Three things are to be enquired for the understanding of this parrallel. First, what the bearing or taking up of this Tabernacle is. Secondly, what Idol was pointed out by these names of Chiun and Remphan. Thirdly, what is meant by the star of this God.

The taking up of this Tabernacle denoteth their worship which they exhibited unto their Idol, by carrying him up and down in Tabernacles and Pageants, after a solemn manner of procession: By the Romans this solemnity was termed pompa, and the Tent or Pageant in which the Idol was carried, Thensa, according to that, Thensa Deorum vehiculum. This kind of Idolatry may seem to have had its original among the Heathens from an unwarrantable imitation of Moses’s Tabernacle, which was nothing else but a portable Temple[414] to be carried from place to place, as need required. For it cannot be denied, but that many superstitions were derived unto the Heathens from the true worship of God, which he himself had prescribed unto his people. Thus, as God had his Tabernacle, Priests, Altars, and Sacrifices, so the devil had his Tabernacles, Priests, Altars and Sacrifices. As God had his Fire ever burning upon the Altar, so had the devil his fire preserved burning by those Vestal Votaries. As God had his Propitiatory or Mercy seat:[415] so had the devil his Sacros tripodas, his Oracles, from which he would speak unto them that served him. This solemn procession was performed by the Romans in the honour of the Sun.[416] It was performed by the Israelites in honour of their Moloch, who formerly was interpreted, the Sun. To add unto the pomp and state of this solemnity, both the Romans and the Israelites caused great Horses and Chariots to be led up and down. Horses were consecrated to the Sun by the Romans, and their Cirque place was sometimes called τὸ ἱππικὸν, and ἱπποδρόμιον, an Horse-race.[417] And that Chariots was commonly used in those pompous shewes is evident.[418] Concerning the people of Judah, doth not the like practice plainly appear? 2 Kings 23. Josiah did put down the Horses given to the Sun, and the Chariots of the Sun. This kind of Idolatrous worshipping the Sun seemeth to have had its beginning from the Persians, who also accounted Horses holy to the Sun:[419] And the Persian King, when he would shew himself in great state, caused an exceeding great Horse to be led up and down, the which was called Equus solis.

The second inquiry is, What Idol was meant by Chiun and Remphan, otherwise in ancient Copies called Repham. Not to trouble the Reader with the various interpretations of Expositors, much less with the bold adventures of others in correcting the text: by Chiun we are to understand Hercules, who in the Egyptian language was called Chon: by Repham we are to understand the same Hercules, for ‎‏רפאים‏‎ Rephaim, in the holy tongue signifieth Gyant: By Hercules we may understand the Planet of the Sun: There are Etymologists that derive Hercules his name from the Hebrew ‎‏האיר כל‏‎, Heircol, illuminavit omnia: the Greek Etymology,[420] holds correspondency with the Hebrew and both signifie that universal light which floweth from the Sun as water from a fountain. Add hereunto, that Porphyry[421] interpreteth Hercules his twelve labours, so often mentioned by the Poets, to be nothing else but the twelve signs of the Zodiack, thorow which the Sun passeth yearly. But some may question, whether the name of Hercules was ever known to the Jews? It is probable the name was; for Hercules was the god of the Tyrians, from whom the Jews learned much Idolatry, as being their near Neighbours: Yea, it is apparent, that in the time of the Maccabees the name was commonly known unto them: for Jason the High-Priest sent three hundred drachmes of silver to the sacrifice of Hercules, 2 Mac. 4. 19.

