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CHAP. XIII.
Of the Gaulonitæ, and the Herodians

Other Factions there were among the Jews, which are improperly termed Sects. Of these there were principally two. First, Gaulonitæ. Secondly, Herodiani. The Gaulonitæ had their names from one Judas, who sometimes¹⁸³ was called Judas Gaulonites, sometimes¹⁸⁴ Judas Galilæus, of whom Gamaliel speaketh, Acts 5. 37. After this man rose up Judas of Galilee in the daies of the tribute. The tribute here spoken of, was that made by Cyrenius, sometimes called Quirinius: the name in Greek is one and the same, but differently read by Expositors. This Cyrenius was sent from Rome by Augustus, into Syria, and from thence came into Judæa, where Coponius was President, and there he raised this Tax; which taxation is unadvisedly by some confounded with that mentioned, Luke 2. 1. Both were raised under Augustus, but they differed. First, this was only of Syria and Judæa; that in Saint Luke was universal, of the whole world. Secondly, this was, when Archelaus, Herods son, was banished into Vienna, having reigned nine years; that, under Herod the Great: Whence there is an observable Emphasis, in that Saint Luke saith, it was the first taxing, having reference unto this second.

The occasion¹⁸⁵ 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 thought¹⁸⁷ 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.

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 Authors¹⁸⁹ avouching it, yet others¹⁹⁰ 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?

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.

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.

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. But¹⁹³ 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.

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.

In¹⁹⁴ 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.

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 separated¹⁹⁵ each from other; by a wall of three Cubits high.

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.

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 wrote¹⁹⁷ this abreviature ‎‏מביא‏‎, A gift in secret pacifieth anger, Prov. 21. 14.

In Herod’s Temple there were¹⁹⁸ 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.

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;

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

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.

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.

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 time²⁰⁷ 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.

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 were²⁰⁸ 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 Synagogues²⁰⁹) 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.

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 that²¹¹ Wheresoever ten men of Israel were, there ought to be built a Synagogue.

Their Synagogues had²¹² 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.

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.

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 interpret²¹⁶ 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.

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

Whether their Oratories or places of prayer called Proseuchæ, were different places from their Schools, or Synagogues, I have not yet learned. That some of these were without the City, that proveth nothing, for so might Synagogues and Schools too. Epiphanius treateth of those Oratories,²¹⁸ but there he speaketh not one word to shew the lawfulness of civil businesses to be done in them: could that be proved, a difference would easily be shewn. Some say²¹⁹ they were Synagogues, others²²⁰ Schools. Of this house of prayer, mention is made, Acts 16. 13. in which S. Paul sate down and spake unto the woman: which gesture intimateth rather preaching than praying: true, all gesture was in use for prayer; standing, kneeling, sitting: Abraham stood before the Lord, Gen. 18. 22. that is, he prayed. The Publican stood afar off and prayed, Luke 18. 13. Whence by way of Proverb they say,²²¹ Sine stationibus non subsisteret mundus; Were it not for standing, the World could not stand, Stephen kneeled, Acts 7. 60. David sate before the Lord, and said, 2 Sam. 7. 18. Yet sitting, when the speech is to the people, not to the Lord, implieth preaching, not prayer. It is probable, that as at the gate of the Temple, so at the gate of these Oratories, the poorer sort of people assembled to expect alms: Whence some use the word²²² Proseucha, to signifie an Hospital.

The²²³ Talmudists taxed the peoples negligence in prayer, saying they used three sorts of Amen, and all faulty. A faint Amen, when they prayed without fervency. A hasty Amen, when they said Amen, before the prayer was done. A lazy Amen, when they pronounced it at length, as if they were asleep, dividing the word A-men. The first they termed ‎‏יתומה‏‎ Jethoma, pupillum. The second ‎‏חטופה‏‎ Chetupah, Surreptitium. The third, ‎‏קטועה‏‎ Ketugna, Sectile, quasi in duas partes sectum per oscitantiam.