Moses and Aaron

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.

CHAP. III.

Of the Gates of Jerusalem

The gates of the whole circuit of the224 wall about Jerusalem were nine: The Sheep-gate, Neh. 3. 1. This was near the Temple, and thorow it were led the Sheep which were to be sacrificed, being washed in the Pool Bethsada near the gate: The Fish-gate Nehem. 3. 3. before this Judas is thought to have hanged himself. Some225 think that these two Gates, and likewise the Horse gate, Nehem. 3. 28. were so called, because they were in manner of three several Market places, and at the one Gate, Sheep, at the other, Fish, and at the third, Horses were sold. The Old gate was so called, because it was supposed to have remained from the time of the Jebusites, and not to have been destroyed by the Assyrians; it was near Calvary, and without this Gate Christ was crucified. Concerning the other Gates little is spoken.

Touching the Gates of the Temple, there were226 two of principal note, both built by Solomon, the one for those that were new married, the other for mourners and excommunicate persons. The mourners were distinguished from the excommunicate persons, by having their lips covered with a skirt of their garment; none entered that gate with their lip uncovered, but such as were excommunicate. Now the Israelites which one the Sabbath days sate between those Gates said unto the new married: He, whose Name dwelleth in this house, glad thee with children. Unto the mourner, He, which dwelleth in this house, glad and comfort thee. Unto the excommunicate, He, which dwelleth in this house, move thy heart to harken to the words of thy fellows.

Among the Jews, the gates were places of chiefest strength, so that they being taken or defended, the whole City was taken, or defended: and they were chief places of Jurisdiction, for in them Judges were wont to sit, and to decide controversies. Hence proceeded those phrases: The gates of Hell shall not prevail against thee, &c. And, Thy seed shall possess the gates of his Enemies.

CHAP. IV.

Of their Groves, and high Places

The ancient Heathens did not only not build Temples,227 but they held it utterly unlawful so to do. The reason of this might be, because they thought no Temple spacious enough for the Sun, which was their chief God. Hence came that saying,228 Mundus universus est Templum Solis; The whole world is a Temple for the Sun. Moreover, they thought it unfit to straiten, and confine the supposed Infiniteness of their fancied Deities within walls; and therefore when after-times had brought in the use of Temples, yet their God Terminus, and divers others of their Gods were worshipped in Temples open roofed, which were therefore called ὕπαιθρα. This I take to be the reason why they made choice of Hills and Mountains, as the convenientest places for their Idols. These consecrated Hills, are those high places which the Scripture so often forbids. Afterwards, as the number of their Gods encreased; so the number of their consecrated hills was multiplied, from which their Gods and Goddesses took their names; as Mercurius Cyllenius, Venus Erycina, Jupiter Capitolinus. At length to beautifie these holy hills, the places of their idolatrous worship they beset them with trees, and hence came the consecration of Groves, and Woods, from which their Idols many times were named.229 At last some choice and select Trees began to be consecrated.230 Those French Magi, termed Dryadæ, worshipped the Oak, in Greek termed Δρῦς, and thence had their names. The Etrurians worshipped an Holm-tree; and231 amongst the Celtæ, a tall Oak was the very Idol or Image of Jupiter.

Among the Israelites, the Idolatry began under the Judges, Othniel and Ehud, Judg. 3. 7. and at the last it became so common in Israel, that they had peculiar Priests, whom they termed Prophets of the Grove, 1 King. 18. 19. and Idols of the Grove; that is, peculiar Idols, unto whom their Groves were consecrated, 2 King. 21. 7. 2 Chron. 15. 16. As Christians in the consecration of their Churches, make special choice of some peculiar Saints, by whose name they call them, as Saint Peter’s Church, S. Paul’s, S. Andrews, &c. So they consecrated their Groves unto particular Idols; whence in prophane Authors we read of Diana Nemorensis, Diana Arduenna, Albunea Dea; all receiving their names from the Groves in which they were worshipped: yea, the Idol it self is sometimes called by the name of a Grove: Josiah brought out the Grove from the House of the Lord, 2 King. 23. 6. It is probable, that in this Idol was pourtraited the form and similitude of a Grove, and thence it was called a Grove, as those silver similitudes of Diana’s Temple made by Demetrius, were termed Temples of Diana, Acts 19. 24.

CHAP. V.

The Cities of Refuge

These places of Refuge, appointed by God, differed from those of Hercules, and Romulus, and other Heathens; because God allowed safety only to those, who were guiltless in respect of their intention: but the others were common Sanctuaries, as well for the guilty as the guiltless. If any man did fortuitously or by chance kill another man, in such a case liberty was granted unto the offender to fly; at first, unto the Altar for refuge, as is implied by that text of Scripture, If any man come presumptuously unto his Neighbour, to slay him with guile, thou shalt take him from mine Altar, Exod. 21. 14. Yea, we may conjecture this custome of refuge to have continued in force always, by the practice of Joab, 1 King. 2. 28. Notwithstanding, lest the Altar might be too far distant from the place where the fact might be committed, it is probable that therefore God ordained certain Asyla, or Cities of Refuge, which for the same reason are thought to have been232 equally distant one from the other in Canaan: The Cities were in number six; Bezer of the Reubenites Country, Ramoth of Gilead, in the Gadites, and Golan in Bashan, of the Manassites: these three Moses separated beyond Jordan, Deut. 4. 41, 43. The other three, appointed by Joshua in the Land of Canaan, were Cadesh in Galilee in Mount Naphthali; Schechem in Ephraim, and Kiratharba (which is Hebron) in the Mountain of Judah, Josh. 20. 7. There are other Cities of like nature: God promised the Israelites, upon condition of their obedience, after their Coasts were inlarged; but it seemeth that disobedience hindred the accomplishment thereof, for the Scripture mentioneth not the fulfilling of it.