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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

THE JEWES Synagogue OR A TREATISE CONCERNING The ancient Orders and manner of Worship used by the JEWES in their SYNAGOGVE-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 in N. England LONDON Printed for John Bellamie and are to be sold at his shop at the three golden Lions in Cornhill neer the Royall Exchange 1652. To the Christian Readers of great BRITANY CHristian Reader all the Authors that I have read about the discipline of the Iews Synagogues have mixed many of the Jewes late superstitious practices among some of their ancient approved practices and because they have not distinguished the one from the other they have rather confounded the Reader than given him any distinct aime how to judge of their Synagogue-orders and whether they were ever any particular Churches of Jesus Christ Nay many learned have concluded that they never were ordained for any true Churches of Christ And therefore they have slighted all their discipline-practices as nothing exemplary to the government of the particular Churches of Iesus Christ at this day But my apprehensions are otherwise for I conceive that Iesus Christ did originally ordain them as true particular visible Churches Therefore I thought it necessary to search out as well as I could their Synagogue-worship together with some of their ancient Discipline-practices and herein I have endeavoured to avoid their late superstitious observations which they have added from their own brains in the time of their Apostasie This labour I thought necessary to communicate to the godly for the better searching into the fundamental grounds of Church-Discipline If any thing I have alledged be profitable to thy understanding let God have the glory in the wise improvement thereof for the peace and comfort of all the Churches of Iesus Christ Amen A Table of some chiefe Heads Chap. 1. That the Jewes Synagogue-Assemblies were true visible Churches of Jesus Christ 1 THe Jewes Synagogues were particular Churches of Jesus Christ pag. 1. 2 Their nationall Church-worship was not sufficient of it self to preserve the truth of Religion among them But their Synagogue-worship was sufficient without their nationall worship both when they lived in the wildernesse and when they lived in Heathen Countries p. 9 3 The antiquity of Synagogues in heathen countries p. 12 4 The provident care of Jesus Christ for the speedy spreading of particular Christian Churches into all parts of the world doth mightily appeare by his dispersing the Jewes into sundry heathen countries to build Synagogues and to get Assemblies before hand fit for the Apostles and Disciples of Christ to preach to 12 5 The Christians that were first converted by the Apostles in the Iewes Synagogue did not presently separate themselves from the Iewes Synagogues to make particular Churches by themselves untill the Synagogues did first persecute them for their faith in Christ crucified 15 6 Iesus Christ did ordain that the place of his particular Church-meetings should be conveniently seated in some convenient distance from every ones dwelling 16 7 If ten men of Israel did live remote from any synagogue they must prepare a new synagogue nigh and fit for their dwellings 17 8 That kinde of worship which Christ ordained to be used in their synagogue-assemblies was prayer and preaching without any leviticall ceremony 18 9 They used to keep weekly Lectures in their synagogues 21 10 How the Iewes received Heathens to be members of their Nationall Church and of their particular synagogue also 21 11 The Iudges of their Sanhedrims were the Elders of their nationall Church 22 12 In their synogogues they observed dayes of publick fasting upon occasion of any distresse that was upon them 24 13 How the blessing was pronounced in the synagogue after the Lecture of the Law was ended 25 14 No Leviticall worship was lawfull to be used in their synagogues 25 15 What officers the Iewes had in their synagogues 26 16 Why they called the Pastor of their synagogue Zeliah Zibbur 26 17 In the Heathen countries when the Hebrew tongue was lost from the common use then Zeliach Zibbur did read his text in the Hebrew tongue but afterwards he did expound it in the common Dialect of that nation where they lived 27 18 The Pastors of their synagogues were not Levites but they were chosen out of any tribe 28 19 The manner how the Elders of the Sanhedrim made Doctors at large 92 20 This phrase Whatsoever thou shalt bind on earth shall be bound in heaven is a Talmud phrase 29 21 The Discipline which Christ ordained for the government of the Iewish synagogue is recorded in fragments by Maymony and the two Talmuds 31 22 The New Testament hath many phrases that are Talmudique which cannot be so fitly opened as by the Talmud 32 Chap. 2. That the government of the Church of the Jewes 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 1 The Jewes Synagogue Discipline was sometimes dependent and sometimes independent 38 2 In heathen countries every Synagogue had a generall license to exercise such a discipline among themselves as tended to the correction of vice except life and limb 39 3 Their synagogue-Discipline was dependent as long as they lived in Canaan 41 4 When the Sanhedrim government was first ordained 41 5 Iesus Christ first constituted the Sanhedrim government 42 6 The high Sanhedrim ordained all the other Sanhedrims 43 7 To sit in Moses Chaire is to judge according to Moses Lawes 46 8 The Elders of the Sanhedrim were the generall Elders of the Church and therefore they had power to deale in all matters of Religion as well as in civill causes 47 9 The High Sacrificer was not the chiefe Elder of the Nationall Church of Israel as some affirm 49 10 Christ gave the power of excommunication originally to the Elders of the Sanhedrim in the Wildernesse 53 11 In what cases the Elders of the Sanhedrim did excommunicate 55 12 An excommunicate person and a publicane might goe into the Temple but an heathen might not 58 13 What kinde of excommunication is the Anathema Maranatha 59 14 Christ did not first ordain excommunication in Matth. chap. 18. 1 62 15 This phrase Tell the Church means nothing else but Tell the Elders of the Sanhedrim 69 16 A Court of Elders is a Church in Scripture phrase 70 17 All the outward professors of faith through the world doe make an universall visible Church of Christ 78 18 Who are to he accounted as fit persons to be admitted as members of a particular visible Church 80 Chap. 3. That Schools of learning were at the first erected by Jesus Christ for

