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. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Parabe By this division of the day into these four quarters or greater hours the Enangelists 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 Luke 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 in the day John 11. 9. The greater som 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 a The third instituted by Abraham the sixth by Isaac and the ninth by Jacob. The third hour the Holy Ghost 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. From these greater hours of the day and night the Canonical hours 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 Compleâ—â—rium their Completory At midnight began the thirâ— 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 7. 11. unto the seventeenth 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 Aegypt then they measured their moneths by the course of the Moon they are termed Menses Luâ—…res they contained either thirty daies and then â—…ey 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 every third or second year one month was inserted Now because the twelfth mouth in the Hebrew Kalender was called Adar hence when a month was inserted the last was called Veâ—adar the second Adar 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 1. Nisan it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abib which signifieth an ear of corn in this moneth Barley began to be eared They answered to part of 1 March April 2. Iiar it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth beauty then the Trees began to be beautified with Buds and Blossoms 2 April May. 3. Sinan 3 May. June 4. Thamuz 4 June July 5. Ab. 5 July August 6. Elul 6 August September 7. Tisri otherwise called Ethanim 7 September October 8. Marchesuan it was also called Bull. 8 October November 9. Cislcu 9 November December 10. Tebeth 10 December January 11. Shebeth 11 January February 12. Adar Veâ—adar 12 February March Before their coming out of Egypt they began their year in the month of Tisri and thus they continued it always after for civil affairs for their date of buying selling their Sabbatical years years of Jubile c. After their coming out of Egypt they began their year in the month Nisan and so continued it for the computation of their greater Feasts CHAP. II. Of their Feasts BEfore we descend to their particular Feasts First we will see their manner of Feasting in general Their ordinary meals as they were not many in a day so neither were they costly They were called Arucoth which word signifieth properly such fare as Travellers and Way-faring men use on their journeys The word is used Jer. 40. 5. So the chief Steward gave him victuals and a reward and let him go Likewise Pro. 15. 17. Better is a dinner of green herbs where love is The extraordinary and more liberal kind of entertainement by way of feasting was commonly called Mischte from their liberal drinking at such meetings There was also another kind of feasting wherein they made merry together eating the remainders of their Sacrifices this they termed Chag From this
this Feast some are of opinion that it was instituted in memory of that protection which the Lord vouchsafed the Israelites by the Cloud when they travelled thorow the Wildernes under the shadow of which they travelled as under a safe Booth or Tent. Onkelos in his Chaldee Paraphrase seemeth to incline to this opinion Where the Hebrew readeth That your posterity may know that I have made the Children of Israel to dwell in booths Lev. 23. 43. The Chaldee rendreth it that your posterity may know that I have made the Children of Israel to dwell in the shadow of Clouds Others think it was instituted as a solemn thanksgiving unto God for their Vintage which was gathered in at that time of the year thence it is that they conceive those Psalms of David which are entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus to have been composed for this feast Others speak more probably who assign the cause to be in memory of their Fore-fathers dwelling in Tents and Tabernacles the next is clear Levit. 23. 43. The Sacrifices which were offered these seven days are prescribed Numb 29. from the thirteenth verse to the thirty fourth where we shall read every day the like Sacrifice but only with this difference that upon the first day they offered thirteen young bullocks upon the second twelve upon the third eleven and so forward ever diminishing the number by one The reason of which diminution the Jews deliver to be this The whole number of Bullocks to be offered at this solemnity was seventy according to the Languages of the Seventy Nations for whom as they teach these Sacrifices were performed signifying thereby that there should be a diminution of those Nations until all things were brought under the government of the Messias who was the expectation and hope of the Gentiles The two and twentieth of the month Tisri was in truth a distinct feast as appeareth Neh. 8. 