A Pisgah-Sight of Palestine, Book 4 · Body of book · Chapter 7
THE IDOLS OF THE IEWS. CHAP. VII.
§ 1. IT is hard,Idolatry very ancient. exactly to define, when Idolatry first began. It is generally thought about the days of Enos, Adams grandchild; grounded upon Gen. 4. 26. though little certainty can be collected from those words, so variously translated. We may safely conceive, it began very early, in the infancy of mankinde: it being true of the great World, what is said of Man the Microcosme,aPsal. 58. 3. The wicked are estranged from the wombe, they goe astray speaking lies, as soon as they be born.
§ 2. If we enquire into the causes of the variety of Idols,First reason of many Gods, multiformity of Errour. and far spreading of superstition, these principally present themselves. First, the multiformity of error in its own nature. If truth be once casually lost, but especially if wilfully left, numberless are the by-paths of falshood. Nothing under an Infinite, can expleat, and satiate the immortall minde of man. Who having once forsaken God, infinite in power, thought to fill it self with Idols, infinite in number; leaving still a blank, and reserving their souls forbAct. 17. 23. unknown Gods, when they should be added thereunto.
§ 3. Secondly,Second misunderstanding of Gods Prov… dence. the mistaking the attribute, of divine Providence. Men did conceive the whole world, and all therein, too large a compass for one God to actuate and inform. And therefore as Pliny cNat. hist.observeth, that the old Eagles determinant spatia, assign severall and certain circuits to their young ones to flye and feed in, without interfering each on others dominions; so the heathen confined topicall Gods to particular places. Their Gods (sayd1 King. …0. 23. the Syrians of the Israelites) are Gods of the hills; (perchance collecting the same from the Iews usuall sacrificing in high places) we will fight against them in the plain, and surely we shall be stronger then they. This mindes me of the speech of aeI doe not say his name was Coya Shawsware of whom in Stows Survey. pag. 780. Persian in England, attendant on the Embassador Anno 1626. who perceiving wealthy people in London in the time of the Plague tumultuously posting to their Countrey houses; What (saith he) have the Englishmen two Gods, the one for the City, and the other for the Countrey? A mistake in the heathen, which gave the occasion of multiplying of Deities: some shadow of whose superstition, still remains in Popish Saint-worship. For whereas Christ gave his Disciples power tofMat. 10. 1. heale all manner of sicknesses, and all manner of diseases (not consigning the Ague to Peter, Palsie to Andrew &c.) they appoint the severall maladies to the cure of severall Saints, Tooth-ach to Apollonia, Sore-eyes to Saint Blaze &c.
§ 4. Thirdly,Third, impreving Heroicall into Divine worship. the improving of Heroicall into Divine worship. Anciently every nation had men of renown, famous in their generations, meriting much of their Countrey. Whose memories after their death was honoured with monuments, statues, Anniversaries of mourning, some foo…steps whereof are seen in the daughters of Israel yearly lamenting the daughter gJudg. 11. 40.of Iephthah. In process of time, popular indiscretion, hightened this civill, into divine honour, translating such famous Heroes from the front of the mightiest men, into the rear of the meanest Gods: as appears by the propensity of the people of Israel to adore Moses when dead, had not GodhDeut. 34. 6. prevented it.
§ 5. Fourthly,Fourth, assigning severall sexes to their Gods. the assigning severall sexes to their Gods, asi1 King. 11. 5. & 33. Ashtaroth the Goddess of the Zidonians. Hereupon the fancy of the Poets were the spokesmen to make love betwixt them, the Priests to marry, or rather the Pandars to couple; and upon the present impregnation of the female Deities, the same luxurious fancies were the midwives to deliver them, the nurses to suckle their children. These, when brought up to maturity, were also disposed in matches, thus filling the world with families of full grown, and nurseries of infant Deities.
§ 6. Lastly,Last, suggestion of Satan. the suggestion of Satan, who was the Master of the ceremonies in all these superstitions: who as he is a generall gainer by all sins of men, so he did drive a secret trade, and particularly received unknown profit by Idolatry; seeing, as thek1 Cor. 10. 20. Apostle observeth, what they saerificed, they sacrifittced to Devills.
§ 7. In the progress of Idolatry we may observe,F…ur steps of Idolat…y. first, they began to worship glorious creatures, The Sun, with all the host of heaven, mentioned by holylJob. 31. 26. Iob, an ancient writer. But all the stars in heaven were too few for them to adore. Hence they proceed to worship usefull creatures, sheep, oxen &c. stepping thence to the adoration of things hurtfull, Dragons, Serpents, Crocodiles; probably in fear, for a Ne noceant, that they should doe them no harm. Lastly, they gave divine honour to all creatures in generall, mRom. 1. 23.Changing the glory of the incorruptible God, into an Image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things: their children not making more babies, then their parents did Idols. But of all, the Egyptian superstition, rather then it would sit out, plaid at the smallest game; they worshipping besides Oxen, and Sheep, Onions and Leeks, in their gardens: So that one may justly admire that their superstition did not starve them. For this being granted, that they would not eat what they did adore, (which is laid to the charge of the Papists, how truly I have now no leasure to examine) it is hard to conceive where they found food to satisfie their hunger, besides the objects of their Idolatry.
