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

CHAP. V. (Book 5)

VERS. I.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That one should have his Fathers wife.

NOT his own Mother, but the wife of his Father, who was still alive, as it seems from the second Epistle to these Corinthians, Chap. VII. 12. I wrote to you, not in respect of him, that had done the wrong, nor in respect of him, that suffered the wrong. He that had done the wrong, was plainly this incestuous person; for it will scarcely be denied, but that the Apostle there speaks of that business. And who is he that suffered the wrong? The Father without doubt; now certainly alive and not de∣ceased: for it would scarcely have been said of him, if dead, that he suffered wrong by this wicked action.

VERS. II.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And ye are puffed up.

IT is a wonder indeed, that they mourned not; but it is more wonderful that they should be puffed up and glory in such a wickedness, as is shewn at vers. 6. But whence proceeded so foolish and wicked a boasting?

I. Perhaps from the affectation of a party, and the bitterness of their contentions; the adverse party triumphing against that party in which happened so grievo••s a fall.

II. Perhaps by an ill conceit of the liberty of the Gospel, they triumphed in this thing, as though the Gospel had brought in such a liberty against the Law.

III. Or it may seem, that the Father of the incestuous person was not a Christian, but either a Heath••n, or an unbelieving Jew, but the Mother converted to Christianity, and so the Son also. And hence might happen the departing of the wife from the unbelieving husband, and her marrying with the believing son. Thence might the glorying of the Corinthians proceed, not from this meerly, that the son had married his mother in Law, (for to think that, would be ridiculous) but that the Gospel had so prevailed, as to separate even a wife from an unbelieving husband.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And have not rather mourned, that he should be taken away.

It was your Duty, O ye Corinthians, to have beseeched God with prayers and fastings, to take away from among you so wicked a man, if so be he repented not: but you are puffed up, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To mourn, in this place seems to extend to the sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fasting, among the Hebrews.

These a 1.1 are to be stoned; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that lies with his mother, or with the wife of his father. He that lies with his mother is (doubly) guilty, both because she is his mother, and because she is his fathers wife. He that lies with the wife of his father, is (doubly) guilty, both because she is the wife of his father, and because she is the wife of another: whether his father beliving, or dead, and whether she be the wife of his father by espousal, or marriage. See also Maimonides b 1.2. And elsewhere this very sin is adjudged to cutting off: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 There c 1.3 are thirty six cuttings off in the Law (or thirty six, who are to be cut off) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that lies with his mother, or with the wife of his father, &c.

It may indeed seem a wonder, that one and the same crime should be adjudged to sto∣ning, which was inflicted by the Sanhedrin; and, to cutting off, which was by the hand of God. But hear the Glosser, All those cuttings off, saith he, are concerning things done presumptuously, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where there was no previous admonition, or protestation; but if there were previous admonition, some of them are adjudged to strangling, and some to stoning. But if these things are done out of ignorance, a sacrifice for sin is required.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cutting off, was by the immediate hand of God, which this impious person had deserved in the highest degree: for that this wicked act was done by him out of igno∣rance, it would be ridiculous to imagine.

VERS. V.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

To deliver to Satan.

SECT. A Few things concerning Excommunication among the Iews. Whether to excommunicate, and to deliver to Satan among them were the same.

BEing to speak of Excommunication among the Jews, we must first speak a little con∣cerning 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Reproof, which with the Babylonian Writers was the same with ex∣communication. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.4 Reproof, or admonition, is not less than for seven days: as it is said, If her Father spit in her face, shall she not be ashamed seven days? (Numb. XII. 12.) Rabbi Chasda saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Our Excommunication (in Babylon) i•• like their Reproof (in the Land of Israel.)

