Chapter III: Front Matter (3)

Concerning the beginning of this Sect, from whom, or when it began, it is hard to determine. Some[175] make them as ancient as the _Rechabites_, and the _Rechabites_ to have differed only in the addition of some rules and ordinances from the _Kenites_, mentioned _Judg. 1. 16._ And thus by consequence the _Essenes_ were as ancient, as the _Israelites_ departure out of _Egypt_: for _Jethro_, _Moses_ father-in-law, as appeareth by the Text, was a _Kenite_: but neither of these seemeth probable. For the _Kenites_ are not mentioned in Scripture, as a _distinct order_ or _sect of people_, but as a _distinct family_, _kindred_, or _Nation_, _Numb. 24. 21._ Secondly, the _Rechabites_, they neither did build houses, but dwelt in Tents; neither did they deal in husbandry, they sowed no seed, nor planted Vineyards, nor had any, _Jer. 55. 7._ The _Essenes_, on the contrary, they dwelt not in tents, but in houses;[176] and they imployed themselves especially in husbandry. One of the _Hebrew Doctors_[177] saith, that the _Essenes_ were _Nazarites_: but that cannot be, because the Law enjoyned the _Nazarites_, when the time of the Consecration was out, to present themselves at the door of the _Tabernacle_ or _Temple_, _Num. 6._ Now the _Essenes_ had no access to the _Temple_. When therefore, or from what Author this Sect took its beginning, is uncertain. The first that I find mentioned by the name of an _Essene_, was one _Judas_,[178] who lived in the time of _Aristobulus_ the Son of _Joannes Hyrcanus_, before our _Saviours_ Birth about one hundred years: Howsoever the Sect was of greater antiquity;[179] for all three, _Pharisees_, _Sadduces_, and _Essenes_, were in _Jonathan_’s time, the brother of _Judeas Macchabeus_, who was fifty years before _Aristobulus_. Certain it is, that this Sect continued until the daies of our _Saviour_, and after; for _Philo_ and _Josephus_ speaks of them as living in their times. What might be the reason then, that there is no mention of them in the _New Testament_? I answer; First, The number of them seemeth not to have been great, in _Philo_ and _Josephus_ his time,[180] about four thousand, which being dispersed in many Cities, made the Faction weak: and haply in _Jerusalem_ when our _Savior_ lived, they were either few or none. Secondly, if we observe histories we shall find them peaceable and quiet, not opposing any, and therefore not so liable to reproof as the _Pharisees_ and _Sadduces_, who opposed each other, and both joyned against _Christ_. Thirdly, why might they not as well be passed over in silence in the _New Testament_, (especially containing themselves quietly without contradiction of others) as the _Rechabites_ in the _Old Testament_, of whom there is mention only once, and that obliquely, although their Order continued about three hundred years before this testimony was given of them by the Prophet _Jeremy_; for between _Jehu_ (with whom _Jonadab_ was Coetanean) and _Zedekiah_, Chronologers observe the distance of many years. Lastly, though the name _Essenes_ be not found in Scripture,[181] yet we shall find in S. _Paul_’s Epistles many things reproved, which were taught in the School of the _Essenes_. Of this nature was that advice given unto _Timothy_, _1 Tim. 5. 23._ _Drink no longer water, but use a little wine_. Again, _1 Tim. 4. 3._ _Forbidding to marry, and commanding to abstain from meats is a Doctrine of Devils_; but especially _Coloss. 2._ in many passages the _Apostle_ seemeth directly to point at them, _Let no man condemn you in meat and drink_, _v. 16._ _Let no man bear rule over you, by humbleness of mind, and worshipping of Angels_, _vers. 18._ τί δογματίζεσθε; _Why are ye subject to Ordinances?_ _ver. 20._ The _Apostle_ useth the word δόγματα, which was applyed by the _Essenes_ to denote their _Ordinances_, _Aphorisms_, or _Constitutions_. In the verse following he gives an instance of some particulars, _Touch not, taste not, handle not_, _vers. 21._ Now the Junior company of _Essenes_ might not _touch_ their Seniors. And in their diet, their taste was limited to bread, salt, water, and hyssop. And these ordinances they undertook, διὰ πόθον σοφίας saith _Philo_, for the _love of wisdom_: but the Apostle concludeth, _vers. 23._ That these things had only, λόγον σοφίας, a shew of _wisdom_. And whereas _Philo_ termeth the Religion of the _Essenes_, by the name of θεραπεία, which word signifieth _religious worship_, the _Apostle_ termeth in the same verse, ἐθελοθρησκείαν, _Voluntary-religion_, or _will-worship_: yea, where he termeth their Doctrine πατρίαν φιλοσοφίαν, a kind of _Philosophy_ received from their Fore-fathers by Tradition, Saint _Paul_ biddeth them beware of _Philosophy_, _vers. 8._

