Ingenuity must needs acknowledge that this makes exceedingly for my Assertion Let me add this That you read not of any Directions for preparing the Urim and Thummim which is another Argument that they were mere Names or Words that they were something Written only If they had been to be made with Art viz. by Ingraving or Carving or some other way as Authors have supposed we should have had the Materials and the Manner of it set down at least in the general as we read of the Manner of preparing several things belonging to the Tabernacle and the Mosaick Worship But we read of no such thing relating to the Urim and Thummim There is no more said than barely this Thou shalt put them in the Breast-plate What reason then is there to fancy any other thing than the mere Writing of them 8. I offer this to be considered That Iosephus hath not a word of Urim and Thummim though he hath a whole Chapter viz. The Eighth in his Third Book of Antiquities of the Priests and High Priests Garments His business was in this place to describe the Pontifical and Sacerdotal Ornaments and therefore if this had been any Great and Considerable thing he would not have passed iâ— by in silence especially throughout a whole Chapter which is one of the longest he hath in the Book Nay afterwards when in the next Chapter he falls upon mentioning a certain Miracle of the Stones on the High Priest's Breast he saith not a Syllable of this Matter but only relates how Answer was given as he thought by the extraordinary shining of those Stones Nay further this Author had a fair Opportunity again to mention the Urim and Thummim if they had been any Notable thing for in his sixth Book of the Iewish War chap. 6. he particularly and distinctly enumerates all the Garments of the High Priest and more especially the Rich Gemms in his Breast-plate but he saith nothing at all of Urim and Thummim yea he doth not so much as name them Whence 't is to be presumed that these were rather Words than Things i. e. That they were these two words written and nothing else If the Urim and Thummim had been some Great and Wondrous thing or if they had been like any of those things which have been presented to us before this Excellent Man as a Faithful Historian would not have omitted it and as he was a Iew would not have passed it by for the Glory of the Nation and much more as a Priest he would not have done it for the Honour of his Order 9. From the Learned Dr. Spencer's Notion of Thummim I may confirm my own though a contrary one He maintains that the Jewish Thummim was borrowed from the Egyptian High Priest who had a rich Saphire hanging by a Golden Chain at his Breast and because the word Truth was Ingraven on it therefore the Image it self was called Truth This gives a fair hint of what I assert that the Thummim as well as the Urim was something written especially if we invert what that Worthy Person saith and with Mr. Selden and others hold That the Egyptians borrowed this Ornament from the Iews Hence we may learn the true Nature and Quality of it for their imitating the Iews in this matter acquaints us that the Thummim was only a written or ingraved word This usage of the Egyptian High Priest viz. of wearing a Jewel at his Breast in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was written shews plainly that the Jewish High Priest from whom this usage was taken wore in the same place something written or ingraven And this was the Hebrew word Thummim together with the other word Urim which was thought to signifie Truth and accordingly the Seventy Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we may partly gather what the Nature of the Thummim among the Iews was from the Egyptian imitation of it Their having the word Truth written and made use of by their Chief Minister of Religion lets us know that it was but a Copy of the Hebrew Original and that the Thummim was no other than that very word inscribed in the Breast-plate 10. The probability of this Opinion is confirmed from what was said in the entrance into this Discourse viz. That several of the most Learned and Inquisitive Writers have professed their Ignorance as to the matter which is before us This seems to me to be no contemptible Consideration but to be something towards a proof of what I assert Besides R. Kimchi before mentioned there are other Hebrew Doctors that declare they cannot tell what the Urim and Thummim are ‖ In locum Aben Ezra is of this mind and so is R. Abraham Seba and if I had leisure to search into Writers upon this Subject I might produce others among the Circumcised Doctors These are followed by many of the Christian Profession as Cardinal Cajetan a Man of great Search and Curiosity who ingenuously professeth he knoweth nothing of the Urim and Thummim ‖ Quales fuerint resneminimortaliuâ—â— constat In Ex. 28. 30. Munster acknowledgeth the same and so doth * Exercitat cap. 2. Buxtorf and a ‖ Dr. Gellon Lev. 8. 