Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	apostle_n	church_n	key_n	2,057	5	9.6217	5	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

were Teachers of the Law in the Synagogues of Iacob and the Levites in the Scholes of the Sonnes of Israel vid. Ainsw on Gen. 49. 7. Scholar Malachi seems to make the Levites the common Pastors of all the twelve Tribes for he doth tell us The Priests lips should preserve knowledge and that they should seek the Law at his mouth for he is the Angel of the Lord of Hosts Mal. 2. 7. Teacher Malachi meaneth that they were general Pastors appertaining to the general place of Worship for their Office was to wait upon the service of the Temple whither all the twelve Tribes used to resort three times a year besides their occasional resorting thither at other times Therefore the Office of the Levits was not restrained to particular Synagogues but they were Pastors at large to expound the meaning of the Law unto any of the twelve Tribes as they had occasion to resort to their Ministery at the temple where they had not only right to offer all Sacrifices but they had also some separated places for the opening and expounding of the Law unto the people in a dayly practise Levit. 10. 11. Deut. 33. 10. 2 Chron. 15. 3. and 35. 3. And some of the Levites also taught the Law in Scholes as Samuel of Korah did And also they taught the people in their owne Synagogues in their own forty eight Towns some of them also taught the Law as Judges and Elders when any of them were chosen to be of the high Sanhedrin Deut. 17. 11. 12. 2 Chron. 17. 8. as I shall by and by shew more at large in my discourse upon the Sanhedrin But because their Office was to attend upon the service of the Temple as general Pastors to the twelve Tribes therefore in reason they were bound to be learned But Daniel of Iudah was not inferiour in learning to any Levit Likewise those three noble Martrys and Confessors who by faith is escaped the violence of fire Heb. 11. Dan. 3. The Pope indeed will have all his Church-Ministers to be distinguished from the Common people by the name Spiritualtie and Clergy to tye learning to them but David had his Warriers as learned in Moses as any Levit who by foresight of Christ were valiant in battel and Daniel of Iudah with Ananias Azarias and Misael were the glory of the world before Ezekiel of Levi was come to Babel and it would be an honourable renowne if all of wealth and leasure were brought up in the Bible in frame of Art to know it throughly Jehosaphats memoriall is precious because he sent some Princes as well as some Levites to teach and preach the faith in the synagogues of Iudah 2 Chron. 17. 7. and it is like they were all chief Doctors of the high Sanhedrin Court So then the case is now clear that Zeliach Zibbur was usually of Israel and not of Levi except in their own forty eight Towns for the Elders of the Sanhedrin made any scholars Doctors that they approved of for learning and for Godly conversation of any of the twelve Tribes as well as of Levi. Scholar How did the Elders of the Sanhedrin make Doctors Teacher The Talmud and Maymony in Sanhedrin sheweth that they did not lay hands suddainly upon any man not till they The manner how the Elders of the Sanhedrin made Doctors at large found him to be Muphla Wonderous learned but after tryall if they found him to be so then two or three of the Sanhedrin imposed their hands and said Learned Rabbi Take thou authoritie to teach what is loose and what is bound This was their manner in making Doctors at large And when our Saviour would make his Apostles to be the first teachers of the kingdome of heaven he did first prove them with This phrase whatsoever thou shalt hinde on earth shall be bound in Heaven c. is a Thalmudical phrase learned questions and when he found them to be fit then he made them to be Doctors in the very manner of the Talmuds known speech saying thus unto Peter because thou hast answered my question and declared my natures and office therefore I will give unto thee as the Fore-man of the rest The Keys of the Kingdom of heaven to teach what is bound and what is loose and whatsoever thou shalt binde on earth shal be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Mat. 16. 19. In this phrase of speech the Lord doth plainly talmudize therefore the sense of this phrase cannot be so well opened as by comparing it to their use and custome Keys signifie Power and Authoritie both Papists and Protestants agree thus far but yet there is a great difference between them about the kind of Power the Pope and his Clergy will have the Keys in this place to signifie the Power of Government over mens souls and bodies also because the terme Keys doth signifie so much in other scriptures Yea many Protestants will have the term Keys in this place to signifie the power of Excommunication But these interpretations will not agree to the Talmudical sense for the Talmud from whence this phrase is borrowed doth mean it of the Key of Authoritie to preach only and not