Part 6

The occasion[185] of this Faction was thus: When _Cyrenius_ levied this Tax, and seized upon _Archelaus_, _Herod_’s sons goods; then arose this _Judas_ opposing this Tribute; and telling the people, that Tribute was a manifest token of servitude, and that they ought to call none _Lord_, but only him who was _Lord of Lords_, the God of heaven and earth. Whence those that adhered unto him were called _Gaulonitæ_; they were also called _Galileans_.[186] It was their blood that _Pilate_ mixed with their sacrifices, _Luk. 13. 1._ For _Pilate_ had not authority over the Nation of the _Galileans_. The reason of this mixture is thought[187] to be, because the _Galileans_ forbad sacrifices to be offered for the _Roman Empire_, or for the safety of the _Emperour_; whereupon, _Pilate_ being incensed with anger, slew them whilst they were sacrificing.[188] To this faction belonged those murderers, termed Σικαριοὶ, mentioned, _Acts 21. 18._

[185] _Joseph. loco superius citato._

[186] _Oecumenius. Act. 5. 37. Theophylact. Luc. 13. 1._

[187] _Theophylact. in Luc. 13._

[188] _Joseph. l. 7. de bello Judaic. cap. 28. p. 985._

Concerning the _Herodians_, those that number them among _Hereticks_, make the heresie to consist in two things: First, in that they took _Herod_ the Great for the promised _Messias_; because in his Reign, he being a stranger, the _Scepter_ was departed from _Judah_; which was the promised time of the _Messiah_ his coming. Secondly, they honoured him with superstitious solemnities annually performed upon his Birth-days. Of _Herod_ his Birth-day the _Poet_ speaketh,

_---- ---- ---- Cum_ _Herodis venere dies, unctaque fenestra,_ _Dispositæ pinguem nebulam vomuere lucernæ,_ _Portantes violas, rubrumque amplexa catinum,_ _Cauda natat thynni, tumet alta fidelia vino._

_Pers. Sat. 1._

Now whether this latter may be referred to _Herod_ the Great, I much doubt; because I find not any Author among the Ancients to speak of _Herod_ the Great his Birth-day: It was another _Herod_, _Tetrarch of Galilee_, otherwise called _Antipas_, whose Birth-day we read celebrated, _Mark 6. 21._ The former point, that the _Herodians_ received _Herod_ as their _Messiah_, though it hath many grave Authors[189] avouching it, yet others[190] justly question the truth thereof; for if the _Herodians_ were _Jews_ (as most think) how then could they imagine, that _Herod_, a stranger, could be the _Messiah_, seeing that it was so commonly preached by the _Prophets_, and known unto the People, that the _Messiah_, must be a _Jew_ born, of the Tribe of _Judah_, and of the house of _David_?

[189] _Epiph. hæres. 10. & Theophyl. Mat. 22. 16. & alii plures._

[190] _Hieron. Mat. 22. 17._

Others say,[191] that the _Herodians_ were certain flatterers in _Herod_ his Court, varying and changing many points of their Religion with _Herod_ their King.

[191] _Theodor. Beza, Mat. 22. 16._

To omit many other conjectures utterly improbable, I incline to Saint _Hierom_, whose Opinion is,[192] that the _Herodians_ were those who stood stifly for tribute to be paid to _Cæsar_. It concerned _Herod_, who at first received his Crown from _Cæsar_, to further _Cæsar_’s tribute, not only in way of thankfulness, but also in way of policy, to prevent a possible deposing or desceptring; for it was in _Cæsar_’s power to take away the Crown again when pleased him. Now, in respect that _Herod_ saught to kill _Christ_, and the _Herodians_ with the _Pharisees_ took counsel against him; unto this our _Saviour_ might have reference, saying, _Mar. 8. 15._ _Beware of the leaven of the Pharisees, and of the leaven of ~Herod~._ Viz. _Of their contagious Doctrine, and fox-like subtleties._

[192] _Hieron. Mat. 22. 17._

THE SECOND BOOK TREATETH OF PLACES.

CHAP. I.

