Chapter VI: Front Matter (6)

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.

[393] _Lorin. in Act. 7. ex Oecumen._

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_.

[394] _August. super Judic. q. 10. Vide sis Eusebium de præpar.
lib. 1. cap. 7._

[395] _Plato apud. Macrob. Satur. l. 1. c. 23. ubi mendosè
citatur è Timæo Platonis, quod est in Phædro._

[396] _Assyrios Saturnum (quem & Solem dicunt) Junonemq;
coluisse constat. Servius in Eneid. 1._

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.

[397] _מלך Molech dici volunt quasi מלאך Malach, (~i.~)
Angelus, Nuncius. Proindè interpretantur Molech Mercurium
Deorum nuncium._

[398] _R. Levi. Lev. 18. 21._

[399] _Macrob. Saturn. l. 1. c. 7._

[400] _Euseb. de præpar. l. 4. c. 7._

[401] _Jalkut. Jer. 7. fol. 97. Colum. 1._

[402] _Orig. contra Celsum. l. 6. f. 75. col. 4. It. Gyrald. in
Deorum Syntag. 7. p. 223._

[403] _D. Kimchi. Psal. 27. 13._

[404] _Capnio de Cabala p. 644._

[405] _P. Galatinus l. 12. c. 6._

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._

[406] _Aben Ezra. Lev. 18, 21._

[407] _Rabbi Solomon. Lev. 18. 21._

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._

[408] _Ter. Apol. c. 9._

[409] _Lactant. c. 40._

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_?

[410] _Solomon Iarchi Jer. 7. 31._

[411] _Euseb. præpar. Evang. l. 1. c. 7, p. 17._

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.

[412] _ונשאתם את סכות מלככם_

[413] _Καί ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ, καὶ τὸ ἄστρον τοῦ
θεοῦ ὑμῶν ῥαιφὰν τοὺς τύπους οὓς ἐποιήσατε ἑαυτοῖς._

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_.

[414] _οὐδὲν ναοῦ μεταφερομένου διέφερεν. Joseph. Ant._

[415] _Lev. 6. 3._

[416] _Solis honore novi grati spectacula Circi. Antiqui dixere
Patres Corrip. Afric. l. 1. num. 17. vi. Dempst._

[417] _Alex. ab Alex. lib. 3. cap. 12._

[418] _Hic illius arma, Hic currus fuit. Virgil, Æneid. 1._

[419] _Cœl. Rhodig. antiq. l. 8. c. 2._

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._

[420] _Heracles quid aliud est quam ἧρας κλέος (~i.~) aeris
gloria: quæ porro alia est aeris nisi solis illuminatio?
Macrob. Satur. l. 1. c. 20._

[421] _Euseb. de præp. l. 3. c. 4. p. 71._

_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]

[422] _Oecumenius. Act. 7. 43._

[423] _Sueton. in Jul. c. 88. It. Plin. hist. l. 2. c. 25.
Horat. l. 1. Od. 12._

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~._

[424] _Hieron. comment. 3 in Ezek._

[425] _Pier. Hierogl. l. 9. p. 68._

[426] _Nunquamq; satis quæsitus Osiris. Semper enim perdunt,
semper & inveniunt. Lucan._

[427] _Plutarch. in Alcibiade._

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.

[428] _Procopius in Isaiam. ad c. 18. It. Cyrillus l. 2. Tom.
2. in Isaiam._

[429] _Julius Maternus Firmicus. l. de errore profan. Religion._

[430] _Θαῤῥεῖτε τῷ θεῷ, ἐστὶ γὰρ ἡμῖν ἐκ πόνων σωτηρία.
Firmicus ibid._

[431] _הסיר עושים צלם ים מלאים עיניו עופרח יחיו אש מתחתיו R. Dav.
Kimchi. radic._

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 _Egyptian_s was termed _Papyrus_ and these kind of Ships _Papyraceæ naves_.[433]

[432] _Procop. in Isai. 18._

[433] _Plin. Hist. lib. 6. cap. 22._

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_.

[434] _Hieronym. ad Hos. c. 9. Idem. prodidit Isidor. Orig. l. 8._

[435] _Hieron. in Isai. l. 5. c. 15._

[436] _Philo Jud. lib. 2. Allegor. p. 79._

_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]

[437] _P. Fag. Exod. 14. 1._

[438] _Rosin. lib. 2. antiq. Rom. cap. 5._

_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_.

[439] _Ζητήσουσι μυῖαν Θεὸν Ἀκκαρῶν. Gregor. Nazianz. orat. 2.
contr. Julian. p. 102._

[440] _Plin. l. 10. c. 28._

[441] _Clemens Alexand. in protrep._

_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.

[442] _Ἔθηκαν ἑαυτοῖς τῷ βάαλ διαθήκην, τοῦ εἶναι αὐτοῖς αὐτὸν
εἰς θεὸν. Septuagint. interp. Jud. 8. 33._

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_.