8. Learned Man of our own hath these words To define what the Urim and Thummim were is none of my business nor indeed dare I attempt that which hath puzzled all the Learned Men in the Wâ—rld This makes for my Opinion for 't is plain that these Learned Writers were not able to make any Considerable Matter of the Urim and Thummim If they could it is certain they would have told us of it If These had been any Great Thing they would not have been silent but would have laid it open before us But in the mean time they overlook'd that which was Plain and Obvious they would not take notice of that which was a mere Writing and no more as 't is most probable these Urim and Thummim were These very Words were written and put upon or into the Breast-plate and that was all if I mistake not 11. That they were something written hath been a Notion not unacceptable to some Understanding Men both Iews and Christians as you have already heard And particularly they thought the Tetragrammaton was the Name that was written but there is no reason given why that Name should be called the Urim and Thummim However thus far I will make use of it to let you see it was not thought Improbable and Unreasonable that some Writing was here meant otherwise they would not have talk'd of the Tetragrammaton This is a good Foundation for my Hypothesis which I conceive I have built upon with Probable Arguments already and am proceeding to add more 12. That passage of Cyril Bishop of Alexandria is very remarkable who speaking of the Urim and Thummim mentioned by Moses hath these words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. de Adorat 〈◊〉 Spir. verit He i. e. Moses hath not plainly shew'd whether
they were Stones or whether he commanded that Inscription to be made as it were in a small Table Again he saith ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. Whether they were Stones or whether those Words were written down as it were in a Golden Table I will not be too Curious in enquiring after You see the Learned Father was inclinable to believe that the Vrim and Thummim were only those two words written in some small Table and so deposited within the Breast plate And the words of this Pious Writer are the more Considerable because he is wont to be very Sagacious in finding out of Mysteries in the Holy Bible and if he had thought the Vrim and Thummim had been any Mystical and Wonderful thing he would certainly have inlarged upon it whereas you see he is not averse to the Assertion I am maintaining that These Bare Words were committed to Writing and lodged in the Square-piece of the Ephod when there was occasion to consult them as an Oracle otherwise they were not put into it and that is all 13. This Opinion was hinted of old by ‖ Quaest. 117 in Exod. St. Augustine it was obscurely glanced at by * In Isai. Procopius and by ‖ De vita Mos. l. 3. Philo the Iew and I find that others of late as Salianus Bellarmine Haye somewhat incline this way though they are loth to speak out But â—ornelius à Lapide seems to be the most positive though he saith very little in defence of the Opinion He in a manner stands alone in this Cause and that without Supporters Wherefore I have in this Discourse endeavoured to hold him up of the Success of which let the Reader judge Lastly This Opinion may justly merit our Reception upon this account That hereby are avoided all the Inconveniencies Absurdities Incongruities Inconsistencies which accompany some of the Opinions which I have named and which are commonly received Now if it be said that the Hebrew Doctors and Talmudists are the best Judges in this Controversie and that they maintain quite another thing the Answer is ready viz. That some of them maintain nothing at all in this matter as you have heard but proclaim their Ignorance concerning it And as for the rest we have no reason to look upon them as Able Judges in this Affair for any one that hath conversed with the Rabbies knows full well that they are the most Fanciful Creatures in Nature Though as to some peculiar things they may be profitably consulted yet in most they are very Deceitful and betray Men to gross Errors and Falsehoods Maimonides was the only Man among the Jewish Rabbins that began to leave off trifâ—ng and playing the Fool saith a ‖ Selden de Dis Syr. Syntag. 2. Great Admirer of Jewish Learning and * Scaliger Causabon others had said it before him It is certain that the Generality of this Tribe are the most Fabulous Conceited and Superstitious Writers under Heaven Their way is to invent and feign and to impose upon the World And besides they monstrously affect Obscurities and doat on Mysteries and indeed care not for any thing that is Plain So that their Opinion is not to be relied upon If any shall blast the former Assertion as Novel it must be remembred that Antiquity is not always a Badge of Truth Besides you may perceive by what I have said that some of the Antients both Christians and Jews were in a fair way to receive this Opinion but the commonly received Notion did so biass them that they became averse to the espousing of This which is more Probable and Accountable Interpreters and Commentators on this place have been always busie to discover some Great and Wonderful things in these words they as was suggested before look'd for some Strange and Mysterious Matter here and that made them pass by this Plain and Ordinary thing viz. That these bare words Vrim and Thummim were written and deposited in the Breast-plate which is a true account of the thing though there were no Antiquity to vouch it Now if you ask how these words Vrim and Thummim were witten whether upon two Precious Stones distinct from the Twelve or on a little Table of thin Gold or some other matter and whether they were placed in the middle or sides of the Rationale I declare I have nothing to say to these Queries I pretend not to decide them It is sufficient that there was room enough for them in that place And if you ask how the Answers were made by these written Words how Affirmative or Negative Responses were given by them I am not Solicitous to resolve you The Learned Dr. Spencer hath not told you how the Little Images gave Answer or how the