Moses and Aaron. Goodwin Thomas Aiken

      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.