§ 8. If now in the next place we descend to enquire, what should make men so much to dote on the visible representations of their Deities, contrary to the nature of a spirit; we shall finde it proceed from thier infidelity,Infidelity the main cause of worshipp…ng God in a visible shape. not able to apprehend God under the notion of an incorporeal Being. And therefore to contract the species of their devotion, they fixed it in a materiall object, lest otherwise with them their God should be out of sight, out of minde. Saint Lewes of France loved much to hear Sermons, whilest our King Henry the third his contemporary, was more for being at Mass, saying he had rather see his God then hear another speake eloquently of him. This humour of seeing a Deity (though venting it self otherways) possessed the hearts of people in all ages, who being unable to raise up their minds to conceive God every where, loved to look on him bodily represented in some materiall Image.
§ 9. Infidelity thus premised as the main cause, two other occasions,Two occasions thereof. no ways given by God, but ignorantly taken by men, much advanced such visible representations: First, Gods frequent appearing to the Patriarchs in a bodily shape. Which being but then assumed, voluntary, occasionall, and for the present purpose, was misinterpreted by men for naturall, necessary, constant, and an essentiall part of his Being: and thence they concluded him a corporeall substance.
§ 10. Secondly,Second occasion of making images. Image-making was much advantaged by some expressions in Scripture, that God used after the manner of men, allaying the purity of his nature, with humane Phrases, so to work himself the better down to our capacities. Should God speake of himself as he is, his expressions would be as incomprehensible as his Essence. Hereupon, men, in stead of thinking higher of Gods Goodness, thought lower of his Greatness, and not able to conceive his Providence by his Eye, cleare demonstration of his Power by his Arme, clearer by his Hand, clearest by his Finger, attention by his Eares, gracious presence by his Face &c. fell first in their brains to fancy, and then with their hands to form him a bodily Image, or Idol. Idols, which though (as the Psalmist nPsal. 105. 5.observeth) they have mouths and speake not, yet are termed by the Prophet, oHabak. 2. 18.teachers of lies, misinforming men with most false apprehensions.
§ 11. But their impieties stopped not here, but proceeded from a corporall, to a vicious assimilation,A second assim…lation in badness. and soon after inferred their Gods conformity to man, as well in lewdness, as in limbes, badness, as bodily proportion. This they falsely collected from the impunity of many profane persons, interpreting Gods silence, consent; as approving, because not presently punishing their wicked practises. These things …ast thou done, and I keptpPsal. 50. 21. silence, and thou thoughtest that I was altogether such a one as thy self. Thus because many Theeves have thrived by their felonious courses, Drunkards in their distempers have strangely escaped dangers, and Harlots have grown wealthy by their mercenary embraces; the heathens have fancied Mercury the God and Patron of theft, Bacchus of drunkenness, Venus and (as some will have it) Flora of whoredom, conceiving such Gods guilty themselves of the same sins, and friends, favourers, yea protectors thereof in others.
§ 12. But to return to their worshipping of Idols. True it is,Difference betwixt the learned and simple heathens Idolatry. the most knowing and rationall amongst the heathens, adored not the very materiall Image, but in, under, through, and beyond the same worshipped the true God of heaven and earth. And in all ages some were found who flouted at such superstitions: amongst these the Poet brings in an Idol thus speaking.
Olim truncus eram ficulnus, inutile lignum,
Cum faber incertus scamnum facerétne, Deúmve;
Maluit esse Deum.
Time out of minde a fig-tree stock I grew,
An useless block, before the workman knew,
Benches, or Gods to make me, (smal the ods)
Resolv'd at last of me to make his Gods.
Semblable whereunto is the story of a Countrey-man in Spain, who coming to an Image enshrined, the extraction and first making whereof he could well remember, and not finding from the same that respectfull usage which he expected, (haply because he had not feed the Friers to their contentment, who accordingly do sell such frowns and smiles) You need not (quoth he) be so proud, for I have known you from a Plumtree. But although the wiser sort both of Pagans and Papists worshipped God under the Image, so onelyonly faulty in symbolicall Idolatry, and breach of the second Commandement, serving the true Deity in a false and forbidden manner, yet the ignorant people amongst them both, were directly guilty of dull downright Idolatry, breaking both first and second Commandement, adoring a false God with a false service. And as Iacob, though bound by his own vow to goe on toqGen. 28. 22. Bethel, yet either out of faintness or forgetfulness, set up his staffe short thereof at the City ofrGen. 33. 19. Shechem, where he bought a dwelling; so the devotion of ignorant people, though projecting perchance a longer journey to themselves to worship God in the Image, tired in their travell, and taking up a nearer lodging, terminated their worship in that visible object presented unto them. Thus Gods Spirit, though allowing liberty to the Potter of the same clay to make one vessell to honour and another to dishonour, sharply reproveth thesIsa. 44. 16, 16. Carpenter, who makes a fire for his warming, and a God for his worshipping of the self same wood.
§ 13. But grant Idols originally frequent amongst the Heathen, How heathen Idols were first brought in amongst the Iews.a Colony of them began to be planted amongst the Israelites, much by their mixture with the men, more by their matches with the women of those nations of Canaan; notwithstanding God flat prohibition to the contrary: His tDeut. 7. 3, 4.daughter shalt thou not take unto thy son, for they will turn away thy son from following me, that they may serve other Gods. Some will say, it was more probable the Iewish husband should turn his heathen wife to true Religion. For suppose her no fool (such unconvertible in auProv. 27. 22. Mortar) but one of a tolerable capacity, bearing unfeigned affection to her husband (obliged thereunto in gratitude for his marrying her, he might destroy) he having the double advantage of Authority and Verity on his side, it seems more likely that he should make impression on he beliefe, then receive infection from her. But here we must know, that he husband by breaking Gods command in his unlawfull match, forfeited the vigour and vertue of his arguments, intreaties, perswasions, and threatnings to work upon her. And as his sword justly wanted the edge of power, so his shield deservedly lost all strength of protection, being left liable and exposed to his wives solicitation, without any fence against her infection. Yea, grant at first his constancy in the truth as hard as stone, yet in continuance of time it might be hollowed with that, which Solomon calleth a continuallwPro. 19. 13. dropping; and restless importunity advantaged with bosome-opportunity, may atchieve a seeming impossibility.
