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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

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-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

the breeding of a succession of able Men for Pastors Teachers Elders Judges c. to the Worlds end 1 Christ hath ordained Schooles of learning for the continuall raising up of Pastors Teachers and Elders for the good governwent of the Church and Common-weale to the end of the world 81 2 Ezra and the Doctors of his Age did with great diligence devise many precious rules to preserve the purity of the Hebrew text to every letter 85 3 The Hebrew Doctors took care for the preservation of the truth of doctrine as well as for the preservation of the Hebrew text 88 A Discourse TOUCHING THE JEWES SYNAGOGUES Proving that the Jewes Synagogue-Assemblies were true visible Churches of JESUS CHRIST With some other miscellaneous Observations about their Discipline CHAP. I. That the Jewes Synagogue-Assemblies were true visible Churches of Jesus Christ Scholar Teacher WHether were the Jewes Synagogues particular Churches of Jesus Christ or no The Iewes Synagogues were particular Churches of Iesus Christ Teacher It is evident to me that the Jewes-Synagogue-Assemblies were particular Churches of JESUS CHRIST because it was the Angel of the Covenant the Son of God our Lord Jesus Christ that did ordain and institute not only all the twelve Tribes into one Nationall-Church but also that did divide and distribute the said twelve Tribes into several particular Churches I say Jesus Christ did institute both these kind of Churches in Israel he was the Angel-Jehovah that first spake unto Moses out of the bush Exod. 3. 2. called also the God of Abraham vers 7. and he is also called the God of Glory that first appeared to Abraham while he was an Idolater in his Fathers house in Mesopotamia Acts 7. 2. Jos 24. This God of glory did now appear unto Moses in the bush and sent him to bring his People out of Egypt and out of the house of bondage Exod. 20. therefore Christ was that Jehovah that said unto all Israel Thou shalt have no other Gods but me Thou shalt not make to thy self any graven Images thou shalt not bow down to worship them but thou shalt worship me alone with such outward worship as I have already appointed or as I shall now appoint at this Mount Sinai or which I shall hereafter appoint when the Throne of my Tabernacle shall be reared up So then Christ was that Jehovah that first promised the Land of Canaan unto Abraham and his seed Gen. 12. and that sent Moses to bring them out of Egypt and that kept them company in the wildernesse by going before them in a cloudy pillar by day and in a fiery pillar by night untill he brought them into the land of Canaan And the Apostle Paul doth tell us plainly that it was Christ that caused the rock to supply them with water in the wildernes 1 Cor. 10. 4. Therefore it followes that it must needs be Jesus Christ that did not only unite the twelve Tribes into one Nationall Church but also that did distribute them into severall particular Church-Assemblies And therefore it was Christ that appointed all the Ordinances of his worship by Moses both their national and in their particular Church-Assemblies Scholar How do you prove that Jesus Christ did distribute the twelve Tribes into several particular Church-Assemblies Teacher I prove it by a place of Scripture that is both plain and pregnant Lev. 23. 1 2 3. Jehovah spake unto Moses saying Speak unto the sons of Israel and say unto them c. and in verse 3. he saith thus Six dayes shall work be done but in the seventh day shall be a Sabbath of Sabbatism a convocation of holinesse ye shall not do any work it shall be a Sabbath to Iehovah in all your dwellings In this Text Jesus Christ is called Jehovah he bade Moses the chief Magistrate to speak unto the sons of Israel that is to say to the chief Sons or Elders of Israel as he doth explain his meaning in Levit. 9. 1. 3. There Moses bids Aaron to speak unto the sons of Israel that is to say the 70. to the Senate of Israel in the first place Exod. 25. 1. 9. Numb 11. that so by their means all the other sons of Israel might understand the commandment of Christ concerning the time and manner of his publike worship And so it was Christ also that bad Moses to set the judiciall Laws before them Exod. 21. 1. that is to say before the chief sons of Israel in the first place and so by their means before all the people also and by this orderly way Christ did communicate all his Laws and Ordinances to all the people see Ains in Exod. 4. 