THE JEWS Synagogue: OR, A TREATISE CONCERNING The ancient Orders and manner of Worship used by the JEWS 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 Customs.  
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 Bellamy, and are to be sold at his shop at the three golden Lions in Cornhill near the Royal Exchange. 1652.   

To the Christian Readers of great BRITAIN.  
CHristian Reader, all the Authors that I have read about the discipline of the jews Synagogues, have mixed many of the Jews 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 aim 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 jesus Christ at this day.  
But my apprehensions are otherwise: for I conceive that jesus 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 Apostasy.  
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 alleged 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 jesus Christ. Amen.   

A Table of some chief Heads.  

Chap. 1. That the Jews Synagogue-Assemblies were true visible Churches of Jesus Christ.  
1 THe Jews Synagogues were particular Churches of Jesus Christ, pag. 1.  
2 Their national Church-worship was not sufficient of itself to preserve the truth of Religion among them: But their Synagogue-worship was sufficient without their national worship, both when they lived in the wilderness, 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 appear by his dispersing the Jews 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 jews Synagogue, did not presently separate themselves from the jews Synagogues, to make particular Churches by themselves, until the Synagogues did first persecute them for their faith in Christ crucified. 15  
6 jesus Christ did ordain that the place of his particular Church-meetings should be conveniently seated in some convenient distance from every one's 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 kind of worship which Christ ordained to be used in their synagogue-assemblies, was prayer and preaching, without any levitical ceremony. 18  
9 They used to keep weekly Lectures in their synagogues. 21  
10 How the jews received Heathens to be members of their Nationall Church, and of their particular synagogue also. 21  
11 The judges of their Sanhedrims were the Elders of their national Church, 22  
12 In their synogogues they observed days of public fasting upon occasion of any distress 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 levitical worship was lawful to be used in their synagogues. 25  
15 What officers the jews 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, than 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 jewish 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 Jews 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 Jews Synagogue Discipline was sometimes dependent, and sometimes independent. 38  
2 In heathen countries every Synagogue had a general licence 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 jesus Christ first constituted the Sanhedrim government. 42  
6 The high Sanhedrim ordained all the other Sanhedrims. 43  
7 To sit in Moses Chair, is to judge according to Moses Laws. 46  
8 The Elders of the Sanhedrim were the general Elders of the Church, and therefore they had power to deal in all matters of Religion, as well as in civil causes. 47  
9 The High Sacrificer was not the chief 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 Wilderness. 53  
11 In what cases the Elders of the Sanhedrim did excommunicate. 55  
12 An excommunicate person and a publican might go into the Temple, but an heathen might not. 58  
13 What kind 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 do make an universal 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 the breeding of a succession of able Men for Pastors, Teachers, Elders, Judges, etc. to the World's end.  
1 Christ hath ordained Schools of learning for the continual raising up of Pastors, Teachers, and Elders for the good governwent of the Church and Commonweal 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 JEWS SYNAGOGUES, Proving that the Jews Synagogue-Assemblies, were true visible Churches of JESUS CHRIST: With some other miscellaneous Observations about their Discipline.  

CHAP. I. That the Jews Synagogue-Assemblies were true visible Churches of Jesus Christ.  Scholar, Teacher. 
WHether were the Jews Synagogues particular Churches of Jesus Christ or no? 
The jews Synagogues were particular Churches of jesus 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 national-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 spoke 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 Father's 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 thyself 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 wilderness, by going before them in a cloudy pillar by day, and in a fiery pillar by night, until 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 wilderness, 1 Cor. 10. 4. Therefore it follows 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 several 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, Leu. 23. 1, 2, 3. Jehovah spoke unto Moses, saying, Speak unto the sons of Israel, and say unto them, etc. and in verse 3. he saith thus, Six days shall work be done, but in the seventh day shall be a Sabbath of Sabbatism, a convocation of holiness, ye shall not do any work, it shall be a Sabbath to jehovah 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 public worship. And so it was Christ also, that bad Moses to set the judicial 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 gross 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 gross 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 settled 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 expressly commanded to be observed every Sabbath, or seventh Day through all the year, even during the time of their travel in the wilderness; therefore this Convocation cannot be understood of their general Church-Convocations: for their general festival Convocations were commanded to be observed only three times in the year: neither were they bound to observe their festival Convocations in the time of their travels in the wilderness, but the observation of those Convocations were adjourned until they were settled in rest, in the Land of Canaan, Numb. 15. 2.  
Secondly, this Convocation of holiness, Levit. 23. 3. Differs from their National-Convocation in respect of place, because their National-Convocation was commanded to be observed only before the Tabernacle or Temple, which place was a great way off from the most part of their dwellings, after they were settled in Canaan. But this Convocation of holiness, in verse 3. is at hand, and therefore it is commanded to be observed in all their dwellings; that is to say, not far off, but nigh to every one's dwelling, so that all sorts of persons might resort thither with ease, every Sabbath or seventh Day, without breaking the rest of the holy Sabbath by long toil of travel; for the Text saith plainly, Ye shall not do any work, it shall be a Sabbath to Jehovah, in all your dwellings; but if all the twelve Tribes had been commanded to repair to the Tabernacle, or Temple every Sabbath or seventh Day, they must have toiled hard, and so have broken the rest of the holy Sabbath.  
Therefore seeing this Convocation in verse 3. is so expressly limited. 1. To the time of the Sabbath or seventh Day. And 2. to the place of their dwellings; that is to say, in a convenient nigh distance to their dwellings. It doth necessarily follow that this Convocation of holiness spoken of in verse 3. must needs be understood only of their particular Church-Assemblies, which Christ ordained as well as their general Church-Assemblies.  
It is said in Psal. 87. 2. That Jehovah loveth the Gates of Zion, above the dwelling places of jacob.  
That is to say, Christ did more delight to manifest his visible Presence in the Cloud of his presence, between the Cherubin upon Mount Zion, then in their Synagogue-Assemblies: but he did graciously bless their Synagogue-Assemblies with his Spiritual presence to the conversion of souls, as he did the place of his visible presence in Mount Zion.  
But I chief allege this place in Psal. 87. to note out unto us, that their particular Church-Assemblies, were called the dwelling places of jacob, because they were many, and conveniently dispersed in all the Towns and Villages of Israel.  
Secondly, if Jesus Christ had left his people to their own liberty and discretion, whether they would have met together in particular Church-Assemblies, to worship him every Sabbath or no, all the while they were in their travels in the wilderness, which was for the space of thirty eight years together; Then doubtless they would have used that liberty to the increasing of Idolatry, and profaneness, as experience doth teach us in all places where the strict exercise of God's worship in particular assemblies hath been neglected; and then the generation that entered into Canaan, would have been worse than those that came out of Egypt, but they must be better instructed before they could enter into Canaan; therefore there was a necessity that Jesus Christ should enjoin them to observe particular Convocations of holiness, by particular Church-Assemblies every Sabbath or seventh Day, even whiles they were in their travels in the wilderness.  Sholar, 
What other proof have you to confirm this Tenent, that the jews Synagogues were particular Churches of jesus Christ?  Teacher, 
The truth of this Tenent doth further appear by the term Church, and the term Synagogue, which are used as terms convertible or synonimas.  
First the Apostle james calls a Christian Church a Synagogue, james 2. 2. If there come saith he, unto your Synagogue, a man with a gold ring, etc. Here the term Synagogue, in the singular number is put for Synagogues in the plural number; for james writes not to one particular Church or Synagogue only, but he writes to the converted jews of the twelve Tribes which were dispersed into divers heathen Countries, james 1. 1. For they had Synagogues in every heathen Country, and they had many godly Christians that still lived with them, though some were separated into particular Churches: james saith to them all in general as if he spoke to one particular Church meeting, etc.  
Secondly, David calls the Jewes-Synagogues by the name of Churches, as M. Ainsworth noteth in Psal. 26. 12. In the Churches, saith he, will I bless thee: And again David doth exhort all the faithful to bless God in the Churches, Psalm. 68 26. That is to say, in their particular Synagogue-meetings: so then by the Testimony of james and David, it is evident that the term Church, and the term Synagogue, are terms convertible or synonimas.  
Thirdly, The seventy do make the term Church, and the term Synagogue to be Synonimons. These seventy Translators were Jews, and therefore in reason were able to render the Hebrew word Kahal (which we translate Church) in a right sense; and they translate Kahal seventy times by Ecclesia, and thirty seven times by Synagogue: as Kirkerus in his Hebrew-Greek Lexicon doth note it to our hands.  
Fourthly, The Prophet lamenteth, that the enemy had burned all the Synagogues of God in the land, Psal. 74. 4. 8. The Prophet calls them the Synagogues of God, because they were appointed and ordained by Jesus Christ, for the use of his public worship every Sabbath day.  
Hence it follows, that if any of the Jewish Synagogues in the days of the Apostles did embrace the Gospel, they might well be called a Christian Church, without any alteration of their Discipline; as the whole Synagogue of Antioch in Syria did: (for I believe there was a Jewish Synagogue in that City, because there were many Jews there, though the term Synagogue be not expressed in the text) For as yet the Apostles preached to the Jews only: Acts 11. 29. and therefore that Synagogue might well continue in the same order of Discipline as it stood before: and why should it be thought a thing incredible, that a whole Synagogue might not be converted by the preaching of the Gospel, as well as whole Families; seeing the Jews of this Antioch, did not oppose the believing Grecians, as the malignant Jews of other Synagogues did? we never read of any opposition that this Church or Synagogue made against the Gospel, except by some Jews that came from Judea, and taught the Brethren, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved. Acts 15. 1. Neither do we read of any separation that Christians made from this Synagogue, as they did from other Synagogues when they were persecuted. Therefore I conceive all the Jews of this Synagogue were converted in general: and this Synagogue was first called a Church of Christians. Acts 11. 26. and yet there were synagogues in Judea, Galilee, and Samaria, that were called Churches before this: Acts 9 31. but they were not wholly converted to Christianity, as this synagogue of Antioch was: some godly converts there were in these synagogues by the ministry of John Baptist, and of Christ, who had some rest from persecution, at the time of Paul's conversion; but not separated Christian Church was established as yet, except the Church at Jerusalem, Acts 1. 15. and except this synagogue of Antioch.  
5. When Paul was sent with letters from the high Priest, to persecute Christians that as yet continued in synagogues; he was converted as he was going to persecute the Christians that were in the synagogue of Damascus; whereupon he preached Christ in the synagogue of Damascus, and then he preached Christ also in the synagogues of Arabia, for three years together, before he consulted with any of the Apostles, Acts 9 1. 20. Gal. 1, & 2. Then had the Church's rest, throughout all judea, Galilee, and Samaria. Acts 9 31. These Churches can be no other but the synagogues of those places where divers of them were converted to Christianity by the preaching of john Baptist, and by Christ and his Apostles, where they yet continued: For I find no particular Christian Church established as yet, but the Church at Jerusalem and at Antioch, as I noted above. In one place Paul saith that He persecuted the Church of God extremely, and wasted it. Gal. 1. 13. but in Acts 22. 19 he saith, He prisoned and beat in every synagogue, them that believed in Christ. Therefore the Jews synagogues may well be called particular Churches of Jesus Christ.  Scholar. 
Some learned men do affirm, that the jews Synagogues were no true Particular Churches of jesus Christ, because they wanted one of the essential marks of a true Particular Church: For according to the opinion of sundry learned Divines, a true Church must have three marks that are essential to the completing of a true Church. First, The preaching of God's word by a chosen Officer. Secondly, The right administration of the Sacraments. Thirdly, the power of Discipline: Now it is evident that the Synagogues wanted the use and practise of the two Sacraments, which were in ordinary use before the coming of Christ. Therefore they were no true Churches of jesus Christ.  Teacher. 
This is a hard saying, to condemn the Jews synagogues, as no true Churches of Jesus Christ, because they did not Administer those Sacraments, that were in ordinary use among the Jews. If there can be no true Church of Jesus Christ without the Administration of the ordinary Sacraments, than those Christian-Assemblies were no true Churches of Jesus Christ, which were often Congregated at Amersham, and in other parts in England, in the days of Henry the eight, to hear the Word of God read and expounded, by the ablest Christians they would choose out among themselves: for I conceive they did many years meet together to hear the Word of God, without the use of the Sacraments, and without the use of any settled Discipline, excepting the use of such private reproofs, as they in godly wisdom did give to one another for the reformation of sinful misdemeanours: though I grant that such Assemblies had the use of the Sacraments, and of Discipline also in the days of Queen Mary, but not in the days of King Henry the eight, that I can find recorded in any story; and yet I conceive there were many true particular Churches of Jesus Christ in those days. Therefore I conceive that in time of persecution, where ever a company of godly Christians did use to assemble upon the Lordsday to hear the Word of God preached by one of the most ablest chosen men among themselves, they were to be esteemed as a true particular Church of Jesus Christ, or else I fear we shall hardly find any true Church of Christ in the world, for many years together in the height of Popery.  
Therefore notwithstanding this Objection, I conclude that the Jews synagogues were true Churches of Jesus Christ, as long as they had the use and exercise of the Word preached among them, though they wanted the use of the ordinary Sacraments in their synagogues, and yet I suppose they circumcised in their synagogues, for they came to the Administration of that seal of the Covenant in a public manner, as Learned Divines think, Luk. 1. 59  Scholar, 
I confess that the jews Synagogues have been of excellent use from ancient times: but I have formerly thought that these Synagogues had been erected at the first, by the voluntary care of their godly Governors: and not by Divine Institution of jesus Christ.  Teacher, 
I have sufficiently proved from Levit. 23. 3. that synagogue-worship was not first erected by the voluntary care of godly Governors, but by the special appointment of Jesus Christ: and it is most like that synagogue-worship was ordained by Christ from the beginning of the world: for they did sanctify the Sabbath by particular Church-Assemblies, whilst they lived in Egypt long before they came into the Wilderness: for the Angel of God's presence said thus unto those that went out to gather Manna upon the Sabbath (before they came to Mount Sinai, and therefore before the Law given at Mount Sinai) How long will ye refuse to keep my Commandments, and my Laws? Exod. 16. 28. From this text it is evident, that Jesus Christ had given them a commandment and a law, for the public sanctifying of the holy Sabbath, before he gave the ten commandments at mount Sinai: and therefore he had instructed them in the observation of their festival sabbaths; for he did not require them to observe their festival sabbaths while they were in their travels in the Wilderness, but he adjourned the observation of their festival sabbaths, until they were settled in rest in Canaan, Numb. 15. 2. and therefore after Christ had commanded the Tabernacle to be twice erected in the Wilderness, for the place of their National Church-Assemblies, and after that he had declared the Ordinances thereof (which was done in the second year after their coming from Egypt) then, immediately after the Tabernacle was folded up again, 38. years together, as M. Ainsworth observed, Numb. 2. In all which space, they did not observe any of their festival sabbaths, except the Pass-over once only, in the second year after they came out of Egypt. Num. 9 And yet in all this 38. year's space, the Angel of God's presence did not leave them to their own liberty, whether they would observe the sabbath by an holy convocation or no: but he did straight charge them to observe that day with an holy convocation in all their dwellings; they might not omit this holy convocation every seventh day in all their dwellings; though they must omit the observation of all their festival sabbaths for 38. years togethers: If they had neglected their Particular Church-Assemblies, as they did omit their National Church-Assemblies, for 38. years together, doubtless Religion would have perished from among them.  
Yea, after they did enjoy their National Church-Assemblies 
Their National Church-worship, was not sufficient of itself to preserve the truth of Religion among them. But their Synagogue worship was sufficient without National worship, both when they lived in the Wilderness, and when they lived in heathen countries.  in the land of Canaan three times a year, Religion would have perished among them, if it had not been for this command of Christ, to observe those particular Church-Assemblies in all their dwellings.  
And this is evident, by considering the defects that were in their National Church-worship: 1. In regard of Persons. 2. Of Place. 3. Of time.  
First, Consider the Persons that were enjoined to be present at their National Church-Assemblies; and they were but some part of those persons that were to be instructed in Faith and Holiness: For neither bondmen, nor women, nor children, were bound to be present at any of their National Church-meetings, only men that were free, were commanded to meet three times a year : vid. Ainsw. on Exod. 23. 17. Therefore their National Church-Assemblies, were never intended by Christ as the chief means to train up all sorts of Persons in faith and holiness.  
2. Consider the place that the Son of God appointed for their National Church meetings, and that was set but in one of their Tribes, which the Lord would choose; therefore all sorts of persons could not come thither every sabbath day, in regard of the length of the way; for the place was a great way off from most of their dwellings. Therefore the most men could not come thither every sabbath, especially if any infirmity were upon them; and if it had been possible for all sorts of persons to assemble every sabbath unto the Lord's Temple, yet so great a multitude could neither hear the voice of the Priests, nor yet see the public sacrifices with their eyes; and in that regard, every one that resorted to the National Church-Assembly, were commanded by Christ to bring their own private sacrifice over and above the public, and not to come before the Lord empty. Deut. 12.  
Therefore the place of their National Church meetings, was never intended by Christ, as the only Church meeting of the Israelites, for the training up of all sorts of persons every seventh day in faith and holiness.  
3. Consider the time of this National Church-worship, and that was commanded to be done, (not every sabbath or seventh day) but only three times a year, Exod. 23. 14. 17. Leu. 23. Therefore it must needs follow by necessary consequence, that this National Church-Assembly, was never intended by Christ as the only Church-meeting for Israel: and therefore Christ must needs establish some other particular Church-meetings for holy convocations in all their dwellings, to be observed every seventh day, as the most constant and familiar way and means for the education of all sorts of God's people in faith and holiness: and what other particular convocations could Israel have in all their dwellings, but their synagogue-assemblies, whither all sorts of people might easily resort every sabbath? Bondmen as well as Freemen; Children as well as the most Ancient; womans as well as Men; Proselytes as well as Israelites; yea Heathens might come thither to be instructed, though they might not come into the holy Temple. And these holy convocations in all their dwellings, were commanded to be observed in the Wilderness, while they were in their travels, as well as in the land of Canaan when they came thither. Yea they observed these particular Church-Assemblies in all Heathen Countries, when they were in dispersion. Christ did not leave them in any place of their captivity, free from the observation of the holy sabbath, in the best manner they could attain; but he did fully free them from all their National Church-worship when they were in captivity in heathen countries: but he commanded them to observe his National Church-worship, but only in that particular place which he had chosen in the land of Canaan, and not in heathen Countries, nor in the Wilderness.  