_Their Temple._

When the _Israelites_ came out of _Ægypt_, _Moses_ was commanded to build a _Tabernacle_ for the place of _Gods_ publick worship. Afterward, when they were settled in the promised Land, then _Solomon_ was commanded to build a _Temple_.

These two shadowed the difference between the _Jews Synagogue_, and the _Christian Church_. The _Tabernacle_ was moveable, and but for a time: The _Temple_ fixed, and permanent: the state of the _Jews_ vanishing, to continue in their generations; the state of _Christians_ durable, to continue unto the worlds end. More principally it shadowed forth the state of the _Church Militant_ here on earth, and _triumphant_ in heaven: Unto both the _Prophet David_ alludeth; _Lord, Who shall sojourn in thy Tabernacle? who shall rest in thine holy Mountain?_ _Psal. 15. 1._

There were in the same tract of ground three hills, _Sion_, _Moria_, and Mount _Calvary_. On _Sion_ was the City and Castle of _David_; on _Moria_ was the _Temple_, and on Mount _Calvary_ _Christ_ was crucified. But[193] all these three were generally called by the name of _Sion_; whence it is, that though the _Temple_ were built on _Moria_, yet the Scripture speaketh of it commonly, as if it were upon Mount _Sion_.

[193] _Genebrard in Chron. lib. 1. Anno mundi 3146._

In their _Temple_ there are these three things considerable: First, the _Sanctum Sanctorum_, the _Holy of Holies_; answerable to our _Quire_ in the _Cathedral Churches_. Secondly, the _Sanctum_, the _Sanctuary_; answerable to the _Body_ of the _Church_. Thirdly, the _Atrium_, the _Court_; answerable to the _Church-yard_.

In the _Holy of Holies_ there were the Golden Censer, and the _Ark_ of the _Testament_, _Heb. 9. 4._

In[194] the _Ark_ there were three things: First, the _pot of Manna_; secondly, _Aaron_’s _rod that budded_; thirdly, the _Tables of the Testament_, _Heb. 9. 4._ Thus they were in _Moses_ his time; but afterwards in the days of _Solomon_, onely the Tables of the Law were found in the _Ark_, _1 King. 8. 9._

[194] _Sunt qui illud ἐν ᾗ apud Apostolum, Heb. 9. 4. referunt ad τὴν σκηνὴν ut dicunt in Tabernaculo secundo, quod appellent Sanctum Sanctorum, fuisse urnam mannæ & virgam Aaronis, tabulam fæderis videl. urnam, & virgam ante arcam: (ita Moses Kotsensis 210. 1.) tabulam autem in Arca._

The cover of this _Ark_ was called ἱλαστήριον, the _Propitiatory_, or _Mercy-seat_, because it _covered_ and hid the Law, that it appeared not before God to plead against man. It was a type of _Christ_, who likewise is termed ἱλαστήριον, our _Propitiation_, _Rom. 3. 25._ and ἵλασμος, _a Propitiatory_, _John 2. 2._ At each end of the _Mercy-seat_ stood a golden _Cherub_, each _Cherub_ stretched forth his wings; and from between them, as from an _Oracle_, God gave his answer, _Exod. 25. 22._ Hence it is, that the _Lord_ is said to sit between the _Cherubims_, _Ps. 99. 1._ The positure of the _Cherubims_ was such, that their faces were each towards the other, but both looking down towards the _Mercy-seat_; they fitly shadowed out the people of the _Jews_ and _Christians_, both looking toward each other, but both expecting salvation in _Christ_ only.

In the _Sanctuary_, there was the _Incense-altar_ in the middle, and the Table, with the twelve Loaves of Shew-bread on it on the one side, and the Candlestick on the other. The incense-altar was a type of our prayers, _Psal. 141. 2._ And that this altar must be once every year sprinkled with the blood of the Sacrifice by the _High-priest_, _Exod. 30. 10._ It teacheth that our very prayers, except they be purified by the blood of _Christ_ they are unavailable before _God_. The twelve loaves were a type of the twelve _Tribes_, and the Candlestick a type of the Word of God. In them all, we may see the necessity of both Ordinances required, _Prayer_ and _Preaching_, if we would be presented acceptable unto the _Lord_: The _Candlestick_ was a type of _Preaching_; _Incense_, of _Prayer_.

