The Court of the Gentiles

§. 1. THat there is one, first, eternal, simple, and absolutely necessary Being, whom we call God, is evidently manifest both by sensible and rational Demonstration. For were there not a first Being, nothing else could be. We may as well, or better doubt of our own beings than of God's. In things Subordinate, take away the first, and you take away all the rest: as in motions &c. Neither is it possible to conceive, that a finite, subordinate Being should be independent, or eternal: infinite Contradictions would attend such a position. Therefore this Proposition, God is, is the first truth; whence all other truths flow: & were not this true, nothing else could be true or false, affirmed or denied. So that Speculative Atheism is not only unnatural, and monstrous; but very difficult, if not impossible, to be imprest on a human spirit. For though some have been sufficiently willing, yet have they not been able to raze out those connate, and essential Ideas of a Deity so deeply stamped on their natures. See Derodon L' Atheism convaincu.

§. 2. God is the most pure, independent, and perfect Act, comprehending all Divine perfection, in his nature, without the least composition of matter, or power, to receive farther degrees of perfection. This Grandeur and sovereign Perfection of God consists principally in his being the first principle and last end of all things: from whom all things at first flow as from the Plenitude of Being: to whom they again have their refluxe, as rivers to the Ocean. So that everything is more or less perfect, as it draws near to God 〈 in non-Latin alphabet 〉 , the first beauty and light; the great Archetype and original Idea of all good; as Plato stiles him, 〈 in non-Latin alphabet 〉 . Those Glorious Eminences, and singular excellences of God, are all comprised in, and drawn from that essential name 〈 in non-Latin alphabet 〉 Exod. 6.3. as being of himself, and giving being to all things else out of nothing; and able, when he pleases, to reduce all things to nothing: which bespeaks him also infinite, eternal, and immutable in all his perfections. For to make something out of nothing, requires an active power infinitely high, because the passive power is infinitely low, or rather none at all. Again, where there are no bounds to the essence, there can be no bounds to the duration: whence result eternity and immutability.

§: 3. God Being one, pure Act, a simple, infinite Being, cannot be comprehended by a finite compound capacity; neither can he be truly apprehended but in his own light and works. Indeed, the knowledge of causes by their effects does comprehend the best, and most certain part of our Philosophy: how much less then may we presume to contemplate the first cause; the Father of lights save in his own light, shining in the book of Nature or Divine Revelation? That our natural understanding sufficeth not to penetrate the Divine essence, is evident: because all knowledge supposeth some proportion betwixt the faculty and the object, in order to the reception of its Idea, and image: but the disproportion 'twixt our natural apprehensions and the Divine perfection, is infinite. Yet are we not left destitute of all means for the apprehending the Divine perfections, by way of causality, negation, and eminence; as he is the first cause of all things, and infinitely distant from all things caused by him: besides his own immediate revelation by his word.

§. 4. God being the first, living, moving, Being and Act, void of all matter, or passive power, he must of necessity also be the first Intelligent. For everything is by so much the more perfect in Knowledge, by how much the more it partakes of immateriality. In God (who is a pure Act) the intelligent, intellect, intelligible species, the act of understanding, and the thing understood are but one and the same. For God understandeth himself, and all things without himself, which were, or are, or shall be, or may be, under any hypothesis; as also the several 〈 in non-Latin alphabet 〉 , modes, orders, and respects of all things among themselves; and that not by species or abstract images received from the objects, but in the glass of his own Divine Essence; not successively, but by one intuition, without discourse: and lastly not in time but in his own eternity. God contemplating himself beholds in his Divine Essence or sufficience, by an act of simple intelligence, the eternal Archetype and Ideas of all things possible: as also by an act of vision he contemplates all things future in his will, their efficient cause: as if we could suppose a body full of eyes, it should see all things about it in a moment.

§. 5. God being the first intelligent, and his Divine Essence the universal idea of all things intelligible; it necessarily follows, that the Divine understanding and Decrees be the first, great Exemplar or original idea of all things made. For look, as in every Artificer, who works judiciously, there is an idea preexisting in his mind, according to which he frames and forms his work: so with much greater reason must we conceive in God (who produceth all things in the most perfect measure, weight, order, and wisdom) some preexistent Idea, as the Archetype or original pattern of all things made. This is that which Plato (receiving it by Tradition from the Jews) understood by his Universal Ideas, which he makes to be the 〈 in non-Latin alphabet 〉 , the great Exemplar and image of all singulars. These eternal increated ideas, Plato, in his Parmenides, and else where, terms the Intelligible, ideal world &c. whence it is apparent that these original ideas of Divine wisdom are the platform and measure of all that beauty, light, truth, and wisdom which is lodged in the creature.

§ 6. Neither are the Divine Decrees, and wisdom only the ideal cause or exemplar, but also the effective, productive principle of all that wisdom, and truth which is impressed on the creatures. God being an increated, infinite Sun of light and wisdom, has shed some rays thereof on all the works of his creation. This whole Machine has some prints and footsteps of the wisdom and skill of this great Architect. There is not the most inconsiderable part of this great Universe, but has some beams of Divine Wisdom shining in it. The world is an universal Temple, wherein man may contemplate natural images and pictures of Divine Wisdom and goodness. The Sun, Moon and Stars, yea this dull element of the earth, furnisheth us with some Divine Characters, ideas, and representations of eternal Wisdom. Notwithstanding the many monstrous defects of Nature, which sin has brought upon it, there are a great quantity of productions, which give us almost infinite Marques of that increated wisdom, whereby they were produced. But nothing affords more sparkling ideas and images of the Divine Sapience; than the human soul; especially when 'tis clothed with those Divine glorious rays of saving light and wisdom.

§. 7. As the Wisdom of God discovers itself in the framing and composing all things, so likewise in the ordering and governing of all. This is greatly manifest from the order, harmony, beauty and subordination of things. You see how the more imperfect subserve the perfect; the inanimate the animate; as the earth the plant: the animate serves the animal; as the plant is fruitful for the beast: and the animal the rational creature. Now where there are many things void of understanding, and yet keeping a regular motion and due subordination, there must needs be an infinite wisdom that frames, orders, and disposeth these things. The ordering variety of things to one common end, cannot proceed but from a Divine Disposition. An established order, and harmony among multiplicity of things void of understanding, cannot flow from any, but infinite understanding. The ordering the world is a work of Intelligence: for order being nothing else but an agreeable disposition of things, according to their dignity and usages; it is necessary fought the right disposing of them, to compare them together, and understand their natures, dignity and uses; and then to order them accordingly: which presupposeth a most sovereign intelligence and infinite wisdom.

§. 8. This Divine wisdom which beams forth itself thus in the composing and ordering all things, leaves some created emanations of wisdom and order upon the things themselves, whereby they are directed and disposed to those ends and usages, for which they were appointed. This we usually term the Law of Nature which is (as a statute law) that Ordinance of God, whereby every creature is governed and guided to its respective end. This Law of Nature, which is deeply engraven on the natures of things, is but the counterpart, or transcript of that Eternal Law lodged in the bosom of Divine Wisdom. 'It is a created Idea, objective light, and order stamped on the beings of things, whereby they resemble and answer unto their Archetype, that increated idea, and are directed to their several ends answerably thereto. For as God, at his first creation, produced all things by his fiat, or command, so he continues to govern his Creatures to their appointed ends by this Ordinance, Rule or Law of Nature imprest upon their Beings.

§. 9. As this Light of Nature or created Wisdom, which the Father of Lights has imprest upon the natures of things, is but the reflex irradiation or shine of his eternal increated Wisdom; so all human Arts and Sciences, as gathered up into systems, or inherent in men's minds, are but the reflex ideas or images of that objective light, or internal law engraven upon the beings of things. For all Arts and Sciences (whether active or contemplative ) are but general ideas or notions: and all notions are but 〈 in non-Latin alphabet 〉 , pictures and imitations of things: whence the regular use of all Arts, is to be 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , images, manifestations, or notices of things to the glass of our understandings. So that look as those created ideas of light and wisdom which lie hid in the creature, are but the parelius or reflex image of Divine wisdom, that eternal law, and original idea of all truth: So all Arts and Sciences are but the image or likeness of the things they relate unto.

§. 10. Whence it follows, that all human Arts and Sciences are but beams and derivations from the Fountain of Lights, created ideas flowing from, and answering unto that one simple increated eternal idea of Divine wisdom; which shining forth in things, created, receive several forms, shapes, & denominations according to their respective natures & Operations: & thence being gathered up, by the inquisitive mind of man, under certain general rules and order, they become universal ideas or notions; and pass under the denomination of Arts and Sciences. So that an Art may be well defined to be an universal idea or image of that statute Law or order, which the Divine eternal Wisdom has stamped upon things; whereby he governs them unto those ends, for which they were appointed.

§. 11. But now man by reason of his fall being greatly wounded in his Intellectuals; and thereby disenabled to contemplate that natural Wisdom or objective light, which shines in the book of Nature; it pleased Divine Wisdom to send forth a book of Grace, a more resplendent and bright beam of Scripture Divine Revelation; which as the greater light, irradiates and enlightens the world, not only in the more sublime mysteries of Salvation, but also in many natural, historical, moral and civil Truths; which the faint glimmerings of Natures light, burning so dimly in human understanding, could not discover, without the assistant rays of this glorious heavenly Revelation.

§. 12. Hence the scope and tendence of this Discourse, is to Demonstrate, that most of those Arts and Sciences which shone among the Gentile Philologers and Philosophers, were indeed but Traditional beams o • Scripture-Revelation. The wisest of the Heathens were fain to light their candles at the fire of the Sanctuary; to derive their Knowledge from the Oracles of God, seated in the Jewish Church; as it will evidently appear by what ensues.

§. 1. THat the greatest part of Human Literature owes its original to the sacred Scripture, and Jewish Church; is an Assertion which wants not Antiquity, nor yet Reason for the Demonstration thereof. The ancient Jews and Christians made much use of this Position, in their Disputes against the Heathens; and Apologies for their own Religion. Neither are we without evident acknowledgments and proofs from the Heathen Philosophers themselves, touching the verity of this Assertion: besides the manifest Demonstration which may be collected from matter of fact: namely, those evident Characters of Scriptural or Jewish Tradition, which are to be seen in the several pieces of Pagan Philologie and Philosophy.

§. 2. Touching the Traduction of Human Wisdom, and Philosophy from the Scriptures and Jewish Church, we have first the Testimony of the Jews. Clemens Alexandrinus Strom: 〈◊〉 makes mention of Aristobulus a Jew, who affirmed this of Plato: He followed (says he) our institutes curiously, and diligently examined the several parts thereof. We find the like affirmation of Aristobulus in Eusebius Praepar. Evang. lib. 9. c. 6. This Aristobulus lived about 200 years after Plato. He affirms the same also of Pythagoras: who (says he) translated many things out of our Discipline into the opinions of his own Sect &c. And Josephus in his Dispute against Appion lib. 1. says positively, that Pythagoras did not only understand the Jewish Discipline, but also greedily embraced many things thereinconteined. See Selden de jure nat. Hebr. l. 1. c. 2.

§. 3. The Primitive Christians also much insisted upon this Argument, in their Disputes and Apologies for the Christian Religion. Tertullian in his Apology for the Christians (Cap. 45.) speaks thus: Truth is more ancient then all. and if I am not deceived, the Antiquity of Divine writ has in this profited me, that I am fully persuaded it was the treasury of all following Wisdom. Which of the Poets, which of the Sophists, who did not drink altogether of the Prophets fountain? Thence also the Philosophers quenched their thirst: so that what they had from our Scriptures, that we receive again from them. Thus Tertullian. So again, cap. 47. he treats professedly of the same Argument, and thence proves the Antiquity and Dignity of the Scriptures. So Tertullian Apol. cap. 18. says: That the Philosopher Menedemus, who was a great Patron of the Opinion of Divine Providence, admired that which the LXX related, and was in this point of the same opinion. Thus also Clemens Alexander: Strom. 1.5. speaking of Plato, calls him the Hebrew Philosopher: and in several places, says: that the Grecians stole their chiefest opinions out of the books of Moses and the Prophets. The like Justin Martyr Apol: 2. affirms of Plato viz: That he drew many things from the Hebrew fountains; especially his pious conceptions of God and his Worship. The same is affirmed by Theodoret, Johannes Grammaticus, Ambrose and Augustine de civit. Dei lib 8. cap 11. as hereafter.

§. 4. But we have a more full, and convictive evidence of this Assertion from the sayings and writings of the learned Heathens. Hermippus, an ancient, and diligent Writer of Pythagoras 's life, says in express words: that Pythagoras transferred many things out of the Jewish Institutions, into his own Philosophy. Thence he stiles him: 〈 in non-Latin alphabet 〉 . The Imitator of the Jewish Dogmas. Whence Grotius (in his votum pag: 124.) says: that according to the Testimony of Hermippus, Pythagoras lived among the Jews. As for Plato, there is a common saying of Numenius the Pythagorean: 〈 in non-Latin alphabet 〉 : What is Plato but Moses Atticizing? And that Plato derived hence the best, and choicest part of his Contemplations touching God, his Nature, and Worship, the Production of the Universe, the fall &c. will be most evident to any who shall examine his own words and writings.

§. 5. Plato in his Phaedo, treating of the Immortality of the Soul, tells us: that we must search out the strongest and best arguments to prove it, unless any can, by a more safe and certain way, namely by a more firm conveyance, that is to say some Divine word or Tradition, transmit it to us. His own words are: 〈 in non-Latin alphabet 〉 . Now what this 〈 in non-Latin alphabet 〉 , Divine Word, should signify, if not a Divine Tradition, either Scriptural, or Jewish, I cannot imagine. So, else where, Plato makes the like mention of an 〈 in non-Latin alphabet 〉 a Knowledge of God by Tradition. Which Plutarch calls 〈 in non-Latin alphabet 〉 , the old faith or Tradition, whereby in all likelihood, they understood no other than those old scriptural Traditions, their Ancestors, and they themselves received from the Jews, by the Phoenicians or Egyptians; if not immediately.

§. 6. This will farther appear, if we consider Plato 's own confession, as we find it, in his Philebus, where he acknowledgeth: That the Knowledge of the one, infinite Being was from the God's, who did communicate this Knowledge to us by a certain Prometheus together with a bright fire: & then he adds: 〈 in non-Latin alphabet 〉 &c. This story of one and many, is a Tradition which the Ancients who were better, and dwelt nearer the God's than we, transmitted to us. This Tradition of 〈 in non-Latin alphabet 〉 One and Many, was a point of great discourse amongst the Ancients. It was the great Principle on which Parmenides founded his Divine Ideas, delivered by Plato in his Parmenides: the sum whereof is this; that All is One, and Many: One in the Archetype idea God; Many in their individual natures. It may relate otherwise, to the Unity of the Divine Essence, and the Plurality of Persons: for the Platonists speak much of 〈 in non-Latin alphabet 〉 a Trinity. Whatever they meant by it, it seems most certain to me, that this Tradition was originally no other than some corrupt broken derivation from the Scriptures relation of God. Which indeed Plato does more then hint, in saying: that they received it from the Ancients who were better, and nearer the God's than they themselves. Who these Ancients were, that lived so near the God's, if not the Patriarchs, and ancient Jews, I cannot conceive. These he else where calls, Barbarians, Phoenicians &c.

§. 7. That Plato received his notions of 〈 in non-Latin alphabet 〉 , the first Being, which he calls 〈 in non-Latin alphabet 〉 &c, by some Jewish Tradition from Exod: 3.14. I am: is sufficiently evident from the cognation of the notions, as also from the common consent of the Learned. See August: de civitat. Dei l. 8. c. 11. & Lud. Vives 's notes thereon. The like may be said touching Plato 's notions of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 : which seem all to refer to Gen: 1.1,2. as in its place. But more expressly Plato in his Timaeus, treating first of the Body of the Universe; its visible part; he then speaks of its Soul; and concludes: that after the Father of the Universe had beheld his workmanship, he was delighted therein &c. answerable to Gen. 1.31. And God saw everything that he had made &c. and in the same Timaeus, treating of the beginning of the Universe, he concludes thus. It is equal that both I that discourse, and you that judge, should remember, that we have but human nature, & therefore receiving 〈 in non-Latin alphabet 〉 , the probable Fable, or Mythologic Tradition concerning these things, it is meet that we inquire no farther into them. That this Probable Fable was no other than some Jewish Tradition, is in self evident, and will be more manifest by what follows. Touching his 〈 in non-Latin alphabet 〉 , the Divine Spirit and Providence of God, which governeth the world, he says expressly, that he received it by Tradition from the Wise men: as hereafter.