§ 14. So much for the occasion of Polytheisme,How it is lawfull to describe heathen Idols. the originall of heathen Idols, and naturalizing such strange Gods amongst the Israelites. Come we now to the particular description of their Idols. Conceive we this no breach of Gods*Exod. 2…. 13. command, Make no mention of the name of other Gods, neither let them be heard out of thy mouth, understanding it, by way of praying to them, praising of them, pleading for them, swearing by them, but otherwise it is lawfull to mention them occasionally by way of discourse; yea commendable to name them as detesting their impiety, deploring mens ignorance, desiring mens information, the right knowledge of many Scripture-passages, depending on some insight into such superstitions. Where, before we begin, be it observed, that though very many the Idols mentioned in Scripture, yet our mistake may make them more then they were; if erroneously conceiving Quot nomina, tot numina, that every severall Idols name we meet with, was a different and distinct Deity by them adored. O no! As our one and onelyonly God is known to us by severall names, Iah, Iehovah, El, Elohim, Adonai &c. so in apish imitation thereof, some one heathen God took a principall pride, to have severall names imposd upon him, and pleased himself much in foreign, in multitude of titles.
§ 15. In setting forth these heathen Gods,Alphabeticall method in ranking them. it matters not what method we use, and perchance none at all is most naturall for our subject. Molten Images areyIsa. 41. 29. confusion, saith the Prophet; and therefore, a rude heap fitter, …hen an orderly pile, for their description. However, not for their honour but one ease, we will rank such Idols as we finde in Scripture worshipped by Iews, or Judaizing people, Alphabetically; as followeth.
Adramelech.
§ 16. That is, a Magnificent King. Surely, seeing such men as made, named also these Idols, they had been highly to balme, if not fitting them with illustrious titles. This was not adored by the Iews, but such Samaritans as from Sephervaim, came to people the Countrey whence the ten Tribes were carried captive. His image may probably be conceived, a Crowned King sitting on a Throne, and the manner of his worship is expressed in Holyz2 Kin. 17. 31. writ, that they burnt their children in fire unto him. Not that they burnt them to ashes, as they did to Moloch, (whose service was Hell, whilest this of Adramelech was Purgatory) but, by way of lustration, expiation, consecration, and Mock-baptisme by fire, their Chemerim, or Priests led the unwilling children, and passed them through the fire on both sides, where their painfull scorching was rewarded, with the peoples acclamation, and their parents opinion of merit therein.
Anamalech.
§ 17. As someaGer Voss. de Orig. Idolat. lib. 2. cap. 5. deduce it from the Arabian word foreign Ani, Rich, in effect a rich King, or (if you will) Prince Mammon. If so, he hath many adorers this day, bybCol. 3. 5. covetousness which is Idolatry. Others deriving it from an Hebrew root foreign an answering God, which shows him more civill, friendly, and familiar then others of his rank, taking more state upon them in their sullen silene No doubt, the Devils answers here were no plainer, then his riddling Oracles elsewhere, which like changeable Taffata (wherein the woofe and warpe are of different colours) seems of severall hues, as the looker on takes his station: so his doubling answers appeared such to every ones apprehension, as they stood affected in their desires. Anamalech had the same superstitious worshipc2 King. 17. 31. with the former, and was worshipped by the Sephervaite Samaritans.
Apis, or Serapis.
§ 18. Was a true living black bull, with a white list, or streak along the back, a white mark in fashion of an half Moon on his right shoulder; onelyonly two hairs growing on his tail (why just so many, and no moe, the Devill knows with a fair square blaze in his forehead, and a great bunch called Cantharus under his tongue. What art their Priests did use, to keep up the breed, and preserve succession of cattell with such foreign, or privy marks, I list not to enquire. It was adored by the Egyptians, (though not mentioned by name in Scripture) and hence it was, that they fed by themselves, counting it andGen. 43. 32. abomination to eate with the Hebrews. For, oh! how would their hunger have been turned into fury, if tasting of an Israelitish dish, they should chance to meet therein with parcell of that God whom they worshipped? This also was the cause, why Moses requested three days journy into the wilderness to sacrifice, refusing to doe it in the land of Egypt, alledging fear to be stoned, if before their eyes they should offer the abominationeExod. 8. 26. of the Egyptians, namely, if he should offer a bull or cow, how mad would the other have been, at such an indignity, and affront to their Deity.
§ 19. Be…ides this naturall and living Bull, kept in one place, they also worshipped foreign a golden, or gilded oxe, the Image or portraiture of the former. Some conceive this Apis to have been the symbol, and emblem of Ioseph the Patriarch, so called from foreign Ab, a father, seeing he is said to be made by GodfGen. 45. 8. a Father to Pharaoh, that is, preserver of him and his Countrey. And therefore the Egyptians in after ages, gratified his memory with statues of an Oxe, a creature so usefull in plowing, sowing, bringing home, and treading out of corn, to perpetuate that gift of grain he had conferred upon them. They strengthen their conjecture, because Serapis (whichgG. Voss. de Idol. li…. 1. c. 29. one will have to be nothing else but Apis with addition of foreign Sar, that is, a Prince, whence perchance our English Sir) was pictured withhRuffinus Hist. Eccles. lib. 2. ca. 22 & Suidas in foreign. a bushell over his head, and Ioseph (we know) was corn-meater generall in Egypt. Though others on good ground conceive, Oxe-worship in Egypt of far greater antiquity.