Greater Pendant-Image did its work As to the Manner of the Responses he leaves it Uncertain And I may be excused if I undertake not to acquaint you How by these Written Words God gave Answer to those who asked Counsel of him We are sure He did give Answer by them and let that suffice But I have not done yet I am now to shew you what These Hebrew Words Vrim and Thummim signifie and here we shall find something worthy of our Remark The Chaldee Paraphrase and the Samaritan retain These Original Words so do Iunius and Tremellius the French Bible and our Last English Translation The Syriac Verson renders them Lucid and Perfect the Arabick Dilucidations and Certitudes the Septuagint ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manifestation and Truth St. Ierom and the Vulgar Latin Doctrin and Truth Castellio Clearness and Integrity Coverdale Light and Perfectness The Syriac Version and these two last give us the Trust Meaning of the words Urim and Thummim but the Most Exact rendring of all is that of Pagnine Illuminations and Perfections for the Hebrew words are in the Plural Number First The proper Signification of ‖ from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuxit Vrim is Lights or Illuminations Now Light is in the Sacred Scripture put for Knowledge and therefore God is called the Father of Lights because Reason and Understanding and the Product of these Knowledge as well as other good and Perfect Gifts come down from Him The Soul is illuminated with Divine Knowledge the Will of God is taught and manifested by this and so this is reconcilable both with the Septuagint and Vulgar Version Manifestation and Doctrin for this Light manifesteth and teacheth Secondly The most proper and genuine rendring of Thummim being in the Plural also is Perfections or Integrities for both these meet in one and are denoted by that Original Word as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Perfect and Vpright This is the True account of the Hebrew words Vrim and Thummim Now let us see what these relate to It is certain that there is a Spiritual Meaning in most of the Mosaical Appointments and Rites Is there not Reason then to think that These Words
himself with a Halter or some such thing and his falling head-long from the place where he hung and thereby bursting asunder Some indeeâ— tell us That that which dispatched him was his fall from a Precipice for being Melancholick and Vexed he took the Course which such Persons are commonly wont to do i. e. He threw himself down from a Rock or some such place and so ended his Life and upon this fall his Bowels gushed out The Criticks who run this way the chief whereof are Pricaeus Vossius and Dr. Hammond indeavour to prove our of several Writers that Persons overwhelmed with Grief and Despair chose this way of Dying viz. Casting themselves down from some Precipice This is freely granted and moreover no Man I believe will question that upon this precipitating themselves their Bowels were broken This is no Wonder but it would be one indeed if their Members were not broken and shattered with such a Descent Well but then what shall we do with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How could Iudas go and hang himself and also throw himself down from a Rock or craggy Hill or some place of this kind I suppose no Man will say he did this before he hanged himself And I scarcely think any Man will say he did it after neither was it possible for him to do it at the very time when he cast himself down Therefore I conclude that he did it not at all But the abovesaid Criticks evade this by understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another Sense wholly one of them interprets it of Melancholy Suffocation only as you have heard and the other tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as mori cupere or mori velle to be wâ—â—ry of Life and from a consciousness of Guilt to be restless till we are rid of it But this Great and Worthy Writer assigns a Sense of this word which was never heard of before and he doth not so much as attempt to shew that this word is taken so in any Author A great Oversight certainly To say the Truth these Professed and Resolved Criticks have all of them at one time or other this-Fate they deliver things without any ground being warm in the Notion they have taken up and having a great Opinion of their own Authority they think 't is enough to vouch the matter or being in Prosecution of father Notions depending on it they wholly forget to establish what they have asserted As for the Rise of this Mistake in these Learned Men I conceive it was from this That they found in Authors whom they plentifully quote to this purpose that it was usual with Discontented and Melancholick Persons to put an end to their Days by throwing themselves down from Precipices and they taking Iudas to be such a one in the highest degree conclude that he dispatched himself after this manner and that this is the meaning of his falling head-long mentioned by St. Luke Especially when they read that all his Bowels gushed out they think there is good reason to affirm That this was caused by his falling from some high place But all this is mere Conjecture and hath no ground to support it for if Iudas had procured his Death by throwing himself down from a Precipice as Melancholists have been wont to do then surely instead of bursting asunder and his Bowels gushing out we should rather hear of broken Bones and Limbs which are the most usual Consequences and natural Effects of such a Precipitation for these