potissimum illorum error consista quod horam primam faciunt non inueniunt horam vndecimam inueniunt excludunt tamen nihil à mente Euangelistarum magis alienum quà m vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verteretur hora prima diei quae in illerum scriptis sonat quartam noctis vigiliam vid. Tolet. in Ioan. cap. 19. Annotat. 8. They reckon the foure quarters of the day after this manner Hora prima Hora tertia Hora sexta Hora nona Where first they erre in taking the Dawning of the day for the first houre of the day for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dawning sygnifieth the last quarter of the night called the Morning watch Secondly they erre in making the last quarter of the day to be the ninth houre for what then shall become of the eleuenth houre mentioned in the same parable By this diuision of the day into these foure quarters or greater houres the Euangelists are reconciled touching our Sauiours passion He was crucified at the third houre Mark 15. 25. Saint Iohn intimateth his examination before Pilat to haue beene Hora quasi sexta About six a clocke Iohn 19. 14. In the first place vnderstand by his crucifying not his hanging on the crosse which was not till the sixth houre Luke 23. 44. nor his expiration which was not till the ninth houre Marke 15. 34. but his examination vnder Pilat at which time the people cried out Crucifie him Crucifie him and then the third and sixth houre will easily bee reconciled for these two houres immediatly following one another what was done on the third houre might truly bee said to bee done about the sixth Lastly this sheweth that the houres among the Iewes were of two sorts some lesser of which the day contained twelue others greater of which the day contained 4. as hath been aboue shewen the lesser are termed houres of the day are there not twelue houres in the day Iohn 11. 9. The greater some terme houres of the Temple or houres of praier Peter and Iohn went vp into the Temple at the ninth houre of praier Act. 3. 1. But in truth there are but three houres of praier the third the sixth and the ninth c Drusius in praeterit Act. 3. 1. Non fuisse vltra tres horas precationis in die apud Iudaeos clare testatur Dauâ—d Kimchi The third instituted by Abraham the sixth by Isaack and the ninth by Iacob The third houre the Holy Ghost descended vpon the Apostles Acts 2. 15. About the sixth Peter went vp to the house top to pray Act. 10. 9. At the ninth Peter and Iohn went into the Temple Act. 3. 1. From these greater houres of the day and night the Canonicall houres in vse in the Roman church had their beginning d Vid. Bellarmin de bonis oper in part c. l. 1. c. 10. each Canonicall houre containeth three lesser houres so that in the whole night and day there are eight Canonicall houres At six of the clocke in the euening began the first and that is termed Hora vespertina or vespertinum simply officium being vnderstood their Vespertine At nine of the clocke at night began the second and that is termed Completorium their Completory At midnight began the third Nocturnum their Nocturne At three of the clocke in the morning being their Matutinum their Matines The Caâ—â—nicall houres for their day-seruice were named Hora prima tertia sexta nona Their first houre began from six of the clocke in the morning and held till nine the third from nine till twelue the sixth from twelue till three the ninth from three till six at night The diall in vse among the ancient Iewes differed from that in vse among vs theirs was a kinde of staires the time of the day was distinguished not by lines but by steps or degrees the shade of the Sunne euery halfe houre moued forward to a new degree In the diall of Ahaz the Sunne went backe ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnoloth degrees or steps not lines Isa 38. 8. Their weekes were twofold the one was ordinary consisting of seuen daies the other extraordinary and Propheticall consisting of seuen yeares Dan. 9. 24. The first is termed Hebdomas diaria a weeke of daies the second Hebdomas annalis A weeke of yeares The Hebrews at first measured their moneths according to the course of the Sunne whence they are called Menses Solares and then euery moneth consisted of thirty daies The waters preuailed from the seuenteenth day of the second moneth Gen. 7. 11. vnto the 17. day of the seuenth moneth Gen. 8. 4. that is full fiue moneths If wee will number the daies they were an hundred and fifty Gen. 7. 