These Examples are there produced. R. Simeon the son of Rabbi (Judah) and Bar Kaphra sat reading, and when the place which they read was too hard, R. Simeon said to Bar Kaphra, We have need of Rabbi for an Interpreter here. To whom Bar Kaphra, And what can Rabbi say in this matter? R. Simeon went away, and told this to his Father, who there∣upon was angry. Bar Kaphra came to visit him. He said to him, O Bar Kaphra, I knew you not. He knew what he meant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Therefore he underwent Reproof thirty days. And again, Rabbi sometime commanded, that the Masters teach not their Scholars in the streets; applying those words mystically hither, The compass of thy thighs are like Jewels (Cant. VII. 1.) As the Thighs are in secret, so the words of the Law are in secret. R. Chaiia (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) came forth, and taught the two sons of his brother in the street, that is, Rabb, and Bar bar Channah. Rabbi heard this, and was angry. R. Chaiia came to visit him. He saith to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 O Aija who shall read to thee in the street? (The Gloss there, He called him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aija in contempt: Who shall read to thee in the street, is as much, as if he had said, Be gon hence) He knew why he uttered such words against him. Therefore he took 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Reproof for thirty days.

R. Asher sticks in this business, why Bar Kaphra, and R. Chaiia submitted themselves thirty days to that Reproof, when it extended not it self beyond seven days: concerning which let the Reader see, if he be at leisure, what he discourseth.

The difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Reproof, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Excommunication, was this.

I. That Reproof, or Correption had not need of absolution; Excommunication had.

II. Although he who was struck with such Reproof kept himself within doors, and went not abroad, as a man ashamed; yet others abstained not from his company. Before him who had struck him with that Thunder, he appeared not, nor conversed in public, yet any one might resort to him at home. So R. Chaiia is said to have taught Rabh at home those thirty days.

Reproof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 say the Masters, is, when some eminent man chides another, saying, How impudent is N. or something of that nature. Now the Condition of a man thus chidden, or reproved, is this. He hides himself, and keeps himself at home, as one ashamed, that he may not see his face, who shamed him, nor does he stand before him with his head uncovered. He abates also of his laughter, and of his words, and of his business, and makes himself sad before those that see him. But there is no need for him to withdraw himself from men, but he may eat and drink with them, and salute them. Nor needs he to please him, that reproved him, nor needs be absolution. But when he hath taken the Reproof upon him, and the time is ex∣pired, he is free. Compare the words of the Apostle, 1 Tim. V. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Rebuke not an Elder, &c. with this passage.

And now to pass to Excommunication it self.

I. Excommunication was devised and found out by the Jews, if my eyes see any thing, to be a punishment of those faults, for which there was no other punishment de∣creed, either in the Holy Scriptures, or in the Traditions. I believe he scarcely was ex∣communicated among the Jews, for whose offence the punishment either of Cutting off, or of Death, or of Whipping, or of Restitution of double, or fourfold, &c. was open∣ly appointed either by the Law, or by the Fathers of the Traditions. But in those things, concerning which there was no such appointment of punishment, what was to be done? There were faults worthy of punishment, but neither Law nor Scribes assign them any of all those punishments which were named: but certainly provision ought to be made, that such things be not done without punishment. Hence Excommunication was invented, as the general punishment of such faults. The thing it self (if I mistake not) speaks this, if we well weigh those things for which Excommunication was in∣flicted.

II. The causes or reasons of Excommunication were generally two: namely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For mony; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 For Epicurism. This distinction we meet with in a place e 1.5 in their Talmud, where they treat at large of Excommunication, and whence we have many things concerning this subject.

Excommunication for mony was not, when one owing another mony did not pay it; for an Action at Law laid against him: but when he was summoned into Court, and ad∣judged by the Bench to pay it, and yet paid it not.

What 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epicurism means, we may learn from the definition of Epicurus. f 1.6 Epicurus is he, that despiseth the words of God. Epicurus is he that despiseth the Scholars of the wise Men. The Aruch saith thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is he that speaks with an ill tongue: he is Epi∣curus. Among the Talmudists 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes one that is presumptuous, dissolute, a man governed by no rule. Thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Epicurus, Lawless, dissolute, not circumscribed within the Laws of the Scribes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rendred by the Gloss 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 g 1.7 The Hereticks have hardned their faces. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Gloss renders it, h 1.8 He reproacheth the Messenger of the Sanhedrin.

