OF the Figurative Service proper to the Law of Moses , and that people which received it , of the kinds , and times , and place for offering sacrifices , there is particular appointment in it : but of serving God by Prayer , or hearing his Word , you have there so much the lesse remembrance . In Leviticus xxiii . we find the particular of all their Solemnities that are called holy Assemblies : For thus the generall is propounded , vers. 2. The Assemblies of the Lord , which ye shall proclaim for holy Convocations , these are my Assemblies . The first of these is the Sabbath , then the Passeover , Pentecost , the beginning of the New year , the day of Atonement , and the Feast of Tabernacles . And , with leave , I rather use the word Assemblies then Feasts in this place , because the name of Feasts is proper to those Solemnities which are to be celebrated with joy and chearfulnesse : whereas in this number , the day of Atonement was to be observed with the greatest humiliation that could be expressed . The Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteining all Assemblies , such as all these are commanded to be , and as I take it none else . For that which is read Psal. lxxxi . 3. Blow up the Trumpet in the new Moon , in the time appointed , against the day of our Feasts , dependeth upon the Law , Numb . x. 10. Also in the day of your gladnesse , and in your solemn Feast dayes , ( or rather dayes of Assemblies , for the word is the same that I translated so afore ) and in the beginning of your Moneths , you shall blow with your Trumpets over the burnt-offerings , and over the sacrifice of your peace-offerings , that they may be to you for a memoriall before your God . Where we see three sorts of Solemnities distinguished : First , the day of your gladnesse , conteining Solemnities to be celebrated with chearfulnesse of heart , that is , Feasts : Then , the solemn dayes of Assemblies , as the word signifieth , conteining besides those , Assemblies for humiliation , as the day of Atonement : And last , the beginnings of your Moneths , wherein peculiar sacrifices are injoyned , Numb . xxviii . 11. And here it is provided , that Trumpets should be sounded over those sacrifices by the Priests in the Tabernacle ; but that no Assembly is appointed to be upon them , the difference here made between them and their dayes of Assemblies , is presumption enough . But in particular , the first and last dayes of the Passeover , and Feast of Tabernacles ( the one whereof was kept for seven dayes , the other for eight ) were to be solemn Assemblies , which the rest were not , and therefore in the Greek of the Septuagint are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or great dayes , to wit , of those Feasts , in comparison of the lesse . Esay i. 13. The New Moons and Sabbaths , the calling of Assemblies , I cannot away with : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The calling of Assemblies is here translated Great dayes , as in the Gospel , John vii . 37. In the last day , the GREAT DAY of that Feast . By which Translation , that which is generall in the Originall , is restrained to the first and last dayes of those two Festivals . Now the Sabbath was the greatest of all Solemnities appointed for Assemblies : For they were commanded so to rest from bodily labour , as not to kindle fire , to dresse the meat they eat upon it : For as in Exod. xvi . 5 , 16 , 29. God contesteth that he gave them a double measure of Manna the day before , that they might dresse it against the Sabbath : So we have again Exod. xxx . 3. You shall kindle no fire throughout your habitations upon the Sabbath . The same , Levit. xxiii . 3. where Abenezra , IN ALL YOUR HABITATIONS , that is , in your land , and out of your land , at home , and upon the way . To teach us , that it was not for the time that they lived upon Manna in the wildernesse , that they were forbidden to kindle fire upon the Sabbath , but through ALL THEIR HABITATIONS , wheresoever they dwelt afterwards . And many have observed , that in Levit. xxiii . it is not said of any other day but of the Sabbath , and the day of Atonement , Thou shalt do no work upon it ; but of the other dayes of Assemblies , Thou shalt do no Servile work upon them : to shew us the difference between them , that upon the Sabbath and day of Atonement it was prohibited to dresse the meat of the day ; but upon other Solemnities that was permitted , but to do any work that men were wont to put their slaves to , was prohibited : which is the received practice of the Jews , and hath a just ground in the Scripture , Exod. xii . 