§ 20. However, henceiExod. 32. 4. Aaron, and hence afterwards Ieroboam (who flying from Solomon, lived some years with Shishak King ofk1 Kin. 11. 40. Egypt) had the pattern of their Calves, which they made for the children of Israel to worship. If any object, the Egyptians Idols were Bulls, or Oxen, the Israelites but Calves; the difference is not considerable. For (besides the objectour never lookt into the mouths of the latter to know their age) gradus non variat speciem, a less character is not another letter. Yea Herodotus calls Apis himself foreign a Calfe, and Vitulus is of as large acception among the Latines. Such an old calfe thelVirg…l.…log. 3. Poet describes,
—Ego hanc vitulam (ne fortè recuses,
Bis venit ad mulctram, binos alit ubere foetus)
Depno—
My Calfe I lay (left you mislike't, both tides
She comes to th'pale, and suckles twain besides.)
But to put all out of doubt, what in Exodus is termed a Calfe, the *Psal. 106. 20.Psalmist calleth an Oxe. Some will have Aaron to have branded on his Calfe the privy tokens of Apis, because it is said, after he had made it a molten calfe that hemExod. 32. 4. fashioned it with a graving toole, this is, say some, imprinted it with the foresaid characters in the face, back, and shoulder thereof; but this we leave as uncertain.
Ashima.
§ 21. All that we know of him, is, that he was the God of the men of Hamath n2 King. 17. 30., which were brought into Samaria. The Rabbins say, he was presented as an Hee-goate. Like enough, Satan much delighted in that shape, where his staring, frizeled, shaggy hair was fit to affright folk. Indeed, both Devils and Goats are said to goe out in a stinke, and so fare they well.
Ashtoreth, in the Septuagint Astarte.
§ 22. Her Hebrew name signifieth flocks, either because worshipped in the form of a Sheep, as the Iews will have it, or because (as Scaliger) whole flocks were sacrificed to her. What if because supposed protector and preserver of flocks in those eastern Countreys, as in the west,
—Pan curat oves, oviúmque magistros.
Pan he doth keep, both Shepheard and Sheep.
Ashtaroth, saith the Scripture, was the Goddess of the Sidonians o1 Kin. 11. 13.. Tully saith the same, pDe na…. Deo. … lib. 3.Venus Syria Tyróque concepta quae Astarte vocatur. But, though the Sidonians did originally invent, they did not totally ingross her to themselves, the Philistines having a share in her service, who hung up Sauls Armor in theq1 Sam. 31. 10. House of Ashtaroth, as acknowledging their victory atchieved by her assistance. In the vacancyrJudg. 2. 13. & 10. 6. of the Judges, the worshipping of Ashtaroth was first brought into Israel; which afterwards, by the advise ofs1 Sam. 7. 3, 4. Samuel, was solemnly banished out of the land, untilll Solomon in his old age, befooled by his wives,t1 King. 11. 5. 33. introduced it again. Her image was the statute of a woman, having on her own head the HeaduM. Selden de Diis Syris ex Philone Byblio. of a Bull, where the hornes erected resembled the Crescent Moon, and his curled hair (falling down on her forehead) betokened (forsooth) the fiery beams therof. This Goddess was very tender of her self, and carefull not to catch cold; for, besides the Grove over her image, she had also Curtains over her Grove, w2 King. 23. 7.which the women weaved for that purpose, till Iosiah took order to destroy them.
Baal.
§ 23. That is, a Lord, being the name generall for most Idols. Hereat haply the Apostlex1 Cor. 8. 5. reflected, when acknowledging (according to common language) there be Gods many, and Lords many. But, we take this wherof we treat, to be Chiefe of the Baals, the most ancient, and eminent of his name. A great Lord no doubt, who could qualifie foury1 King. 18. 19. hundred and fifty Prophets for his Chaplains. He was served withz1 Kin. 19. 18. bowing of the knee, and his Priests, in a religious frenzie,a1 Kin. 18. 28. used to cut themselves with knives and lancers, till the bloud gushed out upon them. Oh… how doe some go down hill with difficulty, and take pains to the place of eternal Pain? In the interim betwixt thebJudg. 2. 13. Judges, Baalisme was first brought into Israel, which in the days of Samuel wasc1 Sam. 7 4. publickly abandoned by the people. Afterwards the worship of Baal ebbed and flowed variously, as followeth:
In Israel.
1d1 Kin. 16. 31. Iezebel daughter to Eth-baal King of the Zidonians wife to Ahab, brought in Baal (as part of her portion) into Samaria.
2 Eliah gave his worship a mortall wound, when killing four hundred and fifty of his Prophets at mount Carmel.
3. Iezebel before Ahabs death, recruited the number of Baals Prophets, to aboutg1 King. 22. 6. four hundred, and set up his service again.
4 Ichoram her son (best of all the bad Kings) put away the imagei2 King. 3. 2. of Baal, which Ahab had made.
5 Iehu so totally and finally routed Baal, and his Priests, that they never after rallied up their forces in Israeal.
In Iudah.
1 Athaliath Iezebels daughter, publickly planted the service of Baal in Ierusalem, and bestowed e2 Chi. 24. 7.on him, all the dedicate things of the House of the Lord.
