thing that may sound strange to them that find the charge of Teaching the Law laid upon the Priests and Levites from the beginning in divers passages of it But if we view those passages at a near distance it will appear that they speak not of TEACHING the Law at any Religious Assemblies for such purpose but of deciding cases emergent or giving Judgement in causes arising upon it Deut. xxiiii 8. Take heed in the Plague of Leprosie that thou observe diligently and do according to all that the Priests the Levites shall TEACH you as I commanded them so shall ye observe to do In Leviticus there is much provided concerning the Priests proceeding in judging Leprosies but that the people should stand to their judgement provision is not made Here is declared that in those cases they did not resort to the Priests as to Physicians to follow their sentence so farre as their own respect should advise but that their sentence called here TEACHING had the force of binding them to stand to it 2. Chron. xviii 18. Josaphat in the third year of his reigne sent his Princes to TEACH in the Cities of Judah and with them he sent Levites and Priests R. Solomon Jarchi there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it lay upon the Priests and Levites to teach and instruct as it is written Deut. xxiii 8. ACCORDING TO ALL THAT THE PRIESTS AND LEVITES SHALL TEACH And the Princes went with them that none might disobey them and to constrain them to heare them and observe to do according to the command of the Judges like that Deut. xvi 18. JUDGES AND OFFICERS â—HALT THOU MAKE THEE Judges to judge he people and Officers to constrain them to do he command of the Judges This TEACHING â—hen consisted in declaring the obligation of â—he Law by the Judges of it the Priests and Levites and the Princes were officers with power to inforce the execution of it Mal. ii â— The Priests lips should preserve knowledge â—nd the Law they should require at his mouth For he is the messenger of the Lord of Hosts In â—he Chaldee of Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ecause he ministreth before the Lord of Hosts From which Translation some of the Jews expound this reason thus You shall have recourse to the Priests to determine matters doubtfull in the Law for standing to minister before the Lord in the Temple he is alwayes ready for such purposes R. Isaac Aâ—arbinel upon Deut. xvii 9. But however this prove if we consider what followeth there vers 9. You have been partiall in the Law we shall find the glosse of David Kimchi to be most true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You accept the persons of great men in matter of the Law which saith Levit. xxii 22. YE SHALL NOT OFFER THESE UNTO THE LORD And when they bring an offering with a stain you are afraid to reprove them and tell them this Offering is not allowable So that the intent of this Text also pointeth at the deciding of difficulties emergent about the Law of Moses Levit. x. 8. where the Priests are forbidden to drink wine during the time of their service there followeth a further reason vers 10. And that you may put difference between holy and unholy and between unclean and clean and that ye may TEACH the children of Israel all the Statutes which the Lord hath spoken unto them by the hand of Moses To resolve where the Law took hold or not in particular cases of that nature is to divide between unholy and holy between clean and unclean Therefore we have cause to think that the Generall which followeth of TEACHING all Statutes is commanded to the same purpose in matters of other nature And that of Deut. xxxiii 10. They shall TEACH Jacob thy Statutes and Israel thy Law Abarbinel expoundeth to the same effect For he observeth that it goeth before thus Who saith unto his father and to his mother I have not seen him neither doth he acknowledge his brethren nor know his own children as the reason of that which followeth They shall TEACH Jacob thy Statutes and Israel thy Law Because they take no notice of their dearest relations in Judgement therefore they shall TEACH Jacob thy Statutes and Israel thy Law by deciding the controversies of it And all this because the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proper to signifie instruction by way of precept from whence the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the declaration of the obligation or not obligation of it is in the language of their Doctours called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is it materiall though some of these Scriptures be otherwise understood For my purpose is not to say that the people was not taught at all by the Priests and Levites at Religious Assemblies but not as such It is for divers reasons to be believed That the most part of Prophets and disciples of Prophets were Priests and Levites They were free from the care of Estates and Inheritances They were the men that came nearest to God by their Office in his Ceremoniall Service which an extraordinary degree of the knowledge and fear of God best suited with But it is as certain that the charge of Teaching the people belonged as well to the Prophets that were not Priests