Promise 408 Moses 58 Years of the Promise 409 Moses 59 their own dealing when their deliverance is deferred this deferring was Years of the Promise 410 Moses 60 for forty years and so when being upon the borders of Canaan they Years of the Promise 411 Moses 61 Years of the Promise 412 Moses 62 refused that good land their entrance into it is deferred forty years Years of the Promise 413 Moses 63 also Years of the Promise 414 Moses 64 Years of the Promise 415 Moses 65 Moses passeth through shepherdy and tribulation to the government Years of the Promise 416 Moses 66 and so doth David after him A figure of the great shepherd of the Years of the Promise 417 Moses 67 Years of the Promise 418 Moses 68 sheep c. Jether or in Arabick pronuntiation Jethro a son of Abraham Years of the Promise 419 Moses 69 but an alien to Abrahams God is happy in his son-in-law a son of Years of the Promise 420 Moses 70 Abraham and of Abrahams faith by him he is instructed and taught Years of the Promise 421 Moses 71 Years of the Promise 422 Moses 72 in the way and knowledge of the true God In Arabia where sojourned Years of the Promise 423 Moses 73 this first Prophet and Law-giver Moses there arose the false Prophet Years of the Promise 424 Moses 74 Years of the Promise 425 Moses 75 and deceiver Mahomet Moses is now exceedingly changed in Midian Years of the Promise 426 Moses 76 from his state and studies which he had whilst he was in Egypt there he Years of the Promise 427 Moses 77 Years of the Promise 428 Moses 78 was a high courtier here a poor shepherd there a student in Philosophy Years of the Promise 429 Moses 79 and Egyptian wisdom here a student of Divinity and of God himself In this Country and desert where he now liveth and retireth in so private a condition he must ere long do glorious things and before he die destroy Midian That Country had been first planted by Cush the son of Cham therefore Aaron and Miriam call Moses wife a Cushite Numb 12 1. and Zerah the Arabian is so called 2 Chron. 14. But Abraham by the conquest of Chedorlaomer and the other Kings with him had obtained that land for his own and thither he sent the concubines sons CHAP. III. IV. World 2513 Years of the Promise 430 Moses 80 MOses feeding his sheep and studying upon God hath a vision of Christ in a bush appearing in fire as he had done when he made the Promise Gen. 15. 17 18. He giveth Moses commission for Israels deliverance and the power of miracles for their sakes that believed not Moses himself fell under this predicament of unbelief and shifteth all he can to avoid the imployment as doubting and distrusting the issue and when he musts needs go upon it he dare not leave his wife and children behind him for fear he should never return to them again but taketh his wife with him though she were but newly delivered of a child and her infant with her though it were not so much as eight days old For this his distrust the Lord meets him by the way and seeks to kill him which danger Zipporah his wife misconceiving to have been because her infant was not circumcised it having by this time passed the eighth day she circumciseth it but Moses conscious of the proper cause recovereth his faith and in evidence of his faith calleth the child Eliazer in assurance of Gods help to him and so the danger departeth Moses and Aaron meet in the wilderness go together into Egypt assemble the elders of Israel relate their commission and are believed CHAP. V. MOses beginneth to execute his commission observe that he was with Israel in the wilderness forty years compleat that he was eighty years old when he began to deal with Pharaoh Exod. 7. 7. that he was a good while before he got Israel released and it teacheth how to date and lay the occurrences of his eightieth year CHAP. VI. GOD proclaimeth himself JEHOVAH The faithful one of his Promise he had revealed himself to Abraham Isaac and Jacob by the name of El-shaddai The God almighty and they relied upon his all-sufficiency being fully perswaded that what he had promised he was able to perform as Rom. 4. 21. And now he cometh to glorifie another attribute of his namely his truth and faithfulness in making good what he had promised Moses goeth about as if he would reckon the heads of all Israel but he only nameth three tribes and that not only because in the third namely in the tribe of Levi his story fixed upon Moses and Aaron the men that he looked after but also because he would only name the most scandalous of all the twelve Reuben the incestuous with his Fathers wife and Simeon and Levi the murderers of Shechem that he might shew their intire conversion and magnifie Gods mercy in their pardon and lay this in the very entry of the now building Church for a comfortable copy for penitents to look after as the four women are mentioned in the beginning of the Gospel in Mat. 1. for such another purpose CHAP. VII VIII IX X. to Ver. 21. MOses beginneth to work miracles and to bring plagues upon Egypt his rod is turned into a Crocodile the waters in which the childrens blood had been shed is turned into blood Their great deity Nilus is plagued first The plague of Frogs they go up even over all the land and raven upon the very bodies of men As Moses brought real Frogs upon Egypt so the Inchanters bring magical Frogs upon Goshen The plague of lice at which the Magicians are at a non-plus and blaspheme horridly against Jehovah when they say This is the finger of God but not of Jehovah The plague of noysom beasts Flies Wasps Snaks c. Now God separateth betwixt Israel and Egypt betwixt whom there had been no difference in the preceding plagues The plague of Murrain upon Beasts Boils upon Men and Hail upon the Land and Locusts CHAP. XII to Ver. 21. THE beginning of the year is changed the Passover is instituted and commanded although the story of its institution be set after the plague of darkness yet was it commanded before the plague of Darkness came and it may be before the plague of Hail or Locusts came for assoon as ever the Darkness is over and any Egyptian can stir Pharaoh sendeth for Moses Chap. 10. 24. and after some smart speeches betwixt them Moses telleth him of the Slaughter of the first-born that it should be the very next night Chap. 11. 4 8. so that the Darkness did but end on the very morning of Passover day and it had been upon the Egyptians the eleventh twelfth and thirteenth days of the month and the Passover was on the fourteenth Now the command for the Passover was given to Moses before the tenth day of the month at least Chap. 12. 3. if not on
