maim. in Corban. per. 3.  That there was no laying on of hands upon the sacrifices of the whole Congregation, but only in two cases. The one was upon the scape-goat, and the other was upon the bullock that was offered for the whole Congregation, when it sinned of ignorance, and the thing was hide from the ties of the Assembly: And that it was a tradition delivered even by Moses himself: that for the whole Congregation, hands were laid but upon these two sacrifices. And accordingly there were divers sacrifice times, when the Stationary men were excused from attendance; though the sacrifice were a sacrifice for the whole congregation; 
Id. ib. Tal. in Taan. per. 4.  As they never made a station at the morning sacrifice all the eight dayes of the feast of Dedication, nor at the evening sacrifice on those dayes, when there was an additional sacrifice, added to the daily.  
These Stationary men in the week of their attendance, might neither be trimmed by the Barber, nor might they wash their clothes in all that time: And the reason of this was, because they were to do these things before they entred their attendance, and to come near to it, and not to have these things to do, when they were entred.    

CHAP. VIII. Concerning their Sacrifices and Offerings.  
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, something of all they had.  
4. To be a matter of worship and Religion in those times of ceremoniousnesse: wherein, all did aclowledge 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, Turtles, Pigeons: Their offerings of other things, were tithe, first-fruits, flower, wine, oil, frankincense, salt, &c.  
Their sacrifices of living Creatures were either {αβγδ}, the most holy sacrifices, or {αβγδ}[ it is the Jews own distinction] sacrifices of an inferior 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 inferior sacrifices were Peace-offerings of particular persons, Paschall-lambs, firstlings and tenths.  
Some of their offerings were {αβγδ} sacrifices of duty, and to which they were bound, and some were {αβγδ} voluntary sacrifices which they offered of their own free will.  

Sect. 1. Burnt-offerings {αβγδ}.  
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. 
Tosapht. in Menachoth per. 10.  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 
Ab. Ezra in Lev. 1.  the body of the Beast( saith Aben Ezra) that is offered to expiate for that that comes up into the heart, is called {αβγδ}: as the offering for a sin, or a trespass, is called {αβγδ} and {αβγδ}: To which sense the Chaldee paraphrase of Jonathan also speaketh, when rendering 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 gloss giveth 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, {αβγδ} 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 name, and the manner of their offering was thus:  
If his burnt offering were a bullock, he might take him 
Id. ibid.  from eight dayes 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 saith 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 offering before the Lord, Lev. 1.3. Now this Phrase, before the Lord, was understood 
Talm. jer. in Sotah. per. 1.  from the gate of Nicanor and inward; and the bringing of the Sacrifice into the Court was of so strict and an inviolable obligation, 
Tosapht. in Erachin. per. 2.  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 whilst it was yet alive. Lev. 1.4. 
maim. in Co●hanoth per. 3.  All the Sacrifices that any single man offered of beasts, whether it were an offering of duty, or an offering of free will, he must lay his hand upon it while it is yet alive, except onely the firstling, the tenth, and the Passeover. This laying on of hands, was a Rite of transmission as it were, of the mans sin unto the Sacrifice that was to die for him, and in his death which was now ready, he acknowledged his own desert to die, 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 sacrifices, for some of the Sacrifices of the whole Congregation had their Deputies or Proxies to lay their hands on them, as was observed even now. 3 If divers men joined in one Sacrifice 
Id. ibid.& R. Sol. in Levit. 1. , as divers might] every one was to lay on his hand particularly one after a-another. 4 There is some dispute among the Hebrew Doctors whether they laid on one hand or both, and there are asserters on both sides, but all conclude 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 Maim●nides( 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 Priests. 6 The manner was thus; 
Tosaph. in Menachoth per. 10.& maim. ubi supr.  the Sacrifice was so set, as that the offerer, standing with his face towards the West, laid his two hands between his horns, and confessed his sin over a sin offering, and his trespass over a trespass offering, and over a burnt offering he confesseth his transgression both against affirmative and negative precepts, and his confession was in this wife; I have sinned, I have done perversely, I have rebelled and done thus and thus; but I return by repentance before thee, and let this be my expiation: And presently after this his confession, was the beast to be slain.  
3 The killing of the Sacrifice was regularly and ordinarily the Priests work and office, yet might it upon occasion be done by another: or if it were done by another, it was allowable: For whereas the Law saith, And he shall kill the bullock before the Lord, and the sons of Aaron the Priests shall bring the blood and sprinkle it, Levit. 1.5. as making a distinction betwixt the he that killed the bullock, and the Priests that took the blood, the Hebrew doctors have observed not impertinently from hence, that {αβγδ} 
maim. in B●ath Mikdash per. 9.& in Corh noth per. 5.& R. Sol. in Levit. 1.  The killing of the Sa●rifices was lawful by strangers, yea of the most holy sacrifices, were they the sacrifices of a particular person, or of the whole Congregation: And upon these words, And the sons of Aaron the Priests shall bring the blood: it is a received tradition, that from thence most properly did begin the Priests office more peculiarly, see 2 Chron. 30.16, 17.  
4 The flaying 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 Maimonides asserteth in the place cited above, that the flaying 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 Passeover and other festival times when the paschal Lambs, and the other offerings were so many that the Priests could not serve to kill and flay them; but whosoever killed or flayed, the Priests ever sprinkled the blood, and none else might do it.  
When the number of the beasts to be flayed were not too many for that receipt, they hung him by the legs upon the hooks that were fastened in the low pillars,( which we have described elsewhere) and in the transom over them for that purpose; 
Ibid. Se●t. 9.  but at Passeover when there were more lambs then 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 flayed him. Rabbi Eliezer saith, if the Passeover fell on the Sabbath( on which day they might not meddle so well with carrying of Staves) a man laid his hand upon his fellowes shoulder, and his fellow laid his hand upon his shoulder▪ and upon their arms they hanged up the Lamb, and so flayed 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 flayed, for this was the rule, and that agreeable to the law {αβγδ} They flayed them not till one had sprinkled the blood; for in the law there is mention of sprinkling the blood, before there is mention of flaying, 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 {αβγδ} That the taking of the blood of the Sacrifices must be in a vessel hallowed for the service. 
Vid. Zevac. per. 5. per totum.   
Secondly, 
Ibid. per. 2. abinitio.  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, {αβγδ}, that is, he that had one dead in his family that day; for 
gloss in Misuajoth, ibi.  whosoever had one dead in his house, all that day of the parties death, he was called a mourner {αβγδ}. 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 whilst 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 hid, or on his neighbours foot, but on the bare pavement. 9 He that took the blood with the left hand, some held it unlawful, but others were of another mind.  
Thirdly, 
Zevach. ib  whereas there was a read 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 spri●kled above; and if that that was to be sprinkled above, was sprinkled below, it was unlawful.  
Fourthly, 
maim. in Corhanoth per. 5.  the sprinkling of the blood of burnt offerings, and trespass offerings, and peace offerings, went all by one rule and manner, and it was thus; The Priest bringing it to the Altar, was to sprinkle it below the read line, and he was to sprink●e it into the fashion of the Greek Gamma, or into this form Γ; for so is the tradition in the Gemara of 
Zevach. per. 5 fol. 53.  the Treatise Zevachim cited ere while; and so is the meaning of Maymony, when he saith it was to be {αβγδ}. 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 name Author gives more plainly thus, and more at large. 
Maim. ubi supr.  He was to sprinkle it out of the vessel, but two sprinklings upon two sides of the Altar, namely, at the northeast corner and at the southwest 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 sprinklings 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 northeast 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 southwest 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 enjoin them that they should sprinkle the blood round about, upon the Altar, Lev. 1.5. and 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 {αβγδ} is to have two sprincklings, which are four. The disposal of the blood in sprinkling they call {αβγδ} a giving; and some bloods were to have {αβγδ} four givings, or sprincklings, namely, on the four corners of the A●t●r, 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 bee observed by and by, and so shall the extraordinary conveyance of the bl●ud of the paschal lambs to the Altar, be observed when we come to Treat of the Passeover.  
6 
Tamid. per. 4.  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 flay him: He flayed 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 allotted 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 pleas 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 allotted for their carriage; cuts off the right leg and with it the stones; opens him quiter, 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,& so goes along the right side and cuts that out, and goes down to the spin bones, and there cuts out the loins, 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 
maim. in Corban. per. 6.  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 
Id. in Issure Mizbeahh. per. 5.  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 salted the handful of flower 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 signify 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. and 20.9. and 23.29. 1 Cor. 3.13, &c. And when he saith, Every one shall be salted with fire, 
Beza in loc.  Non praedicit aliquid futurum, said ostendit quid ab omnibus requiratur, nempe ut verbo incorrupto conditi seize 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 enjoined 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 whilst 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 lye to burn.   

Sect. 2. sin offerings, {αβγδ}  
THE Law concerning Sin offerings, doth particularise no more about the occasion of them, but onely thus, that they were to be offered f●r sins ignorantly committed against any of the Commandements 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 ignorantly against negative precepts, that if they had been done witting, had deserved cutting off, {αβγδ} 
R. Sel. in ●evit. 4.  A sin offering was not offered( saith Rabbi Solomon) but for a matter which if witting done against a negative command, deserved cutting off; but being ignorantly done, it required a sin offering. And so the Talmudick Treatise Kerithuth, when it had reckoned up the six and thirty offences against such precepts that bring under the liableness of being cut off; it concludeth thus, {αβγδ} 
Kerithuth. per. 1.  Any of these committed wilfully, deserve cutting off, but if ignorantly done, they require a sin offering. 
Maym●in Shegag. per. 1.  And whosoever( 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 affi mative command that he offer a sin offering; for his error: and every transgression, for the doing of which wilfully, a man deserves cutting off; for the doing of it ignorantly be is to bring a sin offering. Aben Ezra goeth yet a little further, but for ought I find, he goeth alone; for he defineth a sin offering to be 
Ab. Ezra in Lev. 1.  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 fel under whipping, that fell not under cutting off; and the Jews do most unanimously apply a sin offering to a sin of ignorance only, whose wilfulness had incurred cutting off. And the reason of this their limitation, is in regard of the nature of the transgression, or offence; for whereas 
maim. in praef. ad Iad. Chazach.  they inumber three hundred threescore and five negative precepts, according to the number of the dayes in the year, yet do they bring the number of sin offerings 
Id in Shagagah per. 1.  only in reference to three and forty of them; meeting those sins of ignorance onely with sin offerings, which were most near a kin to those of the highest 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 exactly be brought under this predicament, of which we are speaking, as was the sin offering of Aaron upon his consecration, Lev. 9.2. the sin offering of the woman at her purification, 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 lie 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 command, 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 sorest 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 kindes.  
It was a negative precept, the wilful and witting violation of which deserved cutting off; Thou shalt do no work on the seventh day. 
Id. in Sabbath per. 1.  And what is a man liable to for working on the Sabbath? If be 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 {αβγδ} Guilty; it meaneth he is {αβγδ} liable to cutting off; and if there be witness and evidence, he is liable to be stoned; but if he did it ignorantly, he is {αβγδ} 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 witting and presumptuously go in thither in his uncleanness, he became liable to cutting off; if witness came in, that he had done this presumingly and knowingly, he was to be whipped or mauled with the rebels beating, as hath been observed; and if he did it ignorantly, he was to bring his offering: which offering in something indeed differed from the sin offerings in other cases,( for whereas every one of them was {αβγδ} an appointed sin offering of some beast or other, this was {αβγδ} 
Kerithuth. per. 1.  an offering ascending, or descending, 
Gloss. ibid.  that is, of a higher or lower value 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 onely, 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 observe afterward) and this wee 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 {αβγδ} The Bullock for the thing hide, because it is said in the Text alleged, And the thing be hide from the eyes of the Assembly: In this matter, both the Sanhedrin and the people were included; and so included, that the Sanhedrin was the first transgressor ignorantly, and the people transgressed also by their error. Rabbi Solomon explains it thus, 
R. Sol. in Lev. 4.  By the Congregation of Israel is meant the Sanhedrin; and by the thing being hide, 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 largely, and more clearly thus, 
maim. in Shiggah. per. 12.  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 d●termination, and did the thing relying upon their determination, and afterward it comes to the knowledge of the Sanhedrin that they have erred; Behold the Sanhedrin is bound to bring a sin offering for their error in their determination, although they themselves did not the thing itself; 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 rendereth the fifteenth verse of that fourth chapter of Leviticus thus: 
targe. Jon. in Lev. 4.  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. 
Gloss marg. ibid.  I am not of opinion( saith he) either with Rab or Rabbi Solomon, the one whereof, saith that three, and the other, that five laid on their hands. From the matter is plain from what is written: and the E●ders 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 onely 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 whereas 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 practise accordingly, and erred also, then was there a Bullock and a Goat to be brought for every Tribe for a sin offering when the error came to bee known and taken notice of, and this they collect from Numb. 15 24. by this manner of logic; whereas it is there said 
R. Sol. in Num. 15.  If ye have erred and have not observed all these commandements: what sin is that that breaketh all the commandements? That is Idolatry, It breaketh the yoke, violateth the covenant, and discovereth the face, or is impudent in will. And whereas it is said at Levit. 4.14. Then the Congregation shall offer {αβγδ} they construe it distributively both in this case and in that last before, 
Maim. ubi s●pr.  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 {αβγδ} The Goates for Idolatry, and {αβγδ}, The burned Goats, and the Bullocks, called the burned Bull●ck●. Not but that the Bullo●ks that were offered in reference to other matters, then Idolatry, were burnt also, but because by this means a distinction is made between {αβγδ} The Bullocks of the Congregation for the matter hide, and {αβγδ} 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, sprinkled of it seven times before the veil. 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 fat he burnt upon the Altar, but his skin, flesh, head, legs, inwards, and dung, he burnt without the Camp. 
Tosaph. in Corbanoth per. 6.  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 dyed for all his people, and to the Sacrifice of a sin offering, because he dyed to prevent a curse, and cutting off: He is called the Lamb of God, John 1.29. in allusion to the Lamb of the daily Sacrifice which was an offering of the whole Congregation; and he is said to bee 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 onely a figure of his suffering without the Gate, as the Apostle 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 sea-shore 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, verse 14. and his flesh burnt without the camp, verse 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 camp, ver. 11. This bullock is called by the Hebrew writers {αβγδ} 
maim. ubi supr.  The Bullock that was offered in reference to all the Commandements. 
Ab. Ezra in Levit. 4.  And there are some that say, that he was to off●r such a sin offering once every year: which as it was for an atonement for himself, so( as Baal Turim applies it) it was for encouragement to others to confess their sins. 
Baal Tur. in Lev. 4.  The Law commands( saith he) that the sin offering of the High-priest be burnt publicly 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, ver. 23. his blood put on the horns of the Altar, his fat burnt on the Altar, and the flesh eaten, verse 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 complete understanding of the manner of the managing and disposing of these sin offerings we may observe these several particulars 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 offering.  
2 That the blood of those that was brought into the holy place was thus disposed. 
Tosaph. ubi supr.  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 before him, he dipped 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.  

Maim ubi supr. ver. 5. Talm. in Zevac. per. 5.  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 dropped 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 northeast horn, and did after the very same manner; and so at the North-west corner, and likewise at the southwest. And this was the blood that was bestowed above the read 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 southwest 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; 
Tosaph. ubi ante.  but Rabbi Simeon 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 
maim. ubi supr. per. 1.  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, Hosea 4.8.   

Sect. 3. trespass Offerings, {αβγδ}.  
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 precepts, 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 offerings were but in order to the other.  
Now trespass offerings were of these two kinds; there was {αβγδ} 
maim. in ●orban. per. 9.  a doubtful trespass offering, and {αβγδ} 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 undoubtednesse in the cause of its offering.  
The {αβγδ} doubtful or Suspensive offering▪( for so the word most properly signifieth) 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 {αβγδ} 
Gloss. in Misuaj●th in 8.  Because it suspendeth and fen●eth 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 suspense and doubtfulness in and about the matter, concerning which it was to be offered. There is a story in the Treatise Kerithuth concerning Baba Bon Bota, 
Kerithuth per. 6. sect. 3.  that he offered one of these suspensive trespass offerings every day in the year but onely 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 {αβγδ}, but for such an offence, as which witting 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 concludeth that 
Ibid. per. 1. sect. 2.  any of these committed witting, 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 possibility of the dueness of the other, and the one is offered for a thing committed unwittingly, and the other for a thing committed unwittingly and unknown. The main difference 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 offering was for a thing done 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 sense him against the penalty of cutting off; and if he once came to know that he did offend against a commandement in the action, then he was to bring a sin offering: The Talmudists give these examples in the case.  

Ibid. per. 3. Tosapht. in Kerithuth. per. 2.  He that eat fat( namely that fat of the inwards, which in any sacrifice was to be offered up) if he did it witting, he was to be cut off; if he did it unwittingly, he was to bring a sin offering assoon 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 offering suspensive {αβγδ} though he knew not whether he offended yet or no.  
He that witting lay with his sister, was to be cut off; he that 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; 
Gloss. in Mishuajoth ubi ante.  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 suspensive 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 suspense 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. 
Tosaph. ubi supr.  There are two men together, and the one of them offends, but it is n●t 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 sacrifi●e, or the quantity of an olive of what is unclean unwittingly, he is to bring a sin offering; but it is doubtful whether he eat it or eat it not, then he is to bring a trespass offering. He that lieth with his sister, or his fathers sister, or his mothers sister, or his wifes sister, or his brothers wife, or his fathers brothers wife, or a woman in her separation, he is to bring a sin offering, {αβγδ} But if it bee doubtful whether he lay with them or n●, he is to bring a suspensive or doubtful trespass offering. A mans wife and his sister are together, and he lieth 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 lieth 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 worketh on the one of them, but he knows not on 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 suspensive.  
By these examples it is reasonably well apparent, of what nature {αβγδ}, the suspensive 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 offering, 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 suspense he is to bring his suspensive trespass offering, because though it be not certain in itself, that he hath offended, yet is it not so as yet to him: But whensoever he shal 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.  
{αβγδ} 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 {αβγδ} 
Tosapht. ubi supr. Tal. in Zevachin per. 5. maim. in Shegag. per. 9.  The trespass offering for a thing stolen, or unjustly gotten, or detained, of which is mention Leviticus 6.2, 3, 6.  
2 {αβγδ} The trespass offering for sacrilege, of which there is mention Lev. 5.16.  
3 {αβγδ} The trespass offering concerning a bond maid, about which the Law is given, Lev. 19.20, 21.  
4 {αβγδ} The trespass offering of the Nazarite. Numbers 6.12.  
5 {αβγδ} The trespass offering of the Leper, L●viticus 14.12.   

maim. in Corban. per. 9.  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, flayed, the inwards taken out, washed, salted, and burnt like that, and the flesh eaten by the males of the Priests in the Court; Onely about the sprinkling of their blood there was some difference; 
Zevach. ubi supr.  for whereas the blood of the sin offering was put upon the horns of the Altar, the blood of these, was sprinkled with that sprinkling which was called {αβγδ} the two sprinklings, which were four, that is, at two corners of the Altar forementioned and into the fashion of the letter Gamma; those were sprinkled above the read line that went about the middle of the Altar, and these below as was the blood of the burnt offering. And among all the rest, the Nazarites Ram of trespass offering was accounted one of the lesser Sacrifices 〈◇〉 whereas all the rest went in the rank of {αβγδ} 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 onely 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 {αβγδ} the eating within the curtains, in which expression they allude to the Court of the Tabernacle, encompassed 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 pitched without) so from the Gate of Nicanor inward only, was reputed 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, 
Kimch. in Ezech. 42.  The most holy offerings 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 minded: But in the Court of the Priests, which was within the Court of Israel, there were chambers of the Priests, and there they eat their holy things. In which passage, he both reduceth the eating of the most holy offerings into a narrower compass then either was needful, or then 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 joining 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 eating of them, was according to the season and the best conveniency, in warm weather under the cloisters 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 joining to the Temple?  
It appeareth by the Tradition concerning their eating of these things, that they fel not aboard with them till towards the evening, and made them not their dinner at any time, but their supper, {αβγδ}. 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. 
Beracheth per. 1. Sect 1.  From what time( say they) do they say over their Phylacteries at e●en? 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 {αβγδ} 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 satiety 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 onely two kindes allowed, and these were Turtles and young Pigeons, and they were ever offered by couples. In the Talmud language they are called {αβγδ} 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 
Kerithuth per. 1. , saith the Treatise Kerithuth] that hath the doubtfulness of five births( together) 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 certain, 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, 
juchasin fol. 66.  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, 
Zevachin per. 6.  If they came for a burnt offering, the Priest went up the rise of the Altar, and turned off to the circuit, and there at the South-east corner he wrung off their heads, opened them, wrung out their blood 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 blood on the side of the Altar, and squeezeth out the rest of the blood 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 blood of these birds either being for burnt offering, or sin offering, the manner was clean different and contrary to the sprinkling of the blood of beasts; 
Kinnim. per. 1.  for the blood of beasts in burnt offerings was sprinkled beneath on the Altar below the read line that went about it, and the blood of sin offerings above: but as for those birds, their blood when they were offered for burnt offerings was sprinkled above, and when for sin offerings, it was sprinkled beneath.   

Sect. IV. Peace offerings, {αβγδ}.  
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 
R. Sol. in Levit. 3.  because they made peace in the world, peace for the Altar, peace for the Priests, and peace for the owners) but do but set them in Antithesis and opposition to those offerings that have been spoken of already, and their name and nature will show itself; Burnt offerings, sin offerings, and trespass offerings, were presented and offered up under the notion of some offence committed, and some guilt that he that brought them, either did or might lie under; but peace offerings came not under any such liableness, offensiveness, or suspicion, but were presented in reference to the parties more comfortable, and more unguilty condition, as being offered either by way of thanksgiving for good obtained, or by way of vow or free devotion.  
And this sense( it may be) the Septuagint looked after when they translate Peace offerings {αβγδ}, Sacrifices of deliverance or salvation.  
The word {αβγδ} from whence {αβγδ}, which signifieth peace offerings, is derived, doth signify, as it is well known, either peace or prosperity, and the peace offerings accordingly may be conceived to have relation to this double signification: For some peace offerings were offered in way of devotion, as free will offerings to continue or to compass peace with God: Some in way of thanksgiving, and these were for prosperity or good obtained already; and some by way of vows, and these were offered that prosperity or good might be obtained for the future. For this division of peace offerings into thanks offerings, free-will offerings and offerings for vows is held out by the Law, Levit. 7.  
We will first begin with some peace offerings that were of an extraordinary quality, and Hetoroclites from the common rule; and these were the peace offerings of the Heathen, which even they offered at the Temple. The mountain of the house is very commonly called by Christian writers The Court of the Gentiles, as hath been said before, for into that might even Heathens come, and they might bring offerings with them, and those offerings were offered up, even as were the sacrifices of the Israelites. And in allusion to this it is that in the Revelation, when the Angel is measuring the Temple, he is bidden not to measure the outer Court, but to leave that out, for that was given to the Gentiles Rev. 11.2. Concerning these sacrifices presented by the Heathen, Maymonides gives us this testimony and tradition. 
maim. in Corban. per. 3.  They receive not of the Heathen but burnt offerings onely, because it is said, From the hand of the son of a stranger ye shall not offer the bread of your God: They receive even burnt offerings of birds from an Heathen, yea though he be an Idolater: But they receive not from them, peace offerings, nor meat offerings, nor sin offerings, nor trespass offerings: And likewise for burnt offerings, they receive them not from the Heathen, if they come not by way of free will offering, or by way of vow. A Heathen that bringeth peace offerings, they offer them as burnt offerings, because the Heathens mind is towards heaven; Doth he vow peace offerings and gives them to Israel that Israel may be atoned for, the Israelites eat them, as if they were the peace offerings of Israelites; and if he give them to the Priest, the Priest eateth them. An Apostate Jew that is fallen to Idolatry and that profaneth the Sabbath presumptuously( {αβγδ}) they receive not from him an offering at all, no not a burnt offering which th●y would receive from the Heathen.  
In which relation of his, when he saith they do not receive peace offerings of the Heathen, and yet afterward he saith they do, and so seemeth to contradict himself; these things observed, will clear his meaning and show that he speaketh exceeding full and good sense. 1 That they refused not a Heathens offering, because in tendering of it, he shewed that {αβγδ} his mind was something towards God, and that some devotion was in him; Yet a 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,& it was prohibited that they should offer the bread of their God received from a stranger. 4 But every sacrifice that he offered, must be offered by him under one of those two notions, under which a peace offering came; namely either as a free will offering or a vow,& 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 atonement between Israel and God, it was now become Israels peace offering, and it might be offered as a peace offering and the Israelites might eat it: or if in love to the Priests then serving, he brought it to be a peace offering for atonement between God and those Priests, the property was now altered, and it was become the Priests peace offering, and so it might be offered up and eaten.  
Now to return to the peace offerings of the Israelites, they were either of the whole Congregation, or of particular persons. 
Ia ubi supr. per. 1.  The peace offerings of the whole Congregation, were onely two Lambs offered at one time of the year, and that was at Pentecost, Lev. 23.19. And these were, killed, flayed, their blood sprinkled, their inwards burnt, and the flesh eaten by the males of the Priests in the Court, 
Id ibid. per 9.& Talm. in Zevac. per. 5.  even as the sin offerings were: 
Vi 4. R. Sol. in Lev. 23.20.  for these of peace offerings onely were accounted {αβγδ} most holy sacrifices, whereas all the rest were {αβγδ} sacrifices less holy.  
Th peace offerings of particular persons were threefold.  
1 Peace offerings that were offered without bread with them; such were their offerings that were offered for their Hagigah and Sim●bah, or for their festivity and rejoicing at the three solemn festivals: Now although these were offered without bread, and so might seem to have been proper for heathens to have offered, as being clear from that exception of the Law, of not offering the bread of a stranger, yet might not heathens offer these peace offerings, because that they were not under the command of the three festivals, nor of the festivity and rejoicing at them.  
2 Peace offerings that were offered with bread, of which there is mention in Lev. 7. and where they are described at large: These peace offerings might be of bullocks, or kine, of Lambs male, or female, and so of Goats, Lev. 3. The occasion of their offering as was mentioned before, was either for thanksgiving, or of a free devotion, or for a vow. 
R. Sol. in Lev. 7.  Rabbi Solomon confines the thanksgiving offering to such occasions as those mentioned in the hundred and seventh Psalm, as namely for deliverance from tempests at Sea, from dangers in travail in the wilderness, from sickness, and from prison, {αβγδ} for some remarkable and wonderful deliverance or mercy that was wrought for him; or as Aben Ezra expresseth it, 
Ab. Ezr. ib.  because he is delivered out of any straight. In which gloss, they straighten, the thanksgiving offering the rather to such singular and extraordinary occasions because their offerings of tithes, firstlings, first fruits &c. were as thanksgivings for their common and constant mercies; and yet I see not, but these peace offerings might also come sometime in reference to their common mercies and prosperity, as for their health, comforts in their children, success in their business, or the like. And as for the pe●ce offerings that came as vows, and those that came of free gift, as the rise of them was of different ground, the one of pure devotion, the other upon some conditional reference, so do the Jews observe, 
Kinnim. ●. 1.  that if the offerings that were vowed, died, or were stolen, they were to be made good by presenting others in their stead: but if those that were set a part of free gift, either were stolen or died, the party was not bound to any such reparation.  