24. Whereby it appeareth that euery moneth contained full thirty daies After the Israelites departure out of Egypt then they measured their months by the course of the Moone 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 caui Deficient moneths The Sunne exceedeth the Moone in hir course eleuen dayes e Vid. Kalendarium Hebraicum Munsteri pag. 62. hence euery third or second yeare one moneth was inserted Now because the twelfth moneth in the Hebrew kalender was called Adar hence when a moneth was inserted the last was called Veadar the second Adar Before their captiuity in Babylon they counted their moneths without any name according to the number The First Second Third moneth c. After their returne from Babylon they called them by these names 1. Nisan it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abib which signifieth an eare of corne in this moneth barly began to be eared They answered to part of 1 March Aprill 2. Iiar it was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth beauty then the trees began to be beautified with buds and blossomes 2 Aprill May. 3. Sinan 3 May. Iune 4. Thamuz 4 Iune Iuly 5. Ab. 5 Iuly August 6. Elul 6 August September 7. Tisri otherwise called Ethanim 7 September October 8. Marche suan it was also called Bul. 8 October Nouember 9. Cisleu 9 Nouember December 10. Tebeth 10 December Ianuary 11. Schebeth 11 Ianuary February 12. Adar Veadar 12 February March Before their comming out of Egypt they f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph Antiq. lib. 1. cap. 4. Mendose ponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui mensis erat olim secundus apud Hebraeos sicui Dius apud Macedones began their yeare in the moneth Tisri and thus they continued it alwaies after for ciuill affaires for their date of buying selling their Sabbaticall yeares yeares of Iubile c. After their comming out of Egypt they began their yeare in the moneth Nisan and so continued it for the computation of their greater feasts CHAP. II. Of their Feasts BEfore wee descend to their particular feasts first we will see the manner of feasting in
〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bearing about of these Thyrsi That feast which the Athenians terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not much vnlike Moreouer on the next day after this feast they compassed the altar h Hospinian de orig fest cap. 7 It. Munster in Calendar p. 150. seuen times with Palme boughes in their hands in the remembrance of the ouerthrow of Iericho for which reason or else because that Palme branches were the chiefe in the bundle it was called Dies palmarum Palme feast Concerning the reason of this feast Some are of opinion that it was instituted in memorie of that protection which the Lord vouchsafed the Israelites by the cloud when they trauelled thorow the wildernesse vnder the shadow of which they trauelled as vnder a safe boothe or tent Onkelos in his Chaldee Paraphrase seemeth to incline to this opinion Where the Hebrew readeth That your posteritie may know that I haue made the children of Israel to dwell in boothes Leuit. 23. 43. The Chaldee rendreth it That your posteritie may know that I haue made the children of Israel to dwell i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the shadow of clouds k Theophylact. Iohan 7. Others thinke it was instituted as a solemne thanksgiuing vnto God for their vintage which was gathered in at that time of the yeere thence is it that they conceiue those Psalms of Dauid which are intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro torcularibus to haue beene composed for this Feast Others speake more probably who assigne the cause to bee in memorie of their forefathers dwelling in tents and tabernacles the text is cleere Leuit. 23. 43. The sacrifices which were offered these seuen dayes are prescribed Numb 29. from the thirteenth verse to the thirtie fourth where we shall reade euerie day the like sacrifice but onely with this difference that vpon the first day they offered thirteen young bullocks vpon the second twelue vpon the third eleuen and so forward euer diminishing the number by one l Hospinian â— de â—rig huius fest The reason of which diminution the Iewes deliuer to bee thus the whole number of bullocks to bee offered at this solemnitie was seuentie according to the languages of the seuentie Nations for whom as they teach these sacrifices were performed signifying thereby that there would be a diminution of those Nations vntill all things were brought vnder the gouernment 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 Nehem 8. 18. but yet because this immediatly followed the feast of Tabernacles it hath beene alwaies counted the last day of that Feast And not onely the boughes but the m Talmud tractat de festo Tabernaculorum cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Trâ—mâ—l Ioh. 7 37. dayes of this whole feast of Tabernacles were termed Hosannoth from the vsuall acclamations of the people whiles they caried the boughes vp and downe And this eighth day was called Hosanna Rabba the great Hosanna or the great day of the feast Ioh. 7. 