The Court of the Gentiles, Discourse · Part 1 · Book 2 · Chapter 8

The Court of the Gentiles · Discourse · Part 1 · Book 2 · Chapter 8

p. 212CHAP. VIII. Of Pagan Natural Theologie, and its Traduction from Scripture Myſteries, and Stories.

The diſtribution of Theologie. Natural Theologie moſt ancicient, and traduced from Divine. Which is proved 1. from its End. 2. from its Object, 1. Supreme, which was the Sun. The ſundry appellations given to the Sun, as their ſupreme God. foreign from foreign El, God's name. The cauſes of mens idolizing the Sun, from Gen. 1.16. its Dominion, Compoſure, Motion, &c. Iob. 31.26,27. Deut. 4.2. The Sun idolized by the Iews. Demons the immediate object. Their Names, Original, foreign, Nature, Offices, conformable to the Iewiſh Meſſias. Of Columnes, Images, and other mediums of Natural worſhip. The Time when, and Places where Natural Theologie p. 213firſt took place. Chaldea the firſt ſeat thereof. Ur Gen. 11.28.31. So ſtiled from foreign or, the Sun, worſhipt there, under the Symbol of Fire, inſtituted by Nimrod. The Sun ſtiled Bel from foreign El; thence foreign. Eſa. 46.1. Nebo the Moon: the riſe of its Deitie. The Perſian Natural Theologie. Amanus the Sun, from foreign Lev. 26.30. Mithras the Sun. Horſes ſacrifized to the Sun, as 2 King. 23.11. The Natural Theologie of of the Magi, the ſame with that of the Zabii. The Egyptians Natural Theologie. The Sun ſtiled Orus, Oſiris, Mnevis, Eſa. 19.18. Apis. The Egyptian Demons. The Phenician Natural Theologie. The Sun called Baal, Beelſamen, Aglibelus, Moloch, Eleagabalus, Adon, &c. The Moon Aſtarte &c. The Phenician Baalim. The Grecian Natural Theologie. The firſt Grecian Gods Planetarie. The Sun named and worſhipped in Saturne, Jupiter, Dis, Dies pater, Jao, Apollo, and Bacchus. The Grecian Demons. The deſign of the New Platoniſts of Alexandria, to reforme their Natural Theologie. The Roman Natural Theologie. Janus the Sun &c.

§. 1. The diſtribution of Theologie into Fabulous, Natural and Civil.PAgan Theologie, as we formerly hinted, was anciently diſtributed into foreign, 1. Mythick; which ſprang from the Poets figments. 2. Phyſick; which reſulted from the Myſteries of Nature, and mans corrupt contemplations thereon. 3. Politik or civil; which owes its original to the Inſtitutes of Legiſlators, and the Idolatrous inclinations of the People. The firſt that gave this diſtinction, was Q. Mutius Scaevola, the ſon of Publius, whom Tullie cals the Pontifex. So Auguſt. de Civit. lib. 4. c. 37. It is related (ſaies he) that Scaevola, the moſt learned Prieſt, diſputed of the three kinds of Theologie; the firſt from the Poets; the ſecond from the Philoſophers; the third from the Princes of Cities. The firſt he ſaies was Nugatorie &c. Terentius Varro followed Scaevola herein, as Auguſt. de civit. Dei lib. 4. cap 4. There are three kinds of Theologie; the firſt is called Mythick or fabulous; uſed by p. 214the Poets: another Phyſick; which the Philoſophers uſed: a third Civil, in uſe amongſt the People. The Firſt is accommodated to the Theatre; the Second to the Univerſe; the third to the Citie. thus Varro. The Poetick was accounted by the more wiſe Heathens, Scaevola, Varro, &c. moſt fabulous and abſurd: the Civil was preferred before the Poetick; yet not approved by the forenamed Varro and Scoevola; becauſe 'twas mixt with many falſhoods and things unbeſeeming the Gods. The Phyſick Theologie was that which the wiſer Pagans, eſpecially the Philoſophers, approved and commended.

We have treated at large of the Poetick or fabulous Theologie, in the Seven foregoing Chapters; wherein we have explicated the foreign, or fabulous Genealogies of the Pagan Gods, with, more than meer conjectural, proofs of their Traduction from ſome Hebrew Names, Perſons, Attributes, or Offices. We ſhall now proceed to the Pagan foreign Natural Theologie, with endeavors to demonſtrate its origination from ſacred Oracles, or Operations.

§. 2. Natural Theologie moſt ancient; with its derivation from Divine Theologie demonſtrated.This Natural Theologie was of all moſt ancient: for the Poetick or fabulous Theologie, was but an Allegorick Expoſition of the Natural; as the New Platoniſts will have it. Hence they make Jupiter to be the Sun, or Aether; and Juno to be the Moon, or Earth, &c. As for the time when this Natural worſhip was firſt aſſumed, we ſhall not be peremptorie therein; but this, we no way doubt but to prove, that it was taken up in imitation of, and derivation from that Divine Worſhip, which was due to the true God, Creator of Heaven and Earth. This we ſhall endeavor to demonſtrate from the end, objects, authors, and chief Seats of this Natural Theologie.

1. From its End.1. The chief end, for which this Natural Theologie was at firſt inſtituted, ſeems evidently no other than this, namely, a vain deſigne or attempt to reduce lapſed mankind to that priſtine ſtate of happines, which it once enjoyed, by vertue of the firſt covenant, and ſtill retained ſome remote Phyſical capacitie p. 215of, and inclination unto. For, without all peradventure, theſe firſt Natural Theologiſts, could not but receive ſome imperfect notices, or broken Traditions, from their Anceſtor Noah, concerning Adams happy State in Innocence, his fall, and of the way of Redemption by a Savior; which comparing with thoſe foreign, common Notions, ingraven upon their Nature, made them ſomewhat emulous of regaining that loſt happines: in order whereto, they conceit this their Natural Theologie, to be the moſt proper expedient. And that this was the chief end thereof, will appear by what follows, concerning the Object of Natural Theologie.

§. 3. 2. From the Object of Natural worſhip, which is 1. Supreme referring; to ſome Planet, or the true God.2. As for the Object of this Natural Theologie, it was either ultimate and ſupreme, or intermediate and next. The ultimate and ſupreme Object was, for the moſt part, ſome Planetarie Deitie, firſt the Sun alone; then the Moon, and other Planets. Though I doubt not, but that the firſt Chaldean Philoſophers, as alſo the wiſer Grecians, Pythagoras, Socrates, Plato, &c. terminated their Natural worſhip, ultimately on the true, eternal, infinite God; though they let it paſſe through the hands of their Idol Demons, or falſe Mediators; of which hereafter.

The Semi Gods or Demons.2. The intermediate or next object of Natural Theologie or worſhip, was ſome Midling, made Gods; who had been originally ſome Heroes or Noble men; but after death, by I know not what Satanick foreign or Conſecration, were made (in imitation of the Hebrew Immanuel) foreign God men, or Men-Gods, and Mediators betwixt the ſupreme God and Men. Theſe Mediators were ſtiled, in the oriental parts foreign Baalim; & by the Grecians foreign Demons. We find this diſtinction excellently well explicated by Philo Byblius, who, in the Prologue of his work, (as Euſeb. l. 1.) ſaies, That the moſt ancient of the Nations, the Phenicians and Egyptians, had, beſides the Planetarie Deities, which he cals foreign Natural Gods, alſo foreign mortal or Men-Gods: namely the ſouls of their great Heroes, or Benefactors. For thus he ſpeaks foreign. p. 216The moſt ancient of the Barbarians, eſpecially the Phenicians and Egyptians, (from whom the reſt of men received this cuſtome) eſteemed as their ſupreme Gods, ſuch as found, out or adminiſtred things neceſſary to life, or in ſome regard afforded great benifit to Nations. But thoſe who were eſteemed as Benefactors and Authors of many good things, they worſhipped as Gods, i.e. as made Gods or Mediators &c.

§. 4. The Firſt, Supreme natural God was the Sun: the original of his Deification. Gen. 1.16. Gods delegated Dominion to the Sun communicated by tradition.Gen 1:16I ſhall begin with the ſupreme natural God or Gods; and endeavor to demonſtrate his, or their Traduction from the True God Jehovah, his Names, Attributes, Operations, or Oracles. The firſt great Natural God, the Idolatrous ſons of Noah began to Idolize, was the Sun. So Philo Byblius out of Sanchoniathon, tels, that the Phenicians made the Sun their chief God: foreign. This they count the only Lord of Heaven, calling him Beelſamen, who with the Phenicians, is Lord of Heaven i.e. Hebr. foreign. The Aſſyrians ſtiled him foreign bel, and the Grecians foreign from foreign El, Gods Name. Thus Sandford de Deſcenſu Chriſti l. 1. §. 7. where he ſpeaks in theſe words, thus Engliſhed: In the firſt place, ſaies he, foreign El, Gods name offers it ſelf, alſo Elohim, and Elohe; which differ ſo little, that foreign Helios ſeems to occupie all three. For whence, I pray you, came Helios? the moſt learned confeſſe, that it is not of Greek origination. Some affirme that it is of Punick, others, that it is of Aſsyrian Origine: both of which proves what we intend. For both Herodotus, when he underſtands the Hebrews, cals them Phenicians; whoſe Tongue the Punicks [Paeni ipſi quaſi Phoeni, corrupto nomine appellati] ſo called from the Phenicians, uſed: as alſo Tacitus affirmes, that the Aſſyrians gave origine to the Hebrews, and poſſeſſed their Countrey. Therefore they that make Helios an Aſſyrian or Phenician name, confeſſe p. 217alſo that it is Hebrew: which alſo the Interpreter of Virgil (Servius Aen. 1.646.) demonſtrates from this argument; becauſe Helios is drawn from that Language wherein Hel, Hebr. foreign, ſignifies God. Now none can be ignorant, that in the ſacred Scriptures Hael [Hebr. foreign] is uſed for God, which the Greeks of old ſounded Hel [Gr. foreign] as its confeſt by our Divines (Theodor. contra Her. l. 5. c. de Spiritu. S. & Nicet. Orthod. lib. 2. c. 29.) — Which things ſtanding thus; the Ancients (Macrob. Saturn. &c.) did, though darkly define, or limit the univerſal multitude of the Gods by the Sun alone: and we leſſe wonder at it, that this God (the Sun) ſhould traduce his name from the Prophetick Writings; ſeeing hence alſo he ſeems to be furniſht with his Chariot and four horſes. For, that the Grecians detorted Elias's fiery Chariot to make up this Fable, of the Sun's Chariot, is affirmed by Chryſoſtomus Serm. de Helia.

