§. 1. That there is a God. 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 Gods. In things [Page 2] 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 denyed. So that Speculative Atheisme 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 stampt on their natures. See Derodon L'Atheisme convaincu.

§. 2. The Infinite per­fection of God. 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: St Cyran lettres chrestiennes. to whom they again have their refluxe, as rivers to the Ocean. So that ev'ry thing is more or lesse per­fect, as it draws near to God [...], the first beauty and light; the great Archetype and original Idea of all good; as Pla­to stiles him, [...]. Those Glorious Eminences, and sin­gular excellences of God, are all comprized in, and drawn from that essential name [...] Exod. 6.3. as being of himself, Exod. 6.3. 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. The incompre­hensibility of God. 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 workes. Indeed, the knowledge of causes by their effects does comprehend the best, and most certain part of our Philosophy: Derodon L'A­theisme con­vaincu pag. 4. how much lesse 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 the first in­telligent and his Divine es­sence the first intelligible or original idea of all things. 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 every thing 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 [...], modes, orders, and respects of all things among themselves; and that not by species or abstract images received from the ob­jects, but in the glasse 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 [Page 4] 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. Divine wisdom end Decrees the universal idea or exemplar of all things made. 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 formes 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. Plato in Timaeo. This is that which Plato (re­ceiving it by Tradition from the Jews) understood by his Uni­versal Ideas, which he makes to be the [...], the great Exemplar and image of all singulars. These eternal increated ideas, Plato, in his Parmenides, and else where, termes the Intelli­gible, ideal world &c. whence it is apparent that these original i­deas of Divine wisdom are the platforme and measure of all that beauty, light, truth, and wisdom which is lodged in the crea­ture.

§ 6. Divine Wisdom and Will the ef­fective cause of all that Wisdom and truth which is brancht forth in the Creation. 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 raies 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 goodnes. The Sun, Moon and Stars, yea this dul element of the earth, furnisheth us with some Divine Characters, ideas, and representations of eternal Wisdom. Notwithstanding the many monstrous defects of Nature, which [Page 5] 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 raies of saving light and wisdom.

§. 7. Divine Wisdom shining in the ordering and go­verning things. As the Wisdom of God discovers it self 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. Derodon L'A­theism con­vaincu. 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 fot 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. Habitual ideas of Divine wis­dom stampt on the creature, which we call the Light of Na­ture. This Divine wisdom which beams forth it self 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 terme the Law of Nature which is (as a statute law) that Ordinance of God, whereby every creature is governed and guided to its respective [Page 6] 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. 'Tis a cre­ated Idea, objective light, and order stampt 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 governe his Creatures to their appointed ends by this Ordinance, Rule or Law of Nature imprest upon their Beings.

§. 9. Human Arts & Sciences are re­flexe ideas of those objective ideas and ima­ges of Divine Wisdom that lye hid in the Crea­ture. As this Light of Nature or created Wisdom, which the Father of Lights has imprest upon the natures of things, is but the reflexe irradiation or shine of his eternal increated Wis­dom; so all human Arts and Sciences, as gathered up into systems, or inherent in mens minds, are but the reflexe 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 [...], pictures and imitations of things: whence the regular use of all Arts, is to be [...], or [...], images, manifestations, or notices of things to the glasse 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 reflexe image of Divine wisdom, that eternal law, and original i­dea of all truth: So all Arts and Sciences are but the image or likenes of the things they relate unto.

§. 10. Human Arts originally beams of Divine Wis­dom. 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 [Page 7] passe 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 stampt upon things; whereby he governs them unto those ends, for which they were appointed.

§. 11. The book of Na­ture being defa­ced by sin God sends forth a book of Grace. 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 raies of this glorious heavenly Revelation.

§. 12. Whence Arts & Sciences sprung. 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. The original of human Litera­ture from the Scripture and Jewish Church. 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 Philosophie.