things and who in those Apostatizing times that then were had the nearest occasion and temptation to draw them back from the purity of the Gospel to those rites again Unto that doubtfulness that some have taken up about the Original Tongue of this Epistle as thinking it very improper that he should write in the Greek Tongue to the Hebrews especially to the Hebrews in Judea we need no better satisfaction then what the Hebrews themselves yea the Hebrews of Judea may give to us I mean the Jerusalem Gemarists from several passages that they have about the Greek language In Megillah fol. 71. col 2. they say thus There is a tradition from ben Kaphra God shall inlarge Japhet and he shall dwell in the tents of Sem For they shall speak the language of Japhet in the tents of Sem. The Babylon Gemara on the same Treatise fol. 9. col 2. resolves us what Tongue of Japhet is meant for having spoken all along before of the excellency and dignity of the Greek Tongue it concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very beauty of Japhet shall be in the tents of Sem. Our men first named say further thus Rabbi Jonathan of Beth Gubrin saith There are four Languages brave for the world to use and they are these The Vulgar the Roman the Syrian and the Hebrew and some also add the Assyrian Now the question is What Tongue he means by the Vulgar Reason will name the Greek as soon as any and Midras Tillin makes it plain that this is meant for fol. 25. col 4. speaking of this very passage but alledging it in somewhat different terms he nameth the Greek which is not here named Observe then that the Hebrews call the Greek the Vulgar Tongue They proceed ibid. col 3. It is a tradition Rabban Simeon ben Gamaliel saith In books they permitted not that they should write but only in Greek They searched and found that the Law cannot be interpreted compleatly but only in the Greek One once expounded to them in the Syriack out of the Greek R. Jeremiah in the name of R. Chaijah ben Basaith Aquila the proselyte interpreted the Law before R. Eliezer and before R. Joshua And they extolled him and said Thou art fairer then the children of men And the same Talmud in Sotah fol. 21. col 2. hath this record Rabbi Levi went to Caesarea and heard them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rehearsing their Phylacteries Hellenistice or in the Greek Tongue A passage very well worth observing For if in Caesarea were as learned Schools as any were in the Nation And if their Phylacteries pickt sentences out of the Law might above all things have challenged their rehearsal in the Hebrew Tongue as their own writers shew yet they say them over in Greek Paul might very well write to the Hebrews in Judea in the Greek Tongue when that Tongue was in so common a use even in an University of Judea it self To these testimonies for the Greek Tongue might be added that which is spoken in the Treatise Shekalin per. 3. halac 2. Upon the three Treasure Chests of the Temple were written Aleph Beth Gimel But Rabbi Ismael saith It was written upon them in Greek Alpha Beta Gamma They that hold that this Epistle and the Gospel of Matthew were written in Hebrew should consider how that Tongue was now a stranger to all but Scholars and how God in his providence had dispersed and planted the Greek Tongue throughout all the world by the conquest of Alexander and the Grecian Monarchy and had brought the Old Testament into Greek by the Septuagint As this Apostle in all his Epistles useth exceeding much of the Jews Dialect Language Learning allusion and reference to their opinions traditions and customs so doth he more singularly in this and he doth moreover in a more peculiar manner apply himself to their manner of argumentation and discourse For his intent is if he can to argue them into establishment against that grievous Apostacy that was now afoot so many revolting from the purity of the Gospel either to a total betaking themselves to Moses again or at least mixing the Ceremonious rites of the Law with the profession of the Gospel Comparing his style here with the style of discourse and arguing in the Talmuds Zohar and Rabboth and such like older writings of the Jews you might easily tell with whom he is dealing though the Epistle were not inscribed in syllables To the Hebrews and the very stile of it may argue a Scholar of Gamaliel but now better taught and better improving his learning then that Master could teach him He first begins to prove the Messiah to be God and Jesus to be he about the former of which the Jews mistook and about the latter they blasphemed In proving the former he among other places of Scripture produceth that of Psal. 102. 25. Thou Lord in the beginning hast laid the foundation of the earth c. To which a Jew would be ready to answer I but this is to be understood of God the Father and how could this objection be answered Tes even by their own concessions upon which he argueth in this place For they understood that in Gen. 1. 2. The Spirit of God moved upon the face of the waters of the Spirit of Christ and so do they interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Spirit of Messias as their mind is spoken in that point by Zohar Berishith Rabba and divers others If the Spirit of Christ then was the great agent in the Creation by their own grant they could not but grant this allegation to be proper He sheweth Christ therefore greater then Angels as in other regards so into whose hands was put the world to come Chap. 2. 5. and here the phrase is used in the Jews dialect for the Kingdom of Messias as we mentioned before He proveth him a greater Lawgiver then Moses a greater Priest then Aaron and a greater King and Priest then Melchisedek He sheweth all the Levitical Oeconomy but a shadow and Christ the substance and the old Covenant to be abolished by the coming in of a better By the old or first Covenant meaning the Covenant of peculiarity or the administration of the Covenant of Grace so as whereby Israel was made a peculiar and distinct people This Covenant of peculiarity they brake as soon almost as they had obtained it by making the golden Calf and thereupon follows the breaking of the two Tables in sign of it for though the Law written in the two Tables was Moral and so concerned all the world yet their writing in Tables of stone for Israel and committing them to their keeping referreth to their peculiarity To his handling of the fabrick and utensils of the Tabernacle and contents of the Ark Chap. 9. Talm. Jerus in Shekalim fol. 49. col 3 4. and Sotah fol. 22. col 3. may be usefully applied for illustration He hinteth the Apostasie now afoot which was