16. where , of the first and last day of the Passeover , is said , No manner of work shall be done in them , save that which every man must eat , that onely may be done , or dressed , of you . Abenezra upon that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of none of the solemn Assemblies , beside the Sabbath and day of Atonement , it is said , NOMANNER OF WORK : Onely of the Passeover he saith it , and addeth an exception of the meat of the soul . that is , requisite for the sustenance of nature . Here is a strict command of bodily rest , especially upon the Sabbath , and that particularized , to concern both Israelites themselves , and their slaves , and those that sojourn within their gates : But that is very considerable which excellent Divines have observed , That in the fourth Commandment , where is so large provision for bodily rest , there the purpose of that rest is onely pointed at in generall terms , when it is commanded to be SANCTIFIED ; which is likewise done in all their Solemnities , when they are called ASSEMBLIES : but there is no mention made of any particular work of the Morall Service of God , wherewith the Sabbath is commanded to be sanctified , or for performance whereof they are commanded to Assemble , unlesse it be the reading of the Law upon the seventh yeare , commanded Deut. xxxi . 12. So that it seemeth the Jews have reason , when they observe , that neither the Form , nor Time of Prayer , is appointed them by the Law of Moses , but by the constitutions of their Elders , Maimoni of Prayer , C. 1. Numb . 1 , 2. Indeed , that the spirituall Service of God , of Prayers , and his Praises , of hearing the Word , and meditating upon his works , was the thing , for love whereof the Jews were commanded to keep the Sabbath , those miserable people , who in most things are blinded with the letter , and never look under the vail upon Moses his face , have been able alwayes to perceive ; as it is to be seen by the sayings of their late and ancient Writers . Josephus ad v. Appionem ii . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Moses propounded to the Jews the most excellent and necessary learning of the Law ; not by hearing it once or twice , but every seventh day , laying aside their works , he commanded them to Assemble for the hearing of the Law , and throughly and exactly to learn it . Philo de vita Mosis iii. relating the passage of him that gathered wood on the Sabbath , of whom it is said , Numb . xv . 33. They brought him unto Moses and Aaron , and unto all the Congregation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They take him , saith he , and bring him to the Ruler , with whom sate the Priests , all the multitude standing by to heare . He observeth that Moses was then expounding the Law , as upon the Assembly of the Sabbath ; Aaron , that is , as he expoundeth it , the Priests sitting on the Bench with him , the Congregation standing by to heare . The observation he prosecuteth with his reason in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For the custome was , alwayes when occasion gave way , but principally on the seventh dayes , as I shewed afore , to be exercised in knowledge : the Chief going afore and teaching , the rest increasing in goodnesse , and bettering in life and manners . From whence at this day the Jews study their Countrey learning upon the Seventh dayes , dedicating that time to knowledge , and the contemplation of Nature . For the Synagogues in cities , what are they but schools of wisdome ? and in his book de Decalogo , he deriveth the imployment of the Sabbath in considering the works of God , and calling their own works to account , from that which God did in the beginning , when he saw all that he had made , and behold it was good . Abenezra upon the fourth Commandment , Exod. xx . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We see that the yeare of Remission is correspondent to the Sabbath , for it is likewise the seventh of years . And the Lord commanded , that they should reade the Law in the beginning of it , before men , women and children , expressing the reason Deut. xxxi . 12. THAT THEY MAY HEARE , AND LEARN , AND OBSERVE : And behold , the Sabbath was given to consider the works of God , and to meditate upon his Law , as it is written , Psal. xcii . 4. FOR THOU LORD HAST MADE ME GLAD THROUGH THY WORK , I WILL TRIUMPH IN THE WORKS OF THY HANDS . R. Isaac Abarbinel upon Deut. v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides , part of the benefit of this allowed day is to give to the blessed God the seventh of the week , to learn the Divine law , and the Tradition of the words thereof , the expositions of it , and to mark well the NICETIES of it : As they say ( that is , their ancient Talmud Doctours ) in the Gemara of the Jerusalem Talmud , SABBATHS AND FEASTS WERE NOT GIVEN , BUT TO LEARN THE LAW UPON THEM . And therefore they say in the great Midras ( or allegoricall exposition ) of Exodus Sect. 26. and of Deuteronomy , That the Sabbath weigheth against all the Commandments : as procuring them to be known and observed . A man may justly marvell , seeing the Morall intent and purpose of this Commandment was so well known among the learned of this people , how it cometh to passe , that the Fathers of the Church charge the Jews so deep , for observing the Sabbath with bodily ease , and luxurious pastimes . Ignatius , Epist. ad Magnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I understand that there is cause to think these words to be none of Ignatius his own ; which notwithstanding , they are Ancient enough for this purpose , and in themselves remarkable : if first we observe , That the Eastern Christians of Ancient time , observed the Sabbath in some measure for Divine Service , as well as the Lords day , from whence came afterwards the difference about fasting on the Saturday . For immediately upon these words it followeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and after he hath kept the Sabbath , let every lover of Christ keep the Lords day festivall . Thus then saith the supposed Ignatius , Let every one of you keep the Sabbath spiritually , taking pleasure in meditation of the Law , not in bodily rest , admiring the workmanship of God , not eating meat dressed the day afore , nor drinking luke-warm drinks , and walking by measure , and taking pleasure in dansing and senselesse noises . S. Augustine in Joan. Tract . iv . Observa diem Sabbati , magis nobis praecipitur , quia spiritualiter observandum praecipitur . Judaei enim serviliter observant diem Sabbati , ad luxuriam , ad ebrietatem . Quantò meliùs foeminae eorum lanam facerent , quàm illo die in Menianis saltarent ? KEEP THE SABBATH , is commanded us more , because it is commanded us spiritually to be observed . For the Jews keep the Sabbath day slavishly , for luxury , for drunkennesse : How much better had their women spin wooll on that day , then danse in the porticoes ? and in Psal. xcii . Ecce & hodiernus dies Sabbati est : Hunc , in praesenti tempore , otio quodam corporaliter languido , & fluxo , & luxurioso , observant Judaei : vacant enim ad nugas . & cùm Deus praeceperit observari Sabbatum , illi in his quae Deus prohibet exercent Sabbatum . Vacatio nostra à malis operibus , vacatio illorum à bonis operibus est : meliùs est enim arare quàm saltare . Illi à bono opere vacant , ab opere nugatorio non vacant . Behold this is also a day of Sabbath , which the Jews at this present keep with a kind of bodily , languishing , dissolute , and luxurious ease : For they are at leisure for toyes . And whereas God commandeth to keep the Sabbath , they spend the Sabbath in that which God forbiddeth . Our being at leisure is from bad works , theirs from good works ; for it is better to plough then to danse . They are at leisure from doing good , from trifling businesse they are not at leisure . He that readeth this and the like that might be produced , hath cause to marvel , that the practice of that people should be so wide of the profession of their Doctours : but that there is great cause to think , whereas bodily rest is expresly commanded , the spirituall and morall imployment of it but intimated in the Commandment , and by the learned collected from thence , and from other Scriptures , by consequence of discourse , that the people apprehended that more , which was open , as being for their ease , neglecting that which was collected , as not so pleasant . And therefore unlesse we be wilfull in refusing the Truth , it cannot be denied , that the DISPENSATION of that time , prevaileth in this , as well as in other particulars . For though no man doubteth that the Ancient people of God were led by the promises of the kingdome of heaven , and life everlasting ; yet are those promises , in the law of Moses , conveyed and recommended to them , under the Figure of Paradise , of the land of Promise , and the fruits of it . Mihi in Evangelio promittuntur regna coelorum , quae Instrumentum vetus omnino non nominat , saith S. Jerome , Epist. 129. To me is the kingdome of heaven promised in the Gospel , which the old Testament doth not so much as name . S. Augustine cont. Faustum xix . 31. Testimoniis vitae aeternae & resurrectionis mortuorum abundat vetus Scriptura , sed hoc nomen REGNUM COELORUM , de nullo indè loco mihi occurrit , hoc enim propriè pertinet ad REVELATIONEM Novi Testamenti . The old Scriptures are full of Testimonies of life everlasting , and the resurrection of the dead , but the name of the KINGDOME OF HEAVEN I meet with in no place of it , for it properly belongeth to the REVEALING of the New Testament . Again , Mortem innuit secundam , cùm diceret , ADAM , UBIES ? sed de ea nihil dixisse credendum est , propter DISPENSATIONEM Novi Testamenti , ubi mors secunda apertissimè declaratur : God intimateth the second death , saith he , when he saith , ADAM WHERE ART THOU ? but it is to be thought that he expressed nothing of it , because of the DISPENSATION of the New Testament , where the second death is most manifestly declared . Others might be produced to the same purpose . The reason is the same in the matter of Sacrifices , for which we know what particular order is taken in the Law of Moses , and yet are not the Prophets afraid to say , that God gave no command for them . Psalm . xl . 6. Sacrifice and offering thou didst not desire : Jerem. viii . 