The original ground and ſpring of Idolizing the Sun ſeems this. Firſt, God, Gen. 1.16. beſtows a delegated Dominion on the Sun, making it the Lord of the day: ſo Pſal. 19.1,2,3, &c. And without doubt this delegated Dominion was, by Sacred oral Tradition, handed down, throughout all Ages of the Church, by the Holy Seed, until it was committed to the Holy Scripture by Moſes. From this Sacred Tradition, lodged in the boſome of the Church, we may ſafely grant, the Apoſtate, ſons of Noah, Cham, &c. received ſome notices & diſcoveries of this Delegated Soveraigntie committed to the Sun; whence they, forgetting their Creator, place the Sun, his creature, in his room; and ſo make it their Natural God, and abſolute Lord; calling it Baal, Beelſamen, Moloch, &c. titles which import a Soveraigntie and Dominion, as Gen. 1.16.

2. The glorious ſtructure and regular motion of the Sun cauſed it to be adored.2. To this we may adde, as another cauſe of the Suns being Deified, its admirable compoſure, and motion; whereby the hearts of theſe Idolatrous Sons of Noah were raviſhed, firſt into Admiration, and thence into Adoration of this ſo glorious a creature. Indeed theſe Admirable perfections of the Sun, afford excellent p. 218matter of Admiration and Contemplation to a gracious heart, that can contemplate and admire the infinite perfections of his Creator, in this glorious creature, as Pſal. 19.1,2. But an heart Idolatrically inclin'd, ſoon looſeth the ſenſe of its Maker, in ſuch Illuſtrious and beautiful objects of ſenſe. Hence Plato, in his Cratylus, draws the origination of the name foreign God, from foreign to run: becauſe the courſe of the Sun (their ſupreme God) was of all moſt rapid and ſwift, as Pſal. 19.5. Plato's own words we ſhall hereafter mention. It may ſuffice at preſent to hint, that the ſwift and orderly motion of the Sun, and other Planets, gave the firſt occaſion of their being ſo much admired and adored as Gods. This Lactantius lib. 2. cap. 24. gives as the original cauſe of the Egyptian Idolatrie. Seeing (ſaies he) in Egypt they could hardly contain themſelves within doors, by reaſon of the delicious conſtitution of their countrey, they ſpent whole nights in contemplating thoſe Celeſtial Bodies, moving in ſuch a conſtant regular manner; whence they inſenſibly fell into this perſuaſion, that the Stars were Gods, and Conſervators of the Univerſe, which therefore they worſhipped with various Rites and Ceremonies &c. 3. The Suns influence, another cauſe of its being Idolized.3. Another cauſe of the Suns being deifyed, was thoſe ſenſible influences, and effects, which flowed from him. Man naturally is apt to aſcribe a Divinitie to what affords him relief and ſuccor; eſpecially if it be an univerſal Cauſe of Good. Now the Sun having ſuch a prolifick and powerful influence on all ſublunaries, and ſenſibles; no wonder if the corrupt imaginations of mans fooliſh heart, attribute a Deitie unto him, Rom. 1.18,21.Rom 1:18Rom 1:21as Rom. 1.18,21. This was that which inveagled the Idolatrick Iſraelites into a ſuperſtitious Adoration of theſe Planetarie Deities, Jer. 44.17.18.Jer 44:17Jer 44:18Jerem. 44.17,18. for then had we plenty, &c. Therefore God checks them for theſe Vanities, Jer. 14.22.Jer 14:22Jer. 14.22. and Paul, Act. 14.17. plainly indicates, that the Gentiles, from a vain expectation of Succor from theſe Celeſtial bodies, were inticed into an Adoration of them. Judicial Aſtrologie.And Judicial Aſtrologie, which began to flouriſh amongſt the Chaldeans and p. 219Egyptians, even in the beginning of Idolatrie, afforded a more powerful influence to this Idolatrick deifying of the Sun. For theſe Judicial Aſtrologers aſcribed, almoſt all manner of influences and effects, both Natural, Moral, and Divine, to theſe Celeſtial bodies; and then, no wonder, if they paſſe for Gods. For if we grant the Hypotheſis, which Judicial Aſtrologers have to this very day contended for; That theſe Celeſtial Conſtellations and bodies have an univerſal influence, not only on Natural bodies, but alſo on Politick States, yea on the ſpirits of men, and that directly; this, I ſay, being granted, I cannot ſee how we can rationally denie them a Deitie.

4. The Suns refidence in Heaven a farther cauſe of its being Deified.4. Another prolifick cauſe of the Suns being Deified, was his glorious Reſidence in Heaven. There is, as 'tis obſerved, an innate perſuaſion in the heart of man, that the proper Object of our worſhip reſides in Heaven; whence men naturally, on all occaſions of Divine adoration, lift up their eyes to Heaven, as Gods place of Reſidence. Now thoſe Apoſtate ſons of Noah, finding nothing in Heaven more glorious than the Sun, conceit that the only object of their Worſhip. That theſe were the genuine cauſes of that Natural worſhip and Divinitie, which the firſt Idolaters gave to the Sun, is evident from what we find in Job. 31.26,27. Job. 31.26.27.Job 31:26Job 31:27If I have ſeen the Sun &c. This good man treats here profeſſedly, of that Idolatrous worſhip given to the Sun; which in his Age (who lived about 450 years after the Diſperſion) had gotten a great footing amongſt thoſe Idolaters. And he gives us the chief ſprings and roots of this Idolatrick Deification of the Sun and Moon; which were theſe.

1. An Eye pleaſing contemplation of theſe Glorious Creatures, v. 26. If I beheld the Sun when it ſhined &c. This is explained by Moſes, Deut. 4.19.Deut 4:19Deut. 4.19. And leſt thou ſhouldeſt lift up thine eyes to heaven] whereby is imployed that an Idolatrick Contemplation of the Sun &c. was a main cauſe of mens Idolizing of it. 2. Another cauſe is the hearts Admiration of, and cleaving to theſe glorious objects. So Job 31.27. If mine heart did flatter p. 220me in ſecret. The heart is the main fountain of Idolatrie, Deut. 11.16.Deut 11:16as Deut. 11.16. beware leſt your heart deceive you, and turne you aſide to other Gods: the heart is the great Idol-maker. Whence follows Adoration, which formalizeth the Idol: ſo Job. 31.27. If my mouth did kiſse mine hand; which was a ſpecies of Adoration. Thus the contemplation of the Eye draws on the Admiration, and affectionate inclination of the Heart; whence follows Adoration and Deification of the Sun, &c. This was long ago well obſerved by Diodorus Siculus, lib. 1. The moſt ancient Inhabitants of Egypt (ſaith he) contemplating the world above them, and the whole Univerſe, fell into a stupendous admiration of the Sun and Moon, and eſteemed them as eternal and firſt Gods: whence they called the Sun Oſiris, and the Moon Iſis, &c. Thus we ſee, how firſt the Sun, and then the Moon, and in after time the other Stars, came to have a Divinitie aſcribed to them. We find this well ſet forth by Voſſius, de Idol. lib. 2. cap. 5. As by little and little, mankind departed from the worſhip of the true God, ſo in the ſame degrees foreign Polytheiſme began inſenſibly to increaſe. Firſt Divine honor was given to the Sun; becauſe there was nothing more conſpicuous, and more acceptable to our fenſes than it. Next, the Moon ſeemed to gain the ſame honor; which therefore was taken into a copartnerſhip in worſhip. Hence the ſame honor is communicated to the whole hoſt of Heaven, and then to the whole machine of Heaven. Afterwards the like was attributed to the Elements, and laſtly to the whole Univerſe; becauſe the whole was conceived to be of a Divine nature. Mean while, as there is one nature of all things, ſo the more wiſe directed their worſhip to one Deitie &c. By which its apparent, that the more judicious Philoſophers (ſuch as Pythagoras and Plato were) acknowledged onelyonly one ſupreme and chief God; which ſome made to be the Sun, others the true God, that firſt, infinite, eternal Being, which gave Being to all things; according to the Scripture account of God his worſhip &c. as hereafter. See more of the original of theſe p. 221Planetarie Deities in Owen, Theolog. lib. 3. cap. 4. who, I confeſſe, has furniſhed me with much light herein. The Sun idolized by the Jews.Yea theſe glorious excellencies of the Sun, did not onelyonly inveagle the hearts of poor Heathens into Idolatrie, but alſo many of the carnal Jews were enticed thereby. Joſeph Scaliger, Trihaeres. cap. 27. tels us, that the Sun was worſhipt for a God by the Eſſenes in Judaea; and that which founded this perſuaſion in him, is an expreſſion in Philo the Jew foreign, thus: foreign. Twice every day they (the Eſsenes) are wont to pray; morning, and evening: at the riſing of the Sun begging felicitie, I ſay, true felicitie; amely, that their minds may be repleniſht with heavenly light. That which addes to this perſuaſion is a paſſage of Joſephus, who, ſpeaking of the Eſſenes, ſaies, that when they go to ſtool, having digged a pit, they ſit thereon covered round with their Cloaks, foreign, leſt they ſhould injure the God of Light, i.e. the Sun. Petavius, in his Notes on Epiphanius, follows Scaliger in this perſuaſion of the Eſsenes worſhipping the Sun, though C. Salmaſius, Io: Croius, and G. Voſſius diſſent.

§. 5. The original of Demons, with their foreign.Having diſpatcht the ſupreme natural God, or Gods, which takes in the ultimate object of Natural Theologie and worſhip; we now proceeed to the foreign, the mortal or made Gods, which were intended as Mediators betwixt the ſupreme God and mortal men. For theſe blind Heathens had ſo far a ſenſe of their lapſed eſtate, and diſtance from the ſupreme God, as that they conceive it too great preſumption, yea impoſſible for them to have communion with him, but by ſome Mediators, or mediums of Worſhip. Whence they canonized, or inſtituted certain midling Deities, and Semi Gods, which ſhould be as Mediators and mediums betwixt them and the ſupreme God, to tranſmit their Prayers and Sacrifices to him, and his Precepts, Rewards and Influences to them. Theſe made Gods and mediums of worſhip p. 222were either Perſons, or Things. The Perſons were the ſouls of ſome Heroes deceaſed, and canoniz'd: the Things were Golumnes, Pillars, Images, and at laſt whatever carried any thing of Divinitie.

