THE FOURTH BOOK OF THEIR IDOLATRY.

CHAP. I. The beginnings of Idolatry.

The Infiniteness of Gods Majesty far transcendeth the capacity of created Natures; and if we consult not with Gods own Oracles, though the sense of a Deity may be imprinted even in an Atheists heart, yet so far shall he be from all right understanding of God, that he will adore the creature instead of the Creator: and when he hath multiplied the number of his gods, according to the number of the Stars in heaven, and creeping things on earth; yet still his heart will be doubtful, whether he hath worshipped the true God, nay whether the true God be not utterly unknown. For this reason the Marriners in Jonahs ship cried every man unto his God, Jonah 1. 5. Every man to his own God; and lest they might all mistake the true God, they awaken Jonah to call upon his God. This uncertainty[383] attending Idolatry, caused the Heathens to close their Petitions with that general, Dii deæque omnes.[384] The Arabians perceiving the insufficiency of their known Gods, dedicated their Altars, Ignoto Deo, To the unknown God. At Athens, Saint Paul found an Altar with the same inscription, Acts 17. 23. Hence other Neighbour-Countries were wont to swear[385] by him that was unknown at Athens. From this doubt and distrust among the Athenians, what God was, and who he was, sprang another uncertainty amongst them, as dangerous as the other, dividing and sharing that undividable Unity of the Godhead, between I know not what Compeers and Equals, so that they had other Altars mentioning a plurality of gods:[386] the inscription being θεῶν ἀγνώστων, the Altar of the unknown Gods, yea, the compleat and entire inscription of that Altar which Saint Paul saw, is thought to have been thus,[387] To the gods of Asia, Europe, and Africa; to the unknown and strange, God. Which observation implieth their practice to have symbolized with other Heathens in that forementioned closure; Dii Deæque omnes, O all ye Gods and Godesses, help. This distrust I think to be the chief reason why they worshipped the unknown God; though I deny not but the Altars might bear this Title, to conceal the name of their Tutelar God, unto whose protection they had committed themselves: because the Heathen people generally conceited,[388] that if the gods name, to whom they dedicated a City, were known, then the Enemies might by some magical incantation or charm, call him forth, and cause him to foresake the City: For the better preventing of which manner of evocations, the Tyrians, the Lacedemonians, and other Nations[389] fettered and chained their gods, that they might not depart. Again, it might be done in imitation of the Jews, who about the time of our Saviour his Incarnation, held it unlawful to pronounce that Essential Name of God, Jehovah, and instead thereof would read Adonai. The occasion of this concealment of the name Jehovah, I take to have been originally, to prevent the blaspheming of that holy Name among the Heathens, who had learned from that name to denominate their Idols, Jove Ἰαὼ Iaoth, Ἰαώια, &c.[390] Hence afterward the forbearing the Name became superstitious, and so far prevailed, that they corrupted the Text for the defence thereof, Ex. 3. 15. This is my name ‎‏לעולם‏‎ legnolam, for ever: they read ‎‏לעלם‏‎ legnalem, to be concealed.[391] Though I deny not but that name was always in some sense ineffable: namely, as Pliny saith,[392] the names of the African people and Towns were ineffable, that is, such as other Languages could not express without circumlocutions.

As those forementioned Idolatrous names were nothing else but so many depravations of the name Jehovah: so the Original of many other ensuing kinds of Idolatry proceeded at first from a misconstruction of Scripture. They have learned by Tradition, that the Sun, Moon, and Stars, had a kind of Lordship and rule over day and night, times and seasons: Hence the superstitious ignorance of those people Deified those lights of Heaven, and worshipped them as gods. Afterward corruption prevailing, their Apotheosis, or god-making Ceremonies, were extended to sublunary creatures, partly as Symbola, or representative signs of those greater and more glorious lights; for this reason the Chaldeans worship fire: ‎‏אור‏‎, and Ur, of the Chaldeans, mentioned, Gen. 11. which signifieth fire or light, is thought to be the very god of the Chaldeans, though in that place the name Ur be applyed to some chief City, from the name of the Idol. Yea, the god of Nahor, Gen. 31. 53. is thought to be no other; partly, also the inferiour creatures were canonized for gods, in way of thankfulness for the benefits received from them, for which reason the Sea, the Winds, the Air, the Earth, and fruits of the earth, became deified. At last, well deserving men; nay, Crocodiles, Serpents, Rats, Cats, Dogs, Garlick, and Onions, were reputed gods.

