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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

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

the evening of the Pass-over from mid-day and forwards was the very day of the Pass-over it self for the Pass-over evening began at mid-day and ended at midnight The words of Maymony run thus It is unlawful to do works in the Evenings of the Festival daies from the time of Evening Sacrifice and forwards even as on the Evenings of the Sabbaths and who so doth work in them shall never see a signe of blessing and he is to be rebuked and to be made to leave off by force though he is not for it to be scourged or excommunicate except in the Evening of the Passover after Mid-day who so doth work therein after mid-day is to be scourged or excommunicate with the Niddui if he be not scourged For the fourteenth of Nisan is not like unto other Festivals because in it are the feast and the killing of Sacrifices See Ains in Lev. 23. 5. Hence I gather also that they used to excommunicate men for such sins as deserved scourging they used scourging or excommunication as an indifferent punishment for the same sin as the circumstances of time place person and the like did sway with them Scholar How many sorts of sin did they punish with scourging And how far was excommunication a sutable punishment for the same sins Teacher The Hebrew Doctors do reckon up the several sorts of sins that deserved beating to be 207. Ainsw in Deut. 25. 2. and for the most of these sins I conceive that excommunication was as sutable as whipping But for some sins of trespasses if the sinner did confess and repent then he was appointed to bring his Sacrifice of Atonement Numb 5. 7. and then he was free from any further punishment But for some kind of sins he was not only to bring his sacrifice of Atonement but he must be beaten also as for example He that sweareth vainly or falsly was both to be beaten by the Magistrate and he must bring his sacrifice of atonement also Vid. Ainsw in Lev. 19. 12. and 5. 4. and Numb 5. 7. But the most ordinary punishment of lesser capital sins was done by scourging They whipped the High Priest for marrying a Widow as I noted before and they whiped other Priests for several sinful failings in the execution of their Office as for example in omiting a duty of the first Table If the Priest did not divide the poor mans Trespasse-offering with his nail aright he was to be punished by beating vid. Ains in Lev. 5. 8. and in such like cases as this they whipped a Priest rather then Excommunicate him because the Priests were bound to wait upon the service of the Sanctuary therefore they might not be Excommunicated lest it should dis-able them for their service in the Sanctuary I conceive that the sin of Impenitency after admonition was the chief cause of Excommunication for if a Jew met an Excommunicate person in the Temple he would thus salute him He that dwelleth in this House give into thy heart that thou maiest hearken to the words of thy neighbour The words of the Hebrew Record run thus All that went into the house of God went by the way of the right hand except hee to whom some thing had befallen him for which cause he turned towards the left hand Thereupon if any asked him What is befallen thee that thou turnest towards the left hand if he said Because I have the Niddui upon me That is to say the lesser Excommunication Then the party answered him He that dwelleth in this House give into thy heart that thou maiest hearken to the words of thy neighbour vid. Ains in Levit. 19. 30. From this Hebrew Record it is evident that his impenitency in not harkning to the words of his neighbour was the chief cause of his Excommunication Scholar This Testimony of the Hebrew Doctors sheweth that they held an Excommunicate person to be an alone person because he might not go in the common way of Converse into the Temple until they gave satisfaction to the offended brother by their verbal and particular Repentance But I wonder at this Why was he suffered to come into the Temple seeing many Godly Divines say that an Excommunicate person ought not to come in within the Church door because it is said Let him bee to thee as an Heathen and Publican Teacher It is most certain that an Excommunicate person was excluded out of the Synagogue till he repented but not out of the Temple therefore he was not to be held as an heathen in all respects for a heathen might not come into the Temple at all because they were uncircumcised and unclean Act. 21. 28. Ezek. 44. 7. Numb 19. 20. but they might come into the Synagogue if they pleased and so might not an Excommunicate person till he had repented and were released of his Excommunication but yet that Excommunicate person being circumcised and ceremonially An Excommunicate person a Publican might go into the Temple but an heathen might not cleansed might come into the Lords Temple though not without some note of shame because he must turn towards the left hand and it is evident that our Saviour did find the blind man after his Excommunication in some part of the Temple as Ioh. 9. 35. compared with the sequel of Christs speech in the porch of the Temple doth shew Ioh. 10. 21. 23. and it is evident that a Publican might also go into the Temple to pray Luk. 18. Again the Iews were forbidden to have communion by eating and drinking with Heathens Act. 10. but with Publicans they might eat and drink as we may see by our Saviours practise Mat. 9. 10 11. and 11. 19. though the blinde Jews did superstitiously hold it unlawful to eat and drink with Publicans Sch. Some Divines do think that the punishment of cutting off so often threatned in the Levitical Law for several transgressions against the Levitical Law was nothing els but Excommunication Teacher There is a wide difference between that punishment and excommunication for the Hebrew Doctors do expound this Cutting off in the Levitical Law to mean nothing else but Gods cutting men off by an untimely death if their sin were secret but if their sin were known and witnessed to the Elders of the Sanhedrin then they did punish the said sinner according to the nature of the sinne all circumstances considered some of those sinnes which God threatens with cutting off they did punish with death and others they punished with scourging or with Excommunication in the place of scourging but in case men did those sins ignorantly they appointed such to bring their sacrifice of Attonement to the Priest to be offered on the Lords Altar vid. Ains in Gen. 17. 14. Exod. 12. 15. 19. and 31. 14. Levit. 7. 20. 21. 25. 27. and 17. 10. and 20. 35. and 22. 9. Numb 9. 13. Therefore seeing some of those sins were punished with death this phrase they shall be cut off doth not point out unto us the