We ſhall begin with the Pagan Men-Gods, which were the firſt, and moſt univerſally received Mediators or mediums of that Natural Worſhip, which the Heathens performed to their ſupreme God or Gods. And here we doubt not but to demonſtrate, that theſe midling Men-Gods or Mediators, were taken up in imitation of, and derivation from the Iewiſh Meſſias, which was Immanuel and foreign, God man, or mediator betwixt God and men. The original of the Baalim and Demons.This we ſhall endeavor to make good both from their Names, Nature, Inſtitution, and Offices. 1 the origination of their names.Firſt as to their Names; theſe Men Gods were ſtiled by the Phenicians (where they ſeem to have had their original) foreign Baalim, Lords: which name was originally ſacred and peculiar to the true God of Iſrael, Hoſ. 2.16,17.Hos 2:16Hos 2:17as tis evident from Hoſ. 2.16,17. And ſhalt call me no more Baali, &c. They were called by the Grecians foreign, from the Hebrew foreign or foreign, Princes, as before, chap. 5. §. 1. But the common name the Greeks gave them was foreign, Demons; becauſe they had the knowledge and inſpection of all human Affairs, anſwerable to the character of the Jewiſh Meſſias. The Romans called theſe Demons, Semidei, half Gods, Medioxumi, midling Gods, and Deaſtri, ſtar-Gods: becauſe they ſuppoſed their reſidence to be chiefly in ſome ſtar: of which elſewhere. 2 The orignal of their inſtitution.2. As for the original inſtitution of theſe Baalim or Demons, Mede on 2 Pet. 2.1. (Diatrib. 3. pag. 538.) proves at large, that the Baalim amongſt the Phenicians, were nothing elſe but the Souls of Great men deceaſed, deified, and worſhipped for Gods. For (ſaith he) Baal, or Bel, a Phenician King, was after his death Deified: whoſe worſhip Jezabel, the daughter of Ithobaal, King of Tyre, brought into Iſrael. Whence tis moſt probable, the Grecians received their doctrine and worſhip of Demons. Rev. 9.20.Rev 9:20So Mede in clavis Apocalyp. on Rev. 9.20. diſcourſeth p. 223of theſe Demons, as the ſame with thoſe Baalim, ſtiled alſo in Scripture the Hoſt of Heaven, from Belus a Phenician King &c. Though it is not improbable, that Belus the Phenician King, might be ſo called from Baal, or Baalim, their Gods and Lords; and theſe ſo called from Baal, God's name. That theſe Baalim, or Demon Gods, were none other than the Souls of ſome Great Heroes deceaſed, is evident from Pſ. 106.28. Pſal. 106.28.Ps 106:28They joined themſelves to Baal-peor, and ate the ſacrifices of the dead. Hereby (ſaies Deodati) is ſignified the origine of Idolatrie, which began by attributing divine Honor to perſons deceaſed. Thales and Pythagoras ſeem the firſt that brought theſe Demons to any exact Idea, forme, or ſhape. Tis true, the Poets Orpheus, Homer, and Heſiod brought ſome rude Ideas, or rather firſt lines out of the Oriental parts, Egypt, &c. yet (as Plato well obſerves) they made little diſtinction betwixt their Demons and ſuperior Gods. But Thales and Pythagoras, who converſed in Egypt, and dealt much in Jewiſh Traditions, paring off many Poetick fables, and ridiculous Attributes applied to thoſe Demons, made them more Artificial and Philoſophick Mediators. The mode of this Pagan foreign.Plutarch gives us the mode how this Pagan foreign or Deification was accompliſhed. We ought (ſaies he) to judge, and firmely believe, that the ſouls of virtuous men, according to Nature and Divine juſtice, become of holy men and Saints, Demie-Gods; and of Demie-Gods, after they are perfectly (as in the ſacrifices of Purgation) purified, they become entire and perfect Gods. Montaigne (Eſſais liv. 2. chap. 12.) gives it us more fully thus. See a little this mode of ancient Deifications. After the grand and proud pompe of Enterrement, when as the fire began to ſeize on the top of the Pyramide, and the bed whereon the perſon deceaſed lay, they let flie, at the ſame time, an Eagle, which flying aloft, ſignified, that his ſoul flew up to Heaven, whereof we have a thouſand Medailles &c. To this Pagan Deification of their Demons, the Popiſh Canonization of their Saints exactly anſwers, as their Canoniſts ingeniouſly confeſſe; p. 224and both one and t'other were but corrupt imitations of the true Meſſias, &c. as hereafter ſhall be proved.

3. The nature and condition of theſe Demons.3. As for the nature and condition of theſe Demons, the Poets Orpheus, Homer, and Heſiod diſcourſe ſomewhat confuſedly of them: but the Philoſophers, who were the chief Founders and Promotors of this foreign Demonlogie, treat more diſtinctly of them. Thus Plutarch (Placit. Philoſ. 1.8.) tels us, that Thales, with Pythagoras, Plato, and the Stoicks hold, that the Demons are ſpiritual ſubſtances, of a middle nature and condition betwixt the Immortal Gods, and the Heroes. This opinion Thales is ſuppoſed to have brought with him from Egypt into Greece. For that the Egyptians held the ſame, is affirmed by Jamblichus de myſter. Aegypt. But there is none that treats more accurately and amply of theſe Demons, their nature, and qualitie, than Plato; who in his lib. 13. de legib. cals them foreign begotten Gods, alſo foreign viſible Gods. Again, he makes them to be foreign, Idols and Images of the ſupreme God, the Creator. Demons, midling Gods.And more fully in his Sympoſium, fol. 202. &c. he deſcribeth theſe Demons to be of a middle nature, betwixt God and men: his words are foreign &c. Every Demon is between God and man, being plac'd in the midſt of both. He likewiſe cals theſe Demons foreign, the works of God; and foreign, things made by God: and ſometimes he cals them foreign immortal. As for the qualitie and dignitie of theſe Demons, he ſaies (Politic. fol. 251.) foreign, Demons are Co-rulers with the greateſt God. All which Platonick Contemplations exactly anſwer to the Scriptures character of the true Meſsias, who is ſaid, in regard of his Humanitie, to be made, or begotten; alſo a viſible Image of the inviſible God; foreign, God Man, and Mediator betwixt God and man; alſo Co-ruler with God, &c.

4. The offices o theſe Demons anſwerable to thoſe of the true Meſſias.4. Laſtly, we have a very ample and exact account in Plato, concerning the offices of theſe Demons; which fully anſwer to, and therefore, we may preſume, were originally traduced from p. 225the Scriptures account of Chriſts offices. So Plato, Sympoſium fol. 202. &c. After a diſcourſe of the Nature of this Demon, Socrates demands, foreign, what facultie or power has this Demon? 1 Demons tranſmit the worſhip of men to the Gods, and the rewards of the Gods to men.Diotima replies: foreign, (they have a facultie) to interpret and tranſmit the Affairs of men to the Gods, and the Affairs of the Gods to men. Then he proceeds to explicate, what theſe Affairs of men and the Gods were: foreign, of Men, the prayers and ſacrifices; foreign, but of the Gods, their Commands, and Rewards for ſacrifices. 2 Demons the Authors of Divination.And hence taking occaſion to open his mind more fully, he ſaith, 2. that all Divination proceeds from the conduct of theſe Demons. 3. Demons, mediators betwixt the Gods and men in order to Communion.3. That alſo by virtue of their Mediation, all Communion with the Gods is tranſacted: foreign &c. God mixeth not with man, but by the mediation of this Demon; by whom all communion and conference betwixt the Gods and men is maintained. Wherein we have all the Offices of Chriſt explicated by Plato, and applied to his Demon; which we cannot rationally imagine, could ever have entred into his brain, without the aſſiſtance of ſome ſacred Tradition.

The Pythagoreans held the ſame ſentiments of theſe Demons; ſo alſo the Stoicks, as Laertius in Zeno: foreign, they ſay alſo, there are certain Demons, which have a ſympathie with, or care of men. And as the Pagans took the Idea of their foreign Demonologie from the Scriptures account of the true Meſſias, ſo in like manner the Papiſts received the original Idea of their foreign Saint worſhip, from this Pagan Demonologie; as tis evident from 1 Tim. 4.1. foreign, doctrines of Demons: which is excellently opened and demonſtrated by Mede on this text, in a Treatiſe called, the Apoſtaſie of the latter Times, from pag. 31. to 37. edit. 1. But more concerning the Traduction of Pagan Demons from the true Meſſias, in the following diſcourſe of Pythagorean Philoſophie.

p. 226§. 6. Other mediums of Natnral worſhip.Beſides theſe Men-Gods, or Demons, the Pagans had many other mediums of Worſhip, which were a kind of midling or repreſentative Gods, interpoſing betwixt them and the ſupreme God or Gods. 1 The Pagan Columnes.Amongſt theſe we may reckon their ſacred Columnes, which the Greeks call foreign Stelas: ſo the LXX on Lev. 26.1. Deut. 16.22. where they render foreign pillar, by foreign; which Kimchi makes to be a ſtone erected for prayer. Much of the ſame import were the foreign Baetylia; which were at firſt onelyonly ſymbols of a Divine preſence, but afterwards abuſed to ſuperſtition, and made Gods, as in the former Chapter, §. 8. Clemens Alexandrinus tels us, That theſe foreign, or ſacred Columnes, were invented in imitation of the pillar of Cloud, that went before the Iſraelites in the wildernes. Certain it is, that the wiſer of the Pagans did not worſhip theſe Stones as ſupreme Gods, but at firſt onelyonly as commemoratives of ſome Divine preſence; and afterwards as an Organ or Bodie, which was informed and actuated by ſome Divine or rather Demoniack Spirit.