the Prophet setting forth the glorious state of the Church in the days of the Messiah and so the Rabbins understand the place he addeth this as a singular and eminent privilege those times should have above the times that had gone before and that was that whereas they had been taught by Prophets and by men in those times God himself in visible appearance conversing among men in humane nature should be their Teacher From such prophesies as these whereof there is great store in the Old Testament the expectation of the Nation was raised to look that Messias when he came should preach the glad tidings of deliverance should give a new Law as Moses at Sinai had done the old and should be the great Teacher and Instructor of the people So the Chaldee Paraphrast glosseth the two and twentieth verse of the 2d Chap. of the Lamentations Thou wilt proclaim liberty to thy people the house of Israel by the hand of Messias as thou didst by the hand of Moses and Aaron on the day of the Passover And the Jerusalem Targum on Exod. 12. Moses came out of the midst of the wilderness and King Messias out of the midst of Rome The one spake in the head of a cloud and the other spake in the head of a cloud and the Word of the Lord speaking between them and they walking together And the Targum on Cant. 8. 2. When King Messias shall be revealed to the Congregation of Israel the Children of Israel shall say unto him Come be with us as a brother and we will go up to Jerusalem and will suck in with thee the sense of the Law as a child sucketh his mothers breasts c. And I will take thee O King Messias and will bring thee to the house of my Sanctuary and thou shalt teach me to fear the Lord and to walk in his Law King Messias shall say to them I adjure you O house of Israel my people c. Stay here a little till the enemies of Jerusalem be destroyed and after that the Lord will remember you with the mercies of the righteous and it will be his good pleasure to deliver you To such promises of the Prophets and such expectation of the Nation examples of which might be given many more if it were needful that Messias when he came should be as another Moses not only a Deliverer but also a Lawgiver and the great Prophet and Teacher after the great decay of Prophesie and instruction it is that Christ looketh and hath reference when he calleth on them to believe the Gospel As if he should have spoken thus at large You expect according to the prediction of the Prophets that when Messias comes he shall be another Teacher and Lawgiver to you as Moses that he shall preach and proclaim to you deliverance and redemption that he will instruct you in the ways of the Lord and shew you how to walk in his paths Behold this doctrine that I shall now teach is that great promise and expectation I am he whom the Lord hath anointed and sent to preach these glad tidings believe ye therefore the Gospel which I preach and as it hath been your great expectation when it would come so let it be intertained and received now it is come among you And here is the reason why John the Baptist joyned not this admonition to believe the Gospel to the other of repenting because John was not to be the preacher of the Gospel in this sense but he that was to publish it so was then to come Now though both these parts of Christs doctrine Repent and believe the Gospel were levelled so directly and pertinently toward the Jews in reference to their opinions about these things yet are the doctrines and duties of that perpetuity and necessity that they reach both Jew and Gentile to the end of the world And then the word Gospel doth not only signifie the good tidings of Salvation nor only as published and preached by Messias two high and eminent excellencies but also as the clearest and last way of God for mans Salvation IV. And lastly whereas he saith The Kingdom of Heaven is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be questioned whether he mean it was now come or near in coming And indeed it was both For the term The Kingdom of Heaven hath a latitude in its signification as was observed before and according to that latitude is the sense of that word also dilated That meaneth the revealing of the Messias and the state of Church affairs and dilating of the Church under his revealing Now the revealing of Christ was by degrees as is the dawning of the morning growing to a perfect day The first Epocha of his revealing was from the beginning of Johns baptizing Matth. 11. 12 13. Mark 1. 1 2. Because then he began to be preached as near at hand and some change in the Church Oeconomy began by the introduction of Baptism But from his own Baptism his revealings increased more and more in the power of his preaching and infinite miracles but most especially in his resurrection So that when he saith The Kingdom of Heaven is at hand he meaneth the revealing of the Messias in such evidences and demonstrations especially by his rising again from the dead as Rom. 1. 4. that they that were not wilfully blind might have seen the Salvation of God to be then revealed For conclusion of this discourse concerning the great doctrine of the Gospel repentance and believing take one Maxime of the Jews more The day of expiation and sin offerings and trespass offerings do not expiate but only for those that repent and believe their expiation Maym. in Shegagah per. 3. Luke 5. vers 1. As the people pressed upon him to hear the Word of God There were two things that caught the people and made them thus importunate to hear him and those were the tenor of his doctrine which proclaimed the Kingdom of Heaven which they so much expected and the authority of his person whom they looked on as a Prophet at least if not as Messias When it is said they pressed upon him to hear the Word of God the expression The Word of God hath its singular Emphasis and those passages They were astonished at his doctrine for he taught them as one that had authority and not as the Scribes Mark 1. 22. Mark 7. 28 29. do readily tell us in what sense the people take the Word of God namely in a higher strain and signification than the Doctrines and Preachings of their Pharisees and Scribes for these look upon Christ as a Prophetick teacher and from him they desire to hear the Word of God as from a Prophet And if they took him not for the Messias yet do they look upon him as one sent from God and another kind of Teacher than all their Doctors The long absence of Prophesie and the present expectation of Messias did easily beget this opinion when they also