of the Key of authoritie to rule over mens bodies When they made a Doctor at large they did not give him power to rule over mens bodies but they gave him power to preach only as a Doctor at large untill he might be called to some particular Place or Office either as a Pastor or Teacher to some Synagogue or as an Elder to some one or other of their Sanhedrins Some Reformed Churches understand this Key of Authoritie to signifie the Power of Ecclesiastical Censures upon scandalous members but considering that this phrase is borrowed from the Talmud use and practise I wish that this Exposition of some Reformed Churches may not in the end be turned into a spice of Pope-like power I grant that the Elders of the Synagogues in heathen Countries had the Key of authoritie to execute the sentence of Excommunication upon scandalous and impenitent persons but that power of theirs must be fetched from other scriptures and not from this phrase in this Text for this Text speaks only of that Key of Power and Authoritie which our Saviour gave unto his Apostles to preach what was loose and what was bound in the Kingdom of Heaven here upon earth Christ gave them Power and Authoritie to teach that whosoever beleeved in the promised seed should be loosed from his sinnes and that whosoever beleeved not should be bound up in his sins to death and damnation vid. Master Broughton in Apocalips 76. 78. 109. And our Lord after his resurrection did again confirm his Apostles with new authoritie to teach what was loose and what was bound Ioh. 20. 23. and by the use of this phrase at another time he put them in minde of their Authoritie to preach what is loose c.

Typified all the outward Professors of the Faith in all Nations as well as the inward Professors of the Faith all the world over In this outward Temple or Church Antichrist did set up the throne of his Dominion to rule them and govern them after his own will by his own Laws and Decrees Secondly What other Church was it which Paul did persecute but the universall visible Church of Christ He saith that in times past he did persecute the Church of God and wasted it he is not said to persecute any one particular Church but he persecuted the Church of God in general not in Iudea onely but in other strange Conntries and Cities also that is to say he persecuted divers Godly persons that believed in Christ and which as yet continued in several Synagogues in several Countries Acts 22. 19. 26. 11. All these visible Professors of the Faith in several Synagogues and in several Countries the Apostle calls them all together The Church of God in the singular number Gal. 1. 13. Phil. 3. 6. Though they were not personally united into one particular visible Church yet they were united together by the same Faith into one universal visible Church The Jerusalem from Heaven 3. What other Church was it whereof Paul was made a Minister that he might preach unto the Heathen the unsearchable riches and mysteries of Christ that the Church might know the manifold wisdom of God Eph. 3. 8. 10. verse 21. He desires that praise may be given for it in the Church through all Generations for ever But Paul was not made a Minister to any one particular Church but to the Church of Christ in General 4. Paul tells the Corinthians that God had ordained in the Church first Apostles secondarily Prophets c. For what particular Church did God ordain these Officers surely not for any particular Church therefore they were ordained for the good of the general visible Church dispersed over all the world where ever a doore of entrance was opened to them and when Christ gave them a new Commission to preach the Gospel at his Ascention he did not send them to any particular Church but appointed them to preach the Gospel to all Nations in the world 5. Christ made a promise unto Iacob That he should grow into a Church of Nations Gen. 28. 3. Gen. 35. 15. 48. 4. This Church of Nations must be understood of an universal visible Church dispersed into all nations as well as of the invisible Church as I noted in the first mark of an universall visible Church The universal visible Church doth include the Elect among others that hope to go to Heaven as well as they by their outward Profession Therefore all outward Professors of the Faith may be well called the Children of Iacob because they profess the Faith of Iacob and because they are begotten to this Faith by the children of Iacob For the twelve Apostles and the seventy Disciples were of Iacobs loyns They begate other Preachers who begate many children unto the Faith of Iacob Therefore all these professors of the Faith may well be called the children of Iacob Galathians 6. 16. And thus Iacob did grow into a Church of Nations The Hebrew Doctors say That God did not onely ordain the twelve Tribes to make one National Church but they say also That every Tribe was a Church by it self as I have formerly noted It is written in 2 Chron. 20. 5. that Iehosaphat in the Church of Iudah Here the Tribe of Iudah is called a Church And so it is again in verse 24. and in 2 Chron. 