From the due consideration of these three circumstances, the Angel from whom Moses received lively Oracles, doth plainly show unto us, that there was an absolute necessity why he must distribute the National Church of the Jews, into particular Church-Assemblies, in a convenient distance among all their dwellings, for the better instruction of all sorts of people, every sabbath or seventh day, in faith and holiness.  Scholar. 
I confess you have given me good satisfaction in this point: I do conceive that Christ did distribute the National Church of the jews into sundry particular Churches, in a convenient distance among all their dwellings, for the better instructing of all sorts of people every sabbath in faith and holiness; not only in Canaan, but in the Wilderness, and in all places of their dispersion; by means whereof they did preserve the truth of Religion, till the coming of Christ, better than the jews did in Canaan, where they did for the most part enjoy the free use of their National Church-Worship. And Christ did much honour these dispersed Synagogues, with the conversion of many ten thousand souls, both of jews and Heathens, by sending abroad his Apostles and Disciples, to preach the glad tidings of the Gospel among them.  Teacher. 
I am glad that you are now satisfied that the jews synagogues were established by Christ as his particular Churches: now seeing you grant their synagogues to be true Churches, you must allow their Discipline to be according to the mind of Christ: and indeed Christ did highly honour this point of Discipline among them, in that their Officers did so freely give way to the Apostles and Disciples to preach in their synagogues. This freedom and liberty was a commendable custom among them, and it was well rewarded with plentiful preaching, and conversion of souls all the world over.  Scholar. 
In what parts of the world had the jews liberty to have or build Synagogues?  Teacher. 
The jews were scattered abroad into the four winds of heaven, by the just anger of Christ for their Apostasy, but in the midst of wrath he remembered mercy; for at last he gave them favour in the sight of all Nations, to have and build synagogues for the free exercise of their Religion.  
As for example, in the days of Ahasuerus the Persian Emperor, 
The antiquity of Synagogues in heathen Countries.  Haman did inform the King that there was a people which were dispersed in all his Dominions (which was an hundred twenty and seven Provinces) that had laws differing from all Nations, and differing from the King's laws, and he persuaded the King it was not fit for him to suffer them to live. Est. 3. 8. Now if Haman had been asked what laws had the jews differing from all Nations, and differing from the King's laws? I believe he could have found no other laws peculiar to them, and differing from other Nations, but the laws and Ordinances of jesus Christ, which they publicly preached and taught in their synagogues every sabbath, in all the said hundred twenty and seven Provinces. From this accusation of Haman, it may be safely gathered, that the jews had abundance of synagogues in all the hundred twenty and seven Provinces of Ahasuerus Dominions.  
And we may guests, 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 year of Nebuchadnezar, he caused Daniel to be advanced into the King's 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 jews into sundry heathen Countries, to have Synagogues, and to get Assemblies beforehand, 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 hungry lions. 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 jews 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 authority and power) Haman was overthrown with all his Amalakite party, who had determined the death of the jews in every Province. Then the fear of the jews fell upon the Heathens, and many heathens became Proselytes, Ester 8. 17. that is to say, they did associate themselves with the jews, 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 jews to special favour with the heathen Emperors, 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 jews began to have and build synagogues in heathen Countries in the days of Nebuchad-nezar, and in the time of jeremies preaching, for he and Ezekiel did assure them that Nebuchad-nezar should conquer the land and lay it waste for seventy years, thereupon many Godly jews did sell their estates and flee away, as they could get opportunity into divers heathen countries aforehand, either unto Babel before they were captivated, or else into some of those hundred twenty seven Provinces , even as Elias fled from the face of jezabel, so did many Godly jews flee from persecuting Princes, Priests and Prophets into divers heathen countries for safety; for God had his outcasts that did hid themselves from the evil day, Esa. 16. 3. 4. jer. 40. 11, 12. and 43. 5, 6, 7. and 44. 14. Ezek. 7. 12. and of the number of these outcasts 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 jesus did provide by his special providence, that these synagogues should be made famous and eminent for learning and Godliness in all heathen Countries, for many heathens were affected to religion, and became Proselytes, and many did accompany the jews that returned with Zorobabel that could not discern their father's 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 jews did conceive that there were some heathens among them that had been so long joined to their Church, that they could not find out their pedigree, whether they were Israelites or no. And though forty nine thousand jews 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 jesus Christ was preached among them: as in Babylon, they had a synagogue, if not more than one: for the Apostle Peter (near 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 Jews, 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 Country's adjacent. And when the Celeucidae prevailed, they led captive many Jews into the Eastern 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 Apostolic 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 beforehand prepare a way for the ready preaching of the Gospel all the world over: and then, when he was ready to leave the Apostles behind him, he commanded them to go unto all Nations, to teach and baptise 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 jerusalem 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 public worship, chap. 16. 13. and by the opportunity of these Synagogues, Paul had a ready entrance to preach the Gospel , to the conversion of many ten thousand jews, Act. 21. 20. The Lord jesus Christ by the seven eyes of his providence, prepared these Synagogues, by dispersing the jews 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 jews 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 prophecy was fulfilled by the jews practice of Religion, in one hundred twenty and seven Provinces, Ester 3. 8. 1 Pet. 1. 1. jam. 1. 1. Acts 2. 5. and 21. 20. And Christ did honour these dispersed jews by sending his Apostles to preach in their Synagogues, and by dedicating a great part of the New Testament to the faithful that lived among them; for Peter wrote two Epistles to them, and james wrote an Epistle to the twelve Tribes that were in dispersion, and john wrote several Epistles to them, and Paul wrote an Epistle to the Hebrews in general.  Scholar. 
You have spoken much of the free liberty the Apostles had to preach in their Synagogues, but they did often find 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 holiness?  Teacher. 
In this case the Apostles were forced to separate the believing Christians from the malignant of the Synagogue, and 
Those Christians that were first converted by the Apostles in the jews synagogue did not presently separate themselves from the jews synagogue to make particular Churches by themselves, until the synagogues did first persecute them for their faith in Christ crucified.  they appointed them to meet together in some convenient place, as a Christians Church upon every Lord's day. As for example, when the malignant Synagogue of Corinth did persecute the believing Christians that were converted among them, than the Apostles did separate them from the malignant Synagogue, and then they kept Church-meetings in the house of one justus, Act. 18. 7. But the greatest part of these Converts were the Proselytes of that synagogue, 1 Cor. 12. 2. Act. 18. 4. and many of them were jews also, for the incestuous person was a jew, 1 Cor. 5. 1.  
2. The believing Christians of Ephesus did separate themselves from the malignant synagogue, and they kept their Church-meetings in the School of one Tyrannus, Act. 19 9 10. and these Converts were part jews and part Gentiles.  
3. The believing Christians in Thessalonica did separate themselves from the persecuting synagogue, and joined themselves in company with Paul, Act. 17. 4. 5. they kept their Church-meeting in the house of jason, and part of this Church were jews, but the greatest part were heathens, 1 Thess. 2. 14. and I think, all the jews synagogues in all the parts of their dispersion had many Gentiles that were joined to their synagogues, as Proselytes, 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, than it stirred up many jews 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 believing part held the unbelieving 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 erewhile 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 easy and familiar access of all sorts of people every sabbath: but how far off, or how nigh this place of worship must be from every one's 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 holiness in all your dwellings, Levit. 23. 3. Hence 
jesus Christ did ordain that the place of his particular Church-worship should be 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 toil; 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 conveniency of place, in Exod. 16. 29. Let no man go 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 public place of God's worship, upon the sabbath. But still the distance is not expressed, therefore it is left to the wisdom of Godly superiors to set down some convenient order therein: Therefore these commands of Christ do 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 God's worship, which are not expressed, but are left only to the Godly wisdom of superiors 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 one's 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 day's journey was common among the Jews: and in this sense Luke doth Thalmudize, saying, that mount Olivet was a sabbath day's 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 men's dwellings that they cannot come thither on the Lord's day, unless they travel and toil for it three or four miles together, by means of which travel they are more fit to sleep at God's worship then to attend it as they ought to do.  
But in case no good preaching be to be had near to every one's 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 conveniency must give way to the point of necessity, as in the days of Christ, they flocked to his Ministry 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 God's public worship? would you have them to forsake the place of their habitation where their inheritance lies, or where the means of their livelihood lies, to dwell in a near distance to the meetinghouse?  Teacher. 
Either they ought to remove nearer to the place of public worship, or else they ought to provide a place for public worship near unto their habitations. The Hebrew Doctors 
If ten men of Israel did live remote from any synagogue, they must prepare a New Synagogue nigh to their dwellings.  did wisely labour to stop this objection, and therefore they decreed, that where ever Ten men of Israel did live but above a mile from any synagogue, they should prepare them another house for prayer, wherein they might assemble at all times of prayer. And in Cities they compelled the Citizens to build them a synagogue, and to buy them a book of the Law, Prophets, and Scriptures. And it is evident that the Jews built synagogues in every small place, And it is recorded by the Hebrew Doctors, that the Jews had of old four hundred Schools and Synagogues within the City Jerusalem, besides what they had in other Cities and Towns, through all the Tribes in Canaan, and through all heathen Country's whither-so-ever they were carried captive: in all places they did exceedingly multiply synagogues and schools of learning, as the chiefest Nurseries of Religion. See Ains. in Levit. 26. 31.  Scholar. 
What kind of worship did the Lord ordain to be used in their synagogues on the sabbath?  Teacher. 
The Apostle james▪ doth tell us that Moses had of old time in every City, them that preached him, being read in the synagogue every sabbath, Act. 15. 31. and Paul doth tell us that 
That kind of worship which Christ ordained to be used in their synagogue-Assemblies was Prayer and Preaching, without any Levitical ceremony.  the Gospel was preached to the jews as it is unto us. Heb. 4. 2. Gal. 3. 8. Maymony doth testify, that Moses did appoint a certain portion of scripture to be read in their synagogue every sabbath throughout the year: and he doth tell us also, that Ezra did renew this custom, after their return from captivity of Babel: and that Lections of the Prophets were by him chosen out, in number and matter agreeable to the Sections of Moses. And the Rabbis do commonly make Ezra the Author of the Petaroths Distinctions, (not agreeing with Elias Levita,) which must needs be a long time before Antiochus Ephiphanes. They began to read their Sections and Lections in the feast of Tabernacles, and in a year they finished all. And after the reading of the Law and the Prophets, they that would (having leave of the Ruler of the synagogue) spoke upon those scriptures. And this custom was retained among them until the days of the Apostles, as Luke doth witness in Act. 13. 14, 15, 16. vid. H. Broughton in his lesser Consent before the Petaroth: and Mr Ainsw. in Gen. 6. 8.  
The place of their public worship they called Beth Hacktensen, The House of Doctrine: and sometime they named it The Place of Prayer, Act. 16. 13. by the term Prayer, they meant it was the place of God's public worship: They comprehended Preaching under the term Prayer, as we may see by Paul's action, because he preached in this place of Prayer, by whose preaching Lydia and her household were converted: and afterwards as Paul and Sylas were going to this place of Prayer a certain maid having a spirit of Divination, cried out, saying, These are the servants of the most high God, which show unto you the way of salvation. This Maid doth bear witness that Paul and Sylas did something else in this place, more than bare Prayer: for she doth affirm that they did show unto the people the way of salvation, by preaching jesus Christ in that place. Therefore this place was not only a place of bare Prayer only, but it was a place of Preaching also: and it is called The place where the women did meet: but it appears by vers. 40. that men also did meet in this place, for they are called the brethren: It is called the place where the women did meet, in honour of Lydiaes' conversion; but it was not a place for women only, for it appears by Neh. 8. 2. that men women and children, and all that could understand, did assemble themselves to the preaching of the word of God: all sorts of people might and must resort to worship God in their synagogues: even unclean persons as well as clean; and therefore the very lepers (which were the most contagious of all unclean persons) had a place by themselves in their synagogues, vid. Ainsw. in Leu. 13. 46. but no unclean person might come to the public worship of God into the holy Temple.  
So then their Synagogues were called the place of Prayer, by the figure Synocdoche, because Prayer was a principal part of that worship which was used there; Prayer was the beginning and ending of every duty. When they read the Law and the Prophets, they began and end with Prayer. But now the Jews have sophisticated the ancient gravity of this duty, for the Jew that now reads in the synagogue, gins with Praising God, who chose Moses and the Prophets, and delighteth in their most true words, likewise endeth with praising of God, who speaketh and performeth, saith and establisheth, so that no one word faileth: then he prays for the coming of Elias, and for the restoring of the pompous Kingdom of David by the Messiah. vid. H. Broughton, after the Petaroth in the Consent.  
But in the days of Ezra, this manner was more pure, for than they begun with solemn Prayer before they read the holy Scriptures, Neh. 8. 5. 6. and the King himself when he read the Law publicly in the seventh year in the feast of Tabernacles, he began with solemn Prayer, Deut. 31. 10, to 14. And the Hebrew Doctors say, that when the King was to read the Law publicly, they blew Trumpets through all Jerusalem, to assemble the people: and they set up a Pulpit of wood, and set it in the midst of the Court yard, and the King went up, and sat thereon, that they might hear him read: and all Israel that went up to the feast, gathered round about him: and the Minister of the synagogue took the book of the Law, and gave it to the Ruler of the Synagogue and the Ruler of the synagogue gave it to the Sagan of the Temple, and the Sagan of the Temple gave it to the high Priest, and the high Priest gave it to the King, to honour him before the multitude. And the King took it standing, and if he would he sat down, and opened it, and blessed God: and after he had blessed God, he read until he had made an end; then he folded it up, and blessed God again after it: as the manner was to bless God in the synagogues. Both the reading and the blessing was in the Holy tongue. vid. Ains. in Deut. 31. 11. This Hebrew record I bring for this purpose, to show their ancient practice in blessing God, 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 bless 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 Sinai. 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 attentiveness 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 general Assembly, as it is written in vers. 11. When all Israel is come; but the unclean were not fit to come, because this general Church-Assembly was kept at jerusalem 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 only on the sabbaths, but also they kept Lectures therein upon the week days, for the better edification of God's people in faith and holiness. For when Paul and Barnabas had ended their preaching upon the sabbath at Antioch in Pisidia, than the Proselytes 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 days 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 doubtless 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 only upon the sabbath days, but also in the week days, 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 Proselytes into their Synagogues, What did they require of them to fit them to be Members? For divers Heathens became Proselytes, and joined 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 join with the Jews, 
How the jews 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 Proselytes, 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 jews to offer sacrifice, because they had no Sanctuary, there they received Proselytes into their synagogue, by the performance of the two first actions only, (and Women were received only by Baptism) and he that was baptised, was baptised in the presence of three, etc. And in the land of Israel, when any heathen man or woman came to join themselves to the Common-weal of Israel as a Proselyte, the Elders of the jews 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 jewish man or woman: If no such occasion were found against them, than they made known unto them the weightiness of the yoke of the Law, and the toil 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 steadfastly 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 days of David and Solomon: not in David's 
The judges of their Sanhedrins were the Elders of their National Church.  days, lest they should come of fear; not in Solomon's days, 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 days of David and Solomon, that joined 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 near 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 days of David and Solomon; being admitted only by Baptism, without Circumcision.  
Baptism was ever frequently used among the Jews, and doubtless it was in use from the beginning 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 pollution: as Jacob did, Gen. 35. and Christ commanded Moses to ordain the use of Baptism among his People, as a sign of their sanctification. But at the last, when Christ ended all the Typical Ceremonies; than it pleased him to retain the use of Baptism still, as the Sacramental Seal of our Justification; but he ordained it to be used in another form than it was before: For at first, every unclean person did baptise himself, but now he ordained it to be administered 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 adjoined 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 Ministry, preaching that the Kingdom of Heaven was come; he began to enter men into the said Kingdom by Baptism: 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 Baptism. john 1. 25. M. Broughton saith john was not astonishment to the Jews for his Baptism, but for his person only, 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 John's Disciples, and the Jews about purifying; that is to say, about the Jewish Baptisms, and John's Baptism, they made no opposition against John's Baptism, as a new upstart device of his own brain: john 3. 23. 25. but they approved the use of Baptism. 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 only, as it were hand over head: but they put them upon trial 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 only, as it is written, Deut. 33. 4. The inheritance of the Congregation of jacob: And unto any other that the Nations that willingly joined 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 Proselytes they were wont to be called Strangers within the Covenant, and Just 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 only 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 Baptism. Thirdly, By offering a Sacrifice. But in Heathen Countries it was testified by Circumcision, and Baptism only: and Women were received by Baptism only, as the badge of their repentance and new obedience.  Scholar. 
Did the jews practise public fasting in their Synagogues upon special occasions or no?  Teacher. 
I find by their Hebrew records, That the synagogues were careful to observe days of public fasting upon occasion 
In their Synagogues they observed days of public fasting, upon occasion of any distress that was upon them.  of any distress that did befall them. And they decreed that upon every Fastingday 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 City from after morning prayer, till midday; and they removed the stumbling blocks of transgressions, and did admonish, inquire, and search, concerning injurious persons and transgressors, and separated them; and concerning violent persons, to humble them; etc. vid. Ains. in Numb. 9 10. And we have an example of their practice in that Ester and Mordecai, with the jews 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 days of public 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 sickness 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 Alarm, until the distress be taken away. Vid. Ains. on Numb. 10. and in Exod. 5.  Scholar. 
Whether did the jews use any form of blessing in their Synagogues when they dismissed the people, or no?  Teacher. 