18. but yet because this immediately followed the Feast of Tabernacles it hath been always counted the last day of that Feast And not only the Boughs but the days of this whole feast of Tabernacles were termed Hosannoth from the usual acclamations of the people whiles they carried the Boughs up and down And this eighth day was called Hosanna Rabba the great Hosanna or the great day of the feast Joh 7. 37. n Upon this day they did read the last Section of the Law and likewise began the first lest they might otherwise seem more joyful in ending their Sections than willing to begin them o Upon this day also by the institution of the Prophet Haggaeus and Zachary and such like Prophetical men they did with great solemnity and joy bring great store of water from the River Shiloah to the Temple where it being delivered unto the Priests it was poured upon the Altar together with Wine and all the people sung that of the Prophet Esay 12. 3. With joy shall ye draw water out of the Wells of Salvation Our Saviour is thought to have alluded unto this in that speech which he used on this very day John 7. 38. He that believeth in me out of his belly shall flow Rivers of waters of life It is worth our noting also that whereas God commanded the observation of this Feast on the fifteenth of the seventh month Tisri Jeroboam that he might work in the people a forgetfulness of the true Worship of God appointeth the Celebration of a Feast in the eighth month on the fifteenth day thereof which is thought to be this very Feast of Tabernacles CHAP. VII Of the Feast of Trumpets and their New Moons FOr the understanding of the time when this Feast was to be observed we must note the month Tisri was the seventh month according to their sacred computation and therefore it is commanded to be celebrated the first day of the seventh month Levit. 23. 24. But according to their civil Computation it was their first month so that this Feast may be termed their new-years-New-years-day The first day of every month had its solemnities First when they repaired to the Prophets for the hearing of the word as on other Sabbaths Wherefore wilt thou go to him to day It is neither New Moon nor Sabbath day 2 Kings 4. 23. Secondly it was then unlawful to buy and sell When will the New Moon be gone that we may sell corn Amos 8. 4. Thirdly They had then special sacrifices over and above their daily sacrifices Notwithstanding this Feast of Trumpets differed from other New Moons First in respect of their sacrifices in their ordinary New Moons they offered besides the daily sacrifice two Bullocks one Ram seven Lambs for burnt offerings with their meat and drink-offerings and a Goat for a sin offering Num. 28. 11 15. But at this New Moon which was the beginning of their year they offered all the foresaid sacrifices and over and besides them one Bullock one Ram and seven Lambs for burnt-offerings and a Goat for a sin-offering Numb 29. 1 6. Secondly in other New Moons they blowed no Trumpets In this they blowed from the Sun-rising till night Whence we leaâ—… what New Moon it is that Daved speaketh of Psal 81. 3. Blow the Trumpet in the New moon in the time appointed at our Feast day The reason in general of this blowing and great noise of Trumpets I take to have been to make their New-years day the more remarkable because from it all their Deeds and Contracts bore date and their Sabbatical years and Jubilees were counted thence But why it should be made remarkable by the sound of Trumpets or Corâ—ets there are three conjectures First the Hebrews think it was done in memory of Isaac his deliverance and that they did therefore sound Rams horns because a Ram was sacrificed instead of him Secondly Basil is of opinion that the people were hereby put in mind of that day wherein they received the law in Mount Sinai with blowing of Trumpets Thirdly others think it was to put them in remembrance of the Resurrection which shall be with the sound of Trumpets He shall send his Angels with a great sound of a Trumpet Mat. 24. 31. There are three things considerable in New Moons First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the conjunction of the Moon with the Sun Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waxing of the Moon Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime of the Moon In the first it was quite dark in the second it did open it self to receive the Sun-beams In the last it did appear corniculata horned Because in all these three degrees of the change there was a kind of mutual participation both of the Old and New Moon Hence the Jews observe two days namely the last of every Month and the first day of the next following Now because the thirtieth was the last in their longest months Hence Horace calleth these last days Tricesima Sabbata The first days they termed