Zev●chin per. 5. sect. 7.  These peace offerings that we have in mention were slain in any part of the Court, but most commonly on the South side,& their blood was sprinkled as was the blood of the burnt offering {αβγδ} 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,& 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 {αβγδ} Muram ordinarily by the rabbis, 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 
Pisk. Tos. in Mid.  the offerer was to go into the Court of the Priests, and to join his hand in the rite, and the manner of waving was thus; The Priest laid the fat in the owners hand, and upon the fat he laid the breast and right shoulder, and upon them he laid the kidneys and the cawl of the liver, and if it were a thanksgiving 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 frequentl● occurreth in this case to be understood, which saith {αβγδ} The remaining parts of it were eaten( not in any City, but) in any part of the City: and this is one of the privileges of Jerusalem above other Cities, 
Kelim. per. 1. Sect. 8.  because the lesser holy things might be eaten in it, and not in any other: They ordinarily boiled their peace offerings in the Temple itself, in one of the corners of the Court of the women, where wee have observed in its description, boiling places for this purpose: See 2 Chr. 35.13. And in the like manner they did at Shiloh, upon which business the sons of Eli shewed their wickedness, when in stead of contenting themselves with the wave breast, and heave shoulder, they brought up a custom to strike a three forked hook into the Cauldron where the peace offering was boiling, and to take whatsoever it brought up, 1 Sam. 2.  
The peace offering of thanksgiving was eaten the same day, but a vow or a free-will offering, might bee 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 Cer. 8.10.  
3. There was a third peace offering of a particular person, and that was {αβγδ}, 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 blood sprinkled; then were the inwards taken out, and the right shoulder and breast separated, and the rest of the flesh the Nazarite boiled in the corner of the Court of the women, in the place called the room of the Nazarites. Then took the Priest the sudden 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. 5. Meat offerings, and Drink offerings. {αβγδ} & {αβγδ}.  
THere 
maim. in Corbanoth. per. 2. Talm. in Menachoth. per. 6.  were twelve sorts of meat offerings; three of the whole Congregation, and nine of particular persons: The three of the whole Congregation were these:  
1. The twelve loaves of showbread, 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, 
R. Sol. in Levit. 23.  Every waving( saith he) is bringing it this way, and that way, up and down; and the waving it this way, and that way, was for the restraining of evil winds, and the waving it up and down, was for the restraining of evil dews.  
3. The two wave loaves offered at Pentecost, Lev. 23.17.  
The nine meat offerings of particular persons were these.  

1. {αβγδ} The daily meat offering of the High-priest.  
2. {αβγδ} The meat offering of initiation; which every Priest brought in his hand at his first entrance into the office.  
3. {αβγδ} 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 Misbuah, and in Tosaphta that speak of {αβγδ}, 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. {αβγδ} The jealousy meat offering of the suspected wife, Num. 5.15. this was of Barley meal.  
5. {αβγδ} The meat offering of fine flower, unbaked.  
6. {αβγδ} The meat offering baked in a pan.  
7. {αβγδ} The meat offering baken in a frying-pan.  
8. {αβγδ} The meat offering baken in the oven.  
9. {αβγδ} Wafers.   
Now besides these names, we red of {αβγδ},& {αβγδ}, The meat offering of the Heathen, and of women, and The meat offering with a drink offering, which are but names different from some of these that are name, for the things themselves did not differ: when a Heathen man would present a meat offering under the limitations forementioned, it was some of these mentioned, and also a meat offering that was offered with a drink offering, was some of these that are mentioned; but they are called by these distinctive names, only in regard of these circumstances, and not in regard of the difference of materials.  
As for the making and managing of these meat offerings, these were the main and general rules by which they went.  
1. 
maim. ubi sup per. 13.  That no meat offering should consist of less then the tenth part of an Ephah. of 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 join a log of oil; but under one tenth part, and under one log, there must be no meat offering. This tenth part of an Ephah was called an Omer, Exod. 16.36.  
2. 
Id. ibid.  That when the meat offering was any of the four sorts baked, they commonly made ten cakes, or pieces of the tenth deal, and accordingly if more tenth deals were offered then 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. 
Yalm. in Menae. per. 5.  Some meat offerings required both oil, and frankincense, some required oil, but not frankincense, some frankincense but not oil, and some neither frankincense nor oil. Those that required both frankincense and oil, were these. The meat offering of fine flower unbaked, those four that were baked, the meat offering of the High-priest, that of the Priests initiation, the omer of first fruits, and the meat offerings of Heathens and of women. The meat offering, joined with a drink offering, required oil, but not frankincense. The showbread required frankincense but not oil: and the sinners meat offering, and the meat offering of the suspected wife, had neither oil nor frankincense.  
4. 
Ibid. per. 6. Sect. 3.  All the meat offerings that were made in a vessel, had three powrings of oil about it: as the unbaked meat offering of fine flower {αβγδ}, first oil was put into the vessel, and the flower after it, then oil was powred upon the flower, and they mingled together, then was it put into the vessel of the service, in which it was to be brought to the Altar, and oil powred 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 frankincense upon all: Only what was made and baked wafer wise, they were anointed with oil, and their anointing was to be {αβγδ} 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 powred the oil so upon them, that it went this way, and that way, into two parts.  
5. 
Ib. Sect. 1, 2.  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 jealousy. 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. 
Tosaph. in Menac. per. 1.  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 hallows it in the holy vessel, and puts the oil and the frankincense upon it; then goes& he brings it up to the South-east horn of the Altar, 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 presented 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, 
R. Sol. in Numb. 15.  nor any of it powred into the fire as the meat offering was, but it was powred upon the foundation of the Altar as the blood was; and when the wine of the daily meat offering was powred out, the song of the Temple began, as wee have observed.  
There was a meat offering offered every morning with ●he morning sacrifice, and yet it is observable, that the time of the evening sacrifice only is called Minchah( 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 then by the name of the sacrifice itself, 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 itself, or because the sacrifice was not complete 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 Paschalls we shall speak anon.) There are only two things more concerning their sacrifices to be enquired after, and they are these. First, how these sacrifices of sin and trespass offerings, and burnt offerings became paid,( as wee 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 owe a sacrifice upon such a sin, and trespass: but he would spare the cost of a lamb, or goat, and would think it better saved then spent, if he could come fairly off, and keep his money. 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 commandement which called for it; and secondly, the expiation of the●r 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, then either regard Gods command or his own expiation, if there were witness found that came forth and said that he had committed such a fin or trespass, 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 wilfully, 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 heightened 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 
R. Sol. in Levit. 1.  be challenged his offering; compare Mat. 8.4. But as far as this matter restend upon their own 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, that 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 their zeal, or this 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, {αβγδ}, it may be whether he would or no. But the text saith, He must do it of his own free-will. 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 fallen 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 employments at home, and travail up to jerusalem at a charge double and triple, 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 Jerusalem. And so his pains, and cost of going up thither did accrue 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 forty affirmative precepts, that they pick up in the Law, {αβγδ} 
maim. in Praef. ad Iad.  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 
Baal Hat. in Deut. 12.  Baal Hatturim) are name 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 discoursing 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 commanded going thither: According to this construction and practise, the Chaldee Paraphrast understands what is said concerning Elkanab, that he went up out of his City to Shiloh to worship and to sacrifice {αβγδ} 1 Sam. 1.3. for he hath rendered it {αβγδ} From the time of one solemn festival to another: what exceptions there might bee 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.    

CHAP. IX. The manner and managing of the daily service.  
ON the North-side of the Court of the Temple, well towards the North-west corner of it, as wee have observed in its due place, there was a great piece of building which was called {αβγδ} 
Talm. in Tam. per. 3.& in Middoth. per. 1. maim. in Beth hall bech. per. 5.  Beth Mokadh, the fire room, or the House of burning: and the reason of the name was, because in that room there was constantly a fire kept in all could weather, both by day and by night. By day for the Priests to warm themselves by, when they came from the service, and by night for them to keep their guard by, for this was the chiefest Court of guard of the Priests, of all the three. Here the Elders of the House of their fathers warded, and had the keys of the Court gates hanging by them, being committed to them by Amarcalin: If they had a mind to sleep at any time, there were benches round about the room, on which they laid them down and slept: And the younger Priests that were with them( for such also were there) when they would sleep, they laid themselves down on the ground, and the holy garments in which they were to serve, they wrapped up and laid under their heads, as it were a pillow, and slept in their ordinary wearing garments.  
Now betimes in the morning, against the President of the service should come, they had bathed themselves in water, and put on the garments of the service, and made themselves ready against he came: They had this maxim concerning their bathing in water for the service, {αβγδ} 
Talm. in Ioma. per. 3.  That a man, yea though he were clean, yet might he not go into the Court to serve, till he had bathed himself in water. And for this purpose they had their bathing places in several rooms, some for the High-priest, and some for the other Priests, which places wee have particularly observed in our survey. Having bathed themselves in the morning, they needed not to do that again of all the day, unless upon doing their easments of nature by siege, but they washed their hands and their feet, upon their making of water; and as oft as ever they came within the Court about the service, did they go out and in never so oft. And to this custom our Saviour seemeth to allude, joh. 13.10. he that is washed needeth not save to wash his feet, but is clean every whit. At last the President cometh, and knocketh at the door, and they open to him: what President it was, whether of the Lots, or the Sagan, we will not dispute,( 
maim. in Tam. per. 6.  Maymony saith, it was the president of lots) but the Talmudick dispute about the time of his coming, may bee worth our marking: 
Tam. per. 1.  At what hour( saith the Treatise Tamid) did the President come? And it answers thus. Not at all times alike: sometimes he comes at Cocks crowing, sometimes near unto it, sometimes before it, and sometimes after: which nominated uncertainty of the time, and yet their readiness for him whensoever he came, is so parallel to those words of our Saviour, Mar. 13.35. that if those were not spoken in some allusion to this custom, yet may they bee well illustrated by it.  

Ibid.  Out of the room Beth mokadh, they go through a wicket into the Court, carrying candles in their hands: and there as soon as they were all come in, they divide themselves, and half of them go( in the Cloister walk) about the Temple, on the West and South sides of the Court, and the other half along the North and East sides, and both Companies met at the Pastry mans Chamber, which was on the left hand of the gate of Nicanor: and being met there they asked one another. Is all safe and well? Yes, all is well: And then they called the Pastry man up to go about his business, to make the {αβγδ} cakes for the High-priests meat offering.  

Sect. 1. The manner of their casting lots, for every mans several employment.  
THen did the President call upon them to go and cast lots, to decide and appoint what work every one must go about. The place where they were to do this, was in the building Gazith, namely in that room of it that stood within the Court: for some part of it stood within the Court,& that part upon some occasions was as the chapel of the Temple, and some part of it stood out into the chel {αβγδ}, and in that there sate the great Sanbedrin.  

maim. in Tamid. per. 4.  Being come together into the place, they all stand round, and conclude upon a number that they will count, as threescore, fourscore, or a hundred, or what they thought good. Then the President of the lottery takes off some one of their caps, and puts it on again, and Here( saith he) will I begin to count: Now put up your fingers: They put up their fingers, one, or two, or three, as they pleased: and he begins at him whose cap he had taken off, and tells the fingers that were held up round: he at whose fingers the tale or sum agreed upon is up, he is the man on whom the lot is fallen, and to him doth that particular service accrue, for which the lot was cast.  

Ioma. per. 2.  The first lotting was to determine, who should first cleanse the burnt offering Altar of its ashes. They had used to run and scramble for this service, and first come to the Altar, first do it: But( besides the roughness and irreverence this manner of doing carried with it) a special occurrence and incovenience that befell at one time,( which was, that one of the Priests thus shuffling for this business, was thrust down by his fellow from off the rise off the Altar, and broke his leg) did cause the Sanhedrin to take order that the work should be done with more reverence and calmness, and therefore they decreed that the lottery should appoint who should do it, and this was the first employment that they lotted for, and he at whom the number agreed upon is up, must have it.   

Sect. 2. The cleansing and dressing of the burnt offering Altar.  
he 
maim. in Tam. per. 1.  to whom it was allotted to cleanse the burnt offering Altar( which was the first lot cast, and the first work to be done) leaves his fellows in the room Gazith, and having first washed his hands and his feet at the laver, he goes about the work.  

maim. in Tamid. per. 2.  There were three fires continually made upon the altar: the first was the great fire which was made for the burning of the sacrifices. A second less then it was made upon the side of it, from which they took coals to carry into the holy place to burn the incense. And a third was made for no other use, but to keep the fire in, that it might burn continually, and not go out: And they give their reason for this number of fires, which I shall not insist upon: Now he that was to dress the Altar of its ashes first, he takes a silver chafing dish which usually stood on the West side of the Altar, and going to the Altar top, he scrapes the coals this way, and that way, and takes up his dish full of burnt coals, and comes down with them to the pavement, and when he comes there, he turns his face towards the North, and goes so along, till he comes to the Eastside of the Altar-rise, and there he lays down the coals on a heap, hard by the rise, in a place where they also laid the garbage of the Birds, and the ashes that were cleansed off the golden Altar.  
When his fellow Priests perceived that he was come down from the Altar, they hasted and washed their hands and feet; and taking the shovells and hooks that were for that service, they turned the pieces of the last nights sacrifice, if any were yet left unburnt, to the sides of the Altar, and if the sides would not hold them, they laid them upon the Altar rise. Then do they scrape together the ashes from all the sides to the middle of the Altar, upon a great heap, and take from thence as much as filled a great vessel of half an Homer( this vessel was called {αβγδ} Pesachtar) and this they bring down with them, yet leaving a reasonable big heap of ashes still, which they call Tapuahh. When they had brought this great vessel of ashes down, others of the Priests in lesser vessells carried them away, even out of the City: and laid them in a calm place, that the wind might scatter them as little as possible: and these ashes might not be put to any use.  
This cleansing of the Altar every morning, they began most commonly about the dawning: but on the three solemn festivals they began much sooner, and on the day of Expiation, they began from midnight. When therefore they had thus brought off the ashes, they go about to make the fire: And first they begin with the great fire for the burnt sacrifices, which they called {αβγδ} The great pile, and this they made something towards the East side of the Altar. The second fire which was for the coals for the incense, was made of the wood of figtree only, and that was made toward the south-west corner, as that place being nearest to the Priests standing upon the Altar rise,& the coals there being the readiest to be taken away. As for the third fire, which was for the keeping of the fire continually burning, it was made indifferently in any part of the Altar: Now besides all the other wood which was laid on the great fire, they added two singular billets,( for which they produce singular tradition) to it, when the sacrifice came on; which at the morning sacrifice was carried and laid on by one Priest, but at the Evening sacrifice by two. Having thus made the fire, they lay the pieces of the last nights sacrifice that were not burnt, upon it again; and so they come down, and return into the room Gazith again; and there the President calls them to a lottery again.  
There were thirteen particular services more to bee assigned to particular men; as killing the sacrifice, sprinkling the blood, cleansing the golden Altar, dressing the lamps, bringging the parts of the sacrifice to the rise of the Altar, &c. The first of which was appointed by lot in the same manner as before, and the rest fell in order to the persons, as they stood in order beyond him: they therefore conclude again upon another sum or number, hold up their fingers, and he counts again. The man at whose fingers the count is up, 1. he is appointed to kill the sacrifice. 2. he that stands next beyond him must take and sprinkle the blood. 3. The next beyond him must cleanse the incense Altar. 4. The next beyond must dress the candlestick and lamps. 5. The next must bring the head and legs of the sacrifice to the rise of the Altar. 6. The next must bring his two shoulders. 7. The next, the rump and the feet. 8. The next, the breast, weasand and plucks. 9. The next, the two loins. 10. The next, the inwards. 11. The next, the meat offering. 12. The next, the High-priests meat offering. 13. And the next, the drink offering. And thus these thirteen several employments were distributed severally to thirteen men, the first by the lottery, and all the rest by the mens standing, and this was the second lot.  
There were two lots for two services more used, namely for the burning of the incense, and for the bringing of the pieces of the sacrifice from the rise of the Altar, to the Altar top, and laying them on, but those two lots were not cast till a little further in the day, then the time that we are now upon. Now the reason why they counted fingers or hands in their lotting, and not the persons themselves, was, because they held it not convenient to number Israelites by their persons, but by some other thing: the reason of which conceit they give, but it is out of the road of our present pursuit, to follow the inquiry after it.  
Those who were missed, and were not either by the lot, or by their standing appointed to any of these employments, that are mentioned, they put off their Priests garments, all but their linen breeches, and went about the more servile works; as to f●tch out the vessells, that were to bee used, to carry away the ashes, that were fetched off the Altars, and the like.   

Sect. 3. The killing of the morning sacrifice, dressing the lamps and incense Altar.  
THen 
Talm. in Tamid. per. 3.& in Ioma. per. 3.  doth the President say to them, Go and see whether it be time to kill the daily sacrifice: One or another went to the top of some of the buildings about the Temple, and when he sees it fair day, he saith, {αβγδ} It is fair day. I, but( saith the President) is the Heaven bright all up to Hebron? he answers, Yes. Then saith he, Go and fetch the Lamb out of the Lamb room; and so they do, and though he were preached before, whether he were right and faultless, yet do they now search him again by candlelight, but they may not kill him but by daylight: yet once( as the Talmud relateth) they were deceived by the moonlight, and thought it had been day, and so slay the morning sacrifice by night.  
He that was allotted to kill the Lamb, and had fetched him out of the Lamb room, brought him to the place of the rings, where the sacrifice was usually slain; and the rest that were to sprinkle the blood, and to carry the parts to the Altar, go with him thither, and wait for their employment till it come: others go into the room where the vessells of the service lay, and from thence they bring ninety three silver and gold vessells, which were all to be used that day; in one of them they give the Lamb water to drink, for that, they thought made him to flay the better.  
The Seniors that carried the keys of the gates of the Court, when they saw their time they caused the gates to bee opened, and at the opening of the last gates of the two Courts, the trumpets founded, and gave warning to the Levites and Stationary men, for their attendance: At last the gate of the Temple itself was opened, for those two to go in at, that were to dress the golden Altar and the Lamps, who took with them for that purpose, two golden vessells, the one they called {αβγδ} Teni, and the other {αβγδ} Coz.  
As soon as the noise of the opening of the Temple door was heard, he that was to slay the sacrifice slay him: and as near as might be, he that cleansed the incense Altar, cleansed it while the sacrifice was in slaying. And when they sprinkled the blood, he that was to dress the lamps, dressed some of them at the time of sprinkling.  
The manner of cleansing the incense Altar was thus. He took the golden dish Teni, and set it before the Altar, and took his handful of coals and ashes of the Altar, put them into it, and brushed the rest into it; left it standing there, and so came out.  
The dressing of the lamps was in this manner. There was a great ston that lay before the Candlestick, in which there were hewed three steps; whereby, he that was to dress the lamps, stepped up. What lamps were out, he took out the yarn and oil, and put in new, and lighted them at some of the lamps that were not out. Only that which they called the western lamp, if that were out, it must not bee lighted but by some fire fetched from the sacrifice Altar.  
The western Lamb {αβγδ} was not that which stood most westward of all the seven, but the middlemost of all, and it was so called, because it was set bending westward, towards the most holy place, and all the rest of the lamps stood bending towards this.  
As for those lamps that he found burning, he snuffed them, dressed them, and supplied them with new oil. And thus he did only by five lamps at this time, for he dressed not all the seven at once: and having thus done, he sets down his golden dish Coz, on the second step on which he had gone up, and so he came out.  
In the mean while they without were sprinkling the blood, flaying the sacrifice, and dividing it into its pieces: which so divided, the several men, appointed to carry the pieces to the rise of the Altar, brought them thither, salted them, and left them there, and now again go into the room Gazith, which was as their chapel, to their prayers.   

Sect. 4. Their public Prayers, their Phylacteries.  
THen 
Tamid. 4. per.  the President calls upon them to go to prayers; which they began thus, 
maim. in Tamid. per 6. Seder Tephil l●th.  Thou hast loved us O Lord our God with an everlasting love, with great and abundant compassion hast thou compassionated us, O our father our King: for our fathers sakes who trusted in thee, and thou taughtest them statutes of life. So be gracious to us also, O our father, O most merciful father, O thou compassionate one, pity us. And put into our hearts, to know, understand, obey, learn, teach, observe, do and perform all the words of the doctrine of thy Law in love, and enlighten our eyes by thy Law, and cause our hearts to cleave to thy commandements, and unite our hearts to love and to fear thy name, &c.  
After this prayer they rehearsed the ten Commandements, and after the ten Commandements they said over their Phylacteries.  
There is mention of their Phylacteries in the Scripture, Mat. 23.5. and they were four sections or Paragraphs of the Law, written in two parchments, which parchments they wore about them continually, as memorandums of their observance of the Law, and evidences of their devotion: and therefore they were called in the Greek tongue Phylacteria, or Observatories, and in the Hebrew Tephillin, or orisons.  
The portions of the Law that were written in these parchments were these: 

I. Exod. chap. 13. ver. 3, 4, 5, 6, 7, 8, 9, 10.  
II. Exod. chap. 13. ver. 11, 12, 13, 14, 15, 16.  
III. Deut. chap. 6. ver. 4, 5, 6, 7, 8, 9.  
IV. Deut. chap. 11. ver. 13, 14, 15, 16, 17, 18, 19, 20, 21.    
The manner and curiosity of writing these sentences 
Vid. maim. in Tephillin. per. 1.& 2.& Buxtorf. Lex. Tal. in {αβγδ}.  in their several columns, and in what parchment, and with what ink, is largely discoursed by the Authors cited in the margin, with which I shall not trouble the Reader at this time: only I may not omit the reason why these were used, rather then any other sentences of the Law, which was this, because in every one of the sections there is mention, either of Those words being Totaphoth, or frontlets between their eyes, or a memorial between their eyes, or that they should bind them upon their hands. And accordingly the place where they wore these two parchments was, the one upon their foreheads downward, towards between their eyebrowes, and the other upon their left arm: whereupon 
Tanchuma. fol. 6. col. 3.  Tanchuma hath taken occasion to expound Gods swearing by his strong arm, of his swearing by the Phylacteries.  
I doubt whether all the nation used these Phylacteries indifferently, or only those who were called, The Scholars of the wise, who pret●nded more knowledge, devotion, and study of the Law then the common people: 
juchasin.  It is recorded by the Jewish writers, that the Sadduces though they could not away with the Pharisees traditions, yet that they used Phylacteries as well as they, but only that they differed from them in opinion, about the place where they should wear them: but whether husbandmen, tradesman, and the rest of the common people wore them, as well as scholars, and the learned of the Nation; this one passage of Maymony amongst other arguments, may give some occasion to suspect: He speaking of those things, for which a man might be allowed, to pass by a synagogue whilst they were at prayers there and not come in, among other things he saith thus, 
maim. ubi sup.  were his Phylacteries seen upon him, then that was a sign that he neglected not the Law, and so though he had occasion to pass the Synagogue at that time, yet his Phylacteries appearing, spake for him, that it was not for want of devotion, that he passed the Synagogue, but was called away by some business or occasion.  
Howsoever the common people did not wear these Phylactery parchments, as the learned did, yet both learned and unlearned were bound alike to the rehearsing or saying over the Phylactery sentences contained in them morning and evening every day. 
Talm. in Beracoth. per. 2.  Yea workmen, that were on the top of a three, or on the top of a piece of timber,( rearing or repairing a house) they were bound to this rehearsal there, when the time of the day for it was come.  
This rehearsal, is commonly called by the Hebrews {αβγδ} Keriath Shemaa, the saying over of Shemaa, because one of the Sections began with Shemaa Israel, hear O Israel &c. Deut. 6.4. which though it were not the first of the four, as they stand written in the book of the Law, nor though it were not first written in their parchments which they wore, yet was it ever the first in their rehearsal, and the reason is given, because it containeth the first and the foundation of all other duties, and that is, to love the Lord.  
The time of their Keriath Shemaa, or rehearsal of their Phylactery sentences in the morning, is thus determined in their traditions. 
Ibid. per. 1.  At what time of day do they say over their Phylacteries in the morning? Namely, from such time as a man can see to distinguish between blew and white: Rabbi Eliezer saith, between blew and green, even until sun rising, Rab. Joshua saith, until the third hour. And at what time do they say them over at Evening? Namely, from the time that the Priests go into eat their offerings until the end of the first watch &c.  
Now besides this daily rehearsal of these sentences morning and evening, to which they were all bound by their traditions, they also held it a great piece of piety to say them over at the hour of death: so it is related of one of the ten Martyrs of the kingdom,( for so let me translate {αβγδ}) that as he was saying over his Phylacteries, he was slain and cast unto the dogs. And to speak from more later times, Joseph the Priest 
Lib. 1. ad ann. 1096.  in his various History of the Turkes, Jews, and Christians( a book very rare to be had) describing a massacre raised by the read cross Souldiers that went under Godfrey of Bulloine, and the rest to the holy war, against the Jews in Germany: he recordeth it several times over, that when such and such murdered Jews were ready to expire, yea even children in their mothers arms, they said their Keriath Shemaa, or their Phylacterie sentences over, and with those in their mouths they gave up the ghost.   

Sect. V. The burning of incense, and the rest of their prayers.  
COncerning the time of the burning of incense, they have this tradition {αβγδ} 
Joma per. 3.  That the incense of the morning was offered between the sprinkling of the blood, and the laying of the pieces upon the Altar: and of the Evening, between the laying on of the pieces on the Altar, and the drink offering. Now for this employment of offering the incense, they go to lotting again, to be resolved who should do it; and so there was another lot likewise cast, to determine who should bring the pieces from the rise of the Altar and lay them on.  
He that was allotted to burn the incense, took a silver dish in which there was a censer full of frankincense; another took another dish and went to the top of the Altar, and thence took some burning coals and came down. These two must go into the Temple; now as they go, there was a great vessel or instrument, or what shall I call it?( they call it {αβγδ} Migrephah) which being rung or struck upon, made an exceeding great sound; and so great, that they set it out by this hyperbole {αβγδ} One men could not hear another in Jerusalem, when the {αβγδ} Migrephah founded: It was as a Bell that they rung, to give notice of what was now in hand. And the ringing of it, as saith the Treatise Tamid, served for these three purposes. 
Tam. per. 5.  1 Any Priest that heard the sound of it, knew that his brethren were now ready to go in and worship, and he made hast and came. 2 Any Levite that heard it, knew that his brethren the Levites were going in to sing, and he made hast and came▪ And 3 the head or chief of the Station hearing the sound of it, brought up those that had been unclean and had not yet their atonement made, into the gate of Nicanor to have them there atoned for.  
The two men then, that are going into the Temple to burn incense, ring upon this Mig●ephah as they go by it,( for it lay between the Altar and the porch) to give notice to all who were to attend, that now the service was in beginning, and to chime them in. As they go up the steps, the two that had b●en in before, to cleanse the incense Altar, and to dress the lamps, go up before them: He that had cleansed the Altar goeth in, and taketh up his dish T●ni, and worshippeth, and cometh out. He that had dressed the five lamps before, dresseth now the other two, and taketh up his dish Coz, and worshippeth, and cometh out. He that went in with the censer of coals after a little office done towards the disposing of the incense, leaves the other there, and he also comes out.  
Now he that is left there alone for the burning of the incense, h● offers not to kindle it, till the president from without with a loud voice give him notice when he shall begin: yea though it were the High-priest himself that offereth the incense, yet he begins not to do it, till the President have called to him, Sir offer: and assoon as he hath given the signal to the incense offerer that he shall begin and offer, all the company in the Court withdraws downward from the Temple, and fall to other of their prayers.   