Yea, The Pastor of the synagogue used to dismiss the people with a grave and gracious blessing. Maymony saith, that 
How the blessing was pronounced in the synavogue 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 only (called elsewhere 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, Adonai, bless thee, and keep thee, etc. In this last sentence they alter the Original, for in the Original it is said, jehovah bless thee and keep thee. By this alteration, we may see how the Jews have fallen into blind superstition by not pronouncing the attribute jehovah; as if they could preserve this Name from pollution, more than the other Titles and Attributes of God, by exchanging jehovah for Adonai.  Scholar, 
Did the jews 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 a Porch like the Porch thereof, or a Court-yard like the Court-yard thereof, or a Table like the Table thereof, or a Candlestick like the Candlestick thereof, etc. Vid. Ainsw. in Levit. 19 30. Neither had the synagogues any thing to do with sacrifice, neither might they any more imitate Aaron's attire, than they might sacrifice there: and yet the Father of Rome doth counterfeit all, He will have a Candlestick, Cope, Linen-Garments, Precious-Stones, Mitre, Girdle, etc. He will have Sacrifice, Priest, and Altar, and jubilees, etc. and yet it was death for any in Israel to meddle with Levies proper duty; and now seeing his Office is quite extinguished, it is a most high contempt of God to revive it by imitation from man's brain; and therefore such Reformed Churches as retain any of these Popish Jewish Rites, ought speedily to repent and reform, or else God will surely purge them by sharp trials, to provoke them to repentance and reformation.  Scholar. 
What Officers had the jews in their Synagogue?  Teacher. 
They had Zeliach Zibbur, as their chief Officer for teaching, and they had Archysynagogus as their chief Elders for ruling: and doubtless they had more Elders than one in the most 
What Officers the jews had in their Synagogues.  of their synagogues: For the synagogue at Thessalonica had two ruling Elders, which were both converted by Paul's ministry: and it seems that every Synagogue used to have more ruling Elders than one: vid. Mark 5. 22. For they were Judges in causes criminal, and in all Aristocratical Governments one man is no man, as the Greek Proverb is.  S. 
Why did they call the Teacher of the Synagogue Zeliach Zibbur?  Teacher. 
To denote the quality and dignity of his Office; for Zeliach Zibbur doth signify the Angel of the Congregation, or the Angel of the Church, as the Thalmud speaketh: and our 
Why they called the Pastor of their syvagogue Zeliach Zibbur.  Lord in imitation of the Hebrew Doctors, bade John write to the Seven Angels of the seven Churches of Asia. And the Scripture doth often call eminent Persons Angels; as for example; The Prophets, are sometimes called Angels, judg. 2. 1. 2 Chr. 36. 15. 16. Hag. 1. 13. sometimes Priests and Levites are called Angels; to dignify their Office (which was in a special manner to teach and expound the Law, Deut. 30. 13. Mal. 3. 7. And the Hebrew Doctors styled the King Zeliach Zibbur, when he did read the book of the Law before the people, in the seventh year, the year of release; and they gave him this Title, to dignify his person; and to dignify that religious action. Vid. Ainsw. in Deut. 31. 11. and M. Broughton in Apoc. 265.  
From these considerations it is evident, That the Hebrew Doctors gave this Title to the Pastor of the synagogue, the better to describe the excellency of his Office, and to teach him and the people what excellent qualities such Officers ought to have: For by this Title the people were directed how to make choice of a fit Teacher for their synagogue; namely, they were hereby directed to make choice of one that was learned, wise, and godly; that so he might answer to the dignity of his Title.  
Secondly, By this Title every Pastor was warned to behave himself suitably, both in their inward frame of soul, and in their outward deportment and behaviour: and doubtless, at the first, the people made choice of such as were grave in their outward attire and deportment: and therefore when Moses was so much favoured of Christ as to show him his glory, Exod. 33. Then Christ appeared unto him in the graceful form or habit of Zeliach Zibbur: Mamony saith, that Sheshinah (for so they called the Angel, the Redeemer) appeared unto Moses like to Zeliach Zibbur, clad with a robe: and in another place Maymony saith thus, that Moses saw him on the Red-Sea, like a mighty Warrior; but on Sinai clad like Zeliach-Zibbur, that is to say, in a graceful habit, like the Angel of the Church: ready to teach him the mysteries of the Law. Vid. Ainsw. in Exod. 33. 23.  Scholar. 
In what Language did Zeliach Zibbur read and expound the Scriptures to the people in their Synagogues in Heathen Countries?  Teacher. 
As long as the Hebrew Tongue was the common language of the Jews, they did all in the Hebrew Tongue; but when the Jews had lost the common use of it, not long after their 
In heathen countries, when the Hebrew Tongue ceased from common use, than Zeliaeh 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.  captivity in Babylon; then they used to read the Text only in the Hebrew Tongue, and made their expositions in the language that was most used in every Heathen Country: and so the Jews are said so to do in Maymony: The reading of the Text, and the Blessing both before and after, they used to do that in the Holy Tongue; as I noted above out of Maymony, when the King did read the Law in the year of Freedom, the Sabbath year: But they made their expositions always in their common Dialect of the Country where they lived: And the Apostle Paul doth approve of this practice in 1 Cor. 14. vid. Mr Broughton in Apoc. 76. and it is further evident that this was their practice, by the example of Ezra after the captivity, He did read the Text in the Hebrew Tongue, Nehem. 8. and assoon as he had finished the reading, than jesua, and Bani, and others, did explicate the meaning unto the people in the Chalde or Syriack Tongue, which was then the common language of the returned Jews : vid. Brerewoods' Inquiries, p. 62. 64. By these Testimonies it is evident, That the Jews synagogue Discipline, and Paul's in the Corinth's is all one, 1 Cor. 14. 6. 13. 27. And in my apprehension it would be an ornament to learning, now that every learned Teacher should first read his Text in the Original Tongues, and then proceed to make their Expositions in that language, that is most common in every Nation.  Scholar. 
When they wanted a Pastor for any Synagogue, whether were the People bound to choose one out of the Tribe of Levi or No?  Teacher. 
Levi had no particular stroke in any synagogue of the other Tribe: but their custom was to go up from their forty eight Towns, to jerusalem, as their courses came; therefore they were not so fit as other Godly and learned men were, to be 
The Pastors of their Synagogues in Canaan were not Levits, but they were chosen out of any Tribe.  chosen for Pastors in the other Tribes: but they had sundry synagogues in their own Towns, and there all the Officers of the synagogue were Levites. But as for the synagogues of other Tribes, they had not a Levit to their Officer: but all their Doctors were of Israel. vid. Mr Broughton in Apoc. 77. and in Lord's Prayer, p. 13. and Tharg. jerusalemi, saith of the Simeonites, that they were Teachers of the Law, in the Synagogues of jacob, and the Levites in the Schools of the Sons 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 Priest's 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 Ministry 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 daily practice, 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 own 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 show 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 judah was not inferior in learning to any Levit; Likewise those three noble Martries 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 Spiritualty and Clergy, to tie learning to them; but David had his Warriors as learned in Moses as any Levit, who by foresight of Christ were valiant in battle; and Daniel of judah, 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 renown, if all of wealth and leisure were brought up in the Bible, in frame of Art, to know it throughly. Jehosaphats memorial is precious, because he sent some Princes (as well as some Levites) to teach and preach the faith, in the synagogues of judah. 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 showeth that they did not lay hands suddenly upon any man, not till they 
The manner how the Elders of the Sanhedrin made Doctors at large.  found him to be Muphla, Wondrous learned: but after trial, if they found him to be so, then two or three of the Sanhedrin imposed their hands and said, Learned Rabbi, Take thou authority to teach what is lose 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 kingdom of heaven, he did first prove them with 
This phrase, whatsoever thou shalt hind on earth, shall be bound in Heaven, etc. is a Thalmudical phrase.  learned questions, and when he found them to be fit, than 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 Foreman of the rest) The Keys of the Kingdom of heaven, to teach what is bound and what is lose; and whatsoever thou shalt bind on earth, shall be bound in heaven, and whatsoever thou shalt lose 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 custom.  
Keys signify Power and Authority: 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 signify the Power of Government over men's souls and bodies also; because the term Keys, doth signify so much in other scriptures. Yea, many Protestants will have the term Keys in this place, to signify 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 Authority, to preach only; and not of the Key of authority to rule over men's bodies. When they made a Doctor at large, they did not give him power to rule over men's bodies, but they gave him power to preach only as a Doctor at large, until 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 Authority to signify 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 authority, 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 Authority which our Saviour gave unto his Apostles to preach what was lose, and what was bound in the Kingdom of Heaven, here upon earth.  
Christ gave them Power and Authority to teach, that whosoever believed in the promised seed, should be loosed from his sins; and that whosoever believed 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 authority, to teach what was lose, and what was bound, joh. 20. 23. and by the use of this phrase at another time, he put them in mind of their Authority, to preach what is lose, etc. Mat. 18. 18. I confess that some do expound this Text to mean the Power of Excommunication; but yet reserving to them all due respect, I take it to be meant only of their Authority to preach what is lose, and what is bound. And I shall be ready to give some further reasons of this Exposition hereafter.  
Mr Broughton in his Explication of the Article of the Descent. p. 30. saith, All Ecclesiastical discipline-terms, I dare undertake to show from Maymony and the two Talmuds: yea, even the phrase of losing and binding, in making a Doctor absolute by the Sanhedrin, with imposition of hands.  Scholar. 
I would fain see what manner of Discipline it was that Christ ordained for the orderly Government of his particular Churches in their Synagogues?  Teacher. 
Neither the holy Gospel, nor the Epistles do teach any other thing for Ecclesiastical Government, but as the holy synagogues did. vid. Mr Broughton in Apoc. 303. I say they had the same discipline for substance, as it may appear by comparing the Discipline terms of the New Testament with the Discipline terms of their synagogues, as they may yet be found in Maymony, and the two Talmuds. Therefore seeing the Hebrew Doctors speak the same things the Apostles do; reason will teach us that 
The Discipline which Christ ordained for the government of the jews synagogues, is recorded by fragments in Mayomy, and the two Talmuds.  the Apostles speeches which are like theirs only, and differing from all others should be expounded according to their Dialect and peculiarity of phrase and speech: and what though all the Rabbins now extant be later than the Apostles? Yet, saith M. Broughton, Seeing they only, of all foreign writers, have some hundreds of speeches, which are used in the New Testament, we may well conclude, that the old Hebrews before them used those speeches, whom the Apostles do follow. Vid. Mr Broughton in Melchizedek, cap. 3. and in D. 3. he saith thus, The latter Rabbins have much from the ancient Rabbins, agreeable to the Apostles doctrine, yet stained with their late dogged blasphemies: notwithstanding, their Records in pieces of ancient truth, must be regarded: and as the mouth tasteth, so Wisdom will taste their say, and know which agrees to the sense of Scripture, and which not.  Scholar. 
You say that the Hebrew Doctors above all foreign writers, have some hundreds of speeches yet abiding in their Records, which no other writers have but the New Testament. Now I pray you show me how often the New Testament doth Talmudize or borrow speeches from their ancient Hebrew Doctors, as they are yet recorded by their latter Hebrew Doctors?  Teacher. 
It will be a long digression from the point of their Synagogues order, to number up all the words and phrases which the New Testament doth borrow from the ancient Hebrew Doctors: yet notwithstanding, I hold it necessary to enlighten your understanding with some particulars. Our Lord jesus Christ 
The New Testament hath many phrases that are Thalmudik, which cannot be so fitly opened as by the Thalmud.  (saith M. Broughton) doth often confirm the Hebrew Doctors particular Decrees, and learned speeches, such as plain reason of all know to be good. Our Lord reverenced the divine school of the Sanhedrin, at twelve years of age, (Luk. 4. 46.) sitting among them, (hearing and posing them) the reverence of all gestures, which their Decrees have for the reading of the Law, in their Synagogues. May. Tom. 1. And our Lord dotb show his approbation of their Decree, for that gesture by his practice in Luk. 4. 20. Their just Excommunication he allowed, and their Law for excommunicating them who mis-use Authority, as it is recorded by Maymony, Tom. 1.) himself (by himself alone) practised upon the Scribes and Pharisees, and upon all jerusalem. Mat. 23. But their late traditions now in the Talmuds, he damned, as foolish, and contrary to Godliness, Mat. 5. 6. 7 chapthers, and chap. 15. 9 Yet what the latter Rabbis have from the ancient Rabbis, he alloweth. All their Terms, Phrases, and Proverbial Sentences; The world to come, The dead, Tasting death, Resurrection of the dead; Forgiveness in this world; Paradise: Gehenna, and Gehenna large, in Mid. Tillin. Eating, and drinking the object of Faith, Eating and drinking in the world to come; Carrying the Cross. These and many other phrases the New Testament doth borrow from the Hebrew Doctors common use, yet abiding in their Records: yea, and to singular use, Jod and Prick: and in Greek proverbial speech Alpha and Omega: after the Hebrew manner from Aleph to Thou: in Ben. Aram. on the contrary, He taunteth Talmuds, Raca: the swearing by the Head: their Corban, their Abothenu, and Rabbi, etc. These and such like corruptions he blameth. — Vid. Mr Broughton on Daniel 9 in his Reduction.  Scholar. 
I confess it doth add a great deal of light to the full interpretation of Scripture, to seethe ground and rise of every borrowed speech: From what custom or dialect it is taken.  Teacher. 
You judge rightly: and therefore M. Broughton hath often given special caution concerning this useful observation.  Scholar. 
How many sorts of Dialects are contained within the several parts of the New Testament?  Teacher. 
Four sorts of Dialects are especially to be marked in the New Testament. 1. Much of the New Testament is attic, or common Greek, such as Heathens used for matters known to heathens; for no man will deny but that they which will move others, must speak in such a Dialect as is proper to their capacity.  
2. More of the New Testament is borrowed from the Septuagint Translation; and it was needful that when the Apostles did relate to the Church such things as concerned the Jews matters; they should express it from the seventy translation, which was in common use among them. Mr Broughton saith, that he gathered many thousands of words out of the New Testament, which the Apostles took out of the Seventy: but lately (saith he) I used the help of Kirkerus his Hebrew-Greek Concordance, for a book of which nature I would have given formerly an hundred pound sterling: and (saith he) I am sorry that our University students know not the use of this most profitable work.  
3. Much of the New Testament is Apostolic Greek: for as all faculties draw common terms to their Trades peculiar to each Trade: so do the Apostles, they fit many Greek words to the Hebrew in a new manner, differing from all others.  
4. Much of the New Testament is Talmudique-Greek, being framed according to the School phrases of the Hebrew Doctors; and of this last sort I have given many instances already.  Scholar. 
I acknowledge you have showed how that sundry terms and phrases of the New Testament Discipline is taken from the Jews synagogue discipline: but I desire yet more fully to know how the New Testament doth imitate their Talmudical Doctrines in other points also, for that will enlighten mine understanding, and persuade me more fully that the New Testament doth indeed borrow its discipline terms from the Synagogue-customs, as they are expressed in their Talmuds.  Teacher. 
I will endeavour to satisfy 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 jonathan 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 Antichristian 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 Paul's time.  
2. Our Lord Jesus saith, Mat. 12. 32. that they which sin 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 judgement 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 doubtless Maymony had from elder Rabbins, and from them our Lord spoke 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 juda-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 railing accusation, jude 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 Coppersmith.) And the learned Abridger of judes' Epistle, in Robert Stephen's 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 terms. 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 days 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 jehovah, Gen. 6. and Peter after the Jews 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 days 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 elsewhere; and how that generation strove against the Spirit of jehovah, 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 died in the deluge, have no hope of blessed portion in the world to come.  
These phrases are something hard to us Christians, until we look to the Hebrew Doctors, and then they make them familiar and easy to us, because they flow out of their Fountains, vid. Mr Broughton in his Epistle to the learned Nobility, 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 judah still with wars, than the Jews soldiers 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 denied the immortality of the soul: for the cure of which Pestilent error. The better sort of Hebrew Doctors (having but few in those days that regarded Divinity) 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 joh. 15. and in Rom. 9  
They also enacted divers terms to ratify the Doctrine of the soul's immortality after this life is ended; as, the world of souls: the world to come: the day of judgement: the great day of judgement: 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 God's throne: Crowns for the Just: and many such like which the New Testament alloweth.  
Also they enacted proper terms for the immortality of wicked souls; as Gehenna, the fire of Gehenna: frizing cold: gnashing of teeth: the second death, etc. this last phrase is used in Onkelos, upon Deuterenomie 33. and in jonathan 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 carried to God's Throne, and that they rest there under the Throne: and the New Testament useth the like speech for the souls of the Martyrs under the Altar, Apoc. 6.  
Again, the Hebrew Doctor's testimony is cited by Paul, and by their Talmuds, for the very names of those Sorcerer that resisted Moses, they call them jannes' and jambres, and so doth Paul, 2 Tim. 3. 8. also the term Colyrion is from them, and the girding about the breast, as the High Priest was: just as it is expressed in Apoc. 1. 13. This girding of the Priest about the breast, Maymony proveth from Vzielides in his Treatise of Holy Implements, Perek. 10. and 4. of the Precious jewels in Apoc. 21. are from the ancient Rabbins, as the Thalmud doth witness. Also the term Angels, as it is applied to the seven Pastors of the seven Churches of Asia is Talmudical: And Raca in the Talmud is a term of contumelious reproach: and so Beelzebub in Mark 3. 22. is a contumelious term of reproach in the Talmud: also the Furlong of the New Testament is a Talmud term, and so it differs from the Roman Furlong: for eight Roman Furlongs make an English or Italian mile: but the Talmud allows but seven and a half to an English mile. Also the Talmud doth use the term Dead, for such as are profane in Zeror often: and Peter and Paul use the same term in their sense, 1 Pet. 4. 6. Ephes. 2. 1. Also the term Mammon, for riches of iniquity, is from them. These and such like words and phrases, the New Testament doth often borrow from the ancient Hebrew Doctors, whereof many are yet to be seen in their Talmuds. vid. more in Mr Ainsw. in his Epistle to Genesis: and in his Advertisement, at the end of Deuteronomie.  
Hence I infer, that seeing the New Testament doth cite so many terms from the Hebrew Records, Why then may it not cite other terms from their Synagogues Discipline, seeing the N. Testament doth use such Discipline terms as they give to their synagogue discipline, as I have showed in many particulars already?  Scholar. 
I cannot deny but that the New Testament may as well borrow its Disoipline terms from their Synagogues Discipline, as it doth other terms from their Records. But I do much wonder why the Apostles should write to Heathen Christians, after the jews peculiar vein, seeing such Christians of the Heathens might be as much to seek in their Talmudical phrases, as we are at this day.  Teacher. 