2 The Pagan foreign.2. Of the ſame import alſo were the Heathen foreign, or Images artificially compoſed, for the reception of ſome Divine ſpirit or Influence. For theſe poor Heathens finding their ſupreme Gods, the Sun, Moon, &c. too remote and abſent, they conceit it neceſſarie to have certain Images and Symbols, to repreſent and receive the Influences of their abſent Deities. This ſuperſtitious inclination induced the Iſraelites to make a Calf, Exod. 32.1.Exod 32:1Exod. 32.1. Plotinus Ennead. 4. lib. 3. cap. 11. unfolds this whole myſterie, ſhewing, that they eſteemed not theſe Images or Pillars, ſimply and abſolutely as their chief God; but onelyonly as ſymbolick bodies, informed and influenced by the ſoul of their God: as a Glaſſe is informed by the Image or ſpecies that fals upon it, of which elſewhere. Unto this Head alſo we may refer the numerous multitude of Egyptian petty Deities; which were made, not the ultimate object of their Adoration, but onelyonly mediums thereof. For finding, as they thought, ſomewhat of Divinitie in almoſt every Creature, they made it a medium of adoring p. 227their ſupreme Gods. All theſe ſymbolick Images, ſenſible Formes, and viſible Repreſentations, which the wiſer Heathens uſed as natural Mediums of that Devotion and Worſhip, they beſtowed on their ſupreme God, ſeem to have received their original Idea and derivation from thoſe Symbolick Types and ſhadows, which were appointed the Jewiſh Church, for the more ſolemne Celebration of God's worſhip, as hereafter.

§. 7. The original ſeats of Pagan Theologie.Having gone through the Objects of Natural Theologie, with the original grounds of their being Deified and Adored, we now proceed to a more full Inquiſition into the particular Places where this Pagan Theologie firſt took root, and whence it diffuſed it ſelf into other parts; together with the Cauſes thereof. We have afore (§. 4.) ſhewed, that the ultimate and ſupreme Object of this their Natural Theologie was, amongſt the firſt and moſt of the Pagans, made to be the Sun; and that in Imitation of the true God, Creator of Heaven and Earth, who inhabits the Heavens. The time when this Natural Theologie began.As for the Time when men began firſt to Idolize and adore the Sun, it cannot be preciſely determin'd: ſome fixe the time about the Nativitie of Serug, 63 years after the Babylonian diſperſion. But Owen (de Idol. lib. 3. cap. 7. pag. 212.) conceiveth, that immediately after the Babylonian diſperſion, the Apoſtate ſeed, forſaking the worſhip of the true God, fell to adore the Sun. And that which ſeems to confirme this perſuaſion is, that Nimrod, by the Aſsyrians called Belus, the firſt that uſurped temporal Monarchie and Dominion over his brethren, whileſt living and after his death, was Deified by them under the name of Bel; which the wiſer of them foreign applied to the Sun. That the Deification and Adoration of the Sun was very ancient, is evident from Moſes, Deut. 4.19. and Job. 31.26,27.

The original ſeat of Pagan Theologie not Aegypt.But to come more cloſely to our preſent ſubſtratum. The original ſeat or place, where this Natural Theologie began, is left ſomewhat uncertain by Antiquitie. Diodorus Siculus Biblioth. lib. 1.) makes the Egyptians the firſt that led the dance to this p. 228ſuperſtitious Adoration of the Sun: who is followed herein by Lactantius, and others. Chaldea the firſt ſeat of Natural Theologie.Yet I would, with ſubmiſſion, incline to think, that the Babylonians and Chaldeans were the firſt, that broached this Natural Adoration of the Sun. And that which confirmes this opinion is, firſt Scripture evidence; as Rev. 17.5. where Babylon is called the Mother of Harlots &c. i.e. ſaith Mede, the firſt Parent of Idols; for Babel, as ſhe was the firſt ſeat of temporal Monarchie, ſo alſo of Idolatrie. This is farther evident from ſacred Hiſtorical Obſervation; which gives us an account of the mode, or manner how the Sun was at firſt worſhipped. Thus Job. 31.26,27. Job. 31.26,27.Job 31:26Job 31:27If I have kiſſed my hand with my mouth &c. So 1 King. 19.18. Job. 31.26,27. 1 King. 19.18.Job 31:26Job 31:271 Kgs 19:18and every mouth which has not adored him, kiſſing the hand. Theſe places refer to the Gentiles mode of adoring the Sun, by lifting the right hand to their mouth; of which there is frequent mention amongſt Pagan Writers. So Apuleius Apol. 1. for worſhip ſake to move the hand to the lips. The ſame Tacitus expreſſeth, by worſhipping with the hand; and Martial, by ſaluting with the hand: which (ſaies Voſsius, de Idol. lib. 2. cap. 3.) was moſt ancient, and perchance ſprang from the manner of worſhipping the Sun, in thoſe firſt times, eſpecially at his riſing &c. So Glaſſius, Grammat. S. lib. 4. Tract. 2. Obſerv. 22. on Job. 31.27. foreign and my hand hath kiſſ…d my mouth. The ſenſe is, If when I have ſeen the Sun and Moon, I moved mine hand to my mouth, by way of worſhip. So Druſius lib. 1. Obſerv. cap. 20. where, out of Minutius felix in Octavio, Apuleius apol. 1. Plinie lib. 28. cap. 2. he demonſtrates this to be an old Rite of Idolaters, that when they paſſed by any Temple, they moved their hand, in reference to a kiſſe, whereby they worſhipped their Idol God, &c. So Mollerus in Pſal. 2.12. This (ſaies he) was one kind of Idolatrie: for ſeeing men could not attain to kiſſe the Sun and Moon with their mouth, they extended their hands to thoſe Celeſtial bodies, and thence moving it back to their mouth, they kiſſed it (in token of homage p. 229and worſhip). Now wee know this Mode of worſhipping the riſing Sun, was peculiar to the Chaldeans and Perſians, at leaſtin its primitive Inſtitution. But more of this in what follows.

Gen. 11.28.31. Ur of Chaldea ſo ſtiled from foreign Or the Sun, which was here worſhipped under the Symbol of fire.Gen 11:28Gen 11:31Amongſt the Aſſyrians, one chief Seat of this Natural worſhip given to the Sun, was Ʋr of Chaldea, mention'd Gen. 11.28.31. ſo called from foreign or the Sun, as he is ſtiled Job. 31.26. For foreign Ʋr is evidently the ſame originally with foreign the Sun: whence ſprang the Egyptian foreign Orus, and the Greek foreign, and the Latin aurora; as from foreign Ʋr, the Greek foreign, and the Latin Uro; of which hereafter in the Hiſtorie of the Creation. This alſo ſuits exactly with the wonted origination, which the Learned give of this Chaldean Ur; namely, that it was ſo ſtiled from foreign Ur, that ſacred fire, which was worſhipped here; the Original whereof ſeems this. The Zabii, or Chaldean Philoſophers, ſuppoſed the Sun, their chief God, to be a globe of fire; whence they worſhipped fire as a ſymbol thereof; and ſo from the Suns name foreign Or, called this Citie of Chaldea, where he was worſhipped, foreign Ur, which ſignifies both Light and Fire.

Thus Glaſſius (Grammat. S. lib. 4. Tract. 3. obſerv. 6.) on Neh. 9.7. and I brought him, foreign, out of Ur of the Chaldeans. The vulgar Latin renders it, from the fire of the Chaldeans; which elſewhere it tranſlates, from Ur of the Chaldeans, Gen. 11.31. &c. Ur is the name of a Citie, which the Greeks call foreign & foreign; wherein the ſacred fire was (as it is conceived) conſerved, and worſhipped by the Chaldeans; whence it was called Ur, which otherwiſe ſignifies Fire. So For ſterus in Lex, informes us, that Ur had its appellation from fire; which the Chaldeans worſhipt as a God: for when they ſaw, in times paſt, fire deſcending from Heaven, and conſuming the Sacrifices of the Patriarchs, they ſuppoſed it to be a God. Thus Forſterus. Though I conceive (with ſubmiſſion) that the main reaſon they worſhipt fire as a God, was; becauſe they ſuppoſed the Sun, their chief God, to be a Globe of Fire, as hereafter B. 3. C. 3. § 9.

p. 230Nimrod the firſt inſtitutor of ſacred fire, as a Symbol of the Sun.As for the firſt Inſtitution of this ſacred fire, they refer it to Nimrod: ſo the writer of the Alexandr: Chronicon pag. 64. foreign. The Aſſyrians ſirname Nimrod Ninus, This man taught the Aſſyrians to worſhip fire. In this Citie of Ur, where this ſacred fire was worſhipped, as a ſymbol of the Sun, Haran Abrahams brother died, as Gen. 11.28. And 'tis conjectured Abraham himſelf was borne here: from whence he went forth as Gen. 11.31. being called to the foot of God. So Eſa. 41.2. called him to his foot, i.e. God called him to leave his Idolatrous kindred, and to follow his conduct to the promiſed land.

The Sun worſhipt under Bel from foreign El, thence foreign.The chief names under which the Sun was worſhipped amongſt the Aſſyrians were firſt Belus or Bel: which ſome derive from foreign baal a Lord; others, and that more properly, from foreign bel (without foreign) and this from foreign El, Gods name: whence the Greek foreign the Sun. Thus Servius and Sandford, as before §. 4. ſo Eſa. 46.1. Eſa 46.1.Isa 46:1Bel is broken down. That by Bel here is meant the Sun, Voſſius aſſerts. 'Tis true; if we take it foreign hiſtorically, it may be applied to Nimrod; who paſſed amongſt the Chaldeans under the name of Bel or Belus; but if we take it foreign Phyſically, for their firſt ſupreme God, ſo it implies the Sun, as Voſsius Idol. lib. 2. cap. 6. Hence Plinie, lib. 37. cap. 10. makes mention of a certain precious ſtone conſecrated to the God of the Aſſyrians, called the eye of Belus; by reaſon of its reſemblance to the Sun. Now this name Bel, whether we draw it from foreign Baal Lord, or from foreign El God, it is evidently no other than a corrupt imitation of ſome ſacred name of God.

