A Pisgah-sight of Palestine and the confines thereof with the history of the Old and New Testament acted thereon / by Thomas Fuller ...

THE IDOLS OF THE IEWS. CHAP. VII.

§ 1. IT is hard,* 1.1 exactly to define, when Idolatry first began. It is generally thought about the days of Enos, Adams grandchild; grounded upon Gen. 4. 26. though little certainty can be col∣lected from those words, so variously transla∣ted. We may safely conceive, it began very early, in the infancy of mankinde: it being true of the great World, what is said of Man the Microcosme,a 1.2 The wicked are estranged from the wombe, they goe astray speaking lies, as soon as they be born.

§ 2. If we enquire into the causes of the variety of Idols,* 1.3 and far spreading of superstition, these principally present themselves. First, the multiformity of error in its own nature. If truth be once casually lost, but especially if wilfully left, numberless are the by-paths of falshood. Nothing under an Infinite, can expleat, and satiate the immortall minde of man. Who having once forsaken God, infinite in power, thought to fill it self with Idols, infinite in number; leaving still a blank, and reser∣ving their souls forb 1.4 unknown Gods, when they should be added there∣unto.

§ 3. Secondly,* 1.5 the mistaking the attribute, of divine Providence. Men did conceive the whole world, and all therein, too large a compass for one God to actuate and inform. And therefore as Plinyc 1.6 observeth, that the old Eagles determinant spatia, assign severall and certain circuits to their young ones to flye and feed in, without interfering each on others dominions; so the heathen confined topicall Gods to particular places. Their Gods (sayd 1.7 the Syrians of the Israelites) are Gods of the hills; (perchance collecting the same from the Iews usuall sacrificing in high places) we will fight against them in the plain, and surely we shall be stronger then they.

This mindes me of the speech of ae 1.8 Persian in England, attendant on the Embassador Anno 1626. who perceiving wealthy people in London in the time of the Plague tumultuously posting to their Countrey houses; What (saith he) have the Englishmen two Gods, the one for the City, and the other for the Countrey? A mistake in the heathen, which gave the occasion of multi∣plying of Deities: some shadow of whose superstition, still remains in Popish Saint-worship. For whereas Christ gave his Disciples power tof 1.9 heale all manner of sicknesses, and all manner of diseases (not consigning the Ague to Peter, Palsie to Andrew &c.) they appoint the severall maladies to the cure of severall Saints, Tooth-ach to Apollonia, Sore-eyes to Saint Blaze &c.

§ 4. Thirdly,* 1.10 the improving of Heroicall into Divine worship. Anci∣ently every nation had men of renown, famous in their generations, meri∣ting much of their Countrey. Whose memories after their death was honoured with monuments, statues, Anniversaries of mourning, some foo••steps whereof are seen in the daughters of Israel yearly lamenting the daugh∣ter g 1.11 of Iephthah. In process of time, popular indiscretion, hightened this civill, into divine honour, translating such famous Heroes from the front of the mightiest men, into the rear of the meanest Gods: as appears by the propensity of the people of Israel to adore Moses when dead, had not Godh 1.12 prevented it.

§ 5. Fourthly,* 1.13 the assigning severall sexes to their Gods, asi 1.14 Ashtaroth the Goddess of the Zidonians. Hereupon the fancy of the Poets were the spokesmen to make love betwixt them, the Priests to marry, or rather the Pandars to couple; and upon the present impregnation of the female Deities, the same luxurious fancies were the midwives to deliver them, the nurses to suckle their children. These, when brought up to maturity, were also disposed in matches, thus filling the world with families of full grown, and nurseries of infant Deities.

§ 6. Lastly,* 1.15 the suggestion of Satan, who was the Master of the ceremo∣nies in all these superstitions: who as he is a generall gainer by all sins of men, so he did drive a secret trade, and particularly received unknown profit by Idolatry; seeing, as thek 1.16 Apostle observeth, what they saerifi∣ced, they sacrifittced to Devills.

§ 7. In the progress of Idolatry we may observe,* 1.17 first, they began to worship glorious creatures, The Sun, with all the host of heaven, mentioned by holyl 1.18 Iob, an ancient writer. But all the stars in heaven were too few for them to adore. Hence they proceed to worship usefull creatures, sheep, oxen &c. stepping thence to the adoration of things hurtfull, Dragons, Serpents, Crocodiles; probably in fear, for a Ne noceant, that they should doe them no harm. Lastly, they gave divine honour to all creatures in generall, m 1.19 Changing the glory of the incorruptible God, into an Image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things: their children not making more babies, then their parents did Idols. But of all, the Egyp∣tian superstition, rather then it would sit out, plaid at the smallest game;

they worshipping besides Oxen, and Sheep, Onions and Leeks, in their gar∣dens: So that one may justly admire that their superstition did not starve them. For this being granted, that they would not eat what they did adore, (which is laid to the charge of the Papists, how truly I have now no leasure to examine) it is hard to conceive where they found food to satisfie their hunger, besides the objects of their Idolatry.

§ 8. If now in the next place we descend to enquire, what should make men so much to dote on the visible representations of their Dei∣ties, contrary to the nature of a spirit; we shall finde it proceed from thier infidelity,* 1.20 not able to apprehend God under the notion of an incor∣poreal Being. And therefore to contract the species of their devotion, they fixed it in a materiall object, lest otherwise with them their God should be out of sight, out of minde. Saint Lewes of France loved much to hear Sermons, whilest our King Henry the third his contemporary, was more for be∣ing at Mass, saying he had rather see his God then hear another speake eloquently of him. This humour of seeing a Deity (though venting it self other∣ways) possessed the hearts of people in all ages, who being unable to raise up their minds to conceive God every where, loved to look on him bodily represented in some materiall Image.

§ 9. Infidelity thus premised as the main cause, two other occasions,* 1.21 no ways given by God, but ignorantly taken by men, much advanced such visible representations: First, Gods frequent appearing to the Pa∣triarchs in a bodily shape. Which being but then assumed, voluntary, occasionall, and for the present purpose, was misinterpreted by men for naturall, necessary, constant, and an essentiall part of his Being: and thence they concluded him a corporeall substance.

