Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	apostle_n	bishop_n	church_n	1,878	5	4.2003	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91415	The Jewes synagogue: or, A treatise concerning the ancient orders and manner of worship used by the Jewes in their synagogue-assemblies. Gathered out of the sacred scriptures, the Jewish Rabines, and such modern authors, which have been most conversant in the study of Jewish customes. Wherein, by comparing the scriptures in the Old and New Testament together, many truths are fully opened, and sundry controversies about church-government truly and plainly stated. By William Pinchion of Springfeild [sic] in N. England.	Pynchon, William, 1590-1662.	1652 (1652)	Wing P4309; Thomason E802_4; ESTC R207368	80,705	99

phrase every one must not be taken vulgarly for every one of the common multitude of the Church The Apostle himself doth contradict that Exposition for he doth teach us to oppose the learned to the unlearned in ver 23. 24. therefore he doth exempt the unlearned as not fit to be accounted into the number of every one that hath a Psalm c. therefore these two phrases all and every one means all and every one of those only whom God had gifted with extraordinary gifts for the plantation of his Church these only the Apostle calls the whole Church by the figure Synecdoche because they were the chiefe guides and directions of the multitude 19. The word Church is of a large capacity it signifies an Assembly of any kind of men and therefore it may as well be applyed to an assembly of Magistrates in a Court of Justice as to any other Assembly First The whole Army of Sauls souldiers that lay incamped in the field against the Philistims are called Kahal a Church and in the Septuagint Ecclesia 1 Sam. 17. 47. Secondly Nebuchadnezzars Army against Israel is called Kahal a Church and in the seventy Ecclesia Ezek. 16. 40. Thirdly Nebuchadnezzars several companies of souldiers collected into several bands out of several Nations are called Churches in the plural number Ezek. 26. 7. and in the seventy Synagogues Fourthly The Persian Army is also called a Church Ier. 50. 9. and in the septuagint a Synagogue Fifthly Pharaohs army is also called Kahal a Church Ezek. 17. 17. Sixthly The Army of Gog is four times over called Kahal a Church and in the seventy a Synagogue Ezek 38. 4. 7. 13. 15. Seventhly all the multitude of Israel that came out of Aegypt are called Kahal a Church before ever they entred into that Church Covenant which God made with them in Horeb. Exod. 16. 3. Therefore it is no absurdity to call a Court of Elders a Church 20. A confused multitude of people may be called a Church therefore much more an orderly Assembly of Elders in a Court of Justice In Acts 19. 32. It is said that the Church was confused that rose up against Paul and Alexander and in verse 41. The Town-Clark dismissed the Church that is to say the disorderly multitude and Syracides puts the word Church for a disorderly multitude of evil doers Ecclus 26. 5. 21. A company of wicked and corrupt Elders may be called a Church as in Psal 26. 5. I hated the Church of evil doers that is to say the Church or Synedrion of Sauls flattering Counsellors And Iacob also in his last will speaking of the bloudy action of Simeon and Levi saith O my soul come not thou into their secret and unto their Church mine honour be not thou united Gen. 49. 6. Hence it follows that the conclave of Cardinals in Rome may be truly and properly called a Church and the general Councels of Cardinals Bishops and other Popish Doctors may truly and properly be called a Church though also they ought to be called a malignant Church or a Synagogue of Satan Therefore I wonder why any man of learning and wisdom should account it such a strange matter to interpret the word Church in Matth. 18. 17. to mean the Elders of the Synedrion-Court especially considering they were the Churches chosen Elders appointed to sit in Moses Chair to expound Moses laws and to punish all the Transgressors thereof with sutable punishments and though they were grown now more degenerate then in former times yet they had some godly Elders among them as Gamaliel and Nichodemus and Ioseph of Arimathea with many others doubtles here and there dispersed among their several Sanhedrins I will conclude these one and twenty Collections with this Summe First Their opinion that Tell the Church requireth a new Court would breed new speech in the New Testament But our Lord spake it as is evident of the Church of Elders of the Politie known and practised of old in Israel Bro. in Manuscript Secondly In the Iews Reipublike the same Ecclesia that judged Dammages or Death judged of excommunication and still the chief Rulers being of Faith should have their stroke They will and should study to excel in Divinity to be true Bishops and Elders to eat up the book of the Gospel and to see all miscarriages sagely restrained The Apostle did excommunicate the Corinthian as an Elder or Bishop Bro. in Manus and Apoc. 155. Thirdly The Reformed Churches as Zurick take the wisest order that destroy all the Popes marks The Consul is present at all Scholars dealings and most straitly look to Scholars carriage twice in the Yeer and all punishments are referred to the Consul and Synedrion such was the Apostles Doctrine and Synagogues of old Bro. Apoc. 230. and on the Lords Prayer pag. 10. 