2. The Sun called Adad.2. The Sun was alſo called by the Aſſyrians Adad: ſo Macrob. lib. 1. Sat. cap. 23. See what the Aſſyrians (ſaies he) imagine of the power of the Sun. The God which they worſhip as the Supreme and greateſt, they call Adad, which ſignifies One, &c. This title is generally granted to be of Hebrew and ſacred original, though perſons differ in its Radix; ſome drawing it from foreign Achod (mentioned Eſa 66.17.) one: others p. 231from foreign beautie. The Great Promotors of this foreign Sunworſhip, among the Chaldeans were foreign Zabii their chief Philoſophers. Of whom ſee more largely in Part 2. B. 1. ch. Of Chaldean Philoſophie. That the Sun was worſhipt as a God among the Sabeans (who appertained to the Chaldeans) appears from that of Theophraſtus, lib. 9. Hiſt. Plant. cap. 4. foreign. So Voſsius de Idololatr. Addenda l. 2. p. 11.

The moon worſhipped alſo as God: and the motives hereof.As the Sun was the firſt and ſupreme God amongſt the Chaldeans, ſo in aftertimes, the Moon alſo began to receive Divine Honors and Adoration. The Motives that induced theſe blind Heathens to Idolize this piece of Gods workmanſhip, were theſe, or ſuch like. 1. The Dominion which God in the firſt Creation delegated to her as Regent of the Night. Gen. 1.16.17.Gen 1:16Gen 1:17So Gen. 1.16.17. concerning which the Heathens received ſome imperfect notices, by tradition from the Church of God, &c.

2. The admirable compoſure of the Moon, and its appoſite ſituation in Heaven; together with its differing foreign, and Aſpects; its Conjunctions and Oppoſitions to the Sun; its Increaſes and Decreaſes; with its powerful Influences on all Sublunary, eſpecially moiſt bodies, gave a great occaſion of its firſt Adoration. Thus Ariſtot. de generat. Animal. cap. ult. foreign. By reaſon of its communion with the Sun, and reception of light: for it is as it were a leſſer Sun. Eſa 46.1, Nebo.Isa 46:1Hence the Moon is ſtiled by the Chaldeans Nebo, Eſa 46.1. &c. as before Cap. 2. §. 5.

Thus much for the Chaldeans ſupreme Gods, which filled up a great part of their Natural Theologie, eſpecially in the beginning thereof. For the Chaldean Philoſophers ſtiled Zabii, (whence the whole of their Theologie was termed Zabaiſme) allowed not of any but foreign Natural Deities; the chief whereof was the Sun. As for the Demons and Heroes, they ſeem to have had their firſt inſtitution in Phenicia, or Egypt; and belonged more properly to the Grecians.

p. 232§. 8. Of the Perſians, their natural Theologie, & its ſymbolizing with the Chaldean.To the Natural Theologie of the Aſſyrians, we may refer alſo that of the Perſians. For the ancient Perſian Magi (as we ſhall hereafter prove in the Perſian Philoſophie) received their firſt Inſtitutes and Rites from the Chaldean Zabii, which is ſufficiently evident by their Symbolization. For look as the Sun was called by the Chaldeans, Bel and El, from foreign El, and worſhipt at Ur under the Symbol of fire; (becauſe they ſuppoſed him to be compoſed of fire as, the original word foreign or ſignifies) ſo amongſt the Perſians, The Sun ſtiled Amanus from foreign the Sun.the Sun was called foreign Omanus, or foreign Amanus, from foreign Chama or Ama, which ſignifies both the Sun and fire, or the fiery Sun, from foreign Chom Heat. Thus Strabo. lib. 11. makes mention of foreign, the Perſian God: from this Amanus (Heb. foreign) ſprang the Perſian foreign Chamanim; which the Greeks called foreign Pyraethea ſacred fires, or rather Hearths, where their ſacred fire was preſerved and worſhipped as a ſymbol of the Sun, their fiery God. Hence Levit. 26.30. we read of foreign Chamanicem; Levit. 26.30.Lev 26:30which ſome render your images: but Voſsius (de Idol. lib. 2. c. 19.) tranſlates it Pyraea vel pyraethea veſtra your Hearths, whereon your ſacred fire (the ſymbol of the Sun) is preſerved and worſhipped, anſwerable to that at Ʋr in Chaldea. In imitation whereof the Grecians alſo had their ſacred fire; which they worſhipped, called foreign, i.e. ſaies Voſsius, from foreign the fire of Jah, or Jehovah (of which ſee more in the Chaldean Philoſophie.

This Amanus or Sun God, worſhipt under the Symbol of fire, was called alſo by the Perſians, Mithras. So Heſychius foreign, amongſt the Perſians the Sun is called Mithras. Again, foreign: Mithras is the chief God amongſt the Perſians. Mithras.The Origination of the word, Voſsius (de Idolol. lib. 2. c. 9.) fetcheth from the Perſian foreign Mether, or Mither; which ſignifies Great; and in the comparative foreign Mithri or foreign Mithra, Greater, the ſame with foreign Lord or Major: whence Scaliger derives Mithridates, &c.

p. 233Farther, that the Sun was the Supreme God the Perſians worſhipped, is evident from the Sacrifices they performed; Horſes ſacrificed to the Sun.Of which Herodotus lib. 1. gives us this account, foreign, They worſhip the Sun as the only God, and ſacrifice Horſes to him. The like Strabo 11. and Trogus or Juſtin lib. 1. The Perſians believe the Sun to be the only God, and conſecrate Horſes to him. This piece of Aſiatick Idolatrie was imitated by the Iſraelites; as it appears from 2 King. 23.11. where 'tis ſaid, 2 King. 23.11.2 Kgs 23:11Joſias aboliſhed the Horſes, that the Kings of Judah had given to the Sun — and burnt the chariots of the Sun with fire. This plainly refers to this Perſian Idolatrie, which the Iſraelites had ſuckt in. Whence alſo Ezek. 8.16. Ezek. 8.16.Ezek 8:16The Iſraelites are reprehended for that they turned their faces towards the Eaſt, and worſhipped the Sun. Which was a piece of ſuperſtition they borrowed from theſe Aſiaticks.

Albeit the Perſians admitted ſome kind of Symbols, in the worſhip they performed to the Sun, their ſupreme God, yet they rejected all kind of foreign Images, as unmeet to have any place in their Natural Theologie: Thus Owen (de Theolog. lib. 3. cap. 8. pag. 223.) In thoſe ancient times amongſt many Nations, foreign, Images were in no uſe, no not known; yea, ſome abhorred them. This is evident of the Perſians, who took them away, &c. Thus we have gone thorough the Natural Theologie of the Chaldeans and Perſians, ſhewing how both worſhipped the Sun as their ſupeme God, under the natural Symbols of ſacred Fire, Kiſsing the hand, bowing towards the Eaſt, &c. without thoſe pompous Images, and Ceremonies, which the Grecian Helleniſme afterwards introduced.

The Zabii and Magi, the first Inſtitutors of this Natural Theologie.As for the main compoſers and promoters of this Natural Theologie, they were Philoſophers, eſpecially Aſtrologers, who were called by the Chaldeans Zabii; whence their Theologie was called Zabaiſme; which contained Inſtitutes for the right worſhipping their Planetary Deities; which were the figments of their Aſtrological Contemplations and admirations. Theſe Philoſophers or p. 234Aſtrologers, we called by the Perſians, who borrowed the choiceſt parts of their Natural Theologie or worſhip from the Chaldean Zabii; as we have hereafter proved in our Diſcourſe of the Chaldean and Perſian Philoſophie. Yea according to the relation of our Engliſh men, who viſited Eaſt-India Anno 1595. The Bamians, Prieſts of thoſe Indians who inhabit Cambaia, worſhip the Sun for their God; profeſſing themſelves to be deſcended from Noah, &c. as Sandford Deſcenſ. l. 2. §. 84. Now to ſum up the Heads of this Demonſtration. It ſeems evident, that theſe Chaldeans and Perſians took the Original Idea of this their Natural Worſhip performed to the Sun, from that worſhip which was due, and ſo performed by the holy ſeed of Shem, to the true God, Creator of Heaven and Earth, in whoſe room they place the Sun; becauſe their fooliſh hearts could not comprehend the Inviſible God.

§. 9. The Egyptians Natural Theologie.We now proceed to the Natural Theologie of the Egyptians, who alſo worſhipped the Sun as their chief Natural God. So in the Egyptian Theologie, they ſtile the Sun foreign The only God of Heaven. The Original cauſe how the Sun came to be Deified and worſhipped by the Egyptians, was their natural inclination to Aſtrologie; for which they had no ſmall advantages, by reaſon of the ſituation of their countrey, and the ſerenitie of the Heavens in thoſe Parts; which induced them to ſpend much time, in eye-pleaſing contemplations of the Sun: whence their hearts were enticed, firſt into Admiration, and thence into an Idolatrick Adoration thereof: as has (before §. 4.) been proved out of Diodorus lib. 1. and others.

The Sun ſtiled Horus from foreignThe Sun was worſhipped by the Egyptians under ſundry Symbolick appellations. 1. He was ſtiled foreign Horus or Orus from foreign light fire, or the Sun: Os being added by the Grecians, according to their wonted mode, only as a production of the name. That foreign ſignifies the Sun, is evident from Job. 31.26. Joh. 31.26.if I ſaw foreign the Sun of which ſee more B. 3. C. 3. §. 9. Thence foreign came foreign Origenes, as foreign. This Egyptian p. 235Orus or Horus Suidas makes to be the ſame with the Grecian Priapus, and both Symbols of the Sun. Ex foreign Job. 31.26. Sel Aegyptius Orus appellatur Glaſſ. Rhetor. Tract. 1. cap. 4.Job 31:26So Suidas in foreign. The image of Priapus, called by the Egyptians Horus, they frame with a human forme, bolding a ſcepter in his right hand &c. whereby, ſaith Voſsius, is ſignified the Empire of the Sun over the whole world. Thus for Orus conſidered Phyſically. If we conſider Orus Mythically or Hiſtorically for a man, then we may with Sandford (de Deſcenſ. l. 1.19.) ſuppoſe him to be the ſame with Aaron: whence the fable of Orus's being brother to Oſiris; whom Sandford takes to be Moſes: or elſe we may take Orus or Horus to be the ſame with Hur.

Oſiris the Sun.2. The Sun was alſo worſhipped in Egypt under the name of Oſiris. Thence the Ancients call Oſiris, Titan, and Phoebus. And Diodorus, Biblioth. 1. makes Oſiris to ſignifie the ſame amongſt the Egyptians, as foreign many eyed: an Epithet given the Sun, by reaſon of his diffuſion of raies and light, into all parts of the World. 'Tis true, Oſiris taken hiſtorically ſignifies Mitſraim the ſon of Cham, or Moſes (as ch. 4. §. 10.) but if we conſider him foreign Naturally, he is uſually made a ſymbol of the Sun. So Diodorus Siculus Biblioth. 1. foreign. The Sun reigned firſt in Egypt, ſirnamed by the ſtar which is in Heaven, i.e. Oſiris.