More particularly. i 1.9 Rambam of blessed memory saith, For twenty four causes they Ex∣communicate 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 ex∣communicate 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 1.10.
• 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 like∣wise in the Learned Buxtorph his Talmudick Lexicon in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Niddui.

By how much the more carefully I look upon the causes and reasons of Excommunica∣tion, 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 m 1.11 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; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Niddui, in which there was not absolute cursing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 n 1.12 In Niddui was not absolute cursing. For they said only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Let N. be under Excommunication.

V. This Excommunication was for thirty days. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 o 1.13 Excommuni∣cation (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 ap∣peased those that Excommunicated him within that time, they absolve him forth∣with.

VI. But if he persisted in his perversness, the thirty days being ended, they Excom∣municate him again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adding also a curse. And this second Excom∣munication they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shammatha. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p 1.14 Whence is it, that we Shamma∣tize? In that it is written, Curse ye Meroz. Judg. V. 23. Rabbenu Asher upon the place q 1.15, Barak Shammatized Meroz, as it is written, Curse ye Meroz, which is both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Excom∣munication, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cursing: for in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is both Excommunication and Cursing.

VII. They published his offence in the Synagogue. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 r 1.16 We particu∣larly 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They Ana∣thematized him. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They Excommunicate him, and af∣ter thirty days they again Excommunicate (Shammatize) him, and after sixty they Anathe∣matize. Rabbenu Asher s 1.17 saith, They Anathematize, saying, Let him be under Anathema. And this much more heavy, than either Niddui, or Shammatha. For in this is both Excom∣munication, 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 har∣dened himself against the Bench once and again.

IX. They give the reason of these proceedings in Moed Katon t 1.18 in these words.

Whence is it, that they send a messenger to him from the Court, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 writ∣ten, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The inhabitants thereof, as one would say, Se∣dentes 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, Be∣cause 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 confis∣cation 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 in∣to 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 condi∣tion of the person excommunicate.

I. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 u 1.19 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 1.20 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, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 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 1.21 It is a Tradition. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 1.22 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 condi∣tions in very many things: yea the Mourner to worse conditions.

The a 1.23 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 saluta∣tion: 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 Ex∣communicate 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 Ex∣communication 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 Excommuni∣cation.

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 em∣brace 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 extraordi∣nary 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 Excommuni∣tion a thing so difficult to be obtained among them? What need was there of the pre∣sence of St. Pauls Spirit in a thing any Ministers of the Church were empowred to do? What need was there of such solemn determination (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have determined already) in a thing, concerning which every one would confess that he deserved Ex∣communication?

IV. To deliver to Satan was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For destruction of the flesh. But what could Excommunication avail to that in a man sworn upon his lusts? You will say, Per∣haps it might come to pass, that it might have such an effect. But I reply, when the Apostle saith, To the destruction of the flesh, he speaks not of a fortuitous effect, but of a certain or undoubted one.

These are the reasons, to omit others, whereby we are led to be of their opini∣on, who interpret the place of a miraculous action, namely, of the real delivery of this person into the hands and power of Satan, to be scourged by him, and tormen∣ted by him with diseases, tortures and affrightments. And the Phrases used by the A∣postle about this matter, and the circumstances of the thing it self do very well accord hereunto.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I have judged already, as though I were present.

I. To deliver to Satan is never mentioned in Scripture, but when there was an A∣postolic power, as here, and 1 Tim. I. 20. And that Apostolic power of striking obsti∣nate persons miraculously, or wicked sinners with any punishment, was not usually put forth by them, unless in the presence of the parties, as by Peter against Ananias and Sap∣phyra, and by Paul against Elymas, and likewise, as it is very probable, against Hyme∣neus and Alexander: yet he, being now a great way distant, and remote, I have judged, saith he, and decreed to exercise at a distance this my power against this wicked man, as though I were present, and before his face; which indeed was not ordinarily done, but this was not an ordinary wickedness.

II. To this sense is that clause to be rendred, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and my Spirit, that is, my Apostolical Spirit, or the gift of the Spirit conferred upon me. So the Spirit of Elias dwelt upon Elisha, 2 Kings II. 15. that is, The Prophetical Spirit of Elias.

