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fidel? and, What agreement hath the Temple of God with Idols? 2 Cor. vi. 14, 15, 16. Plainly he supposes these things to be the case of them who are unequally yoked, ver. 14. No doubt the same cafe spoken of 1 Cor. vii. of marrying out of the Peculium : But of this more hereafter. And the Reasoning holds for it, which the Apostle makes use of in the same case. For as in Christian Marriages, the Head of the Woman is the Man, and the Head of the Man is Christ, and the Head of Christ is God; so for the same Reason in the Marriage of an Infidel, the Head is Belial. Becaufe in both cases, the Union with the Deity was, as I have Thewn, Matrimonial. Hence appears the force of the Apostle's Reasoning, and withal that the consequence is folid, That, in case one of the Peculium married an Infidel, there would be indeed .a noivovia between Christ and Belial. For xoiwvia, on his Principles, is with the Head, Col. ii. 19. And in such Marriages, the notion of a Head to such a married couple agrees both to Christ and Belial. This shews the absurdity of such Marriages, and withal the nul. lity of them, that they supposed a Communion between them who were indeed incapable of any Communion. This might have poflibly been the case of the Midianitish Women, that they who married them were married to them according to the custom of the Midianites : For they are said to have been joined to Baal Peor, Numb. xxv. 3. Pf. cv. 28. The word used by the lxxii. is, égéange, the fame which is used commonly by the Heathens for their initia or Mysteries. Their Symbols for their Mysteries, related generally to Marriage: But none more so than these of Priapus, who is generally taken for the same Deity with the Midianitish

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Baal Peor. He might therefore well be taken for a God of Matrimony. The cafe might otherwise have been, that they prostituted their Maids in their Temples, into which none of another Nation might have access without initiation to the Deities to whom their Temples were devoted. Herodotus mentions this as a peculiar custom of the Syrians, that they did not think these Prostitutions inconsistent with the facredness of their Temples. And the Worship of Succoth Benoth to another Syrian Deity, al- Vid. Selden, de luded to in the Book of Baruch, was of a not Diis Syr. unlike nature. But the wickedness of Zimri and Cozbi was in Zimri's own Tent, not in a Temple. I therefore rather incline to believe, that the Ceremonies of Midianitish Marriages were here alluded to, which would be of more universal consequence as to the case of contracting foreign Alliances. There were indeed less noble Degrees of Marriage wherein Religion was less concerned. Among the Romans Confarreation was the most honourable Degree of all, as it had most of Religion in it. Usus and Coemptio were less ceremonious, if they had indeed any Religion in them. Concubinate might be with Slaves, and was by God himself allowed the Ifraelites. But Slaves were reckoned of the Family, and therefore of the Nation of their Patrons. They were not therefore aliens in the Eye of the Jewish Law, whatever their Extraction was. The same was the case of Profelytes; and Foreigners might, on those terms, be admitted as Wives to Fews. So Rahab was to Salmon, and Ruth to Boaz. The Profelytism made them holy themselves, and therefore no way prejudicial to the holiness of the Seed that should proceed from them. And this was indeed no more than what was in rea

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son to be expected from them, if they would, by their Marriage, pass into the Sacra of their Husbånds, on the Principles now mentioned. The Marriages with Foreigners, forbidden in the Scriptures, were of the Foreigners still per. Fisting in their foreign Religions, and of Marria. ges as distinct from Concubinate : And of such Wives and such Marriages, there could be no use without an Act of Communion with ano. ther, and that an unlawful, Religion. And this indeed had been a Concord between the Temple of God and Idols. Yer it was generally the case of Legal Marriages with Foreigners. It certainly polluteth the holiness of the Seed to be descended from one Parent at least, who in the very Att of Marriage avowedly communi

cated with the Devil. $. XIV. So agreeable was this Prohibition of Foreign Dinah denied Marriages to the Notions and Reasonings of to Shechem till he was Cir

ir that Age, from the nature of a Holy Seed.
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So cumcised. : it appears, it was understood by the practice