Mnevis the Sun3. Again at Heliopolis in Egypt, the Sun was worſhipped under the Symbol of Mnevis a ſacred Bull; ſo Macrobius lib. 1. Sat. cap. 21. 'At Heliopolis, there was a Bull conſecrated to the Sun, which they worſhipped under the title of Neton, &c. For Neton, ſaies Voſſius, we muſt read Mnevis. This Heliopolis was the ſame with that which the Hebrews call Beth ſeems the houſe of the Sun, or, as you have it more fully Eſa 19.18. Eſa 19.18.Isa 19:18the Citie of the Sun▪ Heliopolis: Graecis urbs antiqua, praeci…ua Idololatriae ſedes. Grot.I am not ignorant that our Engliſh verſion renders the Hebrew Heres deſtruction: but Grotius gives it another tranſlation, rendring it the Citie of the Sun, i.e. (ſaith he) Heliopolis a citie devoted to Idols, where Mnevis p. 236the ſacred bull was worſhipped. Gataker on Eſa 19.18. Eſa 19.18.Isa 19:18foreign, ſpeaks thus: There is a double reading here in the Hebrew. Some render the text Heliopolis, or the citie of the ſun ſhall be accounted one. There were diverſe Cities, in diverſe countries, conſecrated to the Sun, and that bare therefore his name, being deemed one of the Heathens Principal Gods: of this ſort was Bethſemes among the Cananites: Kirheres, and Kirhareſheth among the Moabites: and among the Greeks Heliopolis; called by the Latins ſolis oppidum. This Citie, called ſo anciently, but in latter times Damiata, was a Citie much addicted to Idolatrie; and is reckoned, by Herodote, for one of the ſix, unto which the Egyptians uſed, at ſome ſet times, to repair out of all quarters; becauſe there was their famous Temple of the Sun, and there was kept Mnevis, one of their ſacred Buls, which they worſhipped for a God; as Apis, the other of them at Memphis: ſo that the Prophets intendment is to intimate, that ſome of thoſe Egyptian Cities, that had been moſt polluted with Idolatrie, ſhould receive the ſincere ſervice and worſhip of God &c. of which ſee more chap. 7. §. 10.

Apis the Sun.4. As the Sun was worſhipped at Heliopolis under the Symbol of Mnevis; ſo at Memphis under the figure of Apis, another ſacred Bull, which hiſtorically refers to Joſeph, (as before chap. 7. §. 10.) but Phyſically to the Sun.

5. The Moon was worſhipped amongſt the Egyptians, under the name of Iſis. So Diodorus Biblioth. lib. 1. tels us; That the moſt ancient Egyptians, contemplating and admiring greatly the Celeſtial bodies of the Sun and Moon, judged them to be the eternal firſt Gods; whence they called the Sun Oſiris, and the Moon Iſis; which they picture with Hornes; becauſe the Moon, in its increaſe, is horned. Of Iſis ſee ch. 2. §. 5.

The Egyptian Demons.As the Egyptians had their ſupreme God or Gods, ſo alſo their Deaſtri or Demons; which were as Mediators 'twixt them p. 237and their ſupreme God. So Herodotus lib. 2. makes mention of twelve Egyptian Gods, which were no other than the 12 Signes of the Zodiack; whereof one was ſupreme, and the reſt ſubordinate to, and Mediators with that ſupreme God &c. Yea, in proceſſe of time, the Egyptians made every creature, that had any thing of Divinitie in it, as a medium or Symbol of that worſhip they performed to their ſupreme God. Whence we may collect, that the Egyptian Gods came to multiplie into ſuch an infinitie, not from a multiplicitie of ſupreme Gods, but of mediums, or ſymbols, whereby they worſhipped the Sun their ſupreme God. That the Egyptians had their Demons, or midling Gods, which were to be Mediators betwixt them and their ſupreme God, is evident from what is generally aſſerted of Thales and Pythagoras, that they brought their Demons and Demonologie out of Egypt into Greece. And Bochart, in a Sermon at Caen, aſſerted, that the Egyptians had a citie which was ſtiled foreign, the citie of the Heroes, or Demons, of whom Joſeph is ſuppoſed to have been the firſt.

§. 10. The natural Theologie of the Phenicians.I come now to Natural Theologie, as it flouriſhed amongſt the Phenicians; who gave, if not the firſt lines, yet the main lineaments and forme to the Pagan foreign Demonologie. The Phenicians ſtiled their ſupreme God foreign Baal, or Belus; which hiſtorically refers to the firſt Phenician King, but foreign phyſically to the Sun. Baal a ſymbol of the Sun.This Phenician Baal is by Jerom, on Hoſ. 2.16, alſo by Bochart, diſtinguiſhed from the Aſſyrian Bel, which is written in Hebrew foreign, (as in the Prophet Daniel &c.) from El foreign, God's name: whereas the Phenician Baal is written foreign Baal, Lord, (which was alſo originally God's name;) So Beelſamen.and when applied to the Sun, he is uſually ſtiled foreign Lord of Heaven. So Philo Byblius, out of Sanchoniathon, tels us, that the Phenicians count the Sun their onelyonly God, calling him Beelſamen, i.e. the Lord of Heaven, as before chap. 7. §. 1. Thence Bethſemes among the Cananites was ſo called, becauſe of the Sun's being worſhipt there as God: as §. 9. This Belus paſſed p. 238amongſt the Romans, under the name of Belenus, as Julius Capitolinus; or, as Herodian. lib. 8. ſtiles him foreign, 1 Kings 9.18. 1 Chron. 8.4.1 Kgs 9:181 Chr 8:4which name they applied hiſtorically to Apollo, but phyſically to the Sun. In Palmyra, a citie of Phenicia built by Solomon, and called by the Hebrews foreign Thadmor, there was extant this Marble Inſcription.Aglibelus and Malach belus the Sun.

ΑΓΛΙΒΗΛΩ ΚΑΙ ΜΑΛΑΧ

ΒΗΛΩ ΠΑΤΡΟΙΣ ΘΕΟΙΣ.

To Aglibelus, and to Malach

Belus the Countrey Gods.

This is rendred by Bochart, (Can. lib. 2. cap. 8 fol. 811.) To the ſummer and winter Sun. This the Learned gather from the effigies of both graven in Marble. Aglibelus, in the Phenician, foreign, ſignifies the Round Lord; which is the figure of the Sun. And Malach Belus, in the Phenician foreign Malach Baal, imports the Lord King; both names given to the Sun: of which ſee more Jo. Scaliger de emendat. Temper. lib. 5. and Selden de Diis Syrum cap 1. ſyntag. 2. Bochart Can. lib. 2. cap. 8. Salmaſius and Voſſius applie theſe Titlesto the Sun, and Moon. So Voſſ. de Idol. lib. 2. cap. 5. where he makes Aglibelus to be the Sun, and Malachbelus to be the Moon, i.e. the Lord King, and the Ladie Queen; as in Latin the Moon is ſtiled both Lunus, and Luna. Thus Voſsius in his Addenda, lib. 2 pag. 4. If Malachbelus be Lunus the Moon, then Aglabelus muſt be the Sun: however it may be, I as yet ſee no reaſon, but that Malachbelus may ſound The Lord of the Round, or of the Mundane Amphitheatre, &c.

Moloch the ſun.2. Hence in Caeloſyria, the Sun was worſhipped under the name of Moloch, (from foreign Melech, the King,) which was the ſupreme God amongſt the Ammonites: as 1 King 11.5.7. 2 Kings 23.10. Levit. 18.21. Levit. 20.2.3.4.5. In which we are alſo given to underſtand the mode, how this God Moloch was worſhipped; namely, by cauſing their children to paſſe through the fire, which was a ſymbol of the Sun: of which ſee p. 239Voſſius de Idol. lib. 2. cap. 5. and before ch. 7. §. 4.

Belzebub the ſun.3. By thoſe of Ekron (a part of Phenicia) the Sun was ſtiled foreign Baal zebahim, or, according to the Hebrew Title, foreign Baalzebub, the God of flies: as before chap. 7. §. 2.

Baal peor the Sun.4. Again, the Sun paſſed amongſt the Moabites (a Tribe alſo of the Phenicians) under the name of foreign Baal peor, as before chap. 7. §. 3. Thence we find mention of a citie among the Moabites called Kirheres, and Kirhareſheth, i.e. the citie of the Sun, anſwerable to the Greek foreign, as §. 9.

Elagabalus the Sun.5. At Emeſa, the Sun was worſhipped under the name of Elaeagabalus. So Julius Capitolinus informes us, that 'the Phenicians call the Sun Heliogabalus. Thus Herodian. lib. 5. So Voſſius de Idol. lib. 2. c. 5. The Sun is called by the Emiſſenes, Alagabalus, or Elagabalus, for which the Greeks and Romans write Heliogabalus: yea, in Herodian, foreign. That the Sun was hereby ſignified, both Dio and Herodian ſhew, who expound it foreign; alſo the Stones, on which is engraven, Sol Alagabalus; as the ancient Coin, on which there is ſacerdos Solis Dei Elagabali, prove the ſame. The firſt part of the name Elagabali, comes from foreign Elah, or Arab. Alah, which ſignifies God &c. Now Elagabalus, in the Phenician tongue, is foreign Elagabal, which ſignifies God the Creator; the title given the true God of Iſrael, as chap. 7. §. 7. and Boch. Can. lib. 2. c. 5. where he ſhews, how the Phenician Philoſophers perſuaded themſelves, that the Sun was the great Architect and framer of all viſibles; as it appears out of Jamblichus, in his book de myſter. Aegypt. cap. 17. whoſe footſteps Julian the Apoſtate following, in his Oration of the Sun, amongſt other things has this: Some formes the Sun perfects, others it effects, others it beautifies, others it excites: neither is there any thing produced without the effective influence of the Sun. Whence the Egyptians ſtile the Sun foreign, the Opificer of the Univerſe &c. Thus Fuller, miſcell. S. l. 1. cap. 14. Elagabalus is the ſame as foreign, the Sun the Opificer, or Framer of the world: as he is ſtiled by Porphyrie, in p. 240Euſebius praepar. Evang. lib. 3. cap. 4. Thence he makes foreign gabal to ſignifie the ſame with foreign, a Framer, or Builder. But Voſſius de Idol. lib. 2. cap. 5. ſuppoſeth foreign gebel in Arabick to ſignifie a mountain; and thence Elagabalus to import, the God of the mountain, wherein his Temple was: whence a great ſtone riſing up in the faſhion of a mountain, was made a Symbol of this God.