Neomenias new Moons For certain reasons the Jews used a kind of change or translation of days which translation thought it were of use in other months also yet the greatest oare was had in translating the beginning of their year or their first day in their month Tisri and he that shall diligently calculate these changes shall find that all other translations depended on this first Translation of days was threefold First Lunary Secondly Politick Thirdly Mixt. The reason of Lunary Translation was that they might not observe the Feast of the New Moon until the old were quite over-past For the understanding of this Note these three rules First The Hebrews counted their Holy-days from night to night beginning at six of the Clock so that from six of the clock the first night till the next noon were just eighteen hours Secondly Always before the New Moon there is a conjunction between the Sun and the Moon during this conjunction she is called Luna silens by reason of her darkness and all this time there is a participation of the Old Moon Thirdly When the conjunction was over past before noon tide namely in any of those first 18 hours then the New Moon was celebrated the same day But if it continued but one minute after twelve of the clock at noon then the feast was translated to the day following because otherwise they should begin their Holy-day in the time of the old Moon And this translation they noted with this abbreviation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 18. because of those eighteen hours which occasioned it The reason of Politick Translation was that two Sabbaths or feast-days might not immediately follow each other because say they it was unlawful those two days to dress meat or bury the dead and it was likewise inconvenient to keep meat dressed or the dead unburied two days Yet here two exceptions must be remembred when the meeting of two Sabbaths could not be avoided First when the Passeover or the fifteenth day of Nisan fell on Saturday for then the Pentecost must needs fall on Sunday Secondly when the Passeover fell on Sunday for then their Passeover immediately followed their weekly Sabbath The first Author of this Politick Translation was a certain chief man amongst them named Eleazer three hundred and fifty years before Christ His Nativity The several species or kinds of Politick translation were five The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adu The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahvz The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabad The fifth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agu. For the understanding of these abbreviatures we must know that in these made words the letters only stand for numbers and are applied to the seven days of the week thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Saturday Which was the Jews Sabbath Their rules touching Politick translation stood thus First that neither their New-years-day which was the first of the month Tisri neither their Feast of Tabernacles which was the fifteenth day of the same month should be celebrated on Adu that is on Sunday or Wednesday or Friday Not on Sunday or Friday because then the weekly Sabbath must needs concur with it either going immediately before or following after not on Wednesday because then the Feast of expiation which is the tenth of that month would fall on Friday the day going immediately before their weekly Sabbath This instance is only concerning the first of Tisri which is called the Feast of Trumpets but it holdeth also by way of consequence in the fifteenth day which is the Feast of Tabernacles because the fifteenth must always necessarily be the same day of the week that the first is Therefore if the first be not Adu the fifteenth cannot be Adu The second rule was that the Passeover should not be observed on Badu that is on Munday Wednesday or Friday The third rule is that Pentecost was not observed on Gahaz that is on Tuesday Thursday or Saturday The fourth rule is that the Feast of Purim or casting lots was not observed on Zabad that is on Munday Wednesday or Saturday The fifth rule is that the Feast of Expiation was not observed on Agu that is on Sunday Tuesday or Friday Mixt translation is when both the Lunary and the Politick meet in the changing of days And the translation occasioned by this mixture or meeting of both these two is twofold First Simple And Secondly Double Simple translation is when the Feast is translated to the next day following For examples sake If the Moon changed after noon-tide on Sunday here the Feast must be translated for two reasons The first is Lunary because the point of the change was after eighteen hours the second Politick because the rule Adu forbids Sunday to be kept Notwithstanding in as much as the very next day namely Mondâ—… was observed I term this translation simple Of this sort was that translation which they