§. 2. Jewish Testimo­nies. Touching the Traduction of Human Wisdom, and Philoso­phie 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 (saies 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 affirmes the same also of Pythagoras: who (saies 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. saies 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 Testimonie of the fathers. The Primitive Christians also much insisted upon this Argument, in their Disputes and Apologies for the Christian Re­ligion. Tertullians own words see in the in the Title page Tertullian in his Apologie 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. VVhich 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. saies: 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 Alexandr: Strom. 1.5. speaking of Plato, calls him the Hebrew Philosopher: and in several places, saies: that the Grecians stole their chiefest opini­ons out of the books of Moses and the Prophets. The like Justin Martyr Apol: 2. affirmes of Plato viz: That he drew many things from the Hebrew fountains; especially his pious conceptions of God and his VVorship. The same is affirmed by Theodoret, Jo­hannes Grammaticus, Ambros and Augustin de civit. Dei lib 8. cap 11. as hereafter.

§. 4. The Testimonie of Philosophers. 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, saies in expresse words: Selden. de J [...]re Nat. Hebr [...]. l. 1. c. 2. that Pythagoras transferred many things out of the Jewish Institutions, into his own Philoso­phie. Thence he stiles him: [...]. The Imita­tor of the Jewish Dogmes. Whence Grotius (in his votum pag: 124.) saies: that according to the Testimonie of Hermippus, Py­thagoras lived among the Jews. As for Plato, there is a common saying of Numenius the Pythagorean: [...]: [Page 10] What is Plato but Moses Atticizing? And that Plato derived hence the best, and choicest part of his Contemplations touching God, his Nature, and VVorship, the Production of the Universe, the fall &c. will be most evident to any who shall examine his own words and writings.

§. 5. Plato, Edit. Hen. Steph. fol. 85. Plato in his Phaedo, treating of the Immortality of the Soul, tels us: that we must search out the strongest and best argu­ments to prove it, unles any can, by a more safe and certain way, namely by a more firme conveiance, that is to say some Di­vine word or Tradition, transmit it to us. Plato's [...]. His own words are: [...]. Nisi quis potest tutiore ac certi­ore modo firmio­re videlicet ve­hiculo i:e. Di­vino quodam verbo traduci atque transmitti Serranus. Now what this [...], Divine VVord, should signify, if not a Divine Tradition, either Scriptural, or Jewish, I cannot imagine. So, else where, Plato makes the like mention of an [...] a Knowledge of God by Tradition. Which Plutarch cals [...], the old faith or Tradition, whereby in all likelyhood, they understood no other than those old scriptural Traditions, their Ancestors, and they themselves received from the Jews, by the Phaenicians or Egyptians; if not immediatly.

§. 6. Plat. Phileb. fol. 17. This will farther appear, if we consider Plato's own confession, as we find it, in his Philebus, where he acknowledgeth: Plato's [...] an old Jewish Traditi­on touching the Unity of the Di­vine Essence & Plurality of De­crees, persons, or creatures. That the Knowledge of the one, infinite Being was from the Gods, who did communicate this Knowledge to us by a certain Prome­theus together with a bright fire: & then he addes: [...] &c. This story of one and many, is a Tradition which the Anci­ents who were better, and dwelt nearer the Gods than we, transmit­ted to us. This Tradition of [...] One and Many, was a point of great discourse amongst the Ancients. Platonicae ideae [...]rtn [...] habuerunt ex Parmenide cujus magnum principium fuit [...]. It was the great Principle on which Parmenides founded his Divine Ideas, delivered by Plato in his Parmenides: the summe 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 [Page 11] the Unity of the Divine Essence, and the Plurality of Persons: for the Platonists speak much of [...] 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 Gods than they them­selves. Who these Ancients were, that lived so near the Gods, if not the Patriarchs, and ancient Jews, I cannot conceive. These he else where calls, Barbarians, Phaenicians &c.

