Of the Head Cornerstone, Chapter 22
CHAP. 22.
1 THose speciall doubtes that may hence arise vntounto vsus, are two: and in eyther of them it shal be good to note, first what is the doubt it selfe; then, how we may best resolue as touching the same. In the former of these, the doubt it selfe is, that in diuers places of the Prophets there are such speeches giuen forth to the people, as may seeme to import, that after their returne from Babylon, or in the compasse that now we are in, they should hauehave another manner of estate than yet wee hauehave heard of: and such may we finde, both while Ierusalem and the Temple yet stoode, before the Captiuity; and when the people were deliuered thence, and returned home againe. While Ierusalem and the Temple yet stoode, one place onelyonly may bee sufficient in steede of the rest, appertaining to the compasse of time, wherein Iotham, Micah. 1: 1.Ahaz and Hezekia, Kinges of Iudah, raigned: the two former of whom (especially the latter of them) were such, as committed such things, as for which the iudgements of God came vponupon them; but the last of them taking a much better course. For Iotham was the last of the three that did shew the State to bee declining, they being so giuen to their priuate, that it is no maruell though the greater sort following their example, became so grieuous in that kinde vntounto the meaner sort of the people, as diuers others, and this our Prophet doth much complaine: the other was both Idolatrous, and bloody too. The place it selfe is, that charging them first to hauehave much offended, and for the same denouncing great desolation to their chiefe Citty and 3: 9-12.Temple it selfe (by which hee afterward sheweth himselfe to meane, that selfe-same desolation, which a while after from the Babylonians did befall them) immediately after he telleth them of a maruelous happy & comfortable estate that they should be 4: 1-8.in: and so the one following so close on the other as it doth, euen that very order may seeme to direct their expectation of it to be, when they should hauehave their return from Babylon againe. When the people were deliuered thence, and returned home, Haggay or Aggaeus the Prophet, encouraging the Elders of the people that then were, & the people themselues, cheerefully to build the Temple that then they had in hand, Agge. 2: 5-10assureth them of a strange beauty whereunto that Temple should shortly attaine; and of a State they should hauehave aboue all the Kingdomes of the earth: and for the latter of these, they are by another likewise assured, that it should bee such a State, as both 22-24. Zac. 9: 10.should giuegive place vntounto others (and then must it needes bee superior vntounto them) and be of so large limits it selfe, as that it should be from Sea to Sea, and from the Riuer to the end of the Land. Diuers such other places there are: in all which our resolution must be to sequester our expectation from all earthly and momentane things, which are but shadowes; and to fasten it on those that are glorious indeede, & those eternall (according to the nature of him that made the promise of them:) a full accomplishment whereof we hauehave in Iesus Christ.
2 The latter of them is of a principall part of that blessing, that Iacob, in the spirit of Prophecy, gaue vntounto Iudah his fourth Sonne: namely, that the Scepter (or Gen. 49: 10Tribe) should not depart from Iudah, nor a Law-giuer from betweene his feete, till Shiloh should come, and that the people should be gathered vntounto him. The doubt that hence may arise vntounto vsus, is out of the common vnderstanding of it: and the Story thereunto laid. For the common vnderstanding of it is, that the meaning of it is to signifie, what time the promised Sauiour should come into the world: and that the time should be, when the authority or gouernment should bee taken away from the Tribe of Iudah, which it had from Dauids time, eyther more or lesse, till a little before the comming of Christ; but that being cleane taken away then, it was a token, that Christ was at hand. And true it is indeede, by good warrant of Scripture, that Dauid was of that Tribe; and that hee or some of his line raigned ouer some of the people of God, vntill the Captiuity, and that he who was their Gouernour (vnderunder the Persians) when they returned, was likewise of that Tribe, and of Dauids line: and that our best Authours for those matters do shew, that afterwardes also, till the Maccabees stept vp, those that were their chiefe Leaders vnderunder the Persians and Graecians, were of that Tribe and line too; and that, while the Maccabees were in place, that their Bench of those threescore and ten Elders, were of the House of Dauid likewise, and that they stoode till towardes the very end of Herods raigne. But now if we lay the Story to this sense of the place, we do not finde, by vndoubted warrant, that which may so fully cleere it: and so are we therein, first to consider how far the Story attributeth the gouernment to others; then, how this place that wee speake of may safeliest be taken. The Story we may note to attribute the Gouernment of the people, as by the appointment of God, but onelyonly once before Dauids time to the Tribe of Iudah: we knowing none that was any Gouernour of them so long as they were in Aegypt after the death of Iacob (who is out