Grecian studies of Philosophy but with more vainglory than solidity He not contented to have been a personal accuser of the Jews to Caius in that their Embassie wrote also bitterly against them in his Egyptian History to disgrace them to posterity Of which Josephus that wrote two books in answer of him giveth this censure That some things that he had written were like to what others had written before other things very cold some calumnious and some very unlearned And the end and death of this blackmouthed railer he describeth thus To me it seemeth that he was justly punished for his blasphemies even against his own Country laws for he was circumcised of necessity having an ulcer about his privities and being nothing helped by the cutting or circumcising but putrifying with miserable pains he died Contr. Apion lib. 2. §. 8. Philo the Jew Philo was a Jew by Nation and Alexandrian by birth by line of the kindred of the Priests and by family the brother of Alexander Alabarcha His education was in learning and that mixed according to his original and residence of the Jews and of the Greeks his proof was according to his education versed in the learning of both the Nations and not inferior to the most learned in either From this mixture of his knowledge proceeded the quaintness of his stile and writing explaining Divinity by Philosophy or rather forcing Philosopy out of Divinity that he spoiled the one and did not much mend the other Hence his Allegories which did not only obscure the clear Text but also much soil the Theology of succeeding times His language is sweet smooth and easie and Athens it self is not more elegant and Athenian For attaining to the Greek in Alexandria partly naturally that being a Grecian City and partly by study as not native Grecians used to do he by a mixture of these two together came to the very Apex and perfection of the language in copiousness of words and in choice His stile is always fluent and indeed often to superfluity dilating his expressions sometimes so copious that he is rather prodigal of words than liberal and sheweth what he could say if the cause required b◠saying so much when there is little or no cause at all And to give him his character for this in short He is more a Philosopher than a Scripture man in heart and more a Rhetorician than a Philosopher in tongue His manner of writing is more ingenious than solid and seemeth rather to draw the subject whereon he writeth whither his fancy pleaseth than to follow it whither the nature and inclination of it doth incline Hence his allegorizing of whatsoever cometh to his hand and his peremptory confidence in whatsoever he doth allegorize insomuch that sometimes he perswadeth himself that he speaketh mysteries as pag 89. and sometimes he checketh the Scripture if it speak not as he would have it as pag. 100. How too many of the Fathers in the Primitive Church followed him in this his vein it is too well known to the loss of too much time both in their writing and in our reading Whether it were because he was the first that wrote upon the Bible or rather because he was the first that wrote in this strain whose writings came unto their hands that brought him into credit with Christian Writers he was so far followed by too many that while they would explain Scripture they did but intricate it and hazarded to lose the truth of the story under the cloud of the Allegory The Jews have a strain of writing upon the Scripture that flieth in a higher region than the writings of Christians as is apparent to him that shall read their Authors Now Philo being a Jew and naturally affecting like them to soar in a high place and being by his education in the Grecian wisdom more Philosophical than the Jews usually were and by inclination much affected with that learning he soareth the Jewish pitch with his Grecian wings and attaineth to a place in which none had flown in before unless the Therapeutae of whom hereafter writing in a strain that none had used before and which too many or at least many too much used after of his many strange and mysterious matters that he findeth out in his vein of allegorizing let the Reader taste but some As see what he saith of the invisible Word of God pag. 5. and pag. 24. 169. 152. How he is a Pythagorean for numbers pag. 8. and pag. 15 16 31. where he is even bewitched with the number Seven and pag. 32 33. as the Therapeutae were 695. from whom he seemeth to have sucked in his Divinity Pag. 9. He accounteth the Stars to presage future things whom in pag. 12. he almost calleth intelligible Creatures pag. 168. and immortal Spirits pag. 222. Pag. 12. He seemeth to think that God had some Coadjutors in mans Creation Pag. 15. God honored the seventh day and called it holy for it is festival not to one people or region only but to all which is worthy to be called the festivity of the people and the nativity of the world Pag. 43. He distinguished betwixt Adam formed and made earthly and heavenly Pag. 57. He teacheth strange Doctrine which followeth more copiously p. 61. about two natures created in man good and bad Pag. 68. Observe his temperance when his list Pag. 86. He believeth that his soul had sometime her raptures and taught him strange profound and unknown speculations as there she doth concerning the Trinity and in pag. 89. He thinketh he talketh mysteries Pag. 94. Faith the most acceptable Sacrifice an unexpected confession from a Jew Pag. 100. He checketh Joseph the Patriarch for impropriety of speech and he will teach him how to speak Pag. 102. Speaking of the death of Moses he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He is not gathered or added fainting or failing as men had done before for he admitted not either of addition or defection but he is translated or passeth away by the Authority of that efficient word by which the universe was made Pag. 122. He is again very unmannerly and uncivil with Joseph and so is he again in pag. 152. he had rather lose his friend than his jest and censure so great a Patriarch than miss his Allegory That Aaron used imposition of hands upon Moses pag. 126. Pag. 127. That Abel slain yet liveth as Heb. 11. Pag. 152. God like a Shepherd and King governeth all things in the world by right and equity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting over them his upright word which is his first begotten Son who taketh the care of this sacred herd like the Deputy of some great King Pag. 161. He sheweth his learning is the great Encyclica Pag. 168. He calleth Angels Genii and Heroes according to the Greeks and holdeth that they were created in the air but in the superiour part of it near the Sky and fly up and down there pag. 221 222. Pag.
