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his hearers to a book published some years ago by a Mr. John Jones, of which I forget the title. Having in this manner got rid of what he called that monstrous figment the miraculous conception, he then dispatched the doctrine of the Trinity, the divine Logos, and the impious conceits, as I think he called them, of Athanasius and the Platonic school of Alexandria, with very little ceremony; and then proceeded (horresco referens) to dispose of the whole doctrine of the Atonement, as a wicked and blasphemous imagination; concluding with an earnest exhortation to his reverend brethren to free their minds and their doctrine from all these absurd and groundless conceits, as a preparation absolutely necessary to make the faith of the Gospel admissible by all Jews, Turks, and rational unbelievers of every description.

This is a brief account of a discourse which occupied more than an hour and a half in the delivery. And now, Sir, is the church of England, and I may say Christianity itself, to be treated in this manner, and by those too who are eating the bread of the church, and is no notice to be taken of such railing accusations ? I trust not; and I hope that some more distinct notice than this brief sketch · of this extraordinary sermon, has already reached you, and that it will call forth, not only the animadversions of some of your learned correspondents, but likewise the animadversion of those who are more eminently commissioned to watch over and defend the faith once committed to the saints*. In this hope I remain,

Sir, your obedient servant,

ESSEXIENSIS. July 18th, 1806.

P. S. As a proof of the mischievous tendency of the above discourse, especially upon uneducated minds, a church warden who was present, (and of whom there were probably forty) told bis rector on coming out of church, that he would have given a hundred pounds pot to have heard it, on account of the doubts and uneasiness which it had excited in his mind.

* The discourse above referred to has just issued from the press, in order that its poison may be diffused as widely as possible. In our next number we shall endeavour to do it ample justice. --Ed. Vol. XI. Churchm. Mag. August 1806.

SHE.

SHEKALIM, OR THE SHEKELS.

(Continued from p. 16.)

CHAP. 6.

$ITH

1. HERE were thirteen* coffers, thirteen tables, and

thirteen places of prostration in the sanctuary, According to the tradition of the house of Rabban Gamaliel, and of the house of R. Chanania, the vicar of the priests, the places of prostration were fourteen. And where was the other ? Opposite to the wood-chamber : since there was a tradition handed down by their fathers, that there the ark was hidden. 2. There is a story of a certain priest who, being enga

in his ministry, saw part of the pavement which was different from what was near it. He went and told his companion, but was not able to complete his relation before his life went from him. And they knew very plainly that there the ark was hidden.

3. And how did they prostrate themselves when they worshipped? Four towards the north, and four towards the south: three towards the east, and two towards the west, to correspond with the thirteen gates. The south gates inclining towards the west were, the upper gate;

the

gate Hiddelek ; the gate of the first-born; and the water-gate. And why was it called by the name of the water-gate ? Because Through it they brought the vessel of water to be poured out on the feast of tabernacles. R. Eliezer, the son of Jacob, says, because the water is changed when it is about to go under the gate of the temple. Opposite to these, on the north side, and inclining towards the west, were the gate of Jeconiah; the gate of oblation; the gate of the women; and the gate of the singers. And why was it called by the name of the gate of Jeconiah? Beçause through it Jeconiah departed into captivity. On the east was the gate of Nicanor; and this had two little doors, one on its right hand and the other on its left. And the iwo gates to the west had no name.

4. There were 'thirteen tables in the sanctuary: eight of marble in the slaughter-house, upon which they cleans

0170:1 Trumpets. The coffers were so called, as being wide at bottom and narrow at top, in order to prevent the embezzlement of the

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ed the entrails; and two to the west of the ascent to the altar, one of marble and one of silver: on that of marble they placed the members; on that of silver the vessels of the service: and two in the porch before the door of the sanctuary, one of marble and one of gold : on that of marble they placed the shew-bread as they entered with it; and on that of gold they placed them as they came out: since they + ascended in holy things, and do not descend. And there was also one of gold within, on which the shew-bread was continually placed.

5. There were thirteen coffers in the sanctuary, and on them was written, New shekels; and Old shekels; Nests; Young birds for a burnt-offering; Wood, and Frankincense; Gold for an atonement; and the other six are for the free-will-offering. The new shekels are those which are paid the very year they become due ; and the old are those which a person not having paid when due, is careful to pay in the ensuing year. The nests are the turtledoves. The young birds for the burnt-offering are the young pigeons, and all the money arising from them is to be appropriated to the burnt-offerings. These are the words of R. Juda. But the wise men say that the money from the nests is to be applied partly to the sin-offering, and partly to the burnt-offering: but that of the young birds for the burnt-offering is to be entirely appropriated to the burnt-offering.