Commentators speak only of such So ‖ Iâ— Trachin Sophocles expresseth Lichas's throwing himself from a Rock into the Sea and so Precipitation is generally described in Authors Wherefore seeing we read of something else which is not commonly mentioned as the Effect of a Great Fall we may be induced to infer that some other thing is intended and meant Besides there is nothing here mentioned nay there is nothing implied or hinted concerning Iudas's dispatching himself from a Precipice unless it be in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But it is well observed by Heinsius for we must make use of one Critick to confute another that Praeceps is not the genuine or primary Import of this word but that it ought rather to be interpreted Pronus However this is sufficient to invalidate the aforesaid Opinion that we cannot infer from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a volutnary Precipitation which is the thing that Author contends for But on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being joyned here with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shews that Iudas did not throw himself down but that he was altogether Passive as to this thing and consequently that this place of St. Luke is not to be understood of a willfull flinging himself down from the brow of a Hill or the top of a Rock as the old Melancholick Desperadoes used to do The Truth is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an ambiguous use and may be rendred not only praeceps but pronus and 't is likely this Latin word came from that Greek one and so we may take it here for I am for interpreting words in their greatest Latitude because by this means we shall find out the full Sense of the Scripture Though Iudas did not cast himself from a Precipice yet he was precipitated and he was in a prone posture Both these but the latter especially seem to be signified here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in a prone posture leaning forward bending downward that is the primary Denotation of the word he fell to the Earth and this declining Posture that he was in contributed to it This word then gives us some light into the manner of his Death it fairly intimates to us that after he had immersed himself in most profound Grief and Anguish of Mind whereby he choaked and stifled his Spiriâ—s he hanged himself i. e. he willfully intercepted his Breath by Strangling himself For this prone Situation this bending of his Head and Face and this pressing down of his whole Body were caused by this way of dispatching himself This gives us sufficient ground to believe that this perplexed and despairing Wretch ended his Life with a Halter for this was the very Posture which his Hanging himself put him into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being with his Face downward or forward stooping and declining with his Head was as fitly and properly said of such a Person viz. One that hanged himself as could have been and accordingly 't is very observable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred susâ—ensus by the Vulgar Latin which Version although it doth not take in the full Extent and Latitude of the words yet it confirms the Inrerpretation which I am now insisting upon viz. That Hanging and not voluntary Precipitaition is here meant For the Proof of this we need only alledge the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by St. Matthew which signifies this particular way of Dying and
a Law-giver from beâ—â—â—◠〈◊〉 is feet this Mechokek is the same with Shebet the Law-giver is of the same Importance with the Scepter or Kingly Power for this and making Laws went together the Regal and Judicial or Legislative Authority did reside in the Jewish Kings And this Prince or Law-giver is said to be from between Judah ' s feet which some learned Men have thought is an Allusion to the Custom of Courts where the Scribe or Lawyer used to sit at the Feet of the Judge or Governor and there take his Opinion But this is a Mistake and ariseth from the want of considering the difference between those two Expressions at the feet and from between the feet These have no Affinity with one another As to the latter then from between his feet i. e. the Feet of Iudah it is as much as of the Seed or Race of Judah as you will find those words signifie in Deut. 28. 57. and brought up by him as Children are said to be brought up upon their Parents Knees Gen. 50. 23. This is the plain and unforced meaning of this Hebrew Phrase or Expression when it is said then that a Law-giver from between his feet shall not depart from him the meaning is that there shall always be some who shall be born of the Posterity and Race of Judah and brought up and educated by them that shall sway the Scepter and give Laws in Israel This shall last till Shiloh come which is the next and main thing to be explain'd There are various Interpretations of this word given by Expositors but they all agree in this that it refers to the Messias I. Some think that the Seventy Interpreters did read it not Shilo but Shello as if it were an Abbreviature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille cujus or cui like the Arabick Allah from the Article Al â— and the Pronoun lah ei or cui for God is He of whom and through whom and to whom and for whom are all things Rom. 11. 36. Heb. 2. 