and Levites The Scribes and Pharisees sit in Moses chair saith our Lord in the Gospel which is very well expounded in the words of Philo alledged afore for he telleth us That it was the custome from the time of Moses for the Chief to teach and the people to learn to live as he taught Then the Chair of Moses is the Chair of Doctrine as well as of Judgement and Moses the Chief of Doctours as well as of Judges But it is well known what the Lord said unto Moses Numb xi 16 17. Gather unto me seventy men of the Elders of Israel whom thou knowest to be Elders of the people and Officers over them and I will take of the Spirit that is upon thee and put it upon them These that were known to be Elders of Israel in their severall Tribes or their Officers in Egypt as we reade Exod. iiii 29. v. 19. are chosen to receive their share of Moses his spirit whereupon it followeth vers 29. And it came to passe that when the spirit rested upon them they prophesied and ceased not The Jews Doctours seem to apprehend the nature of the Gift which these men received not amisse Moses Maimoni in More Nebochim ii 45. Abarbinel upon the place They tell us that the meanest degree of Gods spirit was that whereby men found themselves moved and inabled to those works of wisdome and courage which otherwise they thought not themselves fit to undertake with assurance that all was from above This is the Grace say they which the Judges received when it is said THE SPIRIT OF GOD INVESTED GEDEON OR CAME UPON SAMPSON for example The second is when men are moved to speak of
Velandis cap. xvii Quantam autem castigationem merebuntur etiam illae quae inter Psalmos vel in quacunque Dei mentione retectae perseverant Meritóne etiam in oratione ipsa facilimè fimbriam aut villum aut quodlibet filum cerebro superponunt tectas se opinantur But what reproof shall even they deserve that continue unveiled in singing Psalmes or in any mention of God Have they reason in their very Prayers at their best ease to lay a fringe or thrumme or any thred upon the brain and think themselves veiled here you have the two particulars of Psalmes and Prayers expressed which the Apostle calleth Praying and Prophesying with the reason of reverence at the mention of God to inforce his purpose that they ought not to content themselves with no veil at Psalmes or with a slight one at Prayers And afterwards Oportet ergò omni tempore omni loco memores Legis incedere paratas instructas ad omnem Dei mentionem qui si fuerit in pectore cognoscetur in capite foeminarum It behooves therefore to walk mindfull of this Law at all times and in all places ready and provided against all mention of God who if he be in womens hearts wil be known on their heads expressing the Apostles reason Reverence at the mention of God And as for the Prayers of the Church we have a singular passage in the Apostle Rom. viii 26. to the best of my judgement to be understood to this purpose And the Spirit also helpeth our infirmities for we know not what to pray for as we ought but the Spirit maketh intercession for us with groanings which cannot be uttered For what is it that the Apostle calls the first fruits of the Spirit vers 23. there afore but the flowr cream of those spirituall Graces whereof the Apostle writeth all this while to the Corinthians And when he saith we know not what we should pray for as we ought true it is we are sufficiently informed what we are to pray for in the Scripture but seeing the purpose of the Scripture in generall is not so perfectly understood by all persons much lesse the Exigence of it duly pointed in particular it is no marvel if we believe that the inspiration of the holy Ghost is able far better to inform us what we are to pray for even at our Assemblies when we see the Apostle himself pray for the goad in the flesh to be removed which God thought not fit to be granted But when he saith the Spirit maketh intercession for us we know first that by the SPIRIT the Apostle in this subject continually understandeth the Inspirations of it as hath been observed afore we know again what endlesse debate difficulties the sense of these words breedeth and what better course have we to end them then by understanding in these words the intercessions which the holy Ghost inspireth And those unutterable groans of the Spirit whose mind he that searcheth the heart trieth vers 27. and findeth that it maketh intercession for the Saints according to God what are they else but those desires which the Spirit inspireth to them which have the first fruits of it causing them to groan within themselves waiting for the adoption to wit the redemption of the body as it went afore vers 13 For as men inspired were not able to expresse the vehemence of the desires they were inspired with no more were they able to comprehend the meaning of them the depth of things inspired being sounded by him alone that inditeth the same This exposition is S. Chrysostomes who hath delivered us the ground of it for Historicall truth upon the place telling us that there was no lesse peculiar an inspiration to pray at that time then there was to foretell things to come to cure diseases to do miracles