2 Iehoiada rooted it out, when he slew Mattan f2 Kin. 11. 18.Baals Priest, before the Alter.
3 Ahaz set up bank-rupt Baal, with a new stock, and made moltenh2 Chr. 28. 2. images for his service.
4 Hezekiah is presumed to have destroyed Baal, amongst the rest of the images, which he brake in pieces.
5 Manasseh reared upk2 King. 21. 3. Altars for Baal, and made a grove for him in imitation of Ahab.
6 Iosiah made anl2 King. 23. 5. utter abolition of Baal out of the land.
Then was fully acomplished, what God by hismHosea 2. 17. Prophet had foretold, I will take away the names of Baalim out of her mouth, and they shall no more be remembred by their name.
§ 24. Some will aske, that seeing Baal is made a Man by Eliah, He is a God n1 King. 18. 27.pursuing his enemies (which is no womans work) how comes Saint Paul to make him female Rom. 11. 4. foreign, where the feminine article speaks him, or her rather, of the weaker sex? It is answered, foreign the Image, or something equivalent, is understood. If this satisfie not, even, Let, Baal plead for himself, and make his own vindication for the monstrosity of an Hermaphrodite.
Baal-Berith, and Baal-meon.
§ 25. I take these to be the same with Baal, onelyonly distinguished by the place wherein they were worshipped. Thus the Lady of Lauretta Hall, and Walsingham, are not severall persons, but the same adored in sundry Shrines. Baal-Berith (perchance because first worshipped in Berithus a City in Phoenicia) had a Temple in, or near Shechem, whence Abimelech took seventy pieces of silver to raise hisoJudg. 9. 4. Army. Baal-meon was placed in the Tribe of Reuben.
Baal-peor.
§ 26. Taking his name from foreign to lay open, Deus apertionis, an Idol which shewed all that Adam covered with fig-leaves. ThepHieron. lib. 2. in Hose. ca. 9 & lib. 1. contra Iovinianum Isidorus de Origin. lib. 8. c. 11. Fathers make him to be the beastly God Priapus. No wonder then if grave Cato went off from the stage, at the Plays presented to the honour of the God Bacchus, accounting such scurrility inconsistent with his severity, seeing none could contentedly behold the image of Baal-peor (the Idol of Moab and Midian) but first must sacrifice all his modesty unto it. And we may be well assured, where the Idol was naked, the Idolaters were not covered, so that both sexes assumed much licentiousness in their feasts, and merry meetings, as appears by the impudencyqNumb. 25. 6. of Cozbi and Zimri.
§ 27. One thing I much admire at, in the worship of Baal-peor, that such as adored him (as the Psalmist observeth) did eat the sacrifices rPsal. 106. 28.of the dead. Me thinkes, each morsell they put into their mouths, should mar their mirth, and the very mention of the Dead, make them all amort. Their warm and wanton embraces of living bodies, ill agreed with their offerings Diis manibius, to gashly Ghosts. This inclines me to that learnedsVollu… de Idolat. mans opinion that by sacrifices to the dead are intended no Inferiae, or obsequies to the departed, but onelyonly meer offerings to the Idol, a liveless, dull, dead, and inanimate thing; in opposition whereunto, God so tAbove thirty times. See the Concordance.often in Scripture is styled the living Lord.
Bel.
§ 28. The same (say some) with Baal, onelyonly he was a Phenician, this auIsa. 46. 1. Babylonish Deity. This Bel was the grand confounder of so many barnes, flocks, and vineyards, spending daily twelvewHist. Bel. v. 3. measures of fine flowre, forty sheep, and six great pots of wine. Surely he deserved to forfeit his large fare, by the Apostlesx2 Thes. 3. 10. rule, He that will not work, let him not eat, finding no activity in this Idol, proportionable to his voracious appetite. Indeed his Priests, and their famiy are said to make riddance of all those victuals; and although the whole story may be challenged to be Apocrypha, yet so much thereof as relateth to Bels devouring belly (so beleeved by a vulgar errour) seems framed in some analogy to Canonicall truth; witness the threatning of God in theyIer. 51. 44. Prophet. And I will punish Bel in Bablyon, and I will bring forth out of his mouth, that which he hath swallowed up.
Baal-Zebub.
§ 29. That is, the Lord of flies; but, whether so called, from bringing or banishing of flies; from causing, or chasing them away, is not decided. Indeed the Iews account it one of their constant miracles in their Temple,Mat. 24. 28. that whereas naturally (as where the carcase is, thither will the Eagles resort: so) flies swarme where sacrifices are slain, yet not any of such troublesome insects infected their Altar, whilest plenty thereof about the sacrifices of Baal-zebub. Of this Idol formerly ina§ 29. Dan, here I onelyonly enter my dissent from their opinion, who conceive Baal-zebub a nickname given in derision to the God of Ekron. Surely sick men speake seriously, and Ahaziah his fall had not so far crazed his intellectuals (calling him Baal-zebub in his Commission to his messengers) as to send a mock by their mouth to that God from whom he begged a boon,b2 King. 1. 2. and hoped to have a favorable answer. At which time those messengers were remanded by Elijah, and soon after the two Captains with their fifties sent to attach him burnt with fire from heaven, whilest the third saved himself withc2 King. 1. 13. submissive language; a Petition working more then a Mandamus on the spirit of the Prophet. Bel-zebub, or God of flies, passeth in the Testament for thedMat. 12. 24. Prince of Devils. Indeed, as flies have their felicity in inflaming of raw sores: so the Devill delights in heightning each pimple into a scab; scab, into a boyle, boyle, into an ulcer; ulcer, into a fistula; endevouring to improve our smallest sins by his temptations into unpardonableness, if Gods mercy prevent not his malice.
