Moses and Aaron

The Moon was also worshipped under the name of Diana,473 who although she were worshipped thorowout 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 by her Temple; which in one place Pliny saith474 was two hundred and twenty years abuilding, but elsewhere475 he saith 400 years: partly from the great gain procured unto the Silver-smiths in making and selling silver Temples of Diana. Act. 19. 24. It is much disputed what those silver Temples were; some think them to be little houses, or shrines (such as were for their smallness portable) in form representing the Temple of Diana, and within having the Image of Diana inclosed, and in this sense ναίδια is sometimes used, to signifie closets or shrines wherein Images were kept: Others think, certain coyns or pieces of money to be called by the name of Diana’s Temple, from the similitude of Diana’s Temple engraven or stamped upon those coyns: as in England we call some pieces of gold the George, others the Angel, others the Thistle, from the impression which they bear. The like custom of naming coyns from their Sculpture or impression was not unusual among the Ancients;476 neither were such coyns unusual on which the Temple of Diana was engraven, and these capital letters added, DIAN. EPHE. Theodorus Beza in his major Annotations upon the Acts, reporteth that he hath seen two of these himself.

We read477 of another kind of Idolatrous Worship towards the Moon, to have been that men sacrificed to her in womans apparel, and women in mens apparel, because they thought the Moon to be both male and female, whence the Moon is called by old Authors as well Lunus as Luna: And Venus, whom Philocorus affirms to be the Moon, is termed Deus Venus, as well as Dea Venus. Some have thought478 that God had respect unto this kind of Idolatry, Deut. 22. 5. Where men are forbidden to wear womens apparel, & è contra; but it is more generally, and upon better grounds thought, that the promiscuous use of apparel (whereby the distinction of sex is taken away) is there forbidden.

CHAP. VII.

Of other Gods mentioned in Scripture

The Sun and Moon, which are the greater lights in the Heaven, I take to have been the chiefest Idols worshipped by the Heathen people. Notwithstanding, their blind devotion deified also the other Planets, and that numberless number of lesser lights, called in Scripture, Militia Cœli, The Host of Heaven, whose several natures, properties and influences, are not distinctly known. In like manner there is an Host of Idols mentioned in Holy Writ, of whom little or nothing is spoken to the purpose by Authors, more than their very names. Of this nature are those Chambers of Imagery, wherein all forms of creeping things were pourtrayed on the walls, Ezek. 8. It may be termed their Pantheon.

In those Colonies which the King of Ashur transplanted into Samaria, every one worshipped the god of his own Nation. The men of Babel made Succoth Benoth, the men of Cuth made Nergal, the men of Hamath made Ashima, the Avims made Nibhaz and Tartak; the Sepharvaims burnt their Children in the fire to Adram-melech, and Anammelch the gods of Sepharvaim, 2 King. 17. 30, 31. The Hebrew Doctors say,479 that Succoth Benoth was the picture of an Hen with her Chicken: Nergal they interpret Gallum Sylvestrem, Asima a Goat, Nibhaz a Dog, Tartak an Ass, Adrammelech a Mule, Anammelech an Horse: that such brute beasts should be worshipped as gods, may seem ridiculous; but the like to have been practised among the Heathens, profane Authors abundantly testifie. The Cock was worshipped as a god among the Syrians,480 A Goat by the Mendesii;481 A Dog by others:482 Yea, they have adopted into the number of their gods &c. Oxen, Lyons, Eagles, Wolves, Crocodiles, Cats, Rats,483 Nay, they have digged their gods out of their gardens, Garlick, Leeks, Onions, &c.484 To these may be added Nisroch, which was the god of the Assyrians, and, as it seemeth, had his Temple at Nineve, 2 King. 19. ult. and Esay. 37. ult. Secondly, ‎‏רמון‏‎ Rimmon, the word signifieth a Pomegranate. Concerning this Idol it is much controverted, whether Naaman sinned not in saying, The Lord be merciful unto thy servant, that when my Master goeth into the house of Rimmon, &c. 2 King. 5. 18. Read the words in the Præter tense (when my Master went into the house of Rimmon) the sense appears to be a pardon craved for sins past, not afterward to be committed. The same word ‎‏בבוא‏‎ Bebbo, in going, is put to express the time past, in the titles of the Psalms 52. and Psalm 54. Thirdly, Nebo otherwise called Nabo, an Idol of the Assyrians, Jer. 48. 1. He had his name from Prophecy, ‎‏נביא‏‎ Nahbi, signifying a Prophet, he seemeth not much to differ from Ζεὺς βουλαῖος, or Ζεὺς μητιέτης, so often mentioned in Homer, Diodorus Siculus485 maketh them both one, and we may render Nebo, the Assyrians Ammon, or Jupiter Vaticinus, the god of their Oracles.