CHAP. II. Of Moloch, Adram-Melech, Anam-Melech, Baal, The Tabernacle of Molech, Chiun, Rempham, Horses consecrated to the Sun, Thamuz.

Of the Idol Moloch we read in divers places of Scripture, 1 King. 11. 2 King. 23. 10. Leviticus 18. 21. He is sometimes called Moloch, sometimes Molech, sometimes Milcom. He was the reputed god, not only of the Ammonites, but of the Moabites also.[393] He had his name from ‎‏מלך‏‎ Melac, signifying to rule or reign. The Seventy Elders translate him, ἄρχων, βασιλεὺς, a Prince, or King. Such King-Idols were Adram-melech, and Anam-melech, the gods of Shephervaim, unto whom that people burnt their Children in fire.

I take Moloch and Baal to be one and the same Idol, they were both names of supremacy and rule, ‎‏בעל‏‎ Baal signifieth a Lord or Master. And ‎‏מלך‏‎ Moloch, a King or Prince. They had both the same manner of sacrifice, they burnt their Sons for burnt-offerings unto Baal likewise, Jer. 19. 5. yea, they built the high places of Baal, which are in the Valley of Benhinnom, to cause their Sons and their Daughters to pass thorow the fire unto Moloch, Jer. 32. 35. In which Text the place of sacrifice is noted to be one and the same, common to both Idols, and Moloch put into the end of the verse, to explain Baal in the beginning thereof.

Some think them to be different, because the Planet Jupiter was worshipped under the name of Baal;[394] but the Planet Saturn is probably thought to have been worshipped under the name of Moloch. If we diligently observe Histories, we shall find such a confusion of the Planets, that the Sun, as it was sometimes called Baal, sometimes Moloch: so it was sometimes called Jupiter,[395] sometimes Saturn;[396] and concerning Baal this is evident: Hence Jupiter was called by the Phœnicians, Baal-samen, which name is derived from the Hebrew, and soundeth as much as Jupiter Olympicus, the Lord of Heaven. For Baal signifieth Lord, and Shamaim, Heaven. And what is this Lord of Heaven in the theology of the Heathens, other than the Sun? who may as well be stiled the King of Heaven, as the Moon the Queen. Yea, Sanchoniatho, as Eusebius in the forequoted place relates him, taketh all these three for one, namely, the Sun, Jupiter, and Baal-samen.

Concerning Saturn, it is apparent that the Sun was worshipped under his name: But I find some Expositers to interpret Moloch to be Mercury,[397] others Mars:[398] these are but few, and the grounds weak. It is therefore more generally and more probably thought that he was Saturn, because as to Moloch, so to Saturn, the Heathen people did sacrifice their Sons and Daughters.[399] Secondly, Saturns Image differed not much from Moloch’s. Of Saturns thus we read,[400] It was made of brass, wonderfull for its greatness, whose hands reaching towards the earth, were so hollow (ready to clasp) that the youths which were compelled to come unto him, did fall as it were into a mighty ditch full of fire. You shall read in a manner the same description of Moloch. Jalkut commenting on Jeremy, writeth thus:[401] Though all other houses of Idolatry were in Jerusalem, yet Moloch was without Jerusalem, in a place apart. How was he made? He was an Image of brass; he had seven Chappels, and he was placed before them, having the face of a Bullock, and hands spread abroad, like a man that openeth his hands to receive somewhat from another: and they set it on fire within, for it was hollow: and every man severally entred, according to his offering. After what manner? Whosoever offered a Fowl went into the first Chappel; he that offered a Sheep, into the second; a Lamb, into the third; a Calf, into the fourth; a Bullock, into the fifth; an Ox, into the sixth; and whosoever offered his Son, into the seventh. Thus Moloch and Saturn agree: First, in their sacrifice: Secondly, in the form of their Images. Now these seven chappels built for Moloch, may well resemble those seven gates[402] with which the Persians honored the Sun; and as the seven gates did, so might the seven chappels mystically express the seven Planets, whereof the Sun was Moloch, i. the King and Prince. When they sacrificed their sons unto this Idol, they did beat upon Tabrets and Drums, that the cry of the Child might not be heard by the Father. Thereupon was the place called ‎‏תפת‏‎ Tophet, from ‎‏תף‏‎ signifying a Drum, as likewise from the cry of the Children, it was called Gehenna, ‎‏גיא‏‎ signifying a valley, and ‎‏נהם‏‎ roaring or crying. Some may make the question, whether that the phrase, The fire of Gehenna, Matth. 5. 22. had its original from this fire, wherewith the children were burnt unto Moloch? I answer, that in this phrase there was not respect only unto this fire, though by the bitter cries and ejulations of poor infants, the restless torments in Hell might be shadowed, yet the perpetuity and everlastingness of hellish pains I take to be signified herein by allusion unto that other fire, kept continually burning for the consuming of dead carkasses, and the filth brought out of Jerusalem.[403] For Gehenna was reputed a contemptible place without the City, in the which they burnt, by means of a fire continually preserved there, the carkasses, filth and garbidge of the City. The Cabalists[404] treating of Gehenna, in this metaphorical sense, as it is applied to the pains of hell, do distinguish of it, saying, That there is Gehenna superiour; and inferiour, by the first they understand bodily torments inflicted upon the bodies of sinners in this world: by the second they understand the pains of the soul in the world to come. They say likewise[405] that there are Septem Gehennæ mansiones, Seven degrees or mansion places in Gehenna. 1. Infernus. 2. Perditio. 3. Profundum. 4. Taciturnitas. 5. Umbra mortis. 6. Terra inferior. 7. Terra sitiens. Of these seven receptacles, he that will mispend his time may read according to the quotation.