§. 8. That this was Plato 's usual way (as Pythagoras before him) to wrap up those Jewish Traditions in Fables and enigmatick Parables, is asserted by Origen Contra Celsum. lib. 4. where he affirms: that it was Plato's Custom to hide his choicest opinions under the figure of some Fable; because of the vulgar sort, lest he should too much displease the fabulous people by making mention of the Jews, who were so infamous amongst them. Thus much also Plato himself seems ingenuously to acknowledge in his Epinom; where he says: that what the Greeks receive from the Barbarians, (meaning the Jews ) they put it into a better form or garb: i.e. they cloth those Jewish Traditions with Greek Fables and Emblems. Without peradventure, Plato being in Egypt about the same time the Jews resorted thither, could not but be very inquisitive into their Opinions; and as it is very probable, receive the most of his sublime and clearest contemplations of God, the Creation, Fall &c. from them, by some immediate or mediate Traditions; which he wraps up in enigmatick, parabolick, metaphorick, and Allegorick notions; thereby to conceal their original; for these Reasons. 1. To avoid the odium he should contract, by making any Honorable mention of the Jews. Thus Serranus in his Preface to Plato: These Symbols (says he) Plato drew from the doctrine of the Jews, as all the learned Ancients of Christians assert; but he industriously abstained from making any mention of the Jews, because their name was odious among all Nations. 2. Hereby to gain the more credit to himself, in seeming to be the Author of these Contemplations, which he borrowed from others. 3. To gratify the itching Humor of the Grecians; who were so greatly taken with fabulous narrations &c.

§. 9. Though Plato thus discolored, and disfigured the habit of his Jewish Traditions, and concealed their original; yet we are not without some evident notices and discoveries that he owned the Jews under other Names, as the Authors of them: for.

1. Plato acknowledgeth that he received the best, and choicest of his Divinity from the Phoenicians: So Plato de Repub. lib. 3. makes mention of a Phaenician Fable touching the Fraternity of all men made out of the Earth; which relates to Adams formation out of the Earth, as Serranus on this place: This Fable (saith he) is a footstep of that primitive truth; noting by the name of the Phaenician, the Jewish Doctrine: and indeed Plato oft mentions his 〈 in non-Latin alphabet 〉 ; which he calleth 〈 in non-Latin alphabet 〉 , and were no other than Jewish Traditions. This seems evident by what Herodotus mentions of the Jews whom he calls Phoenicians: as great Bochart. Phaleg. lib. 4. c. 34. And learned Hammond on Mat. 15.22. says expressly that when the Heathens speak of the original of Literature from the Phoenicians they thereby mean the hebrews see this more fully chap. 4. §. 2. hereafter.

2. Again Plato (in his Cratylus ) tells us plainly: that they [the Grecians] received Letters from the God's, by certain Barbarians [ 〈 in non-Latin alphabet 〉 ] more ancient then themselves. That by these Barbarians, can be meant no other than the Jews, is most evident from matter of fact: namely the deduction of the Greek Letters from the Hebrew; as also from the concurring Testimonies of Justin Martyr, Clemens Alexandrinus, Epiphanius, and Nicephorus; who by Barbarians under stand the Jews: as Serranus.

3. Sometimes Plato speaks of the Jews as the Authors of his Traditions, under the name of Egyptians; because at that time, when Plato was in Egypt, the Jews resorted thither.

4. For the same cause he also calls them Syrians, and Chaldeans: because they were then subjects and slaves under the Chaldeans Empire and Dominion. Xenophon tells us that Cyrus in his decree for restoring the Jews, calls them Syrians. See chap. 4. §. 2.

§. 10. Besides Philosophers, we have the Confessions of Pagan Historians and Legislators. Strabo lib. 16. makes honorable mention of Moses in this regard; as also Diodorus Siculus, who acknowledgeth Moses to be the first Legislator, from whom all Laws had their rise: of which in its place. To conclude; we have the universal concurrence of Moderne Critics and Learned men to confirm this Position, touching the Traduction of human Literature from the Scriptures and Jewish Church. As Ludovicus Vives, Steuchus Eugubinus, Julius and Joseph Scaliger, Serranus, Heinsius, Selden, Preston, Parker, Jackson, Hammond, Cudworth, Stillingfleet, Usher, Bochart, Vossius and Grotius. The Testimony of Grotius we have on Mat. 24.38. That which the ancient Philosophers (says he) drew from the Theology of the Phoenicians, and the Poets from them, the Phoenicians drew from the Hebrews. The like Grotius on Mat. 8.22. That the dead bury the dead ] This also (saith he) Pythagoras brought from the Philosophy of the East. Thus also Hammond on Mat: 15.22. A woman of Canaan ] This woman of Canaan Mark. 7.36. is called a Syro-Phaenician: That which is said by the Heathens of the original of Letters and Literature by Cadmus from the Phoenicians confirmeth the same; by the Phoenicians meaning the Hebrews: from whom ( according to Clemens's observation that 〈 in non-Latin alphabet 〉 ) the Grecians stole all they had. Also Bochart. Phaleg. lib. 1. cap. 1. speaks expressly thus: Among the Characters, and Criteria of the heavenly Doctrine, its Antiquity deservedly has its place; so that from hence much of Dignity and Authority amongst men is given unto it. Moreover this Antiquity of Doctrine cannot be better confirmed, than if we teach; that whatsoever was most ancient amongst the Heathens, the same was fetched or wrested from our Scriptures. As for example the ancient Fable of Saturn and his three sons dividing the government of the world amongst themselves, was taken from Noah and his three sons peopling the Earth. &c. The like Jackson frequently on the Scripture: as fol. 49, he says: that Poets have borrowed their best stage-attire from the Glorious Wardrobe of Israel. The same ( fol. 56.) &c. of which hereafter.

Parker speaks thus: Origen demonstrates that we receive not what we believe of the holy land from Plato or other Greciaus, but they rather have borrowed from Moses and other prophets whatever they have translated into their own commentaries touching this land &c. The other Learned men's Testimonies will follow in this, and the following Discourse of Philosophy.

§. 11. The greatest and best Demonstration of our Position, will arise from matter of fact; by running through the parts of human Literature; and finding their Parallel in the Scriptures, or some Jewish Tradition.

As for Philologie, we no way doubt but to demonstrate 1. That all Languages and Letters had their derivation from the Hebrew. 2. That Pagan Theology, both Mythick, (which takes in the 〈 in non-Latin alphabet 〉 ) and Politick, (which refers to Pagan Rites and Institutes about Sacrifices &c. ) as also their Physic, or Natural Theology, ( assumed by the Philosophers ) had all its rise, and improvement from some Scriptural, or Jewish Names, Persons, Institutes, Stories, or Traditions. 3. As for Pagan Poesie, we suppose, there are evident Notices of its Traduction (and that both as to matter and form ) from Divine miraculous events, sacred Hymns, and Poems lodged in, and traduced from the bosom of the Jewish Church. 4. The like we endeavor to prove touching Pagan Stories (both Mythologic and simple ) of the Origin of the Universe, the Golden and Iron Ages, Deucalions flood, the Giants war &c. which are evident, though but corrupt fragments of sacred Stories. 5. Also it seems very evident that Pagan Laws had their Traduction from Divine and Jewish Institutes. 6. Besides some conjectures of Pagan Oratory from sacred will be given.

§. 12. Touching Philosophy, we make no question ( 〈 in non-Latin alphabet 〉 ) but to give very considerable Discoveries of its derivation from sacred Oracles, or Jewish Institutes; and that not only by Inquisition into the several Sects, their chief Founders, and their Conversations, or Correspondences with the Jews; but also by an examen of their choicest Dogmas, and Institutes; with their several Modes of Philosophizing, both Symbolic, and Dialectick: as in like manner by taking a cursory view of the several parts of their Philosophy; both Physic, Ethick, Metaphysick, and Mathematick. All which will afford us great, and more than opinionative Conjectures of their Traduction originally, if not immediately from the Jewish Church, & sacred Scriptures lodged therein. Particularly.

1. Pagan Physicks, or Natural Philosophy, (at first broached by Sanchoniathon & Mochus those great Phaenician Physiologists; and afterward transported into Greece by Thales the Founder of the Ionick Schole, and much improved by Plato in his Timaeus ) seems evidently traduced from the first chapter of Genesis, and some Physic Contemplations of Job; as it is in part evinced in the following Discourse, of the History of the Creation, Book 3. chap. 3. but more fully in Plato 's Physicks: of which hereafter.

2. As for the Grecian Ethics, or Moral Philosophy (began by Socrates, and promoted by Plato, and Aristotle, with the Stoics ) we have very strong conjectures, inducing us to believe that it received its first lines, and conformation from the Mosaic Institutes, David's Psalms, Solomon's Proverbs, with other sacred precepts.

3. Touching Grecian Metaphysics or Natural Theology, (began by Pherecides, but mostly improved by his Scholar Pythagoras Founder of the Italic Schole, and Plato Institutor of the old Academie ) we have Reason enough to persuade ourselves, that the choicest parts thereof, received their first lineaments, and configuration from Scripture-Relations or Jewish Traditions of God, Angels, and the human Soul. Whence had Pythagoras and Plato (who delighted themselves much in Jewish Mysteries ) their Metaphysick Contemplations of 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 , Being, very Being, and the first Being, but from God's Description Exod. 3.14. I am. Hence also Aristotle following his master Plato, (so far as his reason guided him) makes 〈 in non-Latin alphabet 〉 , Ens, i.e. Being the Object of his Metaphysics; and Unity, Verity, and Bonity, the Affections of this Object; which are all but corrupt imitations of Scriptural Descriptions of God. The like may be argued of Pythagoras, and Plato their Metaphysick notions of 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 &c. of which in their proper place.

§. 13. 4. Touching the Mathematics, we find very considerable conjectures, such as seem cogent to persuade us, that they received great advantages, as well for their first Production, as after advance, from the Church of God.

1. For, not to mention Seth 's, and Enoch 's skill in Astronomy, which is more dubious, it's generally concluded among the Learned, that Abraham was well skilled in Astronomy; and 'tis maintained by several, that he was the first that brought Astronomy from Chaldea, into Canaan and Egypt. We need not doubt but the ancient Patriarchs, Noah and his holy Seed, were much in the contemplation of those Celestial Bodies, the Sun, Moon, and Stars; and thence made many great observations, touching their excellent Constitutions, Natures, Order, Situation, Conjunctions, Aspects, Eclipses, Motions, and admirable Influences, (which takes in the main of Astronomy ) whereby their minds were elevated and raised up to a spiritual Contemplation, and admiration of their Creator: albeit the degenenerate seed of Noah, had their hearts hereby enticed and inveagled into an Idolatrous adoration of those Celestial Bodies.

2. As for Geometry, another part of Mathematics, it is supposed to have had its rise in Egypt, and that upon occasion of the overflowing of Nile, which required a Geometrick Art, for the Division of their lands, when the flood was over. This being granted, we need not doubt but that Geometry received a good advance from the Church of God: for of Moses it is said that he was learned in all the Learning of the Egyptians. Act. 7.22. But I am more apt to persuade myself, (and that from some conjectures of the Learned ) that Geometry received its first great advance, if not rise, from the Children of Israel 's first Division of the Land of Canaan, which was made by Rules Artificial and Geometrick, as Joshua 13. &c.

3. Somewhat also may be said for Arithmetic, which is supposed to have been first invented by the Phoenicians, in order to their Navigation; but yet, as we may presume, had a great advance, if not its first original, among the Jews. Yea it's evident, that the first Arithmetic had its foundation from God himself: for the first computation of time is made by God. Gen. 1.5. &c. Besides, we read of no computation more ancient than that of Moses, by God's appointment, touching the distribution of Times and Seasons; as the New Moons, Sabbaths &c.

4. As for Navigation, (another part of Mathematics ) though some ascribe it to the Phoenicians, as the first Inventors thereof; yet it seems manifest, that the first Idea thereof was taken from Noah's Ark appointed by God.

5. The like may be proved of Architecture (which refers also to Mathematics ) that the exact Idea thereof, both among the Greeks and Romans, received its original from the proportions in Solomon's Temple and other of his Structures, as Villalpandus in Ezech. Tom. 2. part. 2. l. 5. Disp. 1. c. 13. observes.

6. That Geography traduced its first lines from the Mosaic Description of the several Plantations of Noah's posterity, we have proved Book 3. chap. 2. §. 7. of this Discourse.

7. Lastly that Music had its main Traduction from the Music in the Jewish Schools and worship is easy to prove.

§. 14. Lastly, we conceive it not difficult to prove, that not only the matter, but also much of the form or mode of Grecian Philosophy received its Origination from the Scriptural and Jewish mode of Discourse and Ratiocination. For 1. May we not rationally conclude, that the ancient mode of Philosophizing by Symbols, Allegories, Fables, Enigmes, and Parables (brought into Greece by Pythagoras and Plato ) received its original Idea and Traduction from the Jewish Symbols Allegogories, Types and Parables? This we doubt not but to prove in its place. 2. As for the more simple mode of philosophizing by Dialogues, or Interrogations and Answers, (whence Dialectick had its name; which was the main Logic used in all the Grecian as well as Italian Schools, before Aristotle brought in the syllogistick form of mode and Figure ) it seems exactly conformable unto, and therefore, as we may presume, received its derivation from the Scripture, and Jewish mode of Reasoning by Diologues, or Interrogations and Answers; whereof we have a great quantity of instances, both in the Old and New Testament; especially in Christ his Disputes with the Scribes, and Pharisees; which were usually managed and carried on by Questions, and Answers: as we hereafter prove. Thus briefly, and in sum, touching the Traduction of human Literature from the Scriptures and Church of God.

§. 1. HAving mentioned the Phoenicians, as the chiefest instruments by whom the Jewish Doctrine and Traditions, were conveyed into Greece and other parts; it will greatly conduce to the confirmation of our Assertion, to treat a little of the original of the Phoenicians; their cognation with the Jews; the advantages they had to inform themselves more fully touching the Jewish Doctrines; their Art and skill in imitating and improving the same; as also their opportunities and industry to convey the same to other Nations. First, touching the original of the Phoenicians; that they were the same with the Canaanites, is sufficiently proved by learned Bochart, whose Arguments seem more then conjectural; being drawn from the Identity of their Names, Situations, Languages, Institutes, Manners, and Arts. That the Phoenicians and Canaanites have the same Names promiscuously given them, is apparent from the LXX, who call the Land of Canaan, the land of the Phoenicians, and the Canaanites Phoenicians. So the same Shaul is by the LXX called the Son of a Phoenician Exod. 6.15. and the Son of a Canaanite Gen. 46.10. as in the Hebrew. So Exod. 16.35. and Jos. 5.12, That which the Hebrew calls the Region of Canaan, the LXX interpret the Region of Phenicia, and Phoenicians. So in like manner, she who is called a Canaanite Matthew 15.26. is by Mark the Evangelist (a faithful interpreter of Matthew ) called a Syrophenician. Mark. 7.26.

