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
began at three of the clock in the afternoon the Hebrews called this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnereb haschabbeth the Sabbath eve By the ancient Fathers it was calâ—… coena pura the phrase is borrowed from Pagans whose Religion taught them in their Sacrifices to certain of their Gods and Goddesses to prepare themselves by a strict kind of holiness at which time of their preparation they did partake of a certain Supper which as it consisted of choice meats such as those Heathens deemed more holy than others so it was eaten with the observation of Holy Rites and Ceremonies Hence they themselves were said at this time of their preparation to be in In casto and their preparatory Supper termed Coena pura Thus we see the reason why the Fathers called the Sabbath-eve Coenam puram By the Evangelists it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A preparation Mark 15. 42. For distinction sake we may call that fore-time of the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fore-preparation For the whole day was a kind of preparation as will appear by the particulars then forbidden First on this day they might go no more than three Parsa's now a Parsa contained so much ground as an ordinary man might go ten of them in a day Secondly Judges might not then sit in Judgment upon life and death as is shewn in the Chapter of Translation of Feasts Thirdly all sorts of Artificers were forbidden to work only three excepted Shoomakers Taylers and Scribes the two former for repairing of apparel the other for â—itting themselves by study to expound the Law the next day and these were permitted but half the preparation time to work The best and wealthiest of them even those that had many servants did with their own hands further the preparation so that sometimes the Masters themselves would chop herbs sweep the house cleave wood kindle the fire and such like In old time they proclaimed the Preparation with noise of Trumpets or Horns but now the modern Jews proclaim it by the Sexton or some under Officer of the Church whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scheliach Tsibbur The Messengers of the Congregation Concerning the sanctification of the Sabbath day it self in corrupter times some things the Jews added over and above that which God commanded In other things they took liberty where God granted none In the first they were superstitious in the second sacrilegious They took liberty There were two thousand Cubits between the Ark and the Camp when they marched Josh 3. 4. and in probability the same proportion was observed when they rested this distance of ground some interpret to be one mile some two some measuring it according to a lesser others according to a longer Cubit which they term a Geometrical Cubit But all agree in this that these two thousand cubits were a Sabbath days journey though none as I know have observed the reason why it was so called which I take to be this On the Sabbath day they were all to repair to the place of God's publick worship which was two thousand cubits distant from those who camped nearest Hence follow four Propositions First That two thousand Cubits any where by proportion might be called a Sabbath daies journey Secondly That to those who dwelt in the Camps more remote from the Ark a Sabbath daies journey was more than two thousand Cubits Thirdly That it is now lawful on the Sabbath day to joyn with the Congregation in the place of God's publick worship though remote Fourthly That it was unlawful for the Jews hereupon to take liberty to walk idlely whither they would if it were not more than two thousand Cubits pretending it to be but a Sabbath daies journey They added unto that which God commanded 1. God said Remember to keep holy a seventh day in which words God sanctified one day to be Sabbathum they added Sabbatulum so they termed that additament of time which they annexed to the Sabbath This addition of time was two-fold some began the Sabbath sooner than others this was done by the Jews dwelling at Tiberias because they dwelling in a Valley the Sun appeared not to them so soon as it did to others Some again continued the Sabbath longer than others this was done by those dwelling at Tsepphore a City placed upon the top of at Mountain so that the Sun shined longer to them than it did to others Thus both of these did Addere de profano ad sacrum add somewhat of the working day immediately going before or immediately following after none diminished of the Sabbath Hence R. Jose wished that his portion might be with those that began the Sabbath with those of Tiberias and ended with those of Tsepphore 2. God said To morrow is the rest of the holy Sabbath unto the Lord bake that ye will bake and seeth that ye will seeth Exod. 16. 