29. 12. 3. compared with 21. with Num. 5. 1. 30. 1. Then Christ by Moses bade these chief sons of Israel to proclaim Convocations of Holiness that all the people might know the appointment of Christ and Christ did command these chief sons of Israel to proclaim unto the people the observation of two several kinds of holy Convocations First particular Convocations of Holiness or particular Church-Assemblies which they must observe every seventh Day in all their dwellings Levit. 23 3. Secondly By general Convocations of Holiness or general Church-Assemblies which they must observe before his Sanctuary three times a year verse 4. and so to thee and of the Chapter Now the first sort of these holy Convocations spoken of vers 3. must needs be understood of their particular Church-Assemblies for this phrase In all your dwellings cannot be understood neither of their Family-Assemblies nor yet of their Nationall Church-Assemblies therefore it must be understood of particular Church-Assemblies First I say that this Convocation which Christ commanded them to keep every seventh Day in all their dwellings cannot be understood of their Family-Convocations It is a grosse conceit for any man to think that Christ did by this phrase command every Family to stay at home to keep a Convocation in every private Family Secondly it is as grosse a conceit to think that Christ did by this phrase command all the twelve Tribes to keep a general Convocation before the Sanctuary every seventh Day especially after they were setled in the Land of Canaan in their several Inheritances any man that hath but half an eye may see that such a Convocation was impossible to be observed every seventh Day Therefore it follows by necessary consequence that the holy Convocation which Christ did command them to keep every seventh Day in all their dwellings must be understood of such particular Church-Convocations as were made of several Families in a convenient distance of place for every ones dwelling The truth of this Interpretation will the better appear if we do but consider two circumstantial differences 1. Of Time 2. Of Place First of Time This Convocation spoken of in verse 3. is expresly commanded to be observed every Sabbath or seventh Day through all the year even during the time of their travel in the wildernesse therefore this

then it pleased him to retain the use of Baptisme still as the Sacramental Seal of our Justification but he ordained it to be used in another form then it was before For at first every unclean person did baptise himself but now he ordained it to be administred by his Apostles and Teachers to the end of the world as a sign of our initiation into his Visible Church according to the use of it amongst them when they received Proselytes into their synagogues so in like sort from the use of the bread and wine at their voluntary feast of peace-offerings which they usually adjoyned to the Pass-over Jesus Christ authorised his Sacramental Supper of part of that Bread and Wine for the comfort and confirmation of all Believers in particular Churches And when John Baptist began his Ministery preaching that the Kingdom of Heaven was come he began to enter men into the said Kingdom by Baptisme and that action of his was nothing strange among the Jews Matth. 3. 5 6. they made some question of his person that did it but not of the use of Baptisme Iohn 1. 25. M. Broughton saith Iohn was not astonishment to the Jews for his Baptisme but for his person onely and in that respect they demanded whether he were Elias or Christ or that Prophet named in Deut. 18. 2. When there was a question between some of Iohn's Disciples and the Jews about purifying that is to say about the Jewish Baptismes and Iohn's Baptisme they made no opposition against Iohn's Baptisme as a new upstart device of his own brain Iohn 3. 23. 25. but they approved the use of Baptisme And the Hebrew Doctors do determine the quantity of Water that they held fit to baptise a person withal to be forty Seahs of Water Vid. Ainsw in Levit. 15. 12. 17. But the Hebrew Doctors did not receive Proselytes by Baptism onely as it were hand over head but they put them upon tryal to see if they came out of love to the Law of God and in this respect the Hebrew Doctors say thus Moses our master gave the inheritance of the Law of Commandments to Israel onely as it is written Deut. 33. 4. The inheritance of the Congregation of Iacob And unto any other that the Nations that willingly joyned himself as a Proselyte as it is written Numb 15. 