to speak strange languages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With all these saith he there was also a Grace of Prayer which was also called A SPIRIT as the spirit of knowledge the spirit of wisdome and the like that is the spirituall Gift of it and he that had this prayed for all the multitude For because not knowing many of those things that are good for us we desire those that are not as here it is said We know not what to ask for as we ought the grace of Prayer came upon some man then and he stood up to desire in the name of all that which was good for the Church in Common and taught others to do it And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that was vouchsafed this Grace standing with much compunction with many groans such as prostrate a man in mind before God asketh such things as are good for all Correspondent whereto now is the Deacon when he offereth to God the prayers for the people The opinion and relation of this most excellent man at expounding the Scripture going so clear with the words of the Apostle maketh this beyond question with me to be the meaning of the Apostle which shall afterwards get still more credit by the profer which shall be made of designing the kind and nature of these Prayers and Thanksgivings whereof the Apostle speaketh here to have been the same that the Church hath practised in all Ages since And these things supposed the meaning of the Apostle in the passage which we are in hand with sufficiently sheweth that as these which were indowed with the grace of Languages did not stick to do those things to utter the praises of God the prayers and thanksgiving of the people at their Assemblies in unknown tongues to make show of their Gift which he forbiddeth so those that had the Grace of Prophesying did and are directed to do the like for the benefit of the Congregation in all particulars whereof he speaketh These things thus cleared give us full assurance of the kindred between these two kinds of Graces of Languages and Prophesying by the limbes and branches of the offices expected from both and that by consequence all these Propheticall Graces were of immediate inspiration as much as that of Languages which the Apostle coming up to his first purpose in this whole discourse which was to regulate the use of both kinds of these Graces at their Assemblies further declareth in recapitulating those Offices of both vers 27. which he thinketh fit to remember there His words are these vers 26. How is it then brethren when ye come together every one of you hath a Psalme hath a doctrine hath a tongue hath a revelation hath an interpretation Let all things be done to edifying Tongues and Interpretations of them it is plain belong to none but those that have that Grace Revelations are specified afore to be a kind of Prophesying but there is no reason to convince that they might not be suggested in strange languages Psalmes it is plain by that which went afore were uttered in strange languages but the Apostle
that in his judgement the words of the Apostle are not generall to affirm that no man could call Jesus LORD but by the Holy Ghost but relate to the particular whereof he speaketh to tell us that such as pretended to speak by the Holy Ghost if they glorified our Lord Christ then were they what they pretended to be otherwise not As who should say That it was not in them to persist in their counterfeiting when it was required of them to confesse Christ For we know that in the Primitive times at the naming of JESUS unclean spirits forsook the possessed And thus S. Chrysostome answereth That she which had the unclean spirit Acts xvi 16. confessed Christ indeed but unwillingly and so as she was discovered by it For being a thing evident that men did and might counterfeit themselves Christians and call Jesus LORD with a tongue rather moved by the evil spirit it seemeth an inconvenience to grant that all men in confessing Christ speak by the Holy Ghost in regard of the truth which they confesse But it is reasonable to conceive that God suffered not those that pretended to spirituall Graces of whom the Apostle propoundeth there to speak in particular being moved indeed by the evil spirit This sense I embrace because the same mark is laid down so plainly by another Apostle to the same purpose 1. John iiii 1. Beloved believe not every spirit but try the spirits whether they are of God because many false-prophets are gone out into the world Hereby know ye the Spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God Spirits the Apostle here calleth Inspirations as in S. Paul 1. Cor. xii 10. discerning of SPIRITS that is Inspirations And 1 Cor. xiv 12. because ye are zealous of SPIRITS that is of spirituall Graces And the difference between his mark to try them by and S. Paul's is but this according to the one He that acknowledgeth Jesus the Messias to be come in the flesh according to the other He that acknowledgeth Jesus that is come in the flesh to be the Lord he it is that speaketh by the Holy Ghost The same is the meaning of the Apostle 1. Thess v. 19 20. according to the same S. Chrysostome where having said Quench not the Spirit despise not Prophesying he addeth immediately Try all things hold fast that which is good instructing them in the particular in hand to examine all that pretended to these spirituall Graces by the Gift of discerning spirits which God then allowed the Church for that purpose and to make use of such as proved that which they professed The Proposition of this Discourse of the Apostle then concerneth those Graces of the Holy Ghost that consisted in speaking whereof therefore there might be use in publick Assemblies which his purpose is to order by such Rules as we shall see him propound in the end of the fourteenth Chapter of this Epistle But this to do he fetcheth a compasse about and lancheth into a generall discourse of all manner of Graces all manner of Ministeries all manner of works that have relation to the publick body of the Church to shew that all were given and intended not for the eminence of those persons on whom they were bestowed but for the publick benefit This is the point to which he proceedeth vers 4. Now there are diversities of Gifts but the same Spirit and there are differences of Administrations but the same Lord. And there are diversities of Operations but it is the same God that worketh all in all But the Administration of the Spirit is given every man to profit withall It concerneth not the purpose of my discourse here to be nice in inquiring the difference between Graces and Ministeries and Operations remembred here by the Apostle It is enough to observe that the name of MINISTERIES is sometimes particular for those that are called Deacons from the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they ministred to the Apostles to the Bishop and Presbyters for discharge of their Office sometimes generall for all kind of Service in regard of him to whom it addresseth For as concerning the force of the word as the Apostle saith here There are differences of Ministeries but the same Lord so generally that which is done in service to any person that person is the Lord and those services in his regard are Ministeries Indeed the Apostle when he saith in the next words The manifestation of the Spirit is given to every man to profit withall manifestly proceedeth to speak of none but miraculous Gifts of the Holy Ghost demonstrating the presence thereof in the Church Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generall in its own nature signifying all manner of Gifts proceeding from Favour and Grace as it is translated in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Gifts Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Operations seemeth particularly to relate to such Graces as tended to miraculous works and is therefore rendred in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Powerfull Operations Thus it is true which S. Chrysostome writeth upon this Chapter in the beginning Because those that were converted from Idoles knew not the Old Testament and the Holy Ghost is invisible God gave in these Graces a sensible evidence of the operation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this saith he manifested to those that were without the Church that the Holy Ghost is in him that speaketh Therefore so he calleth it saying BUT TO EVERY ONE IS GIVEN THE MANIFESTATION OF THE SPIRIT TO PROFIT VVITH calling Gifts the manifestation of the Spirit And Oecumenius according to him Though this be true yet the Processe of the Apostles discourse from vers 12. intendeth not onely to comprise miraculous Graces but all Ministeries ordained for the publick Service of the Church whether depending on miraculous Graces or not as appeareth both by the reason whereupon he proceedeth and by the catalogue wherein from vers 8. he recapitulateth and reckoneth the particulars of all that can be reduced under those heads of Graces of Ministeries of Operations For the reason wherewith the Apostle pursueth this point proposed that all these are intended not to make the persons eminent in whom they are but for publick benefit is the comparison of a naturall body and the members of it whereof there is none that envieth or despiseth another to teach private persons not to grudge at them upon whom publick Graces or Places are bestowed and them not to despise private persons This comparison the Apostle setteth on foot also in his Epistle to the Romanes but slighteth it over more in brief there because as S. Chrysostome thinketh it seemeth the abuse against which he writeth as it was also there so was it more rife among the Corinthians This reason it is plain concerneth those that