Thirdly, it followeth that we should enquire, what this star of Remphan was, it is probably thought[422] that it was a certain star painted in the forehead of Molech; Neither was it unusual for the Heathen people to paint their Idols with such Symbolica Additamenta. Julius Cæsar his Image had a star depicted on the crown of his head.[423]

The Sun was also worshipped by the house of Judah, under the name Tamuz; for Tamuz, saith Hierom,[424] was Adonis, and Adonis generally interpreted the Sun,[425] from the Hebrew Adon, signifying Dominus, the same as Baal, or Moloch formerly did, namely, the Lord or Prince of the Planets. The month which we call June, was by the Hebrews called Tamuz; and the entrance of the Sun into the sign Cancer was, in the Jews Astronomy, termed Tekuphu Tamuz, the revolution of Tamuz. Concerning Adonis whom sometime ancient Authors called Osiris; there are two things remarkable, ἀφανισμὸς, the death or loss of Adonis and εὕρησις, the finding of him again. As there was great lamentation[426] at his loss, especially amongst the Women;[427] so was there great joy at his finding. By the death or loss of Adonis, we are to understand the departure of the Sun; by his finding again, we are to understand his return. Now he seemeth to depart twice in the year: First, when he is in the Tropick of Cancer, in the farthest degree Northward. Secondly, when he is in the Tropick of Capricorn, in the farthest degree Southward: answerable unto these two departures, which may be termed ἀφανισμοὶ, disparitions, or losses of the Sun, there are two returns immediately succeeding, which may be termed likewise εὑρήσεις, the findings or new appearings of the Sun. Hence we may note, that though the Egyptians celebrated their Adonia in the moneth of November, when the Sun began to be farthest Southward; and the house of Judah theirs, in the month of June, when the Sun was farthest Northward, yet both were for the same reasons, and in substance they agreed. And of this the Prophet Ezekiel is thought to have spoken, Ezek. 8. 14. There sate women weeping for Tamuz.

These solemnities were chiefly observed, between the Byblienses and the Alexandrini, the manner was thus:[428] When the Byblienses solemnized the death or loss of Adonis, at that time the Alexandrini wrote a letter, this letter was inclosed in an Ark of Bulrushes, therein they signified, that Adonis, whom they lamented, was found again, this Ark, being after the performance of certain rites and ceremonies, committed to the Sea, forthwith it was carried by the stream to Biblus; upon the receit whereof, the lamentation of the Women was turned into joy. Others say,[429] that this lamentation was performed over an Image in the night season, and when they had sufficiently lamented, a Candle was brought into the room (which Ceremony might mystically signifie the return of the Sun) then the Priest with a soft voice muttered this form of words[430] Trust ye in God, for out of pains salvation is come unto us. There are likewise of the Jews that say[431] their Tamuz was an Image whose eyes they filled with Lead, which Lead being molten by the means of fire under it, the Image it self seemed to weep.

There are that think[432] the Prophet alludeth unto those letters inclosed in those fore-mentioned Bull-rush Arks, Isa. 18. 2. When he speaketh of Ambassadors sent by the Sea even in Vessels of Reeds upon the waters. But I rather approve the literal sense, for by reason of the Shelves and dangerous Rocks in the River Nilus, it was not unusual for men to sail in Hulks, and Vessels made of a kind of great Bull-rush, which by the Egyptians was termed Papyrus and these kind of Ships Papyraceæ naves.[433]

CHAP. III.
Of Baal-Peor, Baal-Tsephon, Baal-Zebub, Baal-Berith, Bell and the Dragon.

Whom the Hebrews called Baal, the Babylonians called Bell; and although the Planet of the Sun only at first might be worshipped under that name, yet at last it became a common name to many other Idols, according to that, There are many Gods, many Baalims or Lords, 1 Cor. 8. 5. As the same Idol Jupiter had different names, and different Rites of worship, occasioned sometimes from the different places, as Jupiter Olympius, from the Hill Olympus; Jupiter Capitolinus, from the Capitol hill; Jupiter Latialis, from that part of Italy which is called Latium. Sometimes from the different benefits which he was supposed to bestow on men, as Jupiter Pluvius because he gave Rain; Jupiter Lucetius, because he gave Light; Jupiter Altitonans, from thundring; So Baal had his distinctive Titles, and different Rites of worship, sometimes occasioned by the place, as Baal-Peor, Numb. 25. 3. sometimes from the benefit obtained, as Baal-Tsephon, Exod. 14. 1. and Baal-Zebub, 2 King. 1. 2. sometimes for some other reason, as Baal-Berith, Judg. 8. 33.

