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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

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

were Teachers of the Law in the Synagogues of Iacob and the Levites in the Scholes of the Sonnes of Israel vid. Ainsw on Gen. 49. 7. Scholar Malachi seems to make the Levites the common Pastors of all the twelve Tribes for he doth tell us The Priests lips should preserve knowledge and that they should seek the Law at his mouth for he is the Angel of the Lord of Hosts Mal. 2. 7. Teacher Malachi meaneth that they were general Pastors appertaining to the general place of Worship for their Office was to wait upon the service of the Temple whither all the twelve Tribes used to resort three times a year besides their occasional resorting thither at other times Therefore the Office of the Levits was not restrained to particular Synagogues but they were Pastors at large to expound the meaning of the Law unto any of the twelve Tribes as they had occasion to resort to their Ministery at the temple where they had not only right to offer all Sacrifices but they had also some separated places for the opening and expounding of the Law unto the people in a dayly practise Levit. 10. 11. Deut. 33. 10. 2 Chron. 15. 3. and 35. 3. And some of the Levites also taught the Law in Scholes as Samuel of Korah did And also they taught the people in their owne Synagogues in their own forty eight Towns some of them also taught the Law as Judges and Elders when any of them were chosen to be of the high Sanhedrin Deut. 17. 11. 12. 2 Chron. 17. 8. as I shall by and by shew more at large in my discourse upon the Sanhedrin But because their Office was to attend upon the service of the Temple as general Pastors to the twelve Tribes therefore in reason they were bound to be learned But Daniel of Iudah was not inferiour in learning to any Levit Likewise those three noble Martrys and Confessors who by faith is escaped the violence of fire Heb. 11. Dan. 3. The Pope indeed will have all his Church-Ministers to be distinguished from the Common people by the name Spiritualtie and Clergy to tye learning to them but David had his Warriers as learned in Moses as any Levit who by foresight of Christ were valiant in battel and Daniel of Iudah with Ananias Azarias and Misael were the glory of the world before Ezekiel of Levi was come to Babel and it would be an honourable renowne if all of wealth and leasure were brought up in the Bible in frame of Art to know it throughly Jehosaphats memoriall is precious because he sent some Princes as well as some Levites to teach and preach the faith in the synagogues of Iudah 2 Chron. 17. 7. and it is like they were all chief Doctors of the high Sanhedrin Court So then the case is now clear that Zeliach Zibbur was usually of Israel and not of Levi except in their own forty eight Towns for the Elders of the Sanhedrin made any scholars Doctors that they approved of for learning and for Godly conversation of any of the twelve Tribes as well as of Levi. Scholar How did the Elders of the Sanhedrin make Doctors Teacher The Talmud and Maymony in Sanhedrin sheweth that they did not lay hands suddainly upon any man not till they The manner how the Elders of the Sanhedrin made Doctors at large found him to be Muphla Wonderous learned but after tryall if they found him to be so then two or three of the Sanhedrin imposed their hands and said Learned Rabbi Take thou authoritie to teach what is loose and what is bound This was their manner in making Doctors at large And when our Saviour would make his Apostles to be the first teachers of the kingdome of heaven he did first prove them with This phrase whatsoever thou shalt hinde on earth shall be bound in Heaven c. is a Thalmudical phrase learned questions and when he found them to be fit then he made them to be Doctors in the very manner of the Talmuds known speech saying thus unto Peter because thou hast answered my question and declared my natures and office therefore I will give unto thee as the Fore-man of the rest The Keys of the Kingdom of heaven to teach what is bound and what is loose and whatsoever thou shalt binde on earth shal be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Mat. 16. 