I think not so: for I conceive that many heathen Christians were first well instructed and bred up with the Jews in their Synagogues in all parts of their dispersion: and heathen Christians and converted Jews were conjoined together in all Christian Churches, as Peter and James do testify in their several Epistles. Therefore the heathen Christians in those parts might be better acquainted with their Talmudical phrases, than we can be at this day: and therefore the Apostles might well garnish their Sermons and Epistles, with several phrases from the ancient Hebrew Doctors, as well as from their heathen writers: And by this means every Nation under heaven might see a sweet accord between the Doctrine of the Gospel and their best Writers.   

CHAP. II. That the Government of the Church of the Jews, 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.  Scholar, 
WEre the Jews Synagogues Dependent or Independent Churches in the point of Discipline and Government, yea or no?  Teacher, 
Sometimes their Discipline was Dependent, sometimes Independent.  Scholar. 
This is a strong answer. Did Jesus Christ establish such a different order in the administration of their Synagogue-Discipline? This Tenent is contrary to the judgement of many learned Writers: For those that are for Dependent Church-Government, do affirm that way of Government to be the only way that Christ hath established for ever in all Particular Churches. On the contrary, those that are for Independent Church-Government, do affirm their way is the only way that Christ hath ordained for ever in all particular Churches. Both sides are confident of their way to be the only way, therefore one of these two ways must needs fall to the ground, as not being the only way of Christ. How then say you that the Jews Synagogue-Discipline was sometimes Dependent, and sometimes Independent? Did Christ allow of both these ways of Government?  Teacher. 
Yea Christ allowed of both these ways of Government, 
The jews Synagogue Discipline was sometime Dependent, and sometime Independent.  because he did put his synagogues into several capacities by difference of place and case: Therefore the word [only] aught not to state the case. As for example, whiles the Jews lived in their own land, their synagogue discipline did depend upon their Sanhedrin Courts; because Christ established the Elders of their Sanhedrin Courts; as the general Elders of the whole Church.  
2. But when the Jews were dispersed by the hand of God into sundry Heathen Countries, than Jesus Christ did necessitate them 
In heathen countries every Synagogue had a general licence to exercise such a discipline among themselves, as tended to the correction of vice, except life and limb.  something to vary the form of their synagogues-discipline, because they had no Sanhedrin Courts in those Heathen Countries to depend upon: therefore in those Countries the Elders of each synagogue did keep a Court or Consistory in each synagogue for the correction of manners; and this power of Discipline was allowed to them by the consent and approbation of their Heathen Governors. I say, the Elders of each synagogue had this power of discipline, as it is evident; because the high Priests did send Paul with letters unto the Elders of every Synagogue, to imprison, and to beat such in every Synagogue, as embraced the holy ways of the Lord Jesus: they had some power to inflict some kind of corporal punishment, as well as power to excommunicate: and in some cases they did good justice against some sins, which else would have escaped unpunished; as swearing, cursing, blasphemy, fornication, incest, and such like sins, which heathen Magistrates would have passed over lightly. But the Elders of each synagogue had power to punish these and the like sins, provided they did not take away life or limb: for this was the only Prerogative of Heathen Courts in every Country where they lived in dispersion. And it is further evident, that the Elders of each synagogue did exercise some power of discipline even in Canaan itself, after they became subject to the Roman Jurisdiction, which no doubt was allowed them by their Sanhedrin Courts also; for in those days they did inflict scourging upon offenders as often as there was just cause, as these places do testify, Mat. 10. 17. Mat. 23. 34. Luke 6. 22. and 12. 11. and 21. 12. Acts 22. 19 and 26. 11. and sometimes they did also excommunicate, by putting evil persons out of their Communion for a time, namely, as long as they were incorrigible and impenitent: as these places do testify. john 9 22. 34. and 12. 42. and 16. 2.  
And godly reason and wisdom did necessitate the dispersed Jews to use this Independent power of Discipline, when they were first dispersed into heathen Countries, for many godly Jews were forced to fly for safety into many heathen Countries, even in the days of Jeremiah, for he preached 40. years together that the land should be made desolate by the Tyranny of Nebuchadnezar; thereupon many godly Jews took the warning, and fled away as they could get opportunity before the captivity, for their better liberty and safety: the believing Jews sold their lands and means, though with some reluctation, and others bought with great content. But Ezekiel said, Let not the seller mourn, nor the buyer rejoice, Ezek. 7. 12. Our case for New-England was much like theirs.  
And wheresoever these godly Jews came, they had liberty to build synagogues for the exercise of Religion, as these Scriptures compared together do testify, Ezek. 7. 16. and 6. 8, 9 and 11. 16. and 12. 16. Isa. 24. 13, 14, 15, 16. Est. 3. 10. And it seems the blessing of God was much upon the posterity of these dispersed Jews: For james, and Peter, and john, wrote several Epistles to them, with sundry heathen Proselytes that were conjoined in the profession of the same Faith, and Paul doth testify that there were many (Myriads, that is,) ten thousands dispersed jews that did believe in Christ, Acts 21. 10.  
And I make no question, but as these dispersed jews found favour with their heathen governor's to build synagogues in every heathen Country where they came, so also they found the like favour to set up such a form of Discipline in each synagogue, as might tend to the preservation of their Religion, by censuring scandalous and impenitent Persons according to their demerits, provided they did not take away life or limb.  
I say, it is evident they had this power of Government with the consent of their heathen Governors; For Gallio the Deputy of Achaia doth testify, that the jews of that Country had a certain power of Government among themselves: for Gallio doth thus answer the jews that accused Paul of false Doctrine. If it were a matter of wrong, or an evil deed, O ye jews, I would according to reason maintain you. But seeing it is about a question of words and names of your Law; look ye to it yourselves: Acts 18. For you have a power of Government among yourselves, in such like cases as this is, whereof you do accuse Paul, therefore I will be no judge of these things: and so he drove them from the judgement seat.  
And other Heathen Governors did acknowledge also that the jews had a certain power of government among themselves in all matters that concerned the preservation of their Religion; as it is evident by Acts 23. 29. and 25. 19  
Yea Haman by way of accusation did affirm to Ahasuerus, That there was a people scattered abroad among his people in 127. Provinces, that had Laws divers from all his People: Esth. 3. 8. Now it may be demanded what Laws had they divers from all other people? Did not they live according to the Laws of the Empire? Yea doubtless: but they had an order of Discipline which the Elders of each Synagogue did exercise upon such as did not live according to God's Laws: and in this respect the jews had Laws differing from all other Nations.  
Reason doth tell all reasonable men, that in what Country soever heathen Governors did allow the Jews so much liberty as to build synagogues for the worship of their God, they would doubtless allow them so much power of Discipline also, as did necessarily appertain to the preservation of that worship: and the Scripture doth tell us, that as long as they might lawfully make Judges of their own, it was not lawful for them to plead before Infidels; I mean in such cases wherein they had power of government. vid. Ainsw. in Exod. 21.  
By these considerations it is evident, that the Jews had an Independent power of Discipline in each synagogue, as long as they lived in heathen Countries.  
Now in the second place, I think it necessary also to speak a little more fully of their synagogue Discipline, as it was Dependent upon the Elders of the general Church while they lived in 
Their synagogue Discipline was Dependent as long as they lived in Canaan.  Canaan. I mean before their dispersion into heathen Countries. But before my meaning can be well discerned, I must first explain the nature and constitution of their Sanhedrin government.  
Their Sanhedrin government was twice ordained. 1. By the advice of jethro: and 2. By the immediate direction of the Angel of God's presence. First, I say, that jethro by the light of true 
When the Sanhedrin government was first ordained.  reason, did advise Moses to set up this form of true government, Exod. 18. But secondly, afterwards the Angel of the Covenant himself, did ordain this form of Government: and therefore he appointed Moses to make a new choice of Elders of the best and ablest that were among them; and for this purpose the Angel (that gave Moses lively Oracles) appointed Moses to gather before him 70. men: viz. such as the people had before chosen, and approved to be their Elders: and they must be such also as Moses himself knew to be men of approved wisdom and godliness, and then the Son of God (to whom the father committed all authority and power as Mediator) said unto Moses, I will come down and speak with thee there, and I will take off the Spirit which is upon thee, and put it upon them, and they shall bear with thee the burden of the people. Num. 11. 16, 17.  
In these words are laid down the original ground of ordaining and instituting the chief Court of their Sanhedrin government.  
But because one Court could not conveniently serve for the daily use of all parts of the Land. Therefore the Son of God to 
jesus Christ did first constitute the Sanhedrin government.  whom was given all power and authority, directed Moses and the Elders of the high Sanhedrin to make and constitute as many other Sanhedrin Courts as they should have Cities in their possession when they came into the land of Canaan: In Deut. 16. 10. Thus it is expressed; judges and Officers shalt thou make thee in all thy gates which Jehovah thy God giveth thee through all thy Tribes.  
Judges, that is to say, Elders sitting in the seat of judicature: Officers are such as attend upon the judges to execute their commands. Shalt thou make thee, that is to say, thou that art the high Sanhedrin, thou shalt make and constitute judges in all thy gates, both in the greater Cities, and lesser Towns within the land of Canaan. But thou art not bound hereby to constitute Sanhedrin Courts out of the land of Canaan, for it is said in all thy gates which the Lord thy God giveth thee.  
Though Christ do command the high Sanhedrin to set up sundry Courts of judicature in every City, yet he doth not determine the number of judges how many shall belong to each Court, but he leaves that to be ordered by the wisdom of the high Sanhedrin, because they were the chief chosen Elders of the whole Church: and they saw it necessary to ordain two degrees of Sanhedrin Courts more, which they set up assoon as they were settled in the land, in every City and Town, for the more convenient distribution of justice through all the parts of the land of Canaan, not only within, but also without jordan in the Tribes of Reuben, Gad, and half Manasses: reserving only to themselves such cases as were too difficult for the lesser Courts. And thus was the disposition of their Courts according to the exposition of the Hebrew Doctors.  
First, The highest Sanhedrin consisted of 70. judges and one, Numb. 11. 16, 17. 30. where Christ joined 70. Elders unto Moses the King. For Moses is said to be a King in jesurun, Deut. 33. 5. and in imitation thereof, they did ever after account their kings to be the head of the high Sanhedrin, and at last this high Sanhedrin was settled at jerusalem.  
Secondly, This high Sanhedrin erected two other Sanhedrin Courts in jerusalem, each of them consisting of twenty three judges a piece: one of them sat in the mountain of the Temple, and the other sat at the door of the Court-yard of the Temple: and the high Sanhedrin sat in the chamber of hewn stone within the Temple.  
Thirdly, They appointed and ordained another Sanhedrin of twenty three judges in every City of Israel, if there were in it but an hundred and twenty men: And they kept their Courts in the gates of the City. Amos 5. 15.  
Fourthly, They set up also a Court of three judges in every Town and City, wherein were less than an hundred and twenty men; and they ordained that no Court should be kept of any less than three chosen Elders: they ordained also that every City which had not in it two wise men, the one fit to teach the whole Law, and the other skilful to hear, and to demand, and to make answer; that no Sanhedrin should be set therein, although it had in it two thousand Israelites. Vid. Ainsw. on Numb. 11. 16.  
By these conclusions we may see what great care the Hebrew Doctors took for the well ordering not only of the highest, but of the lowest Sanhedrin also, with learned and skilful Elders.  
And the Hebrew Doctors say, that the Elders of the lowest Sanhedrin, (which they call the Court of three men) must have every one of them these seven properties, First, Wisdom. Secondly, Meekness. Thirdly, The fear of God. Fourthly, the hatred of Mammon. Fifthly, Love of Truth. Sixthly. Love of their fellow creatures, (that is, of other men) and seventhly, that they be men of good name. Vid. Ains. in Exod. 18. 21.  
Moreover, the Elders of this Sanhedrin of three, had great honour : Vide Ains, in Deut. 22. 15. They were called Elohim, Gods, as well as the Elders of the high Sanhedrin, because the word of God was given to all the Elders in general, Exod. 24. 9 13. 14. Deut. 5. 23. with john 10. 34, 35. The Hebrew Doctors say, that none are called Elohim, but those Judges which were ordained in the land of Israel only, and such as are wise and fit to judge, and such as the Senate of the land of Israel sought out, appointed and imposed hands upon them. Ains. on Exod. 21. 6.  
And when the high Senate of the Land sought out any to set 
The high Sanhedrin ordained all the other Sanhedrins  them as Elders over the people they did it with the advice of the people by making inquiry of them among the people. Deut. 1. 13, 14, 15. They say also that if any Sanhedrin, King or Governor did set up a Judge for Israel that is not wise in the wisdom of the Law, and meet to be a Judge: Although he be wholly amiable, and have other good things in him, yet he that setteth him up transgresseth. Ains. on Numb. 11. 17. and they counted it a great shame for a just Judge to sit in company with one that was wicked. Ains. in Exod. 23. 7. yea they held it unlawful for a wise man to sit in the place of judgement, until he knew with whom he sat, lest he had society with men unworthy and unmeet, and come within the compass of conspiring with the lawless, against the law of the Judgement Hall. Maymon. San. Perek. 2. fol. 229. and in Perek. 3. fol. 230. he saith thus, whatsoever Judge giveth a bribe to come to his place: It is unlawful to be tried by him, and the learned teach to set him at naught, and to cut him short.  
But notwithstanding, their godly care touching Courts and Elders which they set up in all parts of the land for the well ordering of Religion and Justice, yet the Devil and man's corruption quickly found out devises to corrupt these Fountains of good government; and assoon as the fountains of good government were corrupt, the lesser riverets, I mean their Synagogue government must needs be corrupt also. But ever and anon God raised up fresh means of reformation.  
Corruption in government was increased by samuel's sons, and more by Saul; but after some space of time, God raised up David, A man after his own heart to feed his people Israel with justice and judgement. 2 Sam. 7. 7. 8. Psal. 78. 70. In those days godly David took care to furnish all these Courts with wise and able men, out of all Tribes, and some of the Tribe of Levi were conjoined with them: For he appointed Chonaniah, and his sons of the Icharites for the businesses without (that is to say, remote from Jerusalem) for Officers and Judges: and of the Hebronites, he appointed Hashaviah and his brethren which were men of activity seventeen thousand over the charge of them of Israel, beyond jordan westward in all businesses of the Lord, and in the service of the King. 1 Chron. 26. 29, 30. And jediiah the chief of the Hebronites, and his brethren twenty seven thousand chief Fathers, whom David in the fortieth year of his reign made Rulers over the Gadites, the Reubenites and the half Tribe of Manasseh for every matter pertaining to God, and for the things of the King. Verse 31, 32. Many Rulers were needful in such a time of Reformation, but it is worth the marking, that all these chief Rulers were appointed to look to every matter appertaining to God, as well as to the things of the King.  
But after some space of time these Sanhedrin courts were again corrupted, and good jehosaphat did again reform them: first he sent abroad divers of his Princes as well as Levits, to instruct the people in the knowledge of God's Law, in all the Cities and synagogues of judah, 2 Chron. 17. 7. Those Princes were learned and therefore were not ashamed to expound the Law of God, being sent unto the people for that purpose: hence I gather that any Prince of any Tribe, having a fair calling, by the Sanhedrin, might as lawfully preach in any synagogue of the Jews, as Paul of Benjamin might, or as the Apostles of judah might. But this example ought not to be imitated by such as want an outward calling, or that want learned abilities.  
After this jehosaphat prosecuted this new-begun Reformation, by restoring the Sanhedrin courts to their original purity. First, He reform those Courts that consisted of three and twenty Judges in all the strong Cities of juda, City by City, 1 Chron. 19 5. 2. He reform the high Sanhedrin of seventy Judges, setting up some Levits, some Priests, and some of the chief families of Israel, for the Judgements and Cause of the Lord, 1 Chron. 19 8.  
The Rulers of Israel did not take themselves necessarily tied to set up some Levits among the Elders of Israel. For the Hebrew Doctors say, that this high Sanhedrin might be all of Israel, though usually they adjoined some of Levi to them, Aaron was joined to Moses the King, in the first election, Numb. 11. afterwards Moses also did appoint some Priests and Levits, to sit with the other Judges of the other Tribes, Deut. 17. 9, to 14. and Aaron was joined with Her, among the Elders of Israel at Mount Sinai, Exod. 24. 14.  
After the captivity Ezra also did obtain so much favour of the Persian Princes, that he restored this government again to the purity thereof, Ezra 7. 25, 26. with ch. 10. 14.  
But in process of time, when the Roman Emperors were Lords over the Jews, than they took away from them the power of life and death, about a year or two before the death of Christ: For Talmud jerusalemi, and Maymony in San. do show that 48. years before the destruction of jerusalem, causes of life and death were taken away from Israel, and this Testimony is confirmed by the Jews own confession to Pilate, for they told Pilate, that it was not lawful for them to put any man to death: joh. 18. 31. and this was brought to pass before the death of Christ, by God's special providence; that the words of Christ might be fulfilled, when he foretell the manner of his death, that it should not be after the jewish but after the Roman manner, joh. 12. 32. 33. Mat. 20. 19  
And yet, though the Romans took away the power of life and death, from the Jews they did not take away all power of Government from the Jews, but they still left them to exercise the power of their Sanhedrin Courts in all other cases, as Pilat's speech to the Scribes and Pharisees doth import, when he bade them take Christ and judge him according to their own Law, joh. 18. 31. * And our Saviour taught the Jews to Hear, that is to say, 
To sit in Moses chair is to judge according to Moses Laws.  to obey the Scribes and Pharisees, as long as they sat in Moses chair; that is to say, As long as they judged according to the Grammatical sense of Moses precepts: and for that cause our Saviour doth eight times over curse them, because they urged the observation of their own traditions, with equal authority to Moses Laws. Mat. 23. Therefore the Jews did exercise the power of Government, in their Sanhedrin Courts, except in the case of life and death, when the Romans had taken away from them the power of life and death.  Scholar. 
I had thought, this speech of hearing the Scribes and Pharisees, that sit in Moses chair, had been meant of such Preachers and Teachers as used to expound Moses Laws in their synagogues, and not of the Sanhedrin Doctors, that expounded Moses Laws in their Sanhedrin Courts or Scholes.  Teacher. 