drink on the Sabbath by his words there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 65. line 19. after words adde of P. 84. l. 7. reade case I truly have judged Pag. 87. line 19. after to the people adde The words of S. Augustine contra Epist Parmen iii. 2. Tunc etiam ille timore percutitur pudore sanatur cùm ab universa Ecclesia se anathematizatum videns sociam turbam cum qua in delicto suo gaudeat bonis insultet non potest invenire Then also is he both struck with fear and healed with shame when seeing himself anathematized by the whole Congregation he can find no rout to bear him company wherewith to exult in his fault and insult over the good Shall I believe that in S. Augustines time the sentence of Anathema came from the Congregation which Tertullian so long afore hath appropriated to the Ecclesiasticall Order when he saith de pudicit c. xiiii Hoc enim non à Deo postularetur quod erat in Praesident is officio For that would not be desired of God which was part of the Presidents Office speaking of delivering to Satan the incestuous person at Corinth yet neverthelesse S. Augustine saith that a man is anathematized by the whole Congregation in regard of the execution and effect which the sentence of the Bishop or Ecclesiastical Order then found by consent of the people when the Law inforced it not Which is the very case of the Apostle alledged afore Pag. 90. l. 22. after right adde and charge P. 91. l. 17. aft whole adde The dependance indeed of particular Congregations upon Episcopall Churches is clearly derived from the Institution of the Apostles related in the Scriptures as must be observed afterwards But it must also be said that the dependance of Episcopall Churches is frō humane right Pag. 93. l. 1. after obedience adde from the secular Powers Pag. 104. l. 22. after evil spirit adde to persist in their counterfeiting Pag. 117. l. 13. after Ecclesiasticall Writers adde as of Ministers of Churches it shall be oserved indeed that sometimes Lay men were licensed to teach the people in the Primitive times but those are never called or accounted Doctours of Churches that we should suppose them to be the remains of those Ministers of Churches which the Apostle calleth Doctours Pag. 123. l. 12. for But that all Presbyters were Prophets or all Prophets Presbyters reade But that all Prophets were Presbyters is more then I can resolve By the Apostles description it should seem that they had their place with the Bench of the Church Walo Messalinus out of Ruffinus hath remembred to us Ordinem Propheticum the Rank or Bench of Prophets as a Ministery by themselves Ireneus Justine Martyr and Tertullian have left mention of the Grace of Prophets as extant in their time but of the use of it for the ordinary Ministery of the Church in teaching the people they have said nothing to my knowledge Pag. 131. l. 9. reade required at their Prophets hands by the way we may perceive c Pag. 138. l. 30. reade in a strange language it shall here be declared c. P. 161. l. 4. after done If this please not or if it seem not generall enough to satisfie the meaning of the Apostles words it may be said in larger terms that all that which the Prophets by help of humane discourse conceived and uttered for and in their publick Assemblies upon the grounds of their particular revelations is here called the Spirits of the Prophets Which therefore must needs be subject to the judgement of other Prophets P. 169. l. 1. reade to make it his own Cxvii when he singeth O praise God all ye people praise him all ye Nations the Apostle c. P. 212. l. 4. reade by whom it speaketh that is a mistake which c. P. 232. l. 11. reade the head of the Captives of the linage c. ibid. l. 22. after professe adde And from that first title of the Misna we have enough to convince this whole point if Scaligers judgement may take place For there we have divers cases concerning the very formall words of divers of those Prayers which still they use resolved by Doctours that lived not long after our Lords time And Scaligers judgement is VI. De Emend Temp. that there is no more question to be made whether those resolutions be the resolutions of those Doctours to whom they are intitled there then whether the resolutions of the old Romane Sages preserved in the digests of the Civil Law be their own or not Thus must needs those Prayers be farre more ancient then the time of our Lord concerning the formall terms whereof cases new disputed at that time see the Misna Beracoth C. iv 3. v. 2. P. 236. l. ult after by heart adde There is a reason why the heathen had prompters to suggest unto them the devotions which they addressed to severall Deities because they counted severall Deities properly able to bestow severall blessings and accordingly held severall rites proper for their Service which it was Sacriledge to perform otherwise Arnobius contra Gentes iii. Vsque adeòres exigit propriatim Deos scire nec ambigere nec dubitare de uniuscujusque vi nomine ut cùm altenis ritibus appellationibus fuerint invocati aures habeant structas piaculis nos teneant inexpiabilibus obligatos So farre it concerns particularly to know the Gods without ambiguitie or doubt of the virtue and name of each that when they are called upon by the rites and names of others both they have their ears stopped and hold us insnared with inexpiable sacriledges See there afore So Tertullian according to this sense makes a very pertinent opposition between the Heathen that prayed as they were prompted and the Heathen that prayed by heart P. 241. l. 25. after Solemn adde Which question perhaps need not be asked if we consider that S. Cyprian spake in his Masters terms who when he nameth Dominica solennia and again post transacta solennia De Anima C. i. x. must