19. In this phrase of speech the Lord doth plainly talmudize therefore the sense of this phrase cannot be so well opened as by comparing it to their use and custome Keys signifie Power and Authoritie both Papists and Protestants agree thus far but yet there is a great difference between them about the kind of Power the Pope and his Clergy will have the Keys in this place to signifie the Power of Government over mens souls and bodies also because the terme Keys doth signifie so much in other scriptures Yea many Protestants will have the term Keys in this place to signifie the power of Excommunication But these interpretations will not agree to the Talmudical sense for the Talmud from whence this phrase is borrowed doth mean it of the Key of Authoritie to preach only and not of the Key of authoritie to rule over mens bodies When they made a Doctor at large they did not give him power to rule over mens bodies but they gave him power to preach only as a Doctor at large untill he might be called to some particular Place or Office either as a Pastor or Teacher to some Synagogue or as an Elder to some one or other of their Sanhedrins Some Reformed Churches understand this Key of Authoritie to signifie the Power of Ecclesiastical Censures upon scandalous members but considering that this phrase is borrowed from the Talmud use and practise I wish that this Exposition of some Reformed Churches may not in the end be turned into a spice of Pope-like power I grant that the Elders of the Synagogues in heathen Countries had the Key of authoritie to execute the sentence of Excommunication upon scandalous and impenitent persons but that power of theirs must be fetched from other scriptures and not from this phrase in this Text for this Text speaks only of that Key of Power and Authoritie which our Saviour gave unto his Apostles to preach what was loose and what was bound in the Kingdom of Heaven here upon earth Christ gave them Power and Authoritie to teach that whosoever beleeved in the promised seed should be loosed from his sinnes and that whosoever beleeved not should be bound up in his sins to death and damnation vid. Master Broughton in Apocalips 76. 78. 109. And our Lord after his resurrection did again confirm his Apostles with new authoritie to teach what was loose and what was bound Ioh. 20. 23. and by the use of this phrase at another time he put them in minde of their Authoritie to preach what is loose c.

Typified all the outward Professors of the Faith in all Nations as well as the inward Professors of the Faith all the world over In this outward Temple or Church Antichrist did set up the throne of his Dominion to rule them and govern them after his own will by his own Laws and Decrees Secondly What other Church was it which Paul did persecute but the universall visible Church of Christ He saith that in times past he did persecute the Church of God and wasted it he is not said to persecute any one particular Church but he persecuted the Church of God in general not in Iudea onely but in other strange Conntries and Cities also that is to say he persecuted divers Godly persons that believed in Christ and which as yet continued in several Synagogues in several Countries Acts 22. 19. 26. 11. All these visible Professors of the Faith in several Synagogues and in several Countries the Apostle calls them all together The Church of God in the singular number Gal. 1. 13. Phil. 3. 6. Though they were not personally united into one particular visible Church yet they were united together by the same Faith into one universal visible Church The Jerusalem from Heaven 3. What other Church was it whereof Paul was made a Minister that he might preach unto the Heathen the unsearchable riches and mysteries of Christ that the Church might know the manifold wisdom of God Eph. 3. 8. 10. verse 21. He desires that praise may be given for it in the Church through all Generations for ever But Paul was not made a Minister to any one particular Church but to the Church of Christ in General 4. Paul tells the Corinthians that God had ordained in the Church first Apostles secondarily Prophets c. For what particular Church did God ordain these Officers surely not for any particular Church therefore they were ordained for the good of the general visible Church dispersed over all the world where ever a doore of entrance was opened to them and when Christ gave them a new Commission to preach the Gospel at his Ascention he did not send them to any particular Church but appointed them to preach the Gospel to all Nations in the world 5. Christ made a promise unto Iacob That he should grow into a Church of Nations Gen. 28. 3. Gen. 35. 15. 48. 4. This Church of Nations must be understood of an universal visible Church dispersed into all nations as well as of the invisible Church as I noted in the first mark of an universall visible Church The universal visible Church doth include the Elect among others that hope to go to Heaven as well as they by their outward Profession Therefore all outward Professors of the Faith may be well called the Children of Iacob because they profess the Faith of Iacob and because they are begotten to this Faith by the children of Iacob For the twelve Apostles and the seventy Disciples were of Iacobs loyns They begate other Preachers who begate many children unto the Faith of Iacob Therefore all these professors of the Faith may well be called the children of Iacob Galathians 6. 16. And thus Iacob did grow into a Church of Nations The Hebrew Doctors say That God did not onely ordain the twelve Tribes to make one National Church but they say also That every Tribe was a Church by it self as I have formerly noted It is written in 2 Chron. 