37. n Buxtorf in abbreuiatur p. 253. Vpon this day they did reade the last Section of the Law and likewise began the first lest they might otherwise seeme more ioyfull in ending their sections than willing to begin them o Tremel Ioh. 7. 37. ex Talmud Vpon this day also by the institution of the Prophet Haggaeus and Zacharie and such like Propheticall men they did with great solemnitie and ioy bring great store of water from the riuer Shiloah to the Temple where it being deliuered vnto the Priests it was powred vpon the Altar together with wine and all the people sung that of the Prophet Es 12. 3. With ioy shall yee draw waters out of the wells of saluation Our Sauiour is thought to haue alluded vnto this in that speech which hee vsed on this verie day Ioh. 7. 38. He that beleeueth in me out of his belly shall flow riuers of waters of life It is worth our noting also that whereas God commanded the obseruation of this feast on the fifteenth of the seuenth month Tisri Ieroboam that hee might worke in the people a forgetfulnesse of the true worship of God appointeth the celebration of a feast in the eighth month on the fifteenth day thereof p Hospinian de orig huius fest p. 24. which is thought to be this verie feast of Tabernacles CHAP. VII Of the Feast of Trumpets and their New-Moones FOr the vnderstanding of the time when this Feast was to bee obserued wee must note the month Tisri was the seuenth month according to their sacred Computation and therefor it is commanded to be celebrated the first day of the seuenth month Leuit. 23. 24. But according to their ciuill Computation it was their first moneth so that this feast may be termed their New-yeares day The first day of euery moneth had its solemnities First they then repaired to the Prophets for the hearing of the word as on other Sabbaths Wherefore wilt thou goe to him to day It is neither new Moone nor Sabbath day 2 Kings 4. 23. Secondly it was then vnlawfull to buy and sell When will the new Moone bee gone that we may sell corne Amos 8. 5. Thirdly they had then speciall sacrifices ouer and aboue their daily sacrifices Notwithstanding this feast of Trumpets differed from other New moones First in respect of their sacrifices in their ordinary New moones they offered besides the daily sacrifice two bullocks one ram seuen lambs for burnt offerings with their meat and drinke offerings and a goat for a sinne offering Num. 28. 11. 15. But at this New Moone which was the beginning of their yeare they offered all the foresaid sacrifices and ouer and besides them one bullocke one ram and seuen lambs for burnt offerings and a goat for a sin-offering Numb 29. 1. 6. Secondly in other new Moones they blowed no Trumpets In this they blowed a Sheindler invoce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Sunne rising till night Whence we learne what new Moone it is that Dauid speaketh of Psalm 81. 3. Blow the Trumpet in the new Moone in the time appointed at our feast day The reason in generall of this blowing and great noise of Trumpets I take to haue beene to make their New yeares day the more remarkable because from it all their deeds and contracts bore date and their Sabbaticall yeares and Iubiles were counted thence but why it should be made remarkable by the sound of Trumpets or Cornets there are three coniectures First the b P. Fag Leuit. 23. Hebrews thinke it was done in memory of Isaak his deliuerance and that they did therefore sound rams hornes because a ram was sacrificed in stead of him Secondly c Bas l. in Psalm â—0 Basil is of opinion that the people were hereby put in minde of that day wherein they receiued the law in mount Sinai with
blowing of Trumpets Thirdly others thinke it was to put them in remembrance of the resurrection which shall be with the sound of Trumpets Hee shall send his Angells with a great sound of a Trumpet Matt. 24. 31. There are d Scalig. de emend temp pag. 26. It. pag. 105. three things considerable in new Moones First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coniunction of the Moone with the Sunne Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the waxing of the Moone Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prime of the Moone In the first it was quite darke in the second it did open it selfe to receiue the Sunne-beames In the last it did appeare corniculata horned Because in all these three degrees of the change there was a kinde of mutuall participation both of the old and new Moone e Hospin de Orig. 〈…〉 4. p. 15. 