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 i i i Id. ibid. especially the Memunuch or President above all the fifteen that have been named because upon him lay the great charge of the looking to the service as the High-priests Deputy and of this President we shall have occasion to make somewhat frequent mention when we 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 days 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 Luke 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 Luke 32. once of another mind I confess and supposed Annas to be 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 than 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 II. KATHOLIKIN EIther Maymony himself or his Transcriber hath put a twofold reading upon this word For in his a a a Kele Mikd. per. 4. Jad Hazakah he reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kathikolin but in his b b b Gloss. in Talm. Shekal per. 5. comment upon the Talmud Text he reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kathilokin and with the latter the c c c Ibid. in Gemara Jerusalem Talmud and other Jews agree something near and utter it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Katholkin Catholici The Gloss interprets it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Presidents or chief Overseers of the Treasures And so might the use of the word be shewed in other Authors sometime to signifie chief Treasurers and sometime to signifie chief Favorites or Officers d d d Ielammedenu fol. 83. col 1. Rabbi Tanchuma compares Moses and Aaron in reference to God to two Kathlikin for so he writes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reference to a King For speaking of Gods commanding Moses and Aaron to go up into mount Hor and 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 e e e Vid. Buxt lexic. Talm. in voce but other of the Hebrew writers assign them to the Treasuries as Bamid bar Rabba that saith Korah 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 f f f Aruch in voce 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 shall see by and by these two were Headtreasurers 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g Maym. in Kele 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 inferiour Priests that performed the dayly 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 III. IMMARCALIN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WITH these may we joyn the seven Immarcalin for that was their a a a Talm. in Shek per. 5. Maym. ubi sup number and they might not be 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 b b b 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 vessels and holy â—estments and these seven men kept the keys of them and looked to their disposal The Chaldce Paraphrase upon the Law that goeth under the name of Jonathan useth this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Numb 1. and Numb 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 it 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 thred of scarlet and thy speech is comely thy Temples are like a piece of a Pomgranate within thy locks he glosseth thus c
is now within four years to come 2. That this was spoken after Hoshea had intertained amity with Aegypt of which there is mention 2 Kings 17. 4. For see how Chap. 7. 11. 12. 1. do speak of and intimate such a thing And 3. That this was spoken after the expedition of Shalman mentioned before in which expedition he destroyed Beth-arbel Chap. 10. 14. and before his second expedition when he should destroy Bethel 2 KING XVIII vers 4. 5 6 7 8. World 3284 Hezekiah 3 Hoshea 6 Division 255 HEZEKIAH still goeth Hezekiah 4 Hoshea 7 Division 256 on in his uprightness Hezekiah 5 Hoshea 8 Division 257 and in reforming He destroyeth the brazen Serpent World 3287 Hezekiah 6 Hoshea 9 Division 258 which the people had Idolized Hezekiah 7 Division 259 It was now about seven hundred Hezekiah 8 Division 260 and thirty years old He Hezekiah 9 Division 261 conquereth the Philistims as Hezekiah 10 Division 262 Esay had prophesied of him Hezekiah 11 Division 263 Esay 14. 28. and smote them Hezekiah 12 Division 264 even unto Gaza and the borders Hezekiah 13 Division 265 thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. both garrisoned Towers or Castles and fenced Cities He also rebelled against the King of Assyria who had set him upon the Throne and would no more homage him relying upon the Lord for assistance to keep the Throne of David free from such slavery 2 KING XVII vers 4. to vers 24. XVIII ver 9 10 11 12. World 3284 Hezekiah 3 Hoshea 6 Division 255 HOSHEA imprisoned Hezekiah 4 Hoshea 7 Division 256 for disloyalty Hezekiah 5 Hoshea 8 Division 257 Samaria besieged Samaria still besieged World 3287 Hezekiah 6 Hoshea 9 Division 258 Samaria taken and the ten Hezekiah 7 Division 259 Tribes captived Israel is now Hezekiah 8 Division 260 Lo-ruchamah No more pitied Hezekiah 9 Division 261 Hos. 1. 6. The Story of the Hezekiah 10 Division 262 King of Assyria's planting Samaria Hezekiah 11 Division 263 with a mixt people is Hezekiah 12 Division 264 related instantly after the story Hezekiah 13 Division 265 of her captiving though they were a great while distant that the story of Samaria might be related and concluded all at once And observe how the story of its captiving is related twice viz. Chap. 17. as referring to the times of Hoshea and Chap. 18. as reserving to the times of Hezekiah ESAY XV XVI IN these fifteenth and sixteenth Chapters there is a sad Prophesie against Moab which was to have its accomplishment within three years after it was prophesied Chap. 16. 14. Within three years as the years of an hireling and the glory of Moab shall be contemned Seder Olam applies these three years to the three years of the siege of Samaria where he conceiveth the Moabites like base hirelings did assist the King of Assyria against Israel and for these three years base service the Lord would requite her with confusion and contempt But the like threatning being used against Kedar and terminated within one year Chap. 21. 16. doth shew that this is to be taken in the proper sense of coming to pass within three years Now when this ruine and misery of Moab befel it is not specified nor whence these three years are to be dated can it be determined But only thus much may be concluded That the Assyrian Army was continually abroad and conquering up and down both in the time of Shalmanezer and in the time of Sennacherib and whether Shalmanesers Army before the taking of Samaria or after or Sennacheribs Army before his coming up to Jerusalem did destroy and subdue Moab it is uncertain but that one of these did it at some one of these times it is more then probable for the Prophet can hardly possibly be interpreted to any other date and to which of these times soever it be referred the order of these Chapters will yet appear very proper as we have laid them in the first thirteen years of Hezekiah ESAY XVIII XIX A Prophesie against Assyria and Egypt the one the scourge and the other the carnal considence of Israel He calleth Assyria the land shadowing with wings descanting upon his own phrase which he had used in Chap. 8. 