Chapter 2

Concerning the Jews after the giving of Moses' law, the people of God were then gathered in one, and a standard was set up for all his to repair to, and the Church of God became like a city upon a hill, conspicuous to all; and a certain rule set down for every one to observe that would approach to him: as then before the law we sought for the manner of God's worship from the practice of men, so now since the change of the external administration of the covenant, from the prescription of God; then we guessed at what was commanded, by what was done; now at what was done, by what was commanded; and this is all the certainty we can have in either kind, though the consequence from the precept, to the performance; and on the contrary, in this corrupted state of nature, be not of absolute necessity. Only the difference is, where things are obscured, it is a safer way to prove the practice of men by God's precept, charitably supposing them to have been obedient, than to wrest the divine rule to their observation; knowing how prone men are to deify themselves, by mixing their inventions with the worship of God. The administration of God's providence towards his Church has been various and the communication of himself to it, at sundry times, has been in divers manners; especially, it pleased him not to bring it to perfection but by degrees, as the earth brings forth fruit, first the blade, then the ear, then the full corn in the ear. Thus the Church before the giving of Moses' law, seems to have had two main defects, which the Lord at that time supplied; one in discipline, or government, in that every family exercised the public worship of God within itself or apart (though some do otherwise conclude from Genesis 4:26), which was first removed, by establishing a consistory of elders, the other, in the doctrine wanting the rule of the written word being directed by tradition, the manifold defects whereof, were made up, by special revelation: to neither of these defects was the Church since exposed. Whether there was anything written before the giving of the law, is not worth contending about. Augustine thought Enoch's prophecy was written by him; and Josephus affirms, that there were two pillars erected, one of stone, the other of brick before the flood, wherein divers things were engraven; and Sixtus Senensis, that the book of the wars of the Lord was a volume ancienter than the books of Moses; but the contrary opinion is most received, so Chrysostom, Homily 1 in Malachi. After its giving, none ever doubted of the perfection of the written word for the end to which it was ordained, until the Jews had broached their Talmud, to oppose Christ, and the Papists their traditions, to advance Antichrist; doubtless the sole aim of the work, whatever were the intentions of the workmen.

The lights which God makes are sufficient to rule the seasons for which they are ordained; as, in creating of the world, God made two great lights, the greater light to rule the day, and the lesser light to rule the night; so in the erection of the new world of his Church, he set up two great lights, the lesser light of the Old Testament, to guide the night, the dark space of time under the law, and the greater light of the New Testament, to rule the glorious day of the Gospel, and these two lights do sufficiently enlighten every man that comes into this new world. There is no need of the false fire of tradition, where God sets up such glorious lights. This be premised, for the proneness of men, to deflect from the golden rule, and heavenly polestar in the investigation of the truth; especially in things of this nature, concerning which we treat, wherein ordinary endeavors are far greater in searching after what men have done, than what they ought to have done; and when the fact is once evidenced, from the pen of a Rabbi, or a Father, presently conclude the right. Among many, we may take a late treatise for instance, entitled, of Religious Assemblies and the public service of God, whose author would prescribe the manner of God's worship among Christians, from the custom of the Jews; and their observations, he would prove from the Rabbis; not at all taking notice, that from such observances, they were long ago recalled, to the law and to the testimony. And afterwards for them sharply rebuked by truth itself: doubtless it is a worthy knowledge to be able, and a commendable diligence to search into those corners of curiosities, but to embrace the fancies of those wild-heads which have nothing but novelty to commend them, and to seek their imposition on others, is but an abasing of their own leisure and others' industry. The issue of such a temper seems to be the greatest part of that treatise, which because I wait only for some spare hours to demonstrate in a particular tract, I shall for the present omit the handling of divers things there spoken of, though otherwise they might very opportunely here be mentioned. As the office and duty of Prophets, the manner of God's worship in their Synagogues, the original and institution of their latter teachers, Scribes and Pharisees, etc. And briefly only observe those things, which are most immediately conducing to my proposed subject. The worship of God among them was either moral, or ceremonial and typical; the performances belonging to the latter, with all things thereunto conducing, were appropriated to them, whom God had peculiarly set apart for that purpose. By ceremonial worship, I understand all sacrifices and offerings, the whole service of the Tabernacle, and afterwards of the Temple: all which were typical, and established merely for the present dispensation, not without purpose of their abrogation, when that which