§ 10. Secondly,* 1.22 Image-making was much advantaged by some ex∣pressions in Scripture, that God used after the manner of men, allaying the purity of his nature, with humane Phrases, so to work himself the bet∣ter down to our capacities. Should God speake of himself as he is, his expressions would be as incomprehensible as his Essence. Hereupon, men, in stead of thinking higher of Gods Goodness, thought lower of his Greatness, and not able to conceive his Providence by his Eye, cleare de∣monstration of his Power by his Arme, clearer by his Hand, clearest by his Finger, attention by his Eares, gracious presence by his Face &c. fell first in their brains to fancy, and then with their hands to form him a bodi∣ly Image, or Idol. Idols, which though (as the Psalmistn 1.23 observeth) they have mouths and speake not, yet are termed by the Prophet,o 1.24 teachers of lies, misinforming men with most false apprehensions.

§ 11. But their impieties stopped not here, but proceeded from a corporall, to a vicious assimilation,* 1.25 and soon after inferred their Gods conformity to man, as well in lewdness, as in limbes, badness, as bodi∣ly proportion. This they falsely collected from the impunity of many profane persons, interpreting Gods silence, consent; as approving,

because not presently punishing their wicked practises. These things ••ast thou done, and I keptp 1.26 silence, and thou thoughtest that I was altogether such a one as thy self. Thus because many Theeves have thrived by their felonious cour∣ses, Drunkards in their distempers have strangely escaped dangers, and Harlots have grown wealthy by their mercenary embraces; the hea∣thens have fancied Mercury the God and Patron of theft, Bacchus of drun∣kenness, Venus and (as some will have it) Flora of whoredom, con∣ceiving such Gods guilty themselves of the same sins, and friends, fa∣vourers, yea protectors thereof in others.

§ 12. But to return to their worshipping of Idols. True it is,* 1.27 the most knowing and rationall amongst the heathens, adored not the very materiall Image, but in, under, through, and beyond the same worship∣ped the true God of heaven and earth. And in all ages some were found who flouted at such superstitions: amongst these the Poet brings in an Idol thus speaking.

Olim truncus eram ficulnus, inutile lignum, Cum faber incertus scamnum facerétne, Deúmve; Maluit esse Deum. Time out of minde a fig-tree stock I grew, An useless block, before the workman knew, Benches, or Gods to make me, (smal the ods) Resolv'd at last of me to make his Gods.

Semblable whereunto is the story of a Countrey-man in Spain, who coming to an Image enshrined, the extraction and first making whereof he could well remember, and not finding from the same that respectfull usage which he expected, (haply because he had not feed the Friers to their contentment, who accordingly do sell such frowns and smiles) You need not (quoth he) be so proud, for I have known you from a Plum∣tree. But although the wiser sort both of Pagans and Papists worship∣ped God under the Image, so onely faulty in symbolicall Idolatry, and breach of the second Commandement, serving the true Deity in a false and forbidden manner, yet the ignorant people amongst them both, were directly guilty of dull downright Idolatry, breaking both first and second Commandement, adoring a false God with a false service. And as Iacob, though bound by his own vow to goe on toq 1.28 Bethel, yet either out of faintness or forgetfulness, set up his staffe short thereof at the City ofr 1.29 Shechem, where he bought a dwelling; so the devotion of igno∣rant people, though projecting perchance a longer journey to themselves to worship God in the Image, tired in their travell, and taking up a nearer lodging, terminated their worship in that visible object presented unto them. Thus Gods Spirit, though allowing liberty to the Potter of the same clay to make one vessell to honour and another to dishonour, sharply reproveth thes 1.30 Carpenter, who makes a fire for his warming, and a God for his worshipping of the self same wood.

§ 13. But grant Idols originally frequent amongst the Heathen,* 1.31 a Colony of them began to be planted amongst the Israelites, much by their mixture with the men, more by their matches with the women of those nations of Canaan; notwithstanding God flat prohibition to

the contrary: Hist 1.32 daughter shalt thou not take unto thy son, for they will turn away thy son from following me, that they may serve other Gods. Some will say, it was more probable the Iewish husband should turn his heathen wife to true Religion. For suppose her no fool (such unconvertible in au 1.33 Mortar) but one of a tolerable capacity, bearing unfeigned affection to her hus∣band (obliged thereunto in gratitude for his marrying her, he might de∣stroy) he having the double advantage of Authority and Verity on his side, it seems more likely that he should make impression on he beliefe, then receive infection from her. But here we must know, that he hus∣band by breaking Gods command in his unlawfull match, forfeited the vigour and vertue of his arguments, intreaties, perswasions, and threat∣nings to work upon her. And as his sword justly wanted the edge of power, so his shield deservedly lost all strength of protection, being left liable and exposed to his wives solicitation, without any fence against her infection. Yea, grant at first his constancy in the truth as hard as stone, yet in continuance of time it might be hollowed with that, which Solomon calleth a continuallw 1.34 dropping; and restless importunity advantaged with bosome-opportunity, may atchieve a seeming impossibility.

§ 14. So much for the occasion of Polytheisme,* 1.35 the originall of hea∣then Idols, and naturalizing such strange Gods amongst the Israelites. Come we now to the particular description of their Idols. Conceive we this no breach of Gods* 1.36 command, Make no mention of the name of other Gods, neither let them be heard out of thy mouth, understanding it, by way of praying to them, praising of them, pleading for them, swearing by them, but otherwise it is lawfull to mention them occasionally by way of discourse; yea commendable to name them as detesting their impie∣ty, deploring mens ignorance, desiring mens information, the right knowledge of many Scripture-passages, depending on some insight into such superstitions. Where, before we begin, be it observed, that though very many the Idols mentioned in Scripture, yet our mistake may make them more then they were; if erroneously conceiving Quot nomina, tot numina, that every severall Idols name we meet with, was a different and distinct Deity by them adored. O no! As our one and onely God is known to us by severall names, Iah, Iehovah, El, Elohim, Adonai &c. so in apish imitation thereof, some one heathen God took a principall pride, to have severall names imposd upon him, and pleased himself much in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in multitude of titles.

§ 15. In setting forth these heathen Gods,* 1.37 it matters not what me∣thod we use, and perchance none at all is most naturall for our subject. Molten Images arey 1.38 confusion, saith the Prophet; and therefore, a rude heap fitter, ••hen an orderly pile, for their description. However, not for their honour but one ease, we will rank such Idols as we finde in Scripture worshipped by Iews, or Judaizing people, Alphabetically; as fol∣loweth.