[175] _Serarius Trihæres. l. 3. cap. 5._

[176] _Joseph. Antiq. lib. 18. c. 7._

[177] _Scalig. in Trihær. cap. 23._

[178] _Joseph. l. 13. c. 19._

[179] _Joseph. l. 13. c. 9._

[180] _Philo. lib. quod omnis probus, p. 678._

[181] _Vide Chemnit. exem. conc. Trident. part. quart. pag. 120._

We formerly observed two sorts of _Essenes_; _Practicks_ and _Theoricks_: both agreed in their _Aphorisms_, or _Ordinances_; but in certain circumstances they differed.

1. The _Practicks_ dwelt in the Cities; The _Theoricks_ shunned the Cities, and dwelt in Gardens, and solitary Villages.

2. The _Practicks_ spent the day in manual Crafts, keeping of Sheep, looking to Bees, tilling of Ground, _&c._ they were τεχνίται, _Artificers_. The _Theoricks_ spent the day in meditation, and prayers, whence they were by a kind of excellency, by _Philo_ termed, ἱκέται, _Supplicantes_.

3. The _Practicks_ had every day their dinner and supper allowed them; the _Theoricks_ only their supper.

The _Practicks_ had for their Commons every one his dish of Water-gruel, and bread; The _Theoricks_ only bread, and salt: if any were of a more delicate palate then other, to him it was permitted to eat Hyssop; their drink for both, was common water.

Some are of Opinion, that these _Theoricks_ were _Christian Monks_; but the countary appeareth, for these reasons:

1. In that whole Book of _Philo_, concerning the _Theoricks_, there is no mention either of _Christ_, or _Christians_, of the _Evangelists_, or _Apostles_.

2. The _Theoricks_, in that Book of _Philo_’s, are not any new Sect of late beginning, as the _Christians_ at that time were, as is clearly evidenced by _Philo_ his own words. First, In calling the Doctrine of the _Essenes_ πατρίαν φιλοσοφίαν, _A philosophy derived unto them by tradition from their fore-fathers_. Secondly, in saying, _Habent priscorum commentarios, qui hujus sectæ autores_, &c.

3. The inscription of that Book, is not only περὶ βίου θεωρητικοῦ but also περὶ ἱκετῶν. Now _Philo_[182] elsewhere calleth the whole Nation of the _Jews_, τὸ ἱκετικὸν γένος, which argueth, that those _Theoricks_ were _Jews_, not _Christians_.

[182] _Philo in Prin. lib. de legat. Caium._

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 sometimes[183] was called _Judas Gaulonites_, sometimes[184] _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_.

[183] _Joseph. Antiq. lib. 8. cap. 21._

[184] _Jos. l. 18, c. 21._

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._

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 say[219] they were _Synagogues_, others[220] _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 word[222] _Proseucha_, to signifie an _Hospital_.

[218] _Epiphan. Tom. 2. l. 3. c. 80._

[219] _Beza. Act. 16. 13._

[220] _Philo Jud. de vita Mosis, p. 530._

[221] _R. Juda. in lib. Musar. vide Drus. præs. Matth. 6. 5._

[222] _Qua te quæro Proseucha? Juven. Sat. 3._

The[223] _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_.

[223] _Caninius de locis N. Testam. cap. 5. p. 38._

CHAP. III.

_Of the Gates of Jerusalem._

The gates of the whole circuit of the[224] 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. Some[225] 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.

[224] _Scheindler pentaglot._

[225] _Stukius conviv. l. 2. c. 11._

Touching the Gates of the _Temple_, there were[226] 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_.

[226] _R. Juda in l. Musar. vid. Dru. præterit. Joan. 9. 22._

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_; and[231] amongst the _Celtæ_, a _tall Oak_ was the very Idol or Image of _Jupiter_.