safely gathered that the Iews had abundance of synagogues in all the hundred twenty and seven Provinces of Ahasuerus Dominions And we may guess they began to build synagogues in the time of the Babylonian Captivity for Christ did procure favour for the poor captives at the hands of the Babylonian Emperors as well as of the Persian by many stately passages of his wise providence For about the fifth yeer of Nebuchadnezar he caused Daniel to be advanced into the Kings favour by giving him skill The provident care of Christ for speedy spreading of particular Christian Churches into all parts of the world doth mightily appear by his dispersing the Iews into sundry heathen Countries to have Synagogues and to get Assemblies before-hand fit for the Apostles and Disciples of Christ to preach the Gospel to to tell and to expound Nebuchadnezar's dreams and then he procured them another new favour by delivering the three noble Martyrs out of the fiery furnace Thirdly Daniel obtained another new favour of Darius Madai fellow in government with Cyrus when Christ did so miraculously deliver him from the power of the ●ungry lyons Fourthly Christ caused Ester and Mordecai to be highly advanced into favour with Ahasuerus and with Darius Artaxerxes his son and thus it pleased Christ by these stately passages of his providence to procure favour for all the Iews in general that were dispersed into several heathen Countries for the building of synagogues for the free exercise of their Religion And though Haman plotted the overthrow of their Religion yet through the wise providence of Christ to whom the Father gave all authoritie and power Haman was overthrown with all his Amalakite party who had determined the death of the Iews in every Province Then the fear of the Iews fel upon the Heathens and many heathens became Proselites Ester 8. 17. that is to say they did associate themselves with the Iewes to worship God with them in their synagogues And thus the Lord Christ by these stately passages of his providence did promote some of the Iews to special favour with the heathen Emperours by whose favour the rest obtained favour for the erecting of synagogues and for the exercise of their religion in all Countries Nay It appears to me that the Iews began to have and build synagogues in heathen Countries in the dayes of Nebuchad-nezar and in the time of Ieremies preaching for he and Ezekiel did assure them that Nebuchad-nezar should conquer the land and lay it wast for seventy years thereupon many Godly Iews did sell their estates and flee away as they could get opportunitie into divers heathen countries aforehand either unto Babel before they were captivated or else into some of those hundred twenty seven Provinces above-mentioned even as Elias fled from the face of Iezabel so did many Godly Iews flee from persecuting Princes Priests and Prophets into divers heathen countries for safety for God had his out-casts that did hide themselves from the evil day Esa 16. 3. 4. Ier. 40. 11 12. and 43. 5 6 7. and 44. 14. Ezek. 7. 12. and of the number of these out-casts they might well be who had and built synagogues in Corinth and Rome and other remote parts as Mr Broughton thinks in Lam. 1. 3. And Christ Iesus did provide by his special providence that these synagogues should be made famous and eminent for learning and Godlines in all heathen Countries for many heathens were affected to religion and became Proselites and many did accompany the Iews that returned with Zorobabel that could not discerne their fathers house whether they were of Israel or no Ezra 2. 59. 60. and by this quaere into their genealogy it appears that the rulers of the Iews did conceive that there were some heathens among them that had been so long joyned to their Church that they could not finde out their pedigree whether they were Israelites or no. And though forty nine thousand Iews returned at the first Ezra 2. and many after yet many thousands did continue in all Nations and did exercise their Religion in particular Church-assembies which Church is continued till the Gospel of Iesus Christ was preached among them as in Babylon they had a synagogue if not more then one for the Apostle Peter neer 500. years after converted many souls to Christ there and dated his first Epistle from thence 1 Pet. 5. 13. 2. Jesus Christ did still more and more disperse the Jewes after the Chaldean and Persian times by the interchangeable wars that continued long between the Seleucidae and the Lagidae the two legs of the Image Dan. 2. for the seat of their war was for the most part in the land of Canaan and in the Countries adjacent And when the Celeucidae prevailed they led captive many Jews into the Easterne and Northern parts But when the Lagidae prevailed they led many Jews captive into Egypt and the parts adjacent And thus Christ the Lord used these Tyrants as his instruments to disperse the Jews all the world over to build Synagogues for the exercise of Religion and for the instructing and converting of many heathens and for the use of the Apostles and of other Apostolick men that by this means they might have a free and ready entrance to preach the Gospel to the conversion of many ten thousands both of Jews and Heathens And thus the Lord Jesus did before-hand prepare a way for the ready preaching of the Gospel all the world over and then when he was ready to leave the Apostles behinde him he commanded them to go unto all Nations to teach and baptize them into the Name of the Father of the Son and of the holy Ghost Mat. 28. And Paul himself was so industrous that he did quickly make the word of God to abound from Ierusalem to Illyricum and also to Rome Rom. 15. 14. for he found ready to his hand many Synagogues in all places where he came when he came first to Damascus he found Synagogues there Act. 9. 2. 20. and at Salamis Acts 13. 5. at Antioch in Pisidia chap. 13. 14. at Iconium chap. 14. 1. at Thessalonica 17. 10. at Athens chap. 17. at Corinth 18. 4. at Ephesus chap. 18. 19. at Philippi there was a place for publique worship chap. 16. 13. and by the opportunitie of these Synagogues Paul had a ready entrance to preach the Gospel every-where to the conversion of many ten thousand Iews Act. 21. 20. The Lord Iesus Christ by the seven eyes of his providence prepared these Synagogues by dispersing the Iews all the world over to build them for the preservation of Religion and for the spreading thereof and then the Lord did also make a gracious promise to the Iews that went into dispersion that they should honour him by setting up his pure worship in all those heathen countries where they were captived Ezek. 6. 8. 9. 10. Zac. 10. 9. Ezek. 11. 16. and 12. 16. and this prophesie was fulfilled by the Iews practice of Religion

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