Adramelech.

§ 16. That is, a Magnificent King. Surely, seeing such men as made, named also these Idols, they had been highly to balme, if not fitting them with illustrious titles. This was not adored by the Iews, but such Samaritans as from Sephervaim, came to people the Countrey whence the ten Tribes were carried captive. His image may probably be conceived, a Crowned King sitting on a Throne, and the manner of his worship is expressed in Holyz 1.39 writ, that they burnt their children in fire unto him. Not that they burnt them to ashes, as they did to Moloch, (whose service was Hell, whilest this of Adramelech was Purgatory) but, by way of lustra∣tion, expiation, consecration, and Mock-baptisme by fire, their Chemerim, or Priests led the unwilling children, and passed them through the fire on both sides, where their painfull scorching was rewarded, with the peo∣ples acclamation, and their parents opinion of merit therein.

Anamalech.

§ 17. As somea 1.40 deduce it from the Arabian word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ani, Rich, in effect a rich King, or (if you will) Prince Mammon. If so, he hath ma∣ny adorers this day, byb 1.41 covetousness which is Idolatry. Others deriving it from an Hebrew root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an answering God, which shows him more civill, friendly, and familiar then others of his rank, taking more state upon them in their sullen silene No doubt, the Devils answers here were no plainer, then his riddling Oracles elsewhere, which like change∣able Taffata (wherein the woofe and warpe are of different colours) seems of severall hues, as the looker on takes his station: so his doubling an∣swers appeared such to every ones apprehension, as they stood affected in their desires. Anamalech had the same superstitious worshipc 1.42 with the former, and was worshipped by the Sephervaite Samaritans.

Apis, or Serapis.

§ 18. Was a true living black bull, with a white list, or streak along the back, a white mark in fashion of an half Moon on his right shoul∣der; onely two hairs growing on his tail (why just so many, and no moe, the Devill knows with a fair square blaze in his forehead, and a great bunch called Cantharus under his tongue. What art their Priests did use, to keep up the breed, and preserve succession of cattell with such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or privy marks, I list not to enquire. It was adored by the Egyptians, (though not mentioned by name in Scripture) and hence it was, that they fed by themselves, counting it and 1.43 abomination to eate with the Hebrews. For, oh! how would their hunger have been tur∣ned into fury, if tasting of an Israelitish dish, they should chance to meet therein with parcell of that God whom they worshipped? This also was the cause, why Moses requested three days journy into the wilder∣ness to sacrifice, refusing to doe it in the land of Egypt, alledging fear to be stoned, if before their eyes they should offer the abominatione 1.44 of the Egyptians, namely, if he should offer a bull or cow, how mad would the other

have been, at such an indignity, and affront to their Deity.

§ 19. Be••ides this naturall and living Bull, kept in one place, they also worshipped 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a golden, or gilded oxe, the Image or portrai∣ture of the former. Some conceive this Apis to have been the symbol, and emblem of Ioseph the Patriarch, so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ab, a father, seeing he is said to be made by Godf 1.45 a Father to Pharaoh, that is, preserver of him and his Countrey. And therefore the Egyptians in after ages, gratified his memory with statues of an Oxe, a creature so usefull in plowing, sowing, bringing home, and treading out of corn, to perpetuate that gift of grain he had conferred upon them. They strengthen their conjecture, be∣cause Serapis (whichg 1.46 one will have to be nothing else but Apis with ad∣dition of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sar, that is, a Prince, whence perchance our English Sir) was pictured withh 1.47 a bushell over his head, and Ioseph (we know) was corn-meater generall in Egypt. Though others on good ground conceive, Oxe-worship in Egypt of far greater antiquity.

§ 20. However, hencei 1.48 Aaron, and hence afterwards Ieroboam (who flying from Solomon, lived some years with Shishak King ofk 1.49 Egypt) had the pattern of their Calves, which they made for the children of Israel to worship. If any object, the Egyptians Idols were Bulls, or Oxen, the Israelites but Calves; the difference is not considerable. For (besides the objectour never lookt into the mouths of the latter to know their age) gradus non variat speciem, a less character is not another letter. Yea Herodotus calls Apis himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Calfe, and Vitulus is of as large acception among the Latines. Such an old calfe thel 1.50 Poet describes,

—Ego hanc vitulam (ne fortè recuses, Bis venit ad mulctram, binos alit ubere foetus) Depno— My Calfe I lay (left you mislike't, both tides She comes to th'pale, and suckles twain besides.)

But to put all out of doubt, what in Exodus is termed a Calfe, the * 1.51 Psalmist calleth an Oxe. Some will have Aaron to have branded on his Calfe the privy tokens of Apis, because it is said, after he had made it a molten calfe that hem 1.52 fashioned it with a graving toole, this is, say some, imprinted it with the foresaid characters in the face, back, and shoulder thereof; but this we leave as uncertain.

Ashima.

§ 21. All that we know of him, is, that he was the God of the men of Hamathn 1.53, which were brought into Samaria. The Rabbins say, he was presented as an Hee-goate. Like enough, Satan much delighted in that shape, where his staring, frizeled, shaggy hair was fit to affright folk. Indeed, both Devils and Goats are said to goe out in a stinke, and so fare they well.

Ashtoreth, in the Septuagint Astarte.

§ 22. Her Hebrew name signifieth flocks, either because worshipped in the form of a Sheep, as the Iews will have it, or because (as Scaliger) whole flocks were sacrificed to her. What if because supposed protector and preserver of flocks in those eastern Countreys, as in the west,

—Pan curat oves, oviúmque magistros. Pan he doth keep, both Shepheard and Sheep.

Ashtaroth, saith the Scripture, was the Goddess of the Sidonianso 1.54. Tully saith the same,p 1.55 Venus Syria Tyróque concepta quae Astarte vocatur. But, though the Sidonians did originally invent, they did not totally ingross her to themselves, the Philistines having a share in her service, who hung up Sauls Armor in theq 1.56 House of Ashtaroth, as acknowledging their victory atchieved by her assistance. In the vacancyr 1.57 of the Judges, the worship∣ping of Ashtaroth was first brought into Israel; which afterwards, by the advise ofs 1.58 Samuel, was solemnly banished out of the land, untilll Solomon in his old age, befooled by his wives,t 1.59 introduced it again. Her image was the statute of a woman, having on her own head the Headu 1.60 of a Bull, where the hornes erected resembled the Crescent Moon, and his curled hair (falling down on her forehead) betokened (forsooth) the fiery beams therof. This Goddess was very tender of her self, and carefull not to catch cold; for, besides the Grove over her image, she had also Curtains over her Grove,w 1.61 which the women weaved for that purpose, till Iosiah took order to destroy them.