20. 5. that Iehosaphat in the Church of Iudah Here the Tribe of Iudah is called a Church And so it is again in verse 24. and in 2 Chron. 30. 25. Therefore say the Hebrew Doctors When the Church brought a Bullock for a sinne-offering as it was commanded in Leviticus 4. 14. The Elders of the Sanhedrin brought twelve Bullocks for twelve Churches because every Tribe made a Church by it self Vide Ainsworth in Leviticus 4. 14. and Numbers 15. 34. And it seems to me that every Tribe made such a kind of Church by it self as a Christian Nation is For I apprehend that a Christian Nation may be called a Church as well as a Tribe by it self may Scholar How can such visible National Professors be called a Church or be called the Kingdom of Heaven seeing most outward Professors are but Hypocrites Teacher It is true most outward Professors are but Hypocrites yet these together with some Godly among them may well be called The Church of Christ and by the noblest part they may well be called The Kingdom of Heaven because their profession is of an Heavenly calling And so that place must be understood in Matthew 13. 19. 41. 42. 44. 47. and Matthew 8. 12. Apoc. 8. 10. and 10. 1. and 12. 14. And for the outward Covenant sake he doth outwardly own them rule them govern them as his Church and People and if any do wrong them he doth revenge their cause Therefore all visible Churches have great priviledges Scholar Very learned men do think that none ought to be admitted into a particular visible Church as a Member thereof until the same Church shall judge them to have true grace in their souls by trying and examining the marks of their effectual conversion for they do not hold it lawfull to receive any one that is an Hypocrite into a particular visible Church Teacher If none ought to be admitted into a particular visible Who are to be accounted as fit persons to be admitted as members of a particular visible Church Church until they manifest the Truth of Grace in their souls then doubtless Christ hath given infallible rules whereby the Church may discern aright of the Truth of their Grace and distinguish it from close hypocrisie But I must confess that I am to seek where to find those rules For though the Scriptures have perfect rules in general yet when these rules come to be applied to particular persons then am I to seek for certainty of judgement I conceive it is one of the royal Prerogatives of the Lord Jesus to know what particular persons have the truth of Grace in their Souls Questionless all such are the most fit persons that are to be joyned as Members of particular Churches But yet if there be any other that do call upon the Name of the Lord and depart from iniquity our Lord Jesus Christ would have us to esteem them also as fit matter for a particular visible Church until by their scandalous walking they deserve to be excommunicated I will no more speak of this because divers godly learned have dealt in the Argument to very good purpose Yet this I would say let Churches both Teachers and Members be careful that they be not too censorious and pragmatical lest they turn men upon the stumbling blocks of Anabaptistry c. CHAP. III. That Schools of Learning were at the first erected by Jesus Christ for the breeding of a Succession of able Men for Pastors Teachers Elders Iudges c. to the end of the world

both before and after they read the holy Scripture in the Synagogues for it is said that the King blessed God before and after as the manner was to blesse God in the Synagogues And when the King read the holy Scriptures all the hearers were bound to prepare their hearts and to make their ears attentive and to hear with fear and reverence and with joy and trembling as in the day when the Law was given in Mount Synai And though they were great wise men which knew the whole Law every whit they were bound to hear with great attention for the King is the Angel of the Congregation to cause the word of God to be sounded vid. Ainsw ibid. that is to say the King is the Angel of the general Assembly to cause the word of God to be heard on that day But Sheliach Zibbur was the Angel of each particular Congregation to cause the word of God to be read and expounded in their synagogues every sabbath day therefore all their hearers were bound to make the like reparation and to hear with great attentivenesse in their synagogues And when the King read or the chief Ruler he must endervour to make the people understand the reading as it is recorded in Nehemiah chap. 8. 8. And the persons that were bound to hear in the last day of the feast of Tabernacles were not only men but women and children and the stranger that was within their gates Deut. 31. 