8. The stretching out of his wings shall fill thy Land O Immanuel And foretelleth of the destruction of the Host of Assyria by the stroke of the Angel He also prophesieth the destruction of Egypt and Judahs going down to dwell there even to the filling of five Cities with the Language of Canaan but those should prove also Cities of Destruction Yet in time Egypt and Assyria and Israel should come to the obedience of the Gospel ESAY XX. IN the year that Tarton took Ashdod Esay hath another Prophesie against Egypt and one against Ethiopia Tartan was an Assyrian chief Commander under Sennacherib 2 Kings 18. 17. and it is very probable that he died among the 185000 men that were slain by the Angel 2 Kings 19. ver 35. 2 Chron. 32. 21. And so his taking of Ashdod must fall out before that time And this consideration doth help very well to know the time and method of this Chapter Esay was now in sackcloth mourning belike for the ten Tribes captiving And the Assyrian Army is now abroad taking in Cities and places as fast as it can and the Lord in this Chapter threatens the two most potent Kingdoms then extant Egypt and Cush that they shall both be captived and shamefully used by Assyriah Tarhakah King of Cush faceth Seâ—nacherib 2 King 19. 9. and is foiled by him as appeareth Chap 43. 3. ESAY XXI ABout the same time hath the Prophet a sad vision against Babylon now rising and against Dumah and Kedar Countries of Arabia see Gen. 25. 13 14. and foretelleth of Kedars ruine within one year which directeth us to the order and time of this Prophesie namely that it was in these conquering times of the Assyrian before he received his sad blow by the Angel He foretelleth of Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. That there should be a cozener of Babylon the cozener and a spoiler of that spoiler and that all sighing through Babylonian pressures should cease That Belshazzers night of pleasure and banqueting should be turned into fear vers 4. That while they were furnishing Tables and setting Centinels to watch while they eat and drank the alarm should be given and they should cry Arise ye Princes and anoint the shield ver 5. By a couple of Horse-men and two Chariots of different draughts he charactreth Cyrus and Darius and the Median and Persian Nation vers 7. and proclaimeth the ruine of Babylon by them Of Dumah he telleth that in Seir or Idumea it would be questioned what was the issue of that night when Babylon was destroyed Watchmen what of that night And the issue and the answer should be that first a morning or some dawning from Babylons bondage was sprung but afterward a sad night of sorrow should come
〈◊〉 〈◊〉 Those that comfort ought to sit no where but upon the floor II. The mourner himself sits chief A custom taken from these words Job XXIX 25. I chose out their way and sate chief Like him who comforts the mourners Ibid. III. It was not lawful for the comforters to speak a word till the mourner himself break silence first The pattern taken from Job's friends Job II. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Johanan saith if the mourner nod his head the comforters are to sit by him no longer The Gloss is If by nodding his head he signifie to them that he hath comforted himself Hence that frequently said of some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would not receive comfort that is they gave signs by nodding their head that they had sufficiently comforted themselves These and many other things about this matter do occur in Moed Katon and Rabbenu Asher and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon this Treatise as also in Massecheth Semachoth where by the way take notice that that Treatise which hath for its subject the Mourners for the dead is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Treatise of gladness So the Sepulchres of the dead are often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Houses of the living Let us take a little taste of the way of consolation they used x x x x x x Moed Katon fol. 28. 2 The Rabbins deliver that when the Sons of R. Ishmael dyed four of the Elders went in to him to comfort him viz. R. Tarphon R. Jose the Galilean R. Eliezer ben Azariah and R. Akibah R. Tarphon saith unto them Ye must know that this is a very wise man well skilled in Exposition Let not any of you interrupt the words of his fellow Saith R. Akibah I am the last R. Ishmael began and said the mourner here breaks silence His iniquities are multipled his griefs have bound him and he hath wearied his Masters Thus he said once and again Then answered R. Tarphon and said It is said and your brethren of the House of Israel shall bewail the burning Levit. X. 6. May we not argue from the less to the greater If Nadab and Abihu who never performed but one command as it is written and the Sons of Aaron brought blood to him then much more may the Sons of R. Ismael be bewailed R. Jose the Galilean answered saying All Israel shall mourn for him and bury him 1 Kings XIV 13. And must we not argue from the greater to the less If they wept so for Abijah the Son of Jeroboam who did but one good thing as it is said because in him there is found some good thing how much more for the Sons of R. Ismael Of the same nature are the words of R. Eliezar and R. Akibah but this is enough either to raise laughter or make a man angry In the same page we have several forms of speech used by the Women that either were the mourners or the comforters As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The grave is as the robe of Circumcision to an ingenuous man whose provisions are spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The death of this man is as the death of all and Diseases are like putting money to usury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He ran and he fell in his passage and hath borrowed a loan With other passages very difficult to be understood The first three days of weeping were severer than the other because on the first day it was not lawful for the mourner to wear his Phylacteries to eat of holy things nor indeed to eat any thing of his own All the three days he might do no servile work no not privately and if any one saluted him he was not to salute him again The first seven days let all the beds in the house be laid low Let not the man use his Wife Let him not put on his Sandals Let him do no servile work publickly Let him not salute any man Let him not wash himself in warm water nor his whole body in cold Let him not anoint himself Let him not read in the Law the Mishneh or the Talmud Let him cover his head All the thirty days let him not be shaved Let him not wear any clothing that is white or whitened or new Neither let him sew up those rents which he made in his garments for the deceased party c. y y y y y y Rambam in Moed Katon cap. ult VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Resurrection BE It so O Jew if you will or it can be that the little bone Luz in the back-bone is the seed and principle of your resurrection As to us our blessed Jesus who hath raised himself from the dead is the spring and principle of ours z z z z z z Midr. Coheleth fol. 114. 3 Hadrian whose bones may they be ground and his name blotted out asked R. Joshuah ben Hananiah How doth a man revive again in the world to come He answered and said From Luz in the back-bone Saith he to him demonstrate this to me Then he took Luz a little bone out of the back bone and put it in water and it was not steeped He put it into the fire and it was not burnt he brought it to the mill and that could not grind it He laid it on the Anvil and knocked it with an Hammer but the Anvil was cleft and the Hammer broken c. Why do ye not maul the Sadducees with this Argument VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Followed her a a a a a a Erubhin fol 18. 