Baal.

§ 23. That is, a Lord, being the name generall for most Idols. Here∣at haply the Apostlex 1.62 reflected, when acknowledging (according to common language) there be Gods many, and Lords many. But, we take this wherof we treat, to be Chiefe of the Baals, the most ancient, and emi∣nent of his name. A great Lord no doubt, who could qualifie foury 1.63 hun∣dred and fifty Prophets for his Chaplains. He was served withz 1.64 bowing of the knee, and his Priests, in a religious frenzie,a 1.65 used to cut themselves with knives and lancers, till the bloud gushed out upon them. Oh•• how doe some go down hill with difficulty, and take pains to the place of eternal Pain? In the interim betwixt theb 1.66 Judges, Baalisme was first brought into Israel, which in the days of Samuel wasc 1.67 publickly abandoned by the people. Af∣terwards the worship of Baal ebbed and flowed variously, as followeth:

In Israel.

• 1d 1.68 Iezebel daughter to Eth-baal King of the Zidonians wife to Ahab, brought in Baal (as part of her portion) into Samaria.
• 2 Eliah gave his worship a mortall wound, when killing four hundred and fifty of his Prophets at mount Carmel.
• 3. Iezebel before Ahabs death, recruited the number of Baals Prophets, to aboutg 1.69 four hundred, and set up his service again.
• 4 Ichoram her son (best of all the bad Kings) put away the imagei 1.70 of Baal, which Ahab had made.
• 5 Iehu so totally and finally routed Baal, and his Priests, that they never after rallied up their forces in Israeal.

In Iudah.

• 1 Athaliath Iezebels daughter, publickly plan∣ted the service of Baal in Ierusalem, and be∣stowed e 1.71 on him, all the dedicate things of the House of the Lord.
• 2 Iehoiada rooted it out, when he slew Mattan f 1.72 Baals Priest, before the Alter.
• 3 Ahaz set up bank-rupt Baal, with a new stock, and made moltenh 1.73 images for his service.
• 4 Hezekiah is presumed to have destroyed Baal, amongst the rest of the images, which he brake in pieces.
• 5 Manasseh reared upk 1.74 Altars for Baal, and made a grove for him in imitation of Ahab.
• 6 Iosiah made anl 1.75 utter abolition of Baal out of the land.

Then was fully acomplished, what God by hism 1.76 Prophet had foretold,

I will take away the names of Baalim out of her mouth, and they shall no more be re∣membred by their name.

§ 24. Some will aske, that seeing Baal is made a Man by Eliah, He is a God n 1.77 pursuing his enemies (which is no womans work) how comes Saint Paul to make him female Rom. 11. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the feminine article speaks him, or her rather, of the weaker sex? It is answered, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Image, or something equivalent, is understood. If this satisfie not, even, Let, Baal plead for himself, and make his own vindi∣cation for the monstrosity of an Hermaphrodite.

Baal-Berith, and Baal-meon.

§ 25. I take these to be the same with Baal, onely distinguished by the place wherein they were worshipped. Thus the Lady of Lauretta Hall, and Walsingham, are not severall persons, but the same adored in sundry Shrines. Baal-Berith (perchance because first worshipped in Berithus a City in Phoenicia) had a Temple in, or near Shechem, whence Abimelech took seventy pieces of silver to raise hiso 1.78 Army. Baal-meon was placed in the Tribe of Reuben.

Baal-peor.

§ 26. Taking his name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to lay open, Deus apertionis, an Idol which shewed all that Adam covered with fig-leaves. Thep 1.79 Fathers make him to be the beastly God Priapus. No wonder then if grave Cato went off from the stage, at the Plays presented to the honour of the God Bacchus, accounting such scurrility inconsistent with his severity, seeing none could contentedly behold the image of Baal-peor (the Idol of Moab and Midian) but first must sacrifice all his modesty unto it. And we may be well assured, where the Idol was naked, the Idolaters were not covered, so that both sexes assumed much licentiousness in their feasts, and merry meetings, as appears by the impudencyq 1.80 of Cozbi and Zimri.

§ 27. One thing I much admire at, in the worship of Baal-peor, that such as adored him (as the Psalmist observeth) did eat the sacrificesr 1.81 of the dead. Me thinkes, each morsell they put into their mouths, should mar their mirth, and the very mention of the Dead, make them all amort. Their warm and wanton embraces of living bodies, ill agreed with their offerings Diis manibius, to gashly Ghosts. This inclines me to that learneds 1.82 mans opinion that by sacrifices to the dead are intended no Inferiae, or obsequies to the departed, but onely meer offerings to the Idol, a liveless, dull, dead, and inanimate thing; in opposition whereunto, God so t 1.83 often in Scripture is styled the living Lord.

Bel.

§ 28. The same (say some) with Baal, onely he was a Phenician, this au 1.84 Babylonish Deity. This Bel was the grand confounder of so many barnes, flocks, and vineyards, spending daily twelvew 1.85 measures of fine flowre, forty sheep, and six great pots of wine. Surely he deserved to forfeit his large fare, by the Apostlesx 1.86 rule, He that will not work, let him not

eat, finding no activity in this Idol, proportionable to his voracious ap∣petite. Indeed his Priests, and their famiy are said to make riddance of all those victuals; and although the whole story may be challenged to be Apocrypha, yet so much thereof as relateth to Bels devouring belly (so be∣leeved by a vulgar errour) seems framed in some analogy to Canonicall truth; witness the threatning of God in they 1.87 Prophet. And I will punish Bel in Bablyon, and I will bring forth out of his mouth, that which he hath swallowed up.

Baal-Zebub.

