Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	altar_n	priest_n	89	3	6.3600	4	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

a Porch like the Porch thereof or a Court-yard like the Court-yard thereof or a Table like the Table thereof or a Candlestick like the Candlestick thereof c. Vid. Ainsw in Levit. 19. 30. Neither had the synagogues any thing to do with sacrifice neither might they any more imitate Aarons attire then they might sacrifice there and yet the Father of Rome doth counterfet all He will have a Candlestick Cope Linen-Garments Precious-Stones Miter Girdle c. He will have Sacrifice Priest and Altar and Iubilees c. and yet it was death for any in Israel to meddle with Levies proper duty and now seing his Office is quite extinguished it is a most high contempt of God to revive it by imitation from mans brain and therefore such Reformed Churches as retain any of these Popish Jewish Rites ought speedily to repent and reforme or else God will surely purge them by sharp tryals to provoke them to repentance and reformation Scholar What Officers had the Iews in their Synagogue Teacher They had Zeliach Zibbur as their chief Officer for teaching and they had Archysynagogus as their chief Elders for ruling and doubtles they had more Elders then one in the most What Officers the Iews had in their Synagogues of their synagogues For the synagogue at Thessalonica had two ruling Elders which were both converted by Paul's ministry and it seems that every Synagogue used to have more ruling Elders then one vid. Mark 5. 22. For they were Judges in causes criminal and in all Aristocratical Governments one man is no man as the Greek Proverb is S. Why did they call the Teacher of the Synagogue Zeliach Zibbur Teacher To denote the quality and dignity of his Office for Zeliach Zibbur doth signifie the Angel of the Congregation or the Angel of the Church as the Thalmud speaketh and our Why they called the Pastor of their syuagogue Zeliach Zibbur Lord in imitation of the Hebrew Doctors bade John write to the Seven Angels of the seven Churches of Asia And the Scripture doth often call eminent Persons Angels as for example The Prophets are somtimes called Angels Iudg. 2. 1. 2 Chr. 36. 15. 16. Hag. 1. 13. sometimes Priests and Levites are called Angels to dignifie their Office which was in a special manner to teach and expound the Law Deut. 30. 13. Mal. 3. 7. And the Hebrew Doctors stiled the King Zeliach Zibbur when he did read the book of the Law before the people in the seventh yeer the yeer of release and they gave him this Title to dignifie his person and to dignifie that religious action Vid. Ainsw in Deut. 31. 11. and M. Broughton in Apoc. 265. From these considerations it is evident That the Hebrew Doctors gave this Title to the Pastor of the synagogue the better to describe the excellencie of his Office and to teach him and the people what excellent qualities such Officers ought to have For by this Title the people were directed how to make choise of a fit Teacher for their synagogue namely they were hereby directed to make choise of one that was learned wise and godly that so he might answer to the dignity of his Title Secondly By this Title every Pastor was warned to behave himself sutably both in their inward frame of soul and in their outward deportment and behaviour and doubtles at the first the people made choise of such as were grave in their outward attyre and deportment and therefore when Moses was so much favoured of Christ as to shew him his glory Exod. 33. Then Christ appeared unto him in the graceful form or habit of Zeliach Zibbur Mamony saith that Sheshinah for so they called the Angel the Redeemer appeared unto Moses like to Zeliach Zibbur clad with a robe and in another place Maymony saith thus that Moses saw him on the Red-Sea like a mighty Warriour but on Sinai clad like Zeliach-Zibbur that is to say in a graceful habit like the Angel of the Church ready to teach him the mysteries of the Law Vid. Ainsw in Exod. 33. 23. Scholar In what Language did Zeliach Zibbur read and expound the Scriptures to the people in their Synagogues in Heathen Countries Teacher As long as the Hebrew Tongue was the common language of the Jews they did all in the Hebrew Tongue but when the Jews had lost the common use of it not long after their In heathen countries when the Hebrew Tongue ceased from common use then Zeliaeh Zibbur did read his Text in the Hebrew Tongue but afterwards he did expound it in the common Dialect of that Nation where they lived captivity in Babylon then they used to read the Text onely in the Hebrew Tongue and made their expositions in the language that was most used in every Heathen Countrey and so the Jews are said so to do in Maymony The reading of the Text and the Blessing both before and after they used to do that in the Holy Tongue as I noted above out of Maymony when the King did read the Law in the yeer of Freedom the Sabbath yeer But they made their expositions alwaies in their common Dialect of the Countrey where they lived And the Apostle Paul doth approve of this practise in 1 Cor. 14. vid. Mr Broughton in Apoc. 76. and it is further evident that this was their practise by the example of Ezra after the captivity He did read the Text in the Hebrew Tongue Nehem. 