of those who were most observant of their Duties, from the first compleie Constitution of a Holy Seed. That first complete Constitution began from the third Patriarch Facob: His Seed were all holy. From Abraham none was so but Isaac, nor Ishmael, nor the Sons by Keturah. From Isaac none but Jacob, not Esau, though of the same Mother, and of the same Birth. From that time, the first instance was a famous one in the case of the Shechemites ; and in that the Sons of Facob are very positive in denying Marriages with the Uncircumcised. We can not, say they, do this thing, to give our Sister to one that is Uncircumcised; for that were a Reproach unto nás. But in this will we consent unto you : If ye will be as we be, that every Male of you be circumcised. Then will we give

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our Daughters to you, and we will take your Daughters to us, and we will dwell with you, and we will become one People. But if ye will not hearken unto us, to be circumcised; then will we take our Daughter, and we will be gone. Gen. xxxiv. 14, 15, 16, 17. The reproach here spoken of, is plainly that which belonged to Persons uncircumcised. So, when the Ifraelites were circumcised by Foshua who had not been circumcised in the Wilderness, God tells him, This day have I rolled away the reproach of Egypt from off you, Josh. v. 9. For it was indeed a reproach to them, to have so long neglected the performance of the Condition of a Covenant so very beneficial to them, and so much boasted of above what other Nations could pretend. The Word is nagri, translated by the Greek Interpreters, 'Ovad G in one place, and ’Oveidiouds in the other. It properly denotes the charge of an Adversary in a Legal Court, So the same Word is joined with relois, 1 Sam. xxv. 39. 'Os éxeuve relvin évesd louš uz • Properly of an w 219, or videx , of a legal förinsíc Accuser. So the Latin Word Calumnia is used, S. Luke iii. 14. Neq; calumniam faciatis, answering the Greek, unde Ouropavúocle. As the calumnia fisci Judaici sublata, in Nerva's Coins, fignifies the legal A&tions that were granted by Vespasian against the Jews, to force them to pay their Tribute to the Temple of Peace at Rome, which had formerly been paid. to God's Temple at Jerusalem. Thus therefore this Hebrew Word will signifie the legal Action granted to the Devil, the accuser of the Bre. thren, against the Members of the Peculium, for violations of the Covenant on their part. Thus the Devil is said to stand at the right hand of Joshua, the Son of Jozedek, as an Accuser,

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Zach. iii. 1. I am apt to think, for this very Reason, that some of his Sons were concerned in this guilt of marrying foreign Wives, Rev. x. 18. This was very fitly represented by the filthy Garments wherein Foshua does thus appear, Zach. iii. 3. as being a defilement of the Priesthood in those who were guilty of it, Neh. xiii. 29. And the taking away the filthy Gar. ments from Joshua, Zach. iii. 4. is a very proper Prophetick Symbol of the expiation of that Pollution, by their putting away the Wives, and Children also, that were born of those impure Marriage's, and their. Sin offering for having contracted them, Ezr. X. 19. But this was ra: ther à dishonour to the Family than the Perfon of Fosuah. But in regard of the Alliances contracted by those Marriages to the whole Fami. ly, and the Patriarchal Right of Heads of Fa. milies in those times, either for hindering fuch Marriages at first, or for diffolving them afterwards, it might involve in the Guilt others, besides those who had personally contrated them: Especially such a. Person as Foshua, who was a Head of the polluted Family. So S. Justin Martyr, makes this the case of Foshua. Only he mistakes it, as if it had been the case of Joshua himself, which was only the case of some of his Patriarchal Family. 'Inoo's enervo asgólfi iteo megphte icpolisin purata iletia įs φάνη φορώς δια το γυναίκα πόρνω λέχθαι αληφέναι autòy. Dialog, cum Tryph. p. 344. I have elsewhere observed, that the Piaculum contracted by these unholy Marriages, is called mogveida So mogveid is used by S. Justin himself, p. 361. So also it is imprecated as a Curse against wicked Men, that Satan should stand at their right hand, Pf. cix. 6. that is, should have this liberty granted him of accusing them. This

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