It is much controversed among Expositors, whether the children in this sacrifice were burnt in the fire or only initiated and consecrated to Moloch, passing in the middest of two fires in sign of their consecration? It is probable, that both were in use. First, the Scripture speaketh of both. Secondly, the Hebrew Doctors shew the manner of both. That they were burnt, Jalkut expressly teacheth, and with him others accord,[406] saying, That Molech is the name of an Image; and the wise men of blessed memory interpret Molech to be an universal name, denoting any whom they made to rule over them: And it is agreed upon, that this is the abomination of the Sons of Ammon, and this phrase, to cause to pass thorow, is as much as, to burn. Others say,[407] This Idols name was Molech, and this was his worship: That he (namely, the Father) delivered his son unto the Priests, and they made two great fires; and they made his son pass on his feet between both these fires.

Notwithstanding, we must not think that there were no other oblations unto Molech, besides sacrificing of children: For what use then served those other six Chappels? No: I take this oblation of children not to have been forced on them by any superstitious law, or tradition, binding them thereunto; but to have been reputed a work more meritorious, because it was meerly voluntary. This I note, because otherwise there were an apparent difference between Baal and Moloch. For the Baalites offered unto their fancied Deity a Bullock, in that contention between them and Eliah, 1 Kings 18. Bullocks, and Calves, and Lambs, were their ordinary sacrifices, the sacrificing of their children, extraordinary. Yet their ordinary sacrifices, were not always altogether void of mans blood, but sometimes the Priests would lance and cut their own flesh: which custome, whence it had its original, I find not: only we find the like to have been practised by the Heathenish Priests in their sacrifices to Bellona: Tertullian[408] toucheth it, but Lactantius[409] treating of Bellona and her Priests, speaketh more clearly, saying, They sacrificed not with any other mans blood, but with their own; their shoulders being lanced, and with both hands brandishing naked swords, they run and leaped up and down like mad men. Who would not take these Bellonites to be the very Baalites, spoken of, 1 Kings 18. They leapt upon the Altar which was made —— and cut themselves as their manner was, with knives and lances, till the blood gushed out upon them.

That the opinion of pleasing God by sacrificing their children sprang from Abraham’s offering of Isaac, seemeth very probable, and is intimated by R. Solomon, who bringeth in God speaking concerning Moloch after this manner: I never commanded that they should offer up their sons for an oblation, and I never spake it unto any of my Prophets:[410] and when I spake to Abraham to sacrifice his son, it entred not into my heart that he should sacrifice him, but to make known his righteousness, Yea Porphyry[411] treating of Saturn, (who seemeth to have been this very Moloch) saith, that the Phœnicians called him Israel, and that he had by Anobreth one only son called Jeud in the Phœnician language, (no doubt from the Hebrew Jechid, signifying an only begotten, and applied to Isaac, Gen. 22. 2.) which he offered upon an Altar purposely prepared. Who seeth not the History of Abraham and Sarah under the names of Israel and Anobreth? and the immolation of Isaac under the name of Jeud? and the original of this Son-sacrificing Divinity, to have been the unwarrantable imitation of Abraham?

