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death_n	law_n	life_n	sin_n	30,658	5	5.5906	4	true

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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

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

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

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

Scholar WHat means hath Christ ordained for the raysing up of continual succession of Pastors and Teachers Elders and Iudges for the well governing of his Church to the end of the world Teacher The Sonne of God the Eternal Wisdom hath ordained Christ hath ordained Schools of learning for the continual raising up of Pastors Teachers Elders c. For the good government of Church and Common-weal to the end of the world schools of Learning to be erected every where for the education of youths in all good literature until they might attain to gifts and parts of learning and godliness by which they may be made fit for any place of government either in Church or Common-Weal I say it is evident that Christ ordained schools of learning to be erected every where for Seminaries and Seed-plots of able men fit to bear Office in particular visible Churches and Common-Weal Because from time to time Jesus Christ did stir up divers Prophets and other excellent persons to rule and order Schools of learning First Jesus Christ stirred up Samuel the Prophet to erect schools of learning when he was King over all the twelve Tribes he kept a school at Naioth in Ramah wherein he trained up divers scholars in such a way of learning as might sit them for Prophesie and therefore when Saul came thither to seek David The blessing of the Prophets School fell upon him and he did prophesie whiles he was there and thereupon grew a Proverb by way of Admiration Is Saul among the Prophets 1 Sam. 19. Seconly there was another Prophets school erected at Bethel in a high piece of ground which was called The Hill of God 1 Sam. 10. 3. 5. And we may see the care of Godly Samuel to train up young men in learning that so there might be a succession of Prophets and of other able men fit to bear Office in Church and Common-weal when he was dead and gone and though Saul came not to this last school with any intent to be a scholar there yet he obtained a Prophetical gift from their society and this Prophetical gift did signifie to him what great need he had of the best gifts of learning from the Prophetical School to execute the Kingly Office that was now laid upon him And by this Prophetical gift which fell upon him after he was anointed he was confirmed and strengthned in his Office So likewise the seventy Elders as soon as they were chosen to bear Office in the high Sanhedrin Court they were confirmed in that Office by the immediate gift of Prophesie Numb 11. 20. to 30. And those gifts of Prophesie which fell upon them in that day did point unto them what manner of men they ought to be that should enter into such a weighty Office and Calling Sometimes our glorious Mediator did extraordinarily fit men for places of publick imployment But ordinarily he did fit men to such eminent places by training them up in the Prophets schools Thirdly The Hebrew Doctors do often make mention of these Prophetical Schools from ancient times They say That Sem or Melchisedech was a Teacher of Schools when he was the King of Salem Abraham was a Prophet and had a house of Doctrine and did exercise his gifts in Teaching his Houshold the way and charge of Christ in his Commandments Statutes and Laws and withall commanded them to walk in the way that is the Faith and Religion of the Son of God and to do Iustice and Iudgement The Rabbins say also in the Ierusalem-paraphrase that Isaac went from the School-house of Sem the great to the Well where the Majestie of the Lord had been revealed vide Ainsworth Genesis 24. 62. This Hebrew Record is probably true because It is certain that Sem was still living in the dayes of Isaac as it is evident by comparing the years of his life in Genesis 11. 11. with the Story of Isaac in Genesis 24. But however you may take this Hebrew Record as a Prosopopeia to set forth the dignitie and the antiquitie of School learning And out of question it might as well become Sem Sacrificer to the most high God and King of Salem to keep a Propheticall school after the confusion of tongues that most lamentable curse and plague as King Samuel and he might well train up his Nephew Isaac in learning seeing he knew that he should be heir of the promise after he was dead and gone And doubtlesse Sem was the great Doctor of that age and so the Hebrew Doctors do often stile him SEM the Great vid. Ains Gen. 14. 18. Fourthly The Hebrew Doctors say That Jacob was a Master of learning and that he dwelt in Tents and studied the Law all his dayes But Esau the wicked walked in the way of death to kill Jacob. vide Ainsworth Genesis 25. 27. The Caldy saith that Iacob was a Master of a House of Doctrine as giving himself to religious study and Scholarship And Iacob departing to the Heavenly Citie and Countrie left the Faith of the Sonne of God in his glorious Family and in special prophesieth That Judahs Tribe should have Teachers of Judahs Shiloh The great Mystery of Godlimess God manifested in the flesh and Expounders of the Law that to him all the Nations should be gathered Esa 11. and 66. John 11. 5. After that great Apostasie of Israel in Egypt The Sonne of God stirred up Moses a faithfull servant in his house to be a restorer of the Church and a Teacher to all Israel fourty years And to all the Israel of God ever after Moses from Christ directed that Levites from twentie five to thirty yeers of age should be as Graduates before they entred into the work of the Tabernacle And they were fourty yeers studying the Law in the Wilderness And Moses Aaron and the seventy Elders c. were famous Rectors and Directors to them And in Davids dayes The Levites had a lower degree to begin to study and prepare themselves from twentieyeers old Numbers 8. 24. 1 Chron. 23. 24. 6. Schools of learning were of great esteem even in the dayes of Apostasie when the ten Tribes worshipped the Calves of Dan and Bethel And though Iezabel destroyed many Prophetical Schools yet they had some godly friends in those persecuting times that preserved many of them Good Obadiah hid one hundred of the Prophets by fiftie in each Cave 1 King 18. 4. with 1 King 19. 10. 14. A while after the Prophet Elisha erected many Prophetical Schools in sundery parts of the tenne Tribes First He kept a Prophets School at Gilgal 2 Kings 2. 1. with Chap. 4. 38. And in this one School there were one hundred Scholars for whose sake Elisha healed the bitter pottage This Miracle Christ did among them for the countenancing and encouraging of Schools Secondly There was another School of the Prophets at Ierico 2 Kings 2. 4 5. and for their comfort and encouragement Elisha healed the barren waters of that place verse 18. 3.