Sect. VI. The rest of their prayers.  
BEsides the prayers and rehearsal of the Decalogue and of their Phylacteries mentioned before, they had three or four prayers more which they used at the morning Service, and they were these; 
Tam. ubi supr.  The first they called {αβγδ} Emeth, and Jatsib, because it began with those two words, and it referred to their Phylacteries, and it was of this form. Trutb and stability, and firm and sure, and uprigbt and faithful, and beloved and lovely and delightful, and faire and terrible and glorious, and ordered and acceptable and good and beautiful is this word for us for ever and ●ver. The truth of the everlasting God our King, the rock of Jacob, the shield of our salvation for ever and ever. he is sure and his Name sure, and his Throne settled, and his kingdom and truth established for ever more, &c.  

Ibid.& maim. ubi supr.  The second is called by the Talmud text {αβγδ} Avodah, but by Maymony {αβγδ} Retseh, yet they both agree in one as to the prayer itself, only the one names it after the first word in it, and the other after one of the chiefest words in it. The tenor of it was thus, Be pleased O Lord our God with thy people Israel, and with their prayer, and restore the service to the Oracle of thy house, and accept the burnt offering of Israel and their prayer in love, with well pleasednesse; and let the service of Israel thy people, be continually well pleasing to thee. And they conclude thus, We praise thee who art the Lord our God, and the God of our fathers, the God of all flesh, our creator, and the maker of all the Creation, blessing and praise be to thy great and holy Name, because thou hast preserved and kept us; so preserve and keep us, and bring back our captivity to the Courts of thy holinesse, &c.  
A third prayer ran thus, {αβγδ} Appoint peace, goodness, and blessing, grace, mercy, and compassion for us, and for all Israel thy people; bless us O our father, even all of us as one man, with the light of thy countenance, for in the light of thy countenance thou O Lord our God hast given us the law of life, and loving mercy and righteousness and blessing and compassion and life and peace, let it please thee to bless thy people Israel at all times. In the book of life, with blessing and peace, and sustentation let us b● remembered and written before thee, wee and all thy people the house of Israel, &c.  
And a fourth prayer was used on the Sabbath as a blessing, by the Course that went out, for a farewell, upon the Course that came in, in these words, he that caused his name to dwell in this house, cause to dwell among you love, and brotherhood, and peace, and friendship. Compare 2 Cor. 13.11.  
Now whereas there is some seeming doubtfulness among the Talmudicall writers, about the time of these prayers, they leaving it somewhat uncertain whether they were uttered immediately before the offering of the incense, or in the very time of its offering, the Evangelist Luke hath determined the question, and resolved us, that the multitude was praying at the very time of the incense, Luke 1.10. and even the gloss upon the Talmud itself, doth tell us, that those prayers were the peoples prayers, the last only excepted.  
When those prayers were done, he whose lot it was to bring up and lay the pieces of the sacrifice upon the Altar, did th●t busin●sse in that manner as hath been mentioned before, namely, first flinging them into the fire, and then taking them up again, and laying them in order.  
After which things performed, the Priests, especially those that had been in the holy place,( with the holy vessels in their hands that they had used) standing upon the stairs that went up into the porch, lifted up their hands and blessed the people. Compare Luke 1.22.  
Not to insist upon the large disputes and discourses 
Taanith per. 4. May●. in Tephil.& Bircoth. cohani●. per. 14.& 15▪  that are among the Jews about th●ir lifting up their hands; the blessing they pronounced was that in Numb. 6.24, 25, 26. The Lord bless thee and keep thee, the Lord m●k● his fac● shine upon thee, and be gracious unto thee; the Lord lift up his countenance upon thee, and give thee peace. And the manner was thus, they lift up their hands abov● their heads, with their fingers spread, and one of them saith over this blessing word by word, and they say after him, and they make it all one blessing( but in the Synagogues they made it three) and when they have ended it, the people answered, blessed be the Lord God, the God of Israel, from everlasting to everlasting.  
After this blessing the meat offering was offered, and after that the {αβγδ} meat offering of the High-priest, and last of all the drink offering; and then began the song and music, of which we have spoken before; and upon every stop of the song, the trumpets sounded and the people worshipped; and having done so at the last close they departed.  
Thus was the ordinary and common service of the Temple morning and evening, save that at the evening service there was some small difference from this rubric, which was not very material: as that then they cast not lots for their several employments, but those that the lot had assigned them in the morning, they retained in the afternoon: onely about the matter of burning the incense they cast lots anew amongst those of the house of the father that served that day, that had never burnt incense in their lives: but if all of them had at one time or other been upon that employment, then he that had had it by lot at the morning Service, did also perform it at the evening: likewise at the evening Sacrifice the burning of inconse was a little later then at the morning, as was touched before; for it was not till after the laying on of pieces of the beast upon the Altar, and the offering of the drink offering: so that then the burning of incense and the public prayers fell in just with the time of the Minchah or meat offering. The Priests also lifted not up their hands in blessing the people at the evening service on some dayes, as they did in the morning, and the reason why they did not, is given, and the matter discussed in the beginning of the fourth chapter of the Treatise Taanith, but it may seem more tedious to the Reader then either useful or delightsome to insist upon it.    

CHAP. X. The manner of their worshipping at the Temple.  
THE holinesse of the place, and the equity of that Law, Ye shall reverence my Sanctuary, did justly challenge all solemn and holy behaviour of them that came to worship there: for which, as the law had prohibited all uncleanness from that place, so did the great Masters of traditions prohibit other things which the Law had not name, in which provision they did, as they did generally in all other things, they strained at a Gnat and swallowed a Camel: not sticking to make and permit the house of prayer to be a house o● merchandise, and a den of thieves, a●d yet strict in prohibiting what was of far less faultiness and scandal. According to which their punctual preciseness in lesser matters  
I. {αβγδ} 
Berachoth. per. 9. Zavim. per▪ 1. Gemara. maim. in Beth Habbech. per. 7.  No man might go into the mountain of the house with his staff. It being reputed as a thing unfit, to bring in weapons of striking into that place of peace, or to use that place as a journey, which was to be a rest, or to lean upon any staff there, but onely on God. From this custom it was that our Saviour driven not out the buyers and sellers out of the Temple with a staff, but with a whip of cords, no staff being permitted to be brought in thither. And here it was a strange contradiction in religion, that they might bring cattle to ma●ket into the mountain of the house, but they might not drive them in thither with a staff. Yet did the man of the mountain of the house walk up and down the Mountain with his staff, and use it to strike too, for {αβγδ} as Maymonides tells us, he cudgeled or punched with his staff, those Levit●s that lay sleeping upon the guards.  
II. {αβγδ} 
Ibid.  Nor might any man enter in thither with his shoes on his feet. This prohibition they took from those words of God to Moses and Jos●ua, Put off thy shoes from thy feet &c. Exod. 3. J●sh. 5. Under which prohibition and practise was couched that doctrine, which the Targum uttereth on these words in Eccles. 5. Take heed to thy feet when thou interest into the house of God. 
targe. in Eccles 5.1.  Thou son of man take heed to thy feet when thou interest into the sanctuary of the Lord to pray, that thou go not in thither full of thy sins unrepented of, &c. And be not as fools, which offer sacrifices for their sins, and yet turn not from their evil works.  
They might go into the mountain of the house in their sandal● though they might not in their sho●s, 
Erach. per. 2. in Gemar.  but the Levites might not go into their desks to sing, nor their Priests into the Court to serve, no not so much as in th●ir sandals, but bare footed.  
III. {αβγδ} Nor might any man en●er into the mountain of the house with his scrip or bag purse about him. The word {αβγδ} or {αβγδ} is taken by some to signify a little upper garment that they wore, which in greek( from which language they conceive this word is taken▪) is called {αβγδ} Joh. 21.7. but I have ventured to render it a scrip or bag purse, for the clearer sense of the prohibition that we are about, upon some ground● and reasons which I shall give, when I have name one or two of their prohibitions more.  
IV. {αβγδ} Nor might he come in with the dust upon his feet, but he must wash or wipe them, and look to his feet when he entered into the house of God. How under this might bee couched the doctrine of shaking off all worldly thoughts and affections when they were to go about the service of God, is ready for every one to observe, and needeth no intimation.  
V. {αβγδ} Nor with money tied to him in his Purse. The words of our Saviour to his Disciples when he was sending them to preach, are so parallel to these prohibitions, that it is more then probability that he speaketh in allusion to these things. Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither shoes nor staves, Mat. 10.9, 10. And therefore I have the rather translated {αβγδ} a scrip, and {αβγδ} a purse, because those two words in our Saviours speech do not only fitly translate these two, but that they seem to do so purposely. And for the rendering of the former word so, there is this double warrant: 1 Because the word {αβγδ}, which the Syriack hath used to render the greek word {αβγδ} by in the place cit●d, is sometimes used by the Talmud in conjunction with the same words that {αβγδ} is used with here; as {αβγδ} 
Shabbath. per. 2. fol. 31.  with his staff and his scrip, {αβγδ} 
Jebamoth. fol 122.  his staff, his shoes, and his scrip: and 2 from the signification that Rabbi Nathan giveth of {αβγδ} in these words, 
Aruch in {αβγδ}  It was a kind of v●sture which was a little upper garment in which were many places sew●d, in which they put any thing they met with, that they had occasion to use: So that this was a kind of an apron with divers purses, or pockets made in it, in which they put their necessaries, as we do in our pockets; which apron they could readily put on or off, wear or lay aside as they saw occasion. And as in such an apron they had their pockets, so in the scarf or girdle wherewithal they girded their under coats, they had their purses, Mat. 10.9. Their girdles ordinarily were of linen, which the word before us {αβγδ} meaneth,( and it was extraordinary in Elias and John the Baptist to go in leathern girdles) and in these their girdles they had a way to keep the money that they carried about with them when they traveled or went upon their occasions, but into the mountain of the house they might bring no money in it. And thus might they not come thither, with any thing of worldly notion or encumbrance about th●m, but must lay aside for their time of being there,( as a lecture of devotion retired from worldly thoughts or employments) their money, their worldly implements and utensils, and whatsoever in their common employments& occasions they used, and used to carry with them: Sure then( it will be thought, that) the poor cripple that lay at the beautiful gate begging, Act. 3. had but a very poor and comfortless trade of it, to b●g there where no money was, or might be stirring: and when Peter and John say to him, silver and gold have I none; it may seem that that was the tune of all that came by him: But money was brought into the Temple in abundance, though they brought it not in their purses, for they gave money to the Priests, who helped them to offerings for their money, and they gave money to the treasury for the poor, but they brought their money in their hands. And it may be that phrase so ordinary in the Hebrew did allude to this custom, he shall bring an offering as his hand shall find.  
VI. Being come into the mountain of the House, he must be careful of these four things. 1. {αβγδ} 
maim. ubi ●●te.  He may in no wise spit there: but if he be n●c●ssitated to spit, h●e must d● it in some c●rner of his garment: Yet did they not stick to spit in the face of him that was greater then the Temple, Mat. 26.67. 
Shek per. 8.  There was a street in Jerusalem, which was called the upper street, and in this street spittle was unclean, and so it was in no street of Jerusalem besides.  
2. {αβγδ} He may not use any irrev●rent gesture, especially not before the gate of Nicanor, for that was just before the face of the Temple: and this irreverence forbidden was, that they might not laugh, scoff, nor talk idly, much less do any thing of a higher irreverence.  
3. {αβγδ} He may not make the mountain of the House a thorough-f●re: 
maim. in Tephillah. per. 1.  no more might they do one of their Synagogues: As if he had occasion to go from one side of the City to another about his occasions, he might not go through the mountain of the Temple, though that were the nearer way, but he must go about▪ for thither he might not come {αβγδ}, but onely upon occosion of Religion.  
4. {αβγδ} He that went into the Court must go leisurely and gravely into the place where he was to stand, and there he must demean himself as in the presence of the Lord God, in all reverence and fear.  
VII. {αβγδ} 
Id. ib. per. 5.  Being now come in, to pray and to attend the service in the Court, 1. He must stand, and neither sit, nor lean, nor lye: for besides that caution which we shall observe by and by, that none might fit in the Court, it was not only their custom, but they held it their duty to pray standing wheresoever they prayed: Our Saviour saith, they loved to pray standing in the Synagogues, and in the corners of the streets, Mat. 6. Their own traditions do bear witness to these words, both as to the posture, and to the place. Th●re are eight things( saith Maymony in the place cited above in the margin) that he that prayeth must take notice of▪ to do them: namely, to stand, to set his face toward the Temple, to compose his body, to compose his clothes, to fit his place, to order his voice, to bow, and to w●rship: he is not to pray but standing( unless sick or weak) and if he be in a ship or a cart, if he can let him stand. And in the eleventh Chapter of the same book, he speaks of praying in the streets at their Fasts, and some other dayes when the Synagogues would not hold them. 2. As for the composure of their bodies in prayer, the rule that their tradition gives, is this, he is to stand, with his feet one even by another, and must cast his eye● downward, and his heart upward, and he must l●y his hands upon bis breast, the right hand upon the left, and he must stand as a servant before his Master, with all reverence and fear. Their looking down in prayer, they took from those places in scripture that speak of being ashamed to look up towards heaven, and of being unable to look up because of sin, and to this posture of looking down, and laying his hands upon his heart; that demeanour of the Publican in the parable seemeth parallel. he would not so much as lift up his eyes towards heaven, but smote upon his breast, Luk. 18.13. And even the Priests when they pronounced the blessing upon the people, neither looked up towards heaven, nor level upon the people, but down upon the ground, and the people might not look upon them.  
VIII. {αβγδ} Were they never so weary with standing, or had they stood never so long, yet might they not sit down in the Court, either people or Priests: For this is a most known and received maxim amongst the most Jewish writers, That no man whosoever might sit in the Court, but only the Kings of the House of David. 
Kimch. in 1 Sam. 1.& Lev. Gerso●. ib.  Though Kimchi allege some, that excepted the Kings from this privilege, and allowed it only to the High-priest. 
Midr. Till.  
Ps. 1. ab initio  Midras Tillin doth wittily apply this sitting of the King alone, and all the rest standing, to the posture of the congregation in heaven, where the great King sits, and all the company there, standeth attending on him: But some other of the Jews do as unwittily apply it, when they make this to be one of Jeroboams greatest fears for the peoples withdrawing from him, and personate him speaking thus. 
R. Sol.& D- Kimch. in 1 King. 12.  It is certain that there is no sitting in the Court, but only for the Kings of the house of David: therefore as soon as they shall see Rehoboam sitting, and me standing, they will conclude, that if I were a King I should sit down, &c. 
maim. in Beth habbech. per 5.  From this received tradition, of not sitting in the Court, the great Sanhedrin, who sate in the room Gazith, which was in the South wall of the Court, would not presume to sit in that side of the building that stood in the Court, but they sate in the other side that stood in the {αβγδ} c●el. In its due place wee have at large described the situation of that building and their fitting there.  
IX. {αβγδ}. 
Id. in Tephillah. ubi sup.  They might not pray with their heads uncovered: And the wisemen and their scholars( saith my author) never prayed but being veiled. So 
Avoth. R. Nathan. per. 6.  Rabbi Nathan relating a story of Nicodemus, how he prayed, and begged for rain in a great exigent, and mentioning his twice going in to pray upon that occasion, he doth particularly express this circumstance {αβγδ} That he put on his veil, and went in,& prayed. And the Jews compare the appearing of the Lord upon mount Sinai in a cloud, to the Angelus Ecclesiae, or minister of the congregation, having on his veil. 
maim. in Iesudei torah. per. 1.  {αβγδ}. The Priests wore their caps or bonnets constantly all the time they were about the service, and yet it seems they did not account that covering of their heads sufficient when they went to pray, but they put on some other covering also. This custom and practise of theirs the Apostle taketh to task, 1 Cor. 11.4.  
X. Their bodily gesture in bowing before the Lord, was either {αβγδ} bending of the knees, or {αβγδ} bowing of the head, or {αβγδ} falling prostrate upon the ground. Now this last is most spoken of, and yet according to its strict propriety it was least in use: they used indeed sometime to fall down upon the floor in prostration, but ordinarily this was changed among them from a flat falling upon the ground, to a very low bending of the body towards it: for they had this position, 
Id. ubi ante.  That prostration was not fit for every man, but only for such as knew themselves righteous men, like Joshua.  
XI 
Id. in Beth- habbech. per. 7.  Having performed the service, and being to go away, they might not turn their backs upon the Altar, therefore they went backward till they were out of the Court: and when they came into the mountain of the House, 
Talm. in Middoth per. 2.  they might not go out at the same gate, at which they came in, about which matter we have discoursed elsewhere.   

CHAP. XI. Of the appearance of the people at the three festivals.  
THE 
Maymon. in kidd. h●odesh. per. 1.  great Sanhedrin was as an almanac to all the Nation, to give them notice of the new moons, by which they might fix their monthly feasts, and know when to celebrate their solemnities. Now although the Sanhedrin had the skill to know the night when the new moon should appear( for from its appearing they began the month) yet they did not determine of the thing, till they had the testimony of two men, which gave in evidence that they had seen the new moon: And hereupon it was, that very many couples repaired to Jerusalem for this purpose, who having seen the first new moon, set away thither to give testimony of it, and there were entertained in a place of the City, called {αβγδ} 
roche. hash. per. 2.  Beth Jaazek, 
Aruch. in {αβγδ}  a Court walled in with ston, and examined about the business and feasted, that men might be encouraged to come to witness upon so needful an occasion: it is besides our present purpose to inquire curiously after the quality of the persons whose testimony was to be accepted, or how, or how far they came, or why they should come, when the persons of the great council might see the moon themselves, and how they of the Sanhedrin that saw the moon, did witness among themselves about it, and therefore we will let these disquisitions alone, and content ourselves with observing this, that 
Gl●ss. in maim. in loc. cita●.  as that Court held itself bound to fix and give notice of the new moons, so they held themselves bound to determine upon this matter by the mouth of two witnesses, as they did also in other judicial matters.  
The two first witnesses that came, if their testimony were current did serve the turn, and they looked no further( yet had they something to say to all the couples that came, because they would encourage the work:) or if those two did not serve the turn, when any other two did, then they took course that all the Country might know of the day with what speed might bee.  
For that purpose their course at the first was this: At night( after they had concluded by day, by such witness, that the new moon was seen the night before) they caused one to go upon mount Olivet, with a bundle of most combustible wood, and other stuff, and there he set it on fire, and waved it up and down, and this way, and that way, and never left, till he saw another do so upon another hill, and so another on a third: and those that took at him, they waved their blazes up and down, till they were answered with the like from another hill, and so the intelligence was quickly dispersed through the whole land: Nay, saith the Talmud, 
roche. hash. ibid.  it went from mount Olivet to Sartaba, from Sartaba to Gryphena, from Gryphena to Hhevaron, from Hhevaron to Beth Baltin: and he that stood there never left waving his blaze, till he saw all the place of the captivity full of the like.  
The Country thus seeing these flames and blazes, knew that the new moon had appeared the night before, and that the Sanhedrin had concluded the day past, for the first day of the month, and so they knew how to count forward: But it seems experience taught them in time, that by such kind of intelligence, they might be, and sometimes were deceived {αβγδ} by the samaritans or profane persons, or some of their enemies, that made such flamings for the very nonce that they might deceive them: 
Ibid. per. 1.  Therefore they fell to a second way of dispersing their intelligence, and that was by sending messengers up and down the country for this purpose: What a toil would a good almanac have saved, nay an indifferent one would have given as much, or more certainty about this matter, then this way did, or could do, because of the slipperiness of it in several particulars.  
These messengers were sent abroad upon this errand onely seven months in the year: As,  
1. In the month Nisan, that the people might know the right day of the Passeover.  
2. In the month Ijar, because of the second Passeover, or the Passeover in the second month.  
3. In the month Ab, because of the Fast, on the ninth day.  
4. In the month Elul, because of the beginning of the year, the next month after: for Elul was most ordinarily mensis vacuus, or a month of nine& twenty days only, and so they knowing the first day of Elul, they might observe the thirtieth day, for the first of Tisri, or the beginning of the year: And if on the thirtieth day they found not either by the sight of the moon, or by some intelligence from the Sanhedrin, that that proved the first day of the month; they kept the next day after also for it, that they might make sure.  
5. In Tisri, because of the day of Expiation, and feast of Tabernacles.  
6. In Cisleu, because of the feast of Dedication.  
7. In Adar, because of the feast of Purim.  
The knowledge of the certain day of the three festivals, Passeover, Pentecost, and Tabernacles, being thus imparted to all the country, they were by the Law to resort to Jerusalem, at the times appointed, and to keep the Feast, and to rejoice there. Their appearance there, was called {αβγδ} Raaiah, and their festivating and rejoicing, was called {αβγδ} chagigah. Their appearance was made in the Court of the Temple, the first holiday in the festival week: and they were to bring their sacrifice for their appearance, and peace offerings for the Hagigah, or for the solemnity of the festivity, and their peace offerings for their rejoicing, and these were called, {αβγδ} Peace offerings of joy.  

Hagigah. per. 1.  There were some that were acquitt●d and excused from this appearance; as, man-servants that were not made free, the deaf, dumb, silly, lame, unclean, uncircumcised, those that were very old, the sick, tender and unable to travail a foot, and infants till they were able to walk up to the mountain of the House, holding their Fathers by the hand.  
And as miraculous providence did preserve their families in the country, when they were gone up to these solenni●ies( and had left at home none but women, children, and some man-servants, which were not free,) so it was little less then a miracle, that all these vast multitudes of people, should find provision& acommodation for them, when they came to Jerusalem. And this the Tal●udicks do justly take notice of as a special wonder, and remarkable work of God, of which they have this observation.  

Aboth. R. Nathan. per. 34.  Ten wonders, say they, were shewed to our fathers at the Sanctuary. No woman ever proved abortive by the smell of the flesh of the Sacrifices. And no man ever stumbled in Jerusalem: Neither did any man ever fall in Jerusalem. Nor was there ever abortion in Jerusalem: Nor did any man ever say to his fellow, I have not found a fire where to roast my paschal in Jerusalem: Nor did any man ever say to his fellow, I have not found a bed in Jerusalem to lye in: Nor did ever any man say to his fellow, My lodging is too straight in Jerusalem, &c.   

CHAP. XII. Of the manner of the celebration of their Passeover.  
THE great and mysterious sacrament of the Passeover, is so copiously related and the History of it given, in Exod. 12. that it is needless to speak any thing of it, as to its story: But the celebration of the Passeover in after times, especially in the times of our Saviour, when traditions were come to their height, did so far differ in various circumstances from that, that was ordained in egypt, and had so various rites put upon it by their traditions above that, that the discovery of the manner of it in those times, deserveth some copious discourse and scrutiny from their own traditions and antiquities, that put those circumstances upon it. It will therefore not be amiss to trace these particulars step by step, out of such writing and writers, as speak purposely and largely of this matter, and that the rather, because the New Testament in several places and passages doth refer to some of these circumstances which wee call additional.  
First therefore we will begin with the difference which the Jewish Doctors hold out, between the Passeover in Egypt, and the Passeover in succeeding ages, which 
Tosaphta in Pessach. per. 8.  Tosaphta on the treatise Pessachin holdeth out thus.  
The Passeover in Egypt, the taking of it up, was on the tenth day, and the killing of it was on the fourteenth, and they were not guilty for it of cutting off. The Passeover in succeeding generations they are liable concerning it to cutting ●ff.  
Of the Passeover in Egypt it is said, Let him and his neighbour next to him take a Lamb, but it is not so said of the Passeover in succeeding generations: But I say, saith R. Simeon, it is so said of the Passeover in future times: And that because a man should not leave his neighbour whose house is near unto him, to keep his Passeover with his companion: for it is said; Better is a neighbour that is near, then a Brother that is far off.  
The Passeover in Egypt was not charged with sprinkling the blood and fat upon the Altar: but it is otherwise with the Passeover in after times.  
Of the Passeover in Egypt it is said, ye shall put of the blood upon the two posts, and the upper door post: but it is not so with the passovers afterward.  
At the Passeover in Egypt it is said, None of you shall go out of the door of his house till morning: but it was not so in after generations.  
The Passeover in Egypt was slain by every one in his own house, but the passovers afterward, all Isra●l slay them in one place.  
Where they eat the Passeover in Egypt, there also they were to lodge: but in after times, they might eat it in one pla●e, and lodge in another.  
Yet was the Passeover in Egypt, and succeeding passovers all one: whosover had servants that were not circumcised, and maidens shalt were not baptized, they restrained them from eating the Passeover. But I say, saith Rabbi Eliezer the son of Jacob, the scripture speaks only of the Passeover in Egypt.  
In these things the Passeover in Egypt, and in succeeding times was alike.  
The Passeover in Egypt was in three Houses, so also was it with future Pass●overs.  
The Passeover in Egypt was of the flock, a male, without blemish, of the first ye●r: After-passeovers were so likewise.  
Of the Passeover in Egypt it is said, ye shall not leave ought thereof till morning: the like was it also with after passovers.  
Rabbi Josi the Galilean saith, I say that leaven in Egypt was forbidden but for one day.  
The Passeover in Egypt required a song: so did the passovers in after times require a song.  
Thus is the Jewish differencing and reveling the first Passeover, and those succeeding: in which passage before we leave it, these things are observable.  
1. That whereas it is said, that as to the Passeover in Egypt, there was no liableness to cutting off, it it spoken in comparing the relation of the institution of the first Passeover, in Egypt, Exod. 12. with the renewing of the command of the Passeover in the wilderness, Numb. 9. For when God first ordains the Passeover, there is cutting ●ff mentioned indeed in some reference to it; for it is said that whoso●ver eateth leavened bread from the first day to the seventh day, shall be cut off, Exod, 12.15. but it is not expressly said, he that keeps not the Passeover shall be cut off, but when God comes to renew the command and to give the law for it, for after times, he then saith expressly, that the man that is clean and is not in a journey, and forbeareth to keep the Pass●●v●r, that soul shall be cut ●ff, &c. Numb. 9.13.  
2 Whereas it is said that the Passeover in egypt was in three houses, and so also the Passeover in after times; it is not to be understood, as if the paschal lamb might be so divided as that part of him might bee eaten in one house, and part of him in another, for that was expressly against the command, ye shall bring nothing of him forth out of the house, Exod. 12.46. but it meaneth that several families might join together in one society to the eating of one lamb; and so it was in egypt, and so also was it in after times.  
The first command toward this solemnity was, the taking up of the Lamb on the tenth day, and so keeping him up till the fourteenth, Exod. 12.3, 6. Which whether it were a perpetual command, or onely for that Passeover in egypt is disputed: 
Ezra in Exod. 12.  Aben Ezra saith it is a matter of doubtfulness; but Rabbi Solomon plainly determines that it was a command of practise onely confined to that one time in egypt; 
R. Sol. ib.  which though it may be true in some circumstances, yet may it bee questioned whether it held universally true or no. It is not to be doubted but every one in after times took up their own Lambs, as they did in egypt, but it is somewhat doubtful whether they did it in the same manner. It is exceeding probable, that as the Priests took up the Lambs for the daily sacrifice four dayes before they were to be offered, as we have observed elsewhere; so also that they provided Lambs for the people at the Passeover, taking them up in the market four dayes before, and picking and culling out those that were fit, and agreeable to the command. For whereas the Law was so punctual that they should be without blemish, and their traditions had summed up so large a sum of blemishes, as that they reckon 
maim. in Issure Mizbeah. per. ●.  seventy three, it could not be, but the law and their traditions which they prized above the law, should be endlessly broken, if every one took up his Lamb in the market at Jerusalem at adventure. The Priests had brought a market of Sheep and Oxen against such times as these into the Temple,( for had it not been their doing, they must not have come there) where they having before hand picked out in the ma●k●t, such Lambs and Bullocks as were fit for sacrifice or Passeover, they sold them in the Temple at a dearer rate, and so served the peoples turn and their own profit, for which amongst other of their hucksteries our Saviour saith, they had made the house of prayer, a den of thieves. 
Id. in Corb. Pessah.  Thus he that would, might bring up his Lamb with him, and he that did not might buy a Lamb at Jerusalem when he came there; and whether of these our Saviour did at his last Passeover, the gospel is silent; it is most probable he did the latter; See Luke 22.8. John 13.29.  
It is the opinion of some of the Jewish Nation, 
Vid. Abarbinel. in Exod. 12.  that those that took up the Lamb on the tenth day, and kept him till the fourteenth, did tie him al that while at one of their beds feet, that he might be in their eye to view him oft whether he were right and lawful, and to mind them of what they were to go about; but howsoever it was in this, or the other particulars that have be●n mentioned, it must not be omitted to observe how the Lamb of God, the true paschal, by whose blood is everlasting deliverance, did answer this figure of the Lambs being taken up on the tenth day, when on that very day he road upon an ass into Jerusalem, and offered himself to be taken up for that sacrifice, which within six dayes after, he was made for sin and offered up. See John 12.1.12.  