§. 2. That the Phoenicians were originally Canaanites, may be farther evinced from the Origination of the Name. Touching the Etymology of the Greek 〈 in non-Latin alphabet 〉 , Critics are exceeding various; some deriving it from 〈 in non-Latin alphabet 〉 the abundance of palm trees that grow there: others from the color of the red sea: So Vessius de Idololatr. lib. 1. cap. 34. 〈 in non-Latin alphabet 〉 (saith he) is the same with 〈 in non-Latin alphabet 〉 red, thence the Latins from 〈 in non-Latin alphabet 〉 made Puniceus and from 〈 in non-Latin alphabet 〉 Paenus. That the Tyrians came from the Idumean sea he proves out of Pliny, Solinus, Herodotus, and Procopius. Whence he concludes, that from the Idumeans Esau's posterity the red sea was styled erythraeum mare; from whence the Tyrians transplanted thence were styled 〈 in non-Latin alphabet 〉 Phoenicians. Others derive this name from the purple color: others from 〈 in non-Latin alphabet 〉 slaughter. All these make its original to be purely Greek. But others who have been more exact in the comparing the Greek with the Hebrew, give it an Hebrew origination: so Joseph Scaliger derives it from 〈 in non-Latin alphabet 〉 : and Fuller from 〈 in non-Latin alphabet 〉 : Chaldee. 〈 in non-Latin alphabet 〉 . Thus Fuller ( Miscel. Sacr. l. 5. cap. 16.) the Tyrians being delicate Merchants, the ancient Punicks were so styled from 〈 in non-Latin alphabet 〉 chald to live delicately whence 〈 in non-Latin alphabet 〉 the name of the Phoenicians q. d. 〈 in non-Latin alphabet 〉 delicate, as Glass. Grammat. S. l. 4. tract. 3. observe. 15. But that which carries most of likely hood in it, and suites best with our design is the Etymology which Great Bochart gives it, who derives the Greek word 〈 in non-Latin alphabet 〉 from the Hebrew 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 the son or sons of Anak. From this Canaanitish name Ben Anak, or contracted Beanak the Grecians at first formed 〈 in non-Latin alphabet 〉 (it being very usual with them to turn 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 , as from 〈 in non-Latin alphabet 〉 arrhabo ) thence 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Phenicia.

§. 3. And that these Phoenicians were indeed the sons of Anak, according to the forgoing Etymology, is yet farther evident by their own confessions. For when a Colony of them had seated themselves at Carthage, they call it Chadre-Anak that is in the Hebrew or Canaanitish tongue 〈 in non-Latin alphabet 〉 the seat of Anak or the Anakims, as Plautus in penulo Act. 5. Scena 2. gives it unto us.

These Anakims or sons of Anak, were the most Noble and renowned amongst all the Canaanites. They had two Cities which were the chief seat of their Family; the one called Hebron, where their main Fortress and strength for War lay: the other Debir, the seat of their Learning, which was therefore called Kirjath-Sepher the City of books and Kirjath Sanna the City of Learning or the Law. Josh. 15.15,49. The strength of these Anakims was stupendous, Numb. 13.34. Hence they are usually called Giants: yet they were overcome by Joshua, and forced to retreat to the Western part of Canaan, thence called Phenicia, and the country of the Philistines, 1 Chron. 20.4. where some relics of them continued unto the time of David. For Goliath as the Hebrews prove, was an Anakim. See Bochart Can. lib. 1. cap. 1.

§. 4. A farther proof of this Assertion, that the Phoenicians were the posterity of the old Canaanites, may be gathered from the Grecian account and relations. For though the Greeks make but small and obscure mention of the Canaanites, yet were they not altogether ignorant of the Phoenicians original from Canaan. So in Austin 's age the Carthaginians called themselves Canaanites. see chap. 5. §. 7. Bochart (in his Phaleg. lib. 4. cap. 34.) gives us a famous place of Eupolemus, where 'tis said that from Saturn Belus sprung: and also Canaan, and that this Canaan begat the Father of the Phoenicians: his words are 〈 in non-Latin alphabet 〉 . Alexander the Polyhistorian cites this out of Eupolemus, and out of him Eusebius praepar. lib. 9. has it also. This is also confirmed by what Eusebius ( praepar. lib. 1.) quotes out of Philo Biblius the interpreter of Sanchoniathon (that most ancient and famous Phoenician Writer) where we find mention of a certain XNA 〈 in non-Latin alphabet 〉 XHNA, being first styled among the Phoenicians XHNA. Now it is very evident that the name XHNA is but the contract of Canaan. So in Stephanus Byzantinus 〈 in non-Latin alphabet 〉 Phenicia is called XHNA, and the Phoenicians XHNAI. His words are XNA; 〈 in non-Latin alphabet 〉 , and a little after 〈 in non-Latin alphabet 〉 . Bochart. l. 4. c. 3.

§. 5. If there be required a Reason why these Canaanites should change their ancient name, and assume that of Phoenicians, the said Bochart gives us this account thereof. The Canaanites were ashamed of their ancient name by reason of that curse which was pronounced against their father Canaan; especially when they saw themselves so fiercely persecuted by the Jews, merely upon this account, because they were Canaanites: Wherefore they chose rather to be called Phoenicians, Syrians, Assyrians, Sidonians, Syrophenicians. The name Syrians was common to them and their neighbouring Nations, coming from 〈 in non-Latin alphabet 〉 Tyre the Metropolis of Phenicia; whence the Inhabitants are called 〈 in non-Latin alphabet 〉 Syrim, thence 〈 in non-Latin alphabet 〉 Syri, and by praefixing the article Hassyrim i.e. Assyrians, as 1 Chron. 22.4. Neh. 13.16. by which name the Phoenicians and Tyrians are often called, though differing much from 〈 in non-Latin alphabet 〉 those Assyrians which came from Ashur and inhabited beyond Euphrates. Hesychius calls these Phoenicians Sidonians &c. Bochart. Phaleg. l. 4. c. 34.

§. 6. That these Phoenicians were really Canaanites; may be farther argued from their agreement in Customs, Rites, Arts, and God's. That the Phoenicians had the same kind of Worship, and God's with the Canaanites, is very apparent from Psalm 106.37,38. where v. 37 it is said the Jews sacrificed their sons and daughters unto Devils: that is, as it is else where interpreted unto Moloch, which was the chief God of the Phoenicians, or Syrians: now in the following verse 38. These Phoenician God's are styled the God's of Canaan: and we have sufficient evidence that these Idols of Canaan were none other, than those that the Phoenicians worshipped as God's: for Moloch, the Idol of the Ammonites, was the same with Baal, the Phoenicians worshipped. Thence Jer. 7.31. They are said, to sacrifice their children to Baal. So 2 Kings 23.5. They are called, the sacrifices of Baal. And indeed, all the Baalim were but Phoenician Idols, from Belus one of their Kings. So Baalzebub was the God of Ekron, a City in Phenicia; and Baalsemes, Baal peor, the God's of the Moabites and Mideanites, were also Phoenician Idols. See more of this in Selden de Diis Syrûm, Owen de ortu Idololat. lib. 5. c. 2. &c.

§. 7. Lastly, that the Phoenicians were originally Canaanites, is manifest from the Identity of their Languages, (of which hereafter, chap. 11. §. 2.) as also from the most ancient pieces of Antiquity we have. Procopius, in his Vandalicis, makes mention of certain pillars, erected in Africa, with an Inscription in the Phoenician tongue, which he renders thus 〈 in non-Latin alphabet 〉 . We are they who fled from Joshua the son of Nave (i.e. Nun ) the Robber. How ancient this Inscription is, we cannot say; but thus much we may collect, that those Africans, who were Phoenicians originally, reckoned themselves amongst the Canaanites expelled by Joshua. And we have the Testimony of Eusebius (in his Chronicon fol. 11.) coincident herewith: 〈 in non-Latin alphabet 〉 : where they (that is the Phoenicians) fled from the face of the children of Israel, and built Tripolis in Africa. Neither is it, at all improbable, that these Canaanites, who were expelled by Joshua out of Canaan, should first retreat to Phenicia the West part of Canaan, which lying on the Midland sea gave them great Advantages to transport their Supernumerary Colonies into Africa, Greece, and all those Islands or Territories which bordered on the Midland-sea; and together with them, to transport all Letters and Learning into those parts, where they came: as it will appear by what follows.

§. 1. HAving discoursed at large of the Original of the Phoenicians, and their Identity with the Canaanites: we now proceed to treat of their Cognation, Correspondence, and agreement with the Jews; which will not a little conduce to the confirmation of our first Position.

The Canaanites had no small Advantage to acquaint themselves with the Hebrew Religion, and Worship, even from Abraham his long abode amongst them; who built Altars, and places for the public worship of God; and, as we may presume, did what he could to propagate, and promulgate the knowledge, and worship of the great God among his Neighbors, and Kindred the Canaanites. And that which gave him a considerable Advantage to promote such a glorious design, was his Potence, prevalence and Interest amongst the Canaanites; which he obtained partly by his kindnesses towards them, but especially by the Conquest he made over the Kings of the East Gen. 14. Thus Brenz on Esa. 41.2. gave the Nations before him &c. God, saith he, gave to Abraham this favor, that wheresoever he came he was formidable to the Nations. This sprang hence that Abraham erected unto the Lord Altars in the Land of Canaan, and published, without control, amongst the Nations, the true Doctrine of Religion. Gen. 12. &c. Thus he. That Abraham was in great veneration amongst the Canaanites, and in following Ages worshipped under the name of Saturn and Israel, is evident from the account which Sanchoniathon and Porphyry give of Saturn: of which see what follows Book 2. chap. 1. §. 3. of Saturnes parallel with Abraham.

As for the Correspondence 'twixt the Canaanites and Jews after their return to Canaan; 'tis true, there was at first as well by Divine Constitution, as their differing Inclinations, Interests, and Rites, a vast distance and feud betwixt the Jews, and Canaanites, or Phoenicians. But in process of time, the Israelites affecting an imitation of their neighbors the Phoenicians, especially in point of Religious Rites, and Idols, the Phoenicians also began to incline unto a Correspondence with them, and an Affectation of their Mysterious Doctrine, Rites, and Ceremonies. Thus they, by frequent Commerce, and Correspondences, barter, and exchange commodities each with other. The Jews, they assume the Name, Customs, and Idolatrous Worship of the Phoenicians: and these, the Mysteries, Rites, Laws, and Traditions of the Jews. This Correspondence betwixt the Jews, and the Phoenicians began early, even in the time of the Judges, as it is evident by Scripture, as also by the Story of Sanchoniathon, who is supposed to have lived about the time of Gideon, & to have had conference with the Priest of the God of Israel, from whom he received the foundation of his Mythology, which gave Being and Motion to the Grecian Fables. But yet this familiar commerce 'twixt these neighbors, came not to its perfection till Solomon 's time; who entered into a near League with the Phoenicians, and so gave them, & their Idolatrous Customs free Admission.

§. 2. That the Jews agreed with the Phoenicians in Names, has been already hinted, and is farther evident, by the Stories of Herodotus, Trogus, and Diodorus Siculus; who derive the Original of the Phoenicians from the Red Sea, which relates to the coming up of the Israelites out of Egypt, and passing through the Red Sea. And Herodotus else where under the name of the Phoenicians, treats of the Jews, whence Josephus ( contra Apion. lib. 1.) rightly collects, that Herodotus writing of certain Phoenicians in Palestine, who were circumcised, means thereby the Jews. For its certain that circumcision was not used by any Inhabitants of Palestine besides the Jews Gen. 34.14. if we may credit Learned Bochart. Phal. l. 4. c. 34. Hence also were the Jews called Syrians. So Preston on God's Attributes Serm. 3. tells us: that when Cyrus did restore the Kingdom of the Jews, Xenophon reports this, that when he came into Babylon he gave commandment that no Syrian should be hurt. Now Syria lies upon Judea as one Shire doth upon another; so that they were all called Syrians. Thus their vicinity, and mutual entercourses, made the Jews pass, under their neighbors names, for Phoenicians, and Syrians &c. So Diodorus l. 5. tells us; that the Syrians first found out Letters; meaning the Jews: as hereafter.

§. 3. Hence it is apparent, that the Phoenicians received their Language and Letters from the Hebrews. That the Phoenician Language was but a Dialect of the Hebrew is asserted and proved by the most learned of this age. So G. Vossius de Histor. Graec. lib. 3. cap. 16. Bochart. Phaleg. lib. 1. cap. 15. and in his Canaan lib. 2. cap. 1. unto the 6. And it is evident by the Punic Language, which was the same with the Phoenician, as well as with the Hebrew; as it appears by many Fragments of the Punic Tongue, found in Plautus, Augustine &c. of which in its place. And, as the Phoenicians Language, so their Letters also owe their original to the Hebrew; as it will appear hereafter, chap. 11. §. 2. Which, at present, we only mention, to show the great Affinity, and Correspondence 'twixt these two Nations: whence it came to pass, that most of the Grecians Learning, and Letters, which they acknowledge to have been derived to them by the Phoenicians, sprang originally from the Jews: as chap. 11. §. 3.

§. 4. As the Phoenicians were very emulous of Affinity with the Jews, thereby the better to inform themselves touching their mysterious Doctrines, Rites, and Customs; so were they not less Artificial and Industrious, in the improving and propagating the same. And indeed, had we but those ancient Phoenician Monuments written by the Mythologist Sanchoniathon, Mochus the Physiologist, and others, it is most likely, that we might therein find the Original of the Grecian Philologie and Philosophy, as well as many footsteps of Jewish Traditions, and Antiquity. Learned Bochart in his Preface to his Canaan, says: That if those ancient Monuments of the Phoenicians were yet extant, we should thence receive a great light, both as to sacred, and profane History; and that great hiatus or gap betwixt Moses and the Grecians, would be filled up: and we should learn much touching the ancient Inhabitants of the Earth, and their Peregrinations &c. I think it will be sufficiently evident, by what follows, that Pythagoras, Plato, Zeno, and the rest of the Grecian Philosophers owe their choicest Notions touching God, the Human Soul, the Creation &c. unto the skill and industry of the Phoenicians, and Hebrew Traditions by them, if not immediately to the Jews.

§. 5. That which made the Phoenicians most famous, and gave them the greatest advantage for the transporting and communicating their Jewish Traditions and Learning unto other Nations, was their Navigation and Transplantation of Colonies into other parts. That which at first put them upon this undertaking was their own Necessity. For the Israelites, under the Conduct of Joshua, being possessed of almost the whole of Canaan; the whole body of the Canaanites expelled thence, were crowded up in that narrow skirt of Phenicia, which being too strait for so numerous a people, they were fain to commit themselves to the Sea, and seek out for some larger habitations. And for such a design, they had all the advantages that might be. For they had the Midland Sea open to them, with convenient Ports to set out from & put into. As for Materials for shipping, they might easily furnish themselves from Libanus: neither wanted they men, skillful, industrious and courageous; or anything else requisite for such an undertaking. Hence, if we may give credit to Tibullus.

That the Phoenicians were the first, that found out Navigation, and by reason of their skill, and strength at Sea, for a long time kept a sovereign Dominion over the Midland Sea, is, not without probability: asserted, and proved by the Learned Bochart: Can. l. 1. c. 2. Thence Lucian in Toxari, asserts, that there were none 〈 in non-Latin alphabet 〉 more divine Merchants than the Phoenicians: in as much as they did yearly sail, almost, into all parts of the Midland Sea, as else where, returning at spring. See more Bochart. Can. l. 1. c. 2. Where he largely proves this out of Curtius Salust &c. Thus Esa. 23.8. Tyre (the chief City of Phenicia ) is styled the Crowning City, whose Merchants are Princes whose traffiquers are the honorable of the Earth.