was to be more perfect should appear. Now the several officers with their distinct employments, in and about this service, were so punctually prescribed, and limited by Almighty God, that as none of them might [illegible] without presumptuous impiety, intrude into the function of others, not allotted to them, as (Numbers 16:7, 8, 9, 10), so none of their brethren might presume to intrude into the least part of their office, without manifest sacrilege (Joshua 22:11, 12). True it is, that there is mention of divers in the Scripture that offered sacrifices, or vowed so to do, who were strangers from the Priests' office, yes, from the tribe of Levi, as Jephthah (Judges 11), Manoah (Judges 13), David (2 Samuel 6), and again (2 Samuel 24), Solomon (1 Kings 3), and again (1 Kings 9). But following our former rule of interpreting the practice by the precept, we may find, and that truly, that all the expressions of their offerings signify no more, but that they brought those things to be offered, and caused the Priests to do what in their own persons they ought not to perform. Now hence by the way we may observe, that the people of God, under the New Testament, contrary distinct from their teachers, have a greater interest in the performance of spiritual duties belonging to the worship of God, and more in that regard is granted to them, and required of them, than was of the ancient people of the Jews, considered as distinguished from their Priests, because their duty is prescribed to them under the notion of those things which then were appropriate only to the Priests; as of offering incense, sacrifice, oblations, and the like, which in their original institution were never permitted to the people of the Jews, but yet figuratively and by analogy are enjoined to all Christians. But of these afterwards; the main question is, about the duty of the people of God, in performances for their own edification, and the extent of their lawful undertakings for others' instruction. For the first, which is of nearest concernment to themselves: the sum of their duty in this kind may be reduced to these two heads. First, to hear the Word and Law of God read attentively, especially when it was expounded. Secondly, to meditate therein themselves, to study it day and night, and to get their senses exercised in that rule of their duty. Concerning each of which, we have both the precept, and the practice, God's command, and their performance. The one, in that injunction given to the Priest (Deuteronomy 31:11, 12, 13): "When all Israel is come to appear before the Lord your God, in the place that he shall choose, you shall read this Law before all Israel in their hearing: Gather the people together, men, and women, and children, and your stranger that is within your gates, that they may hear, and that they may learn, and fear the Lord your God; and that their children which have not known may hear and learn." All which we find punctually performed on both sides (Nehemiah 8:2, 3, 4, 5): Ezra the Priest standing on a pulpit of wood, read the Law, and gave the meaning of it, and the ears of all the people were attentive to the Book of the Law. Which course continued until there was an end put to the observances of that Law; as (Acts 15:21) Moses of old time has in every city them that preach him being read in the Synagogues every Sabbath day. On which ground, not receding from their ancient observations, the people assembled to hear our Savior teaching with authority (Luke 21:38), and Saint Paul divers times took advantage of their ordinary assemblies to preach the Gospel to them. For the other, which concerns their own searching into the Law, and studying of the Word, we have a strict command (Deuteronomy 6:6, 7, 8, 9): "And these words which I command you this day shall be in your heart, and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up, and you shall bind them for a sign upon your hand, and they shall be as frontlets between your eyes, and you shall write them upon the posts of your house and upon your gates"; which strict charge is again repeated (chapter 11:18), summarily comprehending all ways whereby they might become exercised in the Law. Now because this charge is in particular given to the King (chapter 17:18, 19), the performance of a King in obedience thereunto will give us light enough into the practice of the people. And this we have in that most excellent Psalm of David, namely 119, which for the most part is spent in petitions for light, direction, and assistance in that study, in expressions of the performance of this duty, and in spiritual glorying of his success in his divine meditations. Especially verse 99, he ascribes his proficiency in heavenly wisdom and understanding above his teachers, not to any special revelation, not to that prophetical light wherewith he was endued (which indeed consisting in a transient irradiation of the mind, being a supernatural impulsion commensurate to such things as are connatural only to God, does of itself give neither wisdom nor understanding) but to his study in the testimonies of God. The blessings pronounced upon, and promises annexed to the performance of this duty, concern not the matter in hand. Only from the words wherein the former command is delivered, two things may be observed: 1. That the paternal teaching and instruction of families in things which appertain to God, being a duty of the Law of Nature, remained in its full vigor, and was not at all impaired, by the institution of a new order of teachers for assemblies, beyond domestic then established: neither without doubt ought it to cease among Christians, there being no other reason why now it should, but that, which then was not effectual.