But what! Was the Sun worshipped Idolatrously, no otherwise? Yes, except I am deceived, we find another manner of worship described by Amos, Chap. 5. 26. But ye have born the Tabernacle of your Moloch, and Chiun your Images, the star of your God, which ye made to your selves. This translation I prefer before others. First, because the Hebrew word[412] signifieth a Tabernacle. Secondly, it is rendred the Tabernacle of Moloch, not Siccuth your King, by the Seventy. Thirdly, it is so repeated by Saint Stephen[413] Act. 7. 43. Ye took up the Tabernacle of Moloch, and the star of your God Remphan, figures which ye made to worship them.

Three things are to be enquired for the understanding of this parrallel. First, what the bearing or taking up of this Tabernacle is. Secondly, what Idol was pointed out by these names of Chiun and Remphan. Thirdly, what is meant by the star of this God.

The taking up of this Tabernacle denoteth their worship which they exhibited unto their Idol, by carrying him up and down in Tabernacles and Pageants, after a solemn manner of procession: By the Romans this solemnity was termed pompa, and the Tent or Pageant in which the Idol was carried, Thensa, according to that, Thensa Deorum vehiculum. This kind of Idolatry may seem to have had its original among the Heathens from an unwarrantable imitation of Moses’s Tabernacle, which was nothing else but a portable Temple[414] to be carried from place to place, as need required. For it cannot be denied, but that many superstitions were derived unto the Heathens from the true worship of God, which he himself had prescribed unto his people. Thus, as God had his Tabernacle, Priests, Altars, and Sacrifices, so the devil had his Tabernacles, Priests, Altars and Sacrifices. As God had his Fire ever burning upon the Altar, so had the devil his fire preserved burning by those Vestal Votaries. As God had his Propitiatory or Mercy seat:[415] so had the devil his Sacros tripodas, his Oracles, from which he would speak unto them that served him. This solemn procession was performed by the Romans in the honour of the Sun.[416] It was performed by the Israelites in honour of their Moloch, who formerly was interpreted, the Sun. To add unto the pomp and state of this solemnity, both the Romans and the Israelites caused great Horses and Chariots to be led up and down. Horses were consecrated to the Sun by the Romans, and their Cirque place was sometimes called τὸ ἱππικὸν, and ἱπποδρόμιον, an Horse-race.[417] And that Chariots was commonly used in those pompous shewes is evident.[418] Concerning the people of Judah, doth not the like practice plainly appear? 2 Kings 23. Josiah did put down the Horses given to the Sun, and the Chariots of the Sun. This kind of Idolatrous worshipping the Sun seemeth to have had its beginning from the Persians, who also accounted Horses holy to the Sun:[419] And the Persian King, when he would shew himself in great state, caused an exceeding great Horse to be led up and down, the which was called Equus solis.

The second inquiry is, What Idol was meant by Chiun and Remphan, otherwise in ancient Copies called Repham. Not to trouble the Reader with the various interpretations of Expositors, much less with the bold adventures of others in correcting the text: by Chiun we are to understand Hercules, who in the Egyptian language was called Chon: by Repham we are to understand the same Hercules, for ‎‏רפאים‏‎ Rephaim, in the holy tongue signifieth Gyant: By Hercules we may understand the Planet of the Sun: There are Etymologists that derive Hercules his name from the Hebrew ‎‏האיר כל‏‎, Heircol, illuminavit omnia: the Greek Etymology,[420] holds correspondency with the Hebrew and both signifie that universal light which floweth from the Sun as water from a fountain. Add hereunto, that Porphyry[421] interpreteth Hercules his twelve labours, so often mentioned by the Poets, to be nothing else but the twelve signs of the Zodiack, thorow which the Sun passeth yearly. But some may question, whether the name of Hercules was ever known to the Jews? It is probable the name was; for Hercules was the god of the Tyrians, from whom the Jews learned much Idolatry, as being their near Neighbours: Yea, it is apparent, that in the time of the Maccabees the name was commonly known unto them: for Jason the High-Priest sent three hundred drachmes of silver to the sacrifice of Hercules, 2 Mac. 4. 19.