11. alibi Scholar Truly I must needs confess that I cannot justly except against your exposition of the word Church in Matth. 18. 17. and yet I desire a little further satisfaction Whether it be lawful to call all the visible professors of the Faith dispersed over the world A Church of Christ or no Teacher I have already shewed you that the word Church is of such a large capacity that it may well comprehend them all and therefore I do fully accord with those Divines that describe the Church of Christ to be outwardly visible farre and wide over the face of the earth Scholar Very learned men do think that there can be no such universal visible Church of Christ 1. Because all those visible Professors cannot meet together in any one place to perform that publick worship which Christ hath ordained And secondly they cannot have any general Officers over them because they cannot meet together to chuse them Teacher I do desire that no man will be offended suddenly at the term Church attributed to all visible Professors of the Faith For though they cannot now personally meet together in any one place as perhaps they did in the dayes of Adam and Noah yet they do dayly meet together in the unitie of the Faith and they do all make the same publick Profession of salvation by All the outward Professors of the Faith through the world do make an universal visible Church of Christ Christ alone But for the better performance of the same publick Faith and Worship they are fitly divided and distributed into particular visible Churches And my reasons for calling all visible Professors an universal visible Church of Christ are these 1. What other Temple of God can that be wherein Antichrist doth sit as God but the universal visible Church of Christ dispersed over the world Antichrist cannot be said to sit as a God in any one particular Congregational Church but he sits in the Temple of God even as Christ sat formerly in the Temple between the Cherubims whither the twelve Tribes resorted three times a year And these twelve Tribes are called a Church of Nations Genesis 28. 3. Because they

Mat. 18. 18. I confesse that some do expound this Text to mean the Power of Excommunication but yet reserving to them all due respect I take it to be meant only of their Authoritie to preach what is loose and what is bound And I shall be ready to give some further reasons of this Exposition hereafter Mr Broughton in his Explication of the Article of the Descent p. 30. saith All Ecclesiastical discipline-terms I dare undertake to shew from Maymony and the two Talmuds yea even the phrase of loosing and binding in making a Doctor absolute by the Sanhedrin with imposition of hands Scholar I would fain see what manner of Discipline it was that Christ ordained for the orderly Government of his particular Churches in their Synagogues Teacher Neither the holy Gospel nor the Epistles do teach any other thing for Ecclesiastical Government but as the holy synagogues did vid. Mr Broughton in Apoc. 303. I say they had the same discipline for substance as it may appear by comparing the Discipline termes of the New Testament with the Discipline terms of their synagogues as they may yet be found in Maymony and the two Talmuds Therefore seeing the Hebrew Doctors speak the same things the Apostles do reason will teach us that The Discipline which Christ ordained for the government of the Iewes synagogues is recorded by fragments in Mayomy and the two Talmuds the Apostles speeches which are like theirs only and differing from all others should be expounded according to their Dialect and peculiaritie of phrase and speech and what though all the Rabbins now extant be later then the Apostles Yet saith M. Broughton Seeing they only of all forreign writers have some hundreds of speeches which are used in the New Testament we may well conclude that the old Hebrews before them used those speeches whom the Apostles do follow Vid. Mr Broughton in Melchizedek cap. 3. and in D. 3. he saith thus The latter Rabbins have much from the ancient Rabbins agreeable to the Apostles doctrine yet stained with their late dogged blasphemies notwithstanding their Records in pieces of ancient truth must be regarded and as the mouth tasteth so Wisdom will taste their sayings and know which agrees to the sense of Scripture and which not Scholar You say that the Hebrew Doctors above all forreign writers have some hundreds of speeches yet abiding in their Records which no other writers have but the New Testament Now I pray you shew me how often the New Testament doth Talmudize or borrow speeches from their ancient Hebrew Doctors as they are yet recorded by their latter Hebrew Doctors Teacher It will be a long digression from the point of their Synagogues order to number up all the words and phrases which the New Testament doth borrow from the ancient Hebrew Doctors yet notwithstanding I hold it necessary to enlighten your understanding with some particulars Our Lord Iesus Christ The New Testament hath many phrases that are Thalmudik which cannot be so fitly opened as by the Thalmud saith M. Broughton doth often confirme the Hebrew Doctors particular Decrees and learned speeches such as plain reason of all know to be good Our Lord reverenced the divine schole of the Sanhedrin at twelve years of age Luk. 4. 