This speech; [Hear the Scribes and Pharisees, that sit in Moses chair,] doth plainly point out unto us, that we must hear and obey the Laws and Constitutions of the Scribes and Pharisees, as long as they sit in Moses chair; that is to say, As long as they expounded Moses Laws in a Grammatical sense. For as Christ (the Angel, Act. 7.) was the first giver of all Moses Laws, and ordained Moses to be the chief head of the Sanhedrin Court: so he bade the Jews, Hear all those that sit in Moses chair. It was Christ that bade Moses charge the Levits to lay up the book of the Law in the side of the Ark, as the Standard of all their Laws and Constitutions, and as the rule of all their judgements and proceed, Deuterenomie chapter 31. verse 24, 25.  Scholar. 
You said erewhile. that the Elders of the Sanhedrin, were the Elders of the Church. But how do you prove that the Elders of the High Sanhedrin were the general Elders of the whole Church, in all matters of Religion, as well as in matters of the Common weal?  Teacher, 
I have already proved that Christ did put this power into their hands. 1. They are plainly called the Elders of the Church, Levit. 4. 14, 15. 2. It is evident that every Elder of the chief Synedrion, was chosen to be a general Elder of the whole Church. Numb. 11. 25. 30. And the Elders of this high Synedrion set up other Courts and other Elders in every City, who judged in all matters of Religion that fell out in their respective parts, as 
The Elders of the Sanhedrin were the general Elders of the Church, and therefore they had power to deal in all matters of Religion as well as in civil causes.  well as in civil matters, except the matter were too hard for them, and then in such cases Moses ordained beforehand, that all such hard matters should be brought in an orderly way unto the high Synedrion, (which was settled afterwards at jerusalem.) And this orderly way of bringing the difficult causes before them, is described by the Hebrew Doctors, as you may see it set down by Mr Ains. in Deut. chap. 17. 9  
3. It is evident that the Elders of the high Synedrion were the general Elders of the Church, because they were ordained to be Judges, not only in civil Causes, but also in Levitical matters, as these places well examined do fully testify. Deut. 19 12. and 21. 2. 19, 20. and 22. 15. to 19 and 25. 7, 8, 9 and 27. 1. and 29. 10. and 31. 9 And the Angel-Iehovah, Christ, (1 Cor. 10.) commanded Moses the Magistrate, as well as Aaron the Priest, to instruct the people in all his Levitical Laws, Speak ye to all the people of Israel, saying, etc. that is, Teach them to observe all my Levitical Laws, Levit. 11. 2. Hence it is evident, that if any question did arise about the practice of the Levitical Laws, that Moses the chief Magistrate, (as he was the Head of the Sanhedrin) must expound the true sense and meaning of such Laws, both to the Levits and people: and in case any did walk contrary to their Teaching, they might correct and punish them: as for example, There were certain men, in Numb. 9 6. that were unclean by a dead corpse. 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 jehovah 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 pass sentence too hastily in doubtful cases, till they have a word from Christ, to warrant their judgement.  
4. It is also evident that all the judges of the Synedrion had need to be wise, and learned in the wisdom of the Law, because they must give judgement, and pass 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 Genealogy, they clothed him in black; and so he went out of the Priest's Court in the Temple. But whosoever they found perfect and fit, he was clothed in white, and went in, and ministered with his brethren. Ainswoth in his Preface to Genesis.  
By all these testimonies we may see that the judges 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 judges of the Sanhedrin were fain to teach them their duty. As for example, If the Priests were unclean or unmeet any kind of way to burn the Red heifer, than it was the proper duty of the judges of the Sanhedrin to look 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 , and in all like cases. Ains. in Exod. 23. 2. and it belonged to them to judge in all cases about tithes: Ains. Levit. 27. 33.  
And if a Priest were not able to judge of the signs of the plague of Leprosy, than 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 dispense 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 jesus Christ put Aaron the high Priest in trust with the care of matters of Religion, as well as Moses the King. In that respect, I conceive that the high Priest was the principal Elder of the National Church: If so, than it belonged to him, as the chief Elder of the Church, to dispense 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 chrysostom 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) unless he were chosen thereto in an orderly way, as all the other judges of that Court were. But, If he were orderly chosen to be one of the judges of the Sanhedrin, then if his gifts and parts were more eminent than others, he might haply be more exercised in judging Levitical Laws and Ordinances than others. But if his parts were less eminent than some other judges of the Sanhedrin, than other judges chosen out of their Tribes might be more exercised in judging Levitical Laws and Ordinances than 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 privilege above all other Priests, in the Priest's 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 entailed 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 Church's Elders. Ains. Levit. 6. 20.  
And Talmud jerusalemi in Sanhedrin showeth that the seventy 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 virtue of their Office, as they were the Church's Elders. For it was the Angel of God's presence that commanded Moses the Magistrate (or head Elder of the Sanhedrin) to speak unto Aaron, the high Priest (after the death of Aaron's 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 sons had done. vide Ains. on Levit. 16. 1, 2. 33.  
And as the Elders of the high Sanhedrin must anoint the high Priest, and install him into his office: so also they might excommunicate him for his offences, as the Hebrew Doctors do testify, they say they might not excommunicate the King (except in jeroboams 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, in Apoc. 90. & 108 But they say they whipped the high Priest for his faults, as much as any other man. As for example, if the high Priest do marry a widow, and lie with her, he was beaten twice: once for transgressing this Law, He shall not take a widow; and once for this, He shall not profane. Ains. Levit. 21. 15. Yea, the Talmud in Sanhedrin showeth that the high Priest was judged in all sorts as any other man: Therefore the high Priest was not by the virtue 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 Apostasy. Therefore jehovah 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 judges of the Sanhedrin, but wise and godly men, such as are able to judge and try causes exactly, according to all the Ordinances of Moses. We may take jehosophats' example for a Lantern to our feet in this case: He charged the judges to try all matters of Religion, as well as civil affairs. 2 Chron. 19 But how could they be competent judges, except they were learned in the Levitical Laws, as well as in the judicials. This shows 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 judges, 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 judges 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 sin ignorantly in their practice against any branch of the Law of God through the erroneous teaching of the Elders of the Sanhedrin, then as soon as this sinful practice 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 jerusalem, to offer this general Church sinne-offering. But the whole Church did it, (being absent) by their Elders only, 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 Church's 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 Church's 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 jehovah. 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 Church's 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 Bishop's Office over them. Ains. in Numb. 3. 32. That is, he did oversee them: And in that sense every inferior 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 low, 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 only.  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 jehovah the Mediator, from jehovah, gave them all power that was suitable 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 wilderness: therefore 
Christ gave them power of Excommunication originally to the Elders of the Sanhedrin in the wilderness.  he did then give the power of excommunication into their hands; and though it be not in plain terms expressed, yet it is employed by necessary consequence, because he gave them power to correct all vice and sin, with suitable punishments, as I have already demonstrated.  
Therefore seeing that power of Excommunication was given by Christ originally to the Elders of the high Sanhedrin in the Wilderness, it must belong also to the Elders of all the other Sanhedrins in their respective places, because they had their power of Delegation from them, yet by Christ's ordinance, as above, and so in time it went from them to the Elders of each particular synagogue also, especially when they lived in dispersed places in several heathen Countries, Yea the power of Excommunication was practised in the synagogues of Canaan, at least after the captivity, if not before.  Scholar, 
Some learned men do think, that Excommunication came not into practice among the Jews, until the Romans had taken away the power of life and death from the Elders of the Sanhedrin, and that thereupon the Elders of the Sanhedrin were forced to invent the use of excommunication as a capital punishment for capital offenders, next unto death: and thereupon they think that seeing the Elders of the Church of Corinth could not put the Incestuous person to death, as Moses Law did appoint, Levit. 20. they did excommunicate him out of the Church, as the next punishment unto death.  Teacher, 
I grant that the Romans had taken away the power of life and death from the Sanhedrin-Court of Judea, about a year or two before the death of Christ, as I have formerly noted: and therefore the Elders of the Church of Corinth could much less put him to death; neither ought Excommunication to be accounted as the greatest punishment next death. Neither do I agree to those that say, that Excommunication was not in practice among the Jews, until that time when the Romans took away the power of life and death from them. I do not think that the Elders of the high Sanhedrin at this time (being most of them degenerate, Scribes and Pharisees) would now first have invented such a religious course of Justice, as Excommunication rightly used is: I rather think that Excommunication was in practice among the Jews, in the days of Moses, or at least, long before the days of Ezra. And my reasons are these:  
First, It is evident that the Son of God did endow the high Sanhedrin in the Wilderness, with full power and authority to ordain such Laws as might tend to the suppression and Reformation of scandalous sins; and therefore they had power to ordain a Law for Excommunication, if they saw it needful; as I noted before▪ and therefore they did ordain Excommunication, or some other Act of Justice in the place of it.  
Secondly, The Hebrew Doctors in Sannedrin say, No King ought to be excommunicate, except in Jeroboams case: but they say, That for his great offences, the Elders of the Synedrion did warn him to keep his House for a time, to salve his honour.  
Hence I reason thus, that this rule of Excommunication which is given by the Hebrew Doctors, must have relation to those times when Kings reigned among them. But the whole race of Kings was ended before the days of Ezra, and no more Kings were suffered to reign afterwards. For Ezra, and the Doctors of his age, knew well enough that they should have no more Kings till Christ came: They knew well enough from the Prophecy of Daniel, that the four great Beasts would take away the Kingdom of the Saints of the Most High. Dan. 7. 18. Therefore he and the Doctors of his age would never have given this rule to preserve the King from Excommunication, in relation to succeeding times, and therefore they gave this rule to be observed in the days of Kings at least.  
Thirdly, I conceive that Excommunication was in practice before the days of Ezra; because else I cannot see how the godly Jews that were dispersed into sundry heathen Countries, where they built synagogues for the exercise of their Religion, could possibly preserve their Religion in purity, and from scandal, without the use and practise of Excommunication in their synagogues. And the scattered Jews very hardly could have agreed upon such a practice universally, except they had known the use of it among the Jews, before the Captivity.  
And it is evident that the Jews did universally practise Excommunication in their synagogues in all heathen Countries, by the complaint that Haman the Amalekite made to Ahasuerus against the Jews that were scattered into the hundred twenty and seven Provinces of his Dominion: He told the King, That their Laws were divers from all people, and that they did not observe the King's Laws: Esth. 3. 8. This differing Form of Laws from all Nations, cannot be understood of any other Laws or Government, but such as the Jews did practise in their synagogues: I grant they expounded the Law of God in their synagogues, but they could not correct incorrigible and scandalous persons, without some form of Laws to strengthen their Discipline, therefore in reason they could not be without the use and practise of excommunication in all their synagogues; And it was foretold that they should not be reckoned among the Nations, Numb. 23. 9 because they should have certain Laws distinct by themselves.  Scholar, 
In what cases did the Elders of the Sanhedrin excommunicate? Did they excommunicate for sins of Omission, as well as for sins of Commission against a Prohibition? And did they excommunicate for sins against God, as well as for sins against Man?  Teacher, 
I cannot as yet find in the Hebrew Doctors for what particular sins they did excommunicate: but by collection, I find that they did excommunicate for sins against the first Table, as 
In what cases the Elders of the Sanhedrin did excommunicate.  well as for sins against the second Table, and for sins of Omission sometimes: though most usually for scandalous sins against a prohibition. But for sins of trespass against a man's neighbour, they did ordinarily punish such sins, by imposing upon them some kind of satisfaction by their goods, rather than by Excommunication.  
I find one instance in the Hebrew Doctors for Excommunication for a sin against a prohibition of the first Table. The case is this. Whosoever did any servise work in the Pass-over evening, from midday, and forwards, he was to be scourged, or excommunicate with the Niddui, that is to say, with the lesser Excommunication. But they did not scourge or excommunicate for working in the Evening of their Festival Sabbaths, nor yet for working in the Evening of the Sabbath or seventh day, because the evening before the sabbath (which by their Ceremonial antedate they called the evening of the sabbath) was not any part of the sabbath itself, it was but for preparation to the sabbath. But the evening of the Pass-over from midday and forwards, was the very day of the Pass-over itself, for the Pass-over evening began at midday, and ended at midnight. The words of Maymony run thus, It is unlawful to do works in the Evenings of the Festival days (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 sign 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 Midday: who so doth work therein after midday, 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 kill of Sacrifices: See Ains. in Leu. 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 suitable 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 suitable as whipping. But for some sins of trespasses, if the sinner did confess and repent, than 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 falsely, was both to be beaten by the Magistrate, and he must bring his sacrifice of atonement also. Vid. Ainsw. in Leu. 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 omitting a duty of the first Table: If the Priest did not divide the poor man's Trespasse-offering with his nail aright, he was to be punished by beating. vid. Ains. in Leu. 5. 8. and in such like cases as this, they whipped a Priest rather than 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 mayest 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 he 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 mayest 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 harkening to the words of his neighbour was the chief cause of his Excommunication.  Scholar. 
This Testimony of the Hebrew Doctors showeth 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 be to thee as an Heathen and Publican?  Teacher. 
It is most certain that an Excommunicate person was excluded out of the Synagogue, till he repent; 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 repent, 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 Lord's 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 joh. 9 35. compared with the sequel of Christ's speech in the porch of the Temple, doth show, joh. 10. 21. 23. and it is evident that a Publican might also go into the Temple to pray, Luk. 18. Again, the jews 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 Saviour's practice, Mat. 9 10, 11. and 11. 19 though the blind 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 threatened in the Levitical Law, for several transgressions against the Levitical Law, was nothing else 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, than they did punish the said sinner according to the nature of the sin, all circumstances considered: some of those sins 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 Atonement to the Priest, to be offered on the Lord's 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 particular censure of excommunication. Neither do I find that excommunication is expressed by the term cutting off, neither in the New Testament, nor yet in the Hebrew Doctors: but it is expressed by casting out, joh. 9 34. or putting out, joh. 12. 42. or separating, or putting away, 1 Cor. 5. 13.  Scholar, 
It seems the jews used two sorts of Excommunication: the less called the Niddui, and the greater Excommunication called the Anathema maranatha : what kind of Censure is the Anathema maranatha?  Teach. 
The Talmudists did frame this word from two Chaldy words, in likelihood from daniel's Chaldy Visions. [Mar] is 
What kind of Excommunication is the Anathema maranatha.  one of the names of God, by the confession of Nabuchadnezzar, Dan. 2. 47. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Dan. 7. where Christ the Son of man is described coming into his Kingdom, to judge the four persecuting Beasts, or Kingdoms; because they took away the Kingdom of the Saints of the most high, Dan. 7. 18. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of great force, because it sets out the Kingly justice of Christ, against wicked persecutors.  
Paul delivers this Anathema as a command, and therefore it must be regarded, and obeyed as all the other commands of God ought to be. The command is thus uttered; If any man love not the Lord jesus Christ, let him be Anathema Maranatha: that is to say, Let him be separated to the Lords wrath (which is a river of fire from the fiery throne,) who cometh in the clouds of heaven, that is to say, With thousands of Angels, to judge such wicked persecuters, jude verse 14. The not loving of Christ, by itself simply considered, is no just ground of inflicting this curse: for then the poor ignorant Heathen, which know nothing of Christ, should be cursed with this Anathema: but no man I think will say so: therefore I expound this curse to belong to such as are so far from loving the Lord Jesus Christ, that they hate him, his Kingdom and servants.  
Neither do I think that the Apostle doth command the Church of Corinth, to execute this bitter Anathema, as a Church act upon any like unto the lesser Excommunication, but either a whole Church, or any one Godly particular man, may denounce this bitter Curse, upon incorrigible persecutors. But no man can give this curse to any that God hath not cursed, Num. 23. 8. Now Christ declared unto Abraham what kind of persons he would have cursed, Gen. 12. 3. him that speaketh thee evil, I will curse: From this commanded promise Paul doth infer his command, If any love not the Lord jesus Christ, let him be Anathema maranatha. Tremellius in his Translation of the Syriac Testament, hath a Note to this effect, upon 1 Cor. 16. 22. The reason of this term (saith he) may be applied to the Thalnudists, they mention such a kind of Anathema in their Thalmud, which is made up of two words, which signifieth as much as [Come Lord,] yet (saith he) I am not ignorant that it is otherways expounded three several ways, by the Thalmud Expositors; which I leave to be scanned by the Learned.  
But this I say, I do not apprehend that this Anathema doth bind men over to the eternal curse as most Expositors think, but to some exemplary judgement of God in this world (as those four beasts had. Daniel. 7.) such as are open and incorrigible enemies to Christ and his Kingdom may and aught to be cursed by such as love the Lord Jesus Christ: either they may threaten the vengeance of Christ upon them from such positive curses as are in God's Book delivered against such, with a positive command; or else such may be cursed by imprecating the wrath of Christ upon such wilful and implacable enemies.  
And in this sense, Christ bade Moses to command all Israel to pronounce both the blessings and the curses, as soon as they came into the land of Canaan, Then the Priests and the Levites stood between the twelve Tribes, and pronounce both the blessings and the curses with a loud voice, and all the people said, Amen.  
Now the last of those curses was denounced against self-Justiciaries; Cursed is he that continues not in all things that are written in the Book of the Law to do them: Deut. 27. This last curse must be understood of the eternal curse, but all the rest must be understood of temporal curses chief.  
By this Law, Christ taught his people how, and when, and whom to curse. The Ruler may not be cursed. Exod. 22. 28. And yet such Rulers as misled the people, and cause them to go astray in their practice, Are cursed, in Deut. 27. 13. And by this Law Paul cursed Ananias, Acts 23. 3. And by this Law, Our Saviour cursed the ruling Scribes and Pharises eight times over, Matth. 23. 13. to 39 And David cursed obstinate Saul, Psal. 59 And Ezekiel cursed Zedekiah, Ezek. 21. 25. And by this rule jeremiah cursed the Priests of Anathoth and jerusalem, jer. 11. 20. & 18. 21. & 17. 18. & 10. 25. Lam. 3. 64. This last curse Paul translates according to the 70. and laid it upon Alexander the coppersmith. 2 Tim. 4. 14. And Nehemiah is bold to curse such as had married wives of Ashdod, etc. Nehe. 13. 25. and in this sense the godly Martyrs, and Confessors, and Professors do curse the Caesar's and the King of Locusts. Apoc. 6. 10. & 8. 4. 5, & 11. & 16. james 5. 7. 8. And in this sense Paul must be understood, Let him be Anathema maranatha, that loves not the Lord jesus Christ.  