§. 7. Plato's [...] from Exod. 3.14. That Plato received his notions of [...], the first Being, which he calls [...] &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. Plato's [...] from Gen 1.2. The like may be said touching Plato's notions of [...], and [...]: which seem all to refer to Gen: 1.1,2. as in its place. But more expressely Plato in his Timaeus, treating first of the Body of the Universe; Plat. Timaeo. fol. 36.37. 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. Gen. 1.31. Plat. Tim. fol. 29. And God saw eve­ry thing 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 [...], the probable Fable, or Mythologick 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 followes. Touching his [...], the Divine Spirit and Providence of God, which gover­neth the world, he saies expressely, that he received it by Tradi­tion from the VVise men: as hereafter.

§. 8. Plato's custome to disguise the Traditions he re­ceived from the Jews; and why? 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 affirmes: that it was Plato's Custome 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 saies: that what the Greeks receive from the Barbarians, (meaning the Jews) they put it into a better forme or garbe: 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 con­cele 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 (saies 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. How Plato makes mention of the Jews un­der other names? as Phaenicians. Though Plato thus discolored, and disfigured the habit of his Jewish Traditions, and conceled 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 Phaenicians: Plato de Repub. l. 3. fol. 44. 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 [...]; which he calleth [...], and were no other than Jewish Traditions. This seems evident by what Herodotus mentions of the Jews whom he calls Phaeni­cians: as great Bochart. Phaleg. lib. 4. c. 34. And learned Hammond on Mat. 15.22. saies expressely that when the Hea­thens speak of the original of Literature from the Phaenicians they thereby mean the hebrews see this more fully chap. 4. §. 2. here­after.

2. Again Plato (in his Cratylus) tels us plainly: Plat. Cratyl. fol. 426. that they [the Grecians] received Letters from the Gods, by certain Bar­barians [ [...]] 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. Egyptians. Sometimes Plato speakes 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. Chaldeans, Syrians. For the same cause he also cals 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. Srabo lib. 16. fol. 761. Ed. Cas. Strabo lib. 16. makes honorable [Page 14] 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. Testimonies from Modern Cri­ticks. To conclude; we have the universal concurrence of Moderne Criticks and Learned men to confirme 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 (saies he) drew from the The­ologie of the Phaenicians, and the Poets from them, the Phaenicians 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 Philosophie 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 Phae­nicians confirmeth the same; by the Phaenicians meaning the He­brews: from whom (according to Clemens's observation that [...]) the Grecians stole all they had. Also Bochart. Phaleg. lib. 1. cap. 1. speakes expressely 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 fetcht or wrested from our Scriptures. As for example the ancient Fable of Saturne 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 saies: that Poets have borrowed their best stage-attire from the Glorious Wardrobe of Israel. The same (fol. 56.) &c. of which hereafter.

Parker de de­scensu Christi ad inferios lib. 2 §. 83. 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 mens Testimonies will follow in this, and the following Discourse of Philosophie.

§. 11. The several parts of Gentile Wisdom from the Jews and Scriptures. 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.

Philologie. 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 Theologie, both Mythick, (which takes in the [...]) and Politick, (which refers to Pagan Rites and In­stitutes about Sacrifices &c.) as also their Physick, or Natural Theologie, (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 forme) from Divine miraculous events, sacred Hymnes, and Poems lodged in, and traduced from the bo­som of the Jewish Church. 4. The like we endeavour to prove touching Pagan Stories (both Mythologick and simple) of the Origine of the Universe, the Golden and Iron Ages, Deucalions floud, 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. Philosophie. Touching Philosophie, we make no question ( [...]) 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 [Page 16] of their choicest Dogmes, and Institutes; with their seve­ral Modes of Philosophizing, both Symbolick, and Dialectick: as in like manner by taking a cursory view of the several parts of their Philosophie; both Physick, 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.

Pagan Physicks. 1. Pagan Physicks, or Natural Philosophie, (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 Physick Contemplations of Job; as it is in part evinced in the following Discourse, of the Historie of the Creation, Book 3. chap. 3. but more fully in Plato's Physicks: of which hereafter.