Thirdly, it followeth that we should enquire, what this star of Remphan was, it is probably thought[422] that it was a certain star painted in the forehead of Molech; Neither was it unusual for the Heathen people to paint their Idols with such Symbolica Additamenta. Julius Cæsar his Image had a star depicted on the crown of his head.[423]

The Sun was also worshipped by the house of Judah, under the name Tamuz; for Tamuz, saith Hierom,[424] was Adonis, and Adonis generally interpreted the Sun,[425] from the Hebrew Adon, signifying Dominus, the same as Baal, or Moloch formerly did, namely, the Lord or Prince of the Planets. The month which we call June, was by the Hebrews called Tamuz; and the entrance of the Sun into the sign Cancer was, in the Jews Astronomy, termed Tekuphu Tamuz, the revolution of Tamuz. Concerning Adonis whom sometime ancient Authors called Osiris; there are two things remarkable, ἀφανισμὸς, the death or loss of Adonis and εὕρησις, the finding of him again. As there was great lamentation[426] at his loss, especially amongst the Women;[427] so was there great joy at his finding. By the death or loss of Adonis, we are to understand the departure of the Sun; by his finding again, we are to understand his return. Now he seemeth to depart twice in the year: First, when he is in the Tropick of Cancer, in the farthest degree Northward. Secondly, when he is in the Tropick of Capricorn, in the farthest degree Southward: answerable unto these two departures, which may be termed ἀφανισμοὶ, disparitions, or losses of the Sun, there are two returns immediately succeeding, which may be termed likewise εὑρήσεις, the findings or new appearings of the Sun. Hence we may note, that though the Egyptians celebrated their Adonia in the moneth of November, when the Sun began to be farthest Southward; and the house of Judah theirs, in the month of June, when the Sun was farthest Northward, yet both were for the same reasons, and in substance they agreed. And of this the Prophet Ezekiel is thought to have spoken, Ezek. 8. 14. There sate women weeping for Tamuz.

These solemnities were chiefly observed, between the Byblienses and the Alexandrini, the manner was thus:[428] When the Byblienses solemnized the death or loss of Adonis, at that time the Alexandrini wrote a letter, this letter was inclosed in an Ark of Bulrushes, therein they signified, that Adonis, whom they lamented, was found again, this Ark, being after the performance of certain rites and ceremonies, committed to the Sea, forthwith it was carried by the stream to Biblus; upon the receit whereof, the lamentation of the Women was turned into joy. Others say,[429] that this lamentation was performed over an Image in the night season, and when they had sufficiently lamented, a Candle was brought into the room (which Ceremony might mystically signifie the return of the Sun) then the Priest with a soft voice muttered this form of words[430] Trust ye in God, for out of pains salvation is come unto us. There are likewise of the Jews that say[431] their Tamuz was an Image whose eyes they filled with Lead, which Lead being molten by the means of fire under it, the Image it self seemed to weep.

There are that think[432] the Prophet alludeth unto those letters inclosed in those fore-mentioned Bull-rush Arks, Isa. 18. 2. When he speaketh of Ambassadors sent by the Sea even in Vessels of Reeds upon the waters. But I rather approve the literal sense, for by reason of the Shelves and dangerous Rocks in the River Nilus, it was not unusual for men to sail in Hulks, and Vessels made of a kind of great Bull-rush, which by the Egyptians was termed Papyrus and these kind of Ships Papyraceæ naves.[433]

CHAP. III. Of Baal-Peor, Baal-Tsephon, Baal-Zebub, Baal-Berith, Bell and the Dragon.

Whom the Hebrews called Baal, the Babylonians called Bell; and although the Planet of the Sun only at first might be worshipped under that name, yet at last it became a common name to many other Idols, according to that, There are many Gods, many Baalims or Lords, 1 Cor. 8. 5. As the same Idol Jupiter had different names, and different Rites of worship, occasioned sometimes from the different places, as Jupiter Olympius, from the Hill Olympus; Jupiter Capitolinus, from the Capitol hill; Jupiter Latialis, from that part of Italy which is called Latium. Sometimes from the different benefits which he was supposed to bestow on men, as Jupiter Pluvius because he gave Rain; Jupiter Lucetius, because he gave Light; Jupiter Altitonans, from thundring; So Baal had his distinctive Titles, and different Rites of worship, sometimes occasioned by the place, as Baal-Peor, Numb. 25. 3. sometimes from the benefit obtained, as Baal-Tsephon, Exod. 14. 1. and Baal-Zebub, 2 King. 1. 2. sometimes for some other reason, as Baal-Berith, Judg. 8. 33.