CHAP. VIII.

The several manners of Divine Revelation

As Idolatry originally sprang from mistaking of Scripture; so Witch-craft and Sorcery, (which holdeth near affinity with Idolatry) seemeth to have had its first beginning from an imitation of Gods Oracles. God spake in divers manners, Heb. 1. 1. By dreams, by Urim, by Prophets, 1 Sam. 28. 6, 7. when the Lord would by none of these answer King Saul, then he sought to a Witch. To these might be added Gods speaking from between the Cherubims, his answering by Visions, Angels, and Voices: but the chief manners of revealing himself, observed by the Hebrew Writers, are four, which they term486 four degrees of Prophecy, or Divine Revelation: somewhat therefore being spoken of these, I purpose to explain the several sorts of unlawful divinations mentioned in Scripture.

The first degree was ‎‏נבואה‏‎ Nebuah, Prophecy. This was when God by certain visions and apparitions revealed his Will.

The second was ‎‏רוח הקדש‏‎ Ruach Hacodesch, The inspiration of the Holy Ghost, whereby the party was inabled without Visions or Apparitions, to prophesie: some shewing the difference between those two add,487 that the gift of Prophecy did cast a man into a trance or extasie, all his senses being taken from him; but the inspiration of the Holy Ghost was without any such extasie, or abolition of the senses, as appeareth in Job, David, Daniel. Both these degrees, as likewise Urim and Thummim ceased in the second Temple, whence their ancient Doctors say, 488 that after the latter Prophets Haggai, Zachary, and Malachy were dead, the Holy Ghost went up or departed from Israel. Howbeit, they had the use of a voice or eccho from Heaven. In which speech we are not to understand that the Holy Ghost wrought not at all upon the creatures, or that it wrought not then in the sanctification of men, as in former times, but that this extraordinary enabling men to prophesie by the inspiration of the Holy Ghost, then ceased; and in this sense the Holy Ghost was said to have departed from Israel. Unto this common received opinion, that passage might have reference, Acts 19. We have not so much as heard whether there hath been an Holy Ghost or no. That they did not doubt the distinction of persons, appeareth clear, if that be true which some have noted,489 that the ancient Jews before Christ were so catechised in that point, that they observed the Mystery of the Trinity in the name ‎‏יהוה‏‎ Jehovah, for though the name consisted of four letters in number, whence it was called τετραγράμματον Quadriliterum, yet there were but three sorts of Letters in the name: ‎‏י‏‎ Jod signified the Father, who was the beginning of all things: ‎‏ו‏‎ Vau is a conjunction copulative, and denoted the third person in Trinity, which proceedeth from the Father and the Son, ‎‏ה‏‎ He signifieth the Son of God. The Rabbines have a saying, that God made all things, in litera ‎‏ה‏‎ He. They may allude to this, that he made all things by his Word: he said, Let there be thus and thus, and it was so: but they may also allude to the second person in Trinity. And furthermore, they note that ‎‏ה‏‎ He, is doubled in this name, to demonstrate both Natures of our blessed Saviour.