Ethicks. 2. As for the Grecian Ethicks, or Moral Philosophie (began by Socrates, and promoted by Plato, and Aristotle, with the Sto­icks) we have very strong conjectures, inducing us to believe that it received its first lines, and conformation from the Mosaick Institutes, Davids Psalms, Solomons Proverbs, with other sacred precepts.

Metaphysicks. 3. Touching Grecian Metaphysicks or Natural Theologie, (began by Pherecides, but mostly improved by his Scholar Py­thagoras Founder of the Italick Schole, and Plato Institutor of the old Academie) we have Reason enough to persuade our selves, 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 [...], & [...], Be­ing, very Being, and the first Being, but from Gods Description Exod. 3.14. I am. Hence also Aristotle following his master Plato, (so far as his reason guided him) makes [...], Ens, i.e. [Page 17] Being the Object of his Metaphysicks; 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 [...], & [...] &c. of which in their proper place.

§. 13. Mathematicks. 4. Touching the Mathematicks, 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.

Astronomie. 1. For, not to mention Seth's, and Enoch's skill in Astronomie, which is more dubious, it's generally concluded among the Learned, that Abraham was well skilled in Astrono­mie; and 'tis maintained by several, that he was the first that brought Astronomie 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 Astronomie) 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.

Geometrie. 2. As for Geometrie, another part of Mathematicks, it is supposed to have had its rise in Egypt, and that upon occasion of the overflowing of Nilus, which required a Geometrick Art, for the Division of their lands, when the floud was over. This being granted, we need not doubt but that Geometrie 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 my self, (and that from [Page 18] some conjectures of the Learned) that Geometrie 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.

Arithmetick. 3. Somewhat also may be said for Arithmetick, which is sup­posed to have been first invented by the Phenicians, 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 Arithmetick 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 Gods appointment, touching the distribution of Times and Seasons; as the New Moons, Sabbaths &c.

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

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

Geographie. 6. That Geographie traduced its first lines from the Mosaick Description of the several Plantations of Noahs posterity, we have proved Book 3. chap. 2. §. 7. of this Discourse.

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

§. 14. The forme of Grecian Philo­sophie originally Jewish. Lastly, we conceive it not difficult to prove, that not only the matter, but also much of the forme or mode of Grecian Philosophie 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 [Page 19] 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 Logick used in all the Grecian as well as Italian Scholes, before Aristotle brought in the syl­logistick forme 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 Grotius on Mat. 7.6. Chaldaei, He­braei, Aegyptii, vetustissimi sa­pientiae professo­res, pr [...]ecepta sua tradebant, & [...], ut docet Clem: A­lexandrinus, Pythagoras hunc morem in Grae­ciam attulit, si­ve ex Aegypto, ubi vixit ali­quandiu, sive ex Syria, unde erat magister ejus Pherecides sed & Judaeos adi­erat, ut plures de eo scriptores pro­diderunt, &c. Thus briefly, and in sum, touching the Traduction of human Literature from the Scriptures and Church of God.

§. 1. The original of the Phenicians from the Cana­nites. HAving mentioned the Phenicians, 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 Phenicians; their cognation with the Jews; the advantages they had to informe 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 Phenicians; that they were the same with the Cana­nites, is sufficiently proved by learned Bochart, Bocharts Phaleg. lib. 4. cap. 34. whose Argu­ments seem more then conjectural; being drawn from the Iden­tity of their Names, Situations, Languages, Institutes, Manners, and Arts. The Phenicians and Cananites have the same name. That the Phenicians and Cananites have the same Names promiscuously given them, is apparent from the LXX, who call the Land of Canaan, the land of the Phenicians, and the Cananites Phenicians. So the same Shaul is by the LXX called the Son of a Phenician Exod. 6.15. and the Son of a Ca­nanite 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 Phenicians. So in like manner, she who is called a Cananite Mathew 15.26. is by Mark the Evangelist (a faithful interpreter of Matthew) called a Syrophenician. Mark. 7.26.