needs be understood to mean the same to wit the solemn Prayers which the Eucharist was celebrated with For indeed the latter of those two passages of S. Cyprian I think is out of a Work intitled to him but none of his own P. 245. l. 30. after hold adde To the same purpose Conc. Gerund Can. 1. P. 282. l. 7. after those adde things Pag. 283. l. ult reade a schisme in the Church c. P. 298. l. 22. reade minds are best in tune c. P. 313. l. 32. Therefore in that they require that publick Order be not exacted in respect to the weak they acknowledge the thing lawfull by acknowledging him weak that doubts of it though in truth it concerneth them rather to inform the weak of the lawfulnesse of those things which publick Order requireth at their hands then to continue them in their weaknesse and thereupon pretend that publick Order ought not to be exacted at their hands P. 362. l. 23. after to the purpose of it adde Let a man look over the benedictions which they use before and after the Lesson of Heare O Israel Deut. vi in the morning Let a man look over the xviii benedictions which they say every day morning evening and at night the antiquite whereof may in some sort be valued by that which hath been said afore C. vii and it shall easily appear that they contain Prayers as well as Praises or Thanksgivings to God though called Benedictions because they begin or end or both with Blessed art thou O God specifying something concerning the subject of each Pag. 386. l. 14. after ignorance breedeth adde In the Anaphora of S. Peter in the Maronites Missall this Prayer is made for forgivenesse of sinnes In the Jesuite Kircherus his Prodromus Captus for an essay of that language I remember there is produced a form of this Prayer as ministred by the Deacon out of some of their Liturgies The books are not in my hand for the present Faults escaped in Printing Pag. 72. l. 26. for swell reade smell p. 98. l. 22. Sculletus r. Scultetus p. 108. l. 9. vers 8. r. vers 28. p. 176. l. 13. Parmenians r. Parmenianus p. 223. l. 19. for Prike alwayes reade Pirke p. 248. l. 23. Sciatach r. Scialach l. 24. Velseius r. Velserus p. 252. l. 13. Preacher r. practice p. 253. l. 16. in r. it
evening Sacrifice Here their prayers to their god is called Prophesying as a part of the Prophets office which Elias doth afterwards And Samuel 1. Sam. xii 23. As for me God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Joyning together the parts of his Office Teaching and Praying Last The King of Israel 2. Kings vi 30. God do so and more also to me if the head of Elisha the sonne of Shaphat shall stand on him this day As he whose Office it was to remove the wrath of God by his prayers and did not If these consequences seem not to speak home to the ministring of the Service of God by prayer at their religious Assemblies compare that which hath been said with that which followeth concerning the Prophets of the New Testament and the things that have been said will no doubt appear unquestionable CHAP. III. The Profession of Scribes that succeeded the Prophets Wisemen of the Jews were the learned sort of Scribes Scribes of all the three Sects They taught in Synagogues Who were Lawyers Who sate in their Courts and of their Disciples The manner of their sitting in Schools and Synagogues How they sate in Feasting Of the Elders of Synagogues Who among them received Imposition of Hands THat the chief if not the onely knowledge to which men of learning were bred among the people of God from the beginning was that of the Law and afterwards of the other Scriptures the name of Scribes is evidence enough Whose profession Epiphanius thus describeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These saith he were men that repeated the Law teaching a kind of Grammaticall knowledge in other things practicing the fashions of the Jews And Abarbinel in the words alledged afore hath expressed three particulars concerning the Law wherein the Jews were instructed upon the Sabbaths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first concerneth no more then the very words and the ordinary reading of them as it was delivered and as the people received it and by this continuall hearing the Law the people came to be so cunning in it as Josephus professeth in the place afore named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if a man ask any of us concerning the Laws he will tell every thing readier then his own name for learning them straight as soon as we come to knowledge we keep them imprinted in our minds The third thing which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerneth the Grammaticall niceties in reading the words of the Law the knowledge whereof Epiphanius saith the Scribes did professe This is the reason that it is recorded for the commendation of Esdras Esd i. 6. That he was a ready Scribe in the Law of Moses As in the third book of Ezra cap. 8. for the same cause he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reader in the Law of God who is called a Scribe of the Law of God elsewhere And that is the reason of the language which our Lord useth to the Scribe What is written in the Law how READEST thou