21. I spake not to your Fathers , nor commanded them , in the day when I brought them out of the land of Egypt , concerning burnt-offerings and sacrifices . And all this according to the tenour of the Law , which commanded a Ceremoniall Service , as the figure of that worship which God requireth in Spirit and Truth . Thus standeth the matter in our present businesse : For if the Sabbath be a figure , as the Scripture declareth , and the Jews themselves acknowledge , then the observation of it commanded must needs be Figurative . Which is no more then the Apostle proveth in the fourth to the Hebrews , that the Rest which they observed the Sabbath with , was the Figure of that rest which remaineth to the people of God . Therefore it pleased God , in this point also to observe that dispensation of the Old Testament , which he had set on foot in other particulars : taking order at large , that the Sabbath should be celebrated with bodily rest , but that Service of God in Spirit and Truth , which is proper to the DISPENSATION of the New Testament , as it is greatest in esteem , so is it least in appearance of the Commandment , which God gave for the purpose . To the same purpose , as hitherto it hath been observed , that the Law hath specified no particular work of the Morall Service of God , with which it commandeth the Sabbath to be SANCTIFIED , or for which it appointeth ASSEMBLIES : So must we further observe in this place , that it neither provideth for PLACES , wherein it might be exercised by the body of that People , nor taketh order by whom it should be Ministred in such Places , but hath left us to collect by circumstance and the traces of their Ancient practice remembred in the Scriptures , that it was Ministred by the Prophets , as Prophets , rather then by the Priests and Levites , as Priests and Levites , as well in Synagogues as in the Temple , or at the Tabernacle . The command of Assemblies , Levit. xxiii . might well be prescribed in the law of Moses , with a particular effect , in respect of that time , that the whole Congregation of that people lived together in the wildernesse of Arabia . Then and there it is easie to conceive , how they were assembled to celebrate those solemnities , that is , at the Tabernacle , or round about it , which the Jews call The Camp of Levi. But when they were settled in the land of Promise , we see what the Law requireth : Deut. xvi . 16. Three times in a year shall all thy males appear before the Lord thy God , in the place which he shall chuse . This is the extent of the Law , thrice a year to resort to the Tabernacle , and that none but Males ; and therefore the question will remain , How the body of that people assembled themselves through the year ( it being a thing manifest that the greatest part could not resort to the Tabernacle ) and those Houses of Prayer , which afterwards were called Synagogues , whereof Philo speaketh in the words alledged , not yet erected through the Countrey , as shall appear by the dark traces of the beginning of them , which we shall find by and by in the Scriptures , during the time of Solomons Temple . So that the words of Philo and Josephus alledged before , wherein they tell us , That Moses commanded that people to Assemble every seventh day , to learn the Law , that it was their custome so to do ; and that the Chief taught at those Assemblies , and the rest learned to live according to that which was taught , must be understood with these limitations , That it was collected from the letter of the Law of Moses , and preserved in the practice of that people , at such times and places as afforded means of Religious Assemblies for such purpose . In fine , it will appear , that the Law of Moses , according to the dispensation of that time , intended to be most expresse in the Figurative Ceremoniall Service , peculiar to that people , by the Ministeries of Priests and Levites , so particularly appointed in it for that kind of Service . And yet , so little provision as we find in the Law for the office of Prophets , and children of the Prophets , that is , their disciples , these were the men neverthelesse that Ministred the Morall Service of God , of Prayers , and the Praises of God , and the exposition of the Law , at their Religious Assemblies . A 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 ●HALT THOU MAKE THEE : Judges , to judge he people , and Officers to constrain them to do he command of the Judges . This TEACHING ●hen consisted in declaring the obligation of ●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 . ● . The Priests lips should preserve knowledge , ●nd the Law they should require at his mouth , For he is the messenger of the Lord of Hosts . In ●he Chaldee of Jonathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●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 A●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 things belonging to the knowledge of God , and his praises , beyond their naturall or habituated capacities , without seeing any figures , asleep or awake , but with assurance that it was from God . And this they make to be the Grace of them , which writ those parts of Scripture , which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ecclesiasticall writers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Written by the Holy Ghost , which neverthelesse in a large sense are called Prophets : And in these two degrees they say consisted the condition of Saul , that was indued with the Holy Ghost , to inable him for Government , so as sometimes he arrived at the rank of a Prophet . And thus these Elders received of the spirit of Moses , for the Government of the people with him , in such measure , that they atteined also to be Prophets . It is the constant Tradition of that people , That the knowledge of the Law , was delivered by Moses , and this Consistory of Elders , to succeeding ages . Which if it go no further , is no more then reason for us to believe , though they have built all the fooleries of their unwritten Law upon it . If Moses were the Chief of Doctours , those of Moses his Bench must needs in their degree be the like . The Lord promiseth to his people a successour to Moses in this Grace , Deut. xviii . 