§. 2. The Origination of [...] from [...] the sons of Anck. That the Phenicians were originally Cananites, may be farther evinced from the Origination of the Name. Touching the Etymologie of the Greek [...], Criticks are exceeding vari­ous; some deriving it from [...] the abundance of palme trees that grow there: others from the color of the red sea: So Vessi­us de Idololatr. lib. 1. cap. 34. [...] (saith he) is the same with [...] red, thence the Latins from [...] made Puniceus and [Page 21] from [...] 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 stiled erythraeum mare; from whence the Tyrians transplanted thence were stiled [...] Phenicians. Others de­rive this name from the purple color: others from [...] 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 [...]: and Fuller from [...]: Chald. [...]. Thus Ful­ler (Miscel. Sacr. l. 5. cap. 16.) the Tyrians being delicate Mer­chants, the ancient Punicks were so stiled from [...] chald to live de­licately whence [...] the name of the Phenicians q. d. [...] de­licate, as Glass. Grammat. S. l. 4. tract. 3. observ. 15. But that which carries most of likely hood in it, and suites best with our designe is the Etymologie which Great Bochart gives it, Bocharts Cana­an lib. 1. cap. 1. who derives the Greek word [...] from the Hebrew [...] or [...] the son or sons of Anak. From this Cananitish name Ben Anak, or contracted Beanak the Grecians at first formed [...] (it be­ing very usual with them to turne [...] into [...], as from [...] arrhabo) thence [...] and [...] Phenicia.

§. 3. The PhEnicians sons of Anak. And that these Phenicians were indeed the sons of Anak, according to the forgoing Etymologie, is yet farther evi­dent by their own confessions. For when a Colonie of them had seated themselves at Carthage, they call it Chadre-Anak that is in the Hebrew or Cananitish tongue [...] the seat of Anak or the Anakims, as Plautus in penulo Act. 5. Scena 2. gives it unto us.

Deut. 9.2. The Anakims their strength and Learning. These Anakims or sons of Anak, were the most Noble and re­nowned amongst all the Cananites. They had two Cities which were the chief seat of their Family; the one called Hebron, where their main Fortresse and strengh for War lay: the other Debir, the seat of their Learning, which was therefore called Kirjath-Sepher the City of bookes and Kirjath Sanna the City of Learning or the Law. Josh. 15.15,49. The strength of these Anakims [Page 22] 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 Philistins, 1 Chron. 20.4. where some reliques of them continued unto the time of David. For Goliah as the Hebrews prove, was an Anakim. See Bochart Can. lib. 1. cap. 1.

§. 4. That the Pheni­cians were the posterity of the old Cananites. A farther proof of this Assertion, that the Phenicians were the posterity of the old Cananites, may be gathered from the Grecian account and relations. For though the Greeks make but small and obscure mention of the Cananites, yet were they not altogether ignorant of the Phenicians original from Canaan. So in Austin's age the Carthaginians called themselves Cana­nites. see chap. 5. §. 7. Bochart (in his Phaleg. lib. 4. cap. 34.) gives us a famous place of Eupolemus, where 'tis said that from Saturne Belus sprung: and also Canaan, and that this Canaan be­gat the Father of the Phenicians: his words are [...]. 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 Phenician Writer) where we find mention of a certain XNA [...] XHNA, being first stiled among the Phenicians XHNA. Now it is very evident that the name XHNA is but the contract of Canaan. So in Stephanus Byzantinus [...] Phenicia is called XHNA, and the Phenicians XHNAI. His words are XNA; [...], and a little after [...]. Bochart. l. 4. c. 3.