〈…〉 Hence the Iewes obserue two daies namely the last of euery moneth and the first day of the next following Now because the thirtieth was the last in their longest moneths Hence Horace calleth these last daies Tricesima Sabbata The first daies they termed Neomenias New Moones For certaine reasons the Iewes vsed a kinde of change or translation of daies which translation though it were of vse in other moneths also yet the greatest care was had in translating the beginning of their yeare or their first day in their moneth Tisri and he that shall diligently calculate these changes shall finde that all other translations depended on this first Translation of daies was f 〈…〉 temp l. 2. p. 85. threefold First Lunary Secondly Politicke Thirdly Mixt. The reason of Lunary translation was that they might not obserue the feast of the new Moone vntill the old were quite ouerpast For the vnderstanding of this note these three rules First the Hebrews counted their holy daies from night to night beginning at six of the clocke so that from six of the clocke the first night till the next noone were iust eighteene houres Secondly alwaies before the new Moone there is a coniunction betweene the Sunne and the Moone during this coniunction she is called Luna silens by reason of her darknesse and all this time there is a participation of the old Moone Thirdly when the coniunction was ouerpast before noone-tide namely in any of those first eighteene houres then the new Moone was celebrated the same day g Munster Calend. Heb. p. 46. But if it continued but one minute after twelue of the clocke at noone then the feast was translated to the day following because otherwise they should beginne their holy day in time of the old Moone And this translation they noted with this abbreuiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 18. because of those 18. houres which occasioned it The reason of Politicke translation was that two Sabbaths or feast daies might not immediatly follow each other h Munster Calend. p. 139. because say they it was vnlawfull those two daies to dresse meat or bury the dead and it was likewise inconuenient to keepe meat dressed or the dead vnburied two daies Yet here two exceptions must be remembred when the meeting of two Sabbaths could not be auoided First when the Passeouer or the fifteenth day of Nisan fell on Satturday for then the Pentecost must needs fall on Sunday Secondly when the Passeouer fell on Sunday for then their Passeouer immediatly followed their weekely Sabbath The first i Hospinian de Orig fest p. 6. Author of this Politicke translation was a certaine chiefe man amongst them named Eleazar three hundred and fifty yeares before Christ his Natiuity The seuerall species or kindes of Politicke translation were fiue The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adu The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Badu The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gahaz The fourth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zabad The fift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agu. For the vnderstanding of these abbreuiatures we must know that in these made words the letters only stand for numbers and are applied to the seuen daies of the weeke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Munday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Tuesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Thursday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Friday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Saturday which was the Iewes Sabbath Their rules touching Politicke translation stood thus a Adu First that neither their New-yeares day which was the first of the moneth Tisri neither their feast of Tabernacles which was the fifteenth day of the same moneth should be celebrated on Adu that is on Sunday or Wednesday or Friday Not on Sunday or Friday because then the weekely Sabbath must needs concurre with it either going immediatly before or following after not on Wednesday because then the feast of Expiation which is the tenth of that moneth would fall on Friday the day going immediatly before their Weekely Sabbath This instance is onely 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 alwaies necessarily be the same day of the weeke that the first is Therefore if the first be not Adu the fifteenth cannot be Adu The b Badu second rule was that the Passeouer should not bee obserued on Badu that is on Munday Wednesday or Friday The c Gahaz third rule is that Pentecost was not obserued on Gahaz that is on Tuesday Thursday or Saturday The d Zabad fourth rule is that the feast of Purim or casting lots was not obserued on Zabad that is on Munday Wednesday