30. 25. Therefore say the Hebrew Doctors When the Church brought a Bullock for a sinne-offering as it was commanded in Leviticus 4. 14. The Elders of the Sanhedrin brought twelve Bullocks for twelve Churches because every Tribe made a Church by it self Vide Ainsworth in Leviticus 4. 14. and Numbers 15. 34. And it seems to me that every Tribe made such a kind of Church by it self as a Christian Nation is For I apprehend that a Christian Nation may be called a Church as well as a Tribe by it self may Scholar How can such visible National Professors be called a Church or be called the Kingdom of Heaven seeing most outward Professors are but Hypocrites Teacher It is true most outward Professors are but Hypocrites yet these together with some Godly among them may well be called The Church of Christ and by the noblest part they may well be called The Kingdom of Heaven because their profession is of an Heavenly calling And so that place must be understood in Matthew 13. 19. 41. 42. 44. 47. and Matthew 8. 12. Apoc. 8. 10. and 10. 1. and 12. 14. And for the outward Covenant sake he doth outwardly own them rule them govern them as his Church and People and if any do wrong them he doth revenge their cause Therefore all visible Churches have great priviledges Scholar Very learned men do think that none ought to be admitted into a particular visible Church as a Member thereof until the same Church shall judge them to have true grace in their souls by trying and examining the marks of their effectual conversion for they do not hold it lawfull to receive any one that is an Hypocrite into a particular visible Church Teacher If none ought to be admitted into a particular visible Who are to be accounted as fit persons to be admitted as members of a particular visible Church Church until they manifest the Truth of Grace in their souls then doubtless Christ hath given infallible rules whereby the Church may discern aright of the Truth of their Grace and distinguish it from close hypocrisie But I must confess that I am to seek where to find those rules For though the Scriptures have perfect rules in general yet when these rules come to be applied to particular persons then am I to seek for certainty of judgement I conceive it is one of the royal Prerogatives of the Lord Jesus to know what particular persons have the truth of Grace in their Souls Questionless all such are the most fit persons that are to be joyned as Members of particular Churches But yet if there be any other that do call upon the Name of the Lord and depart from iniquity our Lord Jesus Christ would have us to esteem them also as fit matter for a particular visible Church until by their scandalous walking they deserve to be excommunicated I will no more speak of this because divers godly learned have dealt in the Argument to very good purpose Yet this I would say let Churches both Teachers and Members be careful that they be not too censorious and pragmatical lest they turn men upon the stumbling blocks of Anabaptistry c. CHAP. III. That Schools of Learning were at the first erected by Jesus Christ for the breeding of a Succession of able Men for Pastors Teachers Elders Iudges c. to the end of the world

Gods Throne and that they rest there under the Throne and the New Testament useth the like speech for the souls of the Martyrs under the Altar Apoc. 6. Again the Hebrew Doctors testimony is cited by Paul and by their Talmuds for the very names of those Sorcerer that resisted Moses they call them Iannes and Iambres and so doth Paul 2 Tim. 3. 8. also the term Colyrion is from them and the girding about the breast as the High Priest was just as it is expressed in Apoc. 1. 13. This girding of the Priest about the breast Maymony proveth from Vzielides in his Treatise of Holy Implements Perek 10. and 4. of the Precious Iewels in Apoc. 21. are from the ancient Rabbins as the Thalmud doth witnesse Also the terme Angels as it is applyed to the seven Pastors of the seven Churches of Asia is Talmudical And Raca in the Talmud is a terme of contumelious reproach and so Beelzebub in Mark 3. 22. is a contumelious term of reproach in the Talmud also the Furlong of the New Testament is a Talmud terme and so it differs from the Romane Furlong for eight Romane Furlongs make an English or Italian mile but the Talmud allows but seven and a half to an English mile Also the Talmud doth use the terme Dead for such as are profane in Zeror often and Peter and Paul use the same terme in their sense 1 Pet. 4. 6. Ephes 2. 