The Lords Day, Book 2 · Chapter 9
CHAP. IX.
Both in Old and New Teſtament, in celebrating the Sabbaths ſolemnity, after reading of the Scriptures followed the interpretation of them. It's conſidered, whether before the Babyloniſh captivity the interpretating of the Law was in uſe among the Jews on their Sabbath dayes?
THere are ſome, who being not content with the aforeſaid teſtimonies, do further demand an example to be ſhewn either in the Old or New Teſtament: of any Paſtour labouring in preaching of the Word, who beſtowed his labour in this work twice on the Sabbath dayes. I cannot enough wonder at theſe mens wit, who will not be removed from the opinion they have eſpouſed, and rather would pluck out their their own eyes, than ſee what, will they, nill they, they are enforced to ſee. But come on, i… there be any ſatisfying of theſe mens expectation, and let us conſider what light may be ſetch'd from the fountains of Scripture to anſwer this queſtion.
From both Teſtaments it is evident, that in the publick aſſemblies of the Church, after reading of Scripture, there followed the interpretation of the ſame. This we have ſhewn in Chap. 3. So Neh. 8. 5, 6, 7, 8. they did not onelyonly read plainly the Law of God in the publick aſſembly, but they alſo expounded the ſenſe of it: and therefore the naked reading of Scripture was not thought ſufficient by the Levites to give the people underſtanding: otherwiſe they would have abſtained from expounding them from day to noon. So in the Jews aſſemblies which are mentioned in the New Teſtament, alwayes after reading of Scripture, followed their explication: ſee Luk. 4. 20. Act. 13. 15. The ſacred books being read, they that excelled in Doctrine, did afterwards interpret them. So Acts 15. 21. we read, that Moſes had in every Town thoſe that preached him, being read in the Synagogues every Sabbath day; the ſenſe of which Scripture we have declared out of Philo Judaeus. And theſe things, ſhew that the Scriptures were both read, and by interpretation illuſtrated in the Jewiſh Church.
But ſome there are, that they may eludeIt is conſidered whether interpreting of the Law wus in uſe before the Babyloniſh captivity. this anſwer, who contend, that this manner of interpreting Scripture on Sabbath dayes, was not in uſe under the former Temple, that is, before the Babyloniſh captivity: becauſe in the writings of Moſes, in which is extant the inſtitution of the Sabbath, before they were returned out of Babylon Object.into the Land of Canaan, we meet with no mention thereof: neither, as they think, is there any command extant, by virtue whereof the Prieſts are obliged to interpret the Law on Sabbath dayes, ſucceſſively returning: which opinion is entertained by ſome with applauſe.
Now if it be true, which they ſay, thenAnſw. the whole manner of the Jews keeping holySanctifying of the Sabbath, not in meer idle. …eſs. the Sabbath, conſiſted in meer idleneſs, or a ceſſation from labours by Gods command, which yet none will eaſily admit: ſince not onelyonly in the old Sabbath God enjoyned the reſt to the people of the Jews, but alſo required holineſs in thoſe that ceaſed from their labours; otherwiſe he had not determined the day, on which we are to reſt, to be ſanctified, which yet he did. Obſerve, Deut. 5… 12.ſaith Moſes, the Sabbath day, to ſanctifie it, as the Lord thy God hath commanded thee. The reſt commanded by God on the Sabbath day, was not a part properly called, but an help to its ſanctification, as we have taught out of the Fathers, Book 1. chap. 11. The Sabbath, ſaith Chryſoſtome, is given, Hom. 1. de Lazar. t. 5. p. 227,not for idleneſs, but that men being withdrawn from the care of temporal things, they might ſpend the reſt of it in ſpiritual matters.