8. and assoon as he had finished the reading then Iesua and Bani and others did explicate the meaning unto the people in the Chalde or Syriack Tongue which was then the common language of the returned Jews vid. Brerewoods Enquiries p. 62. 64. By these Testimonies it is evident That the Jews synagogue Discipline and Pauls in the Corinths is all one 1 Cor. 14. 6. 13. 27. And in my apprehension it would be an ornament to learning now that every learned Teacher should first read his Text in the Original Tongues and then proceed to make their Expositions in that language that is most common in every Nation Scholar When they wanted a Pastor for any Synagogue whether were the People bound to chuse one out of the Tribe of Levi or No Teacher Levi had no particular stroke in any synagogue of the other Tribe but their custom was to go up from their forty eight Towns to Ierusalem as their courses came therefore they were not so fit as other Godly and learned men were to be The Pastors of their Synagogues in Canaan were not Levits but they were chosen out of any Tribe chosen for Pastors in the other Tribes but they had sundry synagogues in their own Towns and there all the Officers of the synagogue were Levites But as for the synagogues of other Tribes they had not a Levit to their Officer but all their Doctors were of Israel vid. Mr Broughton in Apoc. 77. and in Lords Prayer p. 13. and Tharg Ierusalemi saith of the Simeonites that they

the evening of the Pass-over from mid-day and forwards was the very day of the Pass-over it self for the Pass-over evening began at mid-day and ended at midnight The words of Maymony run thus It is unlawful to do works in the Evenings of the Festival daies from the time of Evening Sacrifice and forwards even as on the Evenings of the Sabbaths and who so doth work in them shall never see a signe of blessing and he is to be rebuked and to be made to leave off by force though he is not for it to be scourged or excommunicate except in the Evening of the Passover after Mid-day who so doth work therein after mid-day is to be scourged or excommunicate with the Niddui if he be not scourged For the fourteenth of Nisan is not like unto other Festivals because in it are the feast and the killing of Sacrifices See Ains in Lev. 23. 5. Hence I gather also that they used to excommunicate men for such sins as deserved scourging they used scourging or excommunication as an indifferent punishment for the same sin as the circumstances of time place person and the like did sway with them Scholar How many sorts of sin did they punish with scourging And how far was excommunication a sutable punishment for the same sins Teacher The Hebrew Doctors do reckon up the several sorts of sins that deserved beating to be 207. Ainsw in Deut. 25. 2. and for the most of these sins I conceive that excommunication was as sutable as whipping But for some sins of trespasses if the sinner did confess and repent then he was appointed to bring his Sacrifice of Atonement Numb 5. 7. and then he was free from any further punishment But for some kind of sins he was not only to bring his sacrifice of Atonement but he must be beaten also as for example He that sweareth vainly or falsly was both to be beaten by the Magistrate and he must bring his sacrifice of atonement also Vid. Ainsw in Lev. 19. 12. and 5. 4. and Numb 5. 7. But the most ordinary punishment of lesser capital sins was done by scourging They whipped the High Priest for marrying a Widow as I noted before and they whiped other Priests for several sinful failings in the execution of their Office as for example in omiting a duty of the first Table If the Priest did not divide the poor mans Trespasse-offering with his nail aright he was to be punished by beating vid. Ains in Lev. 5. 8. and in such like cases as this they whipped a Priest rather then Excommunicate him because the Priests were bound to wait upon the service of the Sanctuary therefore they might not be Excommunicated lest it should dis-able them for their service in the Sanctuary I conceive that the sin of Impenitency after admonition was the chief cause of Excommunication for if a Jew met an Excommunicate person in the Temple he would thus salute him He that dwelleth in this House give into thy heart that thou maiest hearken to the words of thy neighbour The words of the Hebrew Record run thus All that went into the house of God went by the way of the right hand except hee to whom some thing had befallen him for which cause he turned towards the left hand Thereupon if any asked him What is befallen thee that thou turnest towards the left hand if he said Because I have the Niddui upon me That is to say the lesser Excommunication Then the party answered him He that dwelleth in this House give into thy heart that thou maiest hearken to the words of thy neighbour vid. Ains in Levit. 