12. but yet no unclean person must come into this generall Assembly as it is written in vers 11. When all Israel is come but the uncleane were not fit to come because this general Church-Assembly was kept at Ierusalem in the Holy place But no unclean Persons were exempted from coming into their particular Church-Assembly for all were bound to come to their synagogue convocations every sabbath yea the very lepers which were the most contagious of all unclean persons they had a place prepared for them in their synagogues as I noted it before And indeed their synagogue-Assemblies were in such high They used to keep weekly Lectures in their Synagogues esteem among them that they frequented those Assemblies not onely on the sabbaths but also they kept Lectures therein upon the week daies for the better edification of Gods people in faith and holines For when Paul and Barnabas had ended their preaching upon the sabbath at Antioch in Pisidia then the Proselites of that synagogue besought them to preach the same sermon again in the middle sabbath Acts 13. 42. That is to say in the middle of the week which they called the middle sabbath for they dated all the daies of the week from the sabbath thus the first of the sabbath the second of the sabbath the third the fourth of the sabbath called here by Paul The middle sabbath on this day it seems they kept a weekly lecture at Antioch in Pisidia and doubtles other synagogues in other places did the same and in this regard the Apostle Paul doth exhort Timothy to preach the Word and to be instant in season and out of season 1 Tim. 4. 2. That is to say be instant to preach the Word not onely upon the sabbath daies but also in the week daies in keeping Lectures and this may be said to be out of season because weekly Lectures is not so constantly and certainly commanded as the sabbath Lectures are but it is a voluntary sacrifice which we give to God out of our own time and labour Scholar When the Jews received Heathens as Proselites into their Synagogues What did they require of them to fit them to be Members For divers Heathens became Proselytes and joyned with the Jews in their Synagogue Worship Act. 2. 10. and 13. 43. and 14. 1. and 17. 4. Teacher Those Heathens that desired to joyn with the Jews How the Iews received heathens to be members of their National Church and of their particular Synagogues also as one body in their synagogue-worship must be thus and thus qualified The Hebrew Doctors say that they received none to be Proselites as long as they lived in the land of Canaan until they had performed three actions First They must be circumcised Secondly They must be baptised Thirdly They must bring a sacrifice But in the Heathen Countries where it was not lawful for the Iews to offer sacrifice because they had no Sanctuary there they received Proselites into their synagogue by the performance of the two first actions onely and Women were received onely by Baptisme and he that was baptised was baptised in the presence of three c. And in the land of Israel when any heathen man or woman came to joyn themselves to the Common-weal of Israel as a Proselite the Elders of the Iews made diligent enquiry after such lest they came to get themselves under the Law for some riches or for some dignity or for affection for marriage-sake with some Iewish man or woman If no such occasion were found against them then they made known unto them the weightines of the yoke of the Law and the toyl that is in the doing thereof above that which the people of other lands have to see if they will leave off if yet they will take them upon them and not withdraw and see that they come of love they then receive them as it is written When Naomi saw that Ruth was stedfastly minded to go with her left speaking unto her and embraced her Ruth 1. 18. But the Judges of Israel received no Proselytes into the National Church all the daies of David and Solomon not in Davids The Iudges of their Sanhedrins were the Elders of their National Church daies lest they should come of fear not in Solomons daies lest they should come because of his peaceable Kingdom and great prosperity which Israel then had For who so cometh from the Heathens for any thing of the vanities of this world he is no righteous Proselyte Notwithstanding there were many Proselytes in the daies of David and Solomon that joyned themselves to the Church in the presence of private persons and the Judges of the Sanhedrin had a care of them and drove them not away out of any place after they were baptised neither took they them neer unto them until their after fruits appeared Vid. Ainsw on Gen. 17. 12. and Mr. Broughton on Dan. 9. saith That many thousand Heathens became Proselytes in the daies of David and Solomon being admitted only by Baptisme without Circumcision Baptisme was ever frequently used among the Jews and doubtles it was in use from the begining of the World as sacrificing was and it is evident that the Godly after the Flood did use to baptise their bodies and their wearing garments when they were defiled by any polution as Jacob did Gen. 35. and Christ commanded Moses to ordain the use of Baptisme among his People as a signe of their sanctification But at the last when Christ ended all the Typical Ceremonies