called Batu tak phat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Batu tak phat is a word invented for help of memory each letter is a numeral and may be thus resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. The meaning is that in the year following Annum Embolymaeum wherein one whole month was ingrafted if the point of the change happened upon the second day of the week that is Munday not before the fifteenth hour and the 589 moment the Feast of the New Mâ—on was translated unto Tuesday How both the Lunary and Politick translation work in this change read Scaliger de emend temp lib. 2. pag. 87. Double Translation is when the Feast is translated not to the next but to some further day as if the first day of the month Tisri should happen upon Saturday here if the Moon hath not overpast her conjunction before the afternoon Lunary translation removeth this Feast â—…ll Sunday because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eighteen hours Politick translation removeth it till Munday as appeareth by the rule Adu forbidding Sunday of this sort is Gatrad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gatrad is a made word each letter is a numeral and it may be thus resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is thâ—s In their common year when a whole month is not inserted if the point of the change happen upon the third day of the week that is Tuesday not before the ninth hour and the 204 moment of an hour than the New Moon shall be translated to Thursday Note in the last place that 1080 moments make an' hour The Feast of Tabernacles was observed in
the month Tisri and therefore that could not be observed the morrow after the Sabbath as appeareth by the rule Adu The Passeover was observed in the month Nisan and therefore that might be observed the morrow after the Sabbath as appeareth by the rule Badu If any ask the reason why the Passeover might be observed the next day after the Sabbath seeing the Feast of tabernacles might not I take it to be thus All the after translations depended upon the first translation or the first new Moon in Tisri but that could no be so changed as to prevent all concurrence of two Feasts and thus to have their Passeover sometimes to follow their Sabbath they thought the most convenientest ordering of the year because though not all meetings of two Sabbaths yet most were hereby prevented This tract of translation of Feasts it serveth partly to open the customs of the Jews partly to give light for the understanding of that great dispute among Divines whether our Saviour did anticipate the Passeover The Greek Church holds that he kept a Passeover by himself with his Disciples on the thirteenth day of the month when unleavened bread was not yet to be used and thence they do both use and urge a necessity of leavened bread in the Lords Supper But this opinion we reject First because it accordeth not with the truth of Evangelical History Secondly because it plainly maketh Christ to be a transgressor not a fulfiller of the Law Others say that because that year their Passeover fell on Friday hence the feast was translated unto Saturday by the rule Baedu Their inference is that Christ kept the fourteenth day of the month which was Friday and the Jews kept Saturday He kept Gods Command they the tradition of the Elders Lastly others more probaby hold that both Christ and the Jews did eat the Passeover the same day and hour namely on Friday or the fourteenth day of the month if we count the beginning of Friday according to the manner of the Jews from six a clock at night on Thursday Friday morning he was judged and crucified and in the afternoon about three of the clock when the preparation of the Sabbath began he was buried There laid they Jesus because of the Jews preparation John 19. 24. For reconciling the Evangelists in this point we must note these particulars which are more at large proved in the Chapter of the Passeover 1. The fourteenth day of the month on which the Paschal Lamb was eaten was called the first day of unleavened bread the Feast of unleavened bread drew near which is called the Passeover Luke 22. 1. The fourteenth day was not holy but the fifteenth was In the fourteenth day of the first month is the Passeover of the Lord and in the fifteenth day of his month is the Feast Numb 28. 16 17. Some of them thought because Judas had the bag that Jesus had said unto him buy those things that we have need of against the Feast John 13. 29. The Sheep and Bullocks offered upon this day are called the Passeover Deut 16. 2. And of this we are to understand S. John Joh. 18. 