15. A Prophet shall the Lord your God raise up unto you of your brethren like unto me , him shall you heare : which the New Testament verifieth in our Lord Christ , Acts vii . 37. and elsewhere . But if this promise be partly verified for the time , in those Prophets which God raised up from age to age after Moses , for further knowledge of the Law which he gave , as the promise of a Saviour , was for the time , in part verified in their Judges and Kings , by whom God delivered his people from their enemies , as some will have it , then is the charge of hearing those Prophets , but the relative of their charge , in Teaching the people . In the time of Samuel we reade of certain Colledges of Prophets , and disciples of Prophets , such as was that 1. Sam. x. 5. where Saul and his servant met a company of Prophets ; and such as was that 1. Sam. xix . 18 , 20. at Naioth in Ramah , where Dauid abode with Samuel : and where Sauls messengers saw the company of Prophets prophesying , and Samuel standing as appointed over them . This Naioth in Ramah , is here translated by Jonathan the Chaldee Paraphrast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of learning in Ramah : and Samuel stood over them as their Master to teach them , as he rendereth it . It is the place where Samuel was born and dwelt , called in the beginning of that book , Ramathaim Sophim , in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is the same with Josephs Town of Arimathaea in the Gospell . By the word it should seem it was compounded of two Towns , in the one whereof was Naioth , the residence of those that studied the Law there under Samuell : whereupon Jonathan translateth it there , Ramah of the disciples of the Prophets . It is here very much to be observed , that they were forbidden by the Law , To offer Sacrifice but before the Ark , in the place which the Lord shall chuse . Neverthelesse , while this choice of God stood suspended , and while the house at Shiloh was desolate , from the time that the Ark was taken by the Philistines , till it was settled again at Jerusalem , High places were licensed as the Jews speak , that is , it was lawfull to offer Sacrifices where the Ark was not . Such are these whereof we now speak , 1. Sam. ix . 12. x. 5. where Jonathan translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the house of Feasting , because having offered their peace-offerings , the use was , To Feast upon the remains of them , as you find it there . In fine , the people assembling to such places to offer their Sacrifices , and to celebrate their Solemnities , and the Prophets having their Residence there , what doubt can be made , but that all this must be , for the purpose of preaching to the people , as they assembled there , or ministring what else may appear to belong to their office ? And this is well apprehended by men of learning , to be the beginning of Synagogues and Schools among that people . For when the Ark was settled , and it was become unlawfull to offer sacrifices in the High places , to assemble for publick prayers , and the praises of God , and learning the Law , was no inconvenience . The like is to be said of those aboads of Prophets , at Bethel , and Jericho , 2. Kings ii . 3 , 5. the like whereof were in other Cities , saith D. Kimchi upon that place : And that in 2. Kings vi . 1. where we may observe Elisha to be Master , as Samuel in that of Naioth afore . The like we may conceive of that 2. Kings xxii . 14. where Huldah the Prophetesse is said to dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Jonathan translateth as afore , the house of learning , our English , the Colledge . R. David Kimchi there , Our Doctours of blessed memory say , That three prophesied in the dayes of Josiah , Jeremiah in the streets or villages , Zephaniah in the Synagogues , and Huldah among the women . Solomon Jarchi upon Es. i. 21. It was full of judgement , righteousnesse lodged in it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And we find in Pesikta thus : R. Menahem sonne of R. Hosaia saith , There were CDLXXX Synagogues in Jerusalem according to the number of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gematria : That is , counting the number which the letters of it make . As who should say , that it was irregular on purpose , to put them in mind how many Synagogues were in Jerusalem when the Prophet spake this . And that so many there were in it under the second Temple , is oft reported among them , and may passe for Historicall Truth : But to find this out of the Prophet in his time , is one of the crotchets which these mens brains are alwayes teeming with . In fine , if there be any expresse remembrance of Synagogues , under Solomons Temple , in the Scripture , I suppose it must be that , Psal. lxxvii . 