Sect. 1. Their searching out for Leaven.  
THE next care they were to have in reference to the Passeover, was to refrain from the eating and use of Leaven at Passeover time, and that at the time when the Passeover was slain it should not be found within their houses. The Law in this point was exceeding strict. In the first month on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at Even. Seven dayes there shall be no leaven found in your houses, for whosoever eateth that which is leavened, even that soul shall be cut off from the Congregation of Israel, whether he be a stranger or born in the land, Exod. 12.18, 19.& 13.7. and so in Lev. 23.6. Numb. 28.17.  
Now what analogy there was between this Law and their redeeming out of egypt, and what relation the one could have to the other, Abarbinel disputing, concludeth thus, 
Abarbinel. in Exod. 12. fol. 151.  that it lay in this, because it signified unto them the hastiness of their coming out of egypt, insomuch that they had not time to leaven their bread, as Exod. 12.39. and he addeth withall, that in those hot countries, bread will not keep above a day unless it be leavened: so that the command of unleavened bread might red unto them in that respect a lecture of dependence upon providence, when they were enjoined to forsake the common and known way of preserving their bread, and to betake themselves to a way extraordinary and unsafe, but onely that they had the command of God and his injunction for that way, and they must learn to live by the word of God.  
The Jews to meet with this command that was so exceeding strict, and to make sure to provide for its observance soon enough, {αβγδ} 
Talm. in Pesachin. per. 1.  Did on the fourteenth day while yet there was some light, make search for leaven by the light of a candle. Thus is the Tradition, in which by the light of the fourteenth day their Glossaries tell us that wee must understand 
R. Sol& Gloss. in R. Alphes. in Pesach. per. 1. maim. in Hhamets umatsah. per. 2.  the thirteenth day at even, when it began to bee duskish and candle-lighting. The rubric of the Passeover in the Hebrew and Spanish tongues renders it in Hebrew letters, but in the Spanish language thus, {αβγδ} En entrada di quatorze deal mez de Nisan, 
Seder Haggadah shell. Pesach. fol. 1.  At the entrance of the fourteenth day of the month Nisan, they preached for leaven in all the places where they were wont to use leaven,( in barns, stables, and such out houses they needed not to search) even in holes and crannies, and that not by light of Sun and Moon, or torch, but by the light of a wax candle, {αβγδ} i. e. {αβγδ} con candela di cera. And the reason why they used a candle rather then any other light, was 
R. Alphes ubi supr.  because it is the fittest for searching holes and corners, 
Tosapht. in Pesach. per. 1.  and because the Scripture speaketh of searching Jerusalem with candles.  

Seder Haggadah ubi supr.  After the evening of the fourteenth day was come in,( which was after sun setting) they might not go about any work( no not to the study of the law) till they had gone about this search; therefore 
maim. ubi supr.  there were not so much as divinity Lectures that evening, lest they should hinder that work.  

Id. ibid cap. 3.& Seder Haggad. ubi sup.  Before he began to search he said this short ejaculation, Blessed be thou o Lord our God the King everlasting, who hath sanctified us by his commandements, and hath enjoyn●d us the putting away of leaven. And he might not speak a word betwixt this praying and searching, but must fall to work, and what leaven he found he must put it in some box, or hang it up in such a place as that no mouse might come at it. And he was to give it up for nul in these words {αβγδ}. All the leaven that is within my possession, which I have seen, or which I have not seen, be it null, be it as the dust of the earth.   

Sect. 2. The passages of the forenoon of the Passeover day.  
WHen the Pass●over day itself was now come( which the New Testament commonly called the first day of unleavened bread, from their custom newly mentioned, but the Jewish writers do ordinarily call it {αβγδ} the Pass over eve) some part of the people made it a holiday by ceasing from bodily labour all the day long, and others made it but half holiday, by leaving work at noon; 
Talm. in Pesach. per. 4. &c.  the Talmud relates that in Galilee they left work all the day long from morning till night, but in Judea that they wrought till noon and then gave over: which may seem somewhat strange that those further off were so observant of the Passeover, and those nearer hand were so much less; but the reason is this, because in Galilee those that were at home on that day, had nothing else to do towards the Passeover, but onely to meditate upon it, and rest from labour in honour of it; but those in Judea, it may be they traveled all forenoon to get up to Jerusalem, or had some work to do towards the forwarding of the Passeover, or to dispatch, that they might follow their Passeover work the better.  
It is in dispute in the place cited immediately before, concerning resting from labour on this day that we have in hand, and it proves a controversy between the schools of Shammai and Hillel, whether they should not also rest from labour the night before: but at last the determination comes so low, as that it gives liberty to works that were begun on the thirteenth day to be finished on the fourteenth; nay yet lower, that where the custom was to leave off work for all day, there they should leave off work; and where it was the custom to work till noon there they should do according to the custom.  
But whatsoever they did in this case, cease from their labour in the forenoon or cease not, one work they must not fail to do, and that was to cast out and put away leaven out of their houses, this day( as they had preached for it the night before) and that it might not be seen nor found amongst them. The Law indeed concerning this work, doth pitch upon the fifteenth day for the doing of it, as if it were soon enough to do it on the fourteenth day at Even, Exod. 12.18, 19. but the Jews do not impertinently observe that the expelling of leaven was by the Law to be before the time wherein the eating of it was forbid len: 
maim. in Hhamets umats. per. 2.  For whereas it is said, on the first day you shall put leaven out of your houses, their tradition taught them, that by the first is meant the fourteenth day: And a proof for this there is from what is written in the Law. Thou shalt not kill the blood of my sacrifice with leaven, that is, Thou shalt not kill the Passeover, whilst leaven is yet remaining; now the killing of the Passeover was on the fourteenth day in the afternoon.  
On this fourteenth day therefore, for a good part of the forenoon, they might eat leaven or leavened bread, and 
Pesach per. 2. in Mishu.  might give it to any bide or beast, or might sell it to a stranger, but the fixing of the certain time is not without some debate. 
Ibid. per. 1. in Gemara.  Rabbi Meir saith, they might eat it all the fifth hour, and were to burn it at the beginning of the sixth. Rabbi Judah saith, they might eat it all the fourth hour, and they were to suspend all the fifth, and at the sixth hour they were to burn it. Which dispute Maymonides sifteth into this resolution, 
maim. ubi supr. per. 1.  It was lawful to eat leaven on the fourteenth day till the end of the fourth hour, but they might not eat it the fifth hour, yet they might use it; but he that eat it the sixth bower was beaten with the Rebels beating, and he that eat it from the beginning of the seventh, was to be whipped.  
Twelve a clock or thereabouts, therefore being come, it had been a strange sight to have seen every one of them either firing, or drowning, or scattering their leaven into the wind( for any of these ways served for the expelling of it, and this command and practise wrought over all the country) and you might have seen them do it with this Valediction. 
Seder Haggadah ubi supr.  All the leaven that is within my possession, which I have seen, or which I have not seen, which I have cast out, or which I have not cast out, be it null, be it as the dust of the earth.   

Sect. 3. The time of killing the Passeover.  
ABout the day of celebrating the Passeover, there needeth no discourse to fix it, it is so plainly pointed out to be the fourteenth day of the first month that nothing can be plainer, therefore when we speak of the time of killing the Passeover we speak not of the day of the month, which is so well known, but of the time of the day which is not so clearly pointed out.  
The Tosaphta indeed upon the Treatise Pesachin, relateth that 
Tosaphta in Pesach. per. 1. ad med.  the Cuthaeans sometimes kept their Passeover a day before the Israelites did, and sometimes a day after,( where the word Cuthaeans might breed some dispute, for in the Talmudicks language, it means sometimes Samaritans and sometimes Christians, but we shall not insist upon it.) And there have been some Christians that have held, that Christ and his Disciples kept their last Passeover one day before the Jews kept theirs, conceiting this from that which is spoken in Joh. 18.28. where it is related that when Christ was brought into Pilates Judgement Hall( which was when he had eaten the Passeover, as all the other Evangelists declare abundantly) the Jews durst not go into Pilates Hall, lest they should be defiled, but that they might eat the Passeover. To which mistake I shall onely give some words of Maymony at this present for answer, for the ground of the mistake we shall have occasion to look after in the ensuing discourse. 
maim. in Corban. Pesach. per. 1.  It is an affirmative command( saith he) to kill the Passeover on the fourteenth day of the month Nisan in the afternoon, and they kill it not but only of Lambs or Kids, a male of the first year, and both men and women are alike liable to this command; and he that breaks this command presumptuously, and passeth the fourteenth day and offereth not, if he be not unclean or in a long journey, he is guilty of being cut off; but if he transgress the command ignorantly, he is quit. They kill not the Passeover but in the Court even as the rest of the holy offerings, yea even in those times when high places were permitted, they offered not the Passeover in a private high place, but in the public,( that is, the Temple) and he that offered it in a private high place was to be whipped. From which words, it being observed what penalty lay upon him that passed the fourteenth day, and what tie there was to slay the paschal Lamb in the Court, it will appear extreme absurd to imagine that any Israelite should keep his Passeover before the fixed day. What the Cuthaeans or Samaritans might do at their Mount Gerizim it is no matter, but for any Jews to celebrate the Passeover at Jerusalem,( for no where else it might be done) before the proper and fixed time, could not have been without evident danger to them that did it; it being so diametrically contrary both to the Law and to their traditions, and yet we find not Christ was ever touched with the least occasion about his Passeover as if he kept it on the wrong day.  
But to let this pass, which indeed is too plain to be disputed( for the Evangelist most plainly tells us that on the day of unleavened bread when the Pass●over must be killed, Jesus sent Peter and John to prepare his Passeover, Luke 22.7, 8.) and now to come to look after the time of the day when the Passeover was killed, we must take these two maxims with us. 
Id. ibid.  1 That the Passeover was not lawful if it were killed before noon; and the reason of this is easy to give, namely because the Law doth expressly appoint, that they should kill it between the two evenings, Exod. 12.6. And 2 that the daily evening sacrifice was to be killed before they b●gan to kill the Passover; and the reason of this is also readily to be given, namely, because an extraordinary service must not prevent one ordinary, and constant, 
Id. ibid.  After they had burnt the incense of the evening Sacrifice, and after they had dressed the Lamps then they began to kill the Pass●over, and so continued till the end of the day. The times they divided thus, 
Talm. in Pesach. per. 5.  they slay the daily Sacrifice at the eight hour and an half, and they offered it up at the ninth hour and an half: but on the Eve of the Passeover, they slay it at the seventh hour and an half and offered it up at the eight hour and an half, whether the day were a common day or the Sabbath: and if the Eve of the Passeover fell on the Eve of the Sabbath, the daily Sacrifice was killed at the sixth hour and half an hour past, and offered it up at the seventh hour and half an hour past, and the Passeover after it.  
It was the command both for the Passeover and for the daily Evening Sacrifice, that they should bee slain and offered {αβγδ} between thc two Evenings, Exod. 12.6.& 29.39. {αβγδ} 
Ab. Ezra in Exod. 12.  A very hard expression( saith Aben Ezra) and he gives as very hard an interpretation of it; for he judgeth the two Evenings to be these, the one when the sun sets and goes out of fight, and the other when the day closes in and all the light is clean gone, which he saith is ordinarily about an hour and three quarters after sun setting; and so he will have the daily Sacrifice to be offered up at this time, and though all the passovers could not be killed in this space yet he conceiveth that it is commanded they should be killed between the two Evenings, because most of them were slain in this space though all could not. I shall not insist to show the improbability of this Tenet, he himself that holds it, is in a manner glad at last to betake himself to the general and common received opinion, which was, that the two Evenings were these, the first from that time of the day that the sun began to decline from his vertical or noontide point toward the West, and the other from his going down and out of sight. And according to this construction did they go in killing and offering up their Evening Sacrifice, taking up an hour for that business just in the middle of the afternoon( counting at equinox time) namely from half an hour past two, to half an hour past three, and so there were two houres and an half from the Suns beginning to decline to the time they killed, and two houres and an half from the time they offered it up, till the Sun went down.  
Now occasional Sacrifices did sometimes cause an alteration of the time of the daily, for that being to be ever offered the first as being the fixed and appointed service of the day, that the others might have room to be offered up in due time, that removed out of its place, to somewhat earlier in the day, sometimes an hour, and sometimes two, as in the traditions alleged, and especially this was for the sake of the Passeover, when Lambs were exceeding many: The common time therefore to begin to kill the Passeover was, from about half an hour past two a clock, and little more, and so continued all afternoon: and if the Passeover lighted on the Eve of the Sabbath,( that is, on the day preceding the Sabbath) they began an hour sooner, that they might the better dispatch their businesses by the time that the Sabbath began.   

Sect. 4. The paschal Societies.  
BEfore the paschal Lamb was slain, they first agreed and concluded upon the Company that should eat him: for {αβγδ}, 
maim. in Corban. Pesach. per. 2.  They might not slay the Passeover but for persons numbered before, or a number agreed on before for his eating. And this caution was not unwarrantably taken up, from that command in Exod. 12.4. Every man according to his eating: ye shall make your count for the Lamb: So that while the Lamb was yet alive, it was to be certainly concluded, who, and how many would join together for his eating, and he might not be slain but for societies so agreed and numbered. 
R. Sol. in Exod. 12.  If any of the society, after the number was agreed on, saw occasion to withdraw from that company, and to go to another, he must do it before the Lamb was slain, for after he might not. These societies were called every one of them {αβγδ}, or {αβγδ}, and the number of the persons in them was not certain, but sometime more, sometime less, according to their proportionablenesse of eating, because of the command, Every one according to his eating: were there among the company those that were sickly and aged, and little eaters, then they might take the more into the company, but if they were healthy and lively, and like to eat more freely, then was the number less: He that was to eat the least, was to eat as much of him, as came to the quantity of an olive, and if he could not eat so much, they counted not him in the number: And they might number so many in a society, as if there were the quantity of an olive for every one to eat, it was enough.  
1. Although women were not directly bound to appear three times a year before the Lord, as the males were, yet were they bound to some particular services that attended the three appearances, and so that brought them in: but especially to the Passeover, for to the observation of that they were obliged by those express words of the commandement, The whole assembly of the Congregation of Israel shall kill it {αβγδ} 
maim. ubi sup.  And men and women were bound to this command alike: Now in forming up these societies that were severally to eat the Lambs, they suffered not any companies to consist of servants and women only, nor of servants and children only, lest there should be some lightness among them, and not that gravity that became so great a solemnity: nor to consist of old or sickly persons only, lest they should leave any of them, and so transgress the command, Ye shall leave nothing of him till the morning: Nor to consist of Proselytes only, or of children only, because they were unlikely to speak of those memorable things that were to be spoken of at the Passeover. But a society might be only of women, or only of servants, but ordinarily they were of whole families, one or more united, husbands, wives, children, servants, all together. Our Saviou●s society was himself and the twelve, Mat. 26.20. Luk. 22.14.   

Sect. 5. The killing of the Passeover.  
THe passovers were slain in three companies 
Pesachin. per. 5.  {αβγδ}: And the ground of this practise and tradition they make to be those words of the institution, The whole assembly of the Congregation of Israel shall kill it: where 
Vid. Gemar. ib. in Talm. utroque R. Sol. in Exod. 12.  because, there are three words, Assembly, Congregation, and Israel, applied to the killing of the Passeover, they divided the killing of it into three companies according to that number.  

maim. in Corhan. Pesach. per. 1. Gemara Bab. in Pesach. fol. 64.  There were not to bee less then thirty men in every company: yet found they out a shift to make fifty men( if there were no more) to make thirty men three times over, for the three companies; and their way was this. Thirty of the fifty went into the Court,( for there only might the Passeover bee killed) and when they had killed their Lambs, ten of them went out, and ten of those, that stood without, came in and killed theirs, and then ten others went out, and the other ten that stood without came in and killed theirs, and so there were thirty in the Court continually, while the Lambs were killing.  
But this was only a provision for a pinch; namely, if such an exigent should occur, as that there should be but fifty Lambs presented, or at least but fifty persons present,( for ordinarily every one of the numbered paschal societies that have been spoken of, sent their Lamb by one of their company only, and under fifty there was no Passeover killing) but commonly every one of these three companies we are speaking of, were as many as ever the Court could hold.  
The first company came in, till the Court was filled, and then the doors were locked, and they fell to killing the Lambs, and while they were about this work, the Levites sang, and the trumpets sounded: It is a tradition 
Talm. jer. in Pesach. per. 5.  saith the jerusalem Talmud, The daily sacrifice which hath a drink offering, they blew the trumpets at the time of the drink offering: but at the Passeover which hath no drink offering, they blew the trumpets at the killing of it. Which the gloss upon the Babylon Talmud doth utter more punctually, 
Gloss. in Succah. fol. 54.  At the killing of the Passeover there were seven and twenty soundings with the trumpets: for the Passeover was killed in three compani●s one after another, &c.  
Now the song that was sung at this time while they were killing the passovers, was called the Hallel {αβγδ}: so saith the same Gloss in the same place. Every c●mpany said over the Hallel three times: for their Paschalls were many, and they were bound to the saying over of the Hallel at the staying of them. And Maymony more largely. 
maim. ubi sup.  All the time that they were killing and offering the Levites said over the Hallel: if they had finished the Hallel, and the company had not yet done, they said it over again: And if they had finished saying it over again, and the company had not yet done neither, they set to it a third time. And both these speak this, from the Mishueh in the treatise Pesachin where it is said, 
Pesa. per. 5.  They said over the Hallel, and when they had finished they said it over a second time,& when they had done that, they said it over a third time.  
The Jews do make exceeding frequent mention in their writings of the Hallel or the hymn;( for so wee may translate it from Mat. 26.30.) And they distinguish it into the common or lesser Hallel, and the greater: The lesser Hallel they also call the Egyptian Hallel, because it was sung more especially in remembrance of their delivery out of Egypt: and it was the 113, and 114, and 115, and 116, and 117, and 118, Psalms. Concerning the choice and use of which it may not bee amiss to take up two or three of their traditions.  
1. The Jerusalem Talmud in the treatise Pesachin hath this relation. 
Talm. jerus. in Pesach. per. 5.  R. Jacob Bar Aha in the name of Rabbi Jasa saith▪ Strength was given to Moses his voice, and his voice went through all Egypt forty daies journey: And what said he? One company from such a place to such a place, and another company from such a place, to such a place. And wonder not at it: for if of dust whose nature is not to go, it be said, it shall become dust through all the land of Egypt,( Exod. 9.9.) much more might a voice go abroad, whose nature is to go. Rabbi Levi said, As strength was given to Moses his voice, so strength was given to Pharoahs voice, and his v●ice went throughout al Egypt forty dayes journey. And what said he? Arise, get ye out from among my people: For, as for the time past ye have b●en the servants of Pharaoh, but from henceforth ye must b● the servants of the Lord. From that hour they said, Praise ye the Lord, praise him ye servants of the Lord, Psal. 113. and now no more the servants of Pharaoh.  
2. Maymony in his treatise of M●gillah, and Chanuchah, or of the feast of Purim and of Dedication, saith 
maim. in Megillah. &c. per. 3.& Gloss. in Succ. fol. 38.  The custom of saying over the Hallel in the dayes of the former wisemen, was thus, The chief among them that was to red the Hallel after he had said a prayer, began thus, Hallelujah; and all the people answered Hallelujah. he goes on and says, Praise ye the servants of the Lord; and all the people answered Hallelujah. He prec●eds and says, Praise the name of the Lord; and all the people answered Hallelujah. He say●s further, Blessed be the name of the Lord▪ from this time f●rth, even for evermore; and all the people answered Hallelujah. And so at every passage, till th●y answered Hallelujah, an hundred and three and twenty times over, and of that number were the years of Aaron.  
Now when he that red it, came to the beginning of any Psalm, as when he red, When Israel came on of Egypt, the people repeated and said, When Israel came out of Egypt; but when he said, And the House of Jacob from a strange people, then the people answered Hallelujah: and so forward, till he came to, I love the Lord because he hath heard my voice, and there the people repeated, I love the Lord because he hath heard my voice: And so when he said, Praise the Lord all ye Nations, they repeated, Praise the Lord all ye Nations: And when he came to, Save now Lord I beseech thee, the people repeated, Save now Lord I beseech thee; though it were not the beginning of a psalm: And when he said, I beseech thee now sand prosperity, they rehearsed and said, I beseech thee now sand prosperity. And when he said, Blessed is he that cometh in the name of the Lord, all the people answered, Blessed is he that cometh in the name of the Lord.  
3. This saying over of the Hallel, 
maim. ubi sup.  is acknowledged by the Jews to be an institution of the Scribes; and the reason of the picking out of these Psalms for that purpose, was 
Vid. Kim●. in 1 Chron. 16.  because of their beginning or ending with Hallelujah; and partly because they contain, not only so high and eminent memorials of Gods goodness and deliverances unto Israel; as is intimated by that passage alleged in the Jerusalemy; From that time they said, Praise ye the Lord, ye servants of the Lord, and no more of Pharaoh; but also sev●ral other things of high and important matter and consideration) for the 
Tal. in Pes. fol. 118.  Hallel( say they, recordeth five things: the coming out of Egypt, the dividing of the sea, the giving of the Law, the resurrection of the dead, and the lot of messiah.  
4. 
maim. ubi sup.& Talm. utrumque in Succah. per. 5.  This Hallel was said over eighteen days in the year and one night; namely, at the killing of the Passeover, at the feast of Pentecost, on the eight dayes of the feast of tabernacles, and on the eight dayes of the feast of D●dication, and on the Passeover night. With the manner of its saying over, the people stil answering Hallelujah: compare the redoubled Hallelujahs, in Rev. 19.1, 3, 4, 6.  
Besides this Hallel, which they called the Egyptian Hallel, there is frequent mention of the great Hallel {αβγδ} as the treatise Taanith telleth a story 
Taan. per. 3.  that they appointed a fast at Lord( or Lydda, Act. 9.35.& this fast was for rain, which they wanted exceedingly) And rain came down for them before midday. Rabbi Tarphon saith to them, Go eat, and drink, and keep holiday: They went and ate, and drank, and kept holiday, and came at Even, and said over the great Hallel: and we shall observe anon, that at the eating of the Passeover, as they used constantly to say over the Hallel commonly so called, so did they sometimes add the great Hallel to it; and when wee come to speak of the time when this was rehearsed, we will then observe what this great Hallel was.  
So that( now to return where we were again) the first company being come into the Court, and having filled it, and the doors locked upon them, and they falling to kill the passovers, this Hallel or these psalms were begun to bee sung, the people answering as hath been related. And when they had sung them over once, and the work not yet done, they set to them again, and a third time, and by that time they had gone over the third time, the work was commonly done, and they began not again. And therefore those words which are very usual with those Jews which treat upon this subject, {αβγδ} are to be construed, that when they had sung it over a second time, they began a third, although they went not through a third time in all their dayes: for before they had gone through, the work was done, and then they had done also.  

Pesach. per. 5. Sect. 9.  The first company being thus dispatched, went out of the Court with their slain and flayed passovers( how they flayed them, was observed erewhile) and they stood in the mountain of the House: And now there comes in the second company, as many as the Court would hold,& while they are killing, sprinkling the blood, and burning the fat, the Hal●el is begun again, and sung even as it was before, and when that company had done they went out, and the third came in, and they did as the others before, till all was finished.  
They did not only slay the passovers whilst they stood thus in the Court, but the blood was also sprinkled by the Priests, they standing in rows from the slaughter place to the Altar, conveying the blood from hand to hand, and so they crowded not, nor troubled not one another, which they would have done had they run singly from every slain lamb to bring the blood to the Altar. The blood brought thither in such handing rows was powred at the foundation of the Altar. The owners flayed their Lambs, the most of them hanging him upon a staff on their shoulders, and he hanging between them, and they helping one another: They took out his entrails, cleans●d away his ordure, separated his inwards, put them in a dish, salted them, and laid them on the fire on the Altar: and when the three companies were so dispatched, the Priests( as there was no small need) did wash the Court.  
If the Passeover killing did fall upon the Sabbath, yet did they not abate of any of this work, no not of washing the Court; for they had a traditional warrant which bare them out {αβγδ} which was, that there was no prohibition concerning resting in the Sanctuary: and that which was prohibited elsewhere, and obliged others, about resting from work upon the Sabbath, did not oblige the Priests at the temple: and to this our Saviour speaketh Mat. 12.5. On the Sabbath dayes the Priests in the Temple profane the Sabbath and are blameless. Now although they killed, and flayed, and opened the Passovers on the Sabbath, yet did they not carry them home to their lodgings at Jerusalem till the Sabbath was out: But when the first company had dispatched in the Court, they went and stood in the mountain of the House, and the second being dispatched, went and stood in the chel, and the third continued in the Court till the Sabbath ended: and when it was done, they went away with their lambs to their several companies. And the reason of this was, because the killing and offering of the Passeover was by the express commandem●nt of the Law, bound to its time, which they might not transgress, but must do it, though it were on the Sabbath, but the taking of the Lamb home, was not so bound but that it might very well be delayed till the Sabbath was ended.    