or Saturday The e Agu. fifth rule is that the feast of Expiation was not obserued on Agu that is on Sunday Tuesday or Friday Mixt translation is when both the Lunary and the Politick meet in the changing of daies 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 Moone changed after noonetide on Sunday here the feast must be translated for two reasons the first is Lunary because the point of the change was after eighteene houres the second Politicke because the rule Adu forbids Sunday to be kept notwithstanding in as much as the very next day namely Munday was obserued I terme this translation simple Of this sort was that translation which they called Batu takphat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Batu takphat Batu takphat is a word inuented for helpe of memory each letter is a numerall and may bee thus resolued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 589. The meaning is that in the yeare following Annum Embolymaeum wherein one whole moneth was engrafted if the point of the change hapned vpon the second day of the
weeke that is Munday not before the fifteenth houre and the 589. moment the feast of the new Moone was translated vnto Tuesday How both the Lunary and the Politicke translation worke in this change reade Scaliger de emend lib. 2. p. 87. Double translation is when the feast is translated not to the next but to some farther day as if the first day of the moneth Tisri should happen vpon Saturday here if the Moone hath not ouerpast her coniunction before the afternoone Lunary translation remooueth this feast till Sunday because of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eighteene houres Politicke translation remooueth 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 numerall and it may bee thus resolued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 204. The meaning thereof is thus In their common yeare when an whole moneth is not inserted if the point of the change happen vpon the third day of the weeke that is Tuesday not before the ninth houre and the 204. moment of an houre then the new Moone shall be translated to Thursday Note in the last place k Munster Calend p. 45. that 1080. moments make an houre The feast of Tabernacles was obserued in the moneth Tisri and therefore that could not be obserued the morrow after the Sabbath as appeareth by the rule Adu The Passeouer was obserued in the moneth Nisan and therefore that might be obserued the morrow after the Sabbath as appeareth by the rule Badu If any aske the reason why the Passeouer might bee obserued the next day after the Sabbath seeing the feast of Tabernacles might not I take it to be thus All the after translations depended vpon the first translation of the first new Moone in Tisri but that could not bee so changed as to preuent all concurrence of two feasts and thus to haue their Passeouer sometimes to follow their Sabbath they thought the most conuenientest ordering of the yeare because though not all meetings of two Sabbaths yet most were hereby preuented This tract of translation of feasts it serueth partly to open the customes of the Iewes partly to giue light for the vnderstanding of that great dispute among Diuines whether our Sauiour did anticipate the Passeouer The Greeke Church l Epiphan l. 2. Tom. 1. cap. 51. p. 147. holds that he kept a Passeouer by himselfe with his Disciples on the thirteenth day of the month when vnleauened bread was not yet to bee vsed and hence they doe both vse and vrge a necessitie m Vsum fermentati panis in coena Dominica Ecclesia Romana olim non damnauit Casaubon exercit 16. p. 465. of leauened bread in the Lords Supper But this opinion we reiect First because it accordeth not with the truth of Euangelicall historie Secondly because it plainly maketh Christ to be a transgressor not a fulfiller of the Law n Munster in Matt. c. 26. Others say that because that yeere their Passeouer fell on Friday hence the feast was translated vnto Saturday by the rule Badu Their inference is that Christ kept the fourteenth day of the month which was Friday and the Iewes kept Saturday Hee kept Gods command they the tradition of their Elders o Ioseph Scaliger de emend temp lib. 6. p. 266. Lastly others more probably hold that both Christ and the Iewes did eat the Passeouer the same day and houre namely on Friday or the fourteenth day of the month if wee count the beginning of Friday according to the manner of the Iewes from six a clocke at night on Thursday Friday morning hee was iudged and crucified and in the after-noone about three of the clocke when the preparation of the Sabbath began hee was buried There layed they Iesus because of the Iewes preparation Ioh. 19. 