[443] _R. Dav. 1 Sa. 5._

[444] _Triton non absimilem habuisse figuram fingitur; Frons
hominem præfert, in piscem desinit alvus, Pier. Hierogl. lib.
1. p. 28._

[445] _Phylo Byblius apud Euseb. de præpar. lib. 1. c. 7._

[446] _Pier. Hierogl. l. 32. p. 228. Id. lib. 56._

[447] _R. Levi. 1 Sam. 5._

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._

[448] _Plin. Nat. hist. l. 1. c. 46. Herod. l. 1. Setin. c. 35.
aut aliorum distinctione 45._

[449] _Alex. Genial. dier. l. 6. cap. 2._

[450] _בחרט stylo sculptorio_

[451] _Plin. Hist. lib. 8. c. 46. It. Alex. Genial. dier. l. 6.
c. 2._

[452] _שר_

[453] _Vultus facies אף_

[454] _Cyprian. de bono patient. p. 318. vid. etiam August. p.
73. It. Tertul. adv. Jud. cap. 1._

[455] _Suidas in Ζάραπις. Ruffinus lib. 2. hist. Eccles. cap.
23. Pier. Hierog. lib. 3. p. 25._

[456] _אין לך ישראל פורענות שאין בה אנקיא מעון העגל Moses
Gerund, vid. Munst. Exod. 32._

[457] _Suid. in voce Ἄπιδες._

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_.

[458] _Horum Anathematum oblationem primo didicerunt ab
Israelitis, Num. 7. 1 Sam. 21._

[459] _Ἀστάρτην δὲ ἐγὼ δοκέω σεληναίαν ἔμμεναι. Astarten lunam
esse opinor. Lucian. de dea Syria._

[460] _August. super. Judic. quæst. 16._

[461] _Astarte Urania idem omnino valet apud Phœnicas, quod
Juno Lucina apud Latinos. Deducitur, Urania ab Hebræo אור Nun
in fine adjecto aut per se solum, aut cum Jod quod passim fit
Syris, quasi אורן vel אורני in fœminino vero אורניא (~i.~)
Lucidus & Lucida, aut Lucinus & Lucina. Et hinc Græci suum
ὀυρανὸν mutuati sunt._

[462] _Αστροάρχη dicitur, παρὰ τὴν τῶν ἄστρων ἀρχὴν ab imperio
quod in astra exercet. vid. Herodian. l. 5._

[463] _Macrob. Sat. l. 1. c. 15._

[464] _Macrob. Sat. l. 1. c. 21._

[465] _Cœl. Rhodig. l. 18. c. 58._

[466] _D. Kimchi. 1 Sam. 31. 10. It. Jud. 2. 13._

[467] _המה Calor. Sol._

[468] _R. Solomon in Levit. 26. 30._

[469] _… stat corniger illis Jupiter. Lucan, l. 9. v. 514._

[470] _Syderum regina bicornis, audi, Luna, puellas. Horat.
car. sæcular._

[471] _Pier. hierogl. l. 10._

[472] _קרני ההוד cornua magnificentiæ, R. Solom. porro
Hebraicum קרן (unde Κέρας & cornu emanarunt) significat in
morem cornuum splendorem radiosq; emittere._

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.

[473] _Macrob. Saturn. l. 1. c. 15._

[474] _Plin. l. 36. 14._

[475] _Plin. l. 16. 40._

[476] _Simili prorsus ratione Atheniensium nummos
quosdam, boves: eorundem Atheniensium alios quosdam Κόρας
(~i.~) puellas, alios Corinthiorum πώλους pullos: alios
Peloponnesiorum χελώνας testudines; alios Romanorum naves
vocabant._

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.

[477] _Macrob. Saturn. l. 3. c. 8. Non absimilem idololatriam
in cultu Veneris prodidit Julius Firmicus de errore profan.
religion. c. 4._

[478] _Maimonid. in more Nebochim part. 3. cap. 38._

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_.

[479] _R. Jarchi. 2 King. 17. R. David non dissentit._

[480] _Lucian l. 16. de Syr. Dea._

[481] _Herodotus in Euterp._

[482] _Cic. de legib. l. 1. vid. Tiraquel. in Alex._

[483] _Neopol. l. 6. c. 26._

[484] _Porrum & cepe, nefas violare & frangere morsu. O sanctas
gentes quibus hæc nascuntur in hortis Numina. Juvenal. satyr.
25._

[485] _Diod. Sicul. l. 5. c. 27._

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.

[486] _P. Fagius in Exod. 28._

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.

[487] _D. Kimchi. Præfat. in Psal._

[488] _Talmud. in Sanhedrin, c. 1._

[489] _P. Fagius in Exod. 28._

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]

[490] _Joseph. Antiq. l. 3. c. 9._

[491] _R. Solom. quemadmodum refert D. Kimchi in radic._

[492] _Talmud. in Jonah c. 6. vid. P. Fagium in Exod. 28._

[493] _Abbeth din._

[494] _R. David in Radic._

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]

[495] _אלח כ שעח Moses Kotsen. in præf._