§. 5. Why the Cana­nites changed their name and were called Phe­nicians, Syrians, Assyrians. If there be required a Reason why these Cananites should change their ancient name, and assume that of Phenicians, the said Bochart gives us this account thereof. The Cananites 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, meerly [Page 23] upon this account, because they were Cananites: Wherefore they chose rather to be called Phenicians, Syrians, Assyrians, Sidonians, Syrophenicians. The name Syrians was common to them and their neighbouring Nations, coming from [...] Tyre the Metropolis of Phenicia; whence the Inhabitants are called [...] Syrim, thence [...] Syri, and by praefixing the article Has­syrim i.e. Assyrians, as 1 Chron. 22.4. Neh. 13.16. by which name the Phenicians and Tyrians are often called, though diffe­ring much from [...] those Assyrians which came from Ashur and inhabited beyond Euphrates. Hesychius cals these Pheni­cians Sidonians &c. Bochart. Phaleg. l. 4. c. 34.

§. 6. The Phenicians and Cananites agreement in Gods. That these Phenicians were really Cananites; may be farther argued from their agreement in Customes, Rites, Arts, and Gods. That the Phenicians had the same kind of Worship, and Gods with the Cananites, is very apparent from Psalme 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 Phenicians, or Syrians: now in the following verse 38. These Phenician Gods are stiled the Gods of Canaan: and we have sufficient evidence that these Idols of Canaan were none other, than those that the Phenicians worshipped as Gods: for Moloch, the Idol of the Ammonites, was the same with Baal, the Phenicians 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 Phenici­an Idols, from Belus one of their Kings. So Baalzebub was the God of Ekron, a City in Phenicia; and Baalsemes, Baal pe­or, the Gods of the Moabites and Mideanites, were also Phenici­an Idols. See more of this in Selden de Diis Syrûm, Owen de ortu Idololat. lib. 5. c. 2. &c.

§. 7. The Cananites expelled by Jo­shua retreat to Phenicia and theace trans­plant Colonies into all parts. Lastly, that the Phenicians were originally Cananites, is manifest from the Identity of their Languages, (of which here­after, chap. 11. §. 2.) as also from the most ancient pieces of An­tiquity [Page 24] we have. Procopius, in his Vandalicis, makes mention of certain pillars, erected in Africa, with an Inscription in the Phe­nician tongue, which he renders thus [...]. Bochart. Chanan. Praef. We are they who fled from Joshua the son of Naue (i.e. Nun) the Robber. How ancient this Inscription is, we cannot say; but thus much we may collect, that those Afri­cans, who were Phenicians originally, reckoned themselves a­mongst the Cananites expelled by Joshua. And we have the Te­stimonie of Eusebius (in his Chronicon fol. 11.) coincident here­with: [...]: where they (that is the Phenicians) fled from the face of the chil­dren of Israel, and built Tripolis in Africa. Neither is it, at all improbable, that these Cananites, 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. The Correspon­dence betwixt the Jews and Phenicians. HAving discoursed at large of the Original of the Pheni­cians, and their Identity with the Cananites: 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.

What advantage Abraham had for the propaga­ting the Know­ledge and Wor­ship of God a­mongst the Ca­nanites. The Cananites 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 publick 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 Neighbours, and Kindred the Cananites. And that which gave him a considerable Advan­tage to promote such a glorious designe, was his Potence, preva­lence and Interest amongst the Cananites; 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 Brentius 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 Cananites, and in following Ages worshipt under the name of Saturne and Israel, is evident from the account which Sanchoniathon and Porphyry give of Saturne: [Page 26] of which see what follows Book 2. chap. 1. §. 3. of Saturnes paral­lel with Abraham.