§. 6. As Necessity was the Phoenicians first Master in their Art of Navigation; so in after times, Curiosity, Gain, Ambition, and Desire of Empire, with other motives, did greatly provoke them to continue industrious in this their Art, and Trade; which gave them continued opportunities for the propagating their Jewish Mysteries and Traditions. Indeed this desire of Navigation found a kind of natural implantation in these Phoenicians, even from their first settlement; which was much greatened by those inconveniences, they found in their own Country; their insatiable desire of riches; their itch of vain glory; their inquisitive humor, and curiosity, to acquaint themselves with the Customs and Affairs of other Nations. These, and such like considerations, made them so famous for Navigation. In so much, that those who first were bold to venture in such Sea voiages, got so far the Admiration of their Posterity, as that they obtained, for this their daring exploit, the reputation of God's. In this number were Saturn, and Astarte, whom Sanchoniathon describes as such who compassed the world (by Saturn, if we consider him historically, we may understand Noah, who by God's appointment made the Ark, and sailed therein, which gave the original Idea to all Navigaiton ) also Hercules, who having overcome Antaeus, in the utmost part of Africa, is supposed to have died at Gades, whence the story of Hercules's Pillars Neither was this inclination of Navigation quenched in Jerome’s time, who writing of these Phoenicians on Ezech. 27. says, that even unto this very day there remains in the Syrians an ingenite ardor of Negotiation; who for gain traverse the whole world. From these Phoenicians it was that the Grecians got their skill in Navigation, as also in Geography. For 'tis manifest that the Phoenicians had visited the chiefest parts bordering on the Midland Sea, long before the Grecians durst look abroad to view foreign Countries; as learned Bochart observes in his Canaan. The full demonstration whereof will result from the following chapter.

§. 1. THe Head of our design is to prove the Traduction of human Literature from the Jewish Church. The Medium we have insisted on, is the Phoenicians Correspndence with the Jews; with their Motives and Advantages for the transporting Jewish Traditions, and Mysteries into Greece, and other parts. To strengthen this Medium, we shall endeavor to show, how these Phoenicians transplanted Colonies, or visited, at least, the chiefest places in Europe, and Africa; especially such as border on the Midland Sea; besides some parts in Asia: which gave them all the Advantages, that could be expected, to propagate the Hebrew Language, and Traditions. In which undertaking we shall follow the learned Bochart ( 〈 in non-Latin alphabet 〉 ) who in his Geographia Sacra, has given us an incomparable Demonstration hereof: which he also mentions in his late elaborate piece, De Animalibus Sacris parte 1 ^a . Praef: His words are these: Some years since, says he, we treated of the first inhabitants of the Earth, chiefly out of the writings of Moses, who in one chapter of Genesis, has more, and more certain account of this Argument, than all the Grecian or Roman Monuments, that are extant. To these we subjoined the ancient Navigations of the Phoenicians, who, some centuries of years before Jason, and the Argonauts began to diffuse themselves throughout the whole of the Midland Sea &c.

§. 2. The first great Expedition the Phoenicians made, was under Hercules, whom, some make to be contemporary with Moses, but others upon surer grounds place him in Joshua 's time: so learned Bochart ( Phaleg. lib. 3. cap. 7.) The Phoenicians (says he) sailed, as it is thought, so far as the Gades in Spain, under Hercules the Tyrian Commander, whom some make contemporary with Moses, but I rather think 'twas in that age wherein the Jews having possessed Canaan, drove out the old inhabitants, the Canaanites; whereof one part transported themselves into Baeotia in Greece; the other into Spain and Africa. This truly appears from the two pillars anciently to be seen at Tangiers with this Phoenician inscription. We are they that fled from the face of Joshua the Robber, the son of Nave. As Procopius lib. 2. Vandalicorum. 'It is true, the Poets attribute this Expedition to their Grecian Hercules: but this Fable of theirs, is sufficiently confuted by the Temple at Gades; wherein Hercules is worshipped according to the Phoenician, not the Grecian Rites. So Appianus in his Ibericis: The Temple of Hercules, which is at his Pillars, was built, as it seems to me, by the Phoenicians. For he is worshipped at this very day with Phoenician Rites. And their God, is not to them a Theban, but Tyrian. Thence Diodorus writes, that the Phoenicians built this Temple, and in it instituted 〈 in non-Latin alphabet 〉 Splendid Sacrifices which were administered after the Phoenician Rites.

§. 3. This was done, as is supposed, in Joshua 's time; yet Bochart in his Preface to Canaan tells us, that there is more than light suspicion that the Phoenicians sent forth some Colonies into Africa, before Joshua 's conquest of Canaan. For Eusebius, in his Chronicon, to the number 498, which was the 73 year of Moses life, says 〈 in non-Latin alphabet 〉 . So Jerome. Hercules, Sirnamed Desanaus, is reputed famous in Phenicia. Moreover, this Phoenician Hercules, firnamed Diodas, or Desanaus seems to be altogether the same with that first Hercules who at the number 442, is reported to have overcome Antaeus, in the utmost part of Libya, about Zilis and Tingis, • ow called Tangier; for there Anteus reigned. Whence it follows, that the utmost part of Africa, began to be frequented by the Phoenicians 287 years before Carthage was built.

§. 4. That the Phoenicians, in their first Expedition under Hercules, possessed themselves of several considerable towns on the Spanish, as well as the African Shore, Bochart proves at large, both in his Phaleg, and Canaan. Strabo (says he) adds, that the Phoenicians possessed many places of Spain abont Tartessum, and Turdetania; and built Gadir, and Malaca, and Audera, and New Carthage; and the Gymnesian Islands being possessed by them, received the name of the Baleares. That these names are purely Phoenician, is evident: For Gadir, is by Pliny, and Solinus interpreted an hedge. So Hesychius 〈 in non-Latin alphabet 〉 . Now the Hebrew 〈 in non-Latin alphabet 〉 gader, as the Syrian, and Arabian 〈 in non-Latin alphabet 〉 gadir, signifies the same. So Malaca, in the Phoenician or Hebrew 〈 in non-Latin alphabet 〉 Malacha, signifies the town of salt meats: thence 〈 in non-Latin alphabet 〉 . And Audera in the Phoenician tongue, 〈 in non-Latin alphabet 〉 Audar a fortress. As the Inhabitants of the Gymnesian Islands, by the Phoenicians were called Baleares; which Polibius and Stephanus Byzantinus expound, and that rightly, 〈 in non-Latin alphabet 〉 for Baleares, in the Hebrew 〈 in non-Latin alphabet 〉 Baale harea, signifies, word for word, masters of projection, he • skillful in the Art of casting stones. So Bochart.

§. 5. Yea that the very names of Spain itself were of Phoenician, or Hebrew origination, Bochart proves. For 〈 in non-Latin alphabet 〉 Spanija, coming from 〈 in non-Latin alphabet 〉 a Conie, signifies the Region of Conies; by which Epithet, Catullus noted that part of Spain, which is called Celtiberia; but the Phoenicians called the whole Region of Spain by this name, by reason of the multitude of Conies there. So the name Iberia is in the Phoenician tongue 〈 in non-Latin alphabet 〉 Termes or bounds, because, according to the Phoenicians estimation, the Spaniards possessed the ultimate bounds of the earth: thence they affixed on Hercules's pillars a ne plus ultra. So in like manner Tarsis, which is taken for Spain, or that part of it which was called Boetica, is derived from the Hebrew 〈 in non-Latin alphabet 〉 . This part of Spain called Boetica (which takes in the Gades, now Cades, and Tartessum ) was greatly frequented by the Tyrians, as we have it Ezek. 27.12. Tarshish was thy Merchant by reason of the multitude of all kind of riches, with Silver, iron, tin, and led. That Spain abounded with these metals, which attracted the greedy Tyrians into these parts, and in a short time furnished them with such vast treasures, see Bochart Phaleg. lib. 3. cap. 7. and in his Canaan lib. 1. cap. 34. In this part of Spain called Tarsis, and since Baetica, were seated the Elysian fields, so styled by the Phoenicians from 〈 in non-Latin alphabet 〉 to rejoice: thence Virgil calls them laeta arva. That Lusitaniae is also of a Phoenician origination see Bochart Can. l. 1. c. 35.

§. 6. As the Phoenicians seated themselves in Spain, especially on the Maritime Coasts, so likewise in the chiefest parts of Africa opposite thereto. This has been already in part demonstrated out of Bochart his Phaleg: which he does more fully prove in his Canaan lib. 1. cap. 34, 35, 36. where he tells us: a that the very name Africa comes from the Syrian, and Arabian 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 an ear of corn; whence the Phoenicians called it 〈 in non-Latin alphabet 〉 Africa in the same signification; neither does the mutation want the like instances: and the country of Africa is called, 〈 in non-Latin alphabet 〉 , a land fertile for ears of corn. The same it signifies in the Punic phrase: and such indeed is Africa properly so called, i.e. that part of Libya which lies next Carthage, as all men know. And touching the Phoenicians Navigation into Africa, nothing is more notorious in Antiquity; nothing more common in history, than that the Carthaginians were originally Phoenicians: the very names Puni and Paeni import so much. Thus much the Carthaginians made annual commemoration of, by paying yearly Tithes to the Tyrian Hercules: of which Tertullian in his Apology, makes mention. And so when Tyrus was besieged by Alexander, the Tyrians (as Polybius observes) did chiefly confide 〈 in non-Latin alphabet 〉 in their nephews the Carthaginians. Yea the Grecians affirm, that Cadmus himself; who was the chief conductor of the Phoenician Colonies into Greece, & Founder of the Theban fortress (which was about Joshua 's time also) after many victories obtained over the Africans, built there several Cities: as Bochart Can. lib. 1. cap. 24.

§. 7. That Carthage was built, and peopled by a Phoenician Colony, is universally acknowledged: and the very name imports so much. For the original name of Carthage was Carthada, as Solinus and Stephanus Byzantinus write it, which signifies in the Phoenician tongue, a new city, from 〈 in non-Latin alphabet 〉 Kartha-hadath; and it was so styled by them, because it was built after Utica &c. See Bochart Can lib. 1. c. 25. And that Carthage was indeed built, and planted by the Phoenicians, and Canaanites, is manifest by the common confessions of the Inhabitants of those parts, according to Traditions continued amongst them even till Austin's time: for he, upon the Epistle to the Romans, tells us, that if any of the common people about Hippo, or Carthage, were asked who he was, or what Country man; he presenty replied that he was 〈 in non-Latin alphabet 〉 Chanani a Canaanite; and so Livy, lib. 34. says of Annibal, that when he came to Tyre he was received of the Founders of Carthage as into his own Country. Hence says Bochart Can. l. 1. c. 24. it appears that Dido did not build Carthage, but restored it, & added Byrsa; she being dead the Kingly government was changed into a popular or Aristocratical; (as Livy lib. 33.) for the government of affairs was in the hands of a few Judges, whom the Roman writers call suffetes i.e. in the Phoenician 〈 in non-Latin alphabet 〉 , as they were called among the Jews.

§. 8. Among the African Cities, excepting Carthage, there was none more famous than Utica, according to the Greeks 〈 in non-Latin alphabet 〉 , which in regard of Antiquity, had the Preeminence of Carthage (as before) and is thence by Learned Bochart, as to its origination, derived from the Phoenician name 〈 in non-Latin alphabet 〉 atica, which signifies ancient, so that its Antiquity, when Carthage was built (which signifies the new City ) gave it this name. That it was built by the Phoenicians, Stephanus 〈 in non-Latin alphabet 〉 tells us, saying, that it was 〈 in non-Latin alphabet 〉 a Colony of Tyrians: and Velleius Paterculus relates unto us: that the Tyrians built Utica a few years after Gades, about the time of Codrus, who was equal with Saul. See Bochart Can. lib. 1. cap. 25. That Tingis (now called Tangar or Tangier ) received its name from the Phoenician 〈 in non-Latin alphabet 〉 tagger, to negotiate, it being a town of much trade, also that it had a Colony of Phoenicians, see Bochart Phal. l. 3. c. 7. and Can. lib. 1. cap 25.

§. 1. THe Canaanites having been driven out of Canaan by the Israelites, first sit down upon the Shore of the Midland Sea, which they call Phenicia: but that being too narrow for such a numerous multitude, they thence transplant Colonies, throughout all Coasts on the Midland Sea; and so disperse themselves into several parts of Africa, Europe, and Asia. We have already shown how they sent Colonies into Spain, and Africa, under the Conduct of Hercules, about Joshua's time. We are now to manifest how these Phoenicians, or Canaanites, about the same time of their expulsion from Canaan by Joshua sent forth Colonies into Greece, and the parts adjacent, under the command of Cadmus, and other Phoenician Commanders. So Eusebius tells us: that about the time of Joshua and Othoniel, lived Cadmus, and Phoenix; two brothers, or two sons of Agenor King of Phenicia; of whom the first i.e. Cadmus seated himself, first in Baeotia, and afterward in Illyricum: this latter Phenix fixed his seat in Thracia, and Bithynia. The like Carion, in his Chronicon lib. 2. de Graecis, acquaints us, that Cadmus sailed from Phenicia into Baeotia &c. And learned Bochart in his Preface to Canaan, adds, that if we believe Mythologists, there sprung from the same family of Agenor, Cilix, who gave original to Silicia; and Thasus, who gave name to the Island Thasus, and Membliarus, kinsman of Cadmus, who reigned in Thera, near Crete &c. Touching the original of the Grecians we find this general account in Carion of Greece l. 2. The name Japet, says he, was well known to the Greeks, but whence it came they knew not. From Japheth descended Javan, from whom the Grecians sprang, as the name Jonia shows. Hellas descended from Hellus, who reigned amongst the Dononaei the offspring of Dodanim the son of Japheth. The latter name Greece was from Graecus the son of Thessalus. Thus Carion.

§. 2. As for Cadmus, that he was a Phoenician Canaanite, of the posterity of the Hivites, who were seated near the Hill Hermon, we have very strong presumptions from learned Bochart, and others. 'It is true Apollodorus, and others, too much addicted to the fabulous narrations of Poets, make Phoenix to be the son of Belus, and father of Cadmus, and both Phoenix and Cadmus to be born in Egypt. Whence Eusebius in his Chronicon lib. 2. on the year 1062, says: that Phoenix, and Cadmus coming from the Egyptian Thebes into Syria, reigned at Tyre and Sidon. But this fable is sufficiently refuted by the names of Belus, Phoenix and Cadmus, which are purely Phoenician, and not Egyptian; and the ancient Phoenician Annals, composed by Sanchoniathon, prove thus much. Where 〈 in non-Latin alphabet 〉 , the Sirname of Phoenix, is said to arise out of Phenicia: now Chna (as has been proved) is but the Contract of Canaan. And that Cadmus was no other than a Phoenician, descended from that part of the Canaanites called Hivites near Hermon, we have good evidence from the Origination of the name &c.

§. 3. We read in Gen: 15.19. of Kadmonites which are the same with the Hivites mentioned Josh. 11.2. where the Hivites under Hermon are reckoned amongst the Canaanites on the east. This mount Hermon was the most eastern part of all Canaan: thence in Psal. 87.13. Hermon is put for the East, as Thabor for the West, whence these Hivites were called Kadmonites, i:e: the eastern people. Hence Cadmus received his Origination and Denomination. For the Greek 〈 in non-Latin alphabet 〉 answers exactly to the Phoenician or Hebrew 〈 in non-Latin alphabet 〉 Cadmoni i:e: a Cadmonite descending from the Cadmonites, or Hivites. Thus Carion Chron. l. 2. Cadmus sailed from Phenicia into Baeotia: and his name discovers his original. For Cadmus in the Phoenician tongue signifies Oriental. This is farther evident, from the name of Cadmus's Wife, who is called Harmonia, or Hermione, from the mountain Hermon, whence they both had their original. So Psal. 42.6. These Hivites or Cadmonites are called Hermonites as Judge. 3.3. See Bochart his Preface to Phaleg: also his Canaan lib. 1. cap. 19, 20.

§. 4. That both Cadmus, and his Wife Harmonia were Cadmonites, or Hivites, receives farther appearance from that ancient Fable of their being both changed into a Serpent, which seems to have its original from the near cognation betwixt the name Hivite and Serpent in the Syrian or Hebrew tongue: for 〈 in non-Latin alphabet 〉 , which signifies a Serpent, is of the same sound with Hivite: whence the Greeks, who frequently coined Fables from the imitation of sounds, raised this fiction. So Boch. Phal. lib. 4. cap. 36. The habitation of the Hivites (says he) was on the mount Hermon; deservedly therefore were the Hivites called Cadmonites, i:e: orientals Gen. 15.19. From Cadmon, and Hermon, is Cadmus ( Graec. 〈 in non-Latin alphabet 〉 ) and his Wifes name Harmonia plainly drawn. That they were both Hivites is from thence manifest, that they are both said to be turned into a Serpent: for the name Hivites sounds Serpents. The Gibeonites, and Shechemites were Colonies of these Hivites Josh. 11.19. Thus Bochart.

