The Works of Sir Thomas Browne, Volume 3. Browne Thomas
compendiously of some others
Many others there are which we resign unto Divinity, and perhaps deserve not controversie. Whether David were punished only for pride of heart in numbring the people, as most do hold, or whether as Josephus and many maintain, he suffered also for not performing the Commandment of God concerning capitation; that when the people were numbred, for every head they should pay unto God a shekell, we shall not here contend. Surely, if it were not the occasion of this plague, we must acknowledge the omission thereof was threatned with that punishment, according to the words of the Law. Exod. 30. When thou takest the sum of the children of Israel, then shall they give every man a ransom for his soul unto the Lord, that there be no plague amongst them. Now how deeply hereby God was defrauded in the time of David, and opulent State of Israel, will easily appear by the sums of former lustrations. For in the first, Exod. 38. the silver of them that were numbred was an hundred Talents, and a thousand seven hundred three-score and fifteen shekels; a Bekah for every man, that is, half a shekel, after the shekel of the sanctuary; for every one from twenty years old and upwards, for six hundred thousand, and three thousand and five hundred and fifty men. Answerable whereto we read in Josephus, Vespasian ordered that every man of the Jews should bring into the Capital two dragms; which amounts unto fifteen pence, or a quarter of an ounce of silver with us: and is equivalent unto a Bekah, or half a shekel of the Sanctuary. What the Attick dragm is. What the didrachmum and the stater, Mat. 17. 27. For an Attick dragm is seven pence halfpeny or a quarter of a shekel, and a didrachmum or double dragm, is the word for Tribute money, or half a shekel; and a stater the money found in the fishes mouth was two Didrachmums, or an whole shekel, and tribute sufficient for our Saviour and for Peter.
We will not question the Metamorphosis of Lots wife, or whether she were transformed into a real statua of Salt: though some conceive that expression Metaphorical, and no more thereby then a lasting and durable column, according to the nature of Salt, which admitteth no corruption: in which sense the Covenant of God is termed a Covenant of Salt; and it is also said, God gave the Kingdom unto David for ever, or by a Covenant of Salt.
That Absalom was hanged by the hair of the head, and not caught up by the neck, as Josephus conceiveth, and the common argument against long hair affirmeth, we are not ready to deny. Although I confess a great and learned party there are of another opinion; although if he had his Morion or Helmet on, I could not well conceive it; although the translation of Jerom or Tremelius do not prove it, and our own seems rather to overthrow it.
How Judas might die.
That Judas hanged himself, much more, that he perished thereby, we shall not raise a doubt. Although Jansenius discoursing the point, produceth the testimony of Theophylact and Euthimius, that he died not by the Gallows, but under a cart wheel, and Baronius also delivereth, this was the opinion of the Greeks, and derived as high as Papias, one of the Disciples of John. Although also how hardly the expression of Matthew is reconcilable unto that of Peter, and that he plainly hanged himself, with that, that falling head-long he burst asunder in the midst, with many other, the learned Grotius plainly doth acknowledge. And lastly, Although as he also urgeth, the word ἀπήγξατο in Matthew, doth not only signifie suspension or pendulous illaqueation, as the common picture discribeth it, but also suffocation, strangulation or interception of breath, which may arise from grief, despair, and deep dejection of spirit,Strangulat inclusus dolor. in which sense it is used in the History of Tobit concerning Sara, ἐλυπήθη σφόδρα ὥστε ἀπάγξασθαι. Ita tristata est ut strangulatione premeretur, saith Junius; and so might it happen from the horrour of mind unto Judas. So do many of the Hebrews affirm, that Achitophel was also strangled, that is, not from the rope, but passion. For the Hebrew and Arabick word in the Text, not only signifies suspension, but indignation, as Grotius hath also observed.
Many more there are of indifferent truths, whose dubious expositions worthy Divines and Preachers do often draw into wholesome and sober uses whereof we shall not speak; with industry we decline such Paradoxes, and peaceably submit unto their received acceptions.
CHAPTER XII
Of the Cessation of Oracles
That Oracles ceased or grew mute at the coming of Christ, is best understood in a qualified sense, and not without all latitude, as though precisely there were none after, nor any decay before. For (what we must confess unto relations of Antiquity) some pre-decay is observable from that of Cicero, urged by Baronius; Cur isto modo jam oracula Delphis non eduntur, non modo nostra ætate, sed jam diu, ut nihil possit esse contemptius. That during his life they were not altogether dumb, is deduceable from Suetonius in the life of Tiberius, who attempting to subvert the Oracles adjoyning unto Rome, was deterred by the Lots or chances which were delivered at Preneste. After his death we meet with many; Suetonius reports, that the Oracle of Antium forewarned Caligula to beware of Cassius, who was one that conspired his death. Plutarch enquiring why the Oracles of Greece ceased, excepteth that of Lebadia: and in the same place Demetrius affirmeth the Oracles of Mopsus and Amphilochus were much frequented in his days. In brief, Histories are frequent in examples, and there want not some even to the reign of Julian.
What therefore may consist with history, by cessation of Oracles with Montacutius we may understand their intercision, not abscission or consummate desolation; their rare delivery, not total dereliction, and yet in regard of divers Oracles, we may speak strictly, and say there was a proper cessation. Thus may we reconcile the accounts of times, and allow those few and broken divinations, whereof we read in story and undeniable Authors. For that they received this blow from Christ, and no other causes alledged by the heathens, from oraculous confession they cannot deny; whereof upon record there are some very remarkable. The first that Oracle of Delphos delivered unto Augustus.
Me puer Hebræus Divos Deus ipse gubernans
Cedere sede jubet, tristemq; redire sub orcum;
Aris ergo dehinc tacitus discedito nostris.
An Hebrew child, a God all gods excelling,
To hell again commands me from this dwelling.
Our Altars leave in silence, and no more
A Resolution e’re from hence implore.
A second recorded by Plutarch, of a voice that was heard to cry unto Mariners at the sea, Great Pan is dead; which is a relation very remarkable, and may be read in his defect of Oracles. A third reported by Eusebius in the life of his magnified Constantine, that about that time Apollo mourned, declaring his Oracles were false and that the righteous upon earth did hinder him from speaking truth. And a fourth related by Theodoret, and delivered by Apollo Daphneus unto Julian upon his Persian expedition, that he should remove the bodies about him before he could return an answer, and not long after his Temple was burnt with lightning.
All which were evident and convincing acknowledgements of that Power which shut his lips, and restrained that delusion which had reigned so many Centuries. But as his malice is vigilant, and the sins of men do still continue a toleration of his mischiefs, he resteth not, nor will he ever cease to circumvent the sons of the first deceived. The devils retreat when expelled the Oracles. And therefore expelled from Oracles and solemn Temples of delusion, he runs into corners, exercising minor trumperies, and acting his deceits in Witches, Magicians, Diviners, and such inferiour seducers. And yet (what is deplorable) while we apply our selves thereto, and affirming that God hath left to speak by his Prophets, expect in doubtfull matters a resolution from such spirits, while we say the devil is mute, yet confess that these can speak; while we deny the substance, yet practise the effect and in the denied solemnity maintain the equivalent efficacy; in vain we cry that Oracles are down; Apollos Altar still doth smoak; nor is the fire of Delphos out unto this day.
Impertinent it is unto our intention to speak in general of Oracles, and