Baal-Peor is thought[434] to be that Priapus, that obscene Idol, so famous in prophane Authors. He was called Peor, from the Hill Peor, mentioned, Numb. 23. 28. as likewise his Temple wherein he was worshipped, standing upon the same Hill, was called Beth-Peor, Deut. 3. 29. He was worshipped by the Moabites and Midianites: the Idol Chemish, Jer. 48. 7. is thought to be the same,[435] and I take it to be applied to Baal Peor, by way of contempt, as if one should say, their blind god, according to that in the Psalm, They have eyes and see not. For the first letter[436] Caph, signifieth quasi; and ‎‏מוש‏‎ Musch Palpare, to grope or feel about, in manner of blind men.

Baal-Tsephon is thought by the Hebrews,[437] to have been an Idol made by the Ægytian Magicians, and placed in the Wilderness, to observe and stop the Israelites in their departure from Ægypt; whence it was termed ‎‏צפן‏‎ Tsephon, from ‎‏צפה‏‎ Tsapha, signifying to watch, & observe in manner of a watchman: because we may call him Baal speculator, as, among the Romans; because Jupiter stayed the Romans when they were flying, he was called Jupiter stator.[438]

Baal-Zebub, soundeth as much as the Lord of the Flies, or a Master fly,[439] which hath power and authority over the rest, in which respect the Prince of the Devils in the Gospel is termed Beel-Zebub, ‎‏זבוב‏‎ Zebub signifieth a Fly. This Idol was worshipped by the Cyrenians,[440] but principally by the Ekronites, because whensoever they sacrificed unto him, the swarms of flies which at that time molested the Country, died. But it is certain, that this was not the alone reason, for they were wont to repair to him, as to an Oracle, 2 King. 1. 2. We may call him Jupiter muscarius, or Hercules muscarius:[441] for the Inhabitants of the City Elis sacrificed to Jupiter under the name ἀπομύιος, (i.) A driver away of flies: and the Romans to Hercules, under the same name. Some Greek Copies in the Gospel read Βεελζεβοὺλ, Beelzebul: which change is interpreted to be, for to shew the greater contempt of the Idol, as if they should say Jupiter stercoreus, ‎‏זבל‏‎ Zebel signifieth stercus, and Beel, or Baal, signifieth Dominus.

Baal-berith was the Idol of the Shechemites; of his Temple we read, Judges 9. 4. ‎‏ברית‏‎ Berith signifieth a Covenant; so that Baal-berith may be translated Jupiter fœderatus,[442] The God unto whom they bound themselves by Covenant. Concerning Bel and the Dragon, little is spoken, besides what we read in that off the Apocrypha, where the History is described.

CHAP. IV.
Of Dagon.

The Hebrew Doctors say[443] this Idol Dagon was made from the Navel downward in form of a Fish, but from the Navel upward in form of a Man. This they collect from 1 Sam. 5. 4. The two palms of his hands were cut off upon the threshold. And furthermore they say, The Idol Dagon had his name from the Hebrew ‎‏דג‏‎ Dag, signifying in the Holy Language, a fish, according to which description we may English him, the Philistians Neptune, or Triton.[444] Others derive the name from ‎‏דגן‏‎ Dagon, signifying Corn: and they say,[445] that he first invented the use of the Plow, and Corn; whence they translate him Jupiter aratrius. In this respect we call him the Philistians Saturn, because Antiquity[446] makes Saturn the first Inventer of Husbandry, and therefore paints him with an Hook or Sithe in his hand, as being the fittest Hieroglyphick for Husbandry. Both opinions have their Authors, and no sufficient proof hath been produced to overthrow either. Yea, they are not wanting among the Jews themselves, that say,[447] this Image of Dagon was made in the form of a man. Notwithstanding Scaliger his conjecture is not improbable, that those who interpret Dagon, Jupiter aratrius, or Ἀγροτὴς, might mistake and read ‎‏שדי‏‎ Shadai, signifying Ager, A field, for ‎‏שדי‏‎ Shaddai being the very Name of God, signifying Omnipotens, Almighty.