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

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

in one hundred twenty and seven Provinces Ester 3. 8. 1 Pet. 1. 1. Iam. 1. 1. Acts 2. 5. and 21. 20. And Christ did honour these dispersed Iews by sending his Apostles to preach in their Synagogues and by dedicating a great part of the New Testament to the faithfull that lived among them for Peter wrote two Epistles to them and Iames wrote an Epistle to the twelve Tribes that were in dispersion and Iohn wrote severall Epistles to them and Paul wrote an Epistle to the Hebrews in generall Scholar You have spoken much of the free liberty the Apostles had to preach in their Synagogues but they did often finde strong opposition also by the malignant part of the Synagogue What course then did the Apostles take to train up their young Converts in faith and holinesse Teacher In this case the Apostles were forced to separate the beleeving Christians from the malignant of the Synagogue and Those Christians that were first converted by the Apostles in the Iews synagogue did not presently separate themselves from the Iewes synagogue to make particular Churches by themselves until the synagogues did first persecute them for their faith in Christ crucified they app●inted them to meet together in some convenient place as a Christians Church upon every Lords day As for example when the malignant Synagogue of Corinth did persecute the beleeving Christians that were converted among them then the Apostles did separate them from the malignant Synagogue and then they kept Church-meetings in the house of one Iustus Act. 18. 7. But the greatest part of these Converts were the Proselites of that synagogue 1 Cor. 12. 2. Act. 18. 4. and many of them were Iews also for the incestuous person was a Iew 1 Cor. 5. 1. 2. The beleeving Christians of Ephesus did separate themselves from the malignant synagogue and they kept their Church-meetings in the Schole of one Tyrannus Act. 19. 9. 10. and these Converts were part Iews and part Gentiles 3. The beleeving Christians in Thessalonica did separate themselves from the persecuting synagogue and joyned themselves in company with Paul Act. 17. 4. 5. they kept their Church-meeting in the house of Iason and part of this Church were Iews but the greatest part were heathens 1 Thess 2. 14. and I think all the Iews synagogues in all the parts of their dispersion had many Gentiles that were joyned to their synagogues as Proselites Act. 17. 4. and 14. 1. and 13. 42. 43. But when the Apostles and Disciples did evidently evince by the Scriptures that Christ must die and rise again then it stirred up many Iews to envy which caused persecution and persecution caused the believing part of the synagogue to separate from the unbelieving and malignant part This separation was not made because the beleeving part held the unbeleeving part no true Church but because they could not be suffered to preach and teach those sundamental truths but must endure great opposition and persecution if they did still abide with them Scholar You said ere-while that the Lord Christ commanded them to order it so that the place of holy Convocations every sabbath must be placed in a convenient distance for their dwellings for the more easie and familiar accesse of all sorts of people every sabbath but how far off or how nigh this place of worship must be from every ones dwelling is not expressed in the Text Therefore how can this distance be determined Teacher The command of Christ in this and such like cases is contained or included within certain general rules As for example Christ saith thus every seventh day ye shall observe a convocation of holinesse in all your dwellings Levit. 23. 3. Hence Iesus Christ did ordain that the place of his particular Church-worship should bee conveniently seated for their dwellings it is evident that the place of their holy convocations must be so conveniently disposed that they might come to them without bodily toyl for the Text saith that no work must be done upon that day 2. There is another general rule which Christ gave them for the conveniencie of place in Exod. 16. 29. Let no man goe out of his place upon the seventh day by this limitation Christ doth not prohibit men to go out of their private dwellings upon the sabbath for the Text doth command holy convocations upon the sabbath Levit. 23. which cannot be done except men go out of their private houses to make a convocation But by this prohibition Let no man go out of his place upon the sabbath The Hebrew Doctors understand it as a general prohibition that no man should go far from his private dwelling to the publick place of Gods worship upon the sabbath But still the distance is not expressed therefore it is left to the wisdom of Godly superiours to set down some convenient order therein Therefore these commands of Christ doe contain as much in them as is contained in those other general commands in the New Testament Let all things be done to edification 1 Cor. 14. 26. And Let all things be done decently and in order 1 Cor. 14. 40. Hence it is evident that there are many particular circumstances about the manner of Gods worship which are not expressed but are left only to the Godly wisdom of superiours to order and determine And in this respect the Hebrew Doctors took care to settle an order touching the distance of place how far off the synagogue must be set from every ones dwelling and by their order they did not allow men to go above two thousand cubits upon the sabbath Kimchi in his Annotations upon Ezekiel 48. 7. saith that two thousand cubits are a mile meaning an Italian or English mile and from this ancient Hebrew decree the speech of a sabbath dayes journey was common among the Jews and in this sense Luke doth Thalmudize saying that mount Olivet was a sabbath dayes journey from Jerusalem Act. 1. 12. vid. Ains on Exod. 16. 29. And by this Godly Hebrew decree we may see that the vast distance of some meeting-houses in England are so far off from some mens dwellings that they cannot come thither on the Lords day unlesse they travel and toil for it three or four miles together by means of which travel they are more fit to sleep at Gods worship then to attend it as they ought to do But in case no good preaching be to be had neer to every ones dwelling or in case there be far more excellent means to be had further off What then is to be done Then I conceive the point of conveniencie must give way to the point of necessity as in the dayes of Christ they flocked to his Ministery from their own synagogues and yet he did not rebuke them for it as a sin Scholar What would you have those men to do whose habitations are three or four miles distant from the place of Gods publique worship would you have them to forsake the place of their