[227] _Hospin. de Ori. Templ. pag. 1._

[228] _Alex ab Alex. lib. 2. cap. 2._

[229] _Populus Alcidæ gratissima, vitis Iaccho. Formosæ myrtus
Veneri, sua Laurea Phœbo Virg. Eclog. 7._

[230] _Plin. Nat. Hist. l. 16. c. 44._

[231] _Maximus Tyrius, Ser. 38. fol. 225. edit. Steph._

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 been[232] 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.

[232] _Rab. Salom. Iarchi. Deut. 19._

Concerning these Cities, the _Hebrews_ note from these words, _Thou shalt prepare the way_, _Deut. 9. 3._ That the _Senate_, or _Magistrate_ in _Israel_, were bound to prepare the ways to the _Cities of Refuge_, and[233] to make them fit, and broad, and to remove out of them all stumbling-blocks and obstacles: and they suffered not any Hill or Dale to be in the way, nor water-streams, but they made a Bridge over it, that nothing might hinder him that fled thither. And the breadth of the way to the _Cities of Refuge_, was not less than two and thirty Cubits, and at the partitions of the ways, they set up in writing, _Refuge, Refuge_: that the man-slayer might know and turn thitherward. On the fifteenth of the moneth _Adar_, or _February_, every year the _Magistrates_ sent messengers to prepare the ways.

[233] _Maimon. in Rotsach. cap. 8. sect. 5._

Furthermore it was provided, that two or three wise men should be imployed, to perswade the _Avenger of blood_, if haply he did pursue the man-slayer on the way, that he should offer no violence, until the Cause were heard and examined. The manner of examination was thus; The Consistory or Bench of _Justices_, who lived in that quarter where the murder was committed,[234] placed the party being brought back from the _City of Refuge_, in the Court, or Judgment-Hall, and diligently enquired and examined the cause, who if he were found guilty of voluntary murder, then was he punished with death, but if otherwise the Fact were found casual, then did they safely conduct the party back again to the _City of Refuge_, where he enjoyed his liberty, not only within the walls of the City, but within certain Territories and bounds of the City, being confined to such and such limits, until the death of the _High Priest_, that was in those days, at what time it was lawful for the offender to return and come into his own City, and unto his own house, even unto the City from whence he fled, _Josh. 20. 6._ By this means the offender, though he was not punished with death, yet he lived for the time a kind of exile, for his own humiliation, and for the abatement of his wrath, who was the _avenger of blood_. The _Areopagitæ_[235] had a proceeding against mans slaughter not much unlike, punishing the offender ἀπενιαυτισμῷ, with a _years banishment_: Why the time of this exilement was limited to the death of the _High Priest_ at that time, is not agreed upon by Expositors. But it is most probably thought, that the offender was therefore confined within that City as within a Prison, during the _High Priest_’s life,[236] because the offence did most directly strike against him, as being amongst men, ἄρχηγος, _Ac princeps sanctitatis_, _The chief God on earth_.

[234] _Paul. Fag. Num. 35. 6._

[235] _Masius in Jos. cap. 20._

[236] _Masius ibid._

THE THIRD BOOK TREATETH OF DAIES and TIMES.

CHAP. I.

_Days, Hours, Weeks, and Years._

Before we treat of their Feasts, it will be needful, by way of Preface, to understand somewhat concerning the divisions of their _Days_, _Hours_, _Weeks_, &c.

Their _Day_ was two-fold; _Natural_, containing _day_ and _night_, and consisting of 24 hours; or _Artificial_, beginning at _Sun-rising_ and ending at _Sun-set_. Of this is that, _Are there not twelve hours in the day?_ _John 11. 9._

The _Natural day_ was again two-fold: _Civil_, _a working-day_, which was destined for civil businesses and works: this began at _Sun-rising_, and held till the next _Sun-rising_, _Mat. 28. 1._ or _Sacred_, a Festival or Holy-day, destined for holy exercises: this began at _Sun-set_, and continued till the next _Sun-set_.