As for the Correspondence 'twixt the Cananites and Jews after their returne 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 Cananites, or Phenicians. But in processe of time, the Israelites affecting an imitation of their neighbours the Phenicians, especially in point of Religious Rites, and Idols, the Phenicians 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, Customes, and Idolatrous Worship of the Phenicians: and these, the Mysteries, Rites, Laws, and Traditions of the Jews. This Correspondence betwixt the Jews, and the Phenicians began ear­ly, even in the time of the Judges, as it is evident by Scripture, as also by the Storie 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 Mythologie, which gave Being and Motion to the Greci­an Fables. But yet this familiar commerce 'twixt these neigh­bours, came not to its perfection till Solomon's time; who en­tred into a near League with the Phenicians, and so gave them, & their Idolatrous Customes free Admission.

§. 2. The Jews stiled Phenicians. That the Jews agreed with the Phenicians 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 Phenicians 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 Phenicians, treats of the Jews, whence Josephus (contra Api­on. lib. 1.) rightly collects, that Herodotus writing of certain Phenicians in Palestine, who were circumcised, means thereby [Page 27] 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. The Jews cal­led Syrians. Hence also were the Jews called Syrians. So Preston on Gods 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 passe, under their neighbours names, for Phenici­ans, and Syrians &c. So Diodorus l. 5. tells us; that the Syrians first found out Letters; meaning the Jews: as here­after.

§. 3. The Phenician Language and Letters from the Jewish. Hence it is apparent, that the Phenicians received their Language and Letters from the Hebrews. That the Phe­nician 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 Punick Language, which was the same with the Phenician, as well as with the Hebrew; as it appears by many Fragments of the Punick Tongue, found in Plautus, Augustin &c. of which in its place. And, as the Phenicians 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 shew the great Affinity, and Correspondence 'twixt these two Nations: whence it came to passe, that most of the Grecians Learning, and Letters, which they acknowledge to have been derived to them by the Phenicians, sprang originally from the Jews: as chap. 11. §. 3.

§. 4. Grecian Learn­ing from the Phenicians. As the Phenicians were very emulous of Affinity with the Jews, thereby the better to informe themselves touching their mysterious Doctrines, Rites, and Customes; so were they not lesse Artificial and Industrious, in the improving and propagating [Page 28] the same. And indeed, had we but those ancient Phenician 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 Philosophie, as well as many footsteps of Jewish Traditions, and Antiquity. Learned Bochart in his Preface to his Canaan, saies: That if those antient Monuments of the Phenicians were yet extant, we should thence receive a great light, both as to sacred, and prophane Hi­storie; and that great hiatus or gap betwixt Moses and the Gre­cians, would be filled up: and we should learne 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 Phe­nicians, and Hebrew Traditions by them, if not immediately to the Jews.

§. 5. The Phenicians the first Inven­tors of Naviga­tion. Why, and how? That which made the Phenicians 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 Cananites expelled thence, were crouded 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 designe, 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, skilful, industrious and couragious; or a­ny thing else requisite for such an undertaking. Hence, if [Page 29] we may give credit to Tibullus.

That the Phenicians 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 [...] more divine Merchants than the Pheni­cians: 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. Esa. 23.8. Thus Esa. 23.8. Tyre (the chief City of Phe­nicia) is stiled the Crowning Citie, whose Merchants are Princes whose traffiquers are the honorable of the Earth.

§. 6. What moved the Phenicians to improve them­selues in this Art of Naviga­tion. As Necessity was the Phenicians 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 Phenicians, even from their first settlement; which was much greatned by those inconveniences, they found in their own Country; their unsatiable desire of riches; their itch of vain glory; their inquisitive humor, and curiosity, to acquaint them­selves with the Customes 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 Gods. In this number were Saturne, and Astarte, whom San­choniathon describes as such who compassed the world (by Saturne, if we consider him historically, we may understand Noah, who by Gods appointment made the Ark, and sailed therein, which [Page 30] gave the original Idea to all Navigaiton) also Hercules, who having overcome Antaeus, in the utmost part of Africa, is supposed to have dyed at Gades, whence the story of Hercules's Pillars Neither was this inclination of Navigation quenched in Jeroms time, who writing of these Phenicians on Ezech. 27. saies, 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 Phenicians it was that the Grecians got their skill in