10. So here the Messiâ—s of whom Iacob Prophesies is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille cujus which is rendred by the Septâ—agint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he for whom is laid up namely the Kingdom Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things that are laid up for him Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom they are laid up For there is this Variety of Readings in different Copies And a * Simon Critic Hist. l 2. learned Critick hath lately attempted to give us the reason why Shello comes to be read Shiloh because saith he before Points were used in the Hebrew Text the Letter Iod served instead of the Vowels I and E but after the finding out of the Points the Transcribers of the Bible still kept in the letter Iod in the Text which hath made the Sense of this place difficult saith he But this account as ingenious as it is and like its Author falls to the ground and is of no value at all if the Hebrew Points were co-existent with the Letters which will appear to be the most probable opinion to those who impartially weigh the Arguments brought for it but especially that of the Truth and Certainty of the Scriptures of the Old Testament which depend upon it And as for the Version of the Seventy which seems to favour those who think Shelo to be the true Original word I wonder that wise Men will rely upon this Greek Translation which it is evident is in innumerable places false and â—orrupted that is it was either so at first by reason of the Mistakes which the Seventy Interpreters committed or else it was depraved afterwards whether willfully to disguise the Truth or through negligence or by the fault of the Copies they then had I will not stand to dispute This corrupting of Scripture and particularly the altering of this Text in the Greek was long ago objected to Trypho against his Brethren the Jews by Iustin Martyr But that the Seventy Elders read the Hebrew amiss in this place and that this was the cause of their mistake is very likely it being as I have suggested and as all impartial Men will acknowledge their common practice and therefore not to be wondred at here And yet I am not so positive here as I find some Writers are for there is a way of salving this Greek Translation without charging them with mistaking the Hebrew for I conceive the Seventy might read it Shiloh as we have it now but they took it to be as much as asher lo ille cujus or cui He for whom the Scepter mentioned just before was laid up or to whom it belonged and thence they rendred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that although the Jewish Interpreters mistake the Hebrew words in other places as it is certain they do yet there is no necessity of asserting that they do so here Perhaps they did read it right though they mistook the true meaning of the word of which I shall give you an account afterwards and instead of understanding it to be the Name of the Messias thought the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—o be a Pronoun and so they concluded that Shilo was of the same signification with Shelo But this is a sorry Interpretation of the word and the very Iews themselves excepting * R. Solomon one single Rabby are ashamed of it for it unnecessarily confounds and jumbles two words together and at the same time mangles one of them and substitutes a Van in the place of a He and strikes out a Iod and after all this leaves the sense of the Prophesie lame and imperfect uncertain and arbitrary for these words he to whom assert and determine nothing at all II. The Vulgar Latin Version furnisheth us with another Interpretation of this word rendring it qui mittendus est for it seems these Translators read it not Shiloh but Shiloah or Shilluach i. e. missus which here is as much as mittendus the Praeterit being put for the Future after the manner of the Prophetick Writers Some think that this is one of the Messias's Names in Isa. 8. 6. and that this Text which we are now treating of was among several others corrupted by the Jews they changing Shiloah into Shiloh But there is not the least shew of reason to assert either of these for in that place in Isaiah Shiloah barely signifies a Fountain or Spring of that name which rose at the foot of Mount Sion And it is a mistake that the Jews corrupted this Text by turning Shiloah into Shiloh for it was to no purpose to do it the word Shiloh as you shall hear anon being as expressive yea much more of the Messiâ—s than that other could be Without all Controversie the Text is entire and uncorrupted and as for these Surmises they arise only from attending to the Vulgar Latin Version The short is
greedy desire of having an Ability and Opportunity to satisfy their Revenge From that infallible and inspired Testimony in Deut. 18. 10 11. we are assured that there were Enchanters Witches Charmers Consulters with Familiar Spirits Wizards and Necromancers for these Persons and their Practices would not have been condemned and pronounced an Abomination as they are there unless there had been really such This I think is very plain and unanswerable And truly I am apt to believe that the Holy Ghost makes use of so many different Words here on purpose to obviate and refute the vain Cavils of the Men of our Days who are Infidels as to the Point of Witchcraft and with great Confidence tell us that there is no such thing and that the Foundation of it viz. a Compact with Evil Spirits is a mere Forgery Here are six Words to press and inculcate the same thing though if we be Critical there may be found some difference because one word may be more expressive of a particular Act of that Cursed Art than another but I speak now of the General Notion and Import of them that we may be thereby