23. This Command was proper to the time of Manna the reason is there alledged why they should prepare that day for the morrow because upon the Sabbath day they should not find it in the field The Jews extend this Command to all Ages and therefore they dressed no meat this day this haply was the reason that the Heathen people thought they fasted on the Sabbath though I deny not but this error might be occasioned in part from that phrase Jejuno his in Sabbato 3. God said Ye shall kindle no fire throughout your habitations on the Sabbath day Exod. 35. 3. This commandment was only concerning fire for the furtherance of the work of the Tabernacle for therefore is the Sabbath mentioned in that Chapter to shew that the work of the Tabernacle ought to give place to the Sabbath The Jews hence gather that it is unlawful to kindle any fire at all on this day 4. God said In it thou shalt do no manner of work This the Jews understood without any manner of exception Hence they held it unlawful to roast an apple to tuck an herb to clime a tree to kill or catch a flea Hence they thought it unlawful to defend themselves being assaulted by their enemies on the Sabbath day By this means twice they became a prey unto the enemy p First unto Antiochus whereupon Mattathias made a Decree that it should be lawful upon the Sabbath to resist their enemies which Decree again they understanding strictly as if it did only give leave to resist q when they were actually assaulted and not by any labour that day to prevent the enemies raising of Rams settling of Engines underminings c. they became a prey the second time to Pompey For the right understanding therefore of this Command we are to know that three sorts of servile works were allowed 1. Works of Charity God that allowed them to lead their Ox and Ass to water on the Sabbath Luke 13. 5. to make their lives more comfortable much more allowed man liberty
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark the sixth All these words signifie a society or company of guests so many as can sit at the same Table the latter word properly signifieth a bed in a Garden and thus in the Gospel the whole multitude sitting on the grass seem to be compared unto Garden and their several Societies or Companies unto so many beds in the Garden The number of Communicants in this Paschal society was never less than ten nor more than twenty It followeth in the Text A male to note the masculine and peerless vertue of our Saviour whom it did typically shaddow forth Of the first year which phrase they interpret thus that the Lamb after it was eight days old and forward was allowable to be offered for the Passeover but not before because it is said When a bullock or a sheep or a goat is brought forth then it shall be seven daies under the Dam and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord Levit. 22. 27. And the reason of this Law some of the Hebrews have thought to be because in their Opinion nothing in the world was absolutely perfect until a Sabbath had past over it Moreover if it were an hour elder than a year it was unlawful because it is said A male of the first year without blemish as well to admonish the Israelites of their own personal integrity as to signifie the absolute perfection of him who was in truth the Lamb of God And this he kept till the fourteenth day of the same month The Rabbines affirm four causes of this First because otherwise through the multitude of businesses at the time of their departure they might forget the Paschal Lamb. Secondly that in this four daies space they might have the more certain knowledge of the Lamb's perfection Thirdly that by beholding the Lamb so long before their eyes they might have the better occasion in that space both to recount with themselves God's mercy in their deliverance from Aegypt and also to instruct and Catechise their children in that point for which respect it was a received Tradition amongst the Jews that during the space of these four daies the Lamb was tyed to their bed-posts Lastly that in this time of preparation they might throughly fit and address themselves for the Oblation The time when the Paschal Lamb was to be slain was at the Evening Exod. 12. 6. Or as the Original reads between the two evenings Here Divines move the question what part of the day should be understood by this phrase Some distinguish the two evenings thus That there was Vespera Solis the evening of the Sun namely when the body of the Sun setteth and Vespera luminis the evening of the light when the beams and shining of the Sun is also gone from off the earth The space or interim between these two Evenings is thought to be one hour and the third part of an hour in which space of time they say the Paschal Lamb was slain Others admit a greater latitude and distinguish thus There is say they Vespera declinationis the Evening of the Sun declining and Vespera occasus the Evening of the Sun setting and their meaning is that their Passover was offered in this inter-mediate time between noon and night This latter answer seemeth most agreeable to the truth First because by this speech we must understand a latitude of time wherein might be offered not only the Passeover but the daily Evening Sacrifice also for even that likewise was commanded Inter duas Vesperas between the two evenings Num. 28. 