24. For reconciling the Euangelists in this point we must note these particulars which are more at large proued in the chapter of the Passeouer 1. The fourteenth day of the month on which the Paschall Lambe was eaten was called the first day of vnleauened bread the feast of vnleauened bread drew neere which is called the Passeouer Luke 22. 1. The fourteenth day was not holy but the fifteenth was In the fourteenth day of the first month is the Passeouer of the Lord and in the fifteenth day of this month is the feast Numb 28. 16 17. Some of them thought because Iudas had the bag that Iesus had said vnto him Buy those things that we haue need of against the feast Ioh. 13. 29. The sheepe and bullocks offered vpon this day are called the Passeouer Deut. 16. 2. And of this we are to vnderstand St. Iohn 18. 28. They themselues went not into the common hall lest they should be defiled but that they might eat the Passeouer So that this eating of the Passeouer is not vnderstood of the Paschall Lambe But some may question how they should haue beene defiled by entring into the common hall The answer is that vpon p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses ben Maâ—mon lib. vlt. Iad c. Sanedrin §. 11. Holy day eues which they terme dayes of preparation they held it vnlawfull for their Iudges to sit on life and death Hence it is that they brought Iesus to Pilat the Roman Deputie Secondly they withdrew themselues out of the common hall Thirdly for this reason they said It is not lawfull for vs to put any man to death Ioh. 18. 31. q August Tract 114. in Ioann Ita hunc locum exponunt etiam Cyrill lib. 12. in Ioan. cap. 6. Chrysostom homil 82. in Ioan. Beda in cap. 18. Ioan. that is vpon this or such like day for though their high Court of Sanedriâ—â— were put downe 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 Iesus might be fulfilled which hee spake signifying what death hee should die vers 32. Which text intimateth that that vnlawfulnesse was vrged by the speciall prouidence of God that he might be crucified being iudged by Pilat for if the Iewes had iudged they vsed no such kinde of death towards malefactors Againe Steuen was condemned by them to be stoned Acts 7. And they complained before Felix that when they were about to proceed against Paul according to their owne Law the chiefe Captaine Lysias with violence tooke him out of their hands Acts 24. Which argueth that all power in causes capitall was not taken from them But of this see the Chapter of their capitall punishments CHAP. VIII The feast of Expiation VPon the tenth day of the month Tisri answering to September with vs the feast of Expiation was commanded to be celebrated Leuit. 13. It was called the feast of Expiation because the High Priest did then confesse vnto God both his owne sinnes and
〈◊〉 〈◊〉 shor which I note because in my opinion it giueth light to one of the names by which this Idoll was denoted Sometimes it was called Apis from the Hebrew word f vultus Facies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ap signifying a face sometimes Serapis quasi Shor-apis which is nothing else but Bouis caput an Oxe head the very name vsed by the g Cyprian de bono patient p. 318. vid. etiam August p. 73. It. Tertullian adu Iud. cap. 1. Fathers to expresse this Idolatry It is commonly knowne that this Idolatry was deriued to Israel from the Egyptians but whence the Egyptians first learned it few haue taught They doe not coniecture amisse who interpret the first institution hereof to haue beene in the memory of Ioseph who by his prouidence relieued both Egypt and other neighbour countries in the seuen yeares of famine Beside the testimony of no slight h Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruffinus lib. 2. hist Eccles c. 23. Pier. hierogl lib. 3. p. 25. Autors there are strong inducements to perswade it First both the yeares of plenty and famine were foresignified by the apparition of Oxen. Secondly what fitter embleme if it had not afterward proued an Idol to continue the remembrance of a Ioseph by whose alone care and industry corne and victuall was prouided in an extreme famine than an Oxe the true and liuely hieroglyphick of an industrious husbandman Thirdly in this Suidas agreeth with others that this Oxe was pourtrayed with a bushell on his head though others doe more clearely expresse the reason of this portraiture namely because of the great quantity of corne measured out by Ioseph in that extreme dearth Concerning the sinne of the Israelites in making this calfe or Oxe the moderne Iewes doe transfer the fault vpon certaine proselyte Egyptians who came forth with them and they say that when Aaron cast their iewells into the fire these Egyptians contrary to his expectation by their art Magick produced a calfe to which purpose they vrge Aarons owne words Exod. 32. 