The third degree, was Urim and Thummim. Urim signifieth light, and Thummim perfection. That they were two ornaments in the High-priests brest-plate, is generally agreed upon: but what manner of ornaments, or how they gave answer, is hard to resolve. Some490 think them to be the four rows of stones in the brest-plate, the splendour and brightness of which foreshewed victory; and by the rule of contraries, we may gather, that the darkness of the stones not shining presaged evil. Others491 say it was the name Jehovah put in the doubling of the brest-plate, for that was double Exod. 28. 16. Others492 declare the manner of consulting with Urim and Thummim thus: First, they say493 that only the King, or else the Father of the Consistory had power to consult, or to propose the matter unto the Priest, and the Priest only had power to resolve. Secondly, that the matter proposed must not be trivial, but of moment and great difficulty. Thirdly, that this holy writing, termed Urim and Thummim, consisted of all the Tribes names, and likewise of the Patriarchs, Abraham, Isaac and Jacob; so that no letter of the Alphabet was wanting. The question being proposed, some say that the letters which gave the answer were ‎‏כולמות‏‎ (i.) they did arise and eminently appear above the others. An example they take from 2 Sam. 2. 1. When David asked the Lord, Shall I go up into any of the Cities of Judah? the Lord answered, ‎‏עלה‏‎ Gnaleh, go up. Here, say they, ‎‏ע‏‎ appeared out of the name of ‎‏שמעין‏‎ Schimeon, ‎‏ל‏‎ out of the name of ‎‏לוי‏‎ Levi, ‎‏ה‏‎ out of the name of ‎‏יהודה‏‎ Jehudah. Others say, that the letters which represented the Oracle were ‎‏מצטדפות‏‎ (i.) that they did after a strange manner joyn themselves into perfect syllables and entire words, and made the answer compleat. Many other opinions might be reckoned up, but he spoke best, who ingenuously confessed that he knew not what Urim and Thummim was.494

The fourth degree was ‎‏בת קול‏‎ Bath Kol, filia vocis, the Daughter of a Voice, or an Eccho; by it is meant a voice from heaven declaring the will of God; it took place in the second Temple, when the three former degrees of Prophecy ceased: it gave testimony of our Saviour; Lo, a voice from heaven, saying, This is my beloved Son in whom I am well pleased Mat. 3. 17. It was in truth the Prologue, Preface, or type of that true voice of the Father, that eternal word which revealed his Fathers will unto mankind.

These were the extraordinary means by which God revealed himself to his people of old: ordinarily, he revealed himself by his written word. Notwithstanding the Hebrews say, that the Law, even from the first time of its delivery unto Moses, was twofold: the one committed to writing, which they call ‎‏תורה שבכתב‏‎ Thora Schebictab, the written Law: the other delivered by tradition, ‎‏תורה בעל פה‏‎ Thora begnal pe, it was also termed their Kabbala, from ‎‏קבל‏‎ Kibbel, signifying Accipere, to receive or learn. They say both were delivered by God unto Moses in Mount Sinai, but this latter was delivered from Moses to Joshua, from Joshua to the Elders, from the Elders to the Prophets, from the Prophets to those of the great Synagogue, and so successively to after-ages, till at last it was digested into one Book, containing principally precepts and directions for those Israelites which inhabited the holy Land. It is called Talmud Hierosolymitanum. It was composed in the year of our Lord 230. This because it containeth but a few constitutions, is but of little use. About 500 years after Christ, then was there a more full and exact collection of their constitutions, for direction of those Jews which dwelt in Babylon, and other forreign places; this is termed Talmud Babylonicum, and is of greatest use among Authors; it containeth the body of their Civil and Canon Law. This traditional law they hold to be as authentick as their written word, and that Moses received it from God, when he received the Law; for, say they, were it not for this exposition, the Decalogue it self might have been delivered In hora veloci, in less than an hour.495