Baal-Peor is thought[434] to be that Priapus, that obscene Idol, so famous in prophane Authors. He was called Peor, from the Hill Peor, mentioned, Numb. 23. 28. as likewise his Temple wherein he was worshipped, standing upon the same Hill, was called Beth-Peor, Deut. 3. 29. He was worshipped by the Moabites and Midianites: the Idol Chemish, Jer. 48. 7. is thought to be the same,[435] and I take it to be applied to Baal Peor, by way of contempt, as if one should say, their blind god, according to that in the Psalm, They have eyes and see not. For the first letter[436] Caph, signifieth quasi; and ‎‏מוש‏‎ Musch Palpare, to grope or feel about, in manner of blind men.

Baal-Tsephon is thought by the Hebrews,[437] to have been an Idol made by the Ægytian Magicians, and placed in the Wilderness, to observe and stop the Israelites in their departure from Ægypt; whence it was termed ‎‏צפן‏‎ Tsephon, from ‎‏צפה‏‎ Tsapha, signifying to watch, & observe in manner of a watchman: because we may call him Baal speculator, as, among the Romans; because Jupiter stayed the Romans when they were flying, he was called Jupiter stator.[438]

Baal-Zebub, soundeth as much as the Lord of the Flies, or a Master fly,[439] which hath power and authority over the rest, in which respect the Prince of the Devils in the Gospel is termed Beel-Zebub, ‎‏זבוב‏‎ Zebub signifieth a Fly. This Idol was worshipped by the Cyrenians,[440] but principally by the Ekronites, because whensoever they sacrificed unto him, the swarms of flies which at that time molested the Country, died. But it is certain, that this was not the alone reason, for they were wont to repair to him, as to an Oracle, 2 King. 1. 2. We may call him Jupiter muscarius, or Hercules muscarius:[441] for the Inhabitants of the City Elis sacrificed to Jupiter under the name ἀπομύιος, (i.) A driver away of flies: and the Romans to Hercules, under the same name. Some Greek Copies in the Gospel read Βεελζεβοὺλ, Beelzebul: which change is interpreted to be, for to shew the greater contempt of the Idol, as if they should say Jupiter stercoreus, ‎‏זבל‏‎ Zebel signifieth stercus, and Beel, or Baal, signifieth Dominus.

Baal-berith was the Idol of the Shechemites; of his Temple we read, Judges 9. 4. ‎‏ברית‏‎ Berith signifieth a Covenant; so that Baal-berith may be translated Jupiter fœderatus,[442] The God unto whom they bound themselves by Covenant. Concerning Bel and the Dragon, little is spoken, besides what we read in that off the Apocrypha, where the History is described.

CHAP. IV. Of Dagon.

The Hebrew Doctors say[443] this Idol Dagon was made from the Navel downward in form of a Fish, but from the Navel upward in form of a Man. This they collect from 1 Sam. 5. 4. The two palms of his hands were cut off upon the threshold. And furthermore they say, The Idol Dagon had his name from the Hebrew ‎‏דג‏‎ Dag, signifying in the Holy Language, a fish, according to which description we may English him, the Philistians Neptune, or Triton.[444] Others derive the name from ‎‏דגן‏‎ Dagon, signifying Corn: and they say,[445] that he first invented the use of the Plow, and Corn; whence they translate him Jupiter aratrius. In this respect we call him the Philistians Saturn, because Antiquity[446] makes Saturn the first Inventer of Husbandry, and therefore paints him with an Hook or Sithe in his hand, as being the fittest Hieroglyphick for Husbandry. Both opinions have their Authors, and no sufficient proof hath been produced to overthrow either. Yea, they are not wanting among the Jews themselves, that say,[447] this Image of Dagon was made in the form of a man. Notwithstanding Scaliger his conjecture is not improbable, that those who interpret Dagon, Jupiter aratrius, or Ἀγροτὴς, might mistake and read ‎‏שדי‏‎ Shadai, signifying Ager, A field, for ‎‏שדי‏‎ Shaddai being the very Name of God, signifying Omnipotens, Almighty.

CHAP. V. Of the molten Calf.