8. They have burnt up all the Synagogues of God in the land . and afore , vers. 4. Thine enemies rore in the midst of thy Congregations . which is more then can be understood of the Temple alone , or the severall buildings of it . Onely the doubt is , to what time the meaning of this Psalm is to be related , and when it might be penned , because Junius hath been bold to referre it to Antiochus Epiphanes his time . But the constant Tradition of the Jews seemeth to have obteined the credit of Historicall Truth , that the Scripture was signed in Ezra's time : And the end of Malachi ( whom the Jews will have to be Ezra ) seemeth to speak no lesse , iiii . 4. sounding like the passage from the Old to the New Testament : reflecting upon the Old , when he biddeth them remember the Law of Moses , and pointing at the New , when he promiseth the sending of Elias before the day of the Lord came . Besides , it is against the Truth of History , that the Temple was destroyed in Antiochus Epiphanes his time , which not onely this Psalm , but divers of the same Title import . lxxix . 1. O God the Heathen are come into thine inheritance , thine holy Temple have they defiled , and made Jerusalem an heap of stones . Upon the Title of this Psalm , which is , A Psalm of Asaph , the Chaldee descanteth thus : A song , by the hands of Asaph , upon the desolation of the Sanctuary , by the spirit of Prophesie he said , lxxxi . 13. The Boar out of the wood doth wast it , and the Wild Beast of the field doth devoure it . Therefore I observe much , what we reade after the lxxii . Psalm ; Here end the prayers of David the sonne of Jesse : and yet you shall find not a few under Davids name afterwards . Which seemeth to argue the first to have been a severall Collection of Davids Psalms by themselves : Besides which neverthelesse were found others of his , which with the rest , belonging to other names , as Moses , Asaph , Heman , and others , make up the Collection that followeth . The Case is not much unlike in the book of Proverbs . Two Titles of Solomons Proverbs , C. i. & x. argue two severall Collections . C. xxv . there beginneth a third Collection of them with this Title , These are also Proverbs of Solomon , which the men of Hezekiah King of Judah copied out . But that this Collection lasteth to the end of the book , meeting with a Title so disputable , C. xxx . who shall assure us ? Since then after the lxxii . Psalm , where we reade , Here end the prayers of David sonne of Jesse , there follow a considerable number under the name of Asaph , why should we doubt him to be writer of them , more then David of his ? Or that he , that was a Prophet , as shall be said , foresaw in them the destruction of Jerusalem by Nebuchadnezzar and the Chaldeans ? If there can yet be question who penned the Psalm , it is quite extinguished by the Text of 2. Chron. xxix . 30. where Ezekiah commandeth the Levites to praise God in the words of David and Asaph : And therefore the Scripture speaketh of Synagogues during Solomons Temple : But with such obscure remembrance , that it cannot be thought , they could afford the body of that people means to assemble for the Service of God . One doubt there is yet behind , as concerning this Grace : to what purpose the disciples of the Prophets studied for that Grace , which was onely in the power of the Holy Ghost to bestow , being farre from us to believe , as some Mahumetane Philosophers are said to do , That it is to be compassed with humane indevours : which if they aimed not towards that purpose , why then are they called sonnes , that is Disciples , of the Prophets , as the Chaldee of Jonathan alwayes translateth it ? Why do we see , that for the most part , in Scripture , those persons that were brought up to it , were indued with the Grace ? It was in the power of God , no doubt , to bestow it where he pleased : neverthelesse , so it was found , that for the most part he did bestow it , where mens manners were suitable , where mens courses were applied to it : ( To say nothing here of those dispositions of nature and fortune which the Ebrew Doctours require ) this is to be seen in the place alledged 1. Sam. x. 11. And the Proverb that did rise upon Sauls prophesying , Is Saul also among the Prophets ? For had it not been unusuall , that persons never bred to any such course , should be invested with the Spirit on the sudden , it had not been so great a marvell , as to cause and occasion the Proverb : On the other side , to shew how it cometh to passe , it followeth there , And one of the same place answered and said , But who is their father ? To say , that seeing these children of the Prophets , that is , Disciples , had God to their Father , to teach them by his Spirit , it was no marvell to see a man grown a Prophet without help of other Masters . Which is the case that Amos expresseth vii . 