Chemosh.
§ 30. Notoriously known to be the abomination ofe1 King. 11. 33 & 2 Kin. 23. 13. & I…r. 48. 13. Moab; yet so that this Idol was held in Coparcenary betwixt them, and the Ammonites; witness Iephthah his question to the King of Ammon, demanding restitution of the land of Gilead from the Israelites, fIudg. 11. 24.Wilt not thou possess that which Chemosh thy God giveth thee to possess? Thus as Moab and Ammon once parted the incestuous extraction from the samegGen. 19. 37, 38 Grandfather: so now they met again at the Idolatrous adoration of the same God. We finde nothing in Scripture of the fashion, or worship of Chemosh, onelyonly we read in hIn ….Benjamin an ancient learned Iew, that at Gebal in a Temple was found the Idol of the children of Ammon (certainly either Chemosh, or Moloch) being an image of stone gilded over, sitting on a throne, betwixt two female images also sitting, having an Altar before him whereon incense was offered, as we in our draught have designed it accordingly.
Dagon.
§ 31. Neither good flesh nor fish, but a mixture of both, bearing fish in his name, and flesh in his head, andi1 Sam. 5. 4. hands. Indeed the heathens observe the Syrians generally to have adored fish: Piscen Syri venerantu…, kDe Natura D…orum. 3.saith Tully. Yet dare I not impute Gods not apointing any fish to be sacrificed unto him, to his detestation thereof on the foresaid account; but rather, either because being ferae naturae they could not be constantly gotten for the continuall sacrifice; or because it was hard to bring fish alive to Ierusalem many miles by land, it being essentiall to the sacrifice to be presented quick at the Altar when offered thereupon. But of Dagon formerly in *§ 32.Dan.
The Ephod▪
§ 32. This by the primitive institution thereof, is sufficiently known for a PriestslExo. 28. 6. &c. vestment. Indeed, once we finde David, when dancing before the Arke, wearingm2 Sam. 6. 14. an Ephod, but in what capacity let others dispute: surely not with any …crilegious invading of the Priest-like office. Perchance, (as formerly our English Kings at their Coronation wore a Dalmatica with sleeves, a Sacerdotall garment: so) David, as custos utriusque tabulae, and being by his place to provide that the Priests should perform their office, habited himself (especially on that occasion) in some generall conformity to their function. But leaving this to others, as God by A…rons chiefen1 Sam. 13. 7. Ephod informed such as inquired of him, so Satan (Gods Ape in his Temples, Priests, Prophets, Altars, Sacrifices, Oracles, and Ephods) counterfeited in his mock-Ephods, to resolve such as asked counsell thereat. Thus the Danites before their expedition against Laish, consulted the oJudg. 18. 5. 14Ephod which Micah had in his house, concerning their success. Gideon also made an Ephod of the spoiles of the Midianites, which we charitably beleeve might be (when first made) a Virgin (as innocently intended by him, onelyonly for a civill memoriall) but in fine proved an Harlot, when all Israel went a pJudg. 8. 27.whoring after it. So that such an Ephold may pass under the notion of a Iewish Idol.
Milcom.
§ 33. That is, their King. If any object, that the points therein answer not exactly to that sense; know their Gods were too great to be ranked under Grammar Rules: (Iupiter we know irregularly declined both in Latine and Greek) and some grammaticall Anomaly is conceived to conduce the more to their magnificence. It was the God of theq1 King. 11. 33. & 2 Kin. 23. 13. Ammonites, and was the same with Moloch, as may appear, because whatrAmos 5. 26. Amos calleth foreign, Saint Luke sAct. 7. 43.rendereth Moloch▪ according to the judicious observation of the most learnedtS Hiero…e li. 2. in Amos. Father, concerning Apostles, and Apostolicall me…, citing places out of the old Testament, Illos non verba considerare, sed sensum, nec eadem sermonum calca…e vestigia, dummodo à sentent…is non recedant.
Moloch.
§ 34. A monstrous Idol. Nothing came amiss to him, having Stowage enough to receive whatever was offered unto him. It was an hollow image of brass, having seven repositories therein; one for Meal, a second for Turtles, a third for a Sheep, a fourth for a Ram, the fifth for a Calfe, (like to which was the head thereof) the sixth for an Oxe, theuPaulus F…gius in Chaldaeam paraphrasi… Levi…ici. seventh for a Child, which it first embraced in its armes, and then (Hags hugs kill with kindness) seared to death, having fire made under the concavity thereof. This murder of children was acted near Ierusalem, in a place remarkable for its double name,
1 The valley of the sons of w2 Chr. 28. 3.Hinnom. So called from the skreeking of children (foreign Nahem is to roar out) when sacrificed there.
2x2 King. 23. 10. Tophet. From foreign Toph aySee suprà, in the Description of Ierusalem pag. 349. § 6. drum, loud musick being used to intercept the childrens crying from their parents hearing it. But, had not such parents ears as well is their hearts, as on their heads, to sympathize with the suffering of their own flesh and bloud? And seeing these Tragedies were acted in their presence, why had not such parents, (as musick to keep the sound from their eares, so) maskes to hide the same from their sight? But, what shall we say? They may be ranked amongst those of whom the Apostle speaks, Whom z2 Cor.44.the God of this world hath blinded. Superstition depriving men both of Grace and Nature together.