The History of the Molten Calf is at large set down, Exod. 32., where we read, that by reason of Moses his long absence, the people desired of Aaron, gods to be made; whereupon Aaron made for them the molten Calf. The reason why they worshipped God rather in the similitude of a Calf, than of any other Creature, is generally by Expositors conceived to be from the corruptions learned among the Egyptians, who worshipped their Idol Apis,[448] otherwise called Serapis,[449] in a living Oxe, and otherwise in an Image made in the form and similitude of an Oxe, with a bushel on his head. This Oxe was remarkable for certain notes and marks, whereby it was differenced from all others. It was black bodied, it had a white fore-head, and white spot behind, and a knot under his tongue: for the more curious fashioning and pollishing of these marks in the molten Calf, Aaron may seem to have made use of his graving tool.[450] The Egyptians repaired unto this Oxe for the resolution of matters doubtful, as to an Oracle,[451] and the manner of consulting with him, was thus. The party that repaired unto him, tendred a bottle of Hay, or Grass; which if he received, then it betokened a good and happy event; if otherwise he refused it, then it did portend some evil to come. Thus they turned their glory into an Oxe that eateth grass, Psalm 106. 20. The Hebrew word in the Psalm, translated an Oxe, is, Shar;[452] 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,[453] 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[454] to express this Idolatry. It is commonly known that this Idolatry was derived to Israel from the Egyptians; but whence the Egyptians 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 Egypt, and other Neighbour Countries, in the seven years of famine. Besides the testimony of no slight Authors,[455] there are strong inducements to perswade it. First, both the years of plenty and famine were foresignified by the apparition of Oxen. Secondly, what fitter Emblem, (if it had not afterward 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 portraiture, 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 Egyptians who came forth with them: and they say, that when Aaron cast their Jewels into the fire, these Egyptians, contrary to his expectation, by their Art Magick produceth 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,[456] that 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 Egyptians Ox; so is it probable that Aaron with his ingraving Tool made the like. Secondly, As the Egyptians in honor of their Ox celebrated a solemn Feast, with much singing and mirth.[457] 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. 10. Deut. 9. 21. Jeroboam afterward, though upon other inducements, committed the same sin; he thought in his heart, that if the people 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 Philistims hanged up Saul’s Armor[458] after his death, 1 Sam. 31. 10. That the Moon was worshipped under these names needs not proof;[459] only some say,[460] that Astarte was Juno: and why may we not say, that Juno was often used to express the Moon? Both the Moon and Juno are often called by the name of Urania.[461] And as the Moon in respect of her light is called Urania; so in regard of the lesser lights in the heaven, she is called Astroarche that is, the Queen of the Planets;[462] or as Horace speaketh of the Moon, 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.[463] Lastly, As Jupiter Ammon was no other than the Sun,[464] 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.[465] Sure I am, that the Hebrew Doctors[466] 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,[467] and from thence likewise those Images (of which we read, Levit. 26. 30. Isa. 17. 8. Isa. 27. 9.) are called Hammianim,[468] because they were certain Idols placed upon the house top, and so alwayes exposed to the Sun. Furthermore, as Jupiter Ammon was painted with horns,[469] so likewise was the Moon:[470] 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.[471] 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 it, Facies ejus erat cornuta: and hence it is, that Moses is painted with horns, which some of the Rabbines have interpreted[472] 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,[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 saith[474] was two hundred and twenty years abuilding, but elsewhere[475] 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 read[477] 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 thought[478] 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 Siculus[485] 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 term[486] 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. Some[490] 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. Others[491] say it was the name Jehovah put in the doubling of the brest-plate, for that was double Exod. 28. 16. Others[492] declare the manner of consulting with Urim and Thummim thus: First, they say[493] 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 note[496] 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 Astrologers[499] 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 those[501] 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 it[502] 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.

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 Talmud[506] they are all called Johanne and Mamre; by Numenius,[507] a Pythagorean, Jannes and Mambres; by Pliny,[508] Jamnes and Jotape.

The fourth is ‎‏חובר‏‎ Chober, a Charmer. The Hebrew word signifies conjoyning or consociating; either from the league and fellowship which such persons have with the devil, or as Bodine thinketh[509] because such kind of Witches have frequent meetings, in which they dance and make merry together. Onkelos translateth such a charmer ‎‏רטין‏‎ Raten, a mutterer, intimating the manner of these Witcheries to be by the muttering, or soft speaking of some spell or charm. The description of a Charmer is thus delivered:[510] He is a character who speaketh words of a strange language, and without sense, and he in his foolishness thinketh that these words are profitable: that if one say so or so unto a Serpent or Scorpion, it cannot hurt a man, and he that saith so or so unto a man, he cannot be hurt, &c. He that whispereth over a wound, or readeth a verse out of the Bible, likewise he that readeth over an Infant, that it may not be frighted, or that layeth the book of the Law, or the Phylacteries upon a child that it may sleep, such are not only among Inchanters, or Charmers, but of those that generally deny the law of God, because they make the word of the Scripture medicine for the body, whereas they are not, but medicine for the soul. As it is written, Prov. 3. 22. They shall be life unto thy soul. Of this sort was that whereof Bodinus[511] speaketh, That a child by saying a certain verse out of the Psalms, hindred a woman that she could not make her butter; by reciting the same verse backward, he made her butter come presently.