19. 30. From this Hebrew Record it is evident that his impenitency in not harkning to the words of his neighbour was the chief cause of his Excommunication Scholar This Testimony of the Hebrew Doctors sheweth that they held an Excommunicate person to be an alone person because he might not go in the common way of Converse into the Temple until they gave satisfaction to the offended brother by their verbal and particular Repentance But I wonder at this Why was he suffered to come into the Temple seeing many Godly Divines say that an Excommunicate person ought not to come in within the Church door because it is said Let him bee to thee as an Heathen and Publican Teacher It is most certain that an Excommunicate person was excluded out of the Synagogue till he repented but not out of the Temple therefore he was not to be held as an heathen in all respects for a heathen might not come into the Temple at all because they were uncircumcised and unclean Act. 21. 28. Ezek. 44. 7. Numb 19. 20. but they might come into the Synagogue if they pleased and so might not an Excommunicate person till he had repented and were released of his Excommunication but yet that Excommunicate person being circumcised and ceremonially An Excommunicate person a Publican might go into the Temple but an heathen might not cleansed might come into the Lords Temple though not without some note of shame because he must turn towards the left hand and it is evident that our Saviour did find the blind man after his Excommunication in some part of the Temple as Ioh. 9. 35. compared with the sequel of Christs speech in the porch of the Temple doth shew Ioh. 10. 21. 23. and it is evident that a Publican might also go into the Temple to pray Luk. 18. Again the Iews were forbidden to have communion by eating and drinking with Heathens Act. 10. but with Publicans they might eat and drink as we may see by our Saviours practise Mat. 9. 10 11. and 11. 19. though the blinde Jews did superstitiously hold it unlawful to eat and drink with Publicans Sch. Some Divines do think that the punishment of cutting off so often threatned in the Levitical Law for several transgressions against the Levitical Law was nothing els but Excommunication Teacher There is a wide difference between that punishment and excommunication for the Hebrew Doctors do expound this Cutting off in the Levitical Law to mean nothing else but Gods cutting men off by an untimely death if their sin were secret but if their sin were known and witnessed to the Elders of the Sanhedrin then they did punish the said sinner according to the nature of the sinne all circumstances considered some of those sinnes which God threatens with cutting off they did punish with death and others they punished with scourging or with Excommunication in the place of scourging but in case men did those sins ignorantly they appointed such to bring their sacrifice of Attonement to the Priest to be offered on the Lords Altar vid. Ains in Gen. 17. 14. Exod. 12. 15. 19. and 31. 14. Levit. 7. 20. 21. 25. 27. and 17. 10. and 20. 35. and 22. 9. Numb 9. 13. Therefore seeing some of those sins were punished with death this phrase they shall be cut off doth not point out unto us the

for example There were certain men in Numb 9. 6. that were unclean by a dead corps In this case they could not tell whether they might come to that second Passeover yea or no. Therefore those men brought the matter before Moses as well as before Aaron as they were the chief Heads of the Synedrion And Moses said unto them in vers 8. Stand still and I will hear what Iehovah will command concerning you This deliberate enquiry of Moses into this difficult matter may teach the Elders of any Church or Common Weal not to passe sentence too hastily in doubtfull cases till they have a word from Christ to warrant their judgement 4. It is also evident that all the Iudges of the Synedrion had need to be wise and learned in the wisdom of the Law because they must give judgement and passe their sentence in all doubtful and difficult cases yea even in doubtful Levitical cases Mamony saith that the Elders of the great Sanhedrin were wont to sit in the Temple to judge and try the Priests both touching their Genealogies and Blemishes and what Priest soever they found dis-allowable by his Genealogie they clothed him in black and so he went out of the Priests Court in the Temple But whosoever they found perfect and fit he was clothed in white and went in and ministred with his brethren Ainswoth in his Preface to Genesis By all these testimonies we may see that the Iudges of the Synedrion Court were the general Elders of the Church to look to all matters as well Levitical as Civil Yea sometimes the Priests were so simple in the knowledge of their duty that the Iudges of the Sanhedrin were fain to teach them their duty As for example If the Priests were unclean or unmeet any kinde of way to burn the Red heifer then it was the proper duty of the Iudges of the Sanhedrin to looke to this matter they must take abundant care to see it done as it ought to be done Ains Numb 10. 