Yea, he ſaith in the ſame place, that the Jews were to attend the hearing of Divine Sermons. So alſo Origen confeſſes, that theHom. 23. in Num. Reader, or Doctor of the Law, did not ceaſe on Sabbath dayes from his work, and yet did not break the Sabbath. Now what was the work of the Reader or Doctor of the Law, on which they did attend, but to inſtruct the people in the underſtanding thereof. Athanaſius alſo ſaith, The SabbathDe Sabb. & Circum ſignifieth, or intimateth not idleneſs, but the knowledge of the author. The Sabbath was given for knowledge, and not for idleneſs, becauſe knowledge is more neceſſary than idleneſs. He blamed thoſe who were idle on the Sabbath, becauſe they had not that which was proper for the Sabbath, that is to ſay, knowledge of the truth. The Sabbath therefore according to St. Athanaſius, was given men, that they, ceaſing from worldly buſineſſes, might freely apply their minds to the means by which they might attain ſome knowledge of God. And what thoſe means are, we have ſhewn from Chryſoſtom and Origen.
St. Austin thought, that the Jews women might better ſpin wool, and their men dig the ground, as formerly we have obſerved out of him, than that they, ceaſing from labour, ſhould ſpend their time in playes: according to whom, ſomething elſe was required to the ſanctification of the Sabbath, than meer reſt; namely, the ſanctifying of the reſt, or the conſecration of the reſt to the publick exerciſe of Gods Worſhip: which, in what things can it better be obſerved, than in reading of Gods Law, and explaining the ſenſe of its words, prayers, and other exerciſes of piety?
On the Sabbath, ſaith *iu Pſ. 19.Theodoret, we are commanded to reſt, but it's not any kind of reſt; ſince the Holy Ghost hath multiplied our work: and what that work of the Spirit is that is multiplied on the Sabbath, he afterwards expounds, when he ſaith, he hath commanded us to labour in Prayers and Pſalms. Theſe things ſhew, that ſomething more than reſt was required of the people on the Sabbath day.
Secondly, if the Bible had not been publicklyOn the Sabbath a Holy Convocation. read, and its ſenſe expounded on Sabbath-dayes, then none beſides the Prieſts and Levites, and ſome others that offered Sacrifices to the Prieſts, had been bound to be preſent on Sabbath dayes, in the place deſtined by God to ſacrifice in: for what need was there, that they ſhould onelyonly be preſent with them that ſacrificed? But the contrary appears from the very Text, Lev. 23. 3. where the ſolemnity of the Sabbath is ſhown. God appoints, that there ſhall be an holy convocation. Now if a Convocation were by God required on the Sabbath dayes, then it concerned the people, as well as the Prieſts, to be preſent at the common aſſembly? which being finiſhed, that ſolemn benediction was pronounced by the Prieſt to the people aſſembled. Num. 6. 23.
Thirdly, if there had been no reading ofThe Levites were to teach the Law. the Law, and explaining thereof, in uſe among the Jews, under the former Temple, then the Prieſts had been bound to nothing elſe, but to ſerve for offering ſacrifices. But the Scripture teſtifies, that the Levites were to teach Iſrael the Judgments, and Law of God, as well as to put incenſe upon the altar. Deut. 33. 10. where two offices are aſſigned to the Levites. In the firſt place, that they teach the people in the Law and judgments of God: and ſecondly, that they put incenſe upon the altar. But if they had not inſtructed the people in the Law, then they had beſtowed their chief care upon the leſs principal, the other, which was the principal duty, being neglected. And unleſs the people had been inſtructed in the meaning of the Law, they had wholly been ignorant of the uſe for which the Sacrifices were ordained of God. But Aaron and his ſons were ſeparated from others by God, to teach the children of Iſrael the ſtatutes of God, Lev. 10. 11. Which they faithfully performed, both privately (as often as any conſulted them upon any emergent queſtion, Deut. 17. 9, 10.) and publickly, for they inſtructed all Iſrael in the Word of God, 2 Chron. 35. 