Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	son_n	word_n	22,511	5	4.8766	4	true

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

namely as long as they were incorrigible and impenitent as these places do testifie Iohn 9. 22. 34. and 12. 42. and 16. 2. And godly reason and wisdom did necessitate the dispersed Jews to use this Independent power of Discipline when they were first dispersed into heathen Countries for many godly Jews were forced to fly for safety into many heathen Countries even in the daies of Jeremiah for he preached 40. yeers together that the land should be made desolate by the Tyrannie of Nebuchadnezar thereupon many godly Jews took the warning and fled away as they could get opportunity before the captivity for their better liberty and safety the believing Jews sold their lands and means though with some reluctation and others bought with great content But Ezekiel said Let not the seller mourn nor the buyer rejoyce Ezek. 7. 12. Our case for New-England was much like theirs And wheresoever these godly Jews came they had liberty to build synagogues for the exercise of Religion as these Scriptures compared together do testifie Ezek. 7. 16. and 6. 8 9. and 11. 16. and 12. 16. Isa 24. 13 14 15 16. Est 3. 10. And it seems the blessing of God was much upon the posterity of these dispersed Jews For Iames and Peter and Iohn wrote several Epistles to them with sundry heathen Proselytes that were conjoyned in the profession of the same Faith and Paul doth testifie that there were many Myriads that is ten thousands dispersed Iews that did believe in Christ Acts 21. 10. And I make no question but as these dispersed Iews found favour with their heathen governours to build synagogues in every heathen Countrey where they came so also they found the like favour to set up such a form of Discipline in each synagogue as might tend to the preservation of their Religion by censuring scandalous and impenitent Persons according to their demerits provided they did not take away life or limb I say it is evident they had this power of Government with the consent of their heathen Governours For Gallio the Deputy of Achaia doth testifie that the Iews of that Countrey had a certain power of Government among themselves for Gallio doth thus answer the Iews that accused Paul of false Doctrine If it were a matter of wrong or an evil deed O ye Iews I would according to reason maintain you But seing it is about a question of words and names of your Law look ye to it your selves Acts 18. For you have a power of Government among your selves in such like cases as this is whereof you do accuse Paul therefore I will be no judge of these things and so he drave them from the Iudgment seat And other Heathen Governours did acknowledge also that the Iews had a certain power of government among themselves in all matters that concerned the preservation of their Religion as it is evident by Acts 23. 29. and 25. 19. Yea Haman by way of accusation did affirm to Ahasuerus That there was a people scattered abroad among his people in 127. Provinces that had Laws divers from all his People Esth 3. 8. Now it may be demanded what Lawes had they divers from all other people Did not they live according to the Laws of the Empire Yea doubtless but they had an order of Discipline which the Elders of each Synagogue did exercise upon such as did not live according to Gods Laws and in this respect the Iews had Laws differing from all other Nations Reason doth tell all reasonable men that in what Countrey soever heathen Governours did allow the Jews so much liberty as to build synagogues for the worship of their God they would doubtles allow them so much power of Discipline also as did necessarily appertain to the preservation of that worship and the Scripture doth tell us that as long as they might lawfully make Judges of their own it was not lawful for them to plead before Infidels I mean in such cases wherein they had power of government vid. Ainsw in Exod. 21. By these considerations it is evident that the Jews had an Independent power of Discipline in each synagogue as long as they lived in heathen Countries Now in the second place I think it necessary also to speak a little more fully of their synagogue Discipline as it was Dependent upon the Elders of the general Church while they lived in Their synagogue Discipline was Dependent as long as they lived in Canaan Canaan I mean before their dispersion into heathen Countries But before my meaning can be well discerned I must first explain the nature and constitution of their Sanhedrin government Their Sanhedrin government was twice ordained 1. By the advise of Iethro and 2. By the immediate direction of the Angel of Gods presence First I say that Iethro by the light of true When the Sanhedrin government was first ordained reason did advise Moses to set up this form of true government Exod. 18. But secondly afterwards the Angel of the Covenant himself did ordain this form of Government and therefore he appointed Moses to make a new choise of Elders of the best and ablest that were among them and for this purpose the Angel that gave Moses lively Oracles appointed Moses to gather before him 70. men viz. such as the people had before chosen and approved to be their Elders and they must be such also as Moses himself knew to be men of approved wisdom and godlines and then the Son of God to whom the father committed all authority and power as Mediator said unto Moses I will come down and speak with thee there and I will take off the Spirit which is upon thee and put it upon them and they shall bear with thee the burden of the people Num. 11. 16 17. In these words are laid down the original ground of ordaining and instituting the chief Court of their Sanhedrin government But because one Court could not conveniently serve for the daily use of all parts of the Land Therefore the Son of God to Iesus Christ did first constitute the Sanhedrin government whom was given all power and authority directed Moses and the Elders of the high Sanhedrin to make and constitute as many other Sanhedrin Courts as they should have Cities in their possession when they came into the land of Canaan In Deut. 16. 10. Thus it is expressed Iudges and Officers shalt thou make thee in all thy gates which Jehovah thy God giveth thee through all thy Tribes Judges that is to say Elders siting in the seat of Iudicature Officers are such as attend upon the Iudges to execute their commands Shalt thou make thee that is to say thou that art the high Sanhedrin thou shalt make and constitute Iudges in all thy gates both in the greater Cities and lesser Towns within the land of Canaan But thou art not bound hereby to constitute Sanhedrin Courts out of the land of Canaan for it is said in all thy gates which the