convinced of the Truth and Reality of the Thing viz. that there were and are Enchanters Witches c. Persons holding Correspondence with Infernal Agents and by their Help and Assistance effecting strange things in the World The last in Moses â—s Catalogue are Necromancers such who by Magick Inchantment raised the Souls of the Deâ—d or the Devil rather to represent those Souls and then consulted with him and enquired concerning some Future Events which they were exceeding desirous to know Of this we have an Ancient and Famous Instance in the Sacred Records viz. the Witch of Endor who by this Devilish Art caused the Appearance of Samuel i. e. of some Evil Spirit in his Shape And of these Hellish Necromancers perhaps that of Iâ—b Ch. 3. v. 8. is to be understood they curse the Day for the Night is the time proper for their Black Work and raise up â—eviathan i. e. the Devil who most fitly is compared to * No less Persons than Grâ—gory the Great Hugo 〈◊〉 and M. Luther 〈◊〉 Leviathan to be the Devil or rather apply what 〈…〉 of him to the Devil the Leviathan Or in a more liâ—eral sense to raise up the Leviathan may signify to charm and tame that Sea-Monster and so it sets forth the Great buâ— Devilish Power of Magick and Incantation As Plutarch saith of the Egyptian Priests that by Art Magick they could tame the Crocodile so as to make him come to their Hand This Necromantick Practice is spoken of in Isa. 8. 19. and is called Seeking unto them that have Familiar Spirits and unto Wizards that peep and mutter To which is added a Reprehension with a Diâ—ection Should not a People seek unto their God Yes surely for the Living to the Dead should they go No certainly that is abominable and execrable And I question not but the Idolatrous Jews who used Necromancy are meant by those who remain among the Graves and lodg in the Monuments Isa. 65. 4. This and the other parts of this Science were very frequent in the World heretofore especially they made use of it to enquire before-hand what Success they should have in their Affairs and thus the practice of Divination and Magick was often coincident But their Charms and Spells and Mystical Characters were the most frequent of all whereby they helped and eased People in case of Sickness Bodily Pains * Cato de re rustic cap. 160. Plin. Nat. Hist. l. 28. c. 2. Cato prodidit luxatis membris carmen auxiliari Luxation of Members and all outward Calamities that befel them whereby also they were able to inflict Diseases and all manner of Bodily Evils and in brief to produce very surprizing and astonishing Operations I am very ready to grant notwithstanding what I have said that many things have been ascribed to the Devil which he was never guilty of or was any ways concerned in I question not but many things have pass'd for Magick of the worst sort with vulgar and unthinking People which were the mere Effects of Natural Philosophy improved and set forth by Art The Times have been such that a Mathematician and a Magician have been esteemed the same But though we pity the Mistakes of the Ignorant yet we are not to attend to the Dictates of the Perverse who avouch there is no Diabolick Magick and therein destroy the Faith of all History both Divine and Humane The Ancient Great Masters in this Impipious Art and Practice who are mention'd in the Sacred Story were the Egyptian Sorcerers of whom Iannes and Iambres were the chief and accordingly they are call'd in the Talmud the Princes of the Magicians Gen. 41. 8. 2 Tim. 3. 8. Baalam the Mesopotamian Soothsayer Numb 22. 5. the Casdim or Chaldean Magi Dan. 2. 2. And the Antient Practisers in this Art mention'd in Prophane Writers were Zabulus Zamolxis Abbaris Zoroaster Pasetes Pancrates and Zachlas both of them Egyptian Magicians spoken of by Lucian and Apuleius Numa Pompilius c. Pythagoras may be taken into the Number for from several Circumstances of his Life as well as from the Precept * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship the Infernal Gods he may be thought to be a Magician And perhaps in this Travels into Egypt and Chaldea he pick'd up this Ill Art for 't is certain that from those Countries the Magical Practices had their Rise Yea many of the Iews the Chief Men especially were given to Magick and even the Elders of the Sanhedrim studied this Art saith our †Hor. Hebr. in Maâ— 24. 24. Learned Lightfoot And he farther observes that the nearer the Jewish State approach'd to its ruine the more were they addicted to it Thus have I given you a brief Account of this Cursed Art of the main Limbs of it of the Authors that supported it and of its spreading and prevailing in the World But which is the next thing I am to make good by the Coming of our Lord these Wicked Practices began to decay Sorcery and Witchcraft lost their Power Christ by his Appearing and afterwards by his Apostles and Followers defeated such Hellish Works At what time saith * Orat. de Incarnat Verbi Athanasius did the Magick Arts and their Schools begin to be trodden down but when God the Word appear'd among Men It seemed to be an early Presage of Christ's Power in this kind that the Eastern Magi came to him and prostrated themselves at his Feet in his very Infancy for I could produce the Testimonies of Ignatius and Iustin Martyr of Origen and Tertullian of Ierom and Basil and other Greek and Latin Fathers to prove that these Wise Men as our Translation renders it were no other than Sorcerers and Inchanters the worst sort of Magicians who dealt with the Devil These submitted to the Babe Jesus and owned him to be the Lord