of the compasse) but onelyonly of Ioseph for his time, then Moses and Aaron after, who were all three of other Tribes. When they were come out of Aegypt, for a time they were a free people: but afterward, so many of them as remained, vnderunder forraine powers. A free people they were, first in the Wildernesse: afterward in the Land of promise. In the Wildernesse, for most part of the time, we hauehave but Moses and Aaron againe as chiefe (and of them for ciuill gouernment, in a manner, but onelyonly Moses) but of others of an Exod. 18: 13-26. Num. 11: 11-17, 24, …5.Inferior sort, first those Officers ouer thousands, hundreths, fifties, and tennes, afterward those threescore and tenne Elders as assistants to Moses, indifferently chosen out of all their Tribes: but towardes the end of their being there, wee hauehave Iosuah after the death of Moses, who also was not of the Tribe of Iudah. In the land of promise for this matter their estate was diuers: first, vnderunder Iudges; then, vnderunder Kinges. VnderUnder Iudges, first for Iosuahs time: then, for the rest. For Iosuahs time, he onelyonly was the chiefe, and all that we read of: sauing, that by likely-hood those other inferior Magistrates then also stood, euen both sortes of them. But for the time of all the rest the case is altered: great oddes beeing betwixt him who next succeeded; and those that followed. As touching him that next succeeded, both the people asked of the Lord who should be their Leader then; and Iud. 1: 1-3.the Lord according to the Oracle of Iacob before, appointed Iudah thereunto, & told them how he would prosper him therein: and yet Iudah neyther medled with the whole (that we read of) and tooke not vponupon him alone, but tooke in his Brother Simeon with him; and seemed to leane much to their owne priuate. As touching Iud. 3: 9. 1 Sam. 8: 22.those that followed, neyther did the people (that wee read of) any more aske of the Lord who should gouerne them: and God himselfe appointed from time to time such as should gouerne them, not of any one Tribe, but some-times of one, some-times of another. VnderUnder their Kinges wee finde, that for a time they were all one people: but afterward diuided. While yet they were but one people, the case is plaine, that GOD gaue them a King of another Tribe. Diuided they were, first but of themselues: then, of the ordenance of GOD concurring. When they were diuided but of themselues, they came soon together againe: and for the time of their diuision, the greater part of them had their King of that other 2 Sam. 2: 8-4: 12. 2 Sam. 5: 1-1. King. 11: 43.Tribe, and but the lesser of the Tribe of Iadah; but when they came together again, then were they all vnderunder that King of the Tribe of Iudah, and vnderunder another of that line, euen hee that next succeeded. When they were diuided againe, not onelyonly of themselues, but of the ordenance of God concurring, the greater part of them had their Kings againe of other Tribes; and but the lesser onelyonly, of the Tribe of Iudah: 1. King. 12: 1- 2. King. 17: 41 1 Kin. 12: 20-2. Chr. 36: 21. 2. kin. 11: 1 21which succession (euen in it too) was likewise interrupted or broken off, for a:+bout sixe yeares, by a bad Woman, and a meere stranger vntounto them. VnderUnder forraine powers were that lesser part of the people (who were all that now remained) first out of their owne Land: then also, at home. Out of their owne land, while they were in captiuity, that estate of theirs is not like to affoord, that they had any of their owne Nation gouernours ouer them: their King himselfe for most of that time beeing in prison. At home, it is plaine, that still they were vnderunder forraigne powers: and then is it not much more materiall, that for part of that time they had vnderunder-gouernours of their own; than that afterward they had none but others, first but of another Tribe, then meere strangers vntounto them. How we may best resolue as touching this also, to the end that we may the better finde, it seemeth to me, that the best and the readiest way is, first to go to the originall it selfe: then to make what sense it is, whereunto it most inclineth. In the originall it selfe most of the matter hangeth on one word onelyonly, which may be taken, either for a Rod, Staffe or Scepter; or else for a distinct Tribe, stocke or Family: and so is it accordingly interpreted, or taken diuersly. If we take it for a Scepter (the chiefe and principall of those rods or staues, which also it may signifie) then we plainely see, that the Story discouereth, that since that Oracle was vttered, both the Tribe of Iudah hath often beene without it; and that it was bestowed on diuers others: then may wee in like sort note, that the words which next do follow of the Law-giuer that should euer be among them, do import, in a manner, the selfe same thing; and therefore that those may seeme to discharge that former of that conceiued sense, and to allot it to that other, if so it may be conueniently taken. But on the other side, if we take it for a Tribe, as if those words did note, that howsoeuer it should bee with them after, yet should they bee a distinct Tribe till the promised Sauiour should come, both it hath a sufficient difference from that which followeth next after: and eueryevery where doth the Story accord therewith, throughout the whole.