CHAP. V.
Of the molten Calf.

The History of the Molten Calf is at large set down, Exod. 32., where we read, that by reason of Moses his long absence, the people desired of Aaron, gods to be made; whereupon Aaron made for them the molten Calf. The reason why they worshipped God rather in the similitude of a Calf, than of any other Creature, is generally by Expositors conceived to be from the corruptions learned among the Egyptians, who worshipped their Idol Apis,[448] otherwise called Serapis,[449] in a living Oxe, and otherwise in an Image made in the form and similitude of an Oxe, with a bushel on his head. This Oxe was remarkable for certain notes and marks, whereby it was differenced from all others. It was black bodied, it had a white fore-head, and white spot behind, and a knot under his tongue: for the more curious fashioning and pollishing of these marks in the molten Calf, Aaron may seem to have made use of his graving tool.[450] The Egyptians repaired unto this Oxe for the resolution of matters doubtful, as to an Oracle,[451] and the manner of consulting with him, was thus. The party that repaired unto him, tendred a bottle of Hay, or Grass; which if he received, then it betokened a good and happy event; if otherwise he refused it, then it did portend some evil to come. Thus they turned their glory into an Oxe that eateth grass, Psalm 106. 20. The Hebrew word in the Psalm, translated an Oxe, is, Shar;[452] which I note, because in my opinion, it giveth light to one of the names by which this Idol was denoted. Sometimes it was called Apis, from the Hebrew word Ap,[453] signifying a face: sometimes Serapis quasi Shor-apis, which is nothing else but Bovis caput, an Ox-head; the very name used by the Fathers[454] to express this Idolatry. It is commonly known that this Idolatry was derived to Israel from the Egyptians; but whence the Egyptians first learned it few have taught. They do not conjecture amiss, who interpret the first Institution hereof to have been in the memory of Joseph, who by his providence relieved both Egypt, and other Neighbour Countries, in the seven years of famine. Besides the testimony of no slight Authors,[455] there are strong inducements to perswade it. First, both the years of plenty and famine were foresignified by the apparition of Oxen. Secondly, what fitter Emblem, (if it had not afterward proved an Idol) to continue the remembrance of a Joseph, (by whose alone care and industry, corn and victual was provided in an extream famine) than an Ox, the true and lively Hieroglyphick of an industrious Husbandman? Thirdly, in this Suidas agreeth with others, that this Ox was pourtrayed with a bushel on his head, though others do more clearly express the reason of this portraiture, namely, because of the great quantity of Corn measured out by Joseph in that extream dearth. Concerning the sin of the Israelites in making this Calf or Ox, the modern Jews do transfer the fault upon certain Prosylite Egyptians who came forth with them: and they say, that when Aaron cast their Jewels into the fire, these Egyptians, contrary to his expectation, by their Art Magick produceth a Calf, to which purpose they urge Aarons own words, Exod. 32. 34. I did cast the Gold into the fire, and thereof came this Calf, as if his art or will went not with the making thereof, but of it self it made it self. But this answer of his sheweth rather, how vain the wit of man is in the excuse of sin; and as his ingraving instrument writes down Aaron’s sins; so the confession of others, more ingenuous Jews proclaims the Israelites, saying,[456] that No punishment befalleth thee Israel, in which there is not an ounce of this Calf. I conclude this with the analogy between the Egyptian Apis, and the molten Calf: and this consisteth in three things. First, As there were some special marks in the Egyptians Ox; so is it probable that Aaron with his ingraving Tool made the like. Secondly, As the Egyptians in honor of their Ox celebrated a solemn Feast, with much singing and mirth.[457] So the Israelites proclaimed a feast in honor of their Calf: The people sate down to eat and drink, and rose up to play. Thirdly, As the Egyptians Ox was at last drowned in the River, so Moses burnt the molten Calf, and beat it to powder, and cast it upon the face of the water, Exod. 32. 10. Deut. 9. 21. Jeroboam afterward, though upon other inducements, committed the same sin; he thought in his heart, that if the people go up to Jerusalem, and do sacrifice in the house of the Lord, they would revolt from him, and return to the King of Judah: whereupon he set up two Calves of gold, the one in Bethel, the other in Dan; saying unto the people, It is too much for you to go up to Jerusalem, 1 King. 12. 28.