In _Moses_ his _Tabernacle_ there was but one _Table_, and one _Candlestick_: In _Solomon_’s _Temple_ there were ten _Tables_, and ten _Candlesticks_; as likewise in the _Court_ of the _Tabernacle_, there was but one brazen Laver, in the _Court_ of the _Temple_ there were ten, and another great Vessel wherein the _Priests_ washed: in the _Tabernacle_ there were but _two silver Trumpets_; in the _Temple_ there were an _hundred and twenty Priests sounding Trumpets_.

The _Courts_ of the _Temple_ at the first were but two, _Atrium Sacerdotum_, the _Priests Court_; and _Atrium populi_, the _Peoples Court_.

In the _Priests Court_ were the brazen Altar for Sacrifices, and the Laver for the washing, both of the _Priests_ and the _Sacrifices_. The _Laver_, and the _Altar_ scituated in the same Court, signified the same as the _water_ and _blood_ issued out of _Christ_’s side; namely, the necessary concurrence of these two Graces in all that shall be saved, _sanctification_, _justification_; _sanctification_ intimated by the _Laver_ and _blood_: _justification_ by the _Altar_ and _blood_.

The Court for the _Priests_, and the Court for the _people_ were separated[195] each from other; by a wall of three Cubits high.

[195] _Joseph. l. 8. c. 13._

The Court for the _people_ was sometimes called the _outward Court_, sometimes the _Temple_, sometimes _Solomon_’s _Porch_, because it was built about with Porches, into which the people retired in rainy weather: It had _Solomon_’s name, either to continue his memory, or because the Porches had some resemblance of that Porch which _Solomon_ built before the _Temple_, _1 King. 6. 3._ _Jesus walked in the Temple, in ~Solomon~’s Porch_, _John 10. 23._ _All the people ran unto the Porch which was called ~Solomon~’s_, _Acts 3. 11._ That is, this _outward Court_.

In the midst of the _peoples Court_, _Solomon_ made a brazen Scaffold for the _King_, _2 Chron. 6. 13._

This _Court of the people_ went round about the _Temple_, and though it was one entire Court in the days of _Solomon_, yet afterward it was divided by a low wall, so that the men stood in the inward part of it, and the women in the outward. This division is thought to have been made in _Jehosaphat_’s time, of whom we read, that he stood in the House of the _Lord_, before the _new Court_, _2 Chron. 20. 5._ that is, before the _Womens Court_.

There was an ascent of fifteen steps or stairs between the _womens Court_ and the _mens_,[196] upon these steps the _Levites_ sung those fifteen Psalms immediately following the one hundredth nineteenth, upon each step one Psalm, whence those Psalms are entituled, _Psalmi graduales_, _Songs of degrees_.

[196] _R. David Kimchi. Psal. 120._

In the _Womens Court_ stood their _Treasuries_, or _Alms-box_, as appeareth by the poor Widows casting her two Mites into it, _Luk. 21. 1._ In _Hebrew_ it is termed ‎‏קרבן‏‎ _Korban_, the _Chest of Oblation_; the word signifieth barely, an _Oblation_, or _Offering_, and accordingly S. _Luk. 21. 4._ saith, they all of their superfluities cast _into the offerings_; that is into, the _Korban_, or _Chest of offerings_. In Greek it is termed γαζοφυλακεῖον whence cometh the Latine word, _Gazophylacium_, a _Treasury_. That set up by _Jehoiada_, _2 King. 12. 19._ seemeth to have been different from this, and to have been extraordinary, only for the repairing of the _Temple_; for that stood beside the _Altar_ in the _Priests Court_; and the _Priests_, not the parties that brought the gifts, put it into the _Chest_. Sometimes the whole _Court_ was termed _Gazophylacium_, a _Treasury_. These words speak _Jesus_ in the _Treasury_, _John 8. 20._ It is worth our noting, that the _Hebrew_ word ‎‏צדקה‏‎ _Tsedaka_, signifying _Alms_, signifieth properly _Justice_; and thereby is intimated, that the matter of our alms should be goods justly gotten: And to this purpose they called their _Alms-box_ ‎‏קופה של צדקה‏‎ _Kupha-Sehel-Tsedaka_, the _Chest of Justice_; and upon their _Alms-box_ they wrote[197] this abreviature ‎‏מביא‏‎, _A gift in secret pacifieth anger_, _Prov. 21. 14._