3. And that charge did, ex officio, lie upon the Levites, as well before, as after the captivity, to be indued with the knowledge of all things, that the Law might be ſought for at their mouth, M.al. 2. 7. But when could they with greater fruit draw out the knowledge of Gods Law to the peoples edification, than in the publick aſſembly of the Church, being gathered together on S. Dayes? ſince *Mat. 21. Mar. 12. 13. Luk. 22. Joh. 5. 7, 8, 18.on other dayes, on which they were to attend their labours, they could not do this. Chriſt when he began his Miniſtry once, did frequently teach in the Temple. Why did the people wait for Zacharias, when he was offering Sacrifice, if it were not an uſual thing for them to hear ſome ſhort SermonLuk. 1. 8, 9, 10. and benediction from him, before they went out? Chriſt ſate in the Temple in the midſt of the Doctors, hearing and asking them queſtions: which ſhews, that it was the cuſtome of a Doctor to teach the multitude in the Temple. If therefore the Law of God was not on the Sabbath dayes expounded for the peoples uſe, and no other exerciſes of piety but ſacrifices, were required of the people, in what thing was the Sabbath ennobled above other dayes? for ſacrifices were offered on other beſides the Sabbath dayes: yea, two Lambs were day by day offered for a continual burnt-offering, Numb. 28. Therefore the Sabbath was not made remarkable by the only worſhip of Sacrifices, above other dayes, on which they attended ſacrifices: but beſides the ſacrifices, were ſuperadded the interpreting of the Law, and a ſerious and pious exerciſing themſelves therein, and other duties of piety: upon which account, the Sabbath day was reckoned more holy than other dayes of the week, and the ninety ſecond Pſalm was for this end written, that the people might ſing it in the Church on the Sabbath day, whereon a holy Convocation was held.
Fourthly, the queſtion propounded by the husband of the Shunamiteſs doth evince the ſame, 2 Kin. 4. 23. He asks his wife why ſhe would go to the Prophet that day, ſince it was neither new moon nor Sabbath? which were the ordinary dayes to conſult God upon, and to hear his word, according to the famous Junius. Lyra ſaith alſo the ſame on that place, He ſpoke this, ſaith he, becauſe men went more frequently on thoſe dayes to the Prophets, to hear Gods word: becauſe the Prophets were not to attend Sacrifices, therefore they that went to the Prophets, did it, that they might be inſtructed in the Law and will of God by them: but when could this be better done than on the Sabbath? The famous Cunaeus, upon the authority of Rabbi Aben Ezra, affirms, that Oracles were conſulted on Sabbath dayes. De Rep. Hebraeorum, l. 2. c. 24.
Fifthly, if reading of Scriptures, and a clear interpreting of them, had not been preſcribed of God, then Chriſt, and after him his Apoſtles, who were faithfully diligent in expounding the Law on Sabbath dayes, are to be taxed for Will-worſhip; becauſe they offered God a worſhip on the Sabbath, which he had not commanded them.
Laſtly, that the uſe of Synagogues wasUſe of Synagogues before the Babyloniſh captivity. among the Jews before the Babyloniſh captivity, may be collected from Moſes, Lev. 26. 31. where the Hebrews by Sanctuaries do underſtand Synagogues, in which the people met weekly on Sabbath dayes: of whoſe ruine and vaſtation the Church expoſtulateth with God, Pſal. 74. 7, 8. the inſcription of which Pſalm ſhews, that that Pſalm was penned when David governed the Kingdome: for the Inſcription is for Aſaph. It was therefore either penned by Aſaph, (who writ ſome of the Pſalms as well as David, 2 Chron. 29. 30.) or was commended to his care; who, together with his ſons, is recited among thoſe who ſung holy ſongs, 1 Chr. 25. 2. If therefore, while Aſaph ſurvived, then were Synagogues long in uſe before the captivity. But for what end were they inſtituted? in which ſacrifices (which it was lawful to offer no where elſe but at Hieruſalem when the Temple was built) were not offered: but in them was the people inſtructed in the Law of God by the Levites, who were diſperſed up and down Iſrael, and by others who were delegated of God to that charge and office.