Luke x. 26. For as it is true that the vowels which the letters must be sounded with are not distinguished in the Substance of that Language So it is most certain that the way of reading was not at the first delivered to that people in that method of generall Rules which since hath been invented but was taught and received by particular Tradition and continued by remembrance and practice Whereupon it is evident what difference of sounds may be fastned upon the same characters of letters if it be but from that most ancient Translation of the Bible in Greek commonly ascribed to seventy Elders of Israel The substance whereof still remaining whatsoever alterations may have been made is sufficient to shew how much difference there was between the reading which they followed and that which we now use And by consequence how much it concerned the true meaning of the Law to have learned the true reading of it which the Jews whose reading we follow pretend to have received from Esdras and the men of learning in his time whom they call the men of the Grand Synagogue But the endlesse niceties and curious observances wherewith the reading which we now deservedly use is delivered unto us is sufficient to demonstrate that which I was saying afore that from the beginning the certain manner of reading was delivered by particular observance and in time became reduced unto that generall method which now we use with such unspeakable speed and advantage Thus all that made profession of book-learning among that people are called Scribes though it seemeth some that injoyed the style went no further then writing and reading And such as these they were that taught little children afterwards among the Jews of whose Office we find Rules in Maimoni Talmud Torah cap. 11. And the Jewish Doctours imagine that Jacob prophesied that most of these should be of the Tribe of Simeon when he said Gen. xlix 7. I will divide them in Jacob and scatter them in Israel And the Commentaries under S. Ambrose his name expound the Office of those Doctours of whom S. Paul speaketh 1. Cor. xii 28. in these words Illos dicit Doctores qui in Ecclesia literis lectionibus retinendis pueros imbuebant more Synagogae quia traditio illorum ad nes transitum fecit He speaketh of those Teachers in the Church which instructed children in reading and reteining their lessons after the fashion of the Synagogue for their Tradition hath passedover to us How well he hath deciphered the Office of Doctours in the Apostle we shall see afterwards but that which he saith of the fashion of teaching children to reade and say over lessons of the Scripture which the Church learned from the Synagogue is that businesse of lesse learned Scribes whereof we speak For there was a further degree of knowledge consisting in the exposition of the Law which is the third particular remaining expressed in Abarbinels words in the second place and those which came to this pitch as they were still Scribes which is the name common to all men of learning among that people so they were counted WISEMEN besides in regard of the knowledge of the Law they professed which was the wisdome of that people according to Deut. iiii 6. Thus you shall find Scribes and Wisemen joyned together in the New Testament Matth. xxiii 34. Behold I send unto you Prophets and Wisemen and Scribes And 1. Cor. i. 20. Where is the Wise Where is the Scribe Where is the disputer of this world And for this cause it is that the Disciples of the Prophets are translated Scribes in Jonathan as was said afore And the same are the WISEMEN which taught the Law of God in the Temple which we also reade of Ezra the Scribe vii 10. For Ezra had prepared his heart to seek the Law of the Lord and to do and to teach in
Israel Statutes and Judgements Whether they were Priests and Levites or whether they were others that were bred from their youth to the knowledge of the Law and Scriptures these were the men and no other but these that were indifferently assumed to sit in all Courts of Judgement of that people and to teach in their Schools and Synagogues You heard afore some slight remembrance of places of learning where Companies of Prophets had their residence some suspicion of Synagogues where that people assembled not for that Ceremoniall worship which was confined to the Temple but for the Morall and Spirituall Service of God according to the light of that time during the time of Solomons Temple But after the return from Babylon Schools and Synagogues for certain were multiplied all over the Countrey and the effect of it was without doubt of unspeakable benefit Men of learning have thought it strange and inquired what the reason might be that this people before their Captivity when they had the Prophets to teach and admonish them still from time to time should fall away from God to the worship of Idoles whereas after their return though there were no more Prophets nor miracles wrought neverthelesse they continued constant in the Service of one God however the service and knowledge of him were corrupted To my understanding this one reason goeth farre in giving account of it because where Assemblies were held where