Here we must note that the word Kabbala, when it is applied to the Kabbalists, to difference them from the Talmudists, is taken in a stricter sense, and signifieth those subtleties or mysteries which are observed from the different writing of some letters in the Scripture, from the transposing of them, from a mystical kind of Arithmetick, &c. This was never wholly committed to writing, of some instances we have, Gen. 23. 2. Abraham came ‎‏לבכתה‏‎ to weep for Sara. Here because the letter Caph is less than the rest, they note496 that Abraham wept but little for Sara, because she was old. Again, the letter Aleph is found six times in the first verse of Genesis: Hence R. Elias collected that the world should endure but six thousand years: because Aleph in the Hebrews computation standeth for a thousand. From the transposition of letters they conclude after this manner; ‎‏חרם‏‎ Cherem signifieth Anathema or Excommunication, by a Metathesis or transposition of letters, it is made ‎‏רחם‏‎ Rachem signifying mercy; by another transposition it is made ‎‏רמח‏‎ Ramach, which letters in the Jews computation make 248, which in their Anatomy, they find to be the just number of members in a mans body: their conclusion hence is, that if an excommunicated person do truly repent then his Cherem is turned into Rachem, his curse turned into a blessing: if he do not repent, then his Cherem entreth into Ramach, the curse entreth into all his members, to the utter destroying of the whole man. Again, ‎‏איש‏‎ Isch, signifieth a man. ‎‏אשה‏‎ Escha, a woman. Hence they note, that in the name of the man here is ‎‏י‏‎ Jod which is not in the name of the woman; in the name of the woman there is ‎‏ה‏‎ He, which is not in the name of the man: both these make ‎‏יה‏‎ Jah, one of the names of God: these being taken away, in both names there remains ‎‏אש‏‎ Esch signifying fire, to shew, that as long as man and wife agree, God is with them: but when they disagree, fire is between them: Thus we see what vain mysteries their Kabbalists observe.

CHAP. IX.

Their Teraphim

Concerning the Teraphim, two things are especially to be enquired. First, what they were? Secondly, for what use? the word ‎‏תרף‏‎ Taraph, signifieth in general the compleat Image of a man. Michal took an image, (a Teraphim) and laid it in the bed, 1 Sam. 19. 13. More particularly it signifieth an Idol or image made for mens private use in their own houses, so that these images seem to have been their Penates or Lares, their houshould gods; wherefore hast thou stoln my gods? my Teraphim, Gen. 31. 30. And this man Michal had an house of gods, and made an Ephod and Teraphim, Jud. 17. 5. Because of the worship exhibited to these Idols: Hence from the Hebrew Taraph, as some read it, Tharaph, cometh the Greek θεραπεύειν, To worship.497 The manner how these Images were made, is fondly conceived thus among the Rabbines;498 They killed a man that was a first-born son, and wrung off his head, and seasoned it with salt, and spices, and wrote upon a plate of gold the name of an unclean spirit, and put it under the head upon a wall, and lighted Candles before it, and worshipped it. With such Laban spake, say they. But, without controversie, the Teraphim which Michal put in the bed, was a compleat statur, or Image of a man. The use of these Images was, to consult with them as with Oracles, concerning things for the present unknown, or future to come. To this purpose they were made by Astrologers499 under certain constellations, capable of heavenly influences, whereby they were enabled to speak. The Teraphims have spoken vanity, Zach. 10. 2. And among other reasons why Rachel stole away her Fathers Images, this is thought to be one, that Laban might not by consulting with these Images discover what way Jacob took in his flight.

CHAP. X.

The several sorts of Divination forbidden

We shall find, Deut. 18. 10, 11. those Diviners, which are by the Law forbidden, distinguished into seven kinds; not because there were no other, but they were the most usual. 1. An observer of times. 2. An Inchanter. 3. A Witch. 4. A Charmer. 5. A consulter with familiar spirits. 6. A Wizard. 7. A Nigromancer. To these we may add an eighth, out of Hos. 4. 12. Consulting with the staff. and a ninth out of Ezek. 21. 21. A consulter with entrails. 1. The first is ‎‏מעונן‏‎, an observer of times,500 one that distinguisheth times and seasons, saying Such a day is good, or such a day is naught; such an hour, such a week, such a month is luckie, and such and such unluckie for such and such businesses: whence those501 that derive the word from ‎‏עין‏‎ Gnajin, signifying an eye (as if hereby we meant a Jugler, or Imposter, who deceived the eyes of his spectators by casting a mist before them) utterly mistake: more pertinently they speak, who derive it from ‎‏עונה‏‎ Gnona, signifying Time. But of all I approve those who derive it502 from ‎‏ענן‏‎ Gnanan, A Cloud, as if the Original signified properly a Planetary, or Star-gazer. Hereby he is distinguished from the second sort of unlawful Diviners, for he also was an Observer of times; the first drawing his conclusions from the colour or motion of the Clouds: the second from his own superstitious observation of good and evil events, happening on such and such dayes, such and such times: the first seemeth to have drawn his conclusions, a priori, from the Clouds or Planets, causing good and bad events: the second, a posteriori, from the events themselves, happening upon such and such times. This Planetary, when he observed the clouds, seemeth to have stood with his face Eastward, his back Westward, his right hand towards the South, and his left hand towards the North: except it was from this positure of the Star-gazers body in time of observing, I find no reason why the Hebrews should term the Eastern part of the world ‎‏קדים‏‎, Kadim i. The former part of the world: the Western part ‎‏אחור‏‎, i. e. The back part; the South part ‎‏ימין‏‎ Jamin, i. e. The right hand; the North part ‎‏שמאל‏‎ Shemol, i. e. The left hand. That the reason of these denominations is, because Adam was created with his face toward the East, is as vain, as hard to prove.