4. Now this might be offered in the former part of the after-noon The manner of their Sacrisicing in regard of this time we find thus registred if we count the hours according to our usual computation the daily sacrifice of the evening-Lamb was usually slain between two and three it was offered between three and four upon the Passeover Eve it was slain between one and two it was offered about half an hour before three but if their Passover Eve hapened to be the same with their Sabbath Eve then the daily Evening Sacrifice was slain between twelve and one it was offered half an hour before two and afterward the Passover Secondly this agreeth with the Oblation of the true Paschal Lamb for as the time of his crucifying began in the third hour of the day with the daily morning sacrifice Mark 15. 25. so it ended at the ninth hour Mark 15. 34. which was the time of their ordinary evening sacrifice but upon their Passeover Eve it was the time when their Paschal Lamb was slain Furthermore the Lamb was to be eaten with bitter herbs the reason of this command is that thereby they might be moved to thankfulness towards God for their deliverance from the Egyptian bondage in which their lives were made bitter unto them Ex. 1. 14. These bitier herbs they dipt in a certain sauce thick like Mustard called Charoseth which thick sauce say they was a memorial of the day wherein they wrought in Egypt This is thought of some to be that wherein Christ dipt the sop which he gave to Judas Of this sauce the Hebrews write thus they used to dip the unleavened bread in that sauce Charoseth and to eat then they dipt the bitter herbs in the Charoseth and did eat them It was made of the Palm-tree branches or of dry Figs or of Raisins which they stamped and put Vinegar thereto and seasoned it and made it like Clay and brought it unto the Table in the night of the Passeover The other seven daies following the fourteenth of Nisan were in strictness of speech a distinct Feast as is above-shewed namely the Feast of unleavened bread because in that space of time no leavened bread ought to be found in their houses their degrees of preparation to this feast are four 1. Expurgatio fermenti the cleansing of all their houshold-stuff and vessels unto which leaven might haply cleave and this was done two or three daies before the Passover 2. Inquisitio fermenti the searching after leaven throughout all the rooms of their houses even to the Mouse-holes this they did with a waxen candle and as Buxtorsus noteth upon the night before the Passeover and Scaliger delivereth it in other words to the same purpose namely that this search was made Ineunte quartadecima usque ad quartam horam post ortum Solis At the beginning of the fourteenth day until the fourth hour after the rising of the Sun Now the beginning of the fourteenth day was the night going before for the Jews in the computation of their Holy-daies counted their day from even to even 3. There was Exterminatio or Conflagratio fermenti A burning of the leaven and this was done from the fourth of the sixth hour about dinner-time at which time followed the last degree which
Scaliger hath omitted namely Execratio fermenti the cursing of the leaven in this form Let all that leaven or whatsoever leavened things is in my power whether it were seen of me or not seen whether cleansed by me or not cleansed let all that be scattered destroyed and acconnted as the dust of the earth In case any did eat unleavened bread those seven daies the penalty was that such a soul should be cut off from Israel Exod. 12. 15. Which penalty hath amongst Expositors a three-fold interpretation Some understand thereby such a man to be cut off from his heavenly inheritance others that God would cut off such from the living by an untimely death others that he should die without children leaving no posterity behind him To this purpose their Proverb is A man childless is lifeless Of these three the first is most probable in this place though the same Text may admit the second interpretation in other places of Scripture as is declared in the Chapter of Circumcision Notwithstanding here let the judicious Reader determine whether these Words do not imply besides the secret actions of God touching the soul of such a Delinquent a direction unto the Church how to deal with parties thus offending by censuring them with Excommunication which kind of censure elsewhere the Scripture calleth A casting out of the Synagogue John 16. 2. A speech much like this A cutting off from Israel Three things may be here demanded First who killed the Paschal Lamb Secondly where it was killed Thirdly where it was eaten First it was killed by the Priest 2 Chron. 35. 6. Secondly it was killed after the first time in the Court of the Temple the place which God had chosen Deut. 16. 