46. sitting among them hearing and posing them the reverence of all gestures which their Decrees have for the reading of the Law in their Synagogues May. Tom. 1. And our Lord dotb shew his approbation of their Decree for that gesture by his practise in Luk. 4. 20. Their just Excommunication he allowed and their Law for excommunicating them who mis-use Authority as it is recorded by Maymony Tom. 1. himself by himself alone practised upon the Scribes and Pharisees and upon all Ierusalem Mat. 23. But their late traditions now in the Talmuds he damned as foolish and contrary to Godlinesse Mat. 5. 6. 7 chapthers and chap. 15. 9. Yet what the latter Rabbies have from the ancient Rabbies he alloweth All their Terms Phrases and Proverbial Sentences The world to come The dead Tasting death Resurrection of the dead Forgivenesse in this world Paradise Gehenna and Gehenna large in Mid. Tillin Eating and drinking the object of Faith Eating and drinking in the world to come Carrying the Crosse These and many other phrases the New Testament doth borrow from the Hebrew Doctors common use yet abiding in their Records yea and to singular use Jod and Prick and in Greek proverbial speech Alpha and Omega after the Hebrew manner from Aleph to Thau in Ben. Aram. on the contrary He taunteth Talmuds Raca the swearing by the Head their Corban their Abothenu and Rabbi c. These and such like corruptions he blameth Vid. Mr Broughton on Daniel 9. in his Reduction Scholar I confesse it doth ad a great deal of light to the full interpretation of Scripture to seethe ground and rise of every borrowed speech From what custom or dialect it is taken Teacher You judge rightly and therefore M. Broughton hath often given special caution concerning this usefull observation Scholar How many sorts of Dialects are contained within the several parts of the New Testament Teacher Four sorts of Dialects are especially to be marked in the New Testament 1. Much of the New Testament is attique or common Greek such as Heathens used for matters known to heathens for no man will deny but that they which will move others must speak in such a Dialect as is proper to their capacitie 2. More of the New Testament is borrowed from the Septuagint Translation and it was needfull that when the Apostles did relate to the Church such things as concerned the Jews matters they should expresse it from the seventy translation which was in common use among them Mr Broughton saith that he gathered many thousands of words out of the New Testament which the Apostles took out of the Seventy but lately saith he I used the help of Kirkerus his Hebrew-Greek Concordance for a book of which nature I would have given formerly an hundred pound sterling and saith he I am sorry that our Vniversitie students know not the use of this most profitable work 3. Much of the New Testament is Apostolike Greek for as all faculties draw common terms to their Trades peculiar to each Trade so do the Apostles they fit many Greek words to the Hebrew in a new manner differing from all others 4. Much of the New Testament is Talmudique-Greek being framed according to the Schole phrases of the Hebrew Doctors and of this last sort I have given many instances already Scholar I acknowledge you have shewed how that sundry terms and phrases of the New Testament Discipline is taken from the Jews synagogue discipline but I desire yet more fully to know how the New Testament doth imitate their Talmudical Doctrines in other points also for that will enlighten mine understanding and perswade me more fully that the New Testament doth indeed borrow its discipline terms from the Synagogue-customs

not ashamed to expound the Law of God being sent unto the people for that purpose hence I gather that any Prince of any Tribe having a fair calling by the Sanhedrin might as lawfully preach in any synagogue of the Jews as Paul of Benjamin might or as the Apostles of Iudah might But this example ought not to be imitated by such as want an outward calling or that want learned abilities After this Iehosaphat prosecuted this new-begun Reformation by restoring the Sanhedrin courts to their original puritie First He reformed those Courts that consisted of three and twenty Judges in all the strong Cities of Iuda Citie by Citie 1 Chron. 19. 5. 2. He reformed the high Sanhedrin of seventy Judges setting up some Levits some Priests and some of the chief families of Israel for the Judgements and Cause of the Lord 1 Chron. 19. 8. The Rulers of Israel did not take themselves necessarily tyed to set up some Levits among the Elders of Israel For the Hebrew Doctors say that this high Sanhedrin might be all of Israel though usually they adjoyned some of Levi to them Aaron was joyned to Moses the King in the first election Numb 11. afterwards Moses also did appoint some Priests and Levits to sit with the other Judges of the other Tribes Deut. 17. 