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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	israel_n	see_v	56	3	3.4679	3	false

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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

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

wilderness therefore Christ gave them power of Excommunication originally to the Elders of the Sanhedrin in the wildernes he did then give the power of excommunication into their hands and though it be not in plain terms expressed yet it is implyed by necessary consequence because he gave them power to correct all vice and sin with sutable punishments as I have already demonstrated Therefore seeing that power of Excommunication was given by Christ originally to the Elders of the high Sanhedrin in the Wildernes it must belong also to the Elders of all the other Sanhedrins in their respective places because they had their power of Delegation from them yet by Christs ordinance as above and so in time it went from them to the Elders of each particular synagogue also especially when they lived in dispersed places in several heathen Countries Yea the power of Excommunication was practised in the synagogues of Canaan at least after the captivity if not before Scholar Some learned men do think that Excommunication came not into practise among the Jews until the Romans had taken away the power of life and death from the Elders of the Sanhedrin and that thereupon the Elders of the Sanhedrin were forced to invent the use of excommunication as a capital punishment for capital offenders next unto death and thereupon they think that seing the Elders of the Church of Corinth could not put the Incestuous person to death as Moses Law did appoint Levit. 20. they did excommunicate him out of the Church as the next punishment unto death Teacher I grant that the Romans had taken away the power of life and death from the Sanhedrin-Court of Judea about a yeer or two before the death of Christ as I have formerly noted and therefore the Elders of the Church of Corinth could much less put him to death neither ought Excommunication to be accounted as the greatest punishment next death Neither do I agree to those that say that Excommunication was not in practise among the Jews until that time when the Romans took away the power of life and death from them I do not think that the Elders of the high Sanhedrin at this time being most of them degenerate Scribes and Pharisees would now first have invented such a religious course of Justice as Excommunication rightly used is I rather think that Excommunication was in practise among the Jews in the daies of Moses or at least long before the daies of Ezra And my reasons are these First It is evident that the Son of God did endow the high Sanhedrin in the Wildernes with full power and authority to ordain such Laws as might tend to the suppression and Reformation of scandalous sins and therefore they had power to ordain a Law for Excommunication if they saw it needful as I noted before and therefore they did ordain Excommunication or some other Act of Justice in the place of it Secondly The Hebrew Doctors in Sannedrin say No King ought to be excommunicate except in Jeroboams case but they say That for his great offences the Elders of the Synedrion did warn him to keep his House for a time to salve his honour Hence I reason thus that this rule of Excommunication which is given by the Hebrew Doctors must have relation to those times when Kings reigned among them But the whole race of Kings was ended before the daies of Ezra and no more Kings were suffered to reign afterwards For Ezra and the Doctors of his age knew well enough that they should have no more Kings till Christ came They knew well enough from the Prophesie of Daniel that the four great Beasts would take away the Kingdom of the Saints of the Most High Dan. 7. 18. Therefore he and the Doctors of his age would never have given this rule to preserve the King from Excommunication in relation to succeeding times and therefore they gave this rule to be observed in the daies of Kings at least Thirdly I conceive that Excommunication was in practise before the daies of Ezra because else I cannot see how the godly Jews that were dispersed into sundry heathen Countries where they built synagogues for the exercise of their Religion could possibly preserve their Religion in purity and from scandal without the use and practise of Excommunication in their synagogues And the scattered Jews very hardly could have agreed upon such a practise universally except they had known the use of it among the Jews before the Captivity And it is evident that the Jews did universally practise Excommunication in their synagogues in all heathen Countries by the complaint that Haman the Amalekite made to Ahasuerus against the Jews that were scattered into the hundred twenty and seven Provinces of his Dominion He told the King That their Laws were divers from all people and that they did not observe the Kings Laws Esth 3. 8. This differing Form of Laws from all Nations cannot be understood of any other Laws or Government but such as the Jews did practise in their synagogues I grant they expounded the Law of God in their synagogues but they could not correct incorrigible and scandalous persons without some form of Laws to strengthen their Discipline therefore in reason they could not be without the use and practise of excommunication in all their synagogues And it was foretold that they should not be reckoned among the Nations Numb 23. 9. because they should have certain Laws distinct by themselves Scholar In what cases did the Elders of the Sanhedrin excommunicate Did they excommunicate for sins of Omission as well as for sins of Commission against a Prohibition And did they excommunicate for sins against God as well as for sins against Man Teacher I cannot as yet find in the Hebrew Doctors for what particular sins they did excommunicate but by collection I find that they did excommunicate for sins against the first Table as In what cases the Elders of the Sanhedrin did excommunicate well as for sins against the second Table and for sins of Omission somtimes though most usually for scandalous sins against a prohibition But for sins of trespass against a mans neighbour they did ordinarily punish such sins by imposing upon them some kind of satisfaction by their goods rather then by Excommunication I find one instance in the Hebrew Doctors for Excommunication for a sin against a prohibition of the first Table The case is this Whosoever did any servise work in the Pass-over evening from mid-day and forwards he was to be scourged or excommunicate with the Niddui that is to say with the lesser Excommunication But they did not scourge or excommunicate for working in the Evening of their Festival Sabbaths nor yet for working in the Evening of the Sabbath or seventh day because the evening before the sabbath which by their Ceremonial anti-date they called the evening of the sabbath was not any part of the sabbath it self it was but for preparation to the sabbath But

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