CHAP. XIII. Their manner of eating the Passeover.  
IT is indeed beyond our line and compass to follow the people with their slain Paschals from the Temple to their own homes, to see what they do with them there, for the verge of the Temple confineth our discourse: yet because the eating of these Lambs was so high and holy a right, and since the story of our Saviours last Passeover hath turned the eyes of all men to look at the custom and demeanour used in this solemnity, the Reader I doubt not will be facile to excuse such a digression, as shall relate the particulars of this great business, which were many, and which we will take up one by one.  
1. To omit their curiosities in roasting the paschal Lamb, 
Talm. in Pesach. per. 7.  which they commonly did upon a spit or staff of pomegranate three, running him in with it at the mouth and out behind) the first observable circumstance towards the eating of him, we may take up in this tradition.  
{αβγδ} [ b] On the evening of the Passeover a man may not eat, 
Ibi. per. 10.  from near the Minchah, till it be dark. In which they inform us of two things, first, that they went not about the Passeover meal till it was night; and the reason of this custom is apparently grounded in the law, because that commanded, they shall eat the flesh in that night, Exod. 12. And accordingly are these words of the Evangelists in the relation of our Saviours Passeover to be understood, when the Even was come, he sate down with the twelve. Secondly, that they fasted some space before. near the time of the Minchah[ 
R. Alphes.& R. Sol.& R. Sam in loc. , say the Glossaries upon that tradition] meaneth, little before the Evening Sacrifice; and from that time they might eat nothing, that they might eat the unleavened bread which was commanded, with appetite, for the honour of the command.  
II. They ate not the Passeover but sitting, {αβγδ} 
Talm. ubi supr.  No not the poorest in Israel might eat it till he was set down. 
Gemar. Jer. in Pesac. in loc.  R. Simon( in the Jerusalem Gemara) in the name of R. Joshua the son of Levi saith, that olive-quantity that sufficeth to discharge a man that he hath eaten the Passeover, he must eat it sitting down, {αβγδ}: and so it is said Jesus sate down with the twelve. Now this sitting at their Passeover eating, was not after the manner of our sitting at the t●ble, nor after the manner of their ordinary sitting at other times, but a special posture by itself. And so they themselves used to observe and to speak of it as they sate. 
maim. in Noseahh hag.  How different( said they) is this night from all other nights, for all other nights we eat {αβγδ} either sitting or leaning, but this night we all sit leaning: where the two words {αβγδ} and {αβγδ}▪ which both signify sitting at meat, are used with so much diversity, as that they are opposed one to another. And they are set in the like opposition in the Treatise Beracoth in this passage {αβγδ} 
Beracoth. per. 6.  Did they sit down to meat? every one gave thankes for himself, {αβγδ} Did they sit leaning? then one gave thankes for them all. Rabbi Nathan conceives that the difference between the two words consisteth in one of these two things; 
Aruch in {αβγδ}  that {αβγδ} meaneth that they sate close round about their meat, but {αβγδ} importeth as if every one of them had satin single. Or this other interpretation, saith he, may be given that they sate down for some other business,( and not purposely to eat) and meat was set before them, then every one gave thanks for himself. But {αβγδ} means that they sate down purposely to eat and not for other husinesse, and then one gave thanks for th●m all. But it appeareth by Maymony, and by other Talmudists, that the difference lay in the manner of sitting, and not in the occasion of sitting down. His words are these, 
maim. in Hhamets umats. per. 7.  The kind of sitting called {αβγδ} Hesibbah, is not required of a woman; but if she be a woman of fashion then it is required of her. And this kind of sitting is required of a son( at the Passeover) before his father, and of a servant before his master; but a scholar before his teacher must not thus sit down unless his teacher give him leave: And leaning upon the right side is not this posture, nor leaning on the neck, nor on the face. But it was leaning on the left side, as he intimateth in another place, when he saith he must drink off his cups of wine leaning upon his left side. And the Talmudick gloss defines that kind of leaning, briefly thus, {αβγδ} It was upon the bed and upon the Table.  
Their sitting at meat was commonly upon beds or couches made for that purpose, with the Table before them: Now at other meales they either sate as we do with their bodies erect, or when they would enlarge themselves to more freedom of feasting and refreshing, they sate upon the beds and learned upon the table on their left elbow, and this or the other posture they used indifferently at other times as they were disposed. But on the Passeover night they thought they were obliged to use this leaning composure, and you may take their reason for it in some of their own words. 
R. Sol. in Pesach per. 10.  They used this {αβγδ} leaning posture as free men do, in memorial of their freedom. And 
Talm. jerus. ibid. in Gem●r.  R. Levi said, because it is the manner of servants to eat standing, therefore now they eat {αβγδ} sitting and leaning to show that they were got out of servitude into freedom. And again, 
Mishueh. ibid.& maim. ubi supr.  In every generation a man is bound to behave himself at the Passeov●r, as if he himself had been delivered out of the bondage of egypt, &c. Therefore at meat that night a man is bound to eat, and to drink, and to sit in a posture of freedom.  
Upon this principle and conceit of freedom, they used this manner of discumbency at their meat frequently at other times, but indispensably this night, so far different from the posture enjoined and practised at the first Passeover in egypt, when they eat it with their loins girded, their shoes on their feet, their staves in their hands, and in hast, Exod. 12.11. And as the thought of their freedom disposed them to this leaning, reposed, secure composure of their elbow upon the t●ble, and their head leaning on the hand, so to emblem out the matter the more highly, they laid their legs under them, sitting upon them, and their seat lying out behind, as Luke 7.38. removing and acqu●tting their legs and feet as far as possible from the least show of standing to attend, or readiness to go upon any ones employment, which might carry the least colour of servitude, or contrariety to their freedom with it. Now according to this manner of fitting and leaning, are we to construe that passage of the Evangelist, about the beloved Disciple's leaning in the bosom of Jesus, Joh. 13.23. and on the breast of Jesus, Joh. 13.28.& 21.20. for so the words are clearly differenced, {αβγδ}, or {αβγδ}: which some translations not having observed, or at least not expressed, they have intricated the reader in such gross conceptions about this matter[ 
Vid. Bez. in Joh. 21. , quasi in ipsius sinu, contra omne decorum sterteret, ut ab imperitis pingi accubitus ille consuevit] as that some have thought and some have pictured John reposing himself, or lolling on the breast of Jesus, contrary to all reason& decency. Whereas the manner of their sitting together was only thus; Jesus leaning upon the table on his left elbow, and so turning his face and breast away from the table on one side; John sate in the same posture next before him, with his back towards Iesus breast or bosom; not so near as that Iohns back and Iesus breast did join together and touch one another; but at such a distance as that there was space for Iesus to use his right hand upon the table to reach his meat at his pleasure,& so for all the rest as they sate in the like manner. For it is but a strange fancy that some have satisfied themselves withall about this matter, conceiving either that they lay along upon the beds before the table one tumbling upon the breast or before the breast of another; or if they sate leaning on the table, that they sate so close, as that ones back joined to anothers bosom, which did utterly deprive them of the use of their hands to feed themselves. But their sitting was so, as that indeed they sate the back of one to the breast of another, but with such distance between, that the right hand of every one of them had liberty to come and go betwixt himself and his fellow to reach his meat as he had occasion. In such a manner and distance did the beloved Disciple lean before our Saviour, and yet is said very properly to lean in his bosom, because he learned before his breast, so as that whensoever Christ put up his arm he was in a manner within his embrace. But when Peter beckoned to him to inquire who it was that should be the traitor, then {αβγδ} he learned back so far, a● that his back or shoulders restend upon Iesus breast, and he lay in a fitting posture to whisper with him.  
III. They being thus set, the first thing toward this Passeover supper that they went about, was, that every one drank off a cup of wine. So do their own Directories and Rituals about this matter inform us. The order of the performing of the things commanded for the fifteenth night( 
maim. ubi sup. per. 8. , faith Maymony) was thus, they first mingled a cup for every one of them, and one gave thankes and they drank it off. And herein he doth follow the Talmud Text, which in the Treatise of the Passeover in the place cited in the Margin before, relateth the very same thing in the very same order.  
Among the several viands, or victuals, or concomitants, or what you will call them, which accompanied the Paschal Lamb at its eating, of which wee shall speak in their course, there were two which they held to be most eminent, and most honourable; and those were Bread and Wine: And amongst other expressions of respect and honour that they shewed to these, this was not a small one, that howsoever they disposed of their posture of sitting all the rest of the meal, they might not fall to betake themselves to the leaning composure( already described, the emblem of their liberty) when they ate their unleavened bread and drank their wine. And so my author last cited holdeth out in this tradition {αβγδ} 
Id. ibid. per. 7.  When is it necessary that they use the leaning posture? Even at that time that they are eating an olive-quantity of unleavened bread and drinking their four cups of wine; and as for the time of eating or drinking of any thing else all the meal, if they sate leaning it was the more commendable, but if they did not it was not so very material. Which matter the Gemarists and Glossaries do clear and distinguish upon, thus; 
Gloss. ibid.  The unleavened bread requires the leaning posture, but the bitter herbs require it not: Of the wine it is said that it doth require the leaning posture, and it is said that it doth not require it, {αβγδ} For they say of it, that the two former cups require this leaning composure, but the two latter require it not.  
The eating of unleavened bread at this time, they were enjoined by a special and express command, Exod. 12.18. but as for the use of wine, they took it up upon this general ground, 
Talm. Jer. ubi supr.  because a man must cheer up his wife and children to make them rejoice at the festival. And what do they cheer them up withall? with wine. And they were so punctual and exact in this matter that 
Pesach. per. 10.  the poorest man in Israel was bound to drink off four cups of wine this night, yea though he lived of the alms basket. 
R. Sam. ib.  And if he had no other way to compass so much wine, or if the Almoners gave him not enough for four cups, he must sell or pawn his coat, or hire out himself for four cups of wine. The Gemarists do debate the matter, why four cups of wine rather then any other number, and the result is held out by the Jerusalem Talmud to this purpose; 
Talm. jer. ubi ante.  Whence is the ground for four cups? Rabbi Jochanan in the name of Rabbi Benajah saith, in parallel to the four wordt that are used about Israels redemption, {αβγδ}, bringing out, delivering, redeeming, and taking. R. Joshua the son of Levi saith, in parallel to the four cups of Pharaoh, in these texts, Pharaohs cup was in my hand, and I squeezed them into Pharaohs cup. And I gave the cup into Pharaohs hand, and thou shalt give Pharaohs cup into his hand. R. Levi saith, in parallel to the four Monarchies, Dan. 7. And our rabbins say, in parallel to the four cups of vengeance that the holy blessed God will make the Nations of the World drink off,( for which there are these four Texts) Thus saith the Lord God of Israel to me, take the wine cup of this fury at mine hand, Jer. 25.15. Babel is a golden cup in the hand of the Lord, Jer. 51.7. For in the hand of the Lord there is a cup, Psal. 75.8. And this is the p●rtion of their cup, Psal. 11.6. And answerably the Lord will make Israel drink four cups of consolation( in these four Texts) The Lord is the portion of my cup, Psal. 16.5. My cup runneth ov●r, Psal. 23.5. I will take the cup of salvation, psalm 116.13. which was two.  
In these four cups of wine that they were to drink, they were curious about the measure and about the mixture, 
maim. in Hhamets umats. per. 7.& Gloss. ibid.  the proportion of wine in every cup might not be less then {αβγδ} the fourth part of a quarter of an hin, besides what water was mingled with it, for if they did not drink it so mingled, they held they missed of the right performance of that service, {αβγδ}. These four cups, saith the Author cited in the margin, must needs be mingled. And the Talmudick rubric for this night service, whensoever it speaketh of any of these cups of wine brought to him that officiated in the Haggadah, it useth this expression {αβγδ} 
Pesachin. ubi supr.  They mingl●d it for him. And it is received among them as a current Maxim, what was delivered by Rabb in the Gemara, {αβγδ} That whosoever drank these four cups of pure wine, he indeed had done his duty about drinking wine, but he had not done his duty about setting forth their freedom: for this mingling of their wine, was not so much in reference to sobriety, as it was to make the wine the more delightsome. And that is the reason that Maymony giveth when he saith the wine must needs be mingled, namely, that the drinking of it may bee the more delightsome, and all according to the quality of the wine, and the mind of the drinker. Therefore they accounted it somewhat towards the expression of their freedom which they so much affencted to express at this time, to drink their wine mingled, which heightened the drinking of it to the more delight,  
The first cup of these four being brought to them as they we now set, one of the Company,( the Master of the family, if there were but one family in the society: or if there were more, some fit man chosen out for that purpose, whom they called {αβγδ} the rehearser of the office of the Passeover) gave thanks over the wine, and then they drank it off. The thanksgiving was in reference to the wine, and in reference to the day. The Schools of Hillel and Shammai differ about the precedency of these two, or whether of them should first take place; but whether soever went first,( for it is not worth labour to trace the dispute) the tenor of his thanksgiving was to this purpose; over the wine he said 
Talm. in Beracoth. per. 6.  Blessed be thou O Lord who hast created the fruit of the Vine: and as concerning the day he used such word● as these, 
maim. in Birk. Mazon.  Blessed bee thou for this good day, and for this holy convocation, which thou hast given us for joy and rejoicing: Blessed be thou O Lord, who hast sanctified Israel and the times.  

Id. in Hhamets &c. ubi ante▪  IV.[ 1] Then did they every one of them wash their hands: over which action, the Officiator( for so let us call him) uttered this ejaculation, Blessed be thou O Lord our God who hath sanctified us with his commandements, and hath commanded us concerning the washing of our hands. They used on this night to wash their hands twice, whereas at other Suppers they washed but once, and this different and extraordinary so doing, it was their course to take notice of, and to speak of as they were at supper, using this passage amongst others that they uttered at that time, How different is this night from all other nights! for all other nights we wash but once, but this night we wash twice. They use the word {αβγδ} to express the washing of their hands by, which betokeneth dipping, for in that way they washed them at this time. The Treatise 
Talm. in Iadajim per. 2. Tosapht. ibid.  Jadajim and the Tosaphta there do intimate unto us that they had a twofold way of washing their hands; Netilah and Tebhdah, either by powring water upon them, or by putting them into the water; and they difference these two washings by these circumstances( besides the different application of the water) that he that put his hands into the water needed not to dry them, but he that poured water on them needed: He that had water powred on them, must lift up his hands, yet so as the water might not run above his wrist, nor return upon his hands for making them unclean( but there drop off; {αβγδ}, Mark. 7.3.) But he that puts his hands into water needed not to lift them up, &c. He that put his hands into the water is said to {αβγδ} dip his hands, and he that had water powred upon them was said to be {αβγδ} to wash his hands, and yet both of these kinds of washing were indifferently called {αβγδ} Netilath Jadajim, washing of the hands.  
V. They having washed, the table was then furnished with what provision they held requisite for that supper, and that was of several sorts: For besides the Passeover Lamb, and unleavened bread, and bitter herbs, for the use of which they had an express command, they had at the least two dishes besides, and sometimes three, which they had taken up the use of, upon tradition. Let us view all their dishes particularly.  
1 There were 2. or 3. cakes of unleavened bread 
Vid. Gloss. ad maim. ubi ante. ( for the number is under some dispute,) and the eating of this bread, they held so undispensable a command that infants and sick persons were to be brought to it: and if they were not able to eat it dry, they had it sopt and macerated in some liquid thing, that so they might eat of it at least to the quantity of an olive. And as for persons of health and strength, they were to eat very little meat of all day, that they might eat unleavened bread with hungering and appetite at night: and many of them would fast all day for that purpose. Especially they might not eat unleavened bread of all day, because there should be a distinct appetitive eating of it at the Passeover, and he that ate any unleavened bread that day before that time he was beaten with the Rebels strip●s.  
2 The herbs they used were five kinds {αβγδ} lettuce, {αβγδ} Endive, {αβγδ} Succory, {αβγδ} B●ets, {αβγδ} whorehound, or some such herbs as these, some of them salad herbs, and some bitter, and these either green or dried, but neither boiled nor pickled. And the general and the proper reason that is given for the use of this rite of eating bitter herbs is, 
R. Sol. in Exod. 12.  that they might hereby remember the bitter affliction that they underwent in egypt. But the fancy of a Spanish Jew cited by Aben Ezra, is somewhat singular in this point, which let me produce in his words.  