The Apostle speaks this to all godly Christians, they are bound to execute the curse that is written, either by a positive denunciation, or else by way of imprecation, as the occasion is offered. Curse ye Meroz, said the Angel of the Lord, curse ye the Inhabitants thereof, because they came not to help the Lord, to help the Lord against the mighty, judges. 5. 23.  
They that curse others for private injuries ought to be severely punished by the Magistrate. Levit. 19 14. But they that curse the enemies of Christ may do it in Faith, because they have a word of command to warrant their Act. And thus Paul delivered Hymeneus, and Alexander to Satan, 1 Tim. 1. 20. He delivered them to Satan, by denouncing the Anathema. 2 Tim. 4. 14. A little before this, Alexander was a defender of the Truth at Ephesus, Acts, 19 33. He was a Member of that Church: but Paul doth not appoint the Church of Ephesus to give him the Anathema, but he did it by himself without them.  
The Talmud gives a rule of caution to such as denounce the Anathema, to take good heed they do it upon right grounds, or else they say, the curse given, shall return to the giver: And so Solomon saith, That the curse which is causeless, shall not come.  
The seven cups of God's wrath in Apoc. 15. & 16. are nothing else but the pouring out curses and imprecations against the Antichristian Tyrants.  
When Zachariah, the son of jehoiadah was stoned between the Temple and the Altar, he said, The Lord look upon it, and require it. This Anathema maranatha took effect: For when Nabuzaradan came into the Temple, he saw some blood upon the pavement not washed off, thereupon he asked what blood that was? It was answered, That it was the blood of a Prophet that foretold all these things that now are come upon us, and we risen up and killed him: Yea, said Nebuzaradan, and I will pay you for it; The reupon he caused his Soldiers to fall upon the young Priests, and they killed eight thousand of them: This the jews record in Tugueh, fol-69. Col. 1.  Scholar, 
I cannot tell what to think of the use and practice of this great Excommunication: whether it be any Church privilege or no? But I will leave it for the present: and desire rather to search out the lesser Excommunication which is granted on all hands to be a special privilege belonging to all Christian Churches. And very learned Divines do affirm that jesus Christ did first ordain it, in Matth. 1. 18. 17. as a special Ordinance for the use of all Christian Churches to the world's end.  Teacher, 
I cannot believe yet that jesus Christ did first ordain excommunication in Matth. 18. 17. as a new Ordinance 
Christ did not first ordain Excommunication. in Mat. 18. 17.  for the use of Christian Churches. I have already shown that jesus Christ did institute many particular Churches or synagogues among the Jews, and that they had the use of Excommunication among them of old time: therefore I cannot as yet believe that Christ did now first ordain excommunication as a new Ordinance for the use of Christian Churches, in Matth. 18. 17.  
Secondly, It is evident that Christ did not now first ordain excommunication as a new Ordinance for the use of all Christian Churches, in Matth. 18. 17. because Luke relates a part of this exhortation touching private brotherly dealing, and makes no mention of proceeding on to excommunication, which doubtless he would not have omitted, if Christ had now first ordained it for the use of Christian Churches.  Scholar, 
Very learned Divines do think, that the circumstances of the Text, Matth. 18. 17. do plainly demonstrate, that Christ did now first ordain excommunication as a new Ordinance for the use of all Christian Churches to the World's end; and that Christ exhorted his Apostles to put this new Ordinance in practice, assoon as they should plant any new particular Christian Churches.  Teacher, 
I desire that the circumstance of this Text may be alleged and weighed, whether any of them do prove the ordination of excommunication at this time or no.  Scholar, 
The first considerable circumstance is this: If he will not hear the Church, let him be to thee as an Heathen and Publican : Hence I gather, That none could account his Brother of the same profession as an Heathen or Publican, until the Church had excommunicated him.  Teacher, 
Your collection is not sound: for first, If this sentence had employed his excommunication by the Church, than Christ would have said thus; Let him be to it, that is to say, to the Church: Or let him be to them, that is to say, to all the members of the Church, as an Heathen and a Publican: But Christ doth not say so, but let him be to thee, that is to say, let him be to thee that art the wronged Brother, as an heathen and a Publican, if he refused to hear the Church, though he never were excommunicate by them: For it is a point of good Justice, and of Christian Wisdom, to account an obstinate sinner that will not hear the Church, no better than an Heathen or Publican: And thus godly David did, when his brethren. Israelites sought to betray his life into the hands of Saul; he both esteemed them, and called them Heathens for it, his words run thus, Lo they lay wait for my soul, yet not for my trespass, nor for my sin: (for I have done them no wrong at all) Therefore thou, O Jehovah, God of hosts, God of Israel, awake to visit all the Heathens. Psal. 59 4, 5. and in verse 9 he saith thus; Thou Jehovah wilt laugh at them, thou wilt mock at the Heathens: Thus David esteemed his brethren the Jews no better than heathens for their treacherous endeavours, and yet I believe he knew they were not excommunicated by the Church. In like sort he calls the Ziphims of the Tribe of judah, Strangers, that is to say, Heathens, for their treacherous endeavours against his life : Psal. 54. 5. In like sort jeremiah ranks the profane Jews, with the uncircumcised Heathens. jer. 9 26. and john calls the persecuting Papists, Gentiles, Apoc. 11. 2. 18. and Heathens also; in chap. 19 15. and Isaiah calls the Kings and People of Judah, Kings of Sodom, and People of Gomorrha. Es. 1. 10. and yet I believe none of these were so esteemed and called because they were first excommunicated by the Church. Therefore you cannot conclude (that Matthew doth mean) that the impenitent brother was first excommunicate by the Church, because Christ bade the innocent party to esteem him as an Heathen and Publican.  Scholar, 
There is another circumstance in verse 18. which doth imply Excommunication, as all Interpreters say; The words of the Text thus speak: Whatsoever ye shall bind on earth, shall be bound in heaven, etc. Hence Interpreters conclude, that the Church by the power of Excommunication, do bind sinners in their sins on earth; and when they repent, than they lose them from their sins on earth, by discharging them from the sentence of Excommunication, and that Christ doth ratify all their do in heaven.  Teacher, 
I do not look upon this 18. verse in the same sense that you take it: I do not apprehend it to have any necessary dependence on the three former verses: but I take this 18. verse to speak of another matter distinct from the former: For it is evident that Christ doth use many miscellaneous exhortations in this Chapter, which have no dependence on each other.  
Secondly, I say, that this sentence in verse 18. doth not agree to the terms of the Church's Excommunication; For then Christ would have said thus: Whatsoever they bind on earth, that is to say, Whatsoever they, the whole Church both Officers and Members do bind on earth, etc. But Christ doth not say so, But, whatsoever ye shall bind on earth, namely, ye that are my Apostles and Disciples: Or else Christ would have said thus, Whatsoever [thou] bindest on earth, in relation to the phrase aforegoing in verse 17. Let him be [too thee.]  
This phrase, Whatsoever ye bind on earth, etc. is a Talmudd phrase, which phrase of speaking Christ had formerly used to his Apostles, when he gave them authority to preach the Gospel, in Matth. 16. 19 and now again he doth put them in remembrance of their calling and power to preach the Gospel, by repeating the said Talmud phrase: and he gins his memento to them with an asseveration. Amen, I say unto you, Whatsoever ye bind on earth, shall be bound in heaven; that is to say, Whatsoever person he or she be that lives in sin, without change of mind, ye shall by the preaching of the Gospel bind him or them over to eternal condemnation; but whatsoever person he or she be, that hath the truth of change of mind, according to the rules of the Gospel, you shall lose that person from his sins, by preaching to him his pardon, reconciliation and atonement, by resting on Christ for his pardon and atonement.  
And in this sense every faithful Preacher doth bind on earth, and lose too, though he never do excommunicate, nor release any from their excommunication.  
And if any man doubt whether this exposition of this phrase be to be understood of their power and authority to preach: let them confer hereto another place in john 20. 21. where our Saviour useth the like phrase to his Apostles; and there he doth plainly expound it of their calling and power to preach the Gospel; for in verse 21. Christ saith thus to his Apostles, As my Father sent me, so send I you, namely, to preach the Gospel: and in verse 23. he saith, Whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained. This manner of speaking implies, that they must teach according to the rules of the Gospel: Whosoever sins ye remit according to the rules of the Gospel, they are remitted: But the Gospel doth not pronounce pardon of sin to any but to the godly repenting, therefore you must remit no man's sins but theirs only; to such repentant sinners you must preach remission of sins, for their sins are remitted in heaven. But whosoever sins you retain, according to the rules of the Gospel, they are retained: You must tell all unrepentant sinners, that without good change of mind, they shall all perish eternally. These are the limits of that commission which Christ gives to all true preachers, when he doth first give them power and authority to preach the Gospel: and I think that no sound Divine dares deny this exposition. And thus by comparing these Scriptures together, the true interpretation of Matth. 18. 18. may be found out.  
Thirdly, This phrase, Whatsoever ye bind on earth, shall be bound in heaven, cannot be expounded of the Church's excommunication: For no Church is so perfect in judgement, as to know the spiritual estate of an excommunicate person: many godly persons have been excommunicate for a particular sin, and have died under their excommunication, and yet their sin not bound in heaven, when they died: and some are unjustly excommunicate: and some are released from their excommunication, upon their verbal repentance only. In this case the Church cannot say, we know thy repentance is true, and therefore we do lose thee from thy sins on earth, and Christ doth also lose thee from thy sin in heaven: No Church can say thus.  
But when a godly Minister doth preach remission of sins to the truly repentant sinner, (or to a man thrt truly turns to the Lord) and preach everlasting damnation to the unrepentent: they do not personate men, as they do when they excommunicate persons, they only deliver the rules of the Gospel to persons in general: If any of their hearers can find themselves so and so qualified, than they preach remission of sins to such as do truly repent (or turn to God. Act. 26. 20) according to the rules of the Gospel, and they preach damnation also to them that do not turn to God, that is, to the unrepentent. But a particular Church had need an of infallible Judgement in men's personal conditions, before she can conclude that all her personal censures are ratified in heaven.  Scholar, 
Sir, I must confess that your exposition of this verse 18. doth set me at a gaze what to think of other men's Interpretations: but yet I am not fully satisfied: Therefore I will yet try further in another circumstance of the Text: It is said in verse 15. If he hear thee, thou hast gained thy Brother. These words imply, that the only end and aim which the innocent brother had, in telling his trespassing brother of his fault, was to gain him from his sin by gaining him to repentance, to change of mind, therefore his end and aim was the same in verse 16. in taking with him one or two: and therefore his end and aim was the same also in verse 17. in telling the Church. Now if his end and aim was the same in all these proceed, namely to bring him to repentance, than it follows by necessary consequence, that the Churches dealing with him was either to bring him to change of mind, or else to excommunicate him, in case he shall still remain unrepentant.  Teacher, 
I grant that the two first degrees of proceeding against the brother offending, was only to gain him to the sight of his sin, and so to godly repentance for it. But the third degree of proceeding in telling the Church, might well have another end; namely, to bring him to some public shame for his unrepentancy (or non-change of mind) and to gain him to make some satisfaction for his injurious trespassing against him.  Scholar. 
Do you make the word Trespass in this Text, to mean such sins only as do trespass or hurt a man's brother? Very learned Divines do take it to signify all kinds of sin, as well against God immediately, as mediately against man.  Teacher, 
I acknowledge that the Greek word used in this Text is often put as well for sin against God, as for sin against man: But most usually it is put for sin or trespass against man: and methinks that the circumstances of this Text do carry it plainly of sin against a man's brother : If thy brother sin against thee, namely, by hurting or injuring thy person, goods, or good name, than thou shalt tell him his fault between him and thee alone.  
2. This kind of sin is such a sin, as a brother may forgive, and so Luke doth explain our Saviour to mean, Chap. 17. 3. But a brother cannot forgive a sin against God; and so Eli saith, If a man sin against God, who shall plead for him? 1 Sam. 2. 25. therefore the sin here spoken of, is not to be understood of sin against God immediately, but of such sins as a brother may forgive by passing by it, and not revenging it, in case his brother testifies his sorrow and repentance for it. In this sense josephs' brethren sinned against joseph, as Reuben doth explain the nature of their sin, Gen. 42. 22. with Gen. 37. 21, 22. And therefore, after jacob was dead, all joseph's Brethren came to him and confessed their sin (many years after,) and they prayed Joseph to forgive their Trespass and their sin. Gen. 50. 17. They did not pray him to forgive their sin, as it was a sin against God, for in that sense they knew that joseph could not forgive it, but as it was a sin against his person, in that sense they knew he might forgive it if he pleased; and he did forgive it, though it were a sin of the highest nature: for the sin that is done against a man's person, is far greater than that which is done against a man's goods: and so the Hebrew Doctors affirm; they say if a man have done his neighbour damage ●n his goods, assoon as he hath paid that which he ought to pay, atonement is made for him.  
But he that hurteth his neighbour's person, although he give unto him for satisfaction all the five things spoken of in Exod. 21. 13. yet atonement is not made for him thereby, yea though he should sacrifice unto God all the Rams of Nebaioth, Es. 60. 7. yet atonement is not made for him, nor his iniquity forgiven, until he request it of Him that was hurt, and he do forgive it him. Ains. in Gen. 50. 17.  
Our Saviour also gives the like rule of caution; If thou bring thy gift to the Altar, and there remember'st thy brother hath aught against thee, leave there thine offering before the Altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. Mat. 5. 23, 24.  
Thirdly, This kind of sin against a brother, may be explained by other instances. Jonathan entreated Saul not to sin against David, because David did not sin against him. 1 Sam. 19 4. And so David pleaded with Saul (when he cut off the skirt of his robe) Know thou, and see that there is neither evil nor transgression in my hands, I have not sinned against thee, yet thou huntest my soul to take it. 1 Sam. 24. 11.  
In this sense also jacob asked Laban, What is my trespass, and what is my sin, that thou hast so hotly pursued after me, Gen. 31. 36. the 70. translate this phrase thus, What is my injury, and what is my sin? Shimei also met David at his return, and acknowledged that he had sinned against him, and desired pardon, thereupon David accepted of his acknowledgement, and forgave him. 2 Sam. 19 19, 20. 23. David forgave the sin that was done to his person, but David could not forgive his sin as it was done against God.  
So the prodigal son, when he had sinned against his Father, in wasting his Father's goods: he confessed his sin against his Father, and said, Father, I have sinned against heaven, and against thee: Luke 15. 18. and his Father forgave him the sins that were done against him.  
Breach of promise is a great sin against man, as judah did acknowledge unto jacob. vide Ains. in Gen 43. 9 & 44. 32. which a man may forgive to his brother.  
4. It is plain that Christ speaks in this Text of such a kind of sin as a brother may forgive, because Peter demands this question in ver. 21. in relation to Christ's exhortation, How oft shall my brother sin against me, and I forgive him? Our Saviour by his answer to the end of the Chapter, showeth that he spoke of the sin of injurious dealing against a man's brother, and our Saviour doth much inculcate upon this point of dealing brotherly in point of wrongs and injuries: and in his form of Prayer he doth lay it down, as one of the conditions of those Petitions, which we ought to make unto God in our daily prayers, To forgive us our trespasses, as we forgive them that trespass against us. Matth. 6. 12. and in verse 14. he enforceth this point by this reason; If you forgive men their trespasses, your heavenly Father will also forgive you; but if you do not forgive men their trespasses, no more will your heavenly Father forgive you your trespasses. And in this sense Christ did conclude his answer to Peter's question. Matth. 18. 35. All these places compared together, do plainly evidence that the kind of sin Christ speaks of in Matth. 18. 15. is no other but the sin of trespass or injury which one brother may do unto another.  Scholar, 
It seems to me that our Saviour doth exhort his Disciples to rebuke a brother for every sin they see in him: for sin against God, as well as for sin against man: As for example, if a man hear his brother swear a vain oath, ought he not to rebuke his brother for it; and if he repent not then, to take one or two with him, etc. Yet that sin doth no hurt to a man's brother, it is only a sin against God immediately?  Teacher, 
The point about which we reason, is about a particular case; namely about a brother sinning injuriously against a brother. But now you start a question about sin against God immediately: Whether a man that sees his brother sin against God, immediately ought not to rebuke him for it. I will answer as plainly as I can. First I say, that all sin in general aught to be rebuked. But yet secondly, I say, that this duty of rebuking sin against God must be grounded on some other command of Christ that is more large than this in Matth. 18. 15. namely, it must be grounded upon the second or third Commandments, or upon Levit. 19 17. Which I conceive is a general command to rebuke all kind of sin in all sorts of persons, as fare as any brother may have a necessary calling thereunto, or else saith our Saviour, He hates his brother in his heart, and must bear sin for him: and if he remain impenitent or perverse, he ought to complain against him to authority, provided he can witness his complaint. But this extraordinary command in Matth. 18. 15. is a more particular command to rebuke a trespassing brother in a private way first, which is a loving and honourable kind of dealing, and this duty is of necessary concernment to be practised for the better preservation of Christian love and society, as I have above noted it from our Saviour's large answer to Peter's question.  
Therefore now I conclude from all the premises, that our Saviour did not ordain excommunication in this Text: no otherwise then he ordained scourging, fining, or the like punishments, for the correction of unrepenting sinners, such as the Church or Court of Magistrates should see cause to inflict upon complaint and proof.  Scholar, 
Do you hold the word Church in Matth. 18. 17. to be a Court of Magistrates? learned Divines hold it to be meant of a particular Christian Church assembled together both Elders and Members.  Teacher, 
I apprehend that the word Church in Matth. 18. 17. 
This phrase, Tell the Church: means nothing else, but tell the Elders of the Sanhedrin.  Must be taken for a Court of Magistrates, and that it cannot be taken for a particular Christian Church of Elders and Members assembled together.  
First, because there were no particular Christian Churches as yet established.  
Secondly, It is plain by the circumstances of the Text that Christ spoke of such a Church as was in present being, unto which the present offended brother might repair for justice against his unrepentant trespassing brother: or else how could his Disciples practise his Doctrine, seeing he doth nor explain himself to speak of Christian Churches.  