15. As ye are so shall the stranger be before the Lord. But whosoever is not willing they force him not to receive the Law and the Commandments vid. Ainsw in Exod. 12. 49. These Proselites they were wont to be called Strangers within the Covenant and Iust Strangers to distinguish them from Strangers within their gates that did but dwell among them such as are mentioned in Deut. 14. 21. and in Exod. 12. 15. So then I conclude in answer to your question That the Judges or Elders of the Sanhedrin whiles they lived in Canaan and likewise the Elders of their Synagogues when they were dispersed into Heathen Countries received not all Heathens to be Proselytes that were willing to dwell among them but they received those onely to be Proselytes that willingly testified their earnest desire to live in obedience to all the Laws and Commandments of the Lord and this their willing desire was testified in the land of Canaan First By Circumcision Secondly By Baptisme Thirdly By offering a Sacrifice But in Heathen Countries it was testified by Circumcision and Baptisme only and Women were received by Baptisme onely as the badge of their repentance and new obedience Scholar Did the Iews practise publike fasting in their Synagogues upon special occasions or no Teacher I find by their Hebrew records That the synagogues were careful to observe daies of publike fasting upon occasion In their Synagogues they observed daies of publike fasting upon occasion of any distress that was upon them of any distress that did befal them And they decreed that upon every Fasting-day which was appointed by the Congregation the Judges or Elders should sit in their synagogues to make enquiry of the deeds of the men of that Citie from after morning prayer till mid-day and they removed the stumbling blocks of transgressions and did admonish enquire and search concerning injurious persons and transgressors and separated them and concerning violent persons to humble them c. vid. Ains in Numb 9. 10. And we have an example of their practise in that Ester and Mordecai with the Iews in Shushan and in the hundred twenty and seven Provinces in their distress keep a Fast until the Lord was pleased to hear their Prayers and to turn away the wicked device of Haman Est 9. And the whole Congregation in Canaan did observe daies of publike Fasting for sundry kinds of distresses First For enemies that came against Israel Secondly For the sword that passed by the land as when heathens did war with heathens Thirdly For the Pestilence Fourthly For evil beasts Ffthly For Locusts Sixthly For Caterpillars Seventhly For blasting of Fruits Eighthly For Mildew Ninthly For downfalls of Buildings by Earthquakes or Winds Tenthly For sicknes that spread among the people Eleventhly For decay of Trade Twelfthly For rain if it be too much or little for these they fast and sound an Alarum until the distress be taken away Vid. Ains on Numb 10. and in Exod. 5. Scholar Whether did the Iews use any form of blessing in their Synagogues when they dismissed the people or no Teacher Yea The Past●r of the synagogue used to dismiss the people with a grave and gracious blessing Maymony saith that How the blessing was pronounced in the synauogue after the Lecture of the Law was ended the synagogues which were all Priests as many synagogues were in the Towns allotted to them they all lift up hands when the blessing was pronounced and the Men Women and Children said Amen But in the synagogue wherein there was no Priest but a Minister onely called else-where Zeliach Zibbur he lifteth not up his hands but when he is come to conclude with peace he saith Our God and the God of our Fathers bless us with the threefold blessing in the Law written by Moses thy servant which was pronounced out of the mouth of Aaron and of his Sons the Priests with thy Saints as it is said Ad●nai bless thee and keep thee c. In this last sentence they alter the Original for in the Original it is said Iehovah bless thee and keep thee By this alteration we may see how the Jews have fallen into blind superstition by not pronouncing the attribute Iehovah as if they could preserve this Name from polution more then the other Titles and Attributes of God by exchanging Iehovah for Adonai Scholar Did the Iews use any Levitical Ceremony in their synagogues or no Teacher The Hebrew Doctors say That it was unlawful to make any house either synagogue or any other private house No Levitical worship was lawful to be used in their synagogues after the fashion of the Temple or

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