28. They themselves went not into the common Hall lest they should be defiled but that they might eat the Passeover So that this eating of the Passeover is not understood of the Paschal Lamb. But some may question How they should have been defiled by entring into the common Hall The answer is that upon Holy-day-Eves which they termed days of preparation they held it unlawful for their Judges to sit on life and death Hence it is that they brought Jesus to Pilate the Roman Deputy Secondly they withdrew themselves out of the common Hall Thirdly for this reason they said It is not lawful for us to put any man to death Joh. 18. 31. that is upon this or such like day for tho their high Court of Sanedrim were put down at this time yet all power in cases of Life and death was not taken from them as is implied in the words following It was that the word of Jesus might be fulfilled which he spake signifying what death he should die ver 32. Which text intimateth that that unlawfulness was urged by the special providence of God that he might be crucified being judged by Pilate for if the Jews had judged they used no such kind of death towards Malefactors Again Stephen was condemned by them to be stoned Act. 7. And they complained before Felix that when they were about to proceed against Paul according to their own Law the chief Captain Lysias with violence took him out of their hands Acts 24. Which argueth that all power in causes capital was not taken from them But of this see the Chapter Of their capital punishments CHAP. VIII The Feast of Expiation UPon the tenth day of the month Tisri answering to September with us the Feast of Expiation was commanded to be celebrated Levit. 13. It was called the Feast of Expiation because the High priest did then confess unto God both his own sins and the sins of the people And by the performance of certain Rites and Ceremonies expiate them and make an attonement unto God for them The Ceremonies at this time to be performed concerned either the People and the Priest or the Priest alone These which concerned the People and the Priest consisted in the afflicting of their souls by fasting Whence this Feast was also called Dies Jejunii the Fasting Day Jer. 36. 6. Which serveth for the understanding of that Act. 27. 9. Sailing was now dangerous because the Feast was already past that is the Feast of Expiation was now past and Winter was at hand Those Ceremonies which concerned the Priest alone were two First then the High priest entred into the Holiest of Holies which was peculiar unto this day Secondly he being about to sacrifice for himself and his house he took unto him a young Bullock for a sin-offering and a Ram for a burnt-offering putting on â—â—s Priestly Robes After he had washed himself in water he took of the Congregation two He goats for a sin offering and a Ram for a burnt-offering The two He goats he presented before the Lord at the door of the Tabernacle casting lots which of them should be sacrificed which let scape alive This last was termed the scape Goat because the other being slain this was sent alive into the Wilderness The Greek Interpreters call this Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malorum depulsorem A defender from evils which name the Heathens applied to their Tutelar Gods They intimated that when the scape Goat carried away the sins of the people into the Wilderness he likewise carried away all those evils which belonged unto those sins And for the securing the people in this point the Lord commanded the High Priest to confess in the name of all the people and to disburden the sins of the whole Congregation upon the
106. 20. The Hebrew word in the Psalm translated an Ox is Shor which I note because in my opinion it giveth light to one of the names by which this Idol was denoted Sometimes it was called Apis from the Hebrew word Ap signifying a face Sometimes Serapis quasi Shor-apis which is nothing else but Bovis caput an Ox-head the very name used by the Fathers to express this Idolatry It is commonly known that this Idolatry was derived to Israel from the Aegyptians but whence the Aegyptians first learned it few have taught They do not conjecture amiss who interpret the first Institution hereof to have been in the memory of Joseph who by his providence relieved both Aegypt and other Neighbour Countries in the seven years of famine Besides the Testimony of no slight Authors there are strong inducements to perswade it First both the years of plenty and famine were fore-signified by the apparition of Oxen. Secondly what fitter Emblem if it had not afterwards proved an Idol to continue the remembrance of a Joseph by whose alone care and industry Corn and Victual was provided in an extream famine than an Ox the true and lively Hieroglyphick of an industrious Husbandman Thirdly in this Suidas agreeth with others that this Ox was pourtrayed with a bushel on his head though others do more clearly express the reason of this pourtrayture namely because of the great quantity of Corn measured out by Joseph in that extream dearth Concerning the sin of the Israelites in making this Calf or Ox the modern Jews do transfer the fault upon certain Prosylite Aegyptians who came forth with them and they say that when Aaron cast their Jewels into the fire these Aegyptians contrary to his expectation by their Art Magick produced a Calf to which purpose they urge Aarons own words Exod. 32. 