Thirdly, It is evident that Christ spoke of such a Church, as was in present being among the Jews; because he applies his speeches to the present Jews capacity, Let him be to thee as an Heathen and Publican. This phrase is not suitable to a particular Christian Church: for Christians might company with Heathens and Publicans. But the Jews might not hold communion with any unclean and uncircumcised Heathens, as Peter's refusing to go to Cornelius doth testify. Acts 10. Neither did Christians hate Publicans, but the Jews in general did, because they raised them up in the point of Tribute to Cesar. But converted Christians were allowed to eat and drink with Heathens in civil feast except it were in the Idols Temple; and they might also eat and drink with Publicans, as our Saviour and his Disciples often did, though the Jews in general (through their own unjust tradition) took offence at Christ for it.  Scholar, 
Can you make it manifest by Scripture with good reason, that a Court of Magistrates are a Church: Learned men affirm the contrary. They affirm that a Court of Magistrates is not where called a Church in Scripture.  Teacher, 
I will answer you fully and plainly: I affirm that a Court of Magistrates is often called a Church in Scripture.  
First, It is evident that the Hebrew word Kahal the Church, 
A Court of Elders, is a Church in Scripture phrase.  is in Deut. 31. 30. must be understood of the Elders and Officers of the Church only, which also were the Magistrates of the Common-weal: they did now assemble unto Moses out of all the Tribes: as it appears by comparing verse 30. with verse 28. Therefore the said Elders with their Officers attending on them were called the Church. They were the whole Church representatively; and it may be further observed that Kahal in this place is translated by the seventy Ecclesia, the Church.  
Secondly, If the whole Church did sin ignorantly in their practice against some branch or other of the Law of God : then the Church must bring a sin-offering, and it is called the Church's sin-offering, in Levit. 4. 13, 14. 21. and yet the Common people of the twelve Tribes did not assemble to Jerusalem to present this Church sin-offering, but the Elders or Magistrates of the Sanhedrin did it, without the presence of the people, Levit. 4. 15. Therefore the Elders of the Court Sanhedrin, are a true Church representatively.  
Thirdly, Kahal the Church, 1 Chron. 13. 2. 4. compared with verse 1. is nothing else but the Captains of thousands, and hundreds, with the Governors or Elders of the Court Sanhedrin; and the 70. translate this Kahal by Ecclesia.  
Fourthly, Kahal the Church in 1 Chron. 29. 1. 10. 20. Is nothing else but the Elders of the Court Sanhedrin, together with other chief. Princes and Captains of thousands, and Captains of hundreds, etc. As it is evident by comparing this place with 1 Chron. 28. 1. 8. This Kahal also is translated by the seventy Ecclesia.  
5. Kahal the Church in 2 Chron. 1. 3. 5. is nothing else but the Captains of thousands and hundreds with the Judges and every Governor in all Israel: all these did accompany Solomon to seek the Lord at Gibeon: all this assembly of Governors and chief Fathers, are called a great Church: This Kahal is also translated by the 70. Ecclesia.  
Sixthly, Kahal the Church, 2 Chron. 23. 28. 31. 32. & in 2 Chron. 3. 2. 4. is explained in 2 Chron. 29. 20. to be nothing else but the Rulers of the City assembled together in a Sanhedrin Court; that is to say, there was the 70. Elders of the high Sanhedrin, and the Elders of the two other Sanhedrins, who had their residence in Jerusalem: (as I noted above in opening the kinds of Sanhedrins) and this matter is also further explained, in verse 28. 31. 32. and in 2 Chron. Chap. 30. 2. 4.  
This Assembly of Elders is termed a Church in all the said verses, both in the Hebrew, and in the seventy. The generalty of the people did not come to the first Passover in the first month: Therefore Hezekiah took counsel of this Church of Elders, and they counselled him to gather together all the people on the fourteenth day of the second month: So than Hezekiah and the Elders made a Church by themselves in the point of Counsel in the first month. But in the second month, both the Elders and the people together made a very great Church: and these degrees of Church meetings were ordained by Moses: If one Trumpet alone sounded, than the Elders came alone to the Church-meeting; but if both Trumpets sounded together, than both Elders and People did meet together in one Church-Assembly, vide Numb. 10.  
7. Kahal the Church translated by the seventy Ecclesia in 1 Chron. 28. 14. is nothing else but the Elders of Samaria assembled together: For by the counsel of the Prophet Oded, certain of the Heads of the children of Ephraim stood up against the Soldiers that were returned from warring against judah: And they said unto the Soldiers, ye shall not bring the captaives into this City; and the armed men obeyed their voice, and left all the captives before the Princes, and before all the Church: This Church therefore is nothing else but the Magistrates of Samaria, which were assembled to this place by the counsel of Oded the Prophet to prevent the further occasion of God's wrath.  
8. The word Church, in Deut. 23. 1, 2, 3. 8. is Kahal in all the four places, and in the Seventy, Ecclesia, in one of these four places it is said, that a Moabite and an Ammonite may not enter into the Church of jehovah for ever. This place doth not exclude a converted Ammonite or a Moabite from the Church of the Jews: but yet it did exclude them from bearing any Office in their Church or Public Courts; and so both the Hebrew Doctors and some learned Christians do understand the word Church in this text to be spoken of the Church of Elders assembled in the Sanhedrin Court: a Moabite or an Ammonite, though converted to the Faith, yet they might not bear any Office in the Church-Court. So Mr Broughton expounds the word Church in this place, and so doth Mr Ainsworth in effect.  
In another of these four places it is said, The Priest which was hurt in his privy members, might not enter into the Church of jehovah, Deut. 23. 1. He might not enter in, to wait upon his Office, as a Priest complete; neither might he enter into the Sanhedrin Court, to bear any Office there, as long as that part was defective, but he was not excluded from coming into the Temple; he might come thither to do some inferior works. As for example, He might cleave wood in the Wood-chamber, and in that respect, he must have his portion in the holy things; therefore he was not excluded from the Church at large: he was only excluded from bearing special Office in the Church as a Priest complete, and as a Magistrate: For this phrase, He shall not enter in, or come in, is expounded, [To bear Office as a Magistrate,] 1 Kings 3. 9  
9 The Congregation of the gods, Psal. 82. 1. is translated by the Seventy, the Synagogue of the gods: it may be as well translated [the Church of the gods;] for the seventy do often put the term Synagogue, for the term Church, and for the term Congregation. vid. Ains. Exod. 21. 6.  
10. The Congregation before whom the  must stand in judgement, Numb. 35. 12. etc. and Ios. 20. 6. is termed by the Seventy, the Synagogue or Church of Elders: for I find these three terms, Congregation, Synagogue, and Church, often put the one for the other, as terms Synonimons.  
11. Solomon describes the course of Justice against an impenitent person, much like to that course of Justice which Christ doth direct us to, in Matth. 18. 15, 16, 17. He saith, That he whose hatred is covered by deceit, his wickedness shall be showed before the whole Church. Prov. 26. 26. The Hebrew word in this place is Kahal; but the Seventy translate it, the Synedrion, or the Session of Elders. Solomon by this phrase [his hatred is covered by deceit,] doth imply, that he will not acknowledge his fault to his neighbour, but did labour to cover his hatred to his brother by deceit: thereupon the matter must be brought before the Church, or Court of Elders, called the Synedrion.  
And our Saviour doth tell us, that contumelious nicknames (such as Raca is in the Talmud) were a just cause to bring such a person before the Elders of the Synedrion, Matth. 5. 22. or at least they were liable to be brought thither: and the Greek word in Mat. 5. 22. is Synedrion: and so the word Church, in jer. 15. 17. is Synedrion in the seventy.  
12. The Church is commanded to rejoice in the Feast of Tabernacles, with exceeding joy; with music, songs, and palm-branches in their hands. Levit. 23. 40. But this kind of joy was not acted by the whole multitude of the Church, but by the Elders of the Sanhedrin Court only, for they were the whole Church representatively. vid. M. Ains. in Levit. 23. 40.  
13. Not only the Elders assembled in the high Sanhedrin, but all the Elders of their inferior Sanhedrins in each Session, might well be called a Church: as in Psal. 107. 32. Let them exalt him in the Church of the people, and praise him in the sitting of the Elders. The term Church, and the sitting of the Elders, are terms Synonimons in this Text. The manner how the Jews did exalt God in the Church of the people; and praise him in the sitting of the Elders, is thus recorded by the Hebrew Doctors. Men made confession unto God, for four sorts of deliverances, before ten men, whereof two of them must be wise men. After this manner they exalted God before the Church of the people, because it was done before some of the Elders of the Church, who may be called [a Church,] for so they are called representatively.  
And marvel not that two Elders, or two wise men, are called [A Church;] for if simeon and Levi assembled together in Counsel, about the destruction of the Sychemites, be called Kahal, a Church, as they are in Gen. 49. 6. then two wise men, or Elders of the Sanhedrin with eight of the people in their company, may as well be called A Church of people.  
14. Kahal, the Church, Prov. 5. 14. translated by the Septuagint [Ecclesia,] means the Assembly or Court of Elders: the words of the text run thus. I was almost in all evil, in the midst of the Church and Assembly. The Seventy have the like phrase upon the word Church, in 1 Chron. 28. 8. Now therefore in the sight of all Israel, the Church of the Lord: this Church was nothing else but the Congregation of Elders, compared with verse 1. and with chap. 29. 1- 10- 20. These Elders were the chief Doctors in Moses Laws; and therefore those that lived in evil, contrary to their teaching, might well fear the evil of punishment, when they stood in the midst of their Church and Assembly, as Solomon warneth, Prov. 12. 13, 14.  
15. jesus Ben Syrack, one of the former Hebrew Doctors, since the Prophets, puts the word [Church,] for a counsel of wise and learned men. He first shows the unaptnesse of Artificers, for matters of Counsel and Judicature, they shall not be sought unto, (saith he) in matters of public Counsel, neither shall they sit high in the Church, nor sit in the judge's seat, nor understand the sentences of judgement. Ecclus. 8. 24. 33. In these words he doth plainly make the Elders of the Court Sanhedrin to be a Church by themselves.  
16. The same Author saith, that the adulterous wife shall be brought into the Church, and inquisition and examination shall be made of her children, Ecclus. 23. 22- 24. he saith plainly, that the adulterous woman shall be brought before the Church of the Elders, and they shall make inquisition concerning the Legitimacy or bastardy of her children: And after this sort the Congregation or Church of Elders sit to judge them that had taken strange wives, Ezra. 10. 14. 16.  
17. It is no more absurdity to call the Elders of the Sanhedrin a Church: than it is to call a Court of Heathen Magistrates, a Church. But a Court of Heathen Magistrates are called a Church properly; for the Town-Clerk of Ephesus told Demetrius and his consorts, that if they had any thing to lay against Paul and Alexander, it should be determined in a lawful Church, that is to say, it should be legally determined in an Assembly of Magistrates, Act. 19 39 Therefore seeing a Court of Heathen Magistrates are properly called a Church; why may not that Church in Mat. 18. 17. be taken for a Court of Elders, seeing the Elders of all their Synedrions were the chosen Elders of the Church for all matters, and therefore were or aught to be learned and expert in all the Laws of Moses, both levitical and Judicial.  
18. Those eminent persons in the Church of Corinth, that spoke with Tongues and prophesied; are called a Church by the figure Synecdoche, 1 Cor. 14. 23. Thus the text is, when the whole Church is come together into one, and [all] speak strange tongues: No man that is well advised will say that the word Church in this place, doth mean the whole people in general: the word [all] must not have that sense, except you will say [also] that the whole multitude spoke with strange tongues: but no man (I think) will say so: therefore the word [all] and the word Church, must have reference to those only that spoke with strange Tongues. These only are called the whole Church, by the figure Synecdoche. Likewise it is said, every one that hath a Psalm, or hath a doctrine, hath a tongue, hath interpretation: this phrase [every one] must not be taken vulgarly for every one of the common multitude of the Church. The Apostle himself doth contradict that Exposition; for he doth teach us to oppose the learned to the unlearned, in ver. 23. 24. therefore he doth exempt the unlearned, as not fit to be accounted into the number of every one that hath a Psalm etc. therefore these two phrases, all and every one: means all and every one of those only whom God had gifted with extraordinary gifts, for the plantation of his Church: these only the Apostle calls the whole Church, by the figure Synecdoche, because they were the chief guides and directions of the multitude.  
19 The word Church is of a large capacity; it signifies an Assembly of any kind of men: and therefore it may as well be applied to an assembly of Magistrates, in a Court of Justice, as to any other Assembly.  
First, The whole Army of saul's soldiers that lay encamped in the field against the Philistines, are called Kahal a Church: and in the Septuagint, Ecclesia. 1 Sam. 17. 47.  
Secondly, Nebuchadnezars Army against Israel, is called Kahal, a Church, and in the seventy, Ecclesia. Ezek. 16. 40.  
Thirdly, Nebuchadnezars several companies of soldiers collected into several bands out of several Nations, are called Churches, in the plural number, Ezek. 26. 7. and in the seventy, Synagogues.  
Fourthly, The Persian Army is also called a Church: jer. 50. 9 and in the septuagint, a Synagogue.  
Fifthly, Pharaohs army is also called Kahal, a Church. Ezek. 17. 17.  
Sixthly, The Army of Gog is four times over called Kahal, a Church, and in the seventy, a Synagogue. Ezek 38. 4. 7. 13. 15.  
Seventhly, all the multitude of Israel that came out of Egypt are called Kahal, a Church, before ever they entered into that Church Covenant which God made with them in Horeb. Exod. 16. 3.  
Therefore it is no absurdity to call a Court of Elders a Church.  
20. A confused multitude of people may be called a Church: therefore much more an orderly Assembly of Elders in a Court of Justice. In Acts 19 32. It is said, that the Church was confused that risen up against Paul and Alexander: and in verse 41. The Town-Clark dismissed the Church, that is to say, the disorderly multitude: and Syracides puts the word Church, for a disorderly multitude of evil doers. Ecclus 26. 5.  
21. A company of wicked and corrupt Elders may be called a Church, as in Psal. 26. 5. I hated the Church of evil doers; that is to say, the Church or Synedrion of saul's flattering Counsellors. And jacob also in his last will, speaking of the bloody action of Simeon and Levi, saith, O my soul come not thou into their secret, and unto their Church mine honour be not thou united. Gen. 49. 6. Hence it follows, that the conclave of Cardinals in Rome, may be truly and properly called a Church: and the general Counsels of Cardinals, Bishops, and other Popish Doctors, may truly and properly be called a Church: though also they ought to be called a malignant Church, or a Synagogue of Satan.  
Therefore I wonder why any man of learning and wisdom should account it such a strange matter to interpret the word Church in Matth. 18. 17. to mean the Elders of the Synedrion-Court: especially considering they were the Church's chosen Elders, appointed to sit in Moses Chair, to expound Moses laws, and to punish all the Transgressor's thereof with suitable punishments; and though they were grown now more degenerate than in former times, yet they had some godly Elders among them, as Gamaliel, and Nichodemus, and joseph of Arimathea, with many others, doubtless here and there dispersed among their several Sanhedrins.  
I will conclude these one and twenty Collections with this Sum.  
First, Their opinion, that, Tell the Church, requireth a new Court; would breed new speech in the New Testament. But our Lord spoke it, as is evident, of the Church of Elders, of the Polity known and practised of old in Israel, Bro. in Manuscript.  
Secondly, In the jews Reipublike, the same Ecclesia that judged Damages, or Death, judged of excommunication: and still the chief Rulers being of Faith, should have their stroke. They will and should study to excel in Divinity, to be true Bishops and Elders, to eat up the book of the Gospel, and to see all miscarriages sagely restrained. The Apostle did excommunicate the Corinthian, as an Elder or Bishop. Bro. in Manus. and Apoc. 155.  
Thirdly, The Reformed Churches as Zurick, take the wisest order that destroy all the Pope's marks, The Consul is present at all Scholars deal: and most straight look to Scholar's carriage twice in the Year, and all punishments are referred to the Consul and Synedrion : such was the Apostles Doctrine and Synagogues of old. Bro. Apoc. 230. and on the Lords Prayer. pag. 10. & 11. & alibi.  Scholar, 
Truly I must needs confess that I cannot justly except against your exposition of the word Church in Matth. 18. 17. and yet I desire a little further satisfaction: Whether it be lawful to call all the visible professors of the Faith dispersed over the world, A Church of Christ or no?  Teacher, 
I have already shown you, that the word Church is of such a large capacity that it may well comprehend them all: and therefore I do fully accord with those Divines that describe the Church of Christ to be outwardly visible fare and wide over the face of the earth.  Scholar, 
Very learned men do think that there can be no such universal visible Church of Christ. 1. Because all those visible Professors cannot meet together in any one place to perform that public worship which Christ hath ordained: And secondly, they cannot have any general Officers over them, because they cannot meet together to choose them.  Teacher, 
I do desire that no man will be offended suddenly at the term Church, attributed to all visible Professors of the Faith: For though they cannot now personally meet together in any one place, as perhaps they did in the days of Adam and Noah▪ yet they do daily meet together in the unity of the Faith, and they do all make the same public Profession of salvation by 
All the outward Professors of the Faith through the world, do make an universal visible Church of Christ.  Christ alone. But for the better performance of the same public Faith and Worship, they are fitly divided and distributed into particular visible Churches: And my reasons for calling all visible Professors an universal visible Church of Christ, are these. 1. What other Temple of God can that be, wherein Antichrist doth sit as God, but the universal visible Church of Christ dispersed over the world? Antichrist cannot be said to sit as a God in any one particular Congregational Church; but he sits in the Temple of God, even as Christ sat formerly in the Temple between the Cherubims, whither the twelve Tribes resorted three times a year; And these twelve Tribes are called a Church of Nations, Genesis. 28. 3. Because they 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 universal 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 judea only, 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, etc. 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 door of entrance was opened to them: and when Christ gave them a new Commission to preach the Gospel at his Ascension, 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 jacob, 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 universal 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 jacob, because they profess the Faith of jacob, and because they are begotten to this Faith by the children of jacob. For the twelve Apostles, and the seventy Disciples were of jacobs' loins. They begat other Preachers who begat many children unto the Faith of jacob: Therefore all these professors of the Faith may well be called the children of jacob. (Galathians 6. 16.) And thus jacob did grow into a Church of Nations.  