§ 29. That is, the Lord of flies; but, whether so called, from bringing or banishing of flies; from causing, or chasing them away, is not de∣cided. Indeed the Iews account it one of their constant miracles in their Temple,* 1.88 that whereas naturally (as where the carcase is, thither will the Eagles resort: so) flies swarme where sacrifices are slain, yet not any of such troublesome insects infected their Altar, whilest plenty thereof about the sacrifices of Baal-zebub. Of this Idol formerly ina 1.89 Dan, here I onely enter my dissent from their opinion, who conceive Baal-zebub a nick∣name given in derision to the God of Ekron. Surely sick men speake seriously, and Ahaziah his fall had not so far crazed his intellectuals (cal∣ling him Baal-zebub in his Commission to his messengers) as to send a mock by their mouth to that God from whom he begged a boon,b 1.90 and hoped to have a favorable answer. At which time those messengers were remanded by Elijah, and soon after the two Captains with their fifties sent to attach him burnt with fire from heaven, whilest the third saved himself withc 1.91 submissive language; a Petition working more then a Mandamus on the spirit of the Prophet. Bel-zebub, or God of flies, passeth in the Testament for thed 1.92 Prince of Devils. Indeed, as flies have their felicity in inflaming of raw sores: so the Devill delights in height∣ning each pimple into a scab; scab, into a boyle, boyle, into an ulcer; ulcer, into a fistula; endevouring to improve our smallest sins by his temptations in∣to unpardonableness, if Gods mercy prevent not his malice.

Chemosh.

§ 30. Notoriously known to be the abomination ofe 1.93 Moab; yet so that this Idol was held in Coparcenary betwixt them, and the Ammonites; witness Iephthah his question to the King of Ammon, demanding restitu∣tion of the land of Gilead from the Israelites,f 1.94 Wilt not thou possess that which Chemosh thy God giveth thee to possess? Thus as Moab and Ammon once parted the incestuous extraction from the sameg 1.95 Grandfather: so now they met again at the Idolatrous adoration of the same God. We finde nothing in Scripture of the fashion, or worship of Chemosh, onely we read in h 1.96 Benjamin an ancient learned Iew, that at Gebal in a Temple was found the Idol of the children of Ammon (certainly either Chemosh, or Moloch) being an image of stone gilded over, sitting on a throne, betwixt two female images also sitting, having an Altar before him whereon incense was offered, as we in our draught have designed it accordingly.

Dagon.

§ 31. Neither good flesh nor fish, but a mixture of both, bearing fish in his name, and flesh in his head, andi 1.97 hands. Indeed the heathens observe the Syrians generally to have adored fish: Piscen Syri venerantu••,k 1.98 saith Tully. Yet dare I not impute Gods not apointing any fish to be sacrificed unto him, to his detestation thereof on the foresaid account; but rather, either because being ferae naturae they could not be constantly gotten for the continuall sacrifice; or because it was hard to bring fish alive to Ierusa∣lem many miles by land, it being essentiall to the sacrifice to be presented quick at the Altar when offered thereupon. But of Dagon formerly in * 1.99 Dan.

The Ephod▪

§ 32. This by the primitive institution thereof, is sufficiently known for a Priestsl 1.100 vestment. Indeed, once we finde David, when dancing be∣fore the Arke, wearingm 1.101 an Ephod, but in what capacity let others dispute: surely not with any ••••crilegious invading of the Priest-like office. Per∣chance, (as formerly our English Kings at their Coronation wore a Dalma∣tica with sleeves, a Sacerdotall garment: so) David, as custos utriusque tabu∣lae, and being by his place to provide that the Priests should perform their office, habited himself (especially on that occasion) in some gene∣rall conformity to their function. But leaving this to others, as God by A••rons chiefen 1.102 Ephod informed such as inquired of him, so Satan (Gods Ape in his Temples, Priests, Prophets, Altars, Sacrifices, Oracles, and Ephods) counterfeited in his mock-Ephods, to resolve such as asked counsell there∣at. Thus the Danites before their expedition against Laish, consulted the o 1.103 Ephod which Micah had in his house, concerning their success. Gideon also made an Ephod of the spoiles of the Midianites, which we charitably beleeve might be (when first made) a Virgin (as innocently intended by him, onely for a civill memoriall) but in fine proved an Harlot, when all Israel went ap 1.104 whoring after it. So that such an Ephold may pass under the no∣tion of a Iewish Idol.

Milcom.

§ 33. That is, their King. If any object, that the points therein answer not exactly to that sense; know their Gods were too great to be ranked under Grammar Rules: (Iupiter we know irregularly declined both in Latine and Greek) and some grammaticall Anomaly is conceived to con∣duce the more to their magnificence. It was the God of theq 1.105 Ammonites, and was the same with Moloch, as may appear, because whatr 1.106 Amos cal∣leth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saint Lukes 1.107 rendereth Moloch▪ according to the judicious ob∣servation of the most learnedt 1.108 Father, concerning Apostles, and Apostolicall me••, citing places out of the old Testament, Illos non verba considerare, sed sen∣sum, nec eadem sermonum calca••e vestigia, dummodo à sentent••is non recedant.

Moloch.

§ 34. A monstrous Idol. Nothing came amiss to him, having Stow∣age

enough to receive whatever was offered unto him. It was an hollow image of brass, having seven repositories therein; one for Meal, a second for Turtles, a third for a Sheep, a fourth for a Ram, the fifth for a Calfe, (like to which was the head thereof) the sixth for an Oxe, theu 1.109 seventh for a Child, which it first embraced in its armes, and then (Hags hugs kill with kindness) seared to death, having fire made under the conca∣vity thereof. This murder of children was acted near Ierusalem, in a place remarkable for its double name,

1 The valley of the sons ofw 1.110 Hinnom. So called from the skreeking of children (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nahem is to roar out) when sacrificed there.

2x 1.111 Tophet. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Toph ay 1.112 drum, loud musick being used to inter∣cept the childrens crying from their parents hearing it. But, had not such parents ears as well is their hearts, as on their heads, to sympathize with the suffering of their own flesh and bloud? And see∣ing these Tragedies were acted in their presence, why had not such pa∣rents, (as musick to keep the sound from their eares, so) maskes to hide the same from their sight? But, what shall we say? They may be ranked amongst those of whom the Apostle speaks, Whomz 1.113 the God of this world hath blinded. Superstition depriving men both of Grace and Nature to∣gether.

Nergal.

§ 35. He was adored by thea 1.114 Cuthites, by whom we understand such who (before their transplanting into Samaria) dwelled at or nigh Cuth, a river in Persia. His name may be deduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.115 Ner, light or fire, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gal, rolled or wreathed: the raies of the one, and flakes of the other appearing waved or curled to the beholder. Hence we conceive this Nergal of the Cuthites to be a constant fire which they adored as the sym∣bole of the Sun, notoriously known to be the grand Deity of the Persians. As indeed fire is the the terrestriall Sun, Whence the Stars of our torches and tapers borrow their light. Yea, such the purity, clarity, and activity thereof, that though it be not to be called a God, God is pleased to call himself ab 1.116 consuming fire.

Nisroch.

§ 36. A God of the Assyrians, in whose Temple Sennacherib was a worshipping, whenc 1.117 slain therein by Adramelech, and Sharezer his sons. This was he who so lately boasted, Where is the King of Hamath, of Arphad, of Sepharvaim,d 1.118 of Henah and Ivah? Let now one more be added to that Ca∣talogue, And where is Sennacherib the proud King of Assyria? Many were gainers by his death; God got the honour of the action, Isaiah the per∣formance of his prophecy, Hezekiah riddance from his worst enemy, Esarhaddon his son and successour got the kingdome of Assyria, and his two sons who slew him,e 1.119 got exile into the land of Armenia, too fair a reward for so foul a Patricide. Now though we finde not this Nisroch

by name to be worshipped by the Iews, yet because thef 1.120 Prophets com∣plaint is generall, that they doted on the Assyrians their neighbours, we may conclude them guilty of spirituall whoredome with Nisroch as a princi∣pall Idol of that Countrey.

Nibhaz.

§ 37. This and Tarkah were the Idols of theg 1.121 Avites, of whom no∣thing save their names extant in Scripture, (though the Rabbies fancy the one like a Dog, the other an Asse) and it is a good hearing that we hear no more of them. Some heathen accounted those men happiest that were never born, and those next that died the soonest: so we esteem those Idols least bad which never appeared, and next them such as are most obscure, the manner of whose mischievous worship have left the least impressions to posterity.

Queen of Heaven.

§ 38. God himself most justly is styled The King of heaven byh 1.122 Nebuc∣chadnezza••; but by Queen of heaven in thei 1.123 Prophet, (superstitiously wor∣shipped by the Iews) we understand the Moon made to rule the night. Let her be deposed from her Regency, if willingly accepting of this usur∣ped title, and their unlawfull offerings: but seeing mans importunity forced them upon her against consent, the Moon is as free from idolatry, as the Virgin Mary from superstition, on whom Regina Coeli is obtruded by the Roman Missals. The Cakes offered unto her must needs be most compleate, seeing each one in the family had a finger in the making thereof. Thek 1.124 Children gather the wood, and the Fathers kindle the fire, and the women ••knead the dough to make cakes for the Queen of heaven. Their servants be∣ing conceived too mean to be used in so high an employment.

Remphan, or Rephan.

§ 39. Onely mentioned by Saint Steven in his purgation of himself, and that with such difference from the text in the old Testament, that learned men have much adoe to reconcile it.

AMO•• 5. 26.

But yee have born the Tabernacle of your Moloch, and Chiun, your Images, the Stars of your God which yee made to your selves.

ACTS 7. 43.

Yea, yee took up the Tabernacle of Moloch, and the Star of your God Remphan, figures which yee made, to worship them.

The main difficulty is this: how comes Chiun in the Hebrew to be ren∣dered Remphan in the Greek? not the same letter (save the last) being found in the one as in the other. The best solution we meet with is as followeth:

• 1 By Chium (as Aben-ezra will have it) the Planet Saturn is meant. Plautus in his Penulus calls the same C••un, as a learnedl 1.125 Critick hath observed, and the Egyptian Anubis called Cyon in Greek,m 1.126 Plu∣tarch conceives to be the same with Saturne.
• 2 Rephan in the Coptick language, a tongue extant at this day (partly

• consisting of Greek, and partly of old Egyptian) is used for Saturn, as ann 1.127 Author well skilled in that tongue hath informed us.
• 3. The Septuagint we know was written in the land of Egypt, at the instance of P••olemaeus Philadelphus, where the Translatours using Rephan the noted name for Saturn in stead of Chiun, altered the word and retained the sense, a liberty lawfully assumed by the most faithfull interpreters.
• 4. Probably Saint Steven spake to the Iews in their own language, but Saint L••ke writing in Greek, alledgeth his words according to the Septuagint translation.

This I conceive to be most satisfactory amongst multiplicity of answers by severall Authors applyed to the place.

Rimmon.

§ 40. An Idol of Syria whose principall Temple was ino 1.128 Damascus. The name signifieth a Pomegranate,p 1.129 as one will have it; who there∣upon concludes it to be Venus, because Apples were dedicated unto her, and her image commonly made with such fruit, as a frolick, in h••r hand. More probable it is, that this God got his name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rum, that is, high, or exalted, used so frequently in Scripture of the true God, and of them abused to their Idol.

S••ccoth-Benoth.

§ 41. This was made by theq 1.130 men of Babylon. The Rabbines (ac∣cording to their assumed liberty, to fancy any thing without reason ren∣dered thereof) conceive this Idol, A Hen and her Chickens. We stick to the originall notation of the word, The tents of the daughters, conceiving there∣by meant some Temple-like Tents, by them made and erected in the honour of Mylitta or Venus Uraniar 1.131, known for an eminent Deity in Babylon: unto which tents their daughters were sent, there to doe their devotions. How honest they went in we know not, it is suspicious they came out none of the chastest, the bargain of their uncleanness being driven, though not performed in that place. Thatf 1.132 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Binos, Venos Venus, is deduced from Benoth in Succoth-Benoth, is learnedly observed for probable byt 1.133 M^r. Selden in his excellent book de Diis Syris. From whom I have, with theu 1.134 children of the Prophets, not onely borrowed an Axe, but most of the tools and timber, wherewith the structure of this our Iewish Pantheon is erected.

Teraphim.

§ 42. A word plurall in the sound and termination (like Penates in the Latine) yet single in the sense thereof. Three sorts of Teraphims ap∣pear in Scripture, in the originall;

• 1 Common, onely an ordinary carved image, such asw 1.135 Mic••ol is said to have laid in her bed, making a mock-David, or counterfeiting her sick husband therewith.
• 2 Religious, in which sense the Prophet threatneth, that Israel

• shouldx 1.136 remain many days without King, Prince, Sacrifice, Image, Ephod and Teraph••••, that is, a Prophet to instruct them in future oc∣currence.
• 3 Superstitious; such asy 1.137 Micah made, which foretold the Dan••tes of their future good success.

This we conceive some Image acted and informed by the Devill, ac∣cording to his serpentine knowledge shrewdly guessing at all contin∣gences.

Thamuz.

§ 43. That is, Adonis, as Saint Hierom•• conceives, whom most Latines doe follow. Adonis is known by all for a Phenicia•• Deity, so called from 〈◊〉〈◊〉, Adone, A Lord in Hebrew. And the Poets are almost hoarse with singin the sad El••gies, how Venus bemoaned Adonis killed by a Boar. In mythologie this is true, when wan••on women bemoan their beautifull youth, slaughtered with old age, leaving the print and mark of his teeth and tuskes in the wrinkles furrowed in their faces. But seeing Adonis is generally conceived to be the Sun, Venus her mourning at his death, rather represents the generall griefe of northern men, when the Sun in Iune (called Tham••z by the Iews and their neighbours) takes his leave of them in the tropick of Cancer, and retreateth southward, making shorter days by d••gre••s. This Phenician superstition infected the Iews;z 1.138 Then he brought me to the doo•• of the gate of the Lords house, which was towards the north, and behold there sat women weeping for Tammuz: And why the gate towards the north? Because the body of the Sun never appearing in that quarter of the heaven, it was the fittest place to bemoan the absence thereof. Had not those womens tears been better expended on the death of Iosiah, ac∣cording to thata 1.139 ordinance in Israel? But we may be well assured, such eyes as wept for Tammuz, were dry for Iosiah.

Conclusion.

§ 44. Many other obscure Deities were adored by the Iews, which we purposely omit. For never was Rebecca moreb 1.140 weary of conversing with the daughters of Heth, then we of describing these heathen Gods. Enough therefore ofc 1.141 nothing, for so all Idols are termed by the Apostle. The rather because that as the Psalmist observeth,d 1.142 In the night all the beasts of the forest creep forth, the Sun ariseth, they gather themselves together, and lay them∣selves down in their dens: so when the Sun of the Gospell displayed his light, all these herds of heathen Gods hasted to their homes, their lurking in eternall obscurity. Then was thee 1.143 Prophets prediction accomplished, that all Idols should be cast to the Moles and to the Bats. Excellent compa∣ny, it is pity to part them: let the blind converse with the blind, it being true of these that they have eyes and see not.

§ 45. Yet to give the Iews their due, in the days of our Saviour they were so free from Idolatry, that the very name thereof, or the word Idol, is not to be found in the four Evangelists. For having smarted seven∣ty

years in Babylon, and sensible that their Idolatry principally caused their captivity, after their return that sin was de••ested by them, and shunning open profaneness, they reeled into spirituall pride, hypocrisie, superstitious observing the Sabbath, equalling Traditions with Scripture &c. sins chiefly reproved in the Sermons of our Saviour.

§ 46. As for Christians, their principles pres••rv•• them from formall worshipping of Idols, though too often guilty of what may be termed, tralatitious Idolatry, when any thing (good and lawfull in its own nature) is loved, or honoured above, or even with God himself. Thus money may and must be loved and used, as the Centurion did hisf 1.144 servant, Doe this, and he doth it, fetch me meat from the shambles, and money fetcheth it, bring me clothes from the shop, and money bringeth them: But, when the man shall turn master, and money command him, Commit such a sin for my sake, and he obeyeth, such ba••eg 1.145 Covetousness is by the Apostle termed Idolatry.

§ 47. Indeed Idolatry is a subtill sin; and seeing by nature we retain in our hearts the principles of all old Errors, it is to be feared that this sin finding its usuall way obstructed, will watch its own advantage, to vent it self by some other conveyances: Yea as Pride may grow out of humility; so Idolatry may sprout out of the detestation thereof; when men (like Iehu rooting out Baal▪ and erecting his own opinion ofh 1.146 merit therein) shall detest, damn, and destroy all images, and wor∣ship their own imaginations.

Notes

• * 1.1

  Idolatry very ancient.
• a 1.2

  Psal. 58. 3.
• * 1.3

  First reason of many Gods, multiformity of Errour.
• b 1.4

  Act. 17. 23.
• * 1.5

  Second misun∣derstanding of Gods Prov••∣dence.
• c 1.6

  Nat. hist.
• d 1.7

  1 King. ••0. 23.
• e 1.8

  I doe not say his name was Coya Shawsware of whom in Stows Survey. pag. 780.
• f 1.9

  Mat. 10. 1.
• * 1.10

  Third, impre∣ving Heroicall into Divine worship.
• g 1.11

  Judg. 11. 40.
• h 1.12

  Deut. 34. 6.
• * 1.13

  Fourth, assign∣ing severall sexes to their Gods.
• i 1.14

  1 King. 11. 5. & 33.
• * 1.15

  Last, suggestion of Satan.
• k 1.16

  1 Cor. 10. 20.
• * 1.17

  F••ur steps of Idolat••y.
• l 1.18

  Job. 31. 26.
• m 1.19

  Rom. 1. 23.
• * 1.20

  Infidelity the main cause of worshipp••ng God in a visible shape.
• * 1.21

  Two occasions thereof.
• * 1.22

  Second occasi∣on of making images.
• n 1.23

  Psal. 105. 5.
• o 1.24

  Habak. 2. 18.
• * 1.25

  A second assi∣m••lation in badness.
• p 1.26

  Psal. 50. 21.
• * 1.27

  Difference be∣twixt the lear∣ned and simple heathens Ido∣latry.
• q 1.28

  Gen. 28. 22.
• r 1.29

  Gen. 33. 19.
• s 1.30

  Isa. 44. 16, 16.
• * 1.31

  How heathen Idols were first brought in a∣mongst the Iews.
• t 1.32

  Deut. 7. 3, 4.
• u 1.33

  Prov. 27. 22.
• w 1.34

  Pro. 19. 13.
• * 1.35

  How it is law∣full to describe heathen Idols.
• * 1.36

  Exod. 2••. 13.
• * 1.37

  Alphabeticall method in ranking them.
• y 1.38

  Isa. 41. 29.
• z 1.39

  2 Kin. 17. 31.
• a 1.40

  Ger Voss. de Orig. Idolat. lib. 2. cap. 5.
• b 1.41

  Col. 3. 5.
• c 1.42

  2 King. 17. 31.
• d 1.43

  Gen. 43. 32.
• e 1.44

  Exod. 8. 26.
• f 1.45

  Gen. 45. 8.
• g 1.46

  G. Voss. de Idol. li••. 1. c. 29.
• h 1.47

  Ruffinus Hist. Eccles. lib. 2. ca. 22 & Suidas in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.48

  Exod. 32. 4.
• k 1.49

  1 Kin. 11. 40.
• l 1.50

  Virg••l.••log. 3.
• * 1.51

  Psal. 106. 20.
• m 1.52

  Exod. 32. 4.
• n 1.53

  2 King. 17. 30.
• o 1.54

  1 Kin. 11. 13.
• p 1.55

  De na••. Deo. •• lib. 3.
• q 1.56

  1 Sam. 31. 10.
• r 1.57

  Judg. 2. 13. & 10. 6.
• s 1.58

  1 Sam. 7. 3, 4.
• t 1.59

  1 King. 11. 5. 33.
• u 1.60

  M. Selden de Diis Syris ex Philone Byblio.
• w 1.61

  2 King. 23. 7.
• x 1.62

  1 Cor. 8. 5.
• y 1.63

  1 King. 18. 19.
• z 1.64

  1 Kin. 19. 18.
• a 1.65

  1 Kin. 18. 28.
• b 1.66

  Judg. 2. 13.
• c 1.67

  1 Sam. 7 4.
• d 1.68

  1 Kin. 16. 31.
• g 1.69

  1 King. 22. 6.
• i 1.70

  2 King. 3. 2.
• e 1.71

  2 Chi. 24. 7.
• f 1.72

  2 Kin. 11. 18.
• h 1.73

  2 Chr. 28. 2.
• k 1.74

  2 King. 21. 3.
• l 1.75

  2 King. 23. 5.
• m 1.76

  Hosea 2. 17.
• n 1.77

  1 King. 18. 27.
• o 1.78

  Judg. 9. 4.
• p 1.79

  Hieron. lib. 2. in Hose. ca. 9 & lib. 1. contra Iovinianum Isidorus de Ori∣gin. lib. 8. c. 11.
• q 1.80

  Numb. 25. 6.
• r 1.81

  Psal. 106. 28.
• s 1.82

  Vollu•• de Idolat.
• t 1.83

  Above thirty times. See the Concordance.
• u 1.84

  Isa. 46. 1.
• w 1.85

  Hist. Bel. v. 3.
• x 1.86

  2 Thes. 3. 10.
• y 1.87

  Ier. 51. 44.
• * 1.88

  Mat. 24. 28.
• a 1.89

  § 29.
• b 1.90

  2 King. 1. 2.
• c 1.91

  2 King. 1. 13.
• d 1.92

  Mat. 12. 24.
• e 1.93

  1 King. 11. 33 & 2 Kin. 23. 13. & I••r. 48. 13.
• f 1.94

  Iudg. 11. 24.
• g 1.95

  Gen. 19. 37, 38
• h 1.96

  In 〈◊〉〈◊〉.
• i 1.97

  1 Sam. 5. 4.
• k 1.98

  De Natura D••orum. 3.
• * 1.99

  § 32.
• l 1.100

  Exo. 28. 6. &c.
• m 1.101

  2 Sam. 6. 14.
• n 1.102

  1 Sam. 13. 7.
• o 1.103

  Judg. 18. 5. 14
• p 1.104

  Judg. 8. 27.
• q 1.105

  1 King. 11. 33. & 2 Kin. 23. 13.
• r 1.106

  Amos 5. 26.
• s 1.107

  Act. 7. 43.
• t 1.108

  S Hiero••e li. 2. in Amos.
• u 1.109

  Paulus F••gi∣us in Chaldaeam paraphrasi•• Le∣vi••ici.
• w 1.110

  2 Chr. 28. 3.
• x 1.111

  2 King. 23. 10.
• y 1.112

  See suprà, in the Descripti∣on of Ierusalem pag. 349. § 6.
• z 1.113

  2 Cor.44.
• a 1.114

  2 Kin. 17. 30.
• * 1.115

  Properly a Candle in He∣brew.
• b 1.116

  Heb. 12. 29.
• c 1.117

  2 King. 19. 37.
• d 1.118

  Ibid. ver. 13.
• e 1.119

  Ibid. ver. 37.
• f 1.120

  Ez••k. 23. 5.
• g 1.121

  2 Kin. 17. 21.
• h 1.122

  Dan. 4. 37.
• i 1.123

  Jer. 7. 18. & 44 ••••.
• k 1.124

  Ibid••m.
• l 1.125

  Sam. P••tit. Miscel. ••i. 2. c. 2.
• m 1.126

  Plutar. in •• ••ide
• n 1.127

  Kircher. Prod. pag. 147. c. 5.
• o 1.128

  2 King. 5. 18.
• p 1.129

  Ni. 〈◊〉〈◊〉.
• q 1.130

  2 Kin. 17. 30.
• r 1.131

  Herode. li. 1. & Strabe. li. 16.
• f 1.132

  Suidas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t 1.133

  Syntag. 2. 6. 7. pag. 313.
• u 1.134

  a King. 6. 5.
• w 1.135

  1 Sam, 19. 13.
• x 1.136

  Hose. 3. 4.
• y 1.137

  Judg. 17. 5. & 18. 17.
• z 1.138

  ••zek. 8. 14.
• a 1.139

  2 Chr. 35. 25.
• b 1.140

  Gen. 27. 46.
• c 1.141

  •• Cor. 8. 4.
• d 1.142

  Psal. 104. 20.
• e 1.143

  Isa. 2. 20.
• f 1.144

  Mat. 8. 9.
• g 1.145

  Colos. 3. 5
• h 1.146

  Kin. 10. 16.