Ab. Ezr. in Exod. 12.  One of the wise men of spain( saith he) saith, it is well known that moisture is predominant in the land of egypt, because of the waters of the river, and because they have no rains there, therefore the air is continually moist. Hereupon it was their custom at all their tables to eat divers kinds of bitter herbs and mustard. And though an Ae●yptian had but one bit of m●at, y t had he ever bitter herbs at his table to dip his meat in, which was a help for their air. But we will adhere to the judgement of our ancients of blessed memory, which have expounded to us that the bitter herbs were a memorial of that passage, They made their lives bitter, Exod. 1.  
3 The body of the paschal Lamb was also set upon the table, roasted whole and so brought up, 
Pesach. ubi supr.  the legs and inwards, as heart, liver, &c. held by some to have been put and roasted within him, but by others to have be●n fastened by some means upon his body, and so roasted on the outside of him: Now besides these three dishes, of bread, flesh, and salad, so positively appointed by the Law,  
4 They used to eat some other meat before they began to eat of the paschal. And the reason of this was, because they would eat of that to satiety. 
maim. in Corban. Pesach. per 8.  For it was held a choice command that a man should eat the fl●sh of the Pass●over with an eating to satiety; therefore if he had offered his fourteenth dayes peace offerings, then he ate of them first, and afterward he ate of the flesh of the Passeover that he might satiate himself with it. Yet if he ate no more then what amounted to the quantity of an olive, he discharged the obligation of his duty. These fourteenth dayes peace offerings were so called, to distinguish them from the peace offerings of his Hagigah and rejoicing at the feast: for those were offerings to which he was obliged of duty, and were to be offered after the eating of the Passeover most ordinarily; but these were some thanks offerings, or vows, or free will offerings, which being reserved to be offered at their coming up to the festival, they commonly did so offer them as that when the Altar and Priests had had their parts, they had the other ready for this occasion, to begin the meal on the Passeover night. And so here was one dish more then we find appointed for this time by the Law. Now the Talmudicks speak of two more, which if they were used in the time when the Temple stood, may well be supposed to have been to supply the want of peace offerings in such companies as had not offered any, nor had any ready for this occasion. And they call them {αβγδ} the two boiled meats. The Mishueh in that chapter of Pesachin that hath been cited so oft, delivering the rubric of the Passeover, saith, they set before him unleavened bread, and bitter herbs, and charoseth, and the two boiled meats, making no difference of time between these and the other particulars name with them, which undoubtedly were in those times of which wee speak. The Gemara thereupon hath these words. It is a command to set before him unleavened bread, and the bitter herbs, and the two boiled meats. And those two boiled meats, what are they? Rab. Hona saith, Broth and Rice. Ezekiah saith, Fish and eggs. Rab. Joseph saith, two sorts of fl●sh were required, one in the memorial of the Passeover, and the other in memorial of the Hagigah. And with this last doth Maymony concur, for he useth the very same words, but he useth also the term {αβγδ} At this time they set upon the table two sorts of fl●sh, &c. as making it questionable whether this custom were in use when the Temple stood, or taken up afterward. I shall not be solicitous to dispute the case; it seemeth for ought I yet see in the Talmuds, or their Schoolmen, that it was in the Temple times, and that the author cited doth not( by the Phrase he hath used) so much intimate that the custom was taken up after the Temple was fallen, as he doth, that after the Temple was fallen they were glad to take up with these two dishes onely. For whilst that stood, peace offerings were in use, and served for that occasion on the Passeover night, and these two boiled meats were only in request where no peace offerings were to be had, which was but rare; but after the Temple fell there were no peace offerings to be had at all, and so they were constrained to take up onely with these two dishes. Let the Reader scan his meaning from his own words. 
Id. in Hha●ets &c. pe●. ●▪  They set before him( the Officiator) bitter herbs and unleavened bread, and charoseth, and the body of the Lamb, and the flesh of the fourteenth dayes Hagigah. But at this time they set upon the Table t●o sorts of flesh, one in memorial of the Passeover and the other in m●momoriall of the Hagigah. And whether way soever he turneth th● scales it is not much material.  
5 They had also a dish of thick sauce which they called {αβγδ} charoseth, 
Aruch in {αβγδ}  made of sweet and bitter things ground and pounded and mingled together, 
maim. Corban. Pesach. per. 8.  as dates, figs, raisins, vinegar, &c. 
Haggadah. shell. Pesach.  And this was a memorial to them of the day in which their fathers laboured in the land of egypt. They used Charoseth( saith the Talmud) although it were not commanded. Rabbi Eliezer from Rabbi Zadok saitb, it is a command. A command! for what? Rabbi Johanan saith, it is a memorial of the day, therefore they make it of all kinds of sweet and bitter things, with vinegar, like day in which there is a mixture of every thing. The dish in which our Saviour dipped the sop which he gave to Judas is held by exceeding many to have been this dish of the thick sauce charoseth; which might be very well believed, if it might be believed that that supper was the Passeover supper, which hath been much asserted, but never yet proved.  
VI. The table thus furnished, 
maim. in Mhamets ubi supr.  the Officiator takes some of the salad of the herbs, and after he hath blessed God for creating the fruit of the ground, he dips it in something( but whether in the thick sauce charoseth, or in wine, or in vinegar, is disputed, and so we will leave it in dispute) and he eateth the quantity of an olive at the least of them, and so do all the rest of the company the like. 
Gloss. ib.  Now this dipping and eating of herbs was not under the notion of eating bitter herbs, which the Law enjoined, but it was some other of the herbs, as lettuce, Endive, or the like, and it was for this end merely, that the children might begin to wonder at this strange beginning of a meal, and might be incited to inquire about the matter. And to put them on to this the more, the company had no sooner eaten of this bit of the salad, but presently the dishes were all removed from before the Officiator, and a second cup of wine was filled and brought unto him. 
Pesach. ubi supr.  And here the children began to inquire about the matter; and if he had no children, the wife inquired; and if there was no wife, the company inquired one of another. And if none inquired, yet he unasked began thus, How different is this night from all other nights! For on all other nights we eat leavened or unleavened bread indifferently, but on this night unleavened bread only. On all other nights we eat any herbs whatsoever, but this night bitter herbs: On all other nights we eat flesh either roasted, or stewed, or boiled, but on this night we eat flesh only roasted. On all other nights we wash but once, but on this night we wash twice. On all other nights we eat either sitting or leaning indifferently, on this night we all sit leaning. And according to the capacity of the child he would address his speech to him; if he were very young and slender of understanding, he would tell him, Child we w●re all servants, l ke this maid-servant or this manservant that waiteth, and as on this night the Lord redeemed us and brought us into liberty. But to children of capacity, and to the rest of the company, he would tell particularly of the wonders done in egypt, and of the manner of their deliverance, and of Gods various goodness towards them: and as the Talmud briefly relates it, {αβγδ} He began with their disgrace, and ended with their glory; and expounded from that text, A Syrian ready to perish was my father, even through out to the end of the section: which as the Glossaries give the sense meaneth thus; that he began his discourse with the Idolatry of Terah, and their fathers beyond the flood, and he lead on the story to their bondage in Ae●ypt, and the wonders done for their deliverance, and the Lords giving them his law, and making them his people; and particularly he took up that text in Deut. 26.5, 6, &c. and enlarged himself upon it, and the more the more commmendably.  
Then are the dishes that were taken away from before him, set before him again, and then he saith 
Ibid.  This is the Passeover which we eat, because that the Lord passed over the houses of our fathers in Ae●ypt. And holding up the bitter herbs in his hand, he saith, These are the bitter herbs that we ea● in remembrance that the egyptians made the lives of our fathers bitter in egypt. And holding up the unleavened bread likewise in his hand, he saith, This is the unleavened bread, which we eat, because the doughty of our fathers had not time to be leavened, b●f●re the Lord revealed himself, and redeemed them out of hand. Therefore are we bound to give thankes, to praise, to laud, to glorify, to extol, to honour, to praise, to magnify him that hath done for our fathers and for us, all these wonders, who hath brought us from bondage to freedom, from sorrow to rejoicing, from mourning to a good day, from darkness to a great light, from affliction to redemption, therefore must we say before him Hallelujah, praise ye the Lord, praise ye servants of the Lord, prais● the name of the Lord,& ●. And so he said over the hundred and thirteenth and the hundred and fourteenth psalms, and concludeth with this prayer, Blessed be thou O Lord our God King everlasting, who hath redeemed us, and red●emed our Fathers ●ut of egypt, and br●ught us to this night to eat unleavened bread and bitter herbs. And then he and all the company with him drank off the second cup of wine.  
VII. 
maim. ubi supr.  And now he washeth his hands again using the same ejaculation or short prayer that he had done at washing before: And then taking the two cakes of unleavened bread, he breaketh one of them in two, and layeth the broken upon the whole, and giveth thanks to God, who bringeth bread out of the earth. Not {αβγδ} first giving thankes, and then breaking( as was the order of our Saviour mat. 26.26. mark 14.22. Luke 22.19. 1 Cor. 11.24. for that action of Christ was farther in the supper then we are yet come) but {αβγδ} he first broke and then gave thanks; and the Jews do make a business of the method. For he might not give thanks by their tradition, either over both or either of the cakes whilst they were whole, but over it when it was broken: And they give this reason, because it was the bread of poverty and affliction, and the poor have not whole cakes to give thankes over, but are glad to do it over bits and pi●c s. Hence the phrase and practise of breaking of bread seemeth to have had its original.  
I shall not here follow the dispute that is taken up by the Hebrew writers, about the number of these cakes, whether they were two or three, for some assert the one number, and some the other; and I believe both the opinions are true applied to different and several times; for before the fall of the Temple, or in those times to which our discourse pointeth, 
Vi. maim. ubi supr.  there were but two used, as may be collected by the best records of those times, but in after times they used three, 
Vid. Buxt. Lex. Talm. in {αβγδ}  either in reference to the threefold division of the Nation into Priests, Levites, and People; 
Gloss in maim. in loc. citat.  or parallel to the three cakes that a delivered captive was to offer for his deliverance, for Israel was delivered out of slavery at a Passeover. It is more of import to look a little after that which they called {αβγδ} Aphicomen; about which one would think they had two positions, one contrary to another. The Mishueh of the Talmud hath this Tradition {αβγδ} 
Pesach. per. 10. balac. 8.  they dismiss not the company after the Passeover with an Aphicomen. And yet this is a current saying amongst them {αβγδ} 
Gloss. in maim. ubi. supr.  He breaketh one of the cakes in two pieces, and leaveth one h●lfe for the Aphicomen. Now the seeming difference of these two positions is reconciled by referring them to several times as the number of the cakes was before. The word Aphicomen in their sense, doth mean the last dishes they used at meals, namely of nuts, apple, or sweet meats, wherewithal they closed up their meals when they saw good; but such a closure they might not make at the Passeover supper, and the reason was, because they would eat some of the paschal Lamb last, and close up the meal with that as the chiefest dish. Last of all( saith Maymony) he eateth of the flesh of the paschal at the least the quantity of an Olive, and he is to taste no other meat after it at all. But now he eateth to the quantity of an Olive of unleavened breaed, and tasteth nothing at all after that; that is, while the Temple stood, and they had a paschal Lamb to eat, that was ever the last meat they ate, but in after times when they used no Lamb, they closed the meal with unleavened bread in stead of it, and after that might eat nothing. And so the same Author relateth again, when he saith, It is from the words of the Scribes that th●y ate nothing after the unleavened bread, not crackyels, nor nuts, or the like, but if he eat unleavened bread, and eat other meats after, or fruits, he must return and eat unleavened bread last, to the quantity of an Olive, and so he con l●des.  
Now when they ate unleavened bread for a closure of all, in this manner the cake that was broken in two that we are speaking of, w●s half of it after the breaking of it given to some one in the company to reserve for the Aphicomen, or for the last bit {αβγδ} and he laid it under his Napkin: but the other half, and( if that were not enough) the other cake also, and if they reserved not an Aphicomen, the two parts of the broken c●ke they used thus: 
maim. ubi ante.  The Officiator took a bit, and wrapped it together with the bitter herbs, and dipped them into the thick sauce, and g●ve thanks and said, Blessed be thou O Lord our God King everlasting, who hath sanctified us by his commandements, and commanded us concerning the eati●g of unleavened bread, and so he eats, and the rest do likewis●. There is some question moved amongst their Traditionaries, whether the bread and the herbs were to be eaten apart or wrapped together, and they speak of a difference betwixt Hillel and his fellowes about this matter, but the determination is so indifferent, that if he eat them apart, he gave thankes for them apart, and if together, the thanksgiving specified was sufficient.  
VIII. 
Id. ibid.  Then fell they to the eating of the flesh that was before them, having hitherto eaten nothing but bread and herbs: and first he giveth thanks, Blessed be th●u O Lord our God King everlasting, who hath sanctified us by his command, and commanded us concerning the eating of the Sacrifice; and so they fell to, and ate of the fourteenth dayes H●gigah, or those peace offerings that they had offered on that day; and of these they made the most of the meal. And th●n giving thanks again, Blessed be th●u O Lord our God King everlasting, who hath sanctified us by his command, and commanded us concerning the eating of the Passeover, they eat of the flesh of the Lamb, every one at the least the quantity of an Olive; which when they had done, he washeth his hands again( now after meat) and saith Grace after meat,( for so let me express it) over the third cup and they drink it off. And here comes in the mention of the first action of Christ at his last Passeover: Matthew and Mark● indeed record his words as they were eating, One of you sh●ll betray me &c. Even one of the twelve th●t dippeth with me in the dish, &c Mat. 26.21, 22, 23, 24, 25. and Mark. 14.18, 19. 20, 21.( This was most probably at the time when they dipped the unleavened bread and bitter herbs in the thick sauce charoseth.) And Luke relateth also those words, With desire I have desired to e●t this Passeover with you, &c. Luke 22.15, 16. But the first special action that is specified is, that he took the cup and gave thanks and said, Take this and divide it amongst yourselves, Luk. 22.17. This was the third cup at the supper, for there is but one more mentioned after it in that story.  
The Traditions of the Jews express the ●assage at this time time of the meal thus: {αβγδ} {αβγδ} 
Id. ibid.  And after( he hath eaten the flesh of the paschal Lamb) he washeth his hands and blesseth the blessing of the meat( or saith grace after meat) over the third cup, and drinks it ●ff: or briefly thus, {αβγδ} They mingle him the third cup, and he giveth thanks over it.  
Now this cup was called by them the cup of blessing, as appeareth by these and such like expressions that we me●t withall in their Traditionaries: 
Gloss. in maim. ubi ante.  Many of our Schoolmen {αβγδ} thi●ke, that every one of these four cups required blessing or thanksgivi●g over it; but some again of ●he s●h●●lmen think, that they were not bound to thanksgiving, but onely over th● fi●st cup, and over the cup of blessing: thus the marginal Gl●sse upon Maymony in the Tract we have so much occasion to use in this paschal ritual, on chap. 8. in the beginning; and towards the latter end of the same chapter he produceth some words of one of their schools, which helps to tell which of the f●ure cups this cup of blessing was: The words ar● these, {αβγδ} 
Ibid.  It is forbidden to eat any thing after the unleaven●d bread,( viz. when no Lamb was eaten) but not to drink any thing beside the cup of blessing, and cup of Hallel: which words he clears somewhat more by these words a little after {αβγδ} He drinketh two cups after the unleavened bread, the cup of bl●ssing ●fter meat, and the cup of the Hallel, and a third cup if he will, of the great H●●●el. And so Rabbi Alphesi speaks of {αβγδ} 
R. Alph. in Pesac in fol.  divers si●gular excellencies in the cup of blessing: And 
R. Mord. in Pesach per. 10.  Rabbi Mordecai {αβγδ} of the cup of blessing having its measure.  
Now the reason why the third cup beareth this name of the cup of blessing above all the rest, is partly because the {αβγδ} the blessing, or grace after meat was said over it, as terminating the meal; and chiefly to distinguish it from the first cup, for over that and this especially was blessing or thanksgiving uttered. It is a great dispute among the Talmudicall schoolmen, whether there was thanksgiving used over all the four cups alike, and the debate ends most to this vote, that {αβγδ} {αβγδ} 
Pisk. Pesachin. fol. 137.  He gave thanks most especially o●er t●e first cup, and over t●e cup of blessing( which otherwise is sometime expressed {αβγδ}) over the first cup, 
Ibid. fol. 138.  and over the third. The Gemara in the chapter oft cited hath this Parable. What is written; And the child grew and was weaned; th● holy blessed God will make a feast f●r the righteous in the day that his mercy shall be shewed to the s●ed of Isaac. After they had eaten, and drunk, they gave Ab●aham our father the cup of blessing to bless; h● said, I cannot bless it, because ishmael came from me: He gave it Isaac to b●esse, he said, I cannot, because Esau came from me: He said to Jacob, take it and bless it, he said, I cannot, because I ma●ried two sisters, which the l●w forbids: He s●id to Moses, take it and bless it, he said, I cannot, because I was not c unted worthy to go into the Land of Israel neither alive nor de●d: He said to Joshua, take it and bless it, he said, I cannot, because I hav● no son: He saith to David, ●ake it and bl●sse it, he said to them, I will b esse it, and it is fit for me to bless it; as it is said, I will take the cup of Salvation, I will call upon the Lord.  
The Apostle us●th this term the cup of bl●ssing, concerning the sacramental cup in the Lords Supper, 1 Cor. 10.16. in which he doth not onely allude to their custom and expr●ssion that we have now in speech, but by this, and by what he speaketh in the n●xt chapter following, it seemeth that the Judaizing Christians in the Church of Corinth did ve●y much imita●e this paschal custom at the receiving of the Sacrament, a● that they had a supper before and so much wine stirring be●ore, as that some were drunk, 1 Cor. 11.21, 22. And that for conclusion of the meal, they had the bread and wine of the Lords Supper, as they at the Passeover had the unleavened bread, and the cup of blessing.  
And as the Apostle in this phrase alludeth to their expression and custom, so doth our Saviour also speak suteably to their practise when he taking this third cup, or the cup of blessing, bids them divide it among themselves. For the four cups that were used at the Passeover supper, were enjoined to men, women and children all alike. 
Pesach. ubi ante in Gemara.  Our rabbis deliver it for a Tradition, say the Gem●rists, th t these four cups ought to have in them a fourth part of ●hin, all alike ●or men, women and children. And because we are fallen upon mention of their being drunk at their supper before the Sacrament in the Church of Corinth, let us take notice of a Talmudick passage or two, that may give some light about such a matter, though it s●ems in pretence to be of a contrary tune. Th●y have a Tradition that runneth thus {αβγδ} If any will drink betwe●n these cups he may, so that he drink not between the third cup and the fourth. The Jerusalem Gemara debating the case why between the first and second cup, or between the second and third, but not between the third and fourth; it resolves it thus, that this was to prevent their being drunk; but they raise hereupon again a very just object on, what prevention could be in this? And th●y give t●is poor answer to it, 
jer. ibid. in Gemara.  Because wine at meat maketh n●t a man drunk, but wine after meat d●●h. If Religion did not prevail with them to withhold them from trial of the truth of this aphorism, more then the virtue of the aphorism would prevail to keep them from drunkenness; I doubt not but there were drunken heads to be found at their paschal cups, as well as at the Sacr m●ntall Suppers in the Church of Corinth. And the Caution which the Tradition giveth a little after those words alleged but now, doth make the matter somewhat suspicious, when they provide thus: Doth any one sle●p at the P●sse●ver meal and wake a●ain? he may not eat again after he is awaked. Do more of the company sleep? they may eat again when they awake; d● th●y all sleep? they may not eat. Rabbi Jose saith, if they n●d or slum●er only, they may eat upon their waking, but if they have been sound asl●ep, they may not.  
IX And now are we come to the fourth cup, which was called {αβγδ} the cup of the Hallel: {αβγδ} 
Pesach. ubi ante. in Mishueh.  for and finished the Hallel at it, and at it he said the blessing of the Song. He had begun the Hallel over the second cup, for he concluded the Haggadah or showing forth of their deliverance,( as 1 Corinth. 11.26.) with the rehearsal of the hundred and thirteenth and hundred and fourteenth psalms. And now h●e begins with the hundred and fifteenth and rehearseth that, and the hundred and sixteenth, and hundred and seventeenth, and hundred and eighteen, for these six psalms were the Hallel, as was observed even now.  
Now the {αβγδ} Blessing of the song was a prayer or blessing that they uttered after the Hallel or the hymn was finished, 
Ibid. in Gemara.  about which there is some dispute between R. Judah and R. Johanan in the Gemara what it should be: the one naming one Prayer and the other another: but the Scholiasts thereupon do conclude that the difference between them, is not so much about the prayers themselves as about the order of them or which was uttered first, and they determine these two, to be they, and that they were uttered in this order.  
O Lord our God let all thy works praise th●e, and thy Saints and the righteous ones that do thy will, and thy People the house of Israel, all of them with shouting. L t them praise, and bl●sse, and magnify, and glorify, and sing out the name of thy glory with honour and r●nowne, for remembrance of thy kingdom; for it is g●od to praise thee, and it is lovely to sing unto thy name. For ever and ever thou art G●d. Blessed bee thou O Lord the King, who art to bee lauded with praises, Am●n.  
And he concludeth thus; Let the s●ule of all living, bless thy name, O Lord our God, and the spirit of all fl●sh glorify and ex●lt thy memorial for ever, o our King. For, forever thou art God, and besides thee we have no King, Redeemer, or Saviour, &c.  
And here ordinarily the meal was quiter ended, and the ate nor drank no more that night.( compare Mat. 26.29.) Yet they have a Tradition 
Ibid.  that if they were minded, they might drink off a fifth cup of wine, upon this condition, that they should say over the great Hallel over it. But what was the great Hallel? Rabbi Judah saith, from O give thankes, to By the Riv●rs of Babylon; that is, the hundred six and thirtieth psalm.  
Rabbi Johanan saith, from A Song of degrees, to By the Rivers of Babylon; that is, from Psal. 120. to Psal. 137. Rabbi Ahaba● Jacob saith, from For the Lord hath chosen Jacob to himself, psal. 135. ver. 4 to By the Rivers of Babylon, Psal. 137.1. Thus they d●bate it in the Gent●ra in the Treatise Pesachin; and in the Treatise Erachin they seem yet to go further, and to add the hundred and fifth psalm to this Hallel; and so they make it of a doubtful measure( as is observed well by the learned Buxtorfius) sometimes larger, sometimes less, according as they saw good.  
And now to take up the whole rubric of this sacramental Supper in a short sum, they sate them down in a leaning posture, began with a cup of wine, over which they hallowed the day; washed their hands; the table is furnished, they first eat some salad, have a second cup of wine filled, over which is the rehearsal of the Haggadah, and of Psal. 113, 114. and then the wine drunk off. They wash their hands again, unleavened bread is broken and blessed, and some of it eaten with bitter herbs dipped in the thick sauce; then eat they the flesh of the peace offerings, and then the flesh of the Lamb; after which they wash; have a third cup of wine filled, or the cup of blessing, over which they first say grace after meat, and then give thankes for the wine and so drink it off. And lastly, they have a fourth cup of wine filled, over which they say the Hallel out, and a prayer or two after it, and so they have done.  
Thus was the rubric and ritual of this great solemn Supper, with which the Reader comparing the action of our Saviour at his last Passeover, he will easily perceive, that the mention of the first thing he did, is coincident with the third cup or the cup of blessing, which he biddeth them to divide among themselves; And then he taketh some of the unleavened bread again, and blesseth, and breaketh, and giveth to be eaten for his body, from henceforth, in that sense that the flesh of the paschal Lamb which they had newly eaten had been his body hitherto: And that which was commonly called the cup of the Hallel, he taketh and ordaineth for the cup of the New Testament in his blood, and after it they sung the hymn or the Hallel out, and so he went out into the Mount of Olives.   

CHAP. XIV.  

Sect. 1. Of the Solemnity and Rites of the first day in the Passeover week of the Hagigah, and Peace-offerings of rejoicing.  
THE next day after the Passeover was eaten was holy, and no servile work to be done in it, but it was accounted and kept as a Sabbath, and so it is called Lev. 23.6, 7, 15. 
Talm. in Hagigah per. 1. maim. in Hagig. per. 1.  On this day all the males were to appear in the Court of the Temple, and to bring with them a burnt offering for their appearance, and a double peace offering, one for the solemnity, and another for the joy of the time. The offering for their appearance was called Corban Ranjah,& they conclude it due from these words, None of you shall appear before me empty, Exod. 23.15. Yet if any one failed of bringing such a gift, his shane and his conscience go with it, but there was no penalty upon him, because though he had broken a Negative Precept, yet there was no work nor action done by him in it.  
The peace offerings for the solemnity of the time were called the Hagigah, and they were to be of some beast, bullock or Sheep. Hereupon in 2 Chron. 30.24.& 35.7, 8. there is mention of Bullocks and Oxen for the Passeover; and in Deut. 16.2. there is speech of sacrificing the Passeover of the heard; which cannot be understood of the Passeover that was to be eaten on the fourteenth day at Even, for that was punctually, and determinately appointed to be of Lambs or Kids, Exod. 12.5. but it is to be construed of these peace offerings which were for the solemnity of the time. And this is that which the Evangelist John calleth the Passeover, when he saith, The Jews went not into Pilates judgement Hall, lest they should be defiled, but that they might eat the Passeover, Joh. 18.28. For they had eaten the paschal Lamb the night before.  
They held themselves obliged by the Law, as to appear at the three solemn festivals, and to pay their offerings and their services then due, so to make merry and to rejoice, and cheer up one another, because it is said, Thou shalt rejoice before the Lord, Deut. 16.11, 14, &c. And hereupon they took up the use of wine at the Passeover supper, as was observed before; and hereupon they took up other peace offerings besides the Hagigah at the Passeover solemnity and called them {αβγδ} The peace offerings of rejoicing. And by the offering of these two sorts of peace offerings, it is like they thought themselves the better discharged though they brought not the offering of their appearance; for if they brought these, they might the better think they appeared not empty. And so Levi Gershom construeth that passage concerning Elkanah, that he went up yearly from his City to Shiloh to sacrifice to the Lord, in application to these sorts of peace offerings, rather then any other offering, for it meaneth( saith he) that 
R. Lev. Gersom in 1 Sam. 1.  he sacrificed his peace offerings of rejoicing, and his peace offerings for the Hagigah.  
The time for the offering of these they accounted the first day of the festival to be most proper, and they striven to dispatch upon it that they might return home the sooner, but if these Sacrifices were offered in any day of the festival, it served the turn.  
On this first day of the feast, when these great matters were to be in hand, namely their appearing in the Court and offering these their Sacrifices of solemnity and rejoicing at the last Passeover of our Saviour, they shewed themselves otherwise employed, for on this day they crucified the Lord of life.  
In reference to whose judging, condemning, and executing, though it be somewhat beside the bent of the present discourse, let the Reader scan two or three of their Traditions.  
1. {αβγδ} 
maim. in Sanhedr. per. 6.  They might begin no judgements in the night, nor received they any witness in the night; but the judgements were to be in the day onely: yet were they in the examination and judgement of our Saviour all night long.  
2. 
Talm. in Sanhedr. per. 1.  The judging of a false Prophet was onely to be by the great Sanhedrin of seventy and one: Under this notion they blasphemously acccused and arraigned our Saviour, Joh. 18.19. Luk. 23.2. and unto this, those words of his refer, Luk. 13.33. It cannot be that a Prophet perish out of Jerusalem.  

Ib. per. 11.  3. [ e] They put not an Elder that transgresseth against the determination of the great Sanhedrin to death, neither at the Sanhedrin that was in his own City, nor at the Sanhedrin that was at Jabneh, but they bring him up te the great Sanhedrin at Jerusalem, and keep him till a solemn festival, and execute him at the feast; according to what is said, That all the people may hear and fear, &c.   

Sect. 2. The second day in the Passeover week. The gathering and offering of the first fruits Omer.  
THe first and last dayes of the solemn festival weeks, were called {αβγδ} Holy dayes, or good dayes; and the observation of them differed little in strictness from the observation of the Sabbath. See Lev. 23.7, 8, &c. Now the dayes between them were called {αβγδ} Moed Katon, or the lesser solemnity; 
Talm. in Moed Katon. per. 1. &c.  in which, although there were not the like strictness of observance that there was of the Holy dayes, yet was there a distinction made betwixt them and other ordinary times; and divers things were prohibited, especially by their Traditions to be done in them, which were permitted to be done on other dayes. And as for the service and employment in the Temple, there was commonly more work and sacrificing on these dayes then on other ordinary dayes, because the peace offerings due or reserved to that time, could not all be dispatched on the other dayes, but did take up much of these dayes, and did find the Priests more then ordinary attendance and employment about the Altar.  
On this day that we have in hand, namely, the second day of the Passeover week, whatsoever else of extraordinary offering was on it, there never failed to be the offering and waving of the first fruit sheaf before the Lord: The Law for this is given in Lev. 23.10, 11. When ye be come into the Land which I give unto you, and shall reap the Harvest thereof, then ye shall bring a sheaf of the first fruits of your harvest unto the Priest; and he shall wave the sheaf before the Lord, to be accepted for you: the morrow after the Sabbath the Priest shall wave it: Where by the word Sabbath is to be understood, not the Sabbath day in the proper sense, but the first day in the Passeover week, of which we have spoken, which was so solemn an holy day: And so the Chaldee Paraphrast and several other Jews do well interpret it.  
The rites about gathering and offering this first fruits sheaf are largely described by Tosaphta ad Menachoth to be after this manner 
Tosaphta ad Menachoth. per. 10. : Rabbi ishmael saith, The Omer or first fruits sheaf, if it came on the Sabbath day,( properly so called, as it did that very day that our Saviour restend in the grave) it came in three Seahs, but if on another day it came in five: but the wise men say, whether Sabbath or other day all was one, it came in three Seahs: Aba Saul said, On the Sabbath it was reaped by one man, and with one sickle, and in one basket: but on another day it was reaped by three men and in three baskets, and with three sickles: But the wise men said, Sabbath or other day it was all one, it was by three men, and in three baskets, and with three sickles: The first fruits sheaf came out of the vale of the ashes by the Brook Kidron, &c. The day of waving it lighting on the Sabbath, the Sabbath was dispensed with for the reaping of it: And how was it done? Those that the Sanhedrin sent about it, went out, at the Evening of the holy day,( the first day of the Passeover week) they took baskets and sickles, &c. They went out on the holy day when it began to be dark, and a great company went out with them: when it was now dark one said to them, On this Sabbath, on this Sabbath, on this Sabbath; In this basket, in this basket, in this basket; R. Eliezer, the son of Zadok saith, With this sickle, with this sickle, with this sickle, every particular three times over. And they answer him, well, well, well, I will reap, and he bids them reap. And why do they thus? Because of the Barthusaeans( the Sadducers) who said that the reaping of the first fruit sheaf is not on the end of the holy day. They reap it, and put it into the baskets, and bring it into the Court: and pass it through the fire: that they might answer the command about parched corn. The words of Rabbi Meir, But the wise men say, That is not to be meant so, but there was a hollow vessel full of holes, so that the fire might go quiter through it in the Court, and the wind blew on it,( in which they put the Corn suddenly to dry it that it might grinned) and they put it on a Mill to get out a tenth deal, &c. One takes the tenth deal and puts its oil and frankincense on it, and mingles them, and waves it and takes out a handful and puts it on the Altar, and the rest is for the Priest to eat. As soon as the Omer is offered, they go out and find Jerusalem streets full of Meal and parched Corn: which was not according to the mind of the wise men. The words of R. Meir: But the wise men say, that it was according to the mind of the wise men, for as soon as the Omer was offered new Corn was permitted.   

Sect. 4. The Feast of Pentecost, {αβγδ}.  
FRom this day and occasion, namely from the offering of the first fruits Omer they began to count the weekes to Pentecost, even seven weeks forward. This day was the first of the number, and the next day after the expiring of seven weeks, being the fiftieth day from hence, was Pentecost day, as is imported in the very word. It was dated from the offering of the first Corn, because that solemnity and this festival had some relation one to another: The presenting of the first sheaf, was an introduction to harvest, and the feast of Pentecost was a return or offering of their harvest: by that they had liberty to begin to put the sickle into the corn and to reap: and at this they offered an offering of their Corn now reaped and inned. Therefore this solemnity is sometimes called in Scripture the Feast of Harvest, Exod. 23.16. and sometimes the feast of weekes, Deut. 16.10. because of the reckoning of the seven weekes from that day to it, and sometimes Pentecost, Act. 2.1. because it was the fiftieth day from that: and so the Jews themselves call it {αβγδ} 
maim. in Talmid per. 8. R. Sol. in Lev. 23.  The fiftieth day or Pentecost.  
But the Jews in their writings do most commonly call this feast, by the name {αβγδ} Atsereth, and so do the Chaldee Paraphrast use it in Numb. 28.26. although 
Abarb. in Lev. 23.  Abarbimel doth observe that this feast alone of al the three is not called {αβγδ} Atsereth in the Scripture. The word doth properly signify a refraining or a shutting up, and from that signification it is taken to signify a solemn holy day, or assembling, as being interdicted and restrained from work. 2 King. 10.20. Joel 1.4. Amos 5.21, &c. But whether this feast were so called by them in so singular a manner, because that was the time of the restraining of reins, it being the very middle of harvest, or because the offering of their first fruits was restrained till this time, or because the festival joy of harvest was yet restrained, and not as yet full, or for what cause else, I shall not be much solicitous to determine; but certainly some of the rabbis give such intimations as might seem to give some strength to the supposal upon one of the two later. For Maimony relateth 
maim. in Biccurim. per. 2  that that they brought not any first fruits before {αβγδ} Pentecost, because it is said, the feast of Harvest, the first fruits of thy labours: And if they brought any, they received them not from them, but laid them by till Pentecost. And Baal Hatturim hath this saying, 
Baal. Turim in Deut. 16  There is no rejoicing spoken of at the Passeover, because the fruits were yet in the field: But a {αβγδ} Pentecost when Corn is now reaped and wine is now in the Grapes, there is one rjoycing spoken of, Deut. 16.11. But at the Feast of Tabernacles, when all is inned, then rejoicing is twice mentioned. Deut. 16.14, 15.  
The solemnity of this day and feast was: 1. 
Exod. 23.16.  That all the Males were to appear at it, as at the Passeover and Feast of Tabernacles. 2. 
jer. 23.16.17.  They were to offer two cakes baked with leaven, of the Corn of the harvest now reaped, or of new Corn: and if it be questioned why with leaven now, seeing there was so express commands against leaven at the Passeover, some of the Jews do give this pertinent reason: 
Abarb. ubi supr.  because these loaves or cakes were an offering in behalf of the bread which they were ordinarily to eat,( for these were first fruits of their Wheat) but their bread at the Passeover was commemorative of their hasty departing out of Egypt, when they could not stay to have their bread leavened: Their Passeover bread was for a memorial, their Pentecost cakes were not. At Passeover they could only say, {αβγδ} Here is unleavened bread {αβγδ}. But at Pentecost, Here is unleavened bread( for the meat offering) and leavened too( for the two cakes) 
Talm. Iervus. in Succah, per. 5.  as the Gemarists descant upon this matter. These cakes were made square, each cake seven hand-breadth long, four broad, and four high.  
3. With these cakes, were also offered seven lambs, and one Bullock, and two rams for a burnt offering, a Kid for a sin offering, and two lambs for a Peace offering. And these two lambs were the only Peace offerings that the Congregation offered: and these Peace offerings only were reckoned in the rank of the most holy offerings.  
Now these lambs being Peace offerings were to be waved up and down with the two cakes, for so is the command express, Lev. 23.20. and the manner of that action was thus: 
maim. ubi supr.  The Priest first waved the Lambs up and down whilst they were yet alive, and then slay them: and having flayed them, he took out the breast and shoulder of either of them, and laid them close besides the two cakes, and putting his hand under them he waved them all together, upwards and downward, and this way and that way, and all towards the East; and afterwards burnt their inwards, and the Priest ate the rest of the flesh. And as for the Calves, the High-Priest took the one, and the other was divided among all the courses who were then present.  
It was not so much the solemnity or multitude of the Sacrifices of this day that challenged the appearance of all the people in the whole Land, though the offerings were many and solemn, but it was the memorial which the Feast carried with it, namely of the Law being given to Israel, at that time of the year from Mount Sinai.  
On this day was the Hallel sung, as was intimated before, and on this day was the great gift of tongues visibly bestowed upon the Disciples.    

CHAP. XV. Of the Service on the day of expiation.  
THe institution of this solemn day, of which there is a large mention, Levit. 16. was first occasioned from this, that Moses on that very day, after three several forty dayes Fasts came down from the Mount, having obtained Israels full peace with God and reconciliation, and brought now with him the renewed Tables, and a full commission to build the Tabernacle, and to set up the solemn Worship in the midst of them.  