Which things being conſidered, let others judge what to ſay of their uncertain conjecture, who contend, that there was no other interpreting of the law, uſed under the former Temple, beſides that which the Prophets, being extraordinarily called, undertook. Which opinion, being once admitted, it will not be eaſie to avoid the aforeſaid incommodities, as to any one it will appear, by a more narrow ſearch into them. Unto whoſe conjecture, we will, with their good-leave, oppoſe the authorities both of Jews and Chriſtians in that particular, being bottomed upon the Holy Scripture.
Flavius Joſephus (whom according to Cunaeus, we are to believe next to the Penmen De Rep. Hebr. l. 3. c. 1.of Holy Writ) pleading the Cauſe of the Jews againſt Appion, in his Apology (which in the famous Cunaeus opinion is learned to a miracle) in expreſs words affirms,l. 2. contra Appion. that Moſes would have us hear the Law not once, or twice, or oftner, but he commands all men, leaving their other works, to meet together to hear the Law, and perfectly to learn it, &c. Thus he. And if this Ordinance of a weekly meeting to hear and learn the Law was in force in Moſes age, then was it long before the Babyloniſh Captivity.
While Philo Judaeus contends, that theDe vitae Moſis, l. 3. Playes, and ridiculous ſpectacles of Fools and Dancers ought to be put away; he ſaith, that it was the manner to ſtudy Philoſophy on Sabbath dayes, the Prince going before, and teaching, what was needful to be done or ſpoken, the reſt giving ear. Whereupon he alſo affirms, that they now ſhould play the Philoſophers upon Sabbath dayes, more patrio, in their country manner▪ and he acknowledgeth, that Oratories in Cities were for Schools of Virtue▪ More credit therefore is deſervedly to be given to the Jewes, relating their countrey cuſtomes, than to other mens conjectures of them.
Among the Chriſtians, divers very learned men treating of the Hebrews Commonwealth, have taught the ſame. Amongſt whom▪ Carolus Sigonius de Rep. Hebraeorum, l. 5. c. 10. and Cornelius Bertramus, p. 96. The famous Cunaeus (to whom the Chriſtian Church is much beholden for his labours in explaining the antiquities of the Hebrews) ſaith, that the right obſervation of De Rep. Hebr. l. 2. c. 24.Sabbaths conſisted in the holineſs of all their words and deeds, and in Divine worſhip and Prayers. All which doth plainly evidence, that they uſed to read the Law, and interpret it to the peoples capacity, on the Sabbath dayes: otherwiſe neither their words nor deeds had been noted for holineſs: or how elſe could the minds of the Jews have been furniſhed piouſly to conceive Prayers on Sabbath dayes, without the explaining of the Scripture? Yea, the Learned Cunaeus confeſſes, that the Levites in the Synagogues did deliver to the people in the Towns of Judaea, the chief knowledge of all Laws, both of Humane and Divine things: and when could the Levites do this with greater profit, than on the Sabbath dayes? In a word, although we deny that at that time the Talmudical interpretation of Scripture was grown in uſe, which▪ we confeſs the ancient Church of the Jews knew nothing of: yet we cannot affirm this of the vocal interpretation of the Scriptures by the Levites.
But to return to our purpoſe; We find that under the Old Teſtament the Scriptures were read and opened in the Jews aſſemblie, even the Holy Ghoſt being witneſs, although ſome doubt of the period of time, at which their interpretation on Sabbath dayes began.