§. 5. We have farther illustration hereof, from that old Grecian Fable touching Cadmus's sowing the teeth of a Serpent, whence sprung up a numerous company of Soldiers, who destroying each other, there remained only five which subjected the whole of Baeotia to their Empire. This Fable, though ridiculous enough, yet has it much to discover its original to be from the Phoenician tongue: Learned Bochart in his Canaan lib. 1. cap. 19. does thus decipher this riddle: first, (says he) Cadmus in the Hebrew phrase, is said to make Soldiers which he listed: So 1 Sam. 14.48. 〈 in non-Latin alphabet 〉 and he made forces i.e. listed. But why of the teeth of a Serpent? In the Phoenician tongue, which is partly Syrian, partly Hebrew, 〈 in non-Latin alphabet 〉 teeth of a Serpent, signifies also spears of brass, with which Cadmus first armed his Soldiers in Greece: for he was the first finder out of brass: so Hyginus cap. 274. Cadmus, the son of Agenor first purified brass found at Thebes. Thence Pliny lib. 34. c. 1. says: that the stone or mineral of which Cadmus made brass was even to his time called Cadmia. Now that the Soldiers are said to be reduced to five; was occasioned from the ambiguity of the word 〈 in non-Latin alphabet 〉 , which, according to its variety of sound, may signify either five, or him who is prepared for war. Exod. 13.18. to sum up the whole: it is most likely the Phoenicians writ thus of Cadmus, in their own Language 〈 in non-Latin alphabet 〉 , which words the Grecians, not understanding the Phoenician tongue, thus rendered? He made an army of five men armed with the teeth of a Serpent: whereas it should have been rendered thus: he gathered an army furnished with the spears of warlike men: i.e. with spears made of brass; such were the spears of the old Grecians, who used brass instead of iron.

§. 6. We have another Grecian Fable touching Cadmus, which argues his original to be Phoenician. Athenaeus lib. 14. makes mention of Cadmus, being the Kings 〈 in non-Latin alphabet 〉 , he fled with his wife Harmonia: 〈 in non-Latin alphabet 〉 , is usually rendered Cook, but here it signifies Steward answering to the Hebrew 〈 in non-Latin alphabet 〉 , such were Potiphar & Nebuzaradan, which the LXX render 〈 in non-Latin alphabet 〉 , but the Chaldee better 〈 in non-Latin alphabet 〉 the master of the Guard; and Jerome, the master of the Soldiers, or the General of the Army: and the mistake was easy because 〈 in non-Latin alphabet 〉 , in its common signification, imports both to play the Cook, and to kill: so that indeed Cadmus, being General of the Phoenician Colonies, went with his Wife Harmonia, into Greece &c. See Bochart Can. lib. 1. cap. 19.

§. 7. Some make Cadmus a Tyrian; others a Sidonian; but the latter seems most probable: because Tyre was not built in Cadmus's age. Though I am apt to think, the name Cadmus was not appropriated to any single person, but common to several of those Phoenician Hivites, or Cadmonites, which settled in Greece. For Soudas makes two milesian Cadmus 's; whereof the one he makes to be Pandonians son; the other the son of Archelaus. The former he counts more ancient; whom he makes to live between Eumelus and Pherecydes the Syrian. Strabo, lib. 1. makes mention of the same, affirming: that there were three that began to write in prose, Cadmus, Pherecydes, and Hecataeus. This Clemens Alexander. l. 6. calls 〈 in non-Latin alphabet 〉 , Cadmus Senior: yet was he far younger than our Phoenician Cadmus, who seems to be contemporary with Joshua. Voss. H • st. Graec. lib. 4. C. 1.

§. 8. Cadmus transported into Greece, together with his Phoenician Colonies, the Hebrew Alphabet, at least sixteen Letters thereof; which by an inversion and change of the manner of writing, from left to right, received a Grecian form. To these Pythagoras added one; and Simonides, or Epicharmus four more, of which hereafter. Neither did the Grecians receive their Letters only, but also much of their Mythology or Fables and other Learning from Cadmus, and the Phoenicians. I shall at present only mention that one Fable of Cadmus, who at his landing is said: to have made more than ordinary impression with his foot on the mud; and so to have caused the Ismen River; thence styled the foot of Cadmus. Which Fable arose hence; because the Phoenician 〈 in non-Latin alphabet 〉 , according to the various apposition of the letters, may signify either a foot or a river: therefore for the river of Cadmus, Ismenus is called the foot of Cadmus; and thence the Fable. See Bochart praef. ad Canaan.

§. 1. CAdmus first seated himself in Boeotia, as Eusebius, Carion, and Bochart assure us, and built the upper part of Thebes, which was from him called Cadmia; and the whole City of Thebes, was by the Phoenicians named 〈 in non-Latin alphabet 〉 Thebes, from dirt: for it had much dirt in it, being all watery. We read of the same name Judge. 9.50. Then went Abimelech to Thebez &c. which Josephus renders 〈 in non-Latin alphabet 〉 . And that Thebes, was really built, and peopled by the Phoenicians, is evident from one of its seven Gates called, Oncea, i.e. from Onca, the name the Phoenicians gave Minerva, to whom Cadmus erected an altar in that place. So Stephanus: 〈 in non-Latin alphabet 〉 . The Phoenicians styled Minerva Onca, from 〈 in non-Latin alphabet 〉 to move war: see Selden de Diis Syrûm Syntag. 2. cap. 4. From Baeotia, the name of Gadmus was transferred into Ionia, where the City Priene was called Cadme, because founded by Philota the Beotian. So Bochart Canaan lib. 1. cap. 16.

§. 2. The Phoenicians possessed most of the Islands in the Egean Sea, commonly called the Cyclades, as it is sufficiently manifest, both from the Founders, and Names of the Places. In Cea reigned Aristaeus, the son in law of Cadmus. Bacchus the nephew of Cadmus possessed Naxus. Astypalaea had its name from Astypalaea, the daughter of Phoenix, and mother of Ancaeus, who held Samus. Oliarus was 〈 in non-Latin alphabet 〉 a Colony of Sidonians; as Stephanus. Who tells us also, that Jos was formerly called Phenice. Yea several of the names, which the Phoenicians imposed on those places, continued a long time after; as Syra, where the Syrians, or Phoenicians arriving, planted a Colony, and called the place from their own name. This is farther evident from the Knowledge and use of the Heliotrope, which is supposed to have been first invented by these Syrans, but was indeed communicated to them by the Phoenicians, who who received it (as Bochart conceives) from the original pattern of Ahaz's dial 2 King. 20.11. This was improved by Pherecydes, Pythagoras 's master, who was a Syran, not a Syrian immediately, as most think, but upon a mistake; as Bochart, from his own mouth, informed me: see more Bochart Canaan l. 1. c. 14.

§. 3. The most famous Island in the Egean Sea is Delos; which received its name, with many other Fables touching Apollo, from the Phoenicians, and Jews. The figment of Delos's receiving its name from 〈 in non-Latin alphabet 〉 , because Latona lying hid in the Sea, at the time of her bringing forth, was made manifest by Jupiter, is not more ancient, than fabulous. Bochart's conjecture, that Delus had its origination from 〈 in non-Latin alphabet 〉 Deel (as Belus from 〈 in non-Latin alphabet 〉 ) fear, according, to that: Primus in orbe Deos timor fecit, is more probable. Thence 〈 in non-Latin alphabet 〉 is oft used, in the Chaldee Paraphrasts, for the Gentile God's: so Exod. 20.23. wherefore the Phoenicians called Delus 〈 in non-Latin alphabet 〉 Deel: that is, the Island of the God Apollo: or in the plural 〈 in non-Latin alphabet 〉 of the God's viz. Diana, and Apollo: for the birth of whom this place was famous. Thence Inopus was called by the Phoenicians 〈 in non-Latin alphabet 〉 the fountain of Python; being a river in the same Island, derived by secret passages under the earth from Nile, as 'tis supposed. And Cynthus the mountain of Delos, where Latona brought forth Apollo, from 〈 in non-Latin alphabet 〉 to bring forth: whence the Phoenician 〈 in non-Latin alphabet 〉 , and the Greek 〈 in non-Latin alphabet 〉 being put for 〈 in non-Latin alphabet 〉 , as in Cadmus's Alphabet Boch. Can. l. 1. c. 24.

§. 4. That the several names of Apollo, his Temple, and Idolatrous Worship at Delus, were all but corrupt degenerate derivations from Jewish Traditions, conveyed thither by the Phoenicians will hereafter, I hope, be manifest. See Dickinsons Delphi Phaenizantes. I shall at present only mention the story of Anius, who is said, by Virgil Aene. lib. 3. to be both King of Delos, and Priest of Apollo about the time of the Trojan war. This Anius, is supposed to be of the race of Cadmus: His Mother Rhaeo, from Staphulus the son of Bacchus. He was called Anius 〈 in non-Latin alphabet 〉 from his Mothers sorrow, says the Etymologist: for being with child by Apollo, as the Fable goes, and driven from her fathers house, after many wanderings, she brings forth Anius, in the den Eubaea. Now 〈 in non-Latin alphabet 〉 , in the Phoenician tongue, is 〈 in non-Latin alphabet 〉 ani; which signifies also affliction: so that the name Anius is Phoenician, as well as Grecian. And that this whole story of Anius, and his Priesthood, was but an imitation of the Jewish Rites, traduced to Delus by the Phoenicians, is apparent from his offerings: for it's said, that this Anius, in the time of the Trojan war, brought to the Grecian tents, store of wine, oil, and bread corn: which were but the Relics of those Offerings he had received in Apollo's Temple. For the Devil, who delights to imitate Divine Rites, required of his worshippers, out of all the fruits of the earth, the Tenths, and first fruits of wine, oil, and corn, in imitation of God's Institution, who laid a special obligation upon Israel, to offer the first fruits, and Tenths of their wine, oil, and corn. Deut. 18.3,4. Numb. 18.12. Deut. 14.23. See more Bochart. Can. l. 1. c. 14.

§. 5. That the Athenians were, originally, Phoenicians, Bochart Can. l. 1. c. 21. Thus proves; Aristogiton, and Harmodius, who killing Hipparchus, delivered the Athenians from Tyranny, were of the stock of the Gephyreans: Now the Gephyreans, according to the testimony of Herodotus, were Phoenicians, of those who came into Boeotia, with Cadmus, and first seated themselves at Tanagra: but being beaten thence by the Beotians, they turned away to Athens, where, upon certain conditions, having obtained the power of the City, they built Temples to Ceres &c. The Phoenicians, which were in Boeotia, near Asopus, betook themselves unto Salamin the Attack Island, as we may gather (says Bochart ) from this, that the Island 〈 in non-Latin alphabet 〉 Salamin, is the Island 〈 in non-Latin alphabet 〉 . The Arab. 〈 in non-Latin alphabet 〉 , which, from the biting of the Serpent was thence called Salamis, anciently possessed by the Dragon which Cycraeus killed &c.

§. 6. Although that Fable, of the Spartans being brethren to the Jews, and of the posterity of Abraham, be of little credit; yet are we not without probable conjectures that Laconia was frequented by the Phoenicians. That Cithera, a Laconick Island, was possessed by them, Bochart makes evident: whence Venus, the Phoenician Goddess, was called Cytherea: because passing from Phenicia, she landed here at Cythera: thence that poetick figment, of Venus's arising out of the sea, and landing at Cythera, Stephanus takes the origination of Cythera 〈 in non-Latin alphabet 〉 , from Cytherus the Phoenician: but Bochart will have it derived from 〈 in non-Latin alphabet 〉 Cethare i.e. stones: for, as the Beotian Citheron, so this Island Cithera abounded much with rocks. And hence, as Pliny lib. 14. c. 15. telsus, it was also called Porphyris, or Porphyrusa, by reason of the many Purples (which delight mostly in rocky places) hereabouts. Boch. Can. l. 1. c. 22.

§. 7. But here we may not pass over an objection, which a learned person of this age and Country, has cast in our way: namely, that the ground of the affinity between the Jews and La cedemonians, was from the Pelasgi, whose chief seat was in Arcadia; to which adjoynes Laconia. That these Pelasgi sprang from Phaleg the son of Eber, from whom Abraham and the Jews came. Gen. 11.17,20. That the Hellenes were not the first inhabitants of Greece, but these Pelasgi, who spread themselves over Greece, and brought with them the Hebrew language; whence an account may be given of many Hebrew words in the Greek tongue, which came not from the Phoenicians, as Bochartus, but the old Pelasgi. This is the objection.

Answ. 1. How far the Pelasgi prevailed in Greece, is not material as to our present design. 2. Neither do I see how it would overthrow Bocharts Assertion, should it be granted, that many Greek words owe their origination to them. 3. Yet cannot I see sufficient ground to make any reasonable conjecture, that these old Pelasgi brought the Hebrew tongue, or left any considerable footsteps thereof in Greece. 4. Whether they did, or did not; yet this is certain, that many, if not all those names of places, mentioned by Bochart, will not admit of any but a Phoenician origination: as Oncea, Cadmia, Cadme, Astypalaea, Phaenice, Syra &c. are manifest Derivations from the Phoenician tongue. 5. We have the common consent of learned Antiquity, for the Transportation of Phoenician Colonies, Letters, and Words, into Greece by Cadmus, and others. But of this more hereafter.

§. 8. That the Phoenicians sent Colonies into, or at least frequented Silicia, Pisidia, Caria, Rhodes and Samus see learned Bochart Can. lib. 1. cap. 5, 6, 7, 8. Also that the Island Icarus, or Icaria, received its name from 〈 in non-Latin alphabet 〉 Icar, an Island for pasture, not from that fabulous Icarus. And Patmos from the Syrian 〈 in non-Latin alphabet 〉 . That Phoenix led a Colony into Bithynia; and that Thracia, Thasus, and Samothracia were all frequented by Phoenicians, Bochart Can. lib. 1. cap. 10, 11, 12. proves. Also that the Phoenicians proceeded Northward so far as Illyricum, see the same Bochart Can. lib. 1. cap. 23. By all which, we may easily guess, how the Jewish Mysteries, and Traditions were traduced into Greece and the parts adjacent, by these Phoenicians.

§. 1. AS the Phoenicians dispersed Colonies into Greece, and the Northern parts adjacent thereto, so in like manner Westward, throughout all parts of the Midland Sea; for which they had all the advantages that might be, both from their skill in Navigation, and the situation of their Country Phoenicia, as before. We shall begin with Cyprus, which lay next to Phenicia, and mighty commodious for their Trade. This Island Cyprus seems to be one of the first, that came under the Dominion of these Phoenicians. Eusebius in his Chronicon, on the number 1089 observes, that Paphos a Phoenician City in Cyprus, was built when Cadmus reigned at Thebes. Bochart also Praef. ad Canaan, tells us: that before the time of the Trojan war Cinyras King of Phenicia, possessed this Island of Cyprus, by virtue of right received from his Ancestors. This Cinyras by Myrrha begot Adonis, Venus's sweet heart. Cinyras by the Phoenicians, was called 〈 in non-Latin alphabet 〉 , Myrrha 〈 in non-Latin alphabet 〉 , Adonis 〈 in non-Latin alphabet 〉 Cinnor, by the Greeks is rendered 〈 in non-Latin alphabet 〉 a kind of harp; whence Cinyras had his name given him; the reason whereof you may find in Soudas on 〈 in non-Latin alphabet 〉 . This is that Cinyras, by whom Agamemnon had his breast plate given him, as Hom. Iliad λ. Boch. Can. l. 1. c. 3. Yea the very name Cyprus, shows its origination to be Phoenician. For in Stephanus and Eustathius, Cyprus is so called 〈 in non-Latin alphabet 〉 , from the flour Cyprus which grows there, which in the Hebrew is called 〈 in non-Latin alphabet 〉 Copher Cant. 1.14. Neither are we without likelihood, that the Island Cyprus received its name from this Plant Cyprus, which grows in such abundance there, though else where it be more rare. Plin. lib. 12. cap. 24.