Ioma per. 1.  Seven dayes before the day of expiation, they put the High-Priest a part from his own house into the Chamber, {αβγδ} Parhedrin: 
maim. in jom. haccipparin. per. 1.  lest his wife proving to be in her separation, should bring upon him an uncleanness of seven dayes, and so prevent him of being fit for that dayes services.  
They also appointed another Priest as his substitute, to perform the service of that day, if it should fall out, that any uncleanness did befall him that he could not officiate, that so the service should not fall to the ground.  
Every day of these seven, they caused him to sprinkle the blood of the daily Sacrifice, to burn the parts of it, to offer the incense and dress the lamps, that he might be the better enured to those Services on that day when it came.  
On the third day and on the seventh, they besprinkled him with the ashes of the read Cow, for fear he might have been defiled by the dead, and not ware of it.  
They delivered to him some of the Elders of the Sanhedrin, who red before him the rubric and order of that dayes service, and they said unto him, Sir High-Priest, red thou thyself, it may bee thou hast forgotten, or it may be thou hast not learned.  
On the Eve of the day of expiation, that is, on the day before in the morning they brought him to the East-gate of the Courts, and there they made Bullocks, and Rams, and Lambs to pass before him, that still he be the better acquainted with every thing that he had to do.  
Afterward the Elders of the Sanhedrin delivered him over to the Elders of the Priesthood; who brought him into the chamber of Abhtenes, that there he might learn to hand the incense: And there they gave him this oath: Sir High-Priest we are the Messengers of the Sanhedrin, and thou art our Messenger and the Sanhedrins, wee adjure thee by him that hath caused his name to dwell in this House that thou alter not any thing of what we have spoken to thee: and so they part weeping.  
Now the reason of this solemn adjuration was because of the Sadduces, who had vented a doctrine, and some of them had ventured a practise contrary to the tradition of the Elders, namely to kindle the incense, and to make it smoke without the vail, and to bring it smoking within: They swore him, saith 
Talm. jerus. in Ioma per. 1. juchasin. fol. 15.  the Jerusalem Talmud, because of the Baithusaeans, who said, Let him kindle the incense without, and then bring it in: And there was one that did so, and when he came out, one said to his Father: Ye have been searching all your dayes, yet did ye never the thing to purpose till this man came and did it, he answered him: although we have been searching all our dayes, yet have we done according to the will of the wise men. And I shal much wonder if this man that hath done so, live long after. And they say he died shortly: namely within three dayes.  
The Even being come, they suffered him to eat but sparing, because fullness would make him drowsy: for sleep he might not for fear of nocturnal pollution, but all the night, he, if he were learned, red and expounded the Scripture to them that were with him, if he were not learned, some other did, especially out of 
Vid. gloss. in Ioma in Talm Babyl. per. 1.  Job, Ezra, Daniel, and Chronicles, places that might most affect and prepare him for the service.  
The day being come,( which was so strict a Fasting day, 
Kerithuth. per. 1.  as that to eat any thing, or to do any work on it, fell under the penalty of being cut off) the High-Priest is now to prepare himself for the business. And first he puts off his ordinary wearing clothes, baths himself in water 
Mid. per. 5 ( his bathing this day was on the roof of the room of Happarbah, a fine sheet hanging betwixt him and the sight of the people) wipes himself dry with a towel, and puts on the rich Garments of the High-Priesthood, washeth his hands and feet, killeth the daily Sacrifice, burns the pieces, offers the incense, dresseth the Lamps, and doth all the service belonging to the ordinary daily service: And so he doth by the Bullock and seven Lambs of the extraordinary Sacrifice: And when he had done with these he washed his hands and his feet again.  

maim. ubi supra. per. 4.  Then put he off his rich robes again and bathed himself and put on the white linen garments appointed Levit. 16.4. and performed the peculiar services of that day, as first he goeth to his own Bullock, Levit. 16.6.( which stood between the Temple and the Altar) laid his two hands upon his head, and made this confession: Ah Lord, I have sinned, done perversely and transgressed before thee, I and mine house, I beseech thee O Lord expiate the sins, perversities and transgressions, whereby I have sinned, done perversely and transgressed, I and mine house, as it is written in the Law of Moses thy servant saying, for on this day he will expiate for you to purge you from all your sins before the Lord that ye may bee clean.  

Id. ibid. per. 3.  Then went he to cast the lots upon the two Goats, on the northeast part of the Court below the Altar: The two lots were ordinarily of Gold, pieces just of one and the same bigness, on the one of them was written, for the Lord, and on the other, for Azazel: these were put into a box into which the Priest could put both his hands: this box was called {αβγδ} The two goates were set before him: one before the right hand and the other at the left: and on his right hand stood the Sagan, and on his left hand stood chief of his Fathers house: He put his hand in the box and took out the lots: and opening his hands if the lot for the Scape-goat came in his right hand the Sagan said to him, Sir, lift up your right hand, and so the right hand Goat was the Scape-goat: And if that lot came in his left hand, the chief of his Fathers house said to him, Sir, lift up your hand, and then that was the Scape-goat that was on the left hand: And he tied a scarlet list upon that Goats head, and set him there from whence he was to be sent away, and the other Goat he set where he must be killed.  
This scarlet list is called commonly by the rabbis {αβγδ} Lingula coccinea, the Scarlet tongue, because it was broad and fashioned like a tongue. And they expected that when it was tied upon the Scape-goats head, 
Ioma per. 4. in Gemara.  it should turn white. And so they say it did, 
juchasin. fol. 15. col. 1.  in the time of Simeon the just, and that the lot for the Scape-goat came still up in his right hand: and this they ground upon Esay 1.18.  
Having thus set the two Goats ready against their time comes, he returned again to his own Bullock where he left him standing, and lays his hand upon his head a second time, and makes a second confession, in the very same words that he had done the former, save that when he had said, wherein I have sinned, done perversely, and transgressed before thee, I and my fathers house, he added, and the sons of Aaron thy holy people, as it is written in the Law of Moses, &c.  
Then killed he the Bullock, took the blood and gave it one to stir that it should not congeal: He himself took a censer full of coals from the Altar, and set them down upon a bench in the Court: and from a vessel brought him, he took his hands full of incense and put it into a dish: The censer of coals he took in his right hand( because it was hot and heavy, otherwise he should have carried it in his left) and the dish of incense in his left hand, and so he went into the Holy of Holies, and came up to the Ark, and there he sets his coals down, empties the incense into his hands again, and so lay it on the coals, and stays till all the room be full of smoke, and then comes backward out from within the veil, having his face still toward the Ark: Being come out he made this short prayer, O Lord God let it be thy good pleasure, that this year may have seasonable reins,( if it have been droughty): And let not thy sceptre depart from Judah, and let not thy people Israel want sustenance, and let not the prayer of wicked transgressors come before thee: and so he came out.  
Then took he the blood of the Bullock which had been stirred about all this while, for congealing; and brought it in within the most holy place, and sprinkled of it eight times, once upward and seven times downward between the bars of the ark, and having so done he came out thence, set the rest of the blood in the basin in the Holy place and came forth.  
Then slay he the Goat, took the blood of it into the most holy place, and sprinkled it there eight times, as the other; came forth and set it down in the holy place, took up the Bullocks blood and sprinkled it eig●t times before the vail, and so he did by the Goats blood; then mingled he them together and sprinkled therewith the golden Altar going round about it: he began first with the northeast corner, so to the North-west, and to the southwest and ended at the South-east; then sprinkled he the body of the Altar itself seven times, and so came out; and powred the remainder of the blood at the foot of the burnt offering Altar on the West-side.  
And now he goes about to sand the Scape-goat away; he first laid his hands upon his head and made this confession, Ah Lord, thy people the house of Israel have sinned and done perversely, and transgressed before thee, I beseech thee now O Lord expiate the sins, p●rversities, and transgressions, which the house of Israel thy people have sinned, done perversely, and transgressed before thee; as it is written in the Law of Moses thy servant, For this day he will expiate for you, to purge you from all your sins that you may be clean before Jehovah. As soon as the Priests and people that were in the Court heard him utter the name Jehovah, they bowed, worshipped, and fell on their faces and said, Blessed be the name of his glorious kingdom for ever and ever. And then they sent the Goat a going.  

Joma per 6. in Mishu.  There was from Jerusalem about some twelve easy miles off, a very steep and high promont, which they express by the name {αβγδ} Tf●ck, 
Ramb. ibi. ( some take this to be the proper name of that Hill 
Bartenor. ib.& Aruch. in voice.  some for the common name of any high rock whatsoever.) Between Jerusalem and this hill there were ten Booths set up at an equal distance one from another, namely, about a mile asunder, and the nearest about a mile from Jerusalem. Having delivered the Goat to him that was to bring him into the wilderness, they accompanied him to the first Booth, and from thence there were some ready there to accompany him to the next, and some at that to go with him to the third, and thus through all: and at every Booth they asked the man that lead him whether he would eat or drink.  
From the last Booth they went not quiter through with him to the high rock, but stood at distance to see what he did. When he came there, he took the crimson list from between the Goats horns and pulled it in two pieces; the one half of it he tied upon the rock, and the other half upon his horns again. Then took he the Goat and pushed him backward from off the rock, and by the time he came to the bottom he was dashed all in pieces. And so the man returns to the next Booth, and there stays till it be dark.  
In the mean time the High-priest after the sending away of the Goat, had returned to the service again, and cut in pieces the bullock and goat that he had slain, and whose blood he had brought within the vail, and laid their inwards upon the Altar to be burnt, but their pieces he delivereth to some, to bee carried forth without Jerusalem, there to be burnt, Leviticus 16.27.  
At last they say to the High-priest, Sir, by this time the Goat is gotten into the wilderness. And then he went into the Court of the women, and there in a Pulpit red a Section or two in the Law, as namely, all Levit. 16.& chapter 23. vers. 27, 28, 29, 30, 31, 32.  
Now if it be questioned how they could guess the very time when the Goat arrived in the wilderness, there are three several ways of this conjecture held out by them, and they are these, 1 The Mishueh of the Talmud saith, there were several high piles or pillars of ston set up in the way thither, and men stood upon them with linen clothes in their hands, and when the Goat was got into the wilderness, he that stood on the pillar there, waved his Napkin up and down, and the next took at him and did the like, and the next at him, and so they conveyed the intelligence into the City in a trice. 2. R. ishmael saith, a crimson list was tied on the Temple door, and assoon as ever the Goat arrived in the wilderness, it grew white.  
And that passage in the Gemara of the Babylon Talmud is remarkable( whether it speak of this list, or of that betwixt the Goats horns it is not much material, they were both of the same nature, and reference) when it saith 
roche. Hashavah. fol. 31.  That all the forty years before the destruction of Jerusalem the read list did never turn white: for whereas this change of it was a sign of the remission of their sins, as they themselves construe it from Esay 1.18. they had now so died themselves with the blood of Christ, slain just forty years before the destruction of the City, that we may well take their own evidence and testimony for their guilt, and unpardonablenesse for that fact. 3. R. Judah saith, it was three miles to {αβγδ} Beth Haduda, which was the edge of the wilderness that way that the Goat went, and for the measuring out of the space of time that the man might bee going thither with the Goat, some men walked out a miles space from the City, and walked back that mile again without any stay, and when they were come back, they stayed so much time as one might walk another mile, and then concluded that by that time the man with the goat was come into the wilderness.  
The High-priest having red his lessons in the law, and prayed eight several prayers after, he washes his hands and feet, puts off his linen clothes, baths himself, puts on his rich garments, washes his hands and feet again; offereth a Ram for himself, and another for the people, and seven Lambs for the additional offering of the day. And then he offered the daily Evening Sacrifice.  
This done he washed his hands and feet again, put off his rich garments, bathed himself, and put on the linen garments, washed his hands and feet, went into the most Holy place and fetched out the censer and dish that he had left there.  
After this he washed his hands and feet, put off those linen clothes, bathed himself in water, put on his rich garments again, washed his hands and feet, went into the Holy place, offered the Evening incense, mended the Lamps, and so came out.  
Then washed he his hands and feet again, put off his rich garments and put on his own ordinary wearing clothes, and went to his house, all the people accompanying him: and he held it a joyful day because he was come out of the most Holy place in safety.   

CHAP. XVI. The manner of their celebrating the Feast of Tabernacles.  
THE day of expiation was not so solemn, and serious, and painful, especially to the High-priest, but the feast of Tabernacles was as jocund, pleasant and mirthful to all the people. It was but five dayes after that, beginning on the fifteenth day of the same month Tisri, and lasting eight dayes together, Levit. 23.34, 35, 36. Numb. 29.12, 35. 2 Chron. 7. ver. 8, 9, 10. Nehem. 8.17, 18. In which feast there was more rejoicing then in any of the other, and more parcels and varieties of solemnity.  
The first particular of its solemnity and celebration was their dwelling in booths,( from which custom the feast took its name) which they began to do on the first day of the feast, and so continued all the time, and out of those booths they might neither eat, nor drink, nor sleep, so long as the feast lasted. Their Booths were of boughs of trees, in the making of which, for height, and breadth, and place, and fashion, it were endless to trace their curiosity and traditions, and it is somewhat excentricke to our discourse which is confined to the verge of the Temple. Within which confinement we are to take up four remarkable ingredients to the solemnity of this feast, and they are these.  

1. The variety of their Sacrifices.  
2. Their palm and Willow branches.  
3. Their Pomecitrons.  
4. Their powring out of water and rejoicing.   

Sect. 1. The several sacrifices at the feast of Tabernacles.  
THe Jerusalem Talmud doth give this brief summary of the progress of their proceedings in the service of the Temple every day of this feast. 
Talm. jer. in Succ. per. 5.  They went first to offer the daily Sacrifice in the morning; then the additional Sacrifices; after that the vows and free offerings; from thence to eat and drink( or to dinner) from thence to the study of the Law; and after that, to offer the Evening Sacrifice, and from thence they went to the joy of the powring out of the water.  
Now the constant or daily Sacrifices of these dayes of the Feast were unalteredly the same that they were on all other dayes, a Lamb in the morning, and a Lamb at even: but the additional Sacrifices for the time, were not onely remarkable for their number( they and the daily Sacrifices of this time amounting to 215. the number of the yeares of Israels being in egypt) but they were most remarkable for this alteration, because a Bullock less was offered every day then had been offered on the day before; and yet the very same number of Rams, Lambs, and Goats, retained every day alike: For on the first day of the Feast were thirteen Bullocks offered, on the second day twelve, on the third day eleven and so downward, as may be seen in Numb. 29. and yet on every day two Rams, fourteen Lambs, and one Goat, without any alteration, as is apparent in the same place.  
The reason of which decrescency of the Bullocks, may be better guessed at, then surely given, and variety of conjecture sooner produced of others, then any certainty determined by ourselves. Whether it were to reduce the whole number of the Bullocks to 70. 
R. Sol. in Numb. 29.  in parallel to the 70. Nations which should be abating and decaying, while Israel like the number of the rams, Lambs, and Goats, remained fixed: 
Abarb. ibid.  or according to the 70. years of mans age, which is daily decaying; or whether it were to show the decay of Sacrifice in time to come; or to match 7 Bullocks with the seventh day; or to reduce the number of Beasts on that day to an equality with the number of the four and twenty courses; or whether this abatement were because the people abated daily, and withdrew to their own homes; or what else was the cause of it, we shall not be solicitous to inquire further after, onely we cannot but observe the manner of offering of these Sacrifices which were so numerous and so various, and the service with them.  
The daily Sacrifice was offered according to the ritual that hath been already observed by the Course appointed for that week, and according as every one obtained his employment by the lottery. And at the offering of it the Levites sung the Hallel, of which mention and description hath been made before.  
But as for additional Sacrifices, they found a way that every Course of the four and twenty, who were now all present, should have a share in offering of one beast or other, and they proportionated the business after this manner.  

Succah. per. 5& maim. ●n Tam. pe●. 10.  On the first day there were thirteen Bullocks, two Rams, and one Goat, sixteen beasts in all, and these were offered by sixteen of the Courses; there remained then 14 Lambs for 8 Courses, six whereof offered two Lambs apiece, and the other two C●urses one Lamb apiece.  
On the second day there were twelve Bullocks, two Rams, and one Goat, fifteen beasts offered by fifteen of the Courses; and then there remained 14 Lambs for 9 Courses to offer; five whereof offered two Lambs apiece, and four one apiece.  
On the third day eleven Bullocks, two rams, and one Goat, fourteen beasts offered by fourteen of the Courses: and then fourteen Lambs remained for ten Courses, of which four Courses offered two Lambs apiece, and six Courses one apiece.  
On the fourth day ten Bullocks, two Rams, and one Goat, thirteen beasts offered by thirteen Courses: the fourteen Lambs remained for eleven Courses, three Courses offered two apiece, and eight Courses one apiece.  
On the fifth day nine Bullocks, two Rams, and one Goat, offered by twelve Courses: the fourteen Lambs remained for the other twelve Courses to offer, two Courses offered two a piece, and ten Courses one a piece.  
On the sixth day eight Bullocks, two Rams, and one Goat, offered by eleven Courses: the fourteen Lambs remained for thirteen Courses to offer, one Course offered two Lambs, and twelve Courses offered one Lamb apiece.  
On the seventh day seven Bullocks, two Rams, one Goat, and fourteen Lambs, four and twenty in all were offered by the four and twenty Courses, every Course offering one beast.   

Sect. 2. Their palm and Willow branches. {αβγδ}  
IT was enjoined by the Law, ye shall take you on the first day( of the feast of Tabernacles) fruit of goodly trees, branches of palm trees, boughs of thick trees, and willows of the brook, and ye shall rej●yce before the Lord your God seven dayes, Lev. 23.40. Upon which text there was 
Ab. Ez. Lev. 23.  a dispute between the Pharisees and the Sadduces, for what end these boughs and branches should be appointed: The Sadduces held that they were for the making of their Booths, but the Pharisees determined( and they carried it) tha● these were branches, and fruit of trees, which at this feast were to be carried in their hands.  

maim. in Succah velul. per. 7.  On the first day of the Feast therefore they prepared them branches of palm, Willow, and Myrtle, and tied them together with gold or silver twist, or with other strings or twigs, and these the carried continually in their hand all the first day of the feast throughout. In the morning did a man go out of his house, he had his Lulabh in his hand, for so they called this bundle of branches. If he went to the Synagogue, if he prayed, if he went to visit the sick, he kept it still in his hand, and he might not leave it out of his hand all that day long. And all the rest of the dayes of the feast they went not to the Temple without these branches, and every day they went to the Temple purposely with them.  

Talm. in Succah per. 4  There was a place a little below Jerusalem, which was called Motsa, thither they went and got Willow branches,( it seems upon the banks of Kidron) and every one got two, namely 
Tosapht. in Succah. per. 3.  one for his Lulabh, or to tie up with his palm and Myrtle branches to carry in his hand, and one for the Altar. And once every day of the feast, they went with these in their hands about the Altar, and stuck one of them there. At first it was their custom upon the first day of the feast, to bring their branches into the Temple, and there to leave them till the next morning, sticking about the cloister that encompassed the mountain of the house, and the next morning to come and take them in their hands again. But this bread scuffling and scrambling and difference among them about which was which, so that the Sanhedrin saw cause to decree that every one should take his branch with him home, and bring it from home the next day.  
Having therefore provided a Lulabh, or bundle to hold in their hands, and another Willow branch for the Altar, they came once every day into the Court, and went about the Altar, and set their boughs bending toward the Altar, and cried Hosanna, or save now I beseech O Lord; O Lord I beseech thee sand now prosperity, Psal. 118.25. the Trumpets in the mean while sounding; and on the seventh day they walked about the Altar seven times; and this was called the great Hosanna: and every day when they went away they said {αβγδ} Beauty be to thee O Altar, Beauty be to thee O Altar.  
The consideration of this custom giveth light to that passage, John 12.12, 13. Matth. 21.8, 9, 15. and to that in Rev. 7.9, 10.   

Sect. 3. Their Pomecitron apple. {αβγδ}  
THere seemeth not to be either mention or footing of this matter that we have now in hand in all the Scriptures, yet have the Traditionaries drawn it into being and practise from that expression in the text alleged even now, Ye shall take unto you {αβγδ} the fruit of goodly trees,( as our English renders it, and the Seventy differ but little from it) which the Talmudists descant upon in this variety. 
Talm. jer. in Succah. fol. 53. col. 2.& Talm Rab. in Succah. fol. 35.& Aruch. in {αβγδ}. R. Sol& Baal. turim. in Lev. 23.  It is written {αβγδ} that is, a three whose fruit is goodly, and whose wood is goodly. And what is that, but a Pomecitron? And if thou say a Pomegranate; his fruit is goodly, but his wood is not goodly. If thou say a Charob; his wood is goodly, but his fruit is not goodly. R. Simeon ben Jochai saith, A three whose fruit is goodly, and its wood goodly; the taste of its fruit like the taste of its wood, its wood like its fruit, and its fruit like its wood, and what is this? A Pomecitron. It is called {αβγδ} saith Rabbi Levi {αβγδ} because it stayeth upon the three from one year to another. Rabbi Tauchumah saith Aquila rendereth {αβγδ} by {αβγδ} for it is a three that groweth by the waters. R. Abhu saith, red it not {αβγδ} but {αβγδ} for so in the greek tongue they call water {αβγδ}: Now what three is that that groweth besides all waters? It is a Pomecitron. And according to this received construction doth the Chaldee Paraphrast roundly render that clause in the text alleged, Ye shall take unto you the fruit of the Pomecitron three, which construction is generally received of all the Jews.  
And so generally received, that as they carried a branch or bundle of branches in the one hand at the Feast of Tabernacles, and held that an undispensable command, so did they also carry a Pomecitron in the other hand, and held that as strict a command and duty as the other. About which ceremonial Pomecitron( for so I may well call it) it would be tedious to produce the curiosities that are discussed, about the growth, quantity, quality, and complexion of it; I shall only relate one story about it, which is somewhat remarkable; and that is, of a 
Succah. ib. Tosapht ibid. per. 3.  Baithusaean, or Sadduce, who failing of the performance of a piece of service at the Altar, at the feast of Tabernacles( of which service we shall speak anon) and not doing it as he should, all the company fell upon him, and pelted him( the Talmudick expression is they stoned him) with their Pomecitrons. 
Iuchas. fol. 15.  Whereupon King Jannai being himself a Sadduce, called for a sword and slay divers of the wise men. Whether this were that King Jannai 
Talm. Bab. in Sanhedr. per. 2. in Gemar. Halacah. 2.  of whom there is the remarkable story in the Treatise Sanhedrin, in the place alleged in the margin,( a story that it may be hath some reference to this fact) it is not time and place to examine here.   

Sect. 4. Their pouring out of water {αβγδ} and the rubric of every dayes service.  
THE Ceremonies and customs used at this Feast, which have been mentioned already, were somewhat strange, but the strangest rite is yet behind, and that is their drawing and pouring out of water, and their great rejoicing for it, which pouring out of water was used every day of the Feast, and their rejoicing upon it, was so great, that in all this Feast, nay in all their Feasts throughout all the year, they had not the like. For the fuller view of which and of the whole festivity of this solemn time, having now shown you the men in their festival garb, with their branches in the one hand, and their pomecitrons in the other, we will now take up in order, the several and particular services and passages of every day as they did occur.  
First, they came with their branches and Pomecitrons in their hands to the morning daily Sacrifice, and stood so attending while that was offered. 
Tosaphta in Succah. per. 3.  And when the parts of this Sacrifice were laid on the Altar, then was there this pouring out of water upon the Altar, but mingled with wine, and the manner thus: 
Talm. ibid. per. 4.  One of the Priests with a golden Tankard went to the Fountain or Pool of Siloam, and filled it there with water: He returned back again into the Court through that which was called the water gate,( which we have taken the survey of in its place): and when he came there, the Trumpets sounded: he goeth up the rise of the Altar where stood two Basins, one with wine in it, and into the other he put the water: and he pours either the wine into the water or the water into the wine, and then pours them out by way of libation: which action whilst he was going about the people cried to him, Hold up thy hand: And the reason of this admonition was, because of that Baithusaean or Sadduce that we have newly mentioned, who when he was about this libation, and should have poured the Wine clear from him, he poured it upon his own feet, and this caused the multitude to pelt him with their pomecitrons.  
At the time of this Libation did the music and the song begin, and 
Talm. jerus. in Succah. pe●. 5.  that song which they sung all the dayes of the Feast, at the daily Sacrifice was the Hallel( which we have described before) that being renewed daily,( saith the Jerusalem Talmud), as their Lulabh or branches were renewed daily: 
Succah in mishueh per. 3.  Now when they came, in the Hallel, to the beginning of the hundred and eighteen Psalm, O give thanks unto the Lord, all the company shook their branches: and so did they when they came to these words, Hosanna, or save now Lord I beseech thee: and again at the saying of that clause, O Lord I beseech thee sand now pro●perity: and so likewise at the saying of the last verse of that Psalm, which was the last verse of the Hallel, O give thanks unto the Lord, &c.  
After the service of the daily Sacrifice was done, then fell they to the offering of the additional Sacrifices which have been mentioned of so many Bullocks, Rams, Lambs, and a Goat: at which service the Songs-men sang again some peculiar and appointed part of a Psalm: 

As on the first day, Psal. 105.  

maim. in Tamid. in per. 10.  On the second day, Psal. 29.  
On the third day, Psal. 50. at ve. 16.  
On the fourth day, Psal. 94. at ver. 16.  
On the fifth day, Psal. 94. at ver. 8.  
On the sixth day, Psal. 81. at ver. 6.  
On the seventh day, Psal. 82. at ver. 5.    
When these additional Sacrifices were also finished, the people departed home to dinner( having first sung their Hosanna about the Altar, as hath been related, with their palms in their hands) unless there were any that had vows or free-will offerings to offer, who stayed for that occasion. After dinner they went severally to the Divinity Schools or to the Study of the Law for a while; and when the time came, to the Evening Sacrifice, where the service was much answerable to what was in the morning.  
Towards night they began the {αβγδ} rejoicing for the pouring out, or drawing of the water, which mirth they continued far in the night every night of the Feast, and this their rejoicing was of so high a jollity, that they say, {αβγδ}. 
Succah. per. 5.  That he that never saw the rejoicing of the drawing of water, never saw rejoicing in all his life. At the time when the water was drawn or fetched from the pool of Siloam, and poured out upon the Altar, they had not the liberty of their jollity, because of the seriousness and solemnity of the service that was then in hand; but when all the service of the day was over and night was now come, they fall to their rejoicing for that matter, which rejoicing is equally strange both for the manner and the cause of it: The manner was thus.  

Ibid.& maim. in Succah Velulabh. per. 8.  They went into the Court of the women, and there the women placed themselves upon balcones round about the Court, and the men stood upon the ground. There were four candlesticks( or beacons rather I might call them) of an exceeding great bigness, and mounted of an exceeding great height, overtopping and overlooking the walls of the Court, and of the mountain of the house at a great elevation: By every Candlestick( which stood on every side of the Court one) there was a ladder, by which four young men of the Priests, did severally go up to the Candlesticks with plenty of oil and yarn, which was traveled of the Priests old coats and girdles, and they set them a burning.  
The Pipe of the Temple began to play, and many Levites with their instruments in great abundance, standing upon the fifteen steps that went down out of the Court of Israel into the Court of the women, and whosoever of them and of the Priests was musical either with instrument or with voice, joined his music: In the mean while the greatest Grandees of the people, as the members of the Sanhedrin, Rulers of the Synagogues, Doctors of the Schools, and those that were of the highest rank and repute for place and religion, fell a dancing, leaping, singing and capering, with torches in their hands, with all their skill and might, whilst the women and the common people looked on: and thus they spent the most part of the night. And the more they abased themselves( like David before the ark) in this activity, he more they thought they did commmendably, and deserved praise.  
At last, far in the night two Priests, standing in the Gate of Nicanor, do sound their Trumpets; and then they come down to the tenth step and they sound there again, they come down into the Court of the women, and there sound a third time, and so they go sounding all along the Court till they come to the East-gate of it, and there they turn themselves and look back up toward the Temple, and they say thus, Our Fathers which were in this place, turned their backs upon the Temple of the Lord, and their faces towards the East, towards the Sun, but as for us, wee are towards him, and our eyes towards him.  