Nergal.
§ 35. He was adored by thea2 Kin. 17. 30. Cuthites, by whom we understand such who (before their transplanting into Samaria) dwelled at or nigh Cuth, a river in Persia. His name may be deduced from foreign *Properly a Candle in Hebrew.Ner, light or fire, and foreign gal, rolled or wreathed: the raies of the one, and flakes of the other appearing waved or curled to the beholder. Hence we conceive this Nergal of the Cuthites to be a constant fire which they adored as the symbole of the Sun, notoriously known to be the grand Deity of the Persians. As indeed fire is the the terrestriall Sun, Whence the Stars of our torches and tapers borrow their light. Yea, such the purity, clarity, and activity thereof, that though it be not to be called a God, God is pleased to call himself a bHeb. 12. 29.consuming fire.
Nisroch.
§ 36. A God of the Assyrians, in whose Temple Sennacherib was a worshipping, whenc2 King. 19. 37. slain therein by Adramelech, and Sharezer his sons. This was he who so lately boasted, Where is the King of Hamath, of Arphad, of Sepharvaim, dIbid. ver. 13.of Henah and Ivah? Let now one more be added to that Catalogue, And where is Sennacherib the proud King of Assyria? Many were gainers by his death; God got the honour of the action, Isaiah the performance of his prophecy, Hezekiah riddance from his worst enemy, Esarhaddon his son and successour got the kingdome of Assyria, and his two sons who slew him,eIbid. ver. 37. got exile into the land of Armenia, too fair a reward for so foul a Patricide. Now though we finde not this Nisroch by name to be worshipped by the Iews, yet because thefEz…k. 23. 5. Prophets complaint is generall, that they doted on the Assyrians their neighbours, we may conclude them guilty of spirituall whoredome with Nisroch as a principall Idol of that Countrey.
Nibhaz.
§ 37. This and Tarkah were the Idols of theg2 Kin. 17. 21. Avites, of whom nothing save their names extant in Scripture, (though the Rabbies fancy the one like a Dog, the other an Asse) and it is a good hearing that we hear no more of them. Some heathen accounted those men happiest that were never born, and those next that died the soonest: so we esteem those Idols least bad which never appeared, and next them such as are most obscure, the manner of whose mischievous worship have left the least impressions to posterity.
Queen of Heaven.
§ 38. God himself most justly is styled The King of heaven byhDan. 4. 37. Nebucchadnezza…; but by Queen of heaven in theiJer. 7. 18. & 44 …. Prophet, (superstitiously worshipped by the Iews) we understand the Moon made to rule the night. Let her be deposed from her Regency, if willingly accepting of this usurped title, and their unlawfull offerings: but seeing mans importunity forced them upon her against consent, the Moon is as free from idolatry, as the Virgin Mary from superstition, on whom Regina Coeli is obtruded by the Roman Missals. The Cakes offered unto her must needs be most compleate, seeing each one in the family had a finger in the making thereof. ThekIbid…m. Children gather the wood, and the Fathers kindle the fire, and the women …knead the dough to make cakes for the Queen of heaven. Their servants being conceived too mean to be used in so high an employment.
Remphan, or Rephan.
§ 39. OnelyOnly mentioned by Saint Steven in his purgation of himself, and that with such difference from the text in the old Testament, that learned men have much adoe to reconcile it.
AMO… 5. 26.
But yee have born the Tabernacle of your Moloch, and Chiun, your Images, the Stars of your God which yee made to your selves.
ACTS 7. 43.
Yea, yee took up the Tabernacle of Moloch, and the Star of your God Remphan, figures which yee made, to worship them.
The main difficulty is this: how comes Chiun in the Hebrew to be rendered Remphan in the Greek? not the same letter (save the last) being found in the one as in the other. The best solution we meet with is as followeth:
1 By Chium (as Aben-ezra will have it) the Planet Saturn is meant. Plautus in his Penulus calls the same C…un, as a learnedlSam. P…tit. Miscel. …i. 2. c. 2. Critick hath observed, and the Egyptian Anubis called Cyon in Greek,mPlutar. in … …ide Plutarch conceives to be the same with Saturne.
2 Rephan in the Coptick language, a tongue extant at this day (partly consisting of Greek, and partly of old Egyptian) is used for Saturn, as annKircher. Prod. pag. 147. c. 5. Author well skilled in that tongue hath informed us.
3. The Septuagint we know was written in the land of Egypt, at the instance of P…olemaeus Philadelphus, where the Translatours using Rephan the noted name for Saturn in stead of Chiun, altered the word and retained the sense, a liberty lawfully assumed by the most faithfull interpreters.
4. Probably Saint Steven spake to the Iews in their own language, but Saint L…ke writing in Greek, alledgeth his words according to the Septuagint translation.
This I conceive to be most satisfactory amongst multiplicity of answers by severall Authors applyed to the place.
Rimmon.
§ 40. An Idol of Syria whose principall Temple was ino2 King. 5. 18. Damascus. The name signifieth a Pomegranate, pNi. ….as one will have it; who thereupon concludes it to be Venus, because Apples were dedicated unto her, and her image commonly made with such fruit, as a frolick, in h…r hand. More probable it is, that this God got his name from foreign Rum, that is, high, or exalted, used so frequently in Scripture of the true God, and of them abused to their Idol.
S…ccoth-Benoth.