[197] _Buxtorf. de abbrev. in ‎‏מביא‏‎_

In _Herod_’s _Temple_ there were[198] four _Porches_; the meaning is, four _Courts_, one for the _Priests_, another for _men_, another for _women_, and a fourth _for such as were unclean by legal pollutions, and strangers_. This outmost _Court_ for the unclean and strangers, was separated from the _womens Court_, with a stone wall of three Cubits high, which wall was adorned with certain pillars of equal distance, bearing this Inscription:[199] _Let no stranger enter into the holy place_.

[198] _Iosep. l. 2. contra Apion. 1066._

[199] _Μὴ δεῖ ἀλλόφυλον ἐντὸς τοῦ ἁγίου παριέναι. In locum sanctum transire alienigena non debet. Joseph. de bel. Jud. lib. 6. c. 6._

The _Temple_ at _Jerusalem_ was thrice built. First, by _Solomon_: Secondly, by _Zorobabel_: Thirdly, by _Herod_. The first was built in seven years, _1 King. 6. 37._ The second in forty six years: It was begun in the second year of King _Cyrus_, _Ezra 3. 8._ It was finished in the ninth year of _Darius Hystaspis_.[200] The years rise thus;

_Cyrus reigned_ 30 } _Cambyses_ 08 } Years. _It was finished in the year of Darius Hystaspis_ 09 }

One year deducted from _Cyrus_ his Reign, there remains 46.

[200] _Joseph. Antiq. lib. 11. c. 4._

_Herod_’s _Temple_ was finished in eight years.[201] It is greatly questioned among _Divines_, of which _Temple_ that speech of the _Jews_ is to be understood, _John 2. 20._ _Forty and six years was this Temple in building_. Many interpret it of the second _Temple_, saying, that _Herod_ did only repair that, not build a new: but these disagree among themselves in the computation; and the Scripture speaketh peremptorily, that the house was finished in the sixth year of the Reign of King _Darius_, _Ezra 6. 15._ and _Josephus_ speaketh of _Herod_’s _building a new Temple, plucking down the old_.[202] It seemeth therefore more probable, that the speech is to be understood of _Herod_’s _Temple_, which, though it were but eight years in building, yet, at that time, when this speech was used, it had stood precisely _forty six years_,[203] for so many years there are precisely between the eighteenth year of _Herod_’s Reign, (at which time the _Temple_ begun to be built) and the year of _Christ his baptisme_, when it is thought that this was spoken; all which time the _Temple_ was more and more adorned, beautified, and perfected, in which respect it may be said to be so long building.

[201] _Ioseph. Antiq. lib. 15 cap. ult._

[202] _Vide Hospini. de Orig. Templ. c. 3._

[203] _Vide supputationem Funccianam. an. 3747._

The ancient men are said to weep, when they beheld the second, because the glory thereof was far short of _Solomon_’s, _Ez. 3. 12._ It was inferiour to _Solomon_’s _Temple_: First, in respect of the building, because it was lower and meaner.[204] Secondly, in respect of the Vessels, being now of brass, which before were of pure gold. Thirdly, in respect of five things, lost and wanting in the second _Temple_, all which were in the first. First, there was wanting the _Ark of God_.[205] Secondly, _Urim and Thummim_; _God_ gave no answer by these two, as in former times. Thirdly, _Fire_, which in the second _Temple_ never descended from heaven to consume their burnt offerings, as it did in the first. Fourthly, the _Glory of God_ appearing between the _Cherubims_, this they termed ‎‏שכינה‏‎ _Schecina_, the _habitation_, or _dwelling of God_, and hereunto the _Apostle_ alludeth, _In him dwelleth the Fulness of the Godhead bodily_, _Coloss. 2. 9._ _Bodily_; that is, not in Clouds and Ceremonies, as between the _Cherubims_, but _essentially_. Lastly, the _Holy Ghost_; namely, enabling them for the gift of _Prophecy_; for between _Malachy_ and _John the Baptist_, there stood up no _Prophet_, but only they were instructed _per filiam vocis_, which they termed ‎‏בת קול‏‎ _Bath Kol_, an _Eccho from heaven_; and this was the reason why those Disciples, _Act. 19. 2._ said, _We have not so much as heard whether there be an Holy Ghost_.