CHAP. VI.
Of Astaroth, Ammonia, Juno, the Queen of Heaven, Diana of the Ephesians.

As the Sun was worshipped under many names, so likewise the Moon. Astaroth was the Idol chiefly of the Zidonians, 1 King. 11. 5. 2 King. 23. 13. she had her Temple, called the house of Astaroth, in which the Philistims hanged up Saul’s Armor[458] after his death, 1 Sam. 31. 10. That the Moon was worshipped under these names needs not proof;[459] only some say,[460] that Astarte was Juno: and why may we not say, that Juno was often used to express the Moon? Both the Moon and Juno are often called by the name of Urania.[461] And as the Moon in respect of her light is called Urania; so in regard of the lesser lights in the heaven, she is called Astroarche that is, the Queen of the Planets;[462] or as Horace speaketh of the Moon, Siderum Regina, the Queen of the Stars: Or lastly, as Virgil speaketh of Juno; Divum incedo regina, the Queen of the Gods. It seemeth very probable, that this is that Queen of Heaven, of which the Prophet speaketh, Jer. 7. 18. Jer. 44. 17. Again, unto whom may we imagine those ancient Heathens to have performed that solemn worship, which they did on the Calends, or first day of every month (was it not to the Moon?) And yet notwithstanding it is ascribed to Juno whence she is called Juno Calendaris.[463] Lastly, As Jupiter Ammon was no other than the Sun,[464] and worshipped him in form of a Ram; so for ought I see, the Moon might be called Juno Ammonia, and worshipped in the form of a sheep.[465] Sure I am, that the Hebrew Doctors[466] describe the Images of Astaroth, to have been made in the form of sheep; and the word Astaroth, in the Original, signifieth a flock of sheep, and the Moon might as well be called Ammonia, as the Sun Ammon, both being so called from their heat, which in the Holy Tongue is called Hammah,[467] and from thence likewise those Images (of which we read, Levit. 26. 30. Isa. 17. 8. Isa. 27. 9.) are called Hammianim,[468] because they were certain Idols placed upon the house top, and so alwayes exposed to the Sun. Furthermore, as Jupiter Ammon was painted with horns,[469] so likewise was the Moon:[470] why they should be thus painted, many reasons might be produced, but chiefly three; the first peculiar to the Sun, the other common both to Sun and Moon. First, the Sun was painted with Rams horns, because with the Astronomers the sign Aries in the Zodiack is the beginning of the year.[471] Secondly, because as the strength of horned beasts consists in their horns, so the virtue and influence of the Sun and Moon is derived into sublunary creatures by their beams. Thirdly, because the light of the Sun and Moon makes the reflection cornute, or horn-like. When Moses came down from God, Aaron and the people saw that his face shined, Exod. 34. the Latine reads it, Facies ejus erat cornuta: and hence it is, that Moses is painted with horns, which some of the Rabbines have interpreted[472] horns of magnificence. The errour grew from the doubtful signification of the Hebrew word signifying splendor or brightness and also horns.