6. Thirdly the owner of the Lamb took it of the Priest and did eat it in his own house at Jerusalem Christ with his disciples kept the Passeover in an upper-Chamber at Jerusalem It may further be demanded whether the Passeover consisted of two Suppers one immediately succeeding the other Some affirm it and their reasons are these First say they the Passeover was eaten standing but Christ used another gesture This argument of all other is the weakest for Christ used the gesture of lying on his body as well in the eating of the Passeover as at the consecration of the Sacrament and the Jews generally after the first institution in all their Passeovers used rather this posture of their body than the other of standing in token of rest and security as appeareth in the Chapter of the Feasts Secondly they say the Paschal Lamb was wont to be rosted but in the last Passeover which our Saviour celebrated there was Jus cui intingebatur panis Broth into which he dipped the bread This reason is as weak as the former because though there was a command to eat the Paschal Lamb rosted yet there was no prohibition to joyn their ordinary supper with the eating thereof and that might admit broth But as it is shewn above the matter into which the sop was dipped was thought to be the sauce Charoseth Thirdly they urge John 13. 2. That the first supper was done when Christ arose and washed his Disciples feet and after that he gave Judas the sop which must argue a second sitting down This foretelling his Disciples that one of them should betray him is likewise by Saint Luke recited after the consecration of the Sacrament This is the strongest argument and yet not of sufficient validity because by a kind of Prolepsis or anticipation of time it is not unusual in the Scripture to relate that first which according to the truth of the History should be last Thus Joh. 11. mention is made of Mary which anointed the Lord yet her anointing of him followeth in the next Chapter And this same history of betraying Christ Saint Matthew and Saint Mark recited before the consecration of the Sacrament whence the Jews have a Proverb Non esse prius aut posterius in scriptura That first and last must not be strictly urged in Scripture Together with these answers confider how improbable it is that ten persons for sometimes they were so few should eat a second supper after they had eaten A Lamb of the first year which might be a year old It is evident also by that of Barabbas that it was a received custom on the Passeover to let loose and enlarge one Prisoner or other Concerning the reason hereof the conjecture is three-fold Some think this custome to have been used in memory of Jonathan the Son of Saul when the people rescued the reason hereof was that the Feast might be celebrated with the greater joy and gladness Others more probably think it was done in remembrance of their deliverance from the Egyptian bondage Again here is to be observed that the Jews speaking of their Passeover did sometimes speak according to their civil computation wherein they measured their days from Sun-rising to Sun-rising Sometimes according to their sacred computation which was from Sun-set to Sun-set This serveth for the reconciliation of that Numb 12. 18. which seemeth to make the fourteenth day of the month the first day of unleavened bread And Josephus telleth us that they numbred eight days for that Feast In like manner the Disciples are said to come unto Christ the first day of unleavened bread saying unto him Where wilt thou that we prepare for thee to eat the Passover Mat. 26. 17. as if the first day of unleavened bread were before the Passeover All these are true according to the computation of their civil days though according to the computation of their Holy-days the Feast of unleavened bread began the fifteenth day and continued seven days only and the Passeover was before the feast of unleavened broad In the last place we must know that there was permited a second Passeover to those who could not be partakers of the first by reason either of their uncleanness by a dead body or of their far distance from the place where it was to be offered This was to be observed in the second month the fourteenth day thereof according to all the Ordinances of the first Passeover Numb 9. Touching that permission of a second Passeover to those that were in a journey far off The Hebrew of this word far off hath extraordinary pricks over it for special consideration Hereby the Lord might intimate that we Gentiles which were unclean even dead in trespasses and sins and far off Ephes 2. 13. should be made wigh by the blood of Christ and so partakers of him the second Passeover Of this legal Ordinance the Hebrews say What is this journey far off fifteen miles without the walls of Jerusalem who so is distant from Jerusalem on the fourteenth day of the first month fifteen miles or more when the Sun riseth â—o this is a journey far off if less than this it is not a journey far off for he may come to Jerusalem
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