[204] _Hospinian. ex Talmudistis, de Orig. Templ. c. 3._

[205] _D. Kimchi in Hagg. 1. 8. Eadem scribit Rabbi Solomon ibid._

Here it may be demanded, How that of the _Prophet Haggai_ is true; _The glory of this last house shall be greater then the first_, _Hag. 2. 10._ I answer, _Herod_’s _Temple_ which was built in the place of this, was of statelier building than _Solomon_’s, and it was of greater glory, because of _Christ_ his Preaching in it.

_Herod_’s _Temple_ was afterwards so set on fire by _Titus_ his souldiers,[206] that it could not be quenched by the industry of man: at the same time[207] the _Temple_ at _Delphos_, being in chief request among the Heathen people, was utterly overthrown by earth-quakes and thunder-bolts from Heaven, and neither of them could ever since be repaired. The concurrence of which two Miracles evidently sheweth, that the time was then come, that God would put an end both to _Jewish Ceremonies_, and _Heathenish Idolatry_; that the Kingdom of his son might be the better established.

[206] _Genebrard. Chro. l. 2. anno Christi 69._

[207] _Theodoret. l. 3. c. 11. Sozomenus, l. 5. c. 19. 20, 21._

CHAP. II.

_Their Synagogues, Schools, and Houses of Prayer._

The word _Synagogue_ is from the Greek, συνάγω to _gather-together_; and it is applyed to all things whereof there may be a _collection_, as συναγωγὴ γάλακτος, _copia lactis_, συναγωγὴ πολέμοιο; _collectio quæ sunt ad bellum necessaria_. God standeth in _Synagoga Deorum_, _the Assembly of Judges_: but _Synagogues_ are commonly taken for houses dedicated to the worship of God, wherein it was lawful to _pray_, _preach_, and _dispute_, but _not to sacrifice_. In _Hebrew_ it was called, ‎‏בית הכנסת‏‎ _Beth Hacneseth_, the _House of Assembly_. The _Temple at Jerusalem_ was the _Cathedral Church_; the _Synagogues_, as petty _Parish Churches_ belonging thereunto.

Concerning the time when _Synagogues_ began, it is hard to determine. It is probable that they began when the Tribes were settled in the promised Land. The _Temple_ being then too far distant from those which dwelt in remote places, it is likely that they repaired unto certain _Synagogues_ instead of the _Temple_. That they were in _David_’s time appeareth; _They have burnt all the Synagogues of God in the land_, _Psal. 74. 8._ And _Moses_ of old time had in every City, them that preached him, being read in the _Synagogues_ every Sabbath day, _Act. 15. 21._

In _Jerusalem_ there were[208] four hundred eighty _Synagogues_, besides the _Temple_; partly for _Jews_, partly for _strangers_: one for strangers was called the _Synagogue of the Libertines_, _Act. 6. 9._ Whence it had that name, whether from the _Roman Libertines_, such as had served for their freedom, being opposite to the _Ingenui_, those that were free-born; (for many of those _Libertines_ became _Proselites_, and had their _Synagogues_[209]) or whether it were from _Lubar_,[210] signifying an _high-place_; (for as their _Temple_, so their _Synagogues_ and _Schools_ were built on _hills_ and _high-places_) because it is said, _Prov. 1. 21._ _Wisdome calleth in high-places_: I leave to the judgment of the Reader.

[208] _Sigonius de rep. Hebr. l. 2. cap. 8._

[209] _Philo in legat. ad Caium._

Out of _Jerusalem_, in other Cities and Provinces, were many _Synagogues_: there were _Synagogues_ in _Galilee_, _Mat. 4. 23._ _Synagogues_ in _Damascus_, _Acts 9. 2._ _Synagogues_ at _Salamis_, _Act. 13. 5._ _Synagogues_ at _Antiochia_, _Acts 13. 14._ Yea, their tradition is that[211] _Wheresoever ten men of ~Israel~ were, there ought to be built a Synagogue_.