As for the Churches in the New Teſtament, planted by the Apoſtles, they could not, ſo long as their Peace was diſturbed with a ſtorm of Perſecutions, meet together without very great difficulty: for which cauſe, as we ſaid Chap. 1. they had their meetings ſometime on the night, and ſometimes on the day; neither again was it ſafe for them to hold a meeting all the day. For which cauſe *De fuga in perſecution. c. ult.Tertullian judges, that it was beſt for Chriſtians, if the Lords dayes ſolemnities could not be celebrated on the day time, (for perſecutions whereof he ſpeaks) then ought they to keep them on the night, if not with every one of them, yet at leaſt with three. Theſe things teach us, that the Church was not permitted in that age with ſafety, and as often as they liſt, to meet together on the day time, to perform the exerciſes of piety. He therefore that requires of us ſome one example for expounding Scripture twice (while the fire of Perſecution raged, with which that age abounded) I deſire him to tell me, whether the Chriſtians did, during that Perſecution, twice every Lords day keep their meetings? For if it were ſafe for them to meet, why may they not as well be believed to me…t for interpreting of Scripture, and Prayer to God, (ſince theſe duties are joyned by the Apoſtle, 1 Cor. 14. and obſerved by †Sect. 1. De bono pudiciti….Cyprian, as he faithfully expounded the Scriptures)? Eſpecially when it was the cuſtom of the Church, ſo often as Scripture was read, to interpret the ſame. This we have largely enough ſhewn out of Justin, Origen, Tertullian, Ambroſe, Auguſtine, and other Fathers of great authority, chap. 4.
Since therefore in the Jewiſh, Apoſtolical, and other Churches ſucceeding the Apoſtles, there followed after the reading of the Scriptures, an expoſition of them, it ſeems neceſſarily to follow, that if they had liberty to meet on Lords dayes, then they uſed to treat twice out of Scripture: of which there is frequent mention in their aſſemblies. And it's certainly evident, from the continual practi… of the Church, that from the very Apoſtles times, prayers and reading were reckoned both together, which were celebrated both morning and evening. No man therefore can judge it unreaſonable to ſay, that there followed an interpretation of thoſe things which were read: becauſe reading was uſed to inſtruct the people. But how could the people be inſtructed in the Scripture read, without an interpretation? The Eunuc… anſwered, Acts 8. 31. that he could not underſtand what he read, except ſome one ſhould guide him. Yea, they were wont to Treat out of the Reading [or Leſſon] as was formerly ſaid.
The calamitous condition alſo of thoſe times, wherein ſo many cruel perſecutions were ſtirred up, required the ſame. Daily exhortations were very needful to the Chriſtians, for to bear the Croſs of the Goſpel patiently. Neither muſt we think that theſe skilful Paſtours who were ſet over the Church by the Apoſtles, and Apoſtolical men, did not endeavour, as often as they could, to inſtruct the People committed to them in the matters of Faith. St. Cyprian, Ep. 40. profeſſes, that he was ſore troubled, when he could not go to, and exhort every one, as the Lords, and his Goſpel Miniſtry required, while he was in his baniſhment. If it were a grief to this vigilant Biſhop, that becauſe being hindred by his exile, he could not provoke all who were commended to his inſpection and care, by his holy Exhortations, to piety and patience; certainly, when he was with his people, if he took care that by a Reader the bare reading of the Goſpel was recited to them, although he ſtirred not them up by his Exhortations to practiſe what they had heard read, he would never in very deed have thought, that he had ſhewed himſelf a faithful Biſhop. Whereupon, it deſervedly ſeems an abſurd thing to Mr. S. A. a man of ripe judgment, to think, that the primitive Biſhops faithfully fulfilling their Miniſtry, were content with a naked reading of the Scriptures, without any explaining of them to the People: which, if the Biſhop had not performed, although he might live innocently and without ſcandal, yet that converſation without preaching, would do hurt by ſilence, although he might do good by Example, as Hierom ſhews, Ep. ad Oceanum. Therefore the diligent Overſeers of Churches would never intermit this, unleſs they were hindred by ſome urgent neceſſity: and therefore, amongſt them, after reading of Scriptures, there followed an explication of them, as often as the Church met.