1. Also the terme Mammon for riches of iniquitie is from them These and such like words and phrases the New Testament doth often borrow from the ancient Hebrew Doctors whereof many are yet to be seen in their Talmuds vid. more in Mr Ainsw in his Epistle to Genesis and in his Advertisement at the end of Deuteronomie Hence I inferre that seeing the New Testament doth cite so many termes from the Hebrew Records Why then may it not cite other termes from their Synagogues Discipline seeing the N. Testament doth use such Discipline terms as they give to their synagogue discipline as I have shewed in many particulars already Scholar I cannot deny but that the New Testament may as well borrow its Disoipline termes from their Synagogues Discipline as it doth other termes from their Records But I do much wonder why the Apostles should write to Heathen Christians after the Iewes peculiar vein seeing such Christians of the Heathens might be as much to seek in their Talmudical phrases as wee are at this day Teacher I think not so for I conceive that many heathen Christians were first well instructed and bred up with the Jews in their Synagogues in all parts of their dispersion and heathen Christians and converted Jews were conjoyned together in all Christian Churches as Peter and James do testifie in their several Epistles Therefore the heathen Christians in those parts might be better acquainted with their Talmudical phrases then we can be at this day and therefore the Apostles might well garnish their Sermons and Epistles with several phrases from the ancient Hebrew Doctors as well as from their heathen writers And by this means every Nation under heaven might see a sweet accord between the Doctrine of the Gospel and their best Writers CHAP. II. That the Government of the Church of the Jews was instituted by Jesus Christ to be 1. Dependent when they lived together in the Land of Canaan 2. Independent When they inhabited in Heathen Countries Scholar WEre the Jews Synagogues Dependent or Independent Churches in the point of Discipline and Government yea or no Teacher Somtimes their Discipline was Dependent somtimes Independent Scholar This is a strong answer Did Jesus Christ establish such a different order in the administration of their Synagogue-Discipline This Tenent is contrary to the judgment of many learned Writers For those that are for Dependent Church-Government do affirm that way of Government to be the onely way that Christ hath established for ever in all Particular Churches On the contrary those that are for Independent Church-Government do affirm their way is the only way that Christ hath ordained for ever in all particular Churches Both sides are confident of their way to be the only way therefore one of these two waies must needs fall to the ground as not being the only way of Christ How then say you that the Jews Synagogue-Discipline was somtimes Dependent and somtimes Independent Did Christ allow of both these waies of Government Teacher Yea Christ allowed of both these waies of Government The Iews Synagogue Discipline was somtime Dependent and somtime Independent because he did put his synagogues into several capacities by difference of place and case Therefore the word onely ought not to state the case As for example whiles the Jews lived in their own land their synagogue discipline did depend upon their Sanhedrin Courts because Christ established the Elders of their Sanhedrin Courts as the general Elders of the whole Church 2. But when the Jews were dispersed by the hand of God into sundry Heathen Countries then Jesus Christ did necessitate them In heathen countries every Synagogue had a general license to exercise such a discipline among themselves as tended to the correction of vice except life and limb somthing to vary the form of their synagogues-discipline because they had no Sanhedrin Courts in those Heathen Countries to depend upon therefore in those Countries the Elders of each synagogue did keep a Court or Consistory in each synagogue for the correction of manners and this power of Discipline was allowed to them by the consent and approbation of their Heathen Governours I say the Elders of each synagogue had this power of discipline as it is evident because the high Priests did send Paul with letters unto the Elders of every Synagogue to imprison ●nd to beat such in every Synagogue as embraced the holy waies of the Lord Jesus they had some power to inflict some kind of corporal punishment as well as power to excommunicate and in some cases they did good justice against some sins which else would have escaped unpunished as swearing cursing blasphemy fornication incest and such like sins which heathen Magistrates would have passed over lightly But the Elders of each synagogue had power to punish these and the like sins provided they did not take away life or limb for this was the onely Prerogative of Heathen Courts in every Countrey where they lived in dispersion And it is further evident that the Elders of each synagogue did exercise some power of discipline even in Canaan it self after they became subject to the Roman Jurisdiction which no doubt was allowed them by their Sanhedrin Courts also for in those daies they did inflict scourging upon offenders as often as there was just cause as these places do testifie Mat. 10. 17. Mat. 23. 34. Luke 6. 22. and 12. 11. and 21. 12. Acts 22. 19. and 26. 11. and somtimes they did also excommunicate by putting evil persons out of their Communion for a time