2. IT is a tradition Let not a man follow a Woman upon the way no not his own Wife If this grain of Salt may be allowed in the explication of this passage then either all that followed Mary were Women or if men they followed her at a very great distance or else they had a peculiar dispensation at such solemn times as these which they had not in common conversation But the observation indeed is hardly worth a grain of salt VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he hath been dead four days THE three days of weeping were now past and the four days of Lamentation begun so that all hope and expectation of his coming to himself was wholly gone b b b b b b Massecheth Semacoth cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They go to the Sepulchres and visit the dead for three days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither are they solicitous lest they should incur the reproach of the Amorites The story is they visited a certain person and he revived again and lived five and twenty years and then dyed They tell of another that lived again and begot Children and then died c c c c c c Beresh rabba fol. 114. 3. It is a Tradition of Ben Kaphrae's The very height of mourning is not till the third day For three days the spirit wanders about the Sepulchre expecting if it may
hardned their faces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gloss renders it h h h h h h Moed Katon fol. 16. 1. He reproacheth the Messenger of the Sanhedrin More particularly i i i i i i â—rach Chaaiâ— cap. 359. Rambam of blessed memory saith For twenty four causes they Excommunicate either man or woman and these are they that are to be Excommunicated 1. He that vilifies a wise Man yea after his death 2. He that vilifies the Messenger of the Sanhedrin 3. He who calls his companion Servant 4. He that sets at nought one word of the Scribes There is no need to say he that sets at nought the Law 5. Who appears not at the day set him by the Bench. 6. Who submits not to the judgment of the Bench they excommunicate him till he do submit 7. Who keeps any hurtful thing for example a fierce Dog or a broken Ladder they excommunicate him till he put it away 8. Who sells his farm to a Heathen they excommunicate him until he take upon himself all the wrong which may thence come to an Israelite his neighbour 9. Who gives evidence against an Israelite before a Heathen Tribunal and by that Evidence wracks mony from him they excommunicate him until he pay it back again 10. A Butcher Priest who divides not a portion to the other Priest they excommunicate him until he gives it 11. Who profaneth the second Feast day of the Captivity although it be according to custom Of this day see Maimonides l l l l l l In Kiddush Hodesh cap. 5. 12. Who doth any servile work on the Passover Eve afternoon 13. Who mentioneth the name of God in vain either in an Oath or in Words 14. Who compels the people to eat the holy things out of the bounds 15. Who compels the people to prophane the Name of God 16. Who intercalates the year or months without the Land of Israel 17. Who lays a stumbling block before the blind 18. Who hinders the people from performing the precept 19. The Butcher who offers a torn beast 20. The Butcher who sheweth not his knife to a wise Man to be approved of 21. Who hardens himself against knowledge 22. Who hath put away his wife and yet hath partnership and dealing with her 23. A wise Man that lies under an ill fame 24. Who excommunicates him that deserves not excommunication These you have likewise in the Learned Buxtorph his Talmudick Lexicon in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui By how much the more carefully I look upon the causes and reasons of Excommunication so much the more I persist in my opinion that Excommunication was invented as a punishment for those faults for which no kind of punishment was decreed either by the Law or by any Traditional Canons Consider them singly and perhaps you will be of my opinion III. He against whom they were to proceed by Excommunication was first cited and a day set him wherein to appear by a Messenger sent him by the Bench which certified him of the day and of the persons before whom he was to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Moed Katon fol. 16. 1. They appoint him the second day of the week on which day they sit in the Court and assemble in the Synagogue and the fifth day of the week on which day also there is an Assembly and a Session and the second of the week following If he appeared not on the day first appointed they look for him unto the day that was secondly appointed and thirdly appointed And this was when the case was about mony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if it were for Epicurism if he made not his appearance on the first day appointed they Excommunicate him without delay IV. They first struck him with simple Excommunication which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niddui in which there was not absolute cursing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n n n n n n Piske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moed Katon art 55. In Niddui was not absolute cursing For they said only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let N. be under Excommunication V. This Excommunication was for thirty days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Hieros Moed Katon fol. 81. 3 Excommunication Niddui was not less than for thirty days As it is said Until a month until the flesh come out of your nostrils Numb XI 20. But if the Excommunicated person appeased those that Excommunicated him within that time they absolve him forthwith VI. But if he persisted in his perversness the thirty days being ended they Excommunicate him again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adding also a curse And this second Excommunication they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Bab. Moed Katon in the place before Whence is it that we Shammatize In that it is written Curse ye Meroz Judg. V. 23. Rabbenu Asher upon the place q q q q q q Fol. 34. 2. Barak Shammatized Meroz as it is written Curse ye Meroz which is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excommunication and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cursing for in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both Excommunication and Cursing VII They published his offence in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r r r r r r Moed Katon in the place before We particularly publish his crime in the Synagogue The Gloss is They said to his fellow Citizens For this and this cause we Shammatize him VIII If he persist still for these thirty days in his perversness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Anathematized him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They Excommunicate him and after thirty days they again Excommunicate Shammatize him and after sixty they Anathematize Rabbenu Asher s s s s s s In the place above saith They Anathematize saying Let him be under Anathema And this much more heavy than either Niddui or Shammatha For in this is both Excommunication and Cursing and the forbidding the use of any men unless in those things only which belong to the sustaining of life And they Anathematize not but when a man hath hardened himself against the Bench once and again IX They give the reason of these proceedings in Moed Katon t t t t t t In the place alledged in these words Whence is it that they send a messenger to him from the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the house of judgment Because it is written And Moses sent to Dathan and Abiram Whence is it that they summon him to judgment Because it is written And Moses said to Korah Be thou and all thy company present Whence is it that they cite him before some great and eminent man Because it is written Before the Lord. Whence is it that it is before N. or such a man Because it is writien Thou and they and Aaron Whence is it