Talm. jerus. in Succah. fol. 55.& Talm. Bab. ibi fol. 53.  As the Grandees danced, some of them would say thus Blessed bee thou O my youth which hast not shamed my old old age,( {αβγδ} These were called men of performances), And others would say, Blessed be thou O my old age which hast gainsaied my youth.( These were Chasidin and men of repentance). And both of them would say, Blessed is he that hath not sinned, and he that hath sinned and his sin is pardonned.  
At length weariness, sleepiness, and satiety with their mirth, concludes the jollity till another night, and so they part, some to their own homes, and others stay the night out in their places still, {αβγδ}, nodding and sleeping sometimes as they stood or sate, upon one anothers shoulders, even while the sport was in hand.  
And now to come to search after the reason of this strange and extraordinary jucundity at this time, it were no great difficulty to show some cause why they might be more merry at the Feast of Tabernacles then at other festivals, namely because they had now inned and gathered all their fruits, and therefore this Feast is called The Feast of ingathering in the end of the year, Exod. 23.15, 16. But why they should take up so great joviality, upon the pouring out or drawing of the water mentioned, is somewhat strange to observe, and not easy to resolve.  

Tosaphta ubi ante.  [ i] Rabbi Akibah giveth this reason of the pouring not the water, The Law saith,( he saith) Bring an Omer of barley at the Passeover, for that is the season of barley, that the Corn may be blessed. Bring wheat and the first fruits at Pentecost, which was the season of trees, that the fruit of trees may be blessed to thee. Bring {αβγδ} the libation of water at the Feast of Tabernacles, that the flowers may be blessed to thee. And accordingly it is said that whosoever will not come up to the Feast of Tabernacles shall have no rain. For now was the time of the latter reins, Joel 2.23.  

maim. ubi ●●te.  Maymony giveth this as the cause of the rejoicing, Because it was the rejoicing for the keeping of the Law, to which no joy can be comparable: And therefore saith he, The common people, and every one that would, were not actors in this rejoicing, for they neither sang nor danced, but were onely spectators, but the actors were the great men of wisdom and Religion.  
But remarkable is that passage in the Jerusalem Talmud, upon this question, 
Talm. jeru. ubi supr.  Rabbi Levi saith, why is the name of it called {αβγδ} The drawing of water? {αβγδ}: Because of the drawing or pouring out of the Holy Ghost: according to what is said, With joy shall ye draw water out of the wells of Salvation, Esay, 12.3.  
Whatsoever was the reason, this was the manner of their carriage at this Feast, and upon this occasion: the observation of which helpeth to illustrate that passage in Joh. 7.37, 38. which seemeth plainly to allude to this custom. For our Saviour in the last and great day of this Feast,( as vers. 2.) when they had all the seven days kept this great mirthfulnesse in reference to the drawing and libation of water, out of the pool Siloam,( which by some of their own confession referred to the pouring out of the Holy Ghost) he stood and cried, saying, If any man thirst let him come to me and drink: he that believeth on me, out of his belly shall flow rivers of living water: speaking this of the spirit, &c. As if he had said to this purpose to them in more large expressions. Is it so much rejoicing to you to draw water out of Siloam, and pour it out, which doth but typify the pouring out of the Holy Ghost? I tell you I am he that can give you living water, and on him that believeth in me, shall the Holy Ghost be so abundantly poured out, as if streams of living water were alway flowing out of his belly. And to confirm this his saying by a miracle, he doth presently after give sight to a man born blind, by sending him but to wash in the pool of Siloam, Joh. 9.7.  
Thus was the celebration of the Feast of Tabernacles day after day. Every day they came with their branches to the Temple, had the Hallel sung, drew water out of Siloam and poured it and wine upon the Altar, encompassed the Altar, and sung their Hosanna, and at night had the rejoicing for the drawing of the water. Onely there was this difference among the dayes: that on the night before the Sabbath that fell within the Feast, and on the night before the eight day, which was a holy day, they used not their dancing, singing, and rejoicing, but on the seventh day they went about the Altar seven times, missed their dancing that night, and on the eight day had the same solemnities, with the dayes before, ate their pomecitrons which they might not do before; and at night had the great rejoicing in the Court of the women, and so concluded the Feast: And therefore this by the Evangelist is called not onely the last day, but also the great day of the Feast, both because it was a holy day, and because it was the conclusion.   

Sect. V. Of the Feast of Trumpets and Feast of Dedication.  
OF the Feast of Trumpets and Dedication we have not much to speak, because they had not much peculiar at the Temple more then they had all over the land: save that there was with the sounding of Trumpets at the Temple, some additional Sacrifices the first of Tisri which was the first day of the year: for which there is the injunction and the story, Numb. 29.1, 2, 3. Onely this tradition crept into that practise, 
maim. in. succah. per. 1.  That whereas in others places the beginning of the year was sounded with a Trumpet of Rams or Sheeps horn: at the Temple, there was that and two silver Trumpets also used, 
Talm. in roche. has●●nah. fol. 31.  and the Levites on that day sung the 81. Psalm.  
The Feast of Dedication of which there is mention, joh. 10.22. had its original, from the regaining and restoring of the Temple Altar and service from the hands of the Syrogrecian tyrants, who had defiled, spoiled, and ruined them. The institution of the Feast was by victorious Judas Maccabeus and his brethren and the whole Congregation, appointing it 
1 Maccab. 4.52.59.  from the five and twentieth day of the month Cisleu eight dayes forward: which fell about the former part of our December. The greatest owning of this Feast at the Temple in the service there was by singing over the Hallel every day of the eight, as hath been mentioned heretofore. 
maim. in Chanuchah per. 3.  [ d] And the greatest Ceremony of this Feast in all other places was, the lighting of Candles every Evening and setting them up at the doors of their houses to burn in the night: And to such supererogation in this point did some grow in time, that they used to light up a candle for every one that was in their family. Nay some yet would go so high, as to double that number every night: as if there were ten in his house, he lighted up ten candles the first night of the Feast, and twenty the second, and thirty the third, and so still increasing that on the eight night he lighted up eighty candles.  
The reason of the celebration of this Feast in this manner, is given by the Author cited next above in the Margin, in these words: 
Id. ibid.  When Israel prevailed against their enemies, and destroyed them, it was the five and twentieth day of, the month Cisleu, and they went into the Temple, and found not there any pure oil, but onely one bottle: And there was no more oil in it, then to keep the Lamps burning for one day onely: yet, did they light them with it: 
Gloss. ibid.  And a miracle was shewed there withall( saith his glossary there) for it maintained the lamps burning eight nights: whereupon the wisemen of that generation, did on the next year appoint these eight dayes for dayes of rejoicing and praise and for lighting up of candles at the doors of their houses.    

CHAP. XVII. Certain peculiar parcels of service.  

Sect. 1. The King reading the Law.  
MOses had commanded, saying 
Deut. 13.10, 11.  At the end of every seven years, in the solemnity of the year of release in the Feast of Tabernacles when all Israel is come to appear before the Lord thy God, in the place which he shall choo●e, thou shalt red this Law, before all Israell in their hearing: The circumstances of time, place, and person, for this reading, the Jews do determine thus. 
Talm. in Sotah. per 7. R. Sol. in Deut. 31. maim. in Hagigah. per. 1.  The reader was to be the King, the place, in the Court of the women, and the time, towards the end of the first holy day in the Feast of Tabernacles weeks. There was then a pulpit of wood set up in the midst of the Court of the women, for thither might women and children come to hear, as they were enjoined, per. 12. which they might not do into the upper Court: And the King goes up into the Pulpit and sits him down. The Minister of the Congregation {αβγδ} takes the Book of the Law and gives it to the chief of the Congregation or Head of the Congregation, {αβγδ}.) The chief of the Congregation or Head of the Synagogue( for now they were in a Synagogue model) gives it to the Sagan, the Sagan gives it to the High-priest, and the High-priest to the King. The King stands up to receive it, and standing uttereth a prayer, as every one did that was to red the Law in public before he red: and then if he thought good he might sit down and red, but if he red standing, it was thought the more honourable, and so it is recorded that King Agrippa did when he was upon this employment.  
He began to red at the beginning of Deuteronomy, and red to ver. 10. of the 6. Chap. Thence he skipped to the thirteenth verse of the eleventh Chapter, and red to the two and twentieth verse of the same Chapter. There he skipped again to the two and twentieth verse of the fourteenth Chapter, and red to the second verse of the nine and twentieth Chapter. For they thought it was enough if he red those portions onely, that were most pregnant and pertinent for the stirring of them up, to the observing of the commandements, and for the strengthening of their hands in the Law of truth. And the Talmud relates of King Agrippa, that when he was upon this service, and came to red that passage in Deut. 17.15. One from among thy brethren thou shall set King over thee: thou mayest not set a stranger over thee which is not thy brother, his eyes trickled down with tears, in remembrance that he was not of the seed of the Jews, so that the people were glad to cheer him up, and cried out three times to him, Fear not Agrippa, thou art our brother.  
The reading is called, {αβγδ} The lection of the King, and it is reckoned by the Jews to be one of those eight things that must undispensably be uttterd in the Hebrew tongue: Those eight things are these. 1. The words of him that presented his first fruits, Deut. 26.5. 2. The words of the woman that pulled off the show. Deut. 25.7, 8, 9. 3. The blessings and the curses. Deut. 27. and 28. The blessing of the Priests. Numb. 6.24, 25, 26. 5. The blessing of the High-Priest on the day of expiation. 6. This lection of the King. 7. The words of the Priests encouraging to battle. Deut. 20.3. 8. The words of the Elders over the beheaded Heifer. Deut. 21.7, 8.   

Sect. 2. The Priests burning of the read Cow.  
THe Law about burning a read Cow to ashes, and the use of those ashes for the purifying of those that were unclean by the dead, is given and described at large in Numb. 19. and the significancy of that rite and other sprinklings is touched upon Heb. 9.13. The manner of their going about and performing this great business( for so it was not unjustly held, because it was for the cleansing from the greatest uncleanness) was exceeding curious, and their circumspection about the matter was so nice and great, that in none of the Ceremonious performances, they shewed more Ceremony then in this.  
Not to trace their great curiosities in choosing out a Cow that was exactly fit for this business, and how many exceptions and cautions, and scrutinies they had about her, which are nicely discussed in the two first Chapters of the Treatise Parah: Nor to dispute 
Vid. Iuchas. fol. 13. R. Sol. in Numb. 19.  whether this work of burning her, belonged onely to the High-Priest, or whether another might do it as well as he: the managing of that business when it came to it, was after this manner.  

Talm. in Parah per 3. in Mishueh.& Ioma per. in Gemarah.  Seven dayes before a cow was to be burnt, the Priest that was to burn her, was put apart into a chamber of the Temple, which stood in the northeast Angle of the Court of Israel, which was called {αβγδ} The house of ston, meaning The house of ston vessels, as we have cleared it, in the survey and description of it: And the reason of this his separation was, that he might be sure to be free for all that time from any pollution by a grave or corps: For since the ashes of this burnt Cow was the great and onely purger from that defilement, it was their choice care and heedfulness, that they should be clear from that defilement, that went about the burning of her, or sprinkling her ashes.  
When the day of her burning came, the Priest that was to do it, and they that were to accompany him in that work, 
Middoth. per. 1.  marched out at the East-gate of the mountain of the Temple, which gate was also called Shushan, and went over the valley of Cidron, to mount Olivet, to a pitch of the Kill just over against the Gate where they had come out, and in the face of the Temple: 
main in Paerah. per. 3. Shekalim. per 4.& Talm. in Parah. ubi supr.  All the way over the valley, was a causey made upon double arches, that is, one arch still standing upon two arches, and so leveled on the surface as made a plain and even way all along: And the reason of this great cost and curiosity was, that all the way might be secure against unseen or unknown graves( by which these passengers might have been defiled) the ston Arches not permitting to inter a corps. The like Arches for the like prevention, we have observed in its due place, were all under the Courts of the Temple, and the like archednesse was there on Mount Olivet, under the very place where the Cow was to be burnt, for the same security.  
The Elders of the people marched before the Priest and his company all along this causey, to the place of the burning, and there when the Priest came up, they laid their hands upon him, and called upon him to bath himself, for there was a place for that purpose, and so he did. Then was the pile made of wood in and on which shee was to bee burnt; and tying her legs with cords they lay her on, her head lying toward the South, and her face turning to the West: The Priest standing on the East side of her, and his face toward the West, kills her with his right hand, and takes the blood with the left.  
Now it was commanded by the Law, that the sprinkling of her blood should be directly before the Tabernacle of the Congregation seven times. Numb. 19.4. For the answering of which command, the Priest having slain her, and taken her blood, did sprinkle it so many times towards the Temple, looking directly over the gate Shushan upon the porch of the Temple: the battlements of which gate were for this very purpose made lower then the battlements of any other of the Gates about the Sanctuary; that over it he might see the face of the porch, which through it he could not reach to do.  
Having sprinkled her blood, he sets his pile of wood a fire, and sets her a burning, and as shee was burning he takes cedar wood and hyssop, and scarlet wool, and shows them and saith to the standards by, This is Cedar wood, this is Cedar wood, this is Cedar wood, three times over, and they answer him three times over, well, well, well: so likewise he saith, This is hyssop, this is hyssop, this is Hy op, This is Scarlet wool, this is Scarlet wool, this is Scarlet wool, and they answer him as before, three times to either of them, and then he casts those things into the fire, and they burn all together.  
When all was burnt, they took up the ashes, and pounded and sifted them, and one part of them they laid up in some place of Mount Olivet for the sprinkling of the people: Another part was delivered to the four and twenty courses for the sprinkling of the Priests, and a third part was laid up in the Chel or enclosure of the Courts to be kept for a memorial. Nine of these kine were burnt between the first giving of the Law about this Rite, and the fatal fall and destruction of the Temple. One in the time of Moses, one burnt by Ezra, two by Simeon the just, two by Jochanan 
juchasin fol. 16.  the father of mathias, one by Elioenai the son of Hakkoph, one by Hanameel Hammizri, and one by ishmael the son of Fabi; and the Jews look for a tenth in the dayes of the messiah; Where, by the way, we cannot but observe how their traditions had increased their defilements: for two of these kine served till Ezra's time, which was near upon a thousand years, and the time after, which was not half the space, took up seven.  
Now whereas the Law enjoined that for the cleansing of the unclean, these ashes were to be sprinkled by a clean person, Numb. 19.18. their Tradition straitned it to a person that had never been defiled by a dead corps in all his life; therefore that such persons might be had, there were arches wrought in a rock in Jerusalem after the manner forementioned, and houses built over those arches. And thither, as to a place secure from graves, certain women with child were brought when they were near the time of their delivery, and there they were brought to bed. And their children were there brought up continually for this very employment, that they might be ready as they were capable, and as there was occasion, to sprinkle these ashes. Which when any of them went to do, he road on a seat on Oxens backs, first to the pool of Siloam, where he lighted in the water,( for there he might presume there was no grave to defile him) filled his pitcher, and got up again, road to Mount Olivet, besprinkled the party that was to be cleansed, and road in like manner to his Cell again.   

Sect. 3. The trial of the suspected wife.  
THe Law concerning jealousy and about the trial of a wife suspected, given in Numb. 5. was understood and practised by the Jews according to these constructions and traditions.  

Talm. in Sot. per. 1.  A man before two witnesses had charged his wife, saying, See thou speak not to such a man; though she did, yet she was still free to her husband: but if shee went with that man into private, and there stayed with him such a space, then she was forbidden her husbands company, and he was to bring her to the Sanhedrin that was next to him; and they sent with him and her two schollers of the wise to the great Sanhedrin at Jerusal●m, lest he should lie with her by the way. Being there they terrified her with terrible and dreadful words, to bring her to confess her fault. If she confessed that she was defiled, she tore her matrimonial writing in pieces and departed and so was divorced. But if she stood to justify her innocency, they brought her through the east gates( saith the Talmud) which are before the door of the gate of Nicanor. Which Rambam upon the place expoundeth to mean, that they tugged and toiled her up and down the stairs of those east gates, to bring her by weariness and faintness to confession. If she yet confessed not, but still pleaded innocent, then she was set in the gate of Nicanor, which was the east gate of the Court. And the Priest that was to put her to her trial, laid hold upon her bosom and rent her clothes open, till he had laid her breasts bare as low as her heart: if she were arrayed in white, black was put upon her, her hair was dishevelled to hang about her shoulders, and if she had Rings or Jewels on, they were taken from her, and he tied a chord about her, over her paps. And whosoever would might come and behold her, unless it were her servants. And here the Talmudick observation is not impertinent; 
Ibid.& Rab Abbuhabh. in menorah. Ner. 1.  With what measure one meeteth( say they) they measure to him again. She decked herself to transgress, but God defiles her deckage; She uncovered herself for sin, God discovers her shane; She stood in the gate to show herself, she is now set in the gate to show her reproach; She spread a vail on her head, the Priest lays it under her feet; She plaited her hair, the Priest dishevels it; She girded herself in a faire girdle, the Priest girdes her with the girdle of affliction; She decked her face, her face is spit o●; She decked her eyes, her eyes stare forth; She made signs with her fingers, her nails are pared; Her thigh first began to transgress and then her belly, therefore her thigh is first punished, and then her belly, and her whole body escapeth not.  
Her offering which was in a Wecker basket the Priest put into her hand according to the injunction of the Law, Numb. 5.15, 18. Then took he an earthen pot and put a little water into it out of the Laver, and going within the Temple door, he took up some dust from under a ston that was left loose for that purpose,( where it lay we have observed in its proper place) and this dust he strewed upon the water. Then denounced he the curse and wrote it in a book, even those words, Numb. 5.19, 20, 21, 22. If no man hath lain with thee, and if thou hast not gone aside to uncle annesse, &c. But if thou hast gone aside, &c. the Lord make thee a curse, &c. And this water which causeth the curse, shall go into thy bowels, and make thy belly to swell, and thy thigh to rot. And the woman answered Amen, Amen. Then blotted he the curses out of the book with the bitter water, and gave her the water to drink. If upon the denouncing of the curses she were so terrified that she durst not drink the water, but confessed she was defiled, the Priest flung down the water, and scattered her offering among the ashes; but if she confessed not, and yet would not drink, they forced her to drink; and if she were ready to cast it up again, they got her away that she might not defile the place. The operation of these waters,( say the rabbis) followed after, though sometimes it appeared not of two or three years, for she bare no children, she was sickly, languished, and died of that death.   

Sect. 4. The atoning for a cleansed Leper.  
IN 
Talm. in Middoth per. 2.  the North-west corner of the Court of the women, there was a piece of building, which was called {αβγδ} the chamber or room of the Lepers, whither the Leper resorted after his cleansing in the Country, or at his own house. And now I am sensible of a mistake and inadvertency which fell from me in another place, and which I here retract and crave the Readers patience, and that was in that I asserted( in the Notes on John 2.15.) that the Lepers were tried in this room by the Priests, and had access to the mountain of the house, and to the public service of the Temple. It is true indeed 
maim. in Tephil.  that the Lepers had access to the public service in those Synagogues that were not in walled towns, being placed there apart by themselves, so that they came not near others, but their offering to come into the Temple did fall under a very sharp penalty as was shewed before, nay they were excluded even out of walled Cities. Their trial therefore was in the Country, and there they were cleansed by the Priest, 
Id. in Tum. tsor. 11.  with variety of ceremony in the business: and on the seventh day of their cleansing he shaved himself again, for he had done so before, and washed himself in water, and then he might come within Jerusalem. On the eight day he came up into the mountain of the house, and brought three Lambs with him, for a burnt offering, sin offering, and trespass offering, 
Talm. in Neg. per. 11.  and bathed himself in that room in the corner of the Court of the women, that was from hence called the room of the Lepers.  

Tam. per. 5.  When the Migrephah or the bell,( for so let it be called) was rung by those that went into the Temple to burn the incense, the President or chief man of the station then serving went and fetched him, and whosoever else had been unclean and came now for their purifying, 
Ib& Sot. per. 1.  and set them in the gate of Nicanor. 
maim. in Mechos. cap. per. 4& Glos. in Sotah  But here two contrary exigents were to be provided for; for neither might the Leper tread on the ground of the Court, because he yet wanted his atonement, nor might the blood of the trespass offering which was to be his atonement, be brought out of the Court, and yet it was to be put upon his thumb, great to, and tip of his ear, Lev. 14.14. A temper therefore for these two repugnancies was this, that he went into the gate as far as possibly he might, so that he trode not within the Court. Thither did the Priest bring the trespass offering to him, and he stretched out his hands into the Court, and laid them upon him. And when he was slain, the Priest brought the blood, himself standing within the Court, and the Leper stretched out his neck, and thrust his head within the verge of the Court, and he put some of the blood upon the tip of his right ear; and likewise he stretched out his hand and his foot within the verge of the Court, and he put the blood upon his thumb, and his great to, and so he was cleansed. The cleansing of other unclean persons, as those that had issues, and women after childbirth, was in the same place, and much after the same manner, save that the beblooding of the ear, thumb, and to, was not used, so that they need not a particular discourse by themselves.   

Sect. 5. The manner of bringing and presenting their first fruits.  
NOt to insist upon the several sorts of things out of which the first fruits were to be paid, nor upon the manner of setting them a part for first fruits at their own homes, of which the Talmud doth debate at large; this being somewhat out of the verge of our discourse, because so far out of the verge of the Temple: their custom and ceremony in bringing of them up thither and presenting them there, cometh nearer within our compass, and that was thus, 
Talm. in Biccur. per. 3.& maim. ib. per. 4.  All the Cities that belonged to such or such a station, met together at the chief City of the station, and there lodged all night in the streets; and the reason of this their gathering thus together, was because they would go together by multitudes, according to what is said, the multitude of people is the Kings honour; and the reason of their lodging in the streets was, lest going into houses they should be defiled. In the morning the President, or chief among them, called them up betime with this note, Arise and let us go up to Sion to the Lord our God, and they set away: Before them there went an ox with his horns gilded, and a Garland or crown of Olive branches upon his head: and a pipe playing before them, till they came near to Jerusalem, and they often rehearsed that saying, I was glad when they said, Let us go up to the house of the Lord, compare Esay 30.29. They traveled not all day when the traveled, but onely two parts of it, because they would not spoil their solemnity with toiling: when they were come near Jerusalem, they sent in a messenger to give notice of their coming, and they flowered and decked their baskets, and exposed some of the freshest fruits to fight: upon notice of their coming, the chief men of the Priesthood went out to meet them; and when they were come within the City they rehearsed these words, Our feet shall stand in thy gates O Jerusalem: and all the tradesman in their shops stood up as they came by, and saluted them, O our brethren of such a place, you are welcome. The pipe went playing before them, till they came to the mountain of the House, and when they came there, every one( {αβγδ}) yea, though it were King Agrippa himself,( saith the Tradition) was to take his basket upon his shoulder, and so to walk up till he came to the Court; and all the way as they went, they said over the hundred and fiftieth psalm, Praise ye the Lord, praise God in his Sanctuary, &c.  
Being come into the Court the Priests began and sung the thirtieth psalm, I will extol thee O Lord, for thou hast lifted me up, and hast not made my foes to rejoice over me.  
With his basket on his shoulder, the man begins and says, I profess this day unto the Lord thy God, that I am come into the Country which the Lord swore unto our fathers for to give us, Deut. 26.3. and then beginning to say, A Syrian ready to perish was my father, &c. he takes down the basket from his shoulder, and holds it by the edges, and the Priest putting his hands under it, waves it up and down, and he goes on and says, A Syrian ready to perish was my father, and he went down into egypt and sojourned there with a few, &c. even to the middle of the tenth verse; and so he sets down his basket by the side of the Altar, and boweth and goeth forth. They used by their baskets as they brought them, to hang Turtles or Pigeons, which were to be for an offering, and the fruits themselves went to the Priests of the Course that then served; and the party that brought them must lodge in Jerusalem all night after he had presented them, and the next morning he might return home. They might not offer their first fruits before the feast of Pentecost( compare Act. 2. and Rom. 8.23.) nor after the feast of dedication.   

Sect. 6. Their bringing up wood for the Altar.  
IT was a singular and a strict command, that the fire of the Altar should never go out, Lev. 6.13. And as the Jews observe, that divine providence did comply with the keeping of it in, for they say, 
Talm. in Avoth per. 5.  that rains from heaven never put the fire out, so did the Nation provide for the continually burning of it, by a 
maim. in Tam. umos. per. 2  penalty of whipping decreed, agreed against him that should extinguish it, and by a constant supply of wood brought up to the Temple for the maintaining of it. Josephus speaketh of their Xylophoria, or certain set and solemn times, on which the people brought up wood for this purpose: his words are these. 
joseph. de Bell. lib. 2. cap. 31.  {αβγδ}. It was a feast of the wood carrying, at which it was the custom for all to bring up wood for the Altar, that it might not want fuel for the fire, which might never go out. The Talmudick Treatise Taanith, reckoneth nine special dayes in the year used for this solemn employment, and alotteth the work to nine special families of those that are mentioned to have returned out of captivity. 
Talm. in Taamith per. 4.  The wood-carrying times( saith it) for the Priests and the people were nine. On the first of Nisan, the sons of Arah a son of Judah. On the twentieth of Tammuz, the sons of David a son of Judah. On the fifth of Ab, the sons of Parosh a son of Judah. On the seventh of the same, the sons of Jonadab the son of Recab. On the tenth of the same, the sons of Senaah a son of Benjamin. On the fifteenth of the same month, the sons of Zattu a son of Judah, and with them the Priests and Levites, and whosoever knew not their own Tribe, &c. On the twentieth of the same month, the sons of Paleoth Moab a son of Judah. On the twentieth of Elud, the sons of Addin a son of Judah. And on the first of Tebeth the sons of Parosh came a second time. And on the first of Tebeth there was no station( made by the stationary men) because on that day the Hallel was sung, and there was an additional offering, and an oblation, or bringing up of wood.  
The wood thus brought up to the Temple, it was first laid up in that building in the northeast corner of the Court of the women, which was called {αβγδ} 
Talm. in Middoth. per. 2.  The wood room, where it was preached by those of the Priests lineage that had blemishes, and so were uncapable of serving at the Altar, whether it had worms or no in it, for any wood that had any worms in it was unclean and unfit for the Altar fire: that that was found free from worms,& so reputed fit for the Altar, was brought up into another room, called 
Ib. per. 5.  also the wood room, and the room Parbedrin, on the Southside of the Court of Israel, and there it lay near and ready when there was occasion for its use. That wood that had worms in it, and so might not touch the Altar, was used either for boiling, baking, or frying of the offerings that were boiled, or baked, or fried, or for keeping fires for the Priests and Levites in their attendance and guards in could weather.    
FINIS.