Secondly, that the people of God, were not only permitted, but enjoined also, to read the Scriptures, and upon all occasions, in their own houses, and elsewhere, to talk of them, or communicate their knowledge in them, to others: there had been then, no Council at Trent to forbid the one, nor perhaps was there any strict canon, to bring the other within the compass of a Conventicle. But now for the solemn public teaching and instructing of others, it was otherwise ordained, for this was committed to them in regard of ordinary performance, who were set apart by God; as for others before named: so also for that purpose, the author of the Treatise before mentioned, concludes that the people were not taught at the public assemblies by Priests, as such, that is, teaching the people was no part of their office or duty. But on the contrary, that seems to be a man's duty in the service or worship of God, which God requires of him, and that appertains to his office whose performance is expressly enjoined to him, as such, and for whose neglect, he is rebuked or punished. Now all this we find concerning the Priests' public teaching of the people: for the proof of which the recital of a few pertinent places shall suffice. In Leviticus 10:11, we have an injunction laid upon Aaron and his sons, to teach the children of Israel all the statutes that the Lord had spoken to them by the hand of Moses. And of the Levites it is affirmed (Deuteronomy 33:10), They shall teach Jacob your statutes, and Israel your law. Now though some restrain these places to the discerning of leprosies, and between holy and unholy, with their determination of difficulty emergent out of the law, yet this no way impairs the truth of that I intend to prove by them, for even those things, belonged to that kind of public teaching, which was necessary under that administration of the Covenant. But instead of many, I will name one not liable to exception: Malachi 2:7, The Priests' lips should preserve knowledge, and they should seek the law at his mouth, for he is the messenger of the Lord of Hosts: where both a recital of his own duty, that he should be full of knowledge to instruct, the intimation of the people, that they should seek to him, or give heed to his teaching with the reason of them both, for he is the Lord's messenger, (one of the highest titles of the Ministers of the Gospel performing the same office) do abundantly confirm, that instructing of the people in the moral worship of God, was a duty of the Priestly office, or of the Priests as such. Especially considering the effect of this teaching mentioned, verse 9, the turning of many from their iniquity. The proper end of teaching in assemblies: all which we find exactly performed by an excellent Priest, preaching to the people on a pulpit of wood (Nehemiah 8:5, 6, 7, 8). Further, for a neglect of this, the Priests are threatened with rejection from their office (Hosea 4:6). Now it does not seem justice, that a man should be put out of his office, for a neglect of that, whose performance does not belong to it; the fault of every neglect, arises from the description of a duty. Until something then of more force, than anything as yet I have seen, be objected to the contrary, we may take it for granted, that the teaching of the people under the law, in public assemblies, was performed ordinarily by the Priests, as belonging to their duty, and office. Men endued with gifts supernatural, extraordinarily called, and immediately sent by God himself, for the instruction of his people, the reformation of his Church, and foretelling things to come, such as were the Prophets, who whenever they met with opposition, stayed themselves upon their extraordinary calling, come not within the compass of my disquisition. The institution also of the Schools of the Prophets, the employment of the sons of the Prophets, the original of the Scribes, and those other possessors of Moses' Chair in our Savior's time, wherein he conversed here below, being necessarily to be handled in my Observations on the fore-named Treatise, I shall omit until more leisure, and an enjoyment of the small remainder of my poor library, shall better enable me. For the present, because treating in causa facili, although writing without books, I hope I am not besides the truth: the book of truth, praised be God, is easy to be obtained, and God is not tied to means, in discovering the truth of that book. Come we then, to the consideration of what duty in the service of God, beyond those belonging to several families, were permitted to any of the people, not peculiarly set apart for such a purpose. The ceremonial part of God's worship, as we saw before, was so appropriate to the Priests, that God usually revenged the transgression of that ordinance, very severely, the examples of Uzzah and Uzziah, are dreadful testimonies of his wrath in that kind: it was an unalterable law, by virtue whereof, the Priests excommunicated that presumptuous King. For that which we chiefly intend, the public teaching of others, as to some it was enjoined, as an act of their duty, so it might at first seem, that it was permitted to all, who having ability thereunto, were called by charity or necessity. So the Princes of Jehoshaphat taught the people out of the law of God, as well as the Priests and Levites (2 Chronicles 17:7, 8, 9, 10). So also Nehemiah, and others of the chief of the people are reckoned among them who taught the people (Nehemiah 8). And afterwards, when Saint Paul at any time entered into their Synagogues; they never questioned anything but his abilities, if he had any word of exhortation to the people he might say on. And the Scribes questioning the authority of our Savior for his teaching, were moved to it, not because he taught, but because he taught so, and such things, with authority, and against their traditions, otherwise they rather troubled themselves, to think how he should become able to teach (Mark 6:2, 3), than him, because he did. There are indeed many sharp reproofs in the Old Testament of those who undertook to be God's messengers without his warrant, as Jeremiah 23:21, 22, I have not sent these Prophets, yet they ran: I have not spoken to them, yet they prophesied. But if they