III. And compare that clause, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In the name of our Lord Jesus Christ, with the same manner of speech, Act. III. 6. In the name of Je∣sus Christ of Nazareth, rise up and walk: namely, when a miracle was to be done. And also,

IV. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Power, is very usually in the Gospel referred to miracles; it is very rarely, if at all, used for the power of Discipline.

Let us conclude our discourse of Excommunication among the Jews with a Tradi∣tion received among them which see if you please. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b 1.24 If the Rabbins Serpent bite any one, there is no cure for him. Bar Kasha in Pumbeditha was bitten by the Rabbins Serpent, and there was no cure for him. The Gloss is, Because he had transgressed against the Excommunication of the wise men, therefore when he was bitten by a Serpent, there was no healing for him.

VERS. IX.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

I wrote to you in an Epistle.

IN an Epistle? What?

I. The Aorist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be rendred, I had written, without any wrong to Gram∣mar. I had written in this Epistle, Accompany not, &c. before the report of this wicked∣ness came to me: but now hearing it, I sharpen my pen the more, and I bind you with a straighter prohibition, namely, That ye do not eat with such.

II. The Apostle had sent Timothy to the Corinthians before he wrote this Epistle, Chap. IV. 17. and it is very likely, that he sent some Epistle by him, in which he had so writ∣ten. But Stephanas, Fortunatus, and Achaious coming to the Apostle, and laying open the whole state of the Church of Corinth to him, and bringing him Letters and Questions from the Church, when as yet, as they knew, Timothy was not arrived at Corinth; he suppresses that Epistle, and comprizes it in this. And if you say, that is lost, you will say true in some respect, because the exact copy of that Epistle came not unto us: and you will not say true in another respect, because in this Epistle we have all things com∣prized in that, and much more besides.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Not to company.

I. It is plain the Apostle riseth higher here, and obligeth them with a straiter admo∣nition, than he had done before. He had written to them before Mr 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Not to company with them; now he writes, Mr 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Not to eat with them.

II. It is plain also, that he aims his words at prophane Christians, not at Heathens, both now, and when he writ before. For there were among the Christians converted from Heathenism some without doubt, whose Parents, or Children, or Kinsmen, not yet converted, wallowed in Idolatry, Covetousness, and Whoredoms. But now a Christian was not to forget all these alliances. Nor was all familiarity and respect towards them to be cast away.

III. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 denotes, saith Camerarius, Necessitudinem aliquam inte∣riorem, some more intimate friendship, or Alliances: which indeed in some respect is true, if that more inward friendship be distinguished into that which is more close▪ and less close 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be reckoned that conversation and friendship, which a Jew might enter into with a Jew, and not with a Heathen: according to the rule of which, as be∣ing very well known, it scarcely can be coubted, but the Apostle speaks.

I. A Jew might deal and traffic with a Heathen: nevertheless under this, and some other cautions of that nature. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.25 Three days before the Festi∣vals of the Heathens, it is forbid to give and receive with them, to lend to or to borrow of them, to restore or to fetch back any thing, &c. I scarcely believe this falls under the signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, accompanying,

II. To eat together and at one Table was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to accompany, which cer∣tainly appears enough from the strait prohibition of such eating with a Heathen. A Pharisee in Markets and Fairs would have dealing with a common person, but he would not eat with him. So a common person would trade with a Heathen, but he would not eat with him. The Apostle therefore does not oppose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accompa∣nying, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eating together, one against another, but propounds Eating to∣gether as a certain degree 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Companying, or mixing together. For

III. There was, which by common experience may be observed, a much more inward friendship, than such a bare eating, namely, that which is called by the Jews Lawyers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Copartnership in merchandize and traffic, and that which is called by us Deputa∣tion: both forbidden a Jew with a Gentile. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 d 1.26 It is for∣bidden a man to enter into Co-partnership with a Heathen: lest happly he mast sometime swear, and is compelled to swear by his Idol. And Maimonides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 e 1.27 A Heathen is not made a Messenger, or a Deputy, for any thing. Nor is an Israelite made a Depu∣ty for a Heathen.