Their night was divided into four _quarters_, or _greater hours_, termed four _Watches_, each _Watch_ containing three _lesser hours_. The first they called _Caput vigiliarum_, the beginning of the watches, _Lam. 2. 19._ the second was the middle watch, _Judg. 7. 19._ not so termed, because there were only three _watches_, as _Drusius_[237] would perswade, but because it dured till _midnight_. The _third watch_, began at _midnight_, and held till three of the clock in the morning. If he come in the _second_, or _third watch_, _Luk. 12. 38._ The _last_, called the _morning watch_, _Exod. 14. 24._ began at three of the clock, and ended at six in the morning. In the _fourth watch_ of the night, _Jesus_ went out unto them, _Mat. 14. 25._ These _Watches_ also were called by other names, according to that part of the night which closed each watch. The _first_ was termed ὀψὲ, the _even_. The _second_, μεσονύκτιον _Midnight_. The _third_ ἀλεκτοροφωνία, _Cock-crowing_. The _fourth_ πρωῒ, the _Dawning_. _Ye know not when the Master of the house will come, at Even, or at Midnight, or at Cock-crowing, or at the Dawning_, _Mark 13. 35._

[237] _Drus. Judic. 7. 19._

The day was likewise divided into four _quarters_, as appeareth by the Parable of the Labourers hired into the Vineyard, _Mat. 20._ The _first quarter_ began at six of the clock in the morning, and held till nine. The _second quarter_ ended at twelve of the clock. The _third quarter_ at three in the after-noon. The _fourth quarter_ at six of the night. The first _quarter_ was called the _third hour_, _vers. 3._ The second _quarter_, the _sixth hour_, _vers. 5._ The third _quarter_, the _ninth hour_, _vers. 5._ The last _quarter_, the _eleventh hour_, _vers. 6._

Where note, that the three first quarters had their names from the hour of the day, which closed the quarter (for they began their count of their lesser hours, from six a clock in the morning, and our 6, 7, 8, 9, 10, 11, 12. 1, 2, 3, 4, 5, 6. was their 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12.) only the last was called the _eleventh hour_, by our _Saviour Christ_; whereas among the common people, it either was called, or should have been called, by proportion with the rest, the _twelfth hour_; to intimate unto us, that though _God_ in his mercy accept _labourers_ into his Vineyard _eleven hours_ of the day, yet he seldome calleth any of the _twelfth_; for that is rather an hour to discharge servants, than to admit new.

Some Expositors finding mention of the dawning of the day, in this Parable, _vers. 1._[238] They reckon the 4 _quarters_ of the day after this manner. _Hora prima_, _Hora tertia_, _Hora sexta_, _Hora nona_. Where first they err, in taking the _dawning_ of the day for the _first hour_ of the day; for πρωὶ the _dawning_, signifieth the _last quarter of the night_, called the _Morning watch_. Secondly, they err in making the _last quarter of the day_ to be the _ninth hour_, for what then shall become of the _eleventh hour_, mentioned in the same Parable?

[238] _Erat autem primus ternarius à prima usq; ad tertiam, &
dicebatur prima hora, secundus erat à tertia, usq; ad sextam
& dicebatur hora tertia, tertius erat à sexta usq; ad nonam,
& dicebatur sexta; quartus à nona usq; ad ultimam quæ erat
duodecima, & dicebatur nona. Refellit hanc opinionem Toletus,
receptam licet à multis recensionem (ut ipse ait) quoniam de
undecima cujus meminit parabola, altum apud hos silentium.
Jure vapulant à te, Tolete, qui excludunt undecimam constanter
tamen asserenda est contra te quadripartita diei divisio, in
hoc potissimum illorum error consistit, quod horam primam
faciunt, non inveniunt; horam undecimam inveniunt excludunt
tamen, nihil à mente Evangelistarum magis alienum, quam ut ὁ
πρωιὴ verteretur hora prima diei, quæ in illorum scriptis sonat
quartam noctis vigiliam. Vid. Tolet. in Joan. cap. 19. Annot.
8._

By this division of the day into these four _quarters_, or _greater hours_, the _Evangelists_ are reconciled touching our _Saviour_’s Passion. He was crucified at the third hour, _Mark 15. 25._ S. _John_ intimateth his examination before _Pilate_, to have been _Hora quasi sexta_, _about the sixth hour_, _John 19. 14._ In the first place, understand by his crucifying, not _his hanging on the Cross_, which was not till the _sixth hour_, _Luk. 23. 44._ nor his _expiration_, which was not till the _ninth hour_, _Mar. 15. 34._ but his _examination_ under _Pilate_, at which time the people cried out, _Crucifie him, Crucifie him_; and then the third and sixth hour will easily be reconciled, for these two hours immediately following one another, what was done on the third hour, might truly be said to be done about the sixth.