had stood in my counsel, &c. to which, and the like places it may satisfactorily be answered, that however by the way of analogy, they may be drawn into rule, for these times of the Gospel, yet they were spoken only in reference to them who falsely pretended to extraordinary revelations, and a power of foretelling things to come: whom the Lord forewarned his people of, and appointed punishments for them (Deuteronomy 13), with which sort of pretenders that nation was ever replenished, for which the very heathen often derided them. He, who makes it his employment, to counterfeit God's dispensations, had then no more glorious work to imitate than that of prophecy, wherein he was not idle. Yet notwithstanding all this, I do not conceive the former discourse to be punctually true in the latitude thereof: as though it were permitted to all men, or any men, besides the Priests and Prophets to teach publicly at all times, and in all estates of that Church. Only I conceive that the usual answers given to the fore-cited places, when objected, are not sufficient: take an instance in one, 2 Chronicles 17, of the Princes of Jehoshaphat teaching with the Priests. The author of the book before intimated, conceives that neither Priests nor Princes taught at all in that way we now treat of, but only that the Priests rode circuit to administer judgment, and had the Princes with them to do execution; but this interpretation he borrows only to confirm his [illegible], that Priests did not teach as such. The very circumstance of the place enforces a contrary sense; and in the 19th chapter there is express mention of appointing Judges for the determination of civil causes in every city, which evidently was a distinct work distinguished from that mentioned in this place. And upon the like ground I conceive it to be no intimation of a moveable Sanhedrin, which although of such a mixed constitution, yet was not itinerant, and is mentioned in that other place. Neither is that other ordinary gloss more probable, they were sent to teach, that is to countenance the teaching of the law; a duty which seldom implores the assistance of human countenance, and if for the present it did, the King's authority commanding it was of more value than the presence of the Princes. Besides, there is nothing in the text, nor the circumstances thereof, which should hold out this sense to us; neither do we find any other rule, precept or practice, whose analogy might lead us to such an interpretation. That, which to me seems to come nearest the truth is that they taught also, not in a ministerial way, like the Priests and Levites, but imperially, and judicially declaring the sense of the law, the offences against it, and the punishments due to such offences; especially in as much as they had reference to the peace of the commonwealth: which differs not much from that which I rest upon, to wit, that in a collapsed and corrupted state of the Church, when the ordinary teachers are either utterly ignorant and cannot, or negligent and will not perform their duty, gifts in any one to be a teacher, and consent in others by him to be taught, are a sufficient warrant for the performance of it: and then this, the places cited out of the Old Testament prove no more. For the proceedings of Saint Paul in the Synagogues, their great want of teaching (being a people before forsaken of the Spirit and then withering) might be a warrant for them to desire it, and his Apostolical mission for him to do it. It does not then at all from hence appear, that there was then any liberty of teaching in public assemblies granted to, or assumed by any in such an estate of the Church, as wherein it ought to be. When indeed it is ruinously declining every one of God's servants has a sufficient warrant to help or prevent the fall: this latter being but a common duty of zeal and charity, the former an authoritative act of the keys, the minister whereof is only an instrumental agent, that from where it has its efficacy, residing in another, in whose stead (2 Corinthians 5:19, 20) and under whose person it is done. Now whoever does anything in another's stead, not by express patent from him, is a plain impostor; and a grant of this nature made to all in general does not appear. I am bold to speak of these things under the notion of the keys, though in the time of the law; for I cannot assent to those schoolmen, who will not allow that the keys in any sense, were granted to the legal Priests; their power of teaching, discerning, judging, receiving in, and casting out, import the thing, though the name (no more than that of regnum coelorum, as Hierom and Augustine observe) be not to be found in the Old Testament. And doubtless God ratified the execution of his own ordinances in heaven, then, as well as now: what the immediate effect of their services was, how far by their own force they reached, and what they typified, how in signification only, and not immediately they extended to an admission into, and exclusion from the heavenly tabernacle, and wherein lies the secret power of Gospel commissions beyond theirs to attain the ultimate end, I have declared elsewhere.

Thus much of what the ancient people of God distinguished from their Priests might not do, now briefly of what they might, or rather of what they ought, and what their obedience and profession declared, that they thought themselves obliged to: private exhortations, rebukings, and such dictates of the law of nature being presupposed; we find them further, speaking often one to another, of those things which concerned the fear, and worship of the Lord (Malachi 3:16), by their lips feeding many with wisdom (Proverbs 10:21), discoursing of God's laws upon all occasions (Deuteronomy 6:6, 7, 8), by multitudes encouraging each other to the service of God (Zechariah 8:20, 21; Isaiah 2:3), jointly praising God with cheerful hearts (Psalm 42:4), giving and receiving mutual consolation (Psalm 55:14), and all this, with much more of the same nature, at their meetings, either occasional, or for that purpose indicted. Always provided, that they abstained from fingering the Ark, or meddling with those things which were appropriated to the office of the Priests: and concerning them hitherto.