as they are expressed in their Talmuds Teacher I will endeavour to satisfie your desire by sundry other particular instances wherein the Apostles do speak after the Talmud manner 1. Paul saith 2 Thess 2. 8. That the wicked shall be revealed whom the Lord shall consume with the Spirit of his mouth Now if it be demanded who this wicked is Then Ionathan the Chaldea Paraphrase in Esa 11. 4. will tell you that it is the wicked Romulus for he in Esa 11. 4. doth render the last Clause of that verse thus with the breath of his lips shall he slay the wicked Romulus But Arias Montanus when he translated the Chaldea into Latin omitted the word Romulus Such faith there is in Papists to corrupt the Translation of any place that makes against their Anti-Christian State But the Venetian copy is in thousands abroad and by that we may see the Truth Arias Montanus saw plainly that S. Paul 2 Thess 2. 8. did borrow this phrase from the Chaldea in Esa 11. 4. for this Chaldea Paraphrast was newly extant in Pauls time 2. Our Lord Jesus saith Mat. 12. 32. that they which sinne against the Holy Ghost shall not be forgiven in this world nor in the world to come This Phrase is borrowed likewise from the Hebrew Doctors For Maymon in Poenit. Perek 6. saith That there be sins whereof Iudgement determineth that judgement shall be taken upon a man in this World in his body or in his wealth or in his children which are his possession and there is a sin whereof punishment is taken in the world to come and nothing passeth upon him in this world and there is a sin which is punished both in this world and in the world to come The penitent thief examplifieth the first The Rich man Luk. 16. proveth the second the men of Sodom maketh good the third This speech doubtlesse Maymony had from elder Rabbins and from them our Lord spake to the Scribes in their own Schole-Phrase that they sinning against the Holy Ghost should not be forgiven in this world nor in the world to come Vid. M. Broughton in Apoc. 301. alibi 3. The Apostle Iuda-Thaddeus doth tell us that Michael disputed with Satan about the body of Moses and durst not as our English Translation is bring against him a rayling accusation Iude 9. This the Apostle speaks as a thing known to them But they could not know this from the Old Testament for there is no mention made of such a disputation in the Old Testament But this disputation is recorded by the ancient Hebrew Doctors as it is yet recorded in Abboth Rab. Nathan and in Middras Rab. and in many Rabbins moe 4. The Apostle Thaddeus adds another sentence That Michael durst not forbear Strife of blasphemy but said The Lord rebuke thee We translate this Text as though Michael who is one with the Father durst not give Satan better words * But the Text holds forth that he gave him as bitter as could be even So Theod. doth translate this text Michael could not forbear but put Satan under the check saying as it is in Zach. 2 The Eternal rebuke thee Satan as bitter as Paul gave to Alexander the Copper-smith And the learned Abridger of Iudes Epistle in Robert Stephens edition hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Michael durst not suffer Moses the first King in Israel to be blasphemed by Satan Vid. Mr Broughton in Manus The term Michael is frequently used in the Rabbins for the Messiah and it is used once or twice in Dan. 10. and 12. but in the Rabbins it is often used for the Messiah Therefore Expositors ought to look much to the Thalmud for the better Explanation of these and such like termes vid. Ains in Gen. 32. 24. and in Exod. 3. 2. and in Exod. 23. 23. 5. It is said 1 Pet. 3. 19. that the Spirit of Christ went and preached in the dayes of Noah to them which are now spirits in Prison Every word of this Text is spoken after the Jews vein they make the Spirit of God in Gen. 1. 2. to be the spirit of Messiah and the spirit of Iehovah Gen. 6. and Peter after the Jewes manner calls it the Spirit of Messiah and so the Zohar and Baal-Hatturim and other Rabbins many do speak the same And so the next clause By which he went This speech is ten times spoken of God in the Old Testament and so likewise it is called the going down of the Spirit in the dayes of Noah by Rab. Eleazar in Perek Again the Hebrew Doctors speak of the Preaching of the Spirit How the Holy Ghost preached by Noah as the Zohar upon Gen. fol. 49. and often else-where and how that generation strove against the Spirit of Iehovah and how God brought upon them double waves of water and of Gehenna fire and that their spirits are now in Prison for the Text of both Talmuds hath set it down as a common Article That the generation that dyed in the deluge have no hope of blessed portion in the world to come These phrases are something hard to us Christians untill we look to the Hebrew Doctors and then they make them familiar and easie to us because they flow out of their Fountains vid. Mr Broughton in his Epistle to the learned Nobilitie p. 39. and in Apoc. 226. and in Manuscript 6. When the Prophets were no more and the Kings of the North and South the two legs Dan. 2. vexed Iudah still with wars then the Jews souldiers became Sadduces rejecting the writings of all the Prophets but the five books of Moses which never speak plainly of the place of souls after this life thereupon they denyed the immortalitie of the soule for the cure of which Pestilent errour The better sort of Hebrew Doctors having but few in those dayes that regarded Divinitie enacted certain terms against the corrupt Tenets of these Athistical Sadduces They termed all the Old Testament the Law from Psal 82. and from Esai 8. And this term of theirs the New Testament doth imitate in Ioh. 15. and in Rom. 9. They also enacted divers terms to ratifie the Doctrine of the soules immortalitie after this life is ended as the world of soules the world to come the day of Iudgement the great day of Iudgment the Kingdom of heaven eating and drinking in the Kingdom of heaven the feast of the Passeover in the Kingdom of Heaven the place of Godly souls under Gods throne Crowns for the Iust and many such like which the New Testament alloweth Also they enacted proper terms for the immortalitie of wicked soules as Gehenna the fire of Gehenna frizing cold gnashing of teeth the second death c. this last phrase is used in Onkelos upon Deuterenomie 33. and in Ionathan upon Isaiah 22. and in Zohar and in many others They hold also in Abboth Rabbi Nathan that the Prophet Moses and all faithful at their death are presently carryed to