6. The Inhabitants of Edeſsa, in like manner, worſhipped the Sun as their ſupreme God. Thus Iulian the Apoſtate, in his Oration of the Sun, ſaies: We may yet draw ſomewhat out of the Phenician Theologie. They who inhabit Edeſsa, a place from eternitie ſacred to the Sun, make him to have two Aſſeſſors, Monimus, and Azizus; which Iamblichus interprets Mercurie and Mars, two Demon Gods. As for Mars, Iulian cals him, foreign, the Suns forerunner.

Adonis the ſun.7. Laſtly, the Sun was called by the Phenicians foreign Adon, and Adonis; which ſignifies Lord, and is the ſame with foreign Adonai, a name proper to the true God of Iſrael. That Adonis was the ſame with the Sun, is evident from his Identitie with Bacchus; as Plutarch. lib. 4. Sympoſ. cap. 5. where he brings in the verſes of Phanocles, touching Adonis's rape on Venus. Now that Bacchus was the Sun, is proved in the following ſection, parag. 4. Of which ſee Voſsius de Idol. lib. 2. cap. 4. as elſewhere.

Though the Phenicians worſhipped the Sun as their ſupreme God, yet they gave a very great, yea the next honor to the Moon; which they worſhipped alſo under the names of The Moon ſtiled Aſtarte.1. Aſtarte, in the Phenician foreign, which the Hebrews read in the plural, 2 King 23.13. foreign Aſtaroth: of which ſee what precedes of Iuno, chap. 2. §. 5. Beliſama.2. Belſama. Baaltis.3. Baaltis. Cijun.4. Cijun, Amos 5.26. 5. The Queen of Heaven. All which titles belonged mythologically to Iuno, but phyſically to the Moon, as we have before proved of Juno, chap. 2. §. 7. &c.

The Phenician Baalim.As the Sun and Moon were reputed by the Phenicians as their ſupreme Gods, which they called foreign, natural p. 241and immortal Gods; ſo they had their inferior Baalim, Lords or Mediators betwixt them and their ſupreme God, or Gods; which were none other than the ſouls of ſome great Heroes, or Princes deceaſed, and deified. Thus Julian the Apoſtate, in his Oration of the Sun, makes Mercurie (who was hiſtorically Canaan) and Mars Aſſeſſors to the Sun, the ſupreme God. So Hercules is generally reputed as one of theſe Phenician Heroes or Demons, and ſo indeed his name imports; which ſome derive from foreign, and foreign from foreign Herin, Princes: whence Hero; as before (chap. 5. §. 1.) in our account of Hercules, whom we judge the ſame with Ioſhua. Amongſt theſe Baalim or inferior Men Gods, we may reckon Belus with other of the Phenician Kings, who were after death deified, and made Mediators betwixt Men and the ſupreme God: of which ſee more in Pythagor. Philoſophie.

§. 11. The Grecian natural Theelogie.We come now to the Grecians, their Natural Theologie and worſhip; which in its firſt riſe and laſt refinement ſeems very probably the ſame with that in the Oriental parts. The firſt Grecians worſhipt Planetarie Deities.As for the firſt riſe of Natural Theologie in Greece, Plato, in his Cratylus, aſſures us, that the firſt and moſt ancient Grecians had the ſame Gods with the Barbarians, viz. the Sun, Moon, and Stars: his words are, foreign &c. They, who firſt inhabited Greece, ſeem to me to have had the ſame Gods, as many of the Barbarians now have, viz. the Sun, Moon, &c. And then he ſubjoins, foreign, when therefore they beheld all theſe moving in continued courſe, from the nature of foreign to run, they called them foreign Gods. Thence Herodotus tels us, that the Gods were a long time worſhipped by the Hellenes, without any proper diſtinct names or Titles; onelyonly under the common name of foreign: whereby, as we may preſume, they underſtood the Sun, Moon, and ſtars. Thus Sandford deſcenſ. l. 1. §. 25. It ſeems to me, that the ancient Grecians conceived the Sun, Moon, Earth, Stars, and Heaven to be the onelyonly Gods. And more fully in p. 242what precedes, l. 1. §. 6. Sandford aſſures us, out of Herodotus, that the ancient Hellens worſhipt not their Gods under any proper name, but called them onelyonly by that common name foreign, that is to ſay, foreign diſpoſers; becauſe they diſpoſed of all ſublunarie Affairs. But at length, when the Pelaſgi began to flouriſh, Greece began to hear of the names of the Gods; which the Grecians received from the Barbarians, eſpecially the Egyptians; according to the Oracles approbation. Plato derives foreign from foreign, to run, and ſo applies the origination of the Gods to the Planetarie or celeſtial Bodies, as before.

Zeno, in Stobaeus, ſaies, foreign, The Sun, and Moon, and other ſtars, are intelligent and wiſe, fiery fire. The ſtars, bodies or ſeats of their Gods.His meaning is, that theſe celeſtial Bodies, compoſed of fire, were informed and actuated by ſome wiſe, intelligent, divine ſpirit. For we muſt know, that the wiſer of the Grecian Philoſophers, Pythagoras, Plato, Zeno, &c. who were the chief Inſtitutors of this foreign Natural Theologie, were not ſo ſottiſh, as to make the Sun, Moon, and Stars to be ſimply and abſolutely Gods; for then indeed they were no better than the Poets or Mythologiſts, whom they ſo greatly cried down: but they made theſe Celeſtial bodies to be, as it were, the bodies of their Gods, or the chief ſeat of their Reſidence. Thus Poſſidoneus, in Stobaeus, ſaies of the Stoicks: foreign, they ſay a ſtar is a Divine bodie, or the bodie of a God. So Philo the Jew, who did greatly Platonize, libro de opificio mundi, cals the ſtars foreign, Divine images, i.e. informed and actuated by ſome Divine ſpirit: and lib. de ſomniis, he cals them foreign, incorruptible and immortal ſouls; i.e. in regard of that ſpirit which informed them. Others refer the Phyſick Theologie of the Grecians to the firſt principles of Nature. So Sandford de deſcenſu l. 1. §. 27. That fable of the four ſons of foreign Saturne, all, that have indeavored to ſearch into Antiquitie, have underſtood of the firſt principles of things. Alſo many by Jupiter, have underſtood the fire; by Juno, the Air; by Neptune, p. 243the Water; by Pluto, the Earth &c. whence, by an eaſie Anagrammatiſme, he derives Aer from Hera.

This is a good key to open to us, what that Natural Theologie, which the Grecian Philoſophers brought in, imports. Philoſophers the compoſers of this natural TheologieWe muſt remember, that the Poets, who preceded the Philoſophers, and were the great broachers of Mythologick Theologie, had, by their fabulous foreign, or generation of Gods, coined a world of Gods, which referred to ſome Oriental perſon or tradition. The Philoſophers being eaſily convinced, by their travels into the Oriental parts, (where they found the original Records of theſe fabulous perſons, and ſtories,) that theſe Gods were but foreign mortal Gods, or deceaſed men deified; they endeavor to reduce this mythologick, to a phyſick or more natural Theologie. And thus they make firſt but one ſupreme God, whoſe chief throne or ſeat they ſuppoſe to be the Sun; and many other inferior midling Gods, which they call Demons, or men Gods; which were the ſouls of great Heroes deceaſed, reſiding principally in ſome ſtar or other, as before §. 5. As for their ſupreme God, the wiſeſt of them, Pythagoras and Plato &c. underſtood him to be the firſt eternal, infinite, and moſt unchangeable Being; onelyonly out of fear or compleaſance, complying with the ſuperſtitious humor of the people, they expreſſed him by the common names of Jupiter, Apollo, &c. This is evident from this; that the chiefeſt names of their Idol-Gods, are but references to, as well as derivations from, the one true God. Thus in the Grecians Iao, in the Latins Jove, in the Phenicians Ievo, in the Thracians Evie, in the Athenians Hues, in the Eolians Phoibe, in the Americans Hioh, in the Egyptians Bacchus; one and the ſame name Jehovah is evidently ſeen by all that will, ſaies Sandford de deſcenſ. l. 1. §. 22. This ſupreme God the Philoſophers generally ſuppoſed to have his reſidence in the bodie of the Sun; The Sun ſtiled Saturne, Iupiter, &c.which was thence called by ſome foreign Saturne, from foreign time, becauſe the Sun's motion is the meaſure of Time. 2. Others ſtiled him foreign from foreign, heat; becauſe the Sun was thought to be p. 244fire. Jovem autem fuiſſe Hebraeorū Deum & putavit Varro, &, ſiquid est in Auguſtini judicio merito putavit. Sandſ. de deſc. Chriſti l. 1. §. 13.Whence he was alſo ſtiled Iupiter Hammon, from foreign Ham, or foreign Hamma, which ſignifies the Sun; thence foreign Amman, the Temple of the Sun. He was called alſo foreign Iupiter of Heliopolis, who was no other than the Sun, as Voſſius de Idol. l. 2. cap. 13. The Sun was alſo called foreign Dis, and Dieſpater, (the names of Iupiter) from the Hebrew foreign di or dai in Shaddai, Gods name. He was likewiſe ſtiled foreign, or foreign, (another name of Iupiter,) from foreign God's name. Thus Sandford de deſcenſu Chriſti l. 1. §. 10. This is that which ſometimes Apollo Clarius, being conſulted, which of the Gods was called Iao, is ſaid to anſwer: (Macrob. 1. Saturnal.)

foreign &c.

Cunctorum dic as ſupremum numen Iao,

Hic tibi vere novo ſit Iupiter, Helius aeſtu,

Dis cùm ſaevit hyems, Autumno mollis Iao.