34. I did cast the gold into the fire and thereof came this calfe as if his art or will went not with the making thereof but of it selfe it made it selfe But this answer of his sheweth rather how vaine the wit of man is in the excuse of sinne and as his engrauing instrument writes downe Aarons sin so the confession of other more ingenuous Iewes proclaimes the Israelites saying that i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses Gerund vid. Munster Exod. 32. no punishment befalleth thee Israel in which there is not an ownce of this calfe I conclude this with the analogy betweene the Egyptian Apis and the molten calfe and this consisted in three things First as there were some speciall markes in the Egyptian Oxe so is it probable that Aaron with his engrauing toole made the like Secondly as the Egyptians in honour of their Oxe k Suidas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebrated a solemne feast with much singing and mirth so the Israelites proclaimed a feast in honour of their calfe The people sate downe to eat and drinke and rose vp to play Thirdly as the Egyptians Oxe was at last drowned in the riuer so Moses burnt the molten calfe and beat it to pouder and cast it vpon the face of the water Exod. 32. 20. Deut. 9. 21. Ieroboam afterward though vpon other inducements committed the same sinne hee thought in his heart that if the people did goe vp to Ierusalem and doe sacrifice in the house of the Lord they would reuolt from him and returne to the King of Iudah whereupon he set vp two calues of gold the one in Bethel the other in Dan saying vnto the people It is too much for you to goe vp to Ierusalem 1 King 12. 28. CHAP. VI. Of Astaroth Ammonia Iuno the Queene of heauen Diana of the Ephesians AS the Sunne was worshipped vnder many names So likewise the Moone Astaroth was the Idoll chiefly of the Zidonians 1 King 11. 5. 2 King 23. 13. she had her Temple called the house of Astaroth in which the Philistims hanged vp Sauls a Horum Anathematum oblationem primò didicerunt ab Israelitis Num. 7. 1 Sam. 21. armour after his death 1 Sam. 31. 10. That the Moone was worshipped vnder this name needes not b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarten lunam esse opinor Lucian de Dea Syria proofe onely c August super Iudic. quaest 16. some say that Astarte was Iuno and why may we not say that Iuno is often vsed to expresse the Moone d Astarte Vrunia idem omnino valet apud Phaenicas quod Iuno Luâ—â—na apud Latinos Deducitur Vrania ab Hebraeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun in sine adâ—ctie aut persesolum aut cum Iod quod passim fit à Sâ—ris quaâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in foeminino verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Lucidus Lucida aut Lucinus Lucina Et hinc Graeci suum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutuatisunt Both the Moone and Iuno are often called by the name of Vrania And as the Moone in respect of her light is called Vrania so in regard of the lesser lights in the heauen she is called Astroarche that is the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab imperio quod in aftra exercet vid. Herodian lib. 5. Queene of the planets or as Horace speaketh of the Moone Siderum regina The Queene of the starres or lastly as Virgil speaketh of Iuno Diuûm incedo regina The Queene of the gods It seemeth very probable that this is that Queene of Heauen of which the Prophet speaketh Ier. 7. 18. Ier. 44. 17. Againe vnto whom may wee imagine those ancient heathens to haue performed that solemne worship which they did on the Calends or first day of euery moneth was it not to the Moone And yet notwithstanding it is ascribed to Iuno f Macrâ—b Sat. lib. 1. c. 15. whence she is called Iuno Calendaris Lastly as Iupiter g Macrob. Sat. lib. 1. c. 21. Ammon was no other than the Sun and worshipped in forme of a ramme so for ought I see the Moone might be called Iuno h Cael. Rhodigin l. 18. c. 38. Ammonia and worshipped in the forme of a sheepe Sure I am that the Hebrew Doctors describe the images of i D. Kimchi 1 Sam. 31. 10. It. Iud. 2. 13. Astaroth to haue beene made in the forme of sheepe and the word Astaroth in the originall signifieth a flock of sheepe and the Moone might as well bee called Ammonia as the Sunne Ammon both being so called from their heat which in the holy tongue is called k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calor Sol. Hammah and from thence likewise those images of which we reade Leuit. 26. 30. Isay 17. 8. Isay 27. 9. are called l R. Solomon in Leuit. 26. 30. Hammanim because