§. 2. That the Phoenicians enjoyed, even from their first Navigations, the possession of Cyprus, is also apparent from the common fame of Belus's reigning over Cyprus, and founding the Cities of Citium and Lapethus. This Belus was one of the ancient Kings of Phenicia, (though not the first of that name) whose son Pygmalion reigned after him in Cyprus. Belus reigned 32 years, and Pygmalion 40 years. Belus comes from 〈 in non-Latin alphabet 〉 Baal Lord, because he was King of Phenicia; from whom all the Phoenician Baalim had their denomination. Pygmalion, in the Hebrew is 〈 in non-Latin alphabet 〉 Pygmeelion, i:e: rest from the most high God: in Greek 〈 in non-Latin alphabet 〉 . Elion was one of the Phoenician God's, as it appears out of Sanchoniathon. Melchizedek King of Canaan worshipped the true God under this name Gen. 14.18,19. Unto Pygmalion, succeeded Paphus, who built Paphum in Cyprus, where stood that famous Temple dedicated to Paphia Venus, of which Tacitus speaks much Hist. lib. 2. At this place it is said; that Venus arising out of the sea first arrived &c.

§. 3. Also that Citium, a famous City in Cyprus, was possessed by the Phoenicians, Laertius, and Soudas write, on the life of Zeno: the like Grotius: and Vossius, out of Cicero, proves that the Citieans sprang from the Phoenicians, Citium, saith he, a town of Cyprus where Zeno was borne, had Phoenician Inhabitants: So Cicero lib. 4. de finibus, know that the Citieans, thy clients sprang from phenicia: Vossius de Philos. Sectis l. 2. cap. 1. Citium, as Bochart tells us, was so called from 〈 in non-Latin alphabet 〉 Cethim, (not Cethis the son of Javan Gen. 10.4.) and was famous for nothing more, than for the birth of that famous Philosopher Zeno, who was thence styled Citiensis. Urania, another City of Cyprus, received its name from Urania Venus, whose worship was translated from Askelon into Cyprus, by the Phoenicians, as Herodotus writes. Idalium a town of Cyprus seems to be so called, by the Phoenicians, in the Hebrew 〈 in non-Latin alphabet 〉 Idala. We have a town in the Tribe of Zebulon, mentione • by the same name Jos. 19.15. jad-ela verbatim the place of the Goddess, ie. dedicated to Venus: whence Idalia Venus. Bochart Can. l. 1. cap. 3.

§. 4. That Crete also received both its name, & Inhabitants from the Phoenicians, is not improbable. For the name Cretes, seems to be taken from 〈 in non-Latin alphabet 〉 Crethi i.e. darters; from their fame for darting: thence the Cretian bow, and the Cretian arrow. So the Inhabitants of Palestine, the Phoenicians, are called 〈 in non-Latin alphabet 〉 Cherethims Ezek. 25.16. Zeph. 2.5. which the LXX render 〈 in non-Latin alphabet 〉 (and the Vulgar Cerethi ) i.e. Cretans. Also in Gortyna, a City of Crete near the river Lethaeus, Atymnus, the brother of Europa, was worshipped; whose Phoenician name was 〈 in non-Latin alphabet 〉 Theman: and the whole story, of Jupiter King of Crete, his stealing Europa a Phoenician, and bringing of her into Crete on a bull, ariseth merely from a mistake of the Phoenician words. For the Phoenician 〈 in non-Latin alphabet 〉 signifying either a bull, or a ship; when in the History it ran thus: that, Jupiter carried away Europa 〈 in non-Latin alphabet 〉 in a ship; the Grecians had rather understand it of a Bull, to render the story more fabulous: so from the equivocation of the word, the Fable sprang: as Bochart Can. l. 1. c. 15. or it may be, the ship had ( 〈 in non-Latin alphabet 〉 ) the sign of a Bull; as the Ship Paul sailed in, had the sign of Castor and Pollux: it being usual to call their Ships by the names of the signs they carried, so Stillingfleet orig. saer. l. 3. c. 5. sect. 5. Europa in the Phoenician Tongue, is 〈 in non-Latin alphabet 〉 , from the whiteness of her face; whose beauty was greatly esteemed: whence Europe borrows its name, Crete (where Europa was) being the utmost extent thereof.

§. 5. Melita, an Island in the Midland Sea, famous for the shipwreck of Paul, & the chief fortress of the Knights of Rhodes, now called the Knights of Maltha, was also possessed by the Phoenicians. So Diodorus lib. 5. 〈 in non-Latin alphabet 〉 &c. This Island is a Colony of the Phoenicians. Hence it is that to this very day, the dialect of the Country people in this Island, is thought to be half Punic; or rather, as Bochart will have it, Arabic. As for the Etymology of the name Melita, Bochart draws it, either from 〈 in non-Latin alphabet 〉 to free: thence 〈 in non-Latin alphabet 〉 Melita a Refuge; because standing in the midst of the Sea, and having commodious ports; as also being in the midst of the way from Tyre to Gades, it was a mighty shelter to the Phoenicians in their yearly Navigations to Gades. So Diodorus lib. 5. Melita is a Colony of the Phoenicians, who extending their Negotiations even unto the Ocean 〈 in non-Latin alphabet 〉 made this Island their refuge. Such indeed it was to Paul. Bochart gives it another origination, from 〈 in non-Latin alphabet 〉 , which signifies mortar made of lime and sand, which the Romans call Maltha; whence the Island is called Calicata; this kind of mortar being much used here, as Diodorus l. 5. About the lower part of this Island, Ptolemy placeth the Temple of Juno on the one side, and the Temple of Hercules on the other, both Phoenician God's, whereof there remain some relics to this day. In that of Juno, there were ivory teeth of an incredible Magnitude, with this Punic inscription: MASINISSAE: Bochart Can. l. 1. c. 26.

§. 6. The Pheniciaus from Tyre, or else from Carthage, possessed the Shores of Sicily, long before the Greeks. So Thucydides lib. 6. and it is most probable that the Phoenicians settled themselves in these parts, about the same time they invaded Africa: which Bochart proves from many ancient Fables, and names of places, which have a note of the Phoenician Dialect: So Lilybe, or Lilybaeum, which lies over against Africa, in the Punic tongue, is called 〈 in non-Latin alphabet 〉 to Libya; or 〈 in non-Latin alphabet 〉 Lelybae, to the Lybians; because over against them. Near Drepanum stands the most high mountain Eryx, inferior to none but Aetna: its name is purely Punic. So the Hebrew 〈 in non-Latin alphabet 〉 Harucas, signifies an high place, as Esa. 40.4. On the top of Eryx, stood the Temple dedicated by the Phoenicians to Venus, who was thence styled Erycina. In the Sicilian strait, near Pelorus, lies Scylla, and Charybdis. Scylla, according to the Punic 〈 in non-Latin alphabet 〉 Scol; signifies destruction Levite. 10.19. as the Chaldee: in which sense 〈 in non-Latin alphabet 〉 is used by the Greeks. Again, Charybdis, in the Phoenician 〈 in non-Latin alphabet 〉 Chor-obdan signifies a gulf of perdition: So Seneca, hiatu magno sorbet navigia. The mountain Aetna, was called by the Phoenicians 〈 in non-Latin alphabet 〉 Attuna, a furnace or chimney; or Aetuna darkness Bochart Can. lib. 1. cap. 28.

§. 7. The Phoenicians inhabited, almost, all parts of Sicily; having at first possessed themselves of the sea coasts, the better to carry on their negotiation. But in after time many of the Grecians, seating themselves in the same Island, they inhabited together. The Cyclopes, who were Inhabitants of Sicily, were, as Bochart observes, so called from the Phoenician 〈 in non-Latin alphabet 〉 Chek-lub, i.e. a sinus towards Libya; which the Greeks rendered 〈 in non-Latin alphabet 〉 : whence their Fable, that they had but one eye, and that orbicular. As for the name Sicily, it seems to be derived from the Phoenician 〈 in non-Latin alphabet 〉 Siclul, i.e. the Island of perfection: because of its fertility: or else (which Bochart esteems truer) from the Syriac 〈 in non-Latin alphabet 〉 a grape; as in Gen. 40.10. 〈 in non-Latin alphabet 〉 is used for grapes: so the Phoenicians called Sicily, as if it were the Island of Grapes. The Reason of the name is manifest: for in those ancient times, the Carthaginians had no vines nor grapes, but what they had from Sicily: which Homer describes as most abounding with vines. Whence the Mamertine, Potaline, Taurominitane and Syracusane Wines. Thence Sicily was called Naxus; from the plenty of vines. For all know that Naxon was an Island dedicated to Bacchus by reason of its plenty of vines, Boch. Can. lib. 1. c. 30.

§. 8. That the Phoenicians sent their Colonies into, or frequented, at least, some parts of Italy, is confessed by Bochart, though he differ from Fuller, and Grotius about the Tyrrhenians, who make them to be the posterity of the Tyrians; but Bochart makes the Tyrrhenians, according to Homer, Thucydides, and Herodotus, the same with the 〈 in non-Latin alphabet 〉 , and so not to descend from the Tyrians. Yet he grants, that the Italian Shores were very well known to, & frequented by the Phoenicians; as it is easy to gather out of Homer; who seems to have drawn all his Italian Fables from the the relation of the Phoenicians. As the Aurunci had their name from light, so the Cimmerii from darkness, because, according to the Phoenicians 〈 in non-Latin alphabet 〉 Cimmir is to wax dark: whence 〈 in non-Latin alphabet 〉 Cimrir signifies blackness of darkness Job. 3.5. Thence the Fable, of Cimmerian darkness: Yea Bochart derives the name Italia, from the Phoenician 〈 in non-Latin alphabet 〉 Itaria; which coming from 〈 in non-Latin alphabet 〉 , signifies a country abounding with pitch; such was Italy; whence it was anciently called the Brutian, i.e. the pitchy Country. As for the permutation of R into L, that was easy and usual. Hence also the Hebrew 〈 in non-Latin alphabet 〉 signifying pitch, gave name to Calabria. So in like manner Latium is, by Bochart, derived from the Phoenician 〈 in non-Latin alphabet 〉 , which in the plural is 〈 in non-Latin alphabet 〉 latim, or 〈 in non-Latin alphabet 〉 latin, i.e. enchantment. Whence that famous Grecian Fable of Circe's being a Witch; and Latium the neighboring Country, its abounding with enchanting herbs &c. Bochart Can. lib. 1. cap. 33.

§. 9. That Sardinia was anciently possessed by the Carthaginians, or Phoenicians, Bochart Can. l. 1. c. 31. proves, 1. From its name. For Sardinia from potters clay was anciently called Icknusa, and Sandaliotis: by the Carthaginians 〈 in non-Latin alphabet 〉 , from the Hebrew 〈 in non-Latin alphabet 〉 , i.e: vestigium, 〈 in non-Latin alphabet 〉 being inserted by the custom of the tongue. 2. That the Phoenicians sent Colonies into Sardinia, about the same time that they invaded Africa, Spain and Sicily, may be gathered out of Diodorus lib. 5.3. We have mention made of Caralis, Sulchi, and Charmis Phoenician Cities in Sardinia.

§. 10. That Corsica also was possessed by the Phoenicians, appears. 1. From its name Corsica, or Corsis, which is the same with the Phoenician 〈 in non-Latin alphabet 〉 Chorsi; as if one should say, a place full of woods. 2. Corsica was also called by the Grecians 〈 in non-Latin alphabet 〉 , from the Phoenician 〈 in non-Latin alphabet 〉 horny: that is to say, the Horny Island: because of its many Promontories, and angles. 3. Callimachus in his hymn on Delus, calls Corsica, Phaenissa. 4. We read Ezech. 27.6. That the Tyrians made the benches of their Ships of box brought out of Citthim, that is the Island of Corsica, as Bochart proves Can. lib. 1. c. 32. It is, says he, doubted, whether the Phoenicians possessed Corsica: neither do the ancients make any great mention of it. Yet seeing they possessed Sardinia for so many ages, I can hardly believe, that they would spare an Island so near, and so easily to be gained. This appears by what I have proved from Ezech. 27.6. also because this Island is called Phaenissa in Callim • chi hymn. in Dedlum.

§. 1. BEfore Homers time the Phoenicians circuited the greatest part of the habitable world; from whom he learned some things of the Ocean, and the ut most Inhabitants of the Earth. Strabo lib. 1. speaking of the Phoenicians, says, that they went beyond Hercules's pillars, and built there many Cities a little after the Trojan wars: namely under David and Solomon's reign; in which age the most conceive Homer to have been borne. And Herodotus reports that the Phoenicians sailed under Neco from Egypt, and the Red Sea into the West; so that they had the Sun on their right hand; whence they returned by the Gades unto Egypt, and their own Country yearly. And that the vast Ocean received its name, from the Phoenicians, seems probable, if we consider its old name, which among the Grecians was 〈 in non-Latin alphabet 〉 ; so Hesychius, 〈 in non-Latin alphabet 〉 . The like in Alexandra Lygophronis. Now the Greek 〈 in non-Latin alphabet 〉 in probability was derived from the Phoenician 〈 in non-Latin alphabet 〉 Og, i.e. the sea ambient. And indeed 〈 in non-Latin alphabet 〉 Og (whence the Greek 〈 in non-Latin alphabet 〉 ocean ) according to the Scripture account, seems to be a Cosmographical name: so Esa. 40.22. upon the circle 〈 in non-Latin alphabet 〉 of the earth: the like Job 22.14. Prov. 8.27. as Bochart Gan. lib. 1. cap. 35.

§. 2. Although it appears not that the Phoenicians sailed about the world; yet this, I think, is evident, that, at several times, they visited most shores of the Western Ocean. That they sailed beyond Hercules's pillars, on the western shore of Africa, and there built several Cities towards the Ocean; we are informed by the Periplum of Hanno; who being commanded, by the Decree of the Carthaginian Senate, to sail beyond Hercules's pillars, and to build the Lybiphenician Cities; and furnished with a Navy of sixty ships: he dispersed thirty thousand men into several places, to build Cities, and inhabit the same. Which done, he returns to his own Country, and writes his Periplum of Africa, in the Punic tongue. But touching the Phoenician Navigations into Africa and Spain, we have already largely treated ( chap. 5.) We are now to treat of the Phoenicians visiting France, and the British Islands. So Bochart Can. lib. 1. cap. 36. tells us, That Himilco being sent to find out the utmost parts of Europe, penetrated into Britanny, and the Cassiteridan Islands, about the same time that Hanno went towards the South &c.

§. 3. Srabo lib. 3. makes mention of, the Cassiterides, who in times past, were known to the Phoenicians only, who traded with them for Tin, Led and Skins &c. Bochart ( Can. lib. 1. cap. 39.) by these Cassiterides understands the British Islands; because there are are no other Islands besides these, to which Strabo's description agrees, viz: that they are situated on the Ocean beyond the Artabri Northward, abounding with Tin, and Led. This may be farther collected from the very name Britannie. For in the book de mundo, which they attribute to Aristotle, 〈 in non-Latin alphabet 〉 , are called Albion and Ierne. And Strabo oft calls Britannie 〈 in non-Latin alphabet 〉 , or with a single 〈 in non-Latin alphabet 〉 , which seems to be no other than 〈 in non-Latin alphabet 〉 Barat. Anac, i.e. the field, or land of Tin and Led. 〈 in non-Latin alphabet 〉 bara, and in Regimen 〈 in non-Latin alphabet 〉 , in the Syriac signifies a field, as Dan. 2.38. and 4.12. As in like manner 〈 in non-Latin alphabet 〉 , is by the Hebrews rendered Led, or Tin: as Amos 7.7. So 〈 in non-Latin alphabet 〉 , whence Cassiterides, is by the Greeks used for Tin. Mela renders it Led. And Pliny tells us, that the Cassiterides were so called by the Greeks, from the abundance of Led therein found. Tin and Led, according to Pliny, being but one and the same Species: and Britannie, as it is well known, is most plentifully furnished with both these, beyond all other Countries. Whence we may conclude that from 〈 in non-Latin alphabet 〉 , the Greeks first framed 〈 in non-Latin alphabet 〉 , and thence the contracts 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 as Bochart Can. l. 1. c. 39.