Lastly, This sheweth that the hours among the _Jews_ were of two sorts; some lesser, of which the day contained twelve: others _greater_, of which the day contained four, as hath been above shewn: the lesser are termed _hours of the day_, _Are there not twelve hours of the day?_ _John 11. 9._ The greater, some term _hours of the Temple_, or _hours of prayer_. _Peter_ and _John_ went up into the _Temple_, at the _ninth hour of prayer_, _Acts 3. 1._ But in truth there are but three hours of prayer, the _third_, the _sixth_, and the _ninth_.[239] The _third_ instituted by _Abraham_, the _sixth_ by _Isaac_, and the _ninth_ by _Jacob_. The _third hour_ the _Holy Gost_ descended upon the _Apostles_, _Acts 2. 15._ About the _sixth_ _Peter_ went up to the house-top to pray, _Acts 10. 9._ At the _ninth_, _Peter_ and _John_ went into the _Temple_, _Acts 3. 1._

[239] _Drusius in præterit. Act. 3. 1. Non fuisse ultra tres
horas precationis in die apud Judæos, clare testatur David
Kimchi._

From these greater hours of the day and night, the _Canonical hours_,[240] in use in the _Roman Church_, had their beginning; each _Canonical_ hour containeth three lesser hours, so that in the whole night and day there are eight _Canonical hours_. At six of the clock in the evening began the first, and that is termed _Hora vespertina_; or _vespertinum_ simply, (_officium_ being understood) their _Vespertine_. At nine of the clock at night began the second, and that is termed _Completorium_, their _Completory_. At midnight began the third, _Nocturnum_, their _Nocturn_. At three of the clock in the morning, began their _Matutinum_, their _Matines_. The Canonical hours for their day-service were named, _Hora prima_, _tertia_, _sexta_, _nona_. Their first hour began from six of the clock in the morning, and held till nine: the third from nine till twelve, the sixth from twelve till three, the ninth from three till six at night.

[240] _Vide Bellarm. de bonis oper. in part. 1. cap. 10._

The Dial in use among the ancient _Jews_, differed from that in use among us: theirs were a kind of stairs; the time of the day was distinguished, _not by lines_, but by _steps_, or _degrees_; the shade of the Sun every half hour moved forward to a new _degree_. In the Dial of _Ahaz_, the _Sun_ went back מעלות _Magnoloth_, _degrees_, or _steps_, not _lines_, _Isai. 38. 8._

Their weeks were two-fold; the one was _ordinary_ consisting of _seven daies_, the other _extraordinary_ and _Prophetical_, consisting of _seven years_. _Dan. 9. 24._ The first is termed _Hebdomas diaria_, _a week of daies_; the second, _Hebdomas annalis_, _a week of years_.

The _Hebrews_ at first measured their moneths according to the course of the _Sun_, whence they are called _Menses solares_; and then every moneth consisted of thirty daies. The waters prevailed from the seventeenth day of the second moneth, _Gen. 17. 13._ unto the seventh day of the seven moneth, _Gen. 8. 4._ that is, full five moneths. If we will number the daies, they were an hundred and fifty, _Gen. 7. 24._ Whereby it appeareth, that every moneth contained full thirty daies. After the _Israelites_ departure out of _Egypt_, then they measured their moneths by the course of the Moon; they are termed _Menses Lunares_: they contained either thirty daies, and then they were called _Menses pleni_, _full moneths_: or twenty nine daies, and then they were called _Menses cavi_, _Deficient Moneths_.

The _Sun_ exceedeth the _Moon_ in her course eleven daies, hence[241] every third or second year, one month was inserted. Now because the twelfth moneth in the _Hebrew Kalender_ was called _Adar_, hence when a month was inserted, the last was called _Ve-adar_,the second _Adar_.

[241] _Vide Kalendarium Hebraicum Munsteri pag. 62._

Before their captivity in _Babylon_, they counted their moneths without any name, according to the number. The _First, Second, Third moneth, &c._ After their return from _Babylon_, they called them by these names: