is zeus Jupiter So that Belsamen is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jupiter Olympius So Vossius de Idolol lib. 2. cap. 4. This saies he we may confirme from the Hebrew Tongue which differs in dialect only from the Phenician For what the Phenicians pronounce Beelsamen the Hebrews write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal Schamaim i.e. Lord of heaven c. Thus also Bochart Can. lib. 1. cap. 42. And indeed all this touching Belsamen Sanchoniathon seems to have evidently traduced from that function or Office which God had laid on the Sun mentioned Gen. 1.16 the greater light to rule the day as Psal 136.8 § 2. The Theogonie of Baalzebub 2 King 1.2 This Phenician God Beelsamen the Jews called Beelzebub as 2 King 1.2 Baalzebub the God of Ekron Concerning the Etymon of Baalzebub various are the conjectures of the Learned The additament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebub signifies a flie whence some think it was added by the Jews in a way of opprobium or scorne as if one should say the Lord of a flie It is most probable that this name Beelzebub was given this Idol God not by the Accaronites or Phenicians but by the Jews and that from a great contempt and just hatred of the Accaronitick Idolatrie Yea Vossius de Idolol lib. 2. cap. 4. following the conjecture of learned Jos Scaliger herein thinks that this name Beelzebub was curtaild by the Jews who by an easy mutation turned the Accaronitick name according to Scaliger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baal zebahim the Lord of Sacrifices into the contemptuous Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal zebub the Lord of flies i.e. a God that regarded only flies or that could not drive away the flies by reason of their multitude from the Sacrifices This name Beelzebub is in the New Testament changedinto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beelzebul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebul for greater contempt sake for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies dung or abominable by which name the Gentile Gods are characterized 2 King 23.24 2 Kings 23.24 whence this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the New Testament applied to the Prince of the Devils as indeed this Accaronitick Beelzebub was the chief of their Idols Hence also Hell was by the Greeks called Accaron according to that of the poet Acheronta movebo because Beelzebub the Prince of those Demon Idols was God of Accaron as Mede and Bochart The like Glassius lib. 4. Grammat S. Tract 3. observ 4. The name Baalzebub 2. Kin. 1.2 2 Kings 1.2 which in the New Testament is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B being changed into L. Mat. 12.24 Mat. 12.24 Luk. 11.15 refers to the Idol of Ekron and signifies the Lord of a flie or flies peradventure because it was thought to drive away those pernicious flies which infested the Ekronitish countrey as Hercules was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his driving away Locusts and Apollo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from dispersing the Phrygian mice The Jews traduced the name of this Idol to expresse the Devil by and moreover changed Beelzebub into Beelzebul which â—ignifies the Lord of dung See more of this in Selden de Diis Syrum Syntag. 2. p. 211. That Beelzebub was the same with Beelsamen c. See Owen de Idolol lib. 5. c. 5. § 3. The Theogonie of Baal Peor Hebraick Num. 25.2,3,6 Hos 9.10 This Phenician Baal passed amongst the Moabites and Midianites under the Name of Baal Peor So Numb 25.2,3,6 Psal 106.28 Hos 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal peor which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was called Baalpeor from the mountain Peor where he was worshipped as Num. 23.28 So Apollinaris Catena patrum Graecorum on Psa 106.28 Psal 106.28 And they were joined to Baal peor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Idol of Baal is in the place of Peor but the Greeks call Baal Belus whom they affirme also to be Saturne Joseph Scaliger makes Baal Peor to signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thundering Jupiter Jerom on Hos 9. lib. 2. tels us that Baal peor the Idol of the Moabites is the same with Priapus So Isidorus Orig. lib. 8. cap. 11. Baalpeor saies he is interpreted an image of ignominie for it was an Idol of Moab sirnamed Baal on the mount of Peor which the Latins call Priapus the God of Gardens c. That this Baal peor was the same with the Grecian Priapus seems evident by their parallel sacrifices and worship For as fornication was a main piece of worship they performed to their lascivious God Priapus so we find the same performed to Baal peor even by the Israelites Num. 25.1,2,3 So Numb 25.1 Israel is said to commit whoredom with the daughters of Moab which is explicated v. 2. by bowing down to their Gods i.e. in a way of fornication whence 't is said vers 3. Israel joined himself to Baal peor i.e. worshipped him by fornication We have it expressed in the same manner Psal 206.28 Psal 106.28 By joining themselves to Baal peor is ment their worshipping him by fornication and by eating the sacrifices of the dead we must understand with Austin on this place their sacrificing to dead men as to Gods or Baalim They worshipt Baal peor their chief God which Vessius makes to be the Sun by fornication and sacrifices or else we may refer these sacrifices of the dead to those they performed to their inferior Baalim which were but some noble Heroes or Princes who after their death were deifyed and so became midling Gods or Mediators as elsewhere But thus much for Baal peor concerning whom see more Vossius de Idololatr lib. 2. c. 7. § 4. Moloch amongst the Ammonites the same with Baal The Phenician Baal passed amongst the Ammonites under the name of Moloch from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melek the King So 1 King 11.7 1 King 11.7 Moloch is stiled the Abomination of Ammon which v. 5. is stiled Milcom c. Lev. 18.21 Lev. 20.2,3,4,5 2 Kings 23.10 So Lev. 18.21 Lev. 20.2,3,4,5 2 Kings 23.10 Amos 5.26 Act. 7.43 Thus Amos 5.26 with the parallel Act. 7.43 we find mention of the Tabernacle of Moloch where Iunius and Tremelius subjoin this exegetick Note You have ministred in shew in the Tabernacle of the Living God but you have worshipped really Moloch the God of the Ammonites which by your impietie you have made yours and other Gods of the Heathens Synecdochically This God of the Ammonites the Prophet in this place onely mentions because the Ammonites being their neighbors he would more sharply strike at their Idolatrie Tarnovius saies that the Affixe in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes that the Israelites framed an Idol proper to themselves according to the forme of the Ammonitick Idol See more Glassius Gram S. lib. 4. Tract 3. observ 17. pag. 867. edit 2a. That Moloch is the same
Light created the first day into the Sun All is well and fully laid down by Grotius on the 2 Peter 3.7 Vossius de Idol lib. 2. cap. 39. assaies to give us the mode how all this was accomplisht God saies he on the 4th day created the Sun and Stars in the upper part of the Firmament God made these Celestial bodies out of that primigenious Light that first Light remaining according to forme and nature but not according to its former state being compact into the Sun that so it might alternate Nights and Daies and discriminate Years Moneths and other Seasons Which reason of the immutation of this Light is given by Moses Gen. 1.14 Thus Vossius who in what follows proves that the Stars are igneous or fiery both by Scriptural and rational arguments Now in imitation of this Mosaick description touching the creation of the first Light or fire out of which the Celestial lights were framed the old Pagan Philosophers held the Celestial Bodies to be composed of fire Thus Parmenides Heraclitus and Zeno held as Stobaeus in Eclog. Physic fol. 85. So Thales held the stars to be ignite Empedocles the Heaven to be compacted of Air and fire Anaxagoras Democritus Metrodorus that that the Sun was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a masse or globe of fire as the same Stobaeus in Eclog. physicis fol. 55. c. where see this argument largely asserted But none insists more fully on this Theme than Plato who in his Timaeus frequently cals Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or or Vr Gen. 1.3 which signifies light and fire So in his Definitions collected by his Successor we find the Sun thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun is a celestial fire as Job 31.26 the Sun is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or or Vr whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pur fire The Pagans received these notions of the stars being fire from Moses Gen. 1.3 Thence Sandford de descensu Christi l. 1. § 10. informes us that the ancient name whereby the Grecians stiled the Sun was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred fire which they worshipped in imitation of the Chaldeans as their supreme onely God as before B. 2. c. 8. § 11. And that Plato received these his Physiological Contemplations from Moses's relation Gen. 1.3.14 c. is affirmed by Vossius de Idol lib 2. cap. 38. pag. 517. Plato saies he learned this doctrine from the Mosaick Tradition as Justin Martyr Apol. 2. and cohort ad Graecos And albeit he might not see any Translation of Moses yet he might have it from the posteritie of the Jews in Egypt who fled thither in the time of Nebuchodonosor or from the Egyptians who had it from the Jews Thus Vossius shews us how Plato traduced his opinion touching the ignite nature of the Stars from Moses Hence the Fathers who generally Platonized followed Plato herein as that which was very consonant to and as they presumed derived from Moses So Tertullian libro de Anima The Sun is a bodie because fire Thus also Theodore Basil Chrysostome c. as Vossius de Idol lib. 2. cap. 38.39 § 10. Gen. 1.5 The night elder than the day There follows in Moses's Description Gen. 1.5 The Evening and the Morning were the first day whence the Jews alwaies reckoned the beginning of their day as also of the Creation from the Evening In imitation whereof many of the Grecians both Poets and Philosophers held that the Night was elder than the Day Thus Stanley Histor Philos part 1. chap. 6. § 5. tels us that Thales held the night was elder than the day This circumstance of the Creation was held also by Orpheus and Hesiod who had it from the Phenicians c. § 11. Gen. 1.6 The firmament a fluid aerial or watery matter Again Gen. 1.6 c. t is said let there be a Firmament in the midst of the waters c. where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Expanse i.e. diffusive Air or water And that the Firmament was made of some fluid waterie or aereal part of the Chaos is strongly conjectured by the Learned both from name and thing Thus Vossius de Idol lib. 2. cap. 39. pag. 516. Divine Moses saith he teacheth us that the first daies work was the rude Earth compassed about with water and the light or the lucid body of fire Thence he relates that on another day there was made the Expansum or Firmament and that in the midst of the waters so that beneath it has the Terrestrial waters and above the Celestial This Expansum which in its upper part is called Aether and in its lower part next the Earth called Air is made of water because waters are pellucid Also this Expansum is said to be seated in the midst of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeis teste Ab. Ezra est res extensa sive expansa vel eo modo quo aulaea expanduntur vel quo argenteum malleo deducitur attenuatur Ad vim istius vocabuli Scriptura in multis locis alludit ut Psal 104.2 c. Caelum igitur Hebraeis ab extensione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod aquea quaedam materia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur P. Fagius Exeges in Gen. 1.6 Farther this appears from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to it the Etymon whereof according to general consent comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters there Thus Vossius The like Paulus Fagius on this place Answerable hereto many of the ancient Philosophers held the Firmament or Heaven wherein the stars were to be of a fluid aereal or waterie substance Thence Plato in his Timaeus affirmes that the stars are not fixed in the Firmament but move up and down and as it were dance in the same and herein Plato is followed by Ptolomie who affirmes that not the Heavens but the Stars therein move And Aristotle de coelo lib. 2. cap. 9. text 56. acknowledgeth that according to his Predecessors it was generally concluded that the Heavens were either of an aerial or fiery nature His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empedocles as § 9. joins both these together making the Heaven to consist partly of Fire partly of Air which opinion if by fire we understand the Celestial lights and by Air the Firmament seems most orthodox and agreeing to Moses's Description So Wendelin in his book de Coelo makes the Heavens to consist of a fluid aereal Substance c. § 12. Gen. 1.16.18 the Sun Lord of Heaven c. Again Moses tels us Gen. 1.16 c. God then made two great Lights the greater Light to rule the day c. In imitation whereof the Phenicians called the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of Heaven also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moloch the King and thence they worshipped him as their supreme Lord or God Likewise the Moon they called Belisama and Baaltis or
and alterations those ancient Pagan Historians being possest with a Curiositie yet ignorant of the true causes and grounds of those extraordinarie events misapplied the same to unsuitable matters persons and causes amongst themselves which had no affinitie therewith as in the foregoing Chapter CHAP. III. Moses his Historie of the Creation imitated by Pagans c. The origine of the Universe proved 1. by Testimonies 2. by Arguments Plato's Ideas in imitation of Moses Gen. 1.31 Gods real efficiencie expressed by Pagans as Gen 1.1 God's creating the Heaven how understood by Pagans The Gentiles derived their Chaos and first matter from Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirits forming the Universe Gen. 1.2 called by Plato the soul of the world c. Hence proceeds the forme of the Universe consisting in its order perfection and goodnesle Gen. 1.31 which Plato very far imitated Moses's description of Light Gen. 1.3 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies fire out of which the Celestial Lights were framed Gen. 1.14,15,16 whence the Greek Philosophers traduced their notions that the Sun and Stars were fire Gen. 1.5 the Night elder than the day Gen. 1.6 the firmament fluid matter Water or Air. From Gen. 1.16 the Sun was made Lord of Heaven c. § 1. That the world had its beginning as Gen. 1.1 HAving given a general account of Pagan Historie and its Traduction from Sacred we now proceed to demonstrate the same from particulars and we shall begin with some Pagan stories touching the origine of the Universe which are exactly parallel unto and therefore we need no way doubt but were originally derived from the Mosaick description of the Creation And first that the world had a beginning answerable to that of Moses Gen. 1.1 In the beginning a Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomen abstractiâ— Ã primitivo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod caput significat unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simplex initium sive â—rincipium significat sed primum illud capitale admirandam omnium rerum initium quo exnihilo aliquid esse potentia Dei ceperunt P. Fagins Exeges in Gen. 1.1 c. was generally asserted by all both Poets and Philosophers before Aristotle For that novel opinion touching the eternitie of the World Aristotle seems to ascribe to himself as the first Founder thereof whence speaking of the ancient Philosophers he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore truely they all say the world was made This is confirmed by Philoponus de creatione mundi who aslerts that all before Aristotle asserted the origine of the Universe The same is affirmed by Bochart as elsewhere Aristotle's doubts or objections against the origine of the Universe see in his Top. 19. de coelo 1.10 wherein he confesseth his contradiction to the Ancients because he could not forsooth bring his carnal reason to a compliance with Oriental Tradition therein For the great Hypothesis on which the Ancients founded their persuasions touching the origine of the Universe was not any humane argument of their own but some broken Tradition originally sacred which they gleaned up in the Oriental parts Thus Orpheus Hesiod Apollonius Aristophanes amongst the Poets and Thales Pherecydes Pythagoras Numenius Anaxagoras Anaximenes Parmenides Timaeus Locrus Democritus Empedocles Xenophon Socrates but none more fully than Plato amongst the Philosophers Also Diodorus Siculus Strabo and Plinie with others amongst the Historians as Euscbius Praepar Evang. lib. 1. cap. 7. Owen Theolog. lib. 1. cap. 8. pag. 75. And Strabo lib. 15. speaking of the Brachmanni saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In many things they have the same sentiments with the Grecians that the world had its beginning and shall have its end and that God the framer and governor thereof influenceth the whole c. Whence it appears that it was the common persuasion of the Grecians as well as of others that the world had its beginning So the Egyptians as Diogenes Laertius informes us prooem constantly believed the same That which made Aristotle as we may justly presume disbelieve the same was his vain philosophizing humor which induced him to reject all Oriental Traditions which would not stoop to his reason c. § 2. Testimonies to prove that the Pagan stories of the origine of the Vniverse had their origine from Moses's description thereof Gen. 1. That these great Pagan Maximes touching the origine of the Universe had their original by Tradition from sacred Historie is sufficiently evident both by Authentick Testimonie and Rational Demonstration As for Testimonies we shall begin with that of Johan Grammaticus de mundi creat lib. 1. cap. 2. pag. 4. where speaking of Moses his description of the Creation he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato teaching the production of the Vniverse by God in many things also imitates him i.e. Moses c. This is also most positively asserted by Ludov. Vives de verit fidei pag. 157. The production of the world saies he is so described by Moses that the greatest wits have both admired its profunditie and embraced the truth of the narration So the Pythagoreans and Plato who follows them in his Timaeus have followed the Mosaick description of the world's procreation almost in the same words c. Yea Plato himself in his Timaeus fol. 29. seems to acknowledge that what notices he had of the origine of the Universe were communicated to him by some fabulous or imperfect Tradition originally sacred His words are these It s meet that I who discourse and you who hear remember we have but human Nature and therefore may expect concerning these things onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some probable fable or Tradition neither is it lawful for us to enquire farther Plato here acknowledgeth that concerning the origine of the Universe we could have onely some probable fables or Traditions which were originally sacred I shall adde hereto onely the Testimonie of Mestrezat that great French Divine in his Treatise on Heb. 11.2 called de la vertu de la foy pag. 79. These Egarements or vain notions saies he of the Philosophers yea of the principal namely Aristotle and the Stoicks touching an eternal first matter c gives us sufficiently to understand that they who have discoursed more orthodoxly of the Creation as Plato c. derived that which they knew hereof from the rayes which the Celestial Revelation had scattered amongst the sons of Noah or from Abraham and his Posteritie amongst the Syrians and Egyptians Thus Mestrezat § 3. Rational arguments to prove the Pagans traduced their stories of the worlds origine from Moses But to come to a more rational eviction of our position we shall though but cursorily run through the whole series of the Worlds Creation as delivered by Moses and thence endeavor to shew how far Plato and others