Part 14

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_.