That the Sun is ſignified in theſe verſes, the Interpreters of the Oracles (Apollo Clar. &c.) have determined. And indeed it cannot be otherwiſe: for they knew no other name of the Sun but foreign. As for foreign, the ſacred fire, which was the ancient name whereby the Sun was ſtiled, before the introduction of the other Gods, length of time had extinguiſhed it. Laſtly, the mention of the Seaſons of the Year, which follow upon the motions of the Sun, leaves no room for dubitation, but clearly teacheth us, that Helios and Iao are the ſame with, or traduced from Elohim, and Iehovah. So alſo Orpheus:

Unus & idem Dis, Jovis, Helius, Dionyſus.

This we mention, to ſhew, that the name of Iehovah was known to the Ancients, not onelyonly by ſound, but alſo by its origine: for they pronounced it Iao, and as Hebrew interpreted it according to the Hebrew writings. So Diodorus Siculus Bibl. lib. 1. acquaints us, that Moſes among the Iews writ Laws for the God called Iao. By all which it evidently appears, that thoſe Attributes foreign, &c. given to the Sun, were but Satanick imitations of ſacred Attributes. Of this ſee more what precedes of Iupiter, chap. 1. §. 8. &c.

p. 2453. But the more proper name, by which the Grecians expreſſed the Sun, was Apollo. So Julian the Apoſtate, hymno in Apoll. foreign. Apollo is the Sun it ſelf; which name is amongſt all common and known. Thus Plato, in Cratylus, explicating the name Apollo, ſhews us how it ſignifies the Sun. So Cicero lib. 3. de Nat. Deorum tels us, that the Sun is a God, which the Grecians call Apollo, as the Moon Diana. Thus much is alſo evident from his other name foreign; which Heſychius explicates, by foreign i.e. from the moſt pure light of the Sun. Farther that the Sun paſſed amongſt the Grecians for Apollo, is demonſtrated. 1. From his Forme, which Julian, Hymno in Apoll. deſcribes thus: foreign alwaies beautiful, alwaies young; becauſe the Sun never waxeth old. 2. Apollo is ſaid to have invented Medicine, and to be father of Eſculapius; becauſe the generation and virtues of Plants depend on the Sun, its influence. 3. Apollo is ſaid to be the eye of Jupiter, and the God of Divination; becauſe the Sun is the eye of the World, and that which diſcovers things moſt obſcure and ſecret. 4. All the Sacreds and Rites of Apollo are applied to the Sun. So Voſsius, de Idolol. lib. 2. cap. 12. 1. The Laurel was conſecrated to Apollo, as that with which, they conceited, he crowned his head; whereby they ſignified the heat, influence, and virtue of the Sun; the Laurel being a Plant alwaies green, and as they ſay, of a fiery nature. Thence the Athenians, in the ſeventh daies Hymne which they ſung to Apollo, decked themſelves with Laurel, as Proclus tels us. 2. Of Animals, the Wolf was alſo conſecrated to Apollo; either, becauſe he is, as the Sun, foreign moſt quickſighted, as the Scholiaſt on Aratus; or becauſe he is very watchful, and goes forth early, as the Sun, to ſeek his prey. Hence Lupus from foreign light. Yea, Apollo himſelf was called foreign, not becauſe he was worſhipt in Lycia, as ſome will have it, but becauſe he is the fountain of light, as the Sun is. That the ſeveral Names, Rites, &c. given to Apollo were of Hebrew origination. See what preceeds C. 4. §. 1. &c.

p. 246Bacchus the Sun.4. The Sun was alſo worſhipped by the Grecians under the name of foreign Bacchus. So Ulpianus, ad orat. Demoſthenis, foreign, becauſe they call the Sun Bacchus and Apollo; whence Bacchus was ſtiled foreign borne of fire, from their common ſuppoſition, that the Sun was fire. Hence alſo thoſe Titles of Bacchus foreign: Hues is by Bochart derived from foreign Hu-es he is fire Deut. 4.24. as Attes from foreign atta-es thou art fire; as in what precedeth C. 3. §. 2.

5. Yea, Voſſius de Idol. lib. 2. c. 13. makes Mercurie and Mars, if we take them Phyſically, to ſignifie the Sun. So alſo Hercules as Voſſ. de Idol. l. 2. c. 15. &c. All theſe and other of the Grecian Gods conſidered foreign Phyſically, were but ſymbols of the Sun; though, if we conſider them Mythologically, they may be referred to ſome Oriental perſon or God as before. This was long ſince well obſerved by Macrobius lib. 1. Sat. cap. 17. The diverſe virtues of the Sun gave names to diverſe Gods. Again he addes; The ſeveral appellations of the Gods may, by a certain hidden reaſon, be referred to the Sun.

The Grecian Demons.As the wiſer of the Grecians ſeated their immortal ſupreme God in the bodie of the Sun, ſo in like manner they placed their Demons in the bodies of the Stars. So the Stoicks ſtiled a ſtar, foreign a Divine Corps, informed by the ſoul of ſome Demon, and ſubordinate to the ſupreme God. Thus Auſtin explicates the mind of the Stoicks, de Civit. Dei lib. 4. cap. 11. The Stoicks hold, that all the ſtars are parts of Jupiter, (i.e. the Sun) and that they all live and have rational ſouls; and therefore without controverſie are Gods, i.e. Demon Gods. So Philo the Jew, lib. de pietate, cals the ſtars foreign, certain Rectors ſubordinate to the Parent of the Vniverſe: whereby he means the true God of Iſrael, according to the opinion of ſome more intelligent Platoniſts; though the moſt meant thereby the Sun.

§. 12. We ſhall cloſe up this diſcourſe of Natural Theologie, with p. 247ſome reflections on it, in its higheſt elevation and refinement; The deſigne of the new Platoniſts to reforme Natural Theologie,which was by the New Platoniſts, of the ſacred ſucceſsion, in the ſchole of Alexandria, and that by means of the great Aſſiſtances, which they had from the ſacred ſcriptures and Churches of Chriſt. After that the broad and glorious light of the Goſpel ſhone on thoſe oriental parts, eſpecially on Egypt, (according to that promiſe Eſa 19.18. One ſhall be called the Citie of the Sun, i.e. Heliopolis, devoted to the worſhip of the Sun) the wiſer and more ingenious of thoſe Platoniſts, in the ſchole of Alexandria, ſaw a neceſſitie of reforming their Natural Theologie; eſpecially of rejecting thoſe many Fictitious Gods, which were crept into the bodie of their Theologie. This, I ſay, theſe Platonick Philoſophers were forced unto, by Arguments the Chriſtians urged, not only from reaſon, but alſo from Plato's own Philoſophie & Conceſſions, which clearly diſproves a multiplicitie of Gods. Hence theſe new Pythagorizing Platoniſts, to ſalve their Natural Theologie, pretend, that all the ancient foreign Mythick Theologie, was but an allegorick explication foreign, of the Phyſick Theologie. Thus they reduce all their ſupreme Gods Saturne, Jupiter, Apollo, &c to the Sun; and the leſſer inferior Gods they make to be Demons, or the ſouls of ſome deceaſed Heroes deified, and lodged in the bodies of the Stars. Thus Plotinus, Ennead. 2. lib. 9. contends hard for theſe Deaſtri or Star-Gods. This was the Theologie which Julian the Apoſtate contended for; as it appears by his Oration for the Sun; which he makes to be the one Eternal ſupreme God. The Chief heads of this ſacred ſucceſsion in the ſchole of Alexandria, who indeavored this Reformation of their Natural Theologie, were Ammonius, (whom ſome make to be a Chriſtian) Plotinus his Succeſſor, Porphyrie ſucceſſor to Plotinus, Jamblichus the Succeſſor of Porphyrie &c. And the chief means, which gave them moſt Aſſiſtance in this deſigne, for the Reformation of their Natural Theologie, was indeed the ſacred Scriptures, and Chriſtian Religion. For they had the LXX's Verſion by them p. 248in their Librarie: Beſides, Ammonius, the head of this ſucceſſion, was either a Chriſtian or well inclin'd; who mixed Scripture notions with his Philoſophie. See more, touching the advantages theſe New Platoniſts had from Scripture light, for the Reformation of their Natural Theologie, in our following Diſcourſes of Egyptian Philoſophie Part 2. Book 1. Alſo of Platonick Philoſophie, Part 2. Book 2.

§. 13. The Roman Natural Theologie.We ſhould now come to treat of the Romans, their Natural Theologie and Worſhip: but herein we ſhall find little or no difference from that of the Grecians, whence it had its original. For as the Grecians, ſo the Romans had their Superior and Inferior Gods. The chief and ſupreme of their Gods, conſidered Phyſically, was the Sun; which was worſhipped amongſt them under differing Names and Formes, viz. of Saturne, Jupiter, Apollo, &c. Jani nomen ſi ab hiſtoria arceſſimus ex Javano fuerit contractum — Sin Jani appellatio primò non homini convenit, ſed ſoli nempe ab foreign Jah &c Voſſius de Idolatr. lib. 2. ca. 16.I ſhall mention only that of Janus, which was the chief God amongſt the Romans, and conſidered Phyſically, a Symbol of the Sun. As for the origination of the name, we have before ſhewn, how it was derived from foreign Jah, Gods name, as foreign the Sun, from foreign El. And that the Sun was worſhipped amongſt the Romans, under the name of Janus, is evident from the Teſtimonie of Nigidius Figulus, that learned Roman, who declares, that Apollo was Janus. Now all know that Apollo was the Sun. So Arnobius lib. 3. ſaies, that ſome made Janus to be the Sun. 2. The Genealogie of Janus proves the ſame: for he is called the Son of Heaven; which is proper to the Sun. 3. This is farther demonſtrable from the character Terentianus Maurus gives him viz.

Jane pater Jane tuens, dive biceps, biformis

O cate rerum ſator, O principium Deorum.

This Voſsius de Idololat. lib. 2. cap. 16. applies to the Sun. If we conſider Janus hiſtorically, and according to the mythologiſts, ſo he refers to Noah or Javan; as before chap. 6. §. 6. &c. The Romans had alſo their Demons or midling Gods which they called medioxumi and Deaſtri, which were the ſouls of great Heroes p. 249deceaſed and lodged in the Stars. So Julius Caeſar is ſaid to become a ſtar &c. But yet we muſt grant that the Roman Theologie was not ſo much Phyſick or Natural as Politick, and therefore belongs to the following Chapter.