§. 4. Yea, the same Bochart makes the Greek 〈 in non-Latin alphabet 〉 , which signifies Tin (whence these British Islands were called Cassiterides ) to be of a Phoenician origination; because the Chaldees call Tin 〈 in non-Latin alphabet 〉 Kastira: whence, says Pliny lib. 7. cap. 56. The first that brought Led from the Islands Cassiterides, was Midacritus. Bochart for Midacritus, reads Melicarthus, or Melcarthus, which name Sanchoniathon gives to the Phoenician Hercules (to whom the Phoenicians refer their first Western Navigations ) who is supposed to have landed Phoenicians both in Britannie, and Gaul or France. Farther, that the Phoenicians frequented Britannie, is proved out of Strabo lib. 4. who mentions that Ceres and Proserpina were worshipped in or about Britannie, according to the Samothracian i.e. the Phoenician Rites.

That Ireland was not unknown to the Phoenicians, Bochart conjectures from the name, which seems altogether Phoenician: for Hibernia, is no other then 〈 in non-Latin alphabet 〉 Ibernae, i.e. the utmost habitation; because beyond Ireland, towards the West the ancients knew nothing but the vast Ocean. Boch. Can. l. 1. c. 39. Ireland by the Greeks was called 〈 in non-Latin alphabet 〉 , as by the Latins Hibernia, Ierna, Juverna. Which seem all derivations from the Phoenician 〈 in non-Latin alphabet 〉 Ibernae.

§. 5. As the British Islands, so also Gaul (now called France ) was visited by the Phoenicians, under the conduct of Hercules; who is reported to have invaded the Gauls, about the same time he set foot in Spain; and that, not by the Pyrenean Mountains, which was too difficult a passage, but by the Ligustick Sea. This is made evident by that famous battle, fought betwixt Hercules and the Ligurians: of which, not only the Poets and Historians, but also the Astronomers make mention. Hercules might also find a way into France, from the Gades, by the Ocean. However it were, this is certain, that the Gauls, as long as Carthage flourished, had no small commerce with the Carthaginians: for Polybius, Livy, and Appian tell us, that in the first & second Carthaginian war, the Gauls served them. Whence it was that Scipio being Conqueror, gave peace to the Carthaginians upon this condition, that it should not be lawful for them, for the future, to entertain any stipendiary Soldiers from Gaul, or Laguria. Moreover, History teacheth us, that Aquitania, which is part of Gaul Narbonensis, was possessed, and long held by Hannibal. And, before Hannibals time, it is not likely, that the Phoenicians, in their Voyages into Britannie, passed by the Gallick Shores unsaluted Bochart Can l. 1. c. 41.

§. 6. The great Identity, or, at least, Affinity that was betwixt the old Britons, and Gauls, both among themselves, as also with the Phoenicians in names, God's and customs, does much conduce to prove our Assertion; that the Phoenicians, had not a little correspondence in these parts. Concerning the old Language of the Gauls; what it was, and whence it sprang the Learned dispute much: but yet it is agreed by the most, that the British Tongue (which at this day, is in use among the Welch in England, and the Britain's in France ) is but the Relics of that Tongue, which both the old Britain's, and Gauls used. In this opinion were Rhenanus, Gesnerus, Hottomanus of old, with our famous Camden; who has lately put it beyond doubt, that the old Britons and Gauls used one and the same Language. Whereto Bochart has added this: that this common Tongue, wherein both the Gauls and Britain's agreed, agrees also in many things with the Phoenician Tongue. This Bochart Can. l. 1. c, 42. proves 1. From the names of their God's, which were Taramis, Hesus, Teutates, Belenus, Onvana, Hogmius &c. all of Phoenician original, and offpring; as will hereafter appear. 2. From the names of Officers and Dignities, wherein the Gauls, and Britain's agreed, as 1. Brennus was a name of Dignity amongst the Gauls and Britain's. We read of two of this name famous for their exploits amongst the Gauls; the one was Brennus the elder, who sacked Rome; the other Brennus the younger, who pillaged the Delphic Temple. And there are some that think the name Brennus was common to the Emperors of those times, because the Welch to this day (as Camden observes) call their King Brennis: and so amongst the Britain's in France, Barn signifies a Judge, and Barner is to judge, as amongst the Phoenicians, 〈 in non-Latin alphabet 〉 Parnas is used for a Prince or Governor, as the Chaldee Esa. 3.4. Prov. 14.28. The Radix of 〈 in non-Latin alphabet 〉 signifies to feed; thence a Prince, whom Homer stiles 〈 in non-Latin alphabet 〉 . 2. Mar, (which the Britain's now sound Maur; whence the Gallick Condomarus &c. ) is derived from the Phoenician 〈 in non-Latin alphabet 〉 Mar a Lord. 3. Rix also was much used in the names of the Gallik and British Nobles as Sinorix &c. which the French, English and Germans at this day pronounce Rich; that is, strong or potent; from the Arabic 〈 in non-Latin alphabet 〉 , strength, or force. 4. Patera a Priest, from the Hebrew 〈 in non-Latin alphabet 〉 to interpret, Gen. 40.41. as Coenae from 〈 in non-Latin alphabet 〉 : Druids from an Oke, as hereafter. Lastly Bardi, which signified Poets, or Singers, is derived from 〈 in non-Latin alphabet 〉 to sing, Amos 6.5. as Bochart Can. l. 1. c. 42.

§. 7. Neither had the Phoenicians their navigations only Westward, but likewise into the Eastern parts. So Bochart Canaan Praef. tells us: that in the time of David and Solomon, the Phoenicians sailing through the Red Sea, visited the Asian Shores. Yea India itself, for traffic sake, taking Colonies from Elana, the chief Mart town of the Arabic Gulf, and sailing even unto Tyrus and Aradus, Islands in the Persian Gulf, of Phoenician original. Whence Solomon entering into a Strict League with Hiram King of Tyre, by the assistance of the Phoenicians, furnished himself with a Navy, which evry three years he sent forth, from Elana and Esion Gaber, unto Ophir, that is (as he proves in his Phaleg. lib. 2. cap. 27.) the Island Taprobana, now called Zeilan; whence they brought Gold, Silver, Ebury, precious stones, Apes, Peacocks &c. as 1 Kings 9.26,27,28. and 10.11,12,22. and 2 Chron. 8.19. That Ophir was the Island Taprobana is made evident from Cant. 5.11. Dan. 10.5. Taprobane i.e. in the Phoenician tongue 〈 in non-Latin alphabet 〉 Taph parvan, which signifies the Shore of Parvan, whence we read of the Gold of Parvaim 2 Chron 3.6. Neither are we without strong conjectures, that the Phoenicians frequented this Hand; in that we find, both in Pliny, and Solinus, Hercules the Phoenician God, was worshipped here. Boch. Can. l. 1. c. 46. That Ophir mentioned in these places is the same with that we now call Peru, see Glassius Grammat. S. lib. 4. Tract. 3. Obser. 15. pag. 847 Edit. 2 • .

§. 8. Thus have we shewn how the Phoenicians frequented most of the Sea Coasts of Europe, Africa, and Asia; wherein, consider though many of the Arguments are built on conjectures, yet 1. They are not conjectures of mine own framing, but of the Learned. 2. Some conjectures may amount to moral demonstrations, or certainty. 3. Conjectures in things so obscure, are not to be rejected altogether. 4. Take the whole together, and I think, no sober judgment will deny the conclusion viz. That the Phoenicians frequented the chiefest Maritime parts of Europe, Africa, and Asia.

§. 9. And that the Phoenicians traduced their choicest Mysteries, and Traditions, which they transported into other parts, from the Jewish Church, will be hereafter evident. At present take the Testimony of Lud: Vives in these words: the Phoenicians, for lucres sake, sailed throughout the world, where they conveyed Science and Philosophy from the Jews. So Grot. on Mat. 24.38. Bochart Ganaan lib. 2. c. 17. Vossius de Philosophorum Sectis lib. 2. c. 1. of which see Part 2. of Philosophy book 1. chap. 3.

§. 10. To conclude this our General account touching the Traduction of human Literature from the Scriptures and Jewish Church. As we have shown how the Phoenicians, by reason of their Navigations, traduced Hebrew Letters and Mysteries into Greece, and other parts of the world; so the same might be very far demonstrated, touching the Egyptians, who gave a great vent to Jewish Learning and Institutes though in a different mode of conveyance. For, as the Phoenicians propagated Jewish Literature, and Dogmas by Navigation and transplantation of Colonies, so the Egyptians promoted the same design, by reception of, and daily conversation with Forreiners, and Travelers. Hither it was that many of the first Grecian Poets, Orpheus, Homer &c. resorted, and furnished themselves with Jewish Traditions. Here the first Sophists Thales and Solon; as also the Philosophers, Pythagoras, Plato &c. gleaned up the choicest of their Jewish Dogmas, and Institutes, which they transported into Greece. This we have endeavored to demonstrate at large in our second part of Philosophy, Book 1. Chap. of Egyptian Philosophy, and in what follows.

§. 1. HAving given, in the former Chapters, a General Demonstration, of the Traduction of all Learning from the Jewish Church and Oracles; with the manner how it was diffused throughout the world, by the Phoenicians; we now proceed to demonstrate the same by Induction of particulars. All human wisdom may be reduced to these two Heads of Philologie and Philosophy. As for Philologie, according to its original, and primitive import, it implies an universal love, or respect to human Literature. Thus, they say, the name 〈 in non-Latin alphabet 〉 Philologus was first given unto Aristophanes, because he was a person, according to the common vogue, adorned with manifold Wisdom and Learning. Hence afterward (as Suetonius attests) Atteius assumed the Title of Philologus; and that upon the same Ground. We find the very same appellation given to a Christian Convert Rom. 16.15. Philologus &c. who (as Grotius on this place) probably was a Libertine, brought up in human Literature; and for his great hopefulnes therein, surnamed by his Master Philologus. So that Philologie, according to its primitive and general notion, imports a comprehensive Knowledge in human Literature. We shall not extend the notion, to its utmost, but only discourse of Philologie as distributed into these severals. 1. The Knowledge of Languages. 2. Pagan Theology. 3. History. 4. Poetry. 5. Rhetoric. 6. Jurisprudence, or the knowledge of Laws: and we shall endeavor to evince the Traduction of each of these from the Jewish Church and sacred Oracles.

§. 2. We shall begin with the knowledge of Languages, anciently styled Grammar, and lately Criticisme; with endeavors to prove its original from the Hebrew Language and Oracles. That all Languages and Letters were derived originally from the Hebrew, or Jewish Tongue, is an Assertion generally owned, and maintained by the most learned Philologists of this Age; and that not without the consent of some of the Ancients, and learned Heathens. Plato tells us in plain terms, that the God's were the first Authors of Letters, and words; and that they (the Grecians) received their Language from certain Barbarians more ancient than themselves. Who could be no other than the Hebrews. Take his own words ( Cratylus fol. 426. Edit: Steph. ) thus, 〈 in non-Latin alphabet 〉 . The first names were appointed by the God's &c. Then he adds, how these names were conveyed down from the God's to us, 〈 in non-Latin alphabet 〉 . These names we received from certain Barbarians, more ancient than ourselves. Here Plato acknowledgeth, 1. that the first 〈 in non-Latin alphabet 〉 , or institution of words, and letters was from God. For as he at first gave Being unto things, and prescribed a certain Law as the boundary or limits to their Nature, whereby they are differenced each from other; so in like manner has he instituted certain Names, and affixed them as appendents to the things themselves; thereby to represent their proper Natures, Offices, peculiar Respects unto, and Differences from each other. For look as our Conceptions are 〈 in non-Latin alphabet 〉 , the resemblances and images of things; so names and words are the images both of our conceptions, and also of the things themselves. Thus much Plato frequently hints unto us, especially in his Gratylus, as fol. 430. 〈 in non-Latin alphabet 〉 . A name but the Ape, or, as it were, the picture of a thing: so fol 433. 〈 in non-Latin alphabet 〉 , a name is but the manifestation of a thing: Again, he says, 〈 in non-Latin alphabet 〉 ; a name is an instructive and discretive instrument of the essence. Whence that of Aristotle, Rhet. lib. 3. cap. 3. 〈 in non-Latin alphabet 〉 . Names are imitates. So Arist. 〈 in non-Latin alphabet 〉 . cap. 1. 〈 in non-Latin alphabet 〉 . There are in speech certain Symbols or notices of the Souls passions, as in Scripture of things spoken. i.e. Look as in the mind, there is a a certain 〈 in non-Latin alphabet 〉 Character or Idea of things; so likewise in oration or speech, there is a Character or Idea of the Mind; as also Scripture 〈 in non-Latin alphabet 〉 does characterize, and represent our speech. So that as the Mind gives us an Idea of the thing; so speech of the mind, and Scripture of speech. Whence speech also gives some adumbration of the thing itself. Answerable whereto is that of Democritus, 〈 in non-Latin alphabet 〉 , Speech is the shadow of a work: as also that of Damascene 〈 in non-Latin alphabet 〉 external speech is the Messenger of the mind. By all which it appears, that names are but pictures, shadows, or resemblances of things; so that as the Natures of things are determined, and limited, so must the names likewise, by which their Natures are expressed and represented, be: not as though the essences of things should be pictured, or drawn to the life in words and names, which is impossible; but that the 〈 in non-Latin alphabet 〉 , the sundry Respects and Affections of things, should be expressed in their names. For, as 'tis observed, things have a kind of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 speech, figure, and color, which ought to be expressed by their names; which has made some conceive that words and names are appointed vi Naturae, even from the Institution and Law of Nature: not, as words and names are now confusedly used by several Nations, but according to God's first Institution, when all Languages were but one, and names were by Adam, according to Divine appointment, given unto things proportionable to their respective Natures, and operations; so that the image, picture, and face of the thing, might be discovered in the name. This is, or should be the aim of all such as impose names on things. So Ammonius on the Categor. pag. 16. 〈 in non-Latin alphabet 〉 Men agreeing together by common accord amongst themselves, impose a proper name on everything; having regard to this only, how they may by speech, represent things to others. Thus we see how, according to Plato 's mind, words and names had their original, both from, at least conformable unto, Nature; as also by Institution. Hence likewise it appears, how God may be said to be the first 〈 in non-Latin alphabet 〉 Institutor of names; namely as Adam, by his appointment, and special inspiration, gave names, suitable to the Natures of things: according to Gen. 2.19. This is the first 〈 in non-Latin alphabet 〉 , rectitude of words, which (as Plato here observes) God instituted by the ministry of Adam, that great Naturalist, who imposed names on things, proper and fitted to their Natures. But 2. Plato in the forementioned citation, expressly avoucheth, that they (the Grecians ) received their names and language from certain Barbarians, more ancient than themselves. He affirmed, that the first 〈 in non-Latin alphabet 〉 Institutor of names was God; but he also affirms, that the conveyance of those names and words to them, was by certain Barbarians &c. That these ancient Barbarians were no other than the Hebrews, will seem more than probable, if we consider what Moses testifies of the whole earth Gen. 11.1. And the whole earth was of one language, and of one speech. This Language was, without doubt, the Hebrew; whence the Greek, and all other Languages received their derivation; as we shall hereafter prove. And that Plato refers hereto, is affirmed by Serranus, on these words of Plato fol. 380. By the appellation of one language (says he) is signified the Hebrew tongue, as Plato seems to acknowledge, who conceling the name of the Jews, does yet ingenuously deny the primitive antiquity to his Grecians: ( as in his Timaeus he openly confesseth that all the Grecians were children. ) And this he does here now & then inculcate, that the right account of names or words is to be fetched from the Barbarians, as the more ancient. Now by the name of Barbarians, Justin Martyr, Clemens Alexandrinus, Epiphanius and Nicephorus under stand the Jews. Thus Serranus. So that, this second rule which Plato gives for the right interpretation of names or words, is, that they be derived from the Barbarian language more ancient than their own; whereby we cannot, rationally, understand any other than the Hebrew, as it will farther appear when we come to particulars.