that they appoynt them a set time of Appearance Because it is written Be ye present to morrow Whence is it that it is from time to time Because it is written There they called Pharaoh King of Egypt but a noise he passed the time appoynted Jerm XLVI 17. Whence is it that they Shammatize Because it is written Curse ye Meroz Whence is it that they Anathematize Because it is written Curse ye Whence is it that he is cursed that eats and drinks with him and stands within four cubits of him Because it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inhabitants thereof as one would say Sedentes ejus or those that sit with her Judg. V. 23. Whence is it that they publish his crimes in the Synagogue Because it is written Because they came not to the help of the Lord. Whence is it that they confiscate his goods Because it is written whosoever comes not within three days according to the Councel of the Princes and Elders all his substance shall be forfeited Ezra X. 8. Whence is it that we contend with him and curse him and strike him and pull off his hair and abjure him Because it is written And I contended with them and cursed them and struck some of them and pulled off their hair Nehem. XIII 25. Whence is it that we tye and bind him The Gloss is His hands and feet and to a pillar to be whipped Because it is written Either to death or banishment or confiscation of goods or imprisonment Ezr. VII 26. You see excommunication among the Jews drawn out by their own pensil from head to foot And now whether this themselves being Judges were delivering into the hands of Satan is matter of further enquiry and more obscure inquiry too Any such saying of Excommunication does not at all occur in terms and whether it occur in sense let the Reader judge from those things that are spoken of the condition of the person excommunicate I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u u u u u u Pisk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moed Katon cap. 3. This is the condition of a person excommunicate They eat not nor drink with him nor sit within four cubits of him his Wife and Children and Servants being excepted to whom it was permitted to sit by him When they give thanks at meat they joyn him not in the thanks nor admit him to any thing which wants the Ten men But any may talk with him and he hires workmen and he is hird himself for a workman II. As to those things which respect Religion First Persons excommunicate went to the Temple as well as others x x x x x x Middoth c. 2. hal 2. All that go into the Temple according to the custom go in the right hand way and go about and go out the left hand way except him to whom any thing happens who walked about to the left hand Being asked What is the matter with you that you go about to the left he answered Because I am excommunicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whom the other replyed He that dwells in this house put it into thy heart to hearken to the words of thy companions Secondly y y y y y y Orach Chaijim in the place before It is a Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He thatis excommunicate expounds the Traditions and they expound to him He that is Anathematized expounds not to others nor do thy expound to him but he expounds by himself that he forget not his learning And again z z z z z z Pisk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place above Art 51. It is permitted the Excommunicate person to deal in the Law But to the person Anathematized it is forbidden But he expounds by himself Thirdly he that turns over the Talmudical Authors shall very often observe that a person Excommunicate and he that mourns for the dead are subject to the same conditions in very many things yea the Mourner to worse conditions The a a a a a a Piske Harosh in the place above Art 51. Mourner and the Person Excommunicate are forbidden to have their hair cut The Mourner is bound to vail his head the Excommunicate not The Mourner on the first day is deprived of his Philacteries The Excommunicate not The Mourner is forbidden salutation To the Excommunicate it is permitted much more is it lawful to talk with him The Mourner is forbid to imploy himself in the Law To the Excommunicate it is permitted But the Person Anathematized may not converse in the Law but he expounds it to himself and he makes himself a little tent for his food The Mourner is bound to the rending of his garment the Excommunicate not The Mourner is forbid to do any work to the Excommunicate it is allowed The Mourner is forbid to wash himself to the Excommunicate it is allowed The Mourner putteth not on Sandals the Excommunicate puts them on The Mourner lies not with his wife the Excommunicate lies with his c. From what hath been said it seems that it may be concluded on one part that Excommunication among the Jews scarcely sounded the same with Delivering to Satan and there are some reasons also by which it seems it may be concluded in like manner that Delivering to Satan here in the Apostle doth not sound the same with Excommunication Be it granted that he that is Excommunicated and cast out of the Church is rejected also by God and is indeed delivered into the hands of Satan this is not that which is our task at present to consider but whether Paul by his let him be delivered to Satan or the Corinthians by that expression understood Excommunication We embrace the negative for these reasons I. Because no reason can be rendred why the Apostle rejecting the vulgar and most known word Excommunication should fly to another that was very unknown very obscure II. The act of this wicked wretch was above Excommunication And it was a small matter for such an impious man to be excommunicated He deserved death as we have observed two or three times over And it was more agreeable to that extraordinary wickedness that it should have some more extraordinary punishment inflicted on it then that very common one of Excomunication III. Why should the Apostle use such earnest council and exhortation to excite the Church to excommunicate one that so deserved Excommunication Was Excommunition a thing so difficult to be obtained among them What need was there of the presence of St. Pauls Spirit in a thing any Ministers of the Church were empowred to do What need was there of such solemn determination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have determined already in a thing concerning which every one would confess that he deserved Excommunication IV. To deliver to Satan was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For destruction of the flesh But what could Excommunication avail to that in a man sworn upon his lusts You will say