IV. Friendship was yet more close by contract of marriage and affinity: this the LXX call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jos. XXIII. 12.

And now it is not very hard to fathom the sense of the Apostle, which take in this Paraphrase.

I wrote you in an Epistle, that ye mingle not with Fornicators in any more inward familiarity or friendship: which I understood not so much of Heathen For∣nicators, as of those who are called Brethren or Christians. But now I write the same thing, that ye mingle not in any such familiarity with them or others of that

stamp, as covetous, or Idolaters: no, not in that familiarity, that is most remote, namely, eating with such a man at the same Table.

VERS. XII.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

What have I to do to judge them that are without?

HERE perhaps one may stick at the Version and sense commonly received. Be∣za reads Quid mea interest? What doth it concern me? The French, Qu'ay-je a fair de juger? What have I to do to judge? The Italian, Che appartienni à me giudi∣care? What doth it belong to me to judge? I know well enough the Phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 very frequently occurs in this sense: but here we may upon good ground enquire, if it con∣cerns thee not, O Blessed Apostle, to judge them that are without, why didst thou judge Elymas with blindness? Why Hymeneus and Alexander by delivering them into the hands of Satan, when they were now Apostates, and no other than such as were without?

What therefore if the words be rendred to this sense, For why is power granted me to judge concerning them also that are without? That is, by my Apostolic authority, to strike even a Heathen with some divine plague, if he be uncurably an Enemy, and Blasphemer of the Gospel; which I did to Elymas, &c. Why is this granted me, but to cut off such as are past cure? And do not you also within your Sphere judge those, who are within? But now those that are without, which I thus judge and smite, God judgeth, and smites, and by his vengeance gives his suffrage to my censure.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Therefore put away. In like manner, you also, doing what lies in you, may take away this man, and other such wicked persons by that hand of God. It can∣not be past over without observing, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the future Tense, and it is not rashly to be rendred by another Tense. We explain therefore the whole place by this Paraphrase.

It is given me by God to judge those also that are without, and do not ye judge them that are within? But those that are without, whom I judge, God him∣self judgeth, and you also by the like judgment may take away this wicked person out of the midst of you.

The LXX in Deut. XVII. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thou shalt take away the wicked person from among you. And elsewhere very frequently.

Notes

• a 1.1

  Sanbedr. cap. 7. hal. 4.
• b 1.2

  In Iss••re Biah, cap. 1. & 2.
• c 1.3

  Cherithuth, cap. 1. hal. 1.
• d 1.4

  Bab. Moed ••at. n, fol. 16. 1
• e 1.5

  Bab. Moed Katon, fol. 16. 1.
• f 1.6

  Sanhedr. fol. 99. 2.
• g 1.7

  Megill. fol. ▪ 25. 2.
• h 1.8

  Moed Katon, fol. 16. 1.
• i 1.9

  ••rach Chaai•• cap. 359.
• l 1.10

  In Kiddush Hodesh, cap. 5.
• m 1.11

  Moed Katon, fol. 16. 1.
• n 1.12

  Piske 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Moed Katon, art. 55.
• o 1.13

  Hieros. Moed Katon, fol. 81. 3
• p 1.14

  Bab. Moed Katon, in the place before.
• q 1.15

  Fol. 34. 2.
• r 1.16

  Moed Katon, in the place before.
• s 1.17

  In the place above.
• t 1.18

  In the place alledged.
• u 1.19

  Pisk. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Moed Katon, cap. 3.
• x 1.20

  Middoth, c. 2. hal. 2.
• y 1.21

  Orach Chai∣jim, in the place before.
• z 1.22

  Pisk. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the place above, Art. 51.
• a 1.23

  Piske Harosh, in the place above, Art. 51.
• b 1.24

  Schab. fol. 11••. 1.
• c 1.25

  Avodah, Za∣rah, cap. 1.
• d 1.26

  Bab. Sanhedr. fol. 63. 2.
• e 1.27

  Schillu••hin, &c. cap. 2.