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king_n	aaron_n	appoint_v	numb_a	64	3	11.3616	5	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

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

Lord thy God giveth thee Though Christ do command the high Sanhedrin to set up sundry Courts of Iudicature in every Citie yet he doth not determine the number of Iudges how many shall belong to each Court but he leaves that to be ordred by the wisdom of the high Sanhedrin because they were the chief chosen Elders of the whole Church and they saw it necessary to ordain two degrees of Sanhedrin Courts mo which they set up assoon as they were setled in the land in every Citie and Town for the more convenient distribution of Iustice through all the parts of the land of Canaan not only within but also without Iordan in the Tribes of Ruben Gad and half Manasses reserving onely to themselves such cases as were too difficult for the lesser Courts And thus was the disposition of their Courts according to the exposition of the Hebrew Doctors First The highest Sanhedrin consisted of 70. Iudges and one Numb 11. 16 17. 30. where Christ joyned 70. Elders unto Moses the King For Moses is said to be a King in Iesurun Deut. 33. 5. and in imitation thereof they did ever after account their kings to be the head of the high Sanhedrin and at last this high Sanhedrin was setled at Ierusalem Secondly This high Sanhedrin erected two other Sanhedrin Courts in Ierusalem each of them consisting of twenty three Iudges a piece one of them sate in the mountain of the Temple and the other sate at the dore of the Court-yard of the Temple and the high Sanhedrin sate in the chamber of hewen stone within the Temple Thirdly They appointed and ordained another Sanhedrin of twenty three Iudges in every Citie of Israel if there were in it but an hundred and twenty men And they kept their Courts in the gates of the Citie Amos 5. 15. Fourthly They set up also a Court of three Iudges in every Town and Citie wherein were less then an hundred and twenty men and they ordained that no Court should be kept of any less then three chosen Elders they ordained also that every Citie which had not in it two wise men the one fit to teach the whole Law and the other skilful to hear and to demand and to make answer that no Sanhedrin should be set therein although it had in it two thousand Israelites Vid. Ainsw on Numb 11. 16. By these conclusions we may see what great care the Hebrew Doctors took for the well ordering not only of the highest but of the lowest Sanhedrin also with learned and skilful Elders And the Hebrew Doctors say that the Elders of the lowest Sanhedrin which they call the Court of three men must have every one of them these seven properties First Wisdom Secondly Meekness Thirdly The fear of God Fourthly the hatred of Mammon Fifthly Love of Truth Sixthly Love of their fellow creatures that is of other men and seventhly that they be men of good name Vid. Ains in Exod. 18. 21. Moreover the Elders of this Sanhedrin of three had great honor Vide Ains in Deut. 22. 15. They were called Elohim Gods as well as the Elders of the high Sanhedrin because the word of God was given to all the Elders in general Exod. 24. 9. 13. 14. Deut. 5. 23. with Iohn 10. 34 35. The Hebrew Doctors say that none are called Elohim but those Judges which were ordained in the land of Israel onely and such as are wise and fit to judge and such as the Senate of the land of Israel sought out appointed and imposed hands upon them Ains on Exod. 21. 6. And when the high Senate of the Land sought out any to set The high Sanhedrin ordained all the other Sanhedrins them as Elders over the people they did it with the advise of the people by making inquiry of them among the people Deut. 1. 13 14 15. They say also that if any Sanhedrin King or Governor di● set up a Judge for Israel that is not wise in the wisedom of the Law and meet to be a Judge Although he be wholly amiable and have other good things in him yet he that setteth him up transgresseth Ains on Numb 11. 17. and they counted it a great shame for a just Judge to sit in company with one that was wicked Ains in Exod. 23. 7. yea they held it unlawfull for a wise man to sit in the place of judgement until he knew with whom he sat lest he had society with men unworthy and unmeet and come within the compasse of conspiring with the lawless against the law of the Judgement Hall Maymon San. Perek 2. fol. 229. and in Perek 3. fol. 230. he saith thus whatsoever Judge giveth a bribe to come to his place It is unlawfull to be tried by him and the learned teach to set him at naught and to cut him short But notwithstanding their godly care touching Courts and Elders which they set up in all parts of the land for the well ordering of Religion and Justice yet the Devil and mans corruption quickly found out devises to corrupt these Fountains of good government and assoon as the fountains of good government were corrupt the lesser riverets I mean their Synagogue government must needs be corrupt also But ever and anon God raised up fresh means of reformation Corruption in government was increased by Samuels sonnes and more by Saul but after some space of time God raised up David A man after his own heart to feed his people Israel with Iustice and judgement 2 Sam. 7. 7. 8. Psal 78. 70. In those dayes godly David took care to furnish all these Courts with wise and able men out of all Tribes and some of the Tribe of Levi were conjoyned with them For he appointed Chonaniah and his sons of the Icharites for the businesses without that is to say remote from Jerusalem for Officers and Judges and of the Hebronites he appointed Hashaviah and his brethren which were men of activity seventeen thousand over the charge of them of Israel beyond Iordan westward in all businesses of the Lord and in the service of the King 1 Chron. 26. 29 30. And Iediiah the chief of the Hebronites and his brethren twenty seven thousand chief Fathers whom David in the fortieth year of his reign made Rulers over the Gadites the Reubenites and the half Tribe of Manasseh for every matter pertaining to God and for the things of the King Verse 31 32. Many Rulers were needfull in such a time of Reformation but it is worth the marking that all these chief Rulers were appointed to look to every matter appertaining to God as well as to the things of the King But after some space of time these Sanhedrin courts were again corrupted and good Iehosaphat did again reforme them first he sent abroad divers of his Princes as well as Levits to instruct the people in the knowledge of Gods Law in all the Cities and synagogues of Iudah 2 Chron. 17. 7. Those Princes were learned and therefore were

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