9 to 14. and Aaron was joyned with Hur among the Elders of Israel at Mount Sinai Exod. 24. 14. After the captivitie Ezra also did obtain so much favour of the Persian Princes that he restored this government again to the puritie thereof Ezra 7. 25 26. with ch 10. 14. But in processe of time when the Romane Emperours were Lords over the Jewes then they took away from them the power of life and death about a yeare or two before the death of Christ For Talmud Ierusalemi and Maymony in San. do shew that 48. yeers before the destruction of Ierusalem causes of life and death were taken away from Israel and this Testimony is confirmed by the Jews own confession to Pilate for they told Pilate that it was not lawful for them to put any man to death Ioh. 18. 31. and this was brought to passe before the death of Christ by Gods special providence that the words of Christ might be fulfilled when he fore-told the manner of his death that it should not be after the Iewish but after the Romane manner Ioh. 12. 32. 33. Mat. 20. 19. And yet though the Romans took away the power of life and death from the Jewes they did not take away all power of Government from the Jews but they still left them to exercise the power of their Sanhedrin Courts in all other cases as Pilats speech to the Scribes and Pharisees doth import when he bade them take Christ and judge him according to their own Law Ioh. 18. 31. * And our Saviour taught the Jews to Hear that is to say To sit in Moses chair is to iudge according to Moses Lawes to obey the Scribes and Pharisees as long as they sate in Moses chair that is to say As long as they judged according to the Gramatical sense of Moses precepts and for that cause our Saviour doth eight times over curse them because they urged the observation of their own traditions with equal authoritie to Moses Lawes Mat. 23. Therefore the Jews did exercise the power of Government in their Sanhedrin Courts except in the case of life and death when the Romans had taken away from them the power of life and death Scholar I had thought this speech of hearing the Scribes and Pharisees that sit in Moses chair had been meant of such Preachers and Teachers as used to expound Moses Laws in their synagogues and not of the Sanhedrin Doctors that expounded Moses Laws in their Sanhedrin Courts or Scholes Teacher This speech Hear the Scribes and Pharisees that sit in Moses chair doth plainly point out unto us that we must hear and obey the Laws and Constitutions of the Scribes and Pharisees as long as they sit in Moses chair that is to say As long as they expounded Moses Laws in a Grammatical sense For as Christ the Angel Act. 7. was the first giver of all Moses Laws and ordained Moses to be the chief head of the Sanhedrin Court so he bade the Jews Hear all those that sit in Moses chair It was Christ that bade Moses charge the Levits to lay up the book of the Law in the side of the Ark as the Standard of all their Laws and Constitutions and as the rule of all their judgements and proceedings Deuterenomie chapter 31. verse 24 25. Scholar You said ere-while that the Elders of the Sanhedrin were the Elders of the Church But how doe you prove that the Elders of the High Sanhedrin were the general Elders of the whole Church in all matters of Religion as well as in matters of the Common weal Teacher I have already proved that Christ did put this power into their hands 1. They are plainly called the Elders of the Church Levit. 4. 14 15. 2. It is evident that every Elder of the chief Synedrion was chosen to be a general Elder of the whole Church Numb 11. 25. 30. And the Elders of this high Synedrion set up other Courts and other Elders in every Citie who judged in all matters of Religion that fell out in their respective parts as The Elders of the Sanhedrin were the general Elders of the Church and therefore they had power to deal in all matters of Religion as well as in civil causes well as in civil matters except the matter were too hard for them and then in such cases Moses ordained before-hand that all such hard matters should be brought in an orderly way unto the high Synedrion which was setled afterwards at Ierusalem And this orderly way of bringing the difficult causes before them is described by the Hebrew Doctors as you may see it set down by Mr Ains in Deut. chap. 17. 9. 3. It is evident that the Elders of the high Synedrion were the general Elders of the Church because they were ordained to bee Judges not only in civil Causes but also in Levitical matters as these places well examined doe fully testifie Deut. 19. 12. and 21. 2. 19 20. and 22. 15. to 19. and 25. 7 8 9. and 27. 1. and 29. 10. and 31. 9. And the Angel-Iehovah Christ 1 Cor. 10. commanded Moses the Magistrate as well as Aaron the Priest to instruct the people in all his Levitical Laws Speak ye to all the people of Israel saying c. that is Teach them to observe all my Levitical Laws Levit. 11. 2. Hence it is evident that if any question did arise about the practise of the Levitical Lawes that Moses the chief Magistrate as he was the Head of the Sanhedrin must expound the true sense and meaning of such Lawes both to the Levits and people and in case any did walk contrary to their Teaching they might correct and punish them as