14. I was no Prophet , nor Prophets sonne , but an heardsman , and gatherer of Sycomore fruit , And the Lord took me , as I followed the flock , and the Lord said unto me , Go , Prophesie unto my people Israel . Now , the study that disposed men to this Grace , was , without doubt , that of the Law of Moses : in that all conversed , and spent their time , that pretended , though some atteined the Gift of Gods Grace , others stayed at that knowledge , which by humane indevours they could compasse : Whereupon that which is called in the places of Samuel aforesaid a company of Prophets , is by Jonathan translated in the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A pack of Scribes . A difference remarkable in that Translation , which it maketh , in rendring the word PROPHETS : for when he conceiveth the speech is of such as had the Grace , he translateth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prophets : when he extendeth it to those that did but pretend , he termeth it divers times , Scribes , and Doctours . Jer. xxvi . 16. Then said the Princes and all the people unto the Priests , and to the Prophets : Jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Scribes . Jer. xxix . 1. These are the words of the letter that Jeremiah the Prophet sent from Jerusalem unto the Priests , and to the Prophets . Jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Scribes . And again , vers. 15. Because ye have said the Lord hath raised us up Prophets in Babylon . Jon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctours . When the Scripture speaketh plainly of false Prophets , then he is wont to adde in translating , FALSE Prophets . This we shall see to be the beginning of those that are called Scribes in the Gospel , which among the Jews are called WISEMEN otherwise , when the Grace of Prophesie had ceased among that people . And to this purpose it is worth the noting which R. Moses Maimoni among others of their Doctours , delivereth of Baruch the Scribe , the sonne of Neriah , in Moreh Nebochim ii . 32. that his complaint specified , Jer. xlv . 3. Wo is me now , for the Lord hath added grief to my sorrow , I fainted in my mourning , and find no rest : was upon this occasion , that having run his best course , under Jeremy , for the purpose , the Lord in the end refused him the Grace of a Prophet , which he aimed at . For sure the answer the Lord giveth is very suitable : as it followeth , Behold , that which I have built , will I pull down , and that which I have planted , will I pluck up , even this whole land , and seekest thou great things for thy self ? To say , that in the time of publick wrath , it was more fit for him to seek deliverance , then eminence ; which is his reward , as it followeth , Behold , I will bring evil upon all flesh , saith the Lord , but thy life will I give unto thee for a prey , in all places whither thou goest . Now it is to be observed , that the Originall word , which we translate prophesying , is of so large a meaning , that it conteineth whatsoever that Grace inableth , or that office requireth a man to do . For , how is it said , Ecclus. xlviii . 13. that Elizeus his body PROPHESIED , because of the miracle wrought by his bones after his death , but because it was alwayes expected at Prophets hands to do miracles ? As our Lord is called a Prophet mighty in word and deed , Luke xxiiii . 19. It is then no marvell , that Prophets should be inspired by the Holy Ghost to set forth the praises of God , or that their Ministery should be required in that work . 1. Sam. x. 10. we reade of Saul and his servant . 1. Sam. xix . 20. we reade of his messengers , thus ; And Saul sent messengers to take David : and when they saw the company of the Prophets prophesying , and Samuel standing as appointed over them , the Spirit of the Lord was upon the Messengers of Saul , and they also Prophesied . In the Greek , that which is in the Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in the other place , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A band of Prophets , or a congregation of Prophets , is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Prophesying , is by Jonathan turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , praising or singing : They found them singing the praises of God , under Samuel , Master of the Quire , and they , when it came to their turn , sung that which they were inspired with : as the Apostle , 1. Cor. xiiii . 26. When you come together , every one of you hath a Psalm : Thus Exod. xv . 21. Miriam the PROPHETESSE , the sister of Aaron took a Timbrel in her hand , and all the women went out after her with Timbrels and Danses , and she answered them saying : in the Greek it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she led them the song , which she had composed , as being a PROPHETESSE . Or she sung that which Moses had composed by the Holy Ghost afore , for her beginning is , Sing unto the Lord , for he hath triumphed gloriously , the Horse and his Rider hath he cast into the Sea : which is that of Moses . Again we reade 1. Chron. xxv . 