[210] _Vide Tremel. Acts 6. 9._

[211] _Maimon. in Tephilla. c. 11. Sect. 1._

Their _Synagogues_ had[212] many Inscriptions; _over the gate_ was written that of the _Psal. 118. 20._ _This is the gate of the Lord, the righteous shall enter into it._ In the _walls_, these and the like sentences; _Remember thy Creator, & enter into the house of the Lord thy God in humility_. And _prayer without attention is like a body is like a body without a soul_. And _silence is commendable in time of prayer_.

[212] _Buxtorf. de abbreviatur. pag. 23. 81. 174._

As the _Courts_ of the people before the _Temple_ were distinguished by a wall into two rooms, the one for men, the other for women: so in the _Synagogues_, the women were separated from the men,[213] by a partition of Lattice, or wire-work.

[213] _Talmud in tract. Suta cap. ult. vi. Buxtorf. Synag. c. 9. p. 240._

In the _Synagogues_ the Scribes ordinarily taught, but not only they, for _Christ_ himself taught in them, _&c._ He that gave liberty to preach there, was termed ἀρχισυναγώγος. _The Ruler of the Synagogue._ There was also a _Minister_ who gave the book unto the _Preacher_, and received it again, after the Text had been read. _Christ closed the book, and gave it again unto the Minister_, _Luke 4. 20._ This is probably he, whom they called ‎‏שליח צבור‏‎ _Sheliach Tsibbur_, the _Minister_ or _Clerk_ of the _Synagogue_.

Their _Schools_ were different from their _Synagogues_. _Paul_ having disputed for the space of three months in the _Synagogue_, because divers believed not, but spake evil of that way, he departed from them, and separated his Disciples, disputing daily in the _School_ of one _Tyrannus_; _Act. 19. 8, 9, 10._

Their School sometimes is called ‎‏בית‏‎ _Beth_, an _house_, simply, as appeareth by that saying;[214] _Octodecim res de quibus contentio fuit inter domum Sammai, & domum Hillel, ne Elias quidem abolere posset_. Those 18 matters controverted between the _house_ of _Sammai_, and the _house_ of _Hillel_, _Elias_ himself could not decide; that is, between their two _Schools_. Sometime it is called ‎‏בית המדרש‏‎ _Beth Hammidrasch_, an house of subtle and acute exposition. Here points were more exactly and punctually discussed, than in the _Synagogue_, or _Temple_; whence they held it a profounder place for exposition, than the Temple: To this purpose tend those sayings,[215] _They might turn a Synagogue into a School, but not a School into a Synagogue, for the sanctity of a School is beyond the sanctity of a Synagogue_. And that groweth from _Vertue to vertue_, _Psa. 84. 7._ they interpret[216] a kind of _promotion_, or _degree_, in removing _from their Temple to their School_. In their _Temple_, their Sermons were, as it were, _Ad populum_; in their Schools, _Ad Clerum_.

[214] _Drusius de tribus sect. l. 2. c. 10._

[215] _Maimon. Tephilla. c. 11. Sect. 14._

[216] _Paraphrast. Chal. in hunc locum._

As they had _Synagogues_, so likewise _Schools_, in every City and Province; and these were built also upon hills. There is mention of the hill _Moreb_, _Judg. 7. 1._ that is, _the hill of the Teacher_.

The _Masters_ when they taught their Scholars, were said to _give_: _Give unto the wise, and he will be wiser_, _Prov. 9. 9._

The _Scholars_ when they learned any thing, were said to _receive it_: _Hear my Son, and receive my words_, _Prov. 4. 10._ Hence is that of the Apostle: _This is a true saying, and by all means worthy to be received_, _1 Tim. 1. 15._ that is, _learned_. The like phrase of speech are in use among the _Latines_.[217]

[217] _Da, si grave non est. Hor. l. 2. Satyr. 8. Sed tamen iste Deus qui sit, da Tytere nobis Virg. Bucol. Accipe nunc Danaum insidias. Virg. Æneid l. 2._