Aarons Rod Blossoming, Book 1 · Chapter 2
CHAP. II. That the Iewish Church was formally distinct from the Iewish State or Common-wealth.
IT hath been by some (with much confidence and scorne of all who say otherwise) averred that Excommunication and Church-government distinct from the Civill, hath no patterne for it in the Jewish Church. I am sure (saith Mr Coleman in his Brotherly examination re-examined, pag. 16.) the best reformed Church that ever was went this way, I meane the Church of Israel, which had no distinction of Church government and Civill government. Hast thou appealed unto Caesar? unto Caesar shalt thou goe. Have you appealed to the Jewish Church? thither shall you goe. Wherefore I shall endeavour to make these five things appeare: 1. That the Jewish Church was formally … from the Jewish State. 2. That there was an Eccle…iasticall Sanhedrin and Government distinct from the Civill. 3. That there was an Ecclesiasticall Excommunication, … from Civill punishments. 4. That in the Jewish Church there was also a publike exomologesis or declaration of repentance, and thereupon a reception or admission againe of the offender to fellowship with the Church in the holy things. 5. That there was a suspension of the prophane from the Temple and Passeover.
First, the Jewish Church was formally di…tinct from the Jewish State. I say formally, because ordinarily they were not distinct materially, the same persons being members of both. But formally they were distinct, (as now the Church and State are distinct among us Christians.) 1. In respect of distinct lawes; the Ceremoniall Law was given to them in reference to their Church state, the Judiciall Law was given to them in reference to their Civill State. Is. Abrabanel de capite fidei cap. 13. putteth this difference between the Lawes given to Adam and to the sonnes of Noah, and the divine Law given by Moses: that those Laws were given for conservation of humane society and are in the classis of Judiciall or civill Laws. But the divine Law given by Moses, doth direct the soule to its last perfection and end. I doe not approve the difference which he puts between these Lawes. This onelyonly I note, that he distinguisheth Judiciall or Civill Laws for conservation of society, (though given by God) from those Laws which are given to perfect the soule, and to direct it to its last end, such as he conceives the whole morall and ceremoniall Law of Moses to be▪ Halichoth Olam tract. 5. cap. 2. tels us that such and such Rabbies were followed in the ceremoniall Lawes: other Rabbies followed in the Judiciall Lawes. 2. In respect of distinct acts: they did not worship God and offer Sacrifices in the Temple, nor call upon the name of Lord, nor give thanks, nor receive the Sacraments as that State, but as that Church. They did not punish evill doers by mulcts, imprisonment, banishment, burning, stoning, hanging, as that Church, but as that State. 3. In respect of controversi…s; some causes and controversies did concerne the Lords matters, some the Kings matters, 2 Chro. 19. 11. To judge between blood and blood was one thing. To judge between Law and Commandement, between Statut…s and judgements; that is, to give the true sence of the Law of God when it was controverted, was another thing. 4. In respect of Officers: the Priests and L…vites were Church-officers. Magistrates and Judges not so, but were Ministers of the State. The Priests might not take the Sword out of the hand of the Magistrates. The Magistrates might not offer Sacrifice nor exercise the Priests office. 5. In respect of continuance, when the Romans tooke away the Jewish State and civill Government, yet the Jewish Church did remaine, and the Romans did permit them the liberty of their religion. And now though the Jewes have no Jewish State, yet they have Jewish Churches. Whence it is, that when th…y tell where one did or doth live, they doe not mention the Town, but the Church: In the holy Church at Uenice, at Frankford, &c. See Buxtorf. lex. Rabin. pag. 1983. 6. In respect of variation. The constitution and Government of the Jewish State was not the same, but different, under Moses and Ioshua, under the Iudges, under the Kings, and after the Captivity. But we cannot say, that the Church was new modelld as oft as the State was. 7. In respect of members. For as aDe Iure natur. & Gentium lib. 2. cap. 4. Prosely…us Iustitiae utcunque novato patriae nomine Iudaeus dice…etur, non tam quidem … Iudaicus simpliciter censendus …sset qu…m peregrinas semper, cui jura quamplurima inter cives. See the like lib. 5. c. 20.M. Selden hath very well observed concerning that sort of Proselytes, who had the name of Pr…selyti Justitiae; they were initiated into the Jewish religion by Circumcision, Baptisme, and Sacrifice: and they were allowed not onelyonly to worship God apart by themselves, but also to come into the Church and Congregation of Israel, and to be called by the name of Jewes: neverthelesse they were res…rained and secluded from Dignities, Magistracies and preferments in the Jewish Republique, and from divers marriages, which were free to the Israelites: Even as strangers initiated and associated into the Church of Rome, have not therefore the priviledge of Roman Citizens. Thus M. Selden, who hath thereby made it manifest, that there was a dis…iuction of the Jewish Church and Jewish State, because those Proselytes bBuxtorf. lexic. Chald. Talm. & Rabbin pag. 408 Proselyti justitiae sunt qui non rerum externarum, sed solius religionis causâ, & gloriae Dei studio, religionem Iudaicam amplectuntur, & totam legem Mosis dicto modo recipiunt. Hi natis Iudaeis habentur aequales: understand in an Ecclesiasticall, not in a Civill capacity. In which sence also Matthias Martinius in lexic. philol. pag. 2922. saith that these Proselytes, cum ad sacrorum Iudaicorum communionem admit…ebantur, &c. veri Iudaei censebantur: and that to be made a Proselyte, and to be made a Jew, are used promiscuously in the Rabbinicall writings. So also Drusius praet. l. 4. in Io. 12. 20.being imbodied into the Jewish Church as Church members, and having a right to communicate in the holy Ordinances among the rest of the people of God, yet were not properly members of the Jewish State, nor admitted to Civill priviledges: Whence it is also that the names of Jewes and Proselytes were used distinctly, Acts 2. 10.