The Hebrew Doctors say, That God did not only ordain the twelve Tribes to make one National Church; but they say also, That every Tribe was a Church by itself (as I have formerly noted.) It is written in 2 Chron. 20. 5. that jehosaphat in the Church of judah; Here the Tribe of judah 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 itself. 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 itself, as a Christian Nation is: For I apprehend that a Christian Nation may be called a Church, as well as a Tribe by itself 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 privileges.  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 lawful 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 hypocrisy: 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 joined as Members of particular Churches. But yet, if there be any other that do call upon the Name of the Lord, and departed 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, etc.   

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, judges, etc. to the end of the world.  Scholar, 
WHat means hath Christ ordained for the raising up of continual succession of Pastors and Teachers, Elders and judges, for the well governing of his Church to the end of the world?  Teacher, 
The Son of God, the Eternal Wisdom, hath ordained 
Christ hath ordained Schools of learning for the continual raising up of Pastors, Teachers, Elders, etc. For the good government of Church and Common-weal, to the end of the world.  schools of Learning to be erected every where for the education of youths, in all good literature, until they might attain to gifts and parts of learning and godliness, by which they may be made fit for any place of government, either in Church or Common-Weal. I say, it is evident that Christ ordained schools of learning to be erected every where for Seminaries and Seed-plots of able men, fit to bear Office in particular visible Churches, and Common-Weal. Because from time to time, Jesus Christ did stir up divers Prophets and other excellent persons to rule and order Schools of learning.  
First, Jesus Christ stirred up Samuel the Prophet to erect schools of learning when he was King over all the twelve Tribes, he kept a school at Naioth in Ramah: wherein he trained up divers scholars in such a way of learning, as might sit them for Prophecy: and therefore when Saul came thither to seek David, The blessing of the Prophet's School fell upon him, and he did prophesy whiles he was there; and thereupon grew a Proverb by way of Admiration, Is Saul among the Prophets? 1 Sam. 19  
Seconly, there was another Prophet's school erected at Bethel, in a high piece of ground, which was called The Hill of God: 1 Sam. 10. 3. 5. And we may see the care of Godly Samuel to train up young men in learning, that so there might be a succession of Prophets, and of other able men fit to bear Office in Church and Common-weal, when he was dead and gone; and though Saul came not to this last school, with any intent to be a scholar there: yet he obtained a Prophetical gift from their society; and this Prophetical gift did signify to him, what great need he had of the best gifts of learning from the Prophetical School to execute the Kingly Office that was now laid upon him. And by this Prophetical gift which fell upon him after he was anointed, he was confirmed and strengthened in his Office.  
So likewise the seventy Elders, as soon as they were chosen to bear Office in the high Sanhedrin Court, they were confirmed in that Office by the immediate gift of Prophecy. Numb. 11. 20. to 30. And those gifts of Prophecy which fell upon them in that day, did point unto them what manner of men they ought to be, that should enter into such a weighty Office and Calling. Sometimes our glorious Mediator did extraordinarily fit men for places of public employment. But ordinarily he did fit men to such eminent places, by training them up in the Prophet's schools.  
Thirdly, The Hebrew Doctors do often make mention of these Prophetical Schools from ancient times. They say, That Sem or Melchisedech was a Teacher of Schools, when he was the King of Salem.  
Abraham was a Prophet, and had a house of Doctrine, and did exercise his gifts in Teaching his Household the way and charge of Christ in his Commandments, Statutes, and Laws; and withal commanded them to walk in the way, (that is, the Faith and Religion) of the Son of God, and to do justice and judgement.  
The Rabbins say also in the jerusalem-paraphrase, that Isaac went from the School-house of Sem the great, to the Well where the Majesty of the Lord had been revealed. vide Ainsworth, Genesis 24. 62. This Hebrew Record is probably true; because, It is certain that Sem was still living in the days of Isaac, as it is evident by comparing the years of his life, in Genesis 11. 11. with the Story of Isaac in Genesis 24. But however you may take this Hebrew Record as a Prosopopeia to set forth the dignity, and the antiquity of School learning. And out of question it might as well become Sem, Sacrificer to the most high God and King of Salem, to keep a Prophetical school after the confusion of tongues (that most lamentable curse and plague) as King Samuel: and he might well train up his Nephew Isaac in learning, seeing he knew that he should be heir of the promise after he was dead and gone. And doubtless, Sem was the great Doctor of that age: and so the Hebrew Doctors do often style him, SEM the Great. vid. Ains. Gen. 14. 18.  
Fourthly, The Hebrew Doctors say, That Jacob was a Master of learning, and that he dwelled in Tents, and studied the Law all his days: But Esau the wicked, walked in the way of death to kill Jacob. vide Ainsworth Genesis 25. 27. The Caldy saith, that jacob was a Master of a House of Doctrine: as giving himself to religious study and Scholarship.  
And jacob departing to the Heavenly City and Country, left the Faith of the Son of God in his glorious Family; and in special prophesieth, That Judah's Tribe should have Teachers of Judah's Shiloh. (The great Mystery of Godlimesses, God manifested in the flesh) and Expounders of the Law, that to him all the Nations should be gathered, Esa. 11. and 66. John 11.  
5. After that great Apostasy of Israel in Egypt, The Son of God stirred up Moses, a faithful servant in his house, to be a restorer of the Church, and a Teacher to all Israel forty years: And to all the Israel of God ever after Moses from Christ, directed that Levites from twenty five to thirty years of age, should be as Graduates, before they entered into the work of the Tabernacle: And they were forty years studying the Law in the Wilderness. And Moses Aaron, and the seventy Elders, etc. were famous Rectors and Directors to them. And in David's days, The Levites had a lower degree to begin to study and prepare themselves from twentieyeers' old. Numbers 8. 24. 1 Chron. 23. 24.  
6. Schools of learning were of great esteem, even in the days of Apostasy, when the ten Tribes worshipped the Calves of Dan and Bethel: And though jezabel destroyed many Prophetical Schools, yet they had some godly friends in those persecuting times that preserved many of them. Good Obadiah hide one hundred of the Prophets by fifty in each Cave. 1 King 18. 4. with 1 King 19 10. 14.  
A while after, the Prophet Elisha erected many Prophetical Schools in sundry parts of the ten Tribes.  
First, He kept a Prophet's School at Gilgal. 2 Kings, 2. 1. with Chap. 4. 38. And in this one School there were one hundred Scholars, for whose sake Elisha healed the bitter pottage: This Miracle Christ did among them for the countenancing and encouraging of Schools.  
Secondly, There was another School of the Prophets at jerico 2 Kings, 2. 4, 5. and for their comfort and encouragement, Elisha healed the barren waters of that place. verse 18.  
3. There was another Prophetical School at Bethel. 2 Kings 2. 23. But some of the young children of this place mocked the Prophet Elisha contumeliously, but for that presumptuous sin, Elisha did curse them; thereupon forty two of them were by God's hand killed with two Bears that came suddenly out of the wilderness upon them: to the terror of all ungodly-educated children, Luke 10. 16. Psal. 105. verse 15.  
4. Another Prophetical School was at Carmel, 2 King. 2. 25. with Chap. 4. 25. & 23.  
5. Another Prophetical School was in Samaria (as I think) for there Elisha did sometime dwell. 2 Kings 2. 25. and Chapter 5. 3.  
6 There was another Prophetical School at Mount Ephraim, as Gehazi tells us. 2 King 5. 22. And we may well conceive that there were many Prophetical Schools in the other parts of the ten Tribes.  
But what number of Prophetical Schools were erected in the Kingdom of judah at this time, is not recorded: yet we may suppose that there were more than in the ten Tribes; because they had some Godly Kings that would cherish and nourish such Seminaries of Learning and Piety. There was a College in jerusalem, where Huldah the Prophetess lived, 2 Kings 22. 14. It seems by the story, that he did not only live near unto the Prophet's Schools, but she was a lover thereof in the affections of her soul; and therefore the blessing of the Prophet's School fell upon her, and so she became an extraordinary Prophetess. Yea, the most of the Prophets (as I conceive) were at the first trained up in Schools of Learning, in a way fit for Prophesy, when ever it should please the Lord to act upon them by his spirit immediately: but in case the holy spirit did come down upon them, yet they lost nothing by their learned pains; for thereby they were made fit to be called into public places.  
7. Godly Daniel, Ananias, Azarias and Misael, did erect Schools of Learning among the Jews, that were captived into Babylon, into Persia, etc. after they were raised to places of Honour by Nabuchadnezzar and Darius: else how could Ezra have been so ready and so perfect a Scribe in the Law of God, shortly after the first company that returned out of captivity.  
8. After the captivity, this perfect Scribe, Ezra together with some other Godly Doctors of his Age and time, did erect Schools of learning, for the preservation of the Hebrew text, lest it should be corrupted through the decay of the Hebrew Tongue: for they saw the Hebrew Tongue began to decay from common use; therefore they which the diligence of ten thousand eyes, devised and ordained many precious rules for the preservation of the holy Text, to every Hebrew letter and voice; so that no one letter could be lost, but it might be soon espied by the observation of the said rules. By their rules, and the seventy Translation, and by the Talmudiques, and by the New Testament, the Text and sense of the Old Testament is most fully preserved to us, upon whom the ends of the world are come.  
These Hebrew Grammarians which sprang from Ezra, and 
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.  continued long after, were called Massorites, and they were raised up by the special eye of God's providence, to devise certain rules for the preservation of the purity of the Hebrew Text, so that by their Orthography Dictionary or Massoreth, the Hebrew that is kept most pure and perfect, so that no one letter was ever more or less; nor of any other form in Moses time, with Vowels, Accents, and Marginal-reading (expounding the Text,) then at this day. vid. Mr Broughton, Apoc. 65. and in pag. 118. he saith, that the Massorites Dictionary was invented for the peeservation of every Letter, Prick, and Accent. And a latter work called Tipheroth Israel tells us, That the Hebrew Letters, Pricks, and Accents, are at this day as God set them in the two Tables. vid. Mr Brought. in Apoc. 294.  
9 This great diligence of these Godly Scholedoctors deserves to be had in everlasting remembrance, and their good example ought to be imitated of all Governors of Schools of Learning. Some praise is due to them that erect fair buildings, for Schools of learning; But more praise is due to them that study to set up the best way of Discipline that can be devised, for the training up of young Students in the speedy understanding of the original Tongues, and in the right understanding of the true sense of the text.  
Let me produce one Rule which the Hebrew Doctors devised, for the preservation of the Holy Text, touching the latter Jod: they would not have the letter jod to perish from the Law, and therefore by way of Prosopopeia, they bring in the Law as a Plaintiff before God, complaining of losing jod, with humble cry before God, in these words. O Lord of the world, this is thy rule, that a Testament which faileth in a Letter, faileth in all: in Sarai I had Jod, but when she was named Sarah, than Jod was gone, and so the authority of the Law is lost. God answereth thus, Thou hast no loss at all; for though Jod was in the end of a feminine, yet now I have set it in the beginning of a masculine, when I named Hoshea by the name Jehoshuah. vid. M. Broughton, in Apoc. 297.  
Also he further showeth, that this diligence of the Massorites for the preservation of the least Letter, our Lord commendeth, in these two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Mat. 5. 18. by these two terms our Lord doth tell us, that the least Letter or Tittle in the Law shall not fail: but any man may see that he borroweth this speech from the Massorites diligence, touching the Letter jod. And by these terms our Lord doth countenance Gramer-study, as a profitable proffession, by naming the least letter in the Greek tongue, in his book: for the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rare; none of the heathen have it (that I remember) but Plutarch: yet Matthew and Luke have it. Hence we may learn, that though Punctum (a prick) hath no quantity, yet the term is of great quantity. Bro. on Dan. 9  
10. Again, There fifteen words in the Old Testament that are pricked over the head, for special deep consideration, and they have ever been so written from the first Copy. The Hebrew Doctors call these Pricks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But that term is not used by Matthew, nor by the Syriack or Arabic: therefore not the fifteen strange Pricks, but Vowel Pricks must needs be meant, which point containeth the most exquisite depth of the Hebrew Tongue. And thus our Lord doth approve and commend our Schole-studdies, by touching upon these terms: and by this his testimony he authorizeth all the rest. vide Master Broughton in Daniel 9 in his Reduction of the Gospel to Gabriels' Relation.  
Again, The Hebrew Doctors of Ezraes' Age, gave another rule for the preservation of the Hebrew text. They reckon how often every letter cometh in the Hebrew text, how often words of short or full writing were diversely written, and where, and what strange text would seem corruptions to the unstayed: and how often eth and vau, (little particles) do come together, in sort easy to deceive a Coppyer, without a Table of Direction. Such points are a Brazen wall to keep the Scriptures certainty. vid. Mr. Bro. in Epist. to the Nobil. p. 7.  
From this provident care of God over the Hebrew text, I conclude, that neither book nor letter of the Hebrew text, which was written by God's Prophets, for the use of all ages is lost: only those books are lost which some Prophets wrote in the nature of humane Chronicles, for the present use of that Age and Nation: and in that respect they took no more care to preserve them, than they did of their humane Chronicles, because they did nothing at all concern other Nations in after Ages. But every book and letter which the Prophets wrote as Divine Scripture, for the use of all Nations and Ages, Jesus Christ hath preserved by the diligence of the Massorites. And their Tables of Direction are extant and kept safe with great care until this day: one of those Tables is kept Naharden upon Euphrates, and another is kept at jerusalem.  
Again, the Hebrew Doctors from and after Ezra took special 
The Hebrew Doctors took care for the preservation of the truth of doctrine, as well as for the preservation of the Hebrew Text.  care to preserve the truth of Doctrine unto Posterity: and for this end they made the ten Commandments to be the foundation of every point of Doctrine. And our Saviour Christ saith, that the whole Law and the Prophets doth hang upon the two Tables. Matth. 22. 40. Therefore the ten Commandments must needs contain in them all matters concerning faith and manners: and therefore the ancient Hebrew Doctors might well make the ten Commandments the foundation of every point of Doctrine. And for the honour of the two Tables, they did number up all the letters of the two Tables, and found them to be six hundred and thirteen, than they drew up all the Laws of Moses unto six hundred and thirteen. They might have made them more, or fewer; but by God's spirit in honour of the two Tables, they bring them just to the number of six hundred and thirteen: they make two hundred forty and eight bidding Commandments, telling us what we should believe or do; and 365. forbidding evil. vid. M. Brought. in Apoc. 175.  
But after the Hebrew Doctors, under this silver age of the Persian Monarchy were decayed, than the Jews began to be more lose in Religion under the iron Dominion of the Seleucidae and Lagidae. The cruel wars of those days bred such profanes among the generality of the Jews, especially under the reign of Antiochus Epiphanes, that many Jews became Atheistical Sadduces: yet then in these evil days, God by his providence raised up some Schools of Learning, wherein were some godly Doctors that took care to preserve the truth of Doctrine, in opposition to those Atheistical Sadduces: And this they did by enacting divers terms of Religion. They called all the Books of the Old Testament, The Law, Because the Sadduces did now reject all the Books of the Old Testament, except the five Books of Moses Law. They also enacted divers terms wherein they professed the immortality of the soul, in opposition to the said Sadduces; as I have formerly noted it before at large.  
After those days, they had still some care of godly learning: for in the days of our Saviour, they did maintain Schools of Learning, and our Lord was present among the Doctors, hearing them, and posing them with Questions. Luke 2. 46. And in Jerusalem there were certain of the Synagogue, called Lubartines', which risen in opposition to Stephen's Doctrine. Acts 6. 9 These Lubartines must not be taken for Libertines, as some unadvisedly do call them, because of their opposition to Stephen, but that is a great mistake: I say they were called Lubartines, because they belonged to some Lubar or College: Lubar saith M. Weemt signifies a high place●, and on such high pieces of ground they used to build their Schools.  
Again, in another of these Schools Paul was brought up at the seet of Gamaliel: and there he was taught according to the perfect manner of the Law of the Fathers. Acts 22.  
Again, many such Schools were erected among the dispersed Jews, while they lived in Heathen Countries; one of these Schools was governed by one Tyrannus, and there the Disciples disputed daily. Acts 19  
And thus jesus Christ by the means of these Schools, hath in all ages nursed up many godly and able scholars, fit to teach the Law in synagogues, and fit to bear Office as Elders, in the Sanhedrin Courts.  
And these Schools of Learning were so highly set by among the Jews in ancient time (neoterici nostrates effuciunt) that they accounted it a great shame for any man of wealth or leisure, if they did not frequent those Schools at the least three times a week, except hand-labourers. Maymony in Thal. Thora, saith; That all the Jews but hand-labourers did bring up their children from seven years old to fourteen, in learning the plain tongue: yea, they studied the Tongue all their days weekly, for some few hours; not minding gains thereby, but delight to know God: And our Saviour at twelus years of Age delighted to sit in the midst of the Doctors, hearing them, posing them, and ask them Questions: and all that heard him were astonished at his understanding and answers. Luke 2. 46, 47. This place where Christ sat amongst the Doctors, was such a College or house of Doctrine, as that was where Huldah the Prophetess lived. 1 Kings 22. 14.  
Yea, the Jews set a higher esteem upon their Schools of Learning, than they did upon their Synagogues. vid. Ainsw. in Levit. 26. 31. and such privileges did belong to Schools of learning, as rewards of learning: that if a Scholar at unawares committed manslaughter, and thereupon was exiled to a City of Refuge, his master must go with him, as it is written, [and live] For the life of them that love and seek after Wisdom, is counted as death without the Doctrine of the Law. In like sort, if the master were exiled, his School goeth with him. vid. Ains. in Deut. 19 4. This great privilege jesus Christ gave to Schools and Scholars, as a reward of learning.  Scholar, 
What rules of direction can you give for the well ordering of Schools of learning in these days, that so the Scholars thereof may speedily attain to the knowledge of the Greek and Hebrew Tongues, and to the right understanding of the holy Scriptures?  Teacher, 
No question but a better way of discipline may be found out, then yet is practised; as M. Broughton hath often warned, and hath propounded sundry directions that way: but it would be a two-handed labour for me to bring all particulars into a compendious method. The Lord in mercy stir up others to take this work in hand, for the advancement of Learning and Godliness. Amen.   
FINIS.