§. 3. That the Hebrew was, according to Gen. 11.1. The original language, whence all others were derived, is excellently demonstrated to us by learned Bochart, in his Phaleg. lib. 1. cap. 15. where he proves 1. That before the building of Babel there was but one language, and that according to the acknowledgment of Heathens, as Abydenus in Eusebius, and Cyrillus, and the Sibylle in Josephus. 2. That this one original language was the Hebrew; as we are taught by the Chaldee Interpreter, R. Selomo, Ibn Ezra, and the Cabalists in Gematria; as amongst the Fathers by Jerome and Austin. Farther that the Hebrew tongue was of all most ancient, he proves from the Etymology of the names extant in the History of Moses, from the Creation of the world to the Dispersion of the Nations. So the Garden of Eden 〈 in non-Latin alphabet 〉 , signifies with the Hebrews a garden of pleasures or delights. The land of Nod, is called by the Hebrews 〈 in non-Latin alphabet 〉 i.e. a land of banishment; because Cain was banished thither. So Babel 〈 in non-Latin alphabet 〉 Confusion, 〈 in non-Latin alphabet 〉 Adam, 〈 in non-Latin alphabet 〉 Eva, 〈 in non-Latin alphabet 〉 Cain &c. thus Bochart fol. 57.3. Hence he proceeds to show us, how God, at first, instituted the Hebrew Tongue, as also the several derivations thence. In the Creation (says he) God inspired into Adam and Eve, the first moment in which they were created, the knowledge of the Hebrew Tongue; that so they might understand the Language of God conversing with them, as also enjoy mutual conference and conversation amongst themselves. This same power of God shone forth also in the confusion of Languages, which God only introduced. Gen. 11.7. confound their Language. Thus Bochart Phaleg. l. 1. c. 15. fol. 59. This Assertion, touching the Traduction of all Languages from the Hebrew, I find again laid down by Bochart, in his Preface to his second part called Canaan, fol. 11. thus: moreover, according to the writings of the Prophets, there is nothing that will bring more Authority and Majesty to the Hebrew Tongue, than if it be taught, that from it sprang, almost what ever was anywhere most ancient, even amongst the nations most remote from the Jews &c, Thus Fosterus in Praefat. Lex: It is, says he, the huge glory and felicity of this (Hebrew) Tongue beyond others, that it begs or borrows nothing from other tongues, but other tongues borrow many words from this. see Collatio linguarum quatuor principalium à Crucigero.

§. 4. Having demonstrated the priority of the Hebrew Tongue, and the derivation of all other Languages thence; we now proceed to the original of the Hebrew Letters, and Scripture, with the Traductions thence. Concerning this, we have this good account in Austin, and Ludovicus Vives on him. August: de civit: Dei lib. 18. cap. 39. speaks thus. There is no nation therefore, that may boast itself touching the Antiquity of its wisdom, beyond our Patriarchs, and Prophets; in whom there was a Divine wisdom — But the Hebrew Letters began from the Law given by Moses &c. Lud: Vives on these words [the Hebrew Letters] speaks thus: The vulgar opinion, both of our Christians, and the Hebrews is; that the Hebrew Letters, had Moses for their Author: which Eupolemus, and Artapanus, and other profane writers do assert; who deliver, that Moses was the most wise of men, and the Inventor of Letters, which he delivered over to the Jews, from whom the neighboring Phoenicians received them, and the Grecians, by Cadmus, from the Phoenicians. Moreover the same Artapanus believes, that Moses gave Letters to the Egyptians; and that Moses was that Mercury, ( for so the Egyptians call him ) who, as it is manifest amongst all the Latin and Greek Authors, taught the Egyptians Letters. But if any inquire, in what Letters that wisdom of the Egyptians, wherein we read Moses was instituted, was contained, he shall peradventure, find that it was delivered by vocal Tradition, and was preserved in the memory of Teachers and Learners. If there were at that time any Letters, they were no other than forms, or images of beasts, which they called 〈 in non-Latin alphabet 〉 , Hyeroglyphick Letters, i.e. Letters engraven in sacreds. Philo the Jew refers the Invention of the Hebrew Letters to Abraham, but these Letters, seem to have been many years before Abraham for Josephus Antiquit. 1. declares, that by the sons of Seth, the son of Adam, there were erected two pillars, the one of stone, the other of brick whereon they engraved the Arts by them invented, and that the columne of stone remained in Syria, even unto his time. Thus touching the several opinions about the Invention of Letters: whereof the first seems most probable; namely, that their original was from Moses. The Testimony of Eupolemus, we find in Clemens Alexandrinus, Strom: lib. 1. 〈 in non-Latin alphabet 〉 : They say, that Moses was the first wise man; and that he first delivered Grammar or Letters to the Jews; and that from the Jews the Phoenicians received them; as the Grecians from the Phoenicians. Plato in his Philebus, and Phedrus, contends, that the first Inventiou of Letters was in Egypt, by Theuth: who whether he were a God or man, is doubtful. That this Theuth, who by the Ancients, is supposed to have been the Inventor of Letters, was the same with the Egyptian Mercury, I conceive, will not be doubted by any versed in Antiquity. So Cicero de nature. Deor: lib. 3. Whom the Grecians call Mercury, the Egyptians call Thoith: that is Theuth. So Euseb: praepar. Evang: lib. 1. cap. 6. produceth out of Philo Byblius, that Mercury was called by the Egyptians Thoith; who also was the Inventor of Letters. Now that Mercury, or, as the Egyptians style him, Thoith, or Theuth was the same with Moses, is affirmed by Artapanus, in Eusebius, praepar: Evang: lib. 9. c. 4. Whom the Hebrews call Moses, the Greeks style Musaeus, and the Egyptians Mercury: I am not ignorant, that many apply the name of Mercury, or Theuth unto Joseph, who was esteemed as a God amongst the Egyptians, and worshipped under the Hieroglyphic of Apis &c. But yet we must remember, that the same names were, upon differing accounts, attributed to differing persons: as the name of Saturn was, by some attributed to Adam, and by others to Noah; they being both, in some respect, the first Heads and Parents of mankind. So the name Mercury or Theuth, was given to Joseph, as he was a person divinely inspired for the interpreting of dreams &c. and the same name was given unto Moses, as the Inventor of Letters &c. Hence Mercury passed for the God of Learning; because he was supposed to have been the Author of Letters. Cyrillus lib. 1. against Julian, relates out of Artapanus,

The same is testified by Eusebius lib. 9. de praepar. Evang. cap. 4. To which agrees that of Pliny lib. 7. cap. 56. Hence Eusebius, de praepar, Evang: lib. 10. cap. calls them 〈 in non-Latin alphabet 〉 Phoenician Letters, as hereafter. Whereas it is said, that the Syrians were the first Inventors of Letters; that hereby we must understand, not the Syrians properly so styled or Phoenicians, but the Hebrews, is evident from what we find to this purpose in Diodorus Siculus lib. 5. 〈 in non-Latin alphabet 〉 . Where, opposing the Phoenicians to the Syrians, it is manifest, that by the Syrians can be meant no other than the Hebrews; from whom the Phoenicians received their Letters, as the Hebrews from Moses: so Owen de Theolog. lib. 4. Digres. 1. pag. 301. To which we may add that of Mariana the Jesuit, in his Preface to his Annotations on Genesis; where he speaks thus: Thus Mariana.

§. 1. HAving given some general account of Languages, Names, and Letters with their derivation from the Hebrew; we now proceed to particulars. And first, as for the origination of the word Hebrew, whence it sprang, its not determined amongst the Learned. Daille in his French Sermons on Philip. ch. 3. v. 5. Ser. 3. supposeth the Hebrew to be so called from 〈 in non-Latin alphabet 〉 he passed; and so common, at first, to all such who passed the river Euphrates; as hereafter. But the more probable opinion is that of Bochart, in his Phaleg. lib. 2. cap. 14. fol. 104. where he proves, that the name Hebrew had its original from Heber Gen. 10.25. the father of Phaleg, so called from the confusion of Languages. Thus also Owen de Theol. lib. 3. cap. 2. pag. 172.

Thus Owen, who also adds lib. 4. cap. 2. This Hebrew continued, even after the confusion of Languages at Babel, in its native purity, and simplicity, until the Babylonian Captivity. So Bochart Phaleg lib. 1. cap. 15. fol. 59. where showing that Babylon had ever been fatal to the Hebrew, he affirms: Thus also Owen Theolog. lib. 3. cap. 2.

§. 2. We shall begin with the Phoenician Language, which endeavors to demonstrate its derivation from, and Cognation, yea indeed samenes for substance with the Hebrew. This I find excellently well done to my hand by Learned Bochart; to whom I shall also add the Symbols or consents of other Learned men. Bochart Canaan lib. 2. cap. 1. fol. 776. lays down his Hypothesis thus

His Arguments follow. His 1. Reason, for the Affinity of the Phoenician with the Hebrew Tongue, is taken from the Names of places in the land of Canaan, which were of Hebrew import, and that before the Israelites departed from Egypt; as it appears by the books of Moses and Joshua, who lay down the same Names of places, as they were in use amongst the Canaanites, only with a change of the flexion, as in a different Dialect. Thus fol. 776. 2. It appears from Scripture, that the other people, neighbors to the Jews, namely the Egyptians, Syrians, Babylonians, Ammonites, Moabites, Philistines &c. were 〈 in non-Latin alphabet 〉 differing in Language: Thus in Josephus the Amalekites and Mideanites are styled. But now, no such thing is mentioned of the Canaanites: On the contrary, Rahab, a woman of Canaan, and the spies sent by Joshua, confer together as 〈 in non-Latin alphabet 〉 of the same Language. So Bochart fol. 777. 3. Neither is it a light Argument, that the Hebrew Language is called the Language of Canaan Esa. 19.18. and in Chaerilo, Josephus supposed 〈 in non-Latin alphabet 〉 the Phoenician Tongue to be the Hebrew. And in Herodotus those Phoenicians, who are circumcised after the Egyptian manner, are the same with the Hebrews. And Lucian useth the names Hebrew and Phoenician promiscuously. 4. In the Relics of the Phoenician Tongue there are many names and words purely Hebrew, which sufficiently demonstrate the Cognation or samenes of the former with the latter. To begin with the Relics of Sanchoniathons history, which was turned into Greek by Philo Byblius, the fragments whereof are to be found in Eusebius Praeparat: Evang: lib. 10. cap. 3. where we find mention of a Chaos 〈 in non-Latin alphabet 〉 dark Chaos so called from 〈 in non-Latin alphabet 〉 Gen. 1.5. this Chaos was called also by the Phoenicians 〈 in non-Latin alphabet 〉 which is the same with the Hebrew 〈 in non-Latin alphabet 〉 mod or mud, matter or slime. He gives us likewise an account of many of their God's which were evidently of Hebrew import, and original. So making the Sun to be Lord of Heaven, he stiles him 〈 in non-Latin alphabet 〉 , which is the same with 〈 in non-Latin alphabet 〉 . Also his 〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉 : El with 〈 in non-Latin alphabet 〉 : Beel with 〈 in non-Latin alphabet 〉 : Elohin with 〈 in non-Latin alphabet 〉 : Baetulia with 〈 in non-Latin alphabet 〉 : Myth ( Greek 〈 in non-Latin alphabet 〉 ) Pluto 's name, the same with 〈 in non-Latin alphabet 〉 death. 〈 in non-Latin alphabet 〉 Sydyk is the same with 〈 in non-Latin alphabet 〉 : Israel with 〈 in non-Latin alphabet 〉 . as Bochart Can. lib. 2. cap. 2.

§. 3. To these Phoenician words collected out of Sanchoniathon, we may add many others to be found scattered up and down in other Authors. As in Josephus the Sun is styled at Emesa Elagabalus, from the Hebrew 〈 in non-Latin alphabet 〉 . So in Hesychius 〈 in non-Latin alphabet 〉 is rendered Lord; the same with 〈 in non-Latin alphabet 〉 : In Plutarch an ox is styled Thor, and Alpha which are the same with the Hebrew 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . So Porphyry tells us, that his own name 〈 in non-Latin alphabet 〉 signifies properly in the Phoenician Tongue, a King, which exactly answers to the Hebrew 〈 in non-Latin alphabet 〉 . Farther this very great Affinity, and for substance Identity 'twixt the Phoenician and Hebrew Tongue is very evident from those Remainders we have of the Punic Language, which was originally the same with the Phoenician. Thus Grotius, in his Epist: ad Gallos Epist: 114. ( pag. 242) touching the identity of the Punic with the Phoenician, as also of both with the Hebrew, writes thus to Salmasius.

Thus Grotius. Yea this Affinity 'twixt the Hebrew and Punic Tongue was long since observed. Austin, expounding those words of Christ Mat. 6.24. says, So again August: Serm: 35. So Bochart ( Can. lib. 2. cap. 16.) tells us, that both in the Hebrew and Phoenician Dialect, 〈 in non-Latin alphabet 〉 Mammon, or 〈 in non-Latin alphabet 〉 , often signifies riches; whence it is that Psal. 37.3. the Greeks render 〈 in non-Latin alphabet 〉 , instead of 〈 in non-Latin alphabet 〉 . The Radix is not, as some will, 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , which signifies to wax rich. Moreover the Chaldees, as well as the Punicks, put 〈 in non-Latin alphabet 〉 for gain; which is frequently used in the Paraphrasts, for the Hebrew 〈 in non-Latin alphabet 〉 : see an example Gen. 37.26. Thus Glassius ( Philolog. Sacr. lib. 1. Tract. 4. Sect. 2. can. 5.) 〈 in non-Latin alphabet 〉 Syr. 〈 in non-Latin alphabet 〉 Mammona, some derive from the Hebr. 〈 in non-Latin alphabet 〉 , which, among other things, signifies plenty of riches &c. Again Austin, on John Tract 15. tells us, that Messe is the same with 〈 in non-Latin alphabet 〉 : whence 1 Sam. 16.22. 〈 in non-Latin alphabet 〉 anoint him &c. But nothing does more evidently demonstrate the Identity of the Punic Language with the Hebrew, than that famous fragment of the Punic Tongue in Plautus 's Paenulus, whereof we have an excellent explication, and that according to the Hebrew form, given us by learned Bochart in his Can. lib. 2. cap. 6. fol. 801. Where we find the words of Plautus. N'yth alonim Valonuth &c. thus reduced, by Bochart, to the Hebrew 〈 in non-Latin alphabet 〉 Deos Deas{que} veneror, I worship the God's and the Goddesses &c. 〈 in non-Latin alphabet 〉 (says he) is a particle of Prayer: 〈 in non-Latin alphabet 〉 a note of the accusative case following. The reason why alonim Valonuth must signify God's and Goddesses, is given us by Joseph Scaliger, in the Appendix to his Emendatio Temporum: where we are told, that 〈 in non-Latin alphabet 〉 amongst the Phoenicians signifies God; as Philo Byblius and Sisensa on this place have observed; that Alon in the Punic Tongue is God. Thus this fragment of the Punic Tongue, mentioned by Plautus (which has so much tortured Critics to interpret) is by Bochart reduced to, and explained by the Hebrew; which is an evident demonstration, that the old Punic differed not, in substance, from the Hebrew. Now that the Punic Language is the same originally with the Phoenician, I conceive, no one skilled in these Tongues, can deny. And indeed the Cognation 'twixt the names Paeni or Puni, and Phaenices declares the same. Besides it is a General Concession, that Carthage, the chief seat of the Carthaginians, was founded by a Colony of the Phoenicians; from whom also they received their Language.