§ 41. This was made by theq2 Kin. 17. 30. men of Babylon. The Rabbines (according to their assumed liberty, to fancy any thing without reason rendered thereof) conceive this Idol, A Hen and her Chickens. We stick to the originall notation of the word, The tents of the daughters, conceiving thereby meant some Temple-like Tents, by them made and erected in the honour of Mylitta or Venus Urania rHerode. li. 1. & Strabe. li. 16., known for an eminent Deity in Babylon: unto which tents their daughters were sent, there to doe their devotions. How honest they went in we know not, it is suspicious they came out none of the chastest, the bargain of their uncleanness being driven, though not performed in that place. ThatfSuidas foreign. foreign Binos, Venos Venus, is deduced from Benoth in Succoth-Benoth, is learnedly observed for probable bytSyntag. 2. 6. 7. pag. 313. Mr. Selden in his excellent book de Diis Syris. From whom I have, with theua King. 6. 5. children of the Prophets, not onelyonly borrowed an Axe, but most of the tools and timber, wherewith the structure of this our Iewish Pantheon is erected.
Teraphim.
§ 42. A word plurall in the sound and termination (like Penates in the Latine) yet single in the sense thereof. Three sorts of Teraphims appear in Scripture, in the originall;
1 Common, onelyonly an ordinary carved image, such asw1 Sam, 19. 13. Mic…ol is said to have laid in her bed, making a mock-David, or counterfeiting her sick husband therewith.
2 Religious, in which sense the Prophet threatneth, that Israel shouldxHose. 3. 4. remain many days without King, Prince, Sacrifice, Image, Ephod and Teraph…, that is, a Prophet to instruct them in future occurrence.
3 Superstitious; such asyJudg. 17. 5. & 18. 17. Micah made, which foretold the Dan…tes of their future good success.
This we conceive some Image acted and informed by the Devill, according to his serpentine knowledge shrewdly guessing at all contingences.
Thamuz.
§ 43. That is, Adonis, as Saint Hierom… conceives, whom most Latines doe follow. Adonis is known by all for a Phenicia… Deity, so called from …, Adone, A Lord in Hebrew. And the Poets are almost hoarse with singin the sad El…gies, how Venus bemoaned Adonis killed by a Boar. In mythologie this is true, when wan…on women bemoan their beautifull youth, slaughtered with old age, leaving the print and mark of his teeth and tuskes in the wrinkles furrowed in their faces. But seeing Adonis is generally conceived to be the Sun, Venus her mourning at his death, rather represents the generall griefe of northern men, when the Sun in Iune (called Tham…z by the Iews and their neighbours) takes his leave of them in the tropick of Cancer, and retreateth southward, making shorter days by d…gre…s. This Phenician superstition infected the Iews; z…zek. 8. 14.Then he brought me to the doo… of the gate of the Lords house, which was towards the north, and behold there sat women weeping for Tammuz: And why the gate towards the north? Because the body of the Sun never appearing in that quarter of the heaven, it was the fittest place to bemoan the absence thereof. Had not those womens tears been better expended on the death of Iosiah, according to thata2 Chr. 35. 25. ordinance in Israel? But we may be well assured, such eyes as wept for Tammuz, were dry for Iosiah.
Conclusion.
§ 44. Many other obscure Deities were adored by the Iews, which we purposely omit. For never was Rebecca morebGen. 27. 46. weary of conversing with the daughters of Heth, then we of describing these heathen Gods. Enough therefore ofc… Cor. 8. 4. nothing, for so all Idols are termed by the Apostle. The rather because that as the Psalmist observeth,dPsal. 104. 20. In the night all the beasts of the forest creep forth, the Sun ariseth, they gather themselves together, and lay themselves down in their dens: so when the Sun of the Gospell displayed his light, all these herds of heathen Gods hasted to their homes, their lurking in eternall obscurity. Then was theeIsa. 2. 20. Prophets prediction accomplished, that all Idols should be cast to the Moles and to the Bats. Excellent company, it is pity to part them: let the blind converse with the blind, it being true of these that they have eyes and see not.
§ 45. Yet to give the Iews their due, in the days of our Saviour they were so free from Idolatry, that the very name thereof, or the word Idol, is not to be found in the four Evangelists. For having smarted seventy years in Babylon, and sensible that their Idolatry principally caused their captivity, after their return that sin was de…ested by them, and shunning open profaneness, they reeled into spirituall pride, hypocrisie, superstitious observing the Sabbath, equalling Traditions with Scripture &c. sins chiefly reproved in the Sermons of our Saviour.
§ 46. As for Christians, their principles pres…rv… them from formall worshipping of Idols, though too often guilty of what may be termed, tralatitious Idolatry, when any thing (good and lawfull in its own nature) is loved, or honoured above, or even with God himself. Thus money may and must be loved and used, as the Centurion did hisfMat. 8. 9. servant, Doe this, and he doth it, fetch me meat from the shambles, and money fetcheth it, bring me clothes from the shop, and money bringeth them: But, when the man shall turn master, and money command him, Commit such a sin for my sake, and he obeyeth, such ba…egColos. 3. 5 Covetousness is by the Apostle termed Idolatry.
§ 47. Indeed Idolatry is a subtill sin; and seeing by nature we retain in our hearts the principles of all old Errors, it is to be feared that this sin finding its usuall way obstructed, will watch its own advantage, to vent it self by some other conveyances: Yea as Pride may grow out of humility; so Idolatry may sprout out of the detestation thereof; when men (like Iehu rooting out Baal▪ and erecting his own opinion ofhKin. 10. 16. merit therein) shall detest, damn, and destroy all images, and worship their own imaginations.
Finish Libri quarti.