3 Howbeit, whethersoeuer of these two readings we take, there is no quaestion, but that it may very well stand, and be strong against the Iewes, to shew that their promised Sauiour is come already, whether wee take that word to meane a Scepter; or, whether we take it to meane a Tribe: and so it shall bee good in either of these to consider, first, how that sense it selfe will arise; then, of what force it may be vntounto others. In the former of those that sense will well arise, if wee can take it, that by that Scepter and Law-giuer, he would hauehave them to know, that God would so order the mater, or hauehave so carefull an eye towardes them, as that howsoeuer it went with the other Tribes besides; yet should they hauehave a tolerable estate, euen vntounto the comming of Christ: and that doth the Story thoroughly witnesse. The force of this sense towards others, is such, as that it giueh good instruction, first to them all in the meane season: then specially, to so many of them as remaine, after the desolation of that common estate of them all, that long they enioyed. The instruction that it giueth to them all in the meane season, is, that seeing that Tribe should be in so good, or at least in tolerable estate vntill the comming of Christ: therefore neyther should they refuse to take vponupon them the ouer-sight or gouernment of the rest, when it should orderly come vntounto them, nor diuide themselues from their bretheren, least that so they depriued them of such benefits as by their society or vnion with them, they might enioy; neyther should any of the others especially, withdraw themselues from them, for that so they should depriue themselues of that good (or tolerable estate, euen at the worst) that with them they might hauehave enioyed. Whereby if we examine certaine passages of theirs, or some of those matters that already were passed among them before, wee may finde, first that it may seeme, the Tribe of Iudah, or at least the chiefe Fathers or Princes thereof were at one time much to blame: and that others of them very plainely offended. The chiefe Fathers of Iudah were much to blame, when Iud. 1: 1-3.soone after the death of Ioshua, inquiring of the Lord who should be their Leader against their enemies, and the Lord answering that it should bee Iudah, neuerthelesse (so farre as wee reade) they did not take vponupon them ouer the whole, or on behalfe of them all: but onelyonly after a more priuate manner, making head or addressing themselues against their owne priuate enemies, such of the Canaanites as yet remained within their Borders; to that end both desiring the helpe of the Simeonites against those (whereas now they were put in such place, as by vertue whereof they might hauehave commanded ouer all) and promising the like against those those that yet were within the Simeonites Borders. Whereunto if we lay, how troublesome and pitifull estate the people had all the time following (in a manner) till it pleased God againe to set the Tribe of Iudah in place to such purpose, their ouer-sight heerein may appeare so much the greater: especially, if they could call to minde withall, how Iacob had behight them such a praerogatiue so long before. Those others of them that plainely offended, were, partly Abner, the Generall of Saule (who was the occasion) and all the other Tribes besides yeelding thereunto, in that they diuided themselues 2. Sam. 2: 8, 9.then from the Tribe of Iudah; especially, when as now they plainely saw, that God had set vp one of the Tribe of Iudah to bee their King, and that the same was a man of great worth, and of great Atchieuments already: but most of all, ten of those Tribes againe, immediately after the raigne of Salomon, making such another diuision 1 King. 1…: …, 19.againe, after that now they had vnited themselues, and had stoode therein aboue threescore and twelue yeares; and now, from that line of Royall succession besides, whereunto they (no doubt) knew, that there were very gracious (and those very 2. Sam. 7: 12-16.great) promises made. The instruction it giueth to those that remaine, after that now their former State is long since so cleane ouerthrowne, is an irrefragable conuiction vntounto them, that there Messias is come already: themselues not beeing able to deny, first, but as God heereby did promise them some reasonable good estate, till their Messias should come among them, so they had it till Christ in his owne person had beene with them, and till by his Apostles and Disciples hee had farther acquainted himselfe with them, and drawne in many of the Gentiles vntounto him; then also, that soone after that time, all the good estate they had, went backe-ward daily more and more, till it fell downe cleane to the ground, and so hath euer since remained. In the latter of them, the sense likewise dooth well arise, not onelyonly, because the oryginall it selfe giueth that sense also as well as the other, and is so likewise interpreted by diuers of very good note: but also, because that people had diuers waies good cause to hauehave speciall respect to the distinction of their Tribes; and to the Tribe that now we speake of, most of all others. Which sense also is of like force, as the other before, to shew that Christ (whom yet they expect) is long since come against them already: the word of God being plaine, that they should not faile to bee a Tribe till then; and themselues knowing, that for that time they were so indeede, both in that relation they had to others of their Brethren, and in themselues too, but that so they are not now in respect of eyther. Insomuch that the Iewes themselues (as one of their owne company hath noted) are not able now to discerne, who are of that Tribe, and Tremel. Iun.who are not: themselues, and the remnants of those other Tribes that were left, so intermingling marriage together, as that neyther can they distinguish their Tribes now, neyther hauehave themselues any care so to do.
To the Reader.
AS touching all such faults as hauehave escaped, eyther literall, or otherwise, they are therefore the more fauourablie to be censured, for that the Printer was by diuers so discouraged, after he had taken it in hand, that in that doubtfulnesse, many such escapes might the easier be let passe. And againe, whereas the Reader shall meet with sundry places which wanteth the Hebrue Characters, the reason thereof is, that we had not one so little, furnished with the points: wherefore, the Learned Reader, may easily make that supply with his Pen, either by writing them in the Hebrue Character, or turning them into Latine letters, as thus: Tomim, Tabagh, Tabaath, &c.
FINIS.
End of the text · Edmund Bunny, Of the Head Cornerstone (1611)