2. The second is ‎‏מנחש‏‎, Menachesch, rendred an Inchanter; it importeth rather an Augur, or Soothsayer. The Original signifieth such an one who out of his own experience draweth observations to foretell good or evil to come, as Soothsayers do, by observing such and such events, by such and such flying of Birds, screechings, or kawings. The Rabbines speak in this wise:503 He is Menachesch, a Soothsayer, who will say, because a morsel of bread is fallen out of his mouth, or his staff out of his hand, or his son called him back, or a Crow kawed unto him, or a Goat passed by him, or a Serpent was on his right hand, or a Fox on his left hand, therefore he will say, Do not this or that to day. This word is used, Gen. 30. 27. I have learned by experience, saith Laban, that the Lord hath blessed me for thy sake. Again, Gen. 44. 5. Is not this the cup in which my Lord drinketh, and whereby indeed he divineth? that is, proveth, or maketh tryal or experience what manner of men ye are: The Heathen people were very superstitious in these observations: Some daies were Atri, others Albi, some unlucky, others lucky; on some daies they accounted it unfortunate to begin battel, on some months unfortunate to marry.

Mense malum Maio nubere vulgus ait.Ovid. Fast.

And as they were superstitious in observing unlucky signs, so likewise in the means used to avert the evil portended: the means were either words or deeds.504 Deeds; thus if any unlucky Bird, or such like came in their way, they would fling stones at it; and of this sort is the scratching of a suspected Witch, which among the simple sort of people is thought to be a means to cure Witch-craft. By words, they thought to elude the evil, signified by such signs, when they say, Εἰς κεφαλὴν σοὶ, In caput tuum recidat hoc omen; This evil light on thy own head.

The third is ‎‏מכשף‏‎ Mecascheph, a Witch, properly a Jugler. The Original signifieth such a kind of Sorcerer who bewitcheth the senses and minds of men, by changing the forms of things, making them appear otherwise than indeed they are. The same word is applied to the Sorcerers in Egypt, who resisted Moses Exod. 7. 11. Then Pharaoh also called Mecaschphim, the Sorcerers. Now the Magicians in Egypt; they also did in like manner with their Inchantments. This latter part of the Text explaineth what those Sorcerers were. In that they are called Magicians, it implieth their learning, that they were wise men, and great Philosophers: the word inchantments declareth the manner of the delusion, and it hath the signification of such a slight whereby the eyes are deluded, for ‎‏להטים‏‎ Lahatim, there translated inchantments, importeth the glistering flame of a fire or sword, wherewith the eyes of men are dazled. The Greek version doth not unfitly term them φαρμακοὺς, Unguentarios, Syplasiarios, Compounders of Medicines, or if you please complexion-makers,505 such Artisans who mask men and womens faces with paintings and false complexions. Hence it is that the Apostle compareth such false teachers, who under a form and shew of godliness, lead captive silly women, to the Egyptian Sorcerers Jannes and Jambres, who resisted Moses, 2 Tim. 3. 8. These two were of chief note: In the Talmud506 they are all called Johanne and Mamre; by Numenius,507 a Pythagorean, Jannes and Mambres; by Pliny,508 Jamnes and Jotape.