the Law was read and taught where the Service of God was exercised that is where there were Synagogues there was the most powerfull means to hold them constant to that which they professed But on the other side we see what a great evil sprung among them in stead of it diversities of opinions sects and divisions among them which held all constant to one Law whereof the Learned professed the Knowledge The chief whereof were those of the Sadduces and Pharisees which the Gospel remembreth and which are remembred here to shew that they took not upon them the Teaching of the Law but as they were Scribes as well as Pharisees or Sadduces the name of Scribes importing the learning of the Law to which they were bred the name of Pharisees and Sadduces the sect and manner of life they professed according to the opinions those orders maintained So that as nothing hindereth him that hath professed some Monasticall Order to proceed in the Degrees of the Schools no more inconvenience is it to take the same men both for Scribes and also for Pharisees and Sadduces The Scribes and Pharisees sit in Moses Chair saith our Lord Matth. xxiii 2. the difference is made because many were Scribes that were not Pharisees as also many Pharisees that were no Scribes as in those words which Sigonius hath produced out of the life of James sonne of Zebedee Josias unus è SCRIBIS PHARIS AEORUM misit funem in collum Apostoli Josias a SCRIBE ONE OF THE PHARISEES put a rope upon the Apostles neck Gamaliel of whom we reade in the Scripture for S. Pauls Master is called there a Pharisee and that he was a Scribe for his learning there can be no doubt And when it is said Acts xxiii 9. The Scribes that were of the Pharisees part it is plain that there were also Scribes of the Sadduces which seem to have carried more credit after our Lords death under another High Priest then when he was alive For when it is said Acts v. 17. Then the High Priest rose up and all that were with him which is the sect of the Sadduces and were filled with indignation it may be observed that afore iiii 2. we reade thus And as they spake unto the people the Priests and Captain of the Temple and the Sadduces came upon them which same faction is thus specified vers 5. And it came to passe on the morrow that their Rulers and Elders and Scribes were gathered together at Jerusalem out of which as it is to be presumed that the faction of the Sadduces cherished by the High Priest had then the stroke whereupon the Apostles preaching then the Resurrection of our Lord found some advantage in Gamaliel and S. Paul afterwards in the Pharisees so there is necessity to think the same were Scribes and Sadduces both which dealt in these matters And for the third sect of the Essenes there is no doubt but the learned of them also were counted in the number of the Scribes seeing we know that they taught the Law in their own Synagogues as shall be said But of those that are called in the Gospel Lawyers there is question among men of learning what might be the difference between them and Scribes whose Profession was the Law of Moses and the Exposition of it For when our Lord saith unto them Luke xi 46. Wo unto you also Lawyers having said the like afore to the Scribes it is plain that he might speak to Scribes and not to Lawyers and yet the Profession of Scribes being the Law of Moses and the Exposition of it it is strange there should be Lawyers which were no Scribes And therefore my resolution must be that they cease not to be Scribes which are called Lawyers but as they own that style for their Profession of Learning so is the other due for the Priviledge they have in it which seemeth to have been among them whatsoever was then conferred by Imposition of hands which made them Rabbies or Doctours of the Law that had it Maimoni in Sanedrin C. iiii num 2. And therefore when Gamaliel Acts ii 34. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Rabbi alone For hereupon you shall observe the words that he useth Luke xx 45. Then answered one of the LAVVYERS and said unto him Master in thus saying thou reprochest us also to shew that they were still of a better rank then the rest and should take it worse to be found fault with which is here verified by the Priviledge which they of all other Scribes were invested with For to shew in how great esteem was this Profession among that people be it here observed that no man was capable at least of sitting in their Courts of Judgement but those that were bred to this kind of knowledge I speak not here of the free times of that Common-wealth under their own Laws and Governours Then it is reason to think that the Princes of Israel and noblest persons were placed in the Grand Court of lxxi at Jerusalem with the Chief Priests and Prophets or their Successours the greatest of the Scribes to assist them in the knowledge of the Law It is observed of late that Josephus maketh the middle Court of xxiii to consist but of vii with two assistants to each of them of the tribe of Levi to wit for the knowledge of the Law which came near the number of xxiii The description that followeth derived from their Ancient Doctours seemeth to concern