6. He who says, behold, I make a vow to offer wood, shall not give less than two billets : or frankincense, he shall not give less than an handful : or gold, he shall not give less than a piece of gold. There are six coffers for the free-will-offerings. And what do they do with the free-will-offering ? They buy with it those burnt-offerings whose flesh belongs to God, and the skins to the priests. This exposition Jehoiada, the high-priest, gave. As to the trespass-offering, that is offered as an offering for trespass to the Lord. This is a general rule. All money which comes in for the purpose of a sin-offering or a trespass-offering, shall procure the burnt-offerings, and the flesh belongs to the Lord, and the skins to the priests. Two passages of Scripture are found which determine a trespass-offering to God, and a trespass-offering to the priests: and it is written 1,“ the trespass-money and sin

† As they proceeded in the service, the utensils advanced gradually in value and magnificence.

2 Kings, xü. 16,
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money was not brought into the house of the Lord; it was the priests.”

CHAP 7.

1. THE money which is found between the coffer for the shekels and that for the free-will-offering, if it be near to the shekels, it shall belong to the shekels; if it be near to the free-will-offering, it shall belong to the freewill-offering: if it be in the middle between both, it shall belong to the free-will-offering. If any money be found between the coffer for wood and that for frankincense, if it be near the wood, it shall belong to the wood: if to the frankincense, it shall belong to the frankincense: if it be in the middle belween both, it shall belong to the frankincense. If any be found between the coffer for the doves, and that for the young pigeons for the burnt-offering; if it be near the doves, it shall belong to the doves; if to the young pigeons for a burnt-offering, it shall belong to them; if it be in the middle between both, it shall belong to the young pigeons for a burnt-offering. The money found between that which is profane and that of the second tithe, if it be near that which is profane, it shall belong to the profane; if to the second tithe, it shall belong to the second tithe: if it be in the middle between both, it shall belong to the second tithe. This is a general rule: they shall belong to the nearest, in order to alleviate; but when in the middle, they shall aggravate.

2. The money wbich is found before the cattle-merchants is always tithe: that found on the mountain of the temple is common: that found in Jerusalem at the time of the festivals is tithe: and on all other days of the year common.

3. As to the flesh which is found in the court, if they be whole members, they are to be burnt-offerings, but if fragments, sacrifices for sin. As to that found in Jerusalem, it is to be a peace-offering. But if either one or the other have changed their appearance, they go to the place of burning. As to the flesh which is found in the confines, if they be whole members, they are reckoned as carcases, but if" fragments they are allowed. But at the time of the feasts, when flesh is plentiful, even the members are allowed.

4. With regard to the cattle found from Jerusalem to the tower of Eder, and within the same space towards

each

each of the four winds, the males are burnt-offerings, and the females peace-offerings. R. Juda says, if one appears fit for the passover, he is taken for the paschal lamb, if he be found thirty days before the feast.

5. Originally they took a pledge from him who had found it, till he brought its drink-offering. But when men were wont to leave the animal and to run away, the Sanhedrin ordained that its drink-offering should be procured at the expence of the congregation.

6. R. Simeon said: Seven things the Sanhedrin ordained, and this was one of them. The others were, that if an idolater had sent his burnt-offering from the country, and had sent drink-offerings with it, they offer it with his drink-offering. And if he had not sent a drink-offering likewise, they offer one at the charge of the congregation. In like manger if a stanger die, and leave sacrifices, if he have any drink-offerings, they offer them; but if not, they offer them at the charge of the congregation. And the Sanhedrin have taught this with respect to the highpriest, that when he dies, his offering should be made at the charge of the congregation. R. Juda says, at the charge of his heirs, and the offering will then be perfect.

7. They ordained with respect to the salt and wood, that the priests should be benefited by them: and with respect to the heifer, that her ashes should not belong to them: and with respect to unlawful nests of doves, ihat others should be procured at the charge of the congregation. R. Jose says, he who furnishes the doves, must furnish others in the place of those that are uolawful.

REMARKS ON THE SECOND BOOK OF ESDRAS.

(Continued from page 19.)

TO THE EDITOR OF THE ORTHODOX CHURCHMAN'S

MAGAZINE.
SIR,

N

authenticity of the second book of Esdra;, it must not be forgotten, that the Protestants have set their seal

to

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