3. Moreover , David and the Captains of the Host , separated to the service , of the sonnes of Asaph , and of Heman , and of Iduthun , who should PROPHESIE , with Harps , with Psalteries , and with Cymbals . and vers. v. All these were the sonnes of Heman the Kings SEER in the words of God , to lift up the horn . In the first place , the Greek hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speaking , that is , the praise of God ; in the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that struck up to the Lord . But there must be a reason why the praises of God is called PROPHESYING , and SEERS , that send them forth . And what is that but this , because the Spirit of God indited Psalms to the heads mentioned here , with whom the rest joyned in singing them to the Lord ? R. David Kimchi there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The sonnes of Asaph played upon Instruments , and sang , and the Holy Spirit rested upon Asaph , and he sung with his voice to the noise of the harps . So Heman and Iduthun were all Prophets with Instruments of Song : For the book of Psalms was written by the Holy Ghost , and there are in it Prophesies of the Captivity and Deliverance . Here you see , that Asaph and the rest were Prophets inspired by the Holy Ghost , so that it can be no marvell to find Prophesies under their name in the Psalms , as was said : Besides , their children also and scholars are said to Prophesie in singing the praises of God which they were inspired with . A thing to be observed towards that which shall follow . Further , that Prophets instructed the people in the Law , at their Assemblies for that purpose , in the Temple or else where , there is enough to argue out of Scripture . Abenezra upon Exod. xx . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And it was the fashion of the Israelites , close upon the Sabbath , to go unto the Prophets : As it is said , 2. Kings iiii . 22. WHEREFORE WILT THOU GO TO HIM TO DAY ? IT IS NEITHER NEW MOON , NOR SABBATH . R. Levi ben Gerson upon that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It seemeth that in those dayes , they used to go before the great ( wise ) men , and they instructed them in the way they should go , and the things they should do . Neither is this Exposition the apprehension of these later Doctours : Manasseh ben Israel the now Rabbi at Amsterdam hath quoted it to us from the Talmudists : Gem. Succoth , C. 2. Concil. in Exod. Quaest . 35. To the same purpose belongeth that of the Talmudists alledged from David Kimchi , that Jeremiah prophesied in the Villages , Zephaniah in the Synagogues , and Huldah amongst the women . The same D. Kimchi upon 2. Kings ii . 3. telleth us that the reason and purpose of those Colledges of Prophets there remembred , was to reprove the Israelites through those Cities . In Psal. lx xiii . 16 , 17. When I thought to know this , it was too painfull for me , untill I went into the Sanctuary of God , then understood I their end . Abenezra there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the meaning of the Sanctuary of God , is , Because there were the Priests of account , and the WISEMEN of Israel , and they revealed this secret . And Eccles. v. 1. Keep thy feet when thou goest to the house of God , and be more ready to heare , then to give the sacrifice of fools : for they consider not that they do evil . The Chaldee Paraphrase thus descanteth upon these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou sonne of man , keep thy feet when thou goest into the Sanctuary of God to pray , that thou goest not thither full of sinnes , before thou dost repent , and apply thine care to receive instruction of the Law from the Priests and WISEMEN : and be not as fools that offer Sacrifice upon their sinnes , and repent not of their evil works , that stick in their hands , and it is not accepted , neither know they how to do good or evil about them . Here you have the meaning of these Scriptures expressed , by conjecture , taken from the practice of after-times better known : But WISEMEN joyned here with Priests , are they which Jonathan called Scribes afore , as shall be said , and such Priests they were that did this office . It is to be believed that it was no lesse the office of Prophets , to conceive prayers in behalf of the Congregation at their Assemblies , though we find no such expresse conjecture in Scriptures of the Old Testament . When people resorted to the Prophets , when they taught them the Law , as was said ; shall we believe they had not publick prayers at those Assemblies ? or shall we believe that it was not ministred by the Prophet to whom they resorted ? especially seeing it appeareth many wayes , that it was the Office of Prophets to pray for the necessities of the people ; as men most familiar with God , and so most like to prevail . And the Prophets of Baal , 1. Kings xviii . 26. called upon the name of Baal from morning till noon , which in vers. 29. is thus said : And it came to passe when mid-day was past , and they PROPHESIED till the offering of the 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 .