7. It belonged also to the Elders of the Sanhedrin to judge in all Levitical Ordinances both of Prohibition and Permission between the Clean and the Vnclean and in all like cases Ains in Exod. 23. 2. and it belonged to them to judge in all cases about tythes Ains Levit. 27. 33. And if a Priest were not able to judge of the signes of the plague of Leprosie then it was not lawful for such a Priest to look upon any Plague till a Master had taught him and made him expert in all Plagues Ains Levit. 13. 3. Therefore seeing the Elders of the Synedrion must judge in all such like Levitical cases as this it follows by necessary consequence that they were the general Elders of the whole Church and therefore they had power to inflict the sentence of Excommunication upon any offender as well as other punishments For they judged in all cases as well in matters of Religion as civil Justice and therefore also by the same rule of equity the Judges of the highest Court now may dispence the same power now both they and their Substitutes provided they take the like care that none be made Judges but such as be learned and godly Scholar You said ere while that Iesus Christ put Aaron the high Priest in trust with the care of matters of Religion as wel as Moses the King In that respect I conceive that the high Priest was the principal Elder of the National Church If so then it belonged to him as the chief Elder of the Church to dispence all actions of Church-discipline and so many learned do conclude and affirm Teacher I grant that many learned Divines do usually say and affirm that the high Priest was the chief Elder of that national Church and thus Chrysostome in Photius Library doth make the high Priest the stay of the State But I Answer first Negatively That the high Sacrificer was The high Sacrificer was not the chief Elder of the National Church in Israel as some affirm many times so simple that he was not fit to be chosen for an Elder of the Sanhedrin and therefore not fit to be the chief Elder of the whole Church But secondly I say that if the high Sacrificer were at any time chosen to be one of the Elders of the Synedrion then by that choice he was made an Elder of the National Church or else not His Priestly Office did not make him an Elder of the high Sanhedrin or Synedrion unlesse he were chosen thereto in an orderly way as all the other Iudges of that Court were But If he were orderly chosen to be one of the Iudges of the Sanhedrin then if his gifts and parts were more eminent then others he might haply be more exercised in judging Levitical Laws and Ordinances then others But if his parts were lesse eminent then some other Iudges of the Sanhedrin then other Iudges chosen out of their Tribes might be more exercised in judging Levitical Laws and Ordinances then he and so they might be preferred above him 2. It is evident that the high Sacrificer was not the chief Elder of the Church as he was the high Priest for though he had a priviledge above all other Priests in the Priests Office yet he had no place among the Elders of the Sanhedrin as he was the high Priest For his high Priests Office fell to him partly by birth which hath no learning nor gifts intailed to it and partly he was chosen by the Elders of the Sanhedrin They anointed the high Priest and installed him into his Office because they were the Churches Elders Ains Levit. 6. 20. And Talmud Ierusalemi in Sanhedrin sheweth that the seventie Elders of the high Sanhedrin might be all of Israel without any one of Levi and that the high Priest was not of the Sanhedrin except he were rarely learned and sage but saith the Talmud they were often times so simple that the Elders of the high Sanhedrin were forced to teach them their duty on Expiation day And this the Elders of the high Sanhedrin did not as a voluntary act but as a duty commanded them by vertue of their Office as they were the Churches Elders For it was the Angel of Gods presence that commanded Moses the Magistrate or head Elder of the Sanhedrin to speak unto Aaron the high Priest after the death of Aarons two sons by fire for their transgression to warn him of his duty on Expiation day lest he might transgress in his duty as his sonnes had done vide Ains on Levit. 16. 1 2. 33. And as the Elders of the high Sanhedrin must anoint the high Priest and instal him into his office so also they might excommunicate him for his offences as the Hebrew Doctors do testifie they say they might not excommunicate the King except in Ieroboams case but in great offence the high Sanhedrin would say unto the King Keep your house for a time and salve your honour v. M. Brough