Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	judge_n	king_n	power_n	3,562	5	5.1146	4	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

in Apoc. 90. 108 But they say they whipt the high Priest for his faults ●s much as any other man As for example if the high Priest do marry a widdow and lie with her he was beaten twice once for transgressing this Law He shall not take a widdow and once for this He shall not profane Ains Levit. 21. 15. Yea the Talmud in Sanhedrin sheweth that the high Priest was judged in all sorts as any other man Therefore the high Priest was not by the vertue of his high Priests Office the chief Elder of the National Church But the Judges of the high Sanhedrin whereof the King was the head were the chief Elders of the National Church They had the charge and the burden laid upon them to deal in all Levitical controversies as well as in matters of civil justice for as it was the Angel Acts 7. that gave Moses lively Oracles that said unto Moses the King as well as unto Aaron the Priest as they were chief persons in the high Sanhedrin that he should instruct the people in the observation of all Levitical Ordinances Levit. 11. 2. and so on as it follows in the next Chapter as I have noted above 2. It was Moses the King as well as Aaron the Priest that charged all Israel to observe holy convocations every Sabbath in all their dwellings Levit. 23. 3. Christ commanded them to charge the people to observe the Sabbath 3. It was the Angel that had the Name of God in him that first ordained the Elders of the high Sanhedrin as the general Elders of the Church in all matters of Religion as well as in matters of civil Justice they must regain people from Apostacie Therefore Iehovah the Mediator to whom the Father hath committed all authority and power said to the Judges of the Sanhedrin Hear I pray you O ye heads of Jacob and ye Princes of the house of Israel should not ye know judgement Mica 3. 1. As if Christ should say none ought to be Iudges of the Sanhedrin but wise and godly men such as are able to judge and trie causes exactly according to all the Ordinances of Moses We may take Iehosophats example for a Lanthorn to our feet in this case He charged the Iudges to try all matters of Religion as well as civil affairs 2 Chron. 19. But how could they be competent Iudges except they were learned in the Levitical Laws as well as in the Iudicials This shews what care ought to be taken in all those whom it concerns to seek out for the ablest men that can be found for Elders and Iudges for variety of great and difficult matters appertained to their judgement Vide Ans in Levit. 5. 15. and Deut. 25. 2. 4. It is evident that the Iudges of the Sanhedrin were the general Elders of the whole Church because the Sin-offering of the whole Church was presented to the Lord by their hands For if the whole Church did sinne ignorantly in their practise against any branch of the Law of God through the erroneous teaching of the Elders of the Sanhedrin then as soon as this sinfull practise was found out by any man of Israel the Church must bring a bullock for a sin-offering and yet the whole Church of people were not bound to come to Ierusalem to offer this general Church sinne-offering But the whole Church did it being absent by their Elders onely namely by the Elders of the high Sanhedrin Yet still the question will be who among them was the Churches chief Elder in this action The answer is Not the high Priest although he were one of their Elders chosen to be of the Sanhedrin But the Elders of the Sanhedrin Court in general or any three of them did bring this bullock as they were the Churches Elders they laid their hand upon the head of the said Bullock in the name of the whole Church whose sin-offering it was verse 14. 21. Therefore the Elders of the high Sanhedrin might be called the Church for they were the whole Church representatively But after the Churches Elders had thus presented the said Bullock for the sinne-offering of the whole Church it belonged to the high Priect as he was the chief anointed Priest to kill the said Bullock before Iehovah Ains Levit 4. 13 14 15. Hence it follows that the Judges of the high Sanhedrin Court were the General Elders of the whole Church and this thing is put out of doubt because they are plainly called the Elders of the whole Congregation in v. 15. This is so plain that nothing can be plainer spoken and so in like sort the Elders of all the other Sanhedrins being many thousands in all were to be accounted as the Elders of the Church also in all the parts of Canaan in their respective Tribes they must bear the burden with the high Sanhedrin as their Delegates And when the Churches sin-offering was to be offered Aaron the high Priest as he was an Elder of the Sanhedrin must speak to the sons of Israel to bring it namely he must speak to the chief sons of Israel which were the Elders of the high Sanhedrin Court to bring it vide Ains Levit. 9. 3. For these Elders were the highest Officers that the Church had And therefore the term Elder is a superior Title to the term Bishop For the term Bishop is given to those inserior Officers that attended upon the Elders of the Sanhedrin Court Numb 3● 14. vide also Ains in Deut. 16. 18. Yet an Apostate Priest might be a Bishop after his repentance but he might not be an Elder of the Sanhedrin neither might he be restored to be a full Priest any more but he might serve as a Bishop in a place of inferiority in the Temple Ains Levit. 21. 20. ult And I grant that the term Bishop is sometimes given to the highest degree of men For it is sometimes given to the Emperors of Asia as a Title of Honour to their Office And Eleazar the Prince of Princes over the Levites did exercise the Bishops Office over them Ains in Numb 3. 32. That is he did oversee them And in that sense every inferiour Officer that takes the charge to oversee others is a Bishop and so the term Bishop may properly be given to all Officer both high and l●w that take upon them the charge to oversee others as well in civil as in religious matters But the term Elder is never given to inferior Officers as the term Bishop is this distinction I bring in for the honour of the term Elder by way of parenthesis onely Scholar Was the power of Excommunication given to the first Elders of the Sanhedrin when they were first ordained in the wilderness or not Teacher I make no question but Iehovah the Mediator from Iehovah gave them all power that was sutable to the well ordering of his Church from the very first time that he ordained them to be the general Elders of his Church in the

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

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