34. I did cast the Gold into the fire and thereof came this Calf as if his art or will went not with the making thereof but of it self it made it self But this answer of his sheweth rather how vain the Wit of man is in the excuse of sin and as his ingraving instrument writes down Aaron's sins so the confession of others more ingenuous Jews proclaims the Israelites saying that i No punishment befalleth thee Israel in which there is not an ounce of this Calf I conclude this with the analogy between the Egyptian Apis and the molten Calf and this consisteth in three things First As there were some special marks in the Egyptian Ox so is it probable that Aaron with his ingraving Tool made the like Secondly As the Egyptians in honour of their Ox celebrated a Solemn Feast which much singing and mirth So the Israelites proclaimed a Feast in honor of their Calf The people sate down to eat and drink and rose up to play Thirdly As the Egyptians Ox was at last drowned in the River so Moses burnt the molten Calf and beat it to powder and cast it upon the face of the water Exod. 32. 20. Deut 92. 21. Jeroboam afterward though upon other inducements committed the same sin he thought in his heart that if the people did go up to Jerusalem and do sacrifice in the house of the Lord they would revolt from him and return to the King of Judah Whereupon he set up two Calves of gold the one in Bethel the other in Dan saying unto the people It is too much for you to go up to Jerusalem 1 King 12. 28. CHAP. VI. Of Astaroth Ammonia Juno the Queen of Heaven Diana of the Ephesians AS the Sun was worshipped under many names so likewise the Moon Astaroth was the Idol chiefly of the Zidonians 1 King 11. 5. 2 King 23. 13. she had her Temple called the house of Astaroth in which the Philistines hanged up Saul's Armor after his death 1 Sam. 31. 10. That the Moon was worshipped under this name needs not proof only some say that Astrate was Juno And why may we not say that Juno is often used to express the Moon Both the Moon and Juno are often called by the name of Vrania And as the Moon in respect of her light is called Vrauia so in regard of the lesser lights in the heaven she is called Astroarch that is the Queen of the Planets or as Horace speaketh of the Mâ—on Siderum Regina the Queen of the Stars Or lastly as Virgil speaketh of Juno Divum incedo regina the Queen of the Gods It seemeth very probable that this is that Queen of Heaven of which the Prophet speaketh Jer. 7. 18. Jer. 44. 17. Again unto whom may we imagine those ancient Heathens to have performed that solemn worship which they did on the Calends or first day of every month was it not to the Moon And yet notwithstanding it is ascribed to Juno whence she is called Juno Calendaris Lastly As Jupiter Ammon was no other than the Sun and worshipped him in form of a Ram so for ought I see the Moon might be called Juno Ammonia and worshipped in the form of a sheep Sure I am that the Hebrews Doctors describe the Images of Astaroth to have been made in the form of sheep and the word Astaroth in the Original signifieth a flock of sheep and the Moon might as well be called Ammonia as the Sun Ammon both being so called from their heat which in the Holy Tongue is called Hammah and from thence likewise those Images of which we read Levit. 26. 30. Isa 17. 8. Isa 27. 9. are called Hammanim because they were certain Idols placed upon the house top and so always exposed to the Sun Furthermore as Jupiter Ammon was painted with horns so likewise was the Moon why they should be thus painted many reasons might be produced but chiefly three the first peculiar to the Sun the other common both to Sun and Moon First the Sun was painted with Rams-horns because with the Astronomers the sign Aries in the Zodiack is the beginning of the year Secondly because as the strength of horned beasts consists in their horns so the virtue and influence of the Sun and Moon is derived into sublunary creatures by their beams Thirdly because the light of the Sun and Moon makes the reflection cornute or horn-like When Moses came down from God Aaron and the people saw that his face shined Exod. 34. the Latine reads is Facies ejus erat cornuta and hence it is that Moses is painted with horns which some of the Rabbines have interpreted horns of magnificence The errour grew from the doubtful signification of the Hebrew word signifying splendor or brightness and also horns The Moon was also worshipped under the name of Diana who although she were worshipped thorow out all Asia yet she was had in principal esteem among the Ephesians whence arose that cry Great is Diana of the Ephesians Act. 19. 28. Her greatness among the Ephesians appeareth partly