The fifth, ‎‏שאל אוב‏‎ Schoel Ob, a consulter with Ob, or with familiar spirits. Ob signifieth properly a bottle, and is applied in divers places of Scripture to Magicians, because they being possessed with an evil spirit, speak with a soft and hollow voice, as out of a bottle. The Greek calleth them Ἐγγαστριμύτης Ventriloquos; such whose voice seemeth to proceed out of their belly.[512] Such a Diviner was the Damosel, Acts 16. 16. in St. Augustines judgement,[513] and is probably thought so by most Expositors, who are of opinion, that the spirit of Python with which this Damosel was possessed, is the same which the spirit of Ob was amongst the Hebrews. Hence the Witch of Endor, whom Saul requested to raise up Samuel, is said in Hebrew to have consulted with Ob; but among the Latine Expositors she is commonly translated Pythonissa, one possessed with the spirit of Python.

The sixth is, ‎‏ידעני‏‎ Iiddegnoni, a Wizard; in the Greek, he is translated sometimes Γνώστης, a cunning-man. In both Languages he had his name from knowledge, which either the Wizard professed himself to have, or the common people thought him to have. The Rabbies say,[514] he was so called in Hebrew from a certain beast named by them Jadua, in shape resembling a man, because these Wizards when they did utter their Prophecies, held a bone of this Beast between their teeth. This haply might be some Diabolical Sacrament or Ceremony, used for the Confirmation of the league between Satan and the Wizard. Prophane History[515] mentioneth Divinations of the like kind, as that Magicians were wont to eat the principal parts and members of such beasts which they deemed Prophetical, thinking thereby, that by a kind of μετεμψύχωσις the Soul of such Beasts would be conveyed into their bodies, whereby they might be enabled for Prophecy.

The seventh is ‎‏דורש אל המתים‏‎ Doresch el hammethim; the Greek answereth word for word, ἐπερωτῶν τοὺς νεκροὺς, An enquirer of the Dead, a Necromancer. Such Diviners consulted with Satan in the shape of a dead man. A memorable example we find recorded, 1 Sam. 29. There, King Saul about to war with the Philistines (God denying to answer him either by dreams, or by Urim, or by Prophets) upon the fame of the Witch of Endor, he repaired to her, demanding that Samuel might be raised up from the dead, to tell him the issue of the war. Now that this was not in truth Samuel, is easily evinced, both by testimonies of the learned, and reasons. First, it is improbable, that God who had denied to answer him by any ordinary means, should now deign him an answer so extraordinary. Secondly, no Witch or Devil can disturb the bodies or Souls of such as die in the Lord, because they rest from their labors, Rev. 14. 13. Thirdly, if it had been Samuel, he would doubtless have reproved Saul for consulting with Witches.

The eighth is ‎‏שאל מקלו‏‎ Scoel maklo, A Consulter with his Staff. Hos. 4. 12. Jerome saith the manner of this divination was thus: That if the doubt were between two or three Cities, which first should be assaulted; to determin this, they wrote the names of the Cities upon certain staves or arrows, which being shaked in a quiver together the first that was pulled out determined the City. Others[516] deliver the manner of this consultation to have been thus: The consulter measured his staff by spans or by the length of his finger, saying, as he measured, I will go, I will not go, I will do such a thing, I will not do it, and as the last span fell out, so he determined: This was termed by the Heathens ῥαβδομαντεία or βελομαντεία, Divination by rod or arrows.

The ninth was ‎‏ראה בכבד‏‎ Roe baccabed, a diviner by intrales, Ezek. 22. 21. Nebuchadnezzar being to make war both with the Jews, and the Ammonites, and doubting in the way, against whether of these he should make his first on-set: First he consulted with his Arrows and Staves, of which hath been spoken immediately before: Secondly, he consulted with the intrals of beasts. This practice was generally received among the Heathens, and because the liver was the principal member observed, it was called ἡπατοσκοπία, Consultation with the liver. Three things are observed in this kind of divination. First, the colour of the intrals, whether they were all well coloured. Secondly, their place, whether none were displaced. Thirdly, the number, whether none were wanting; among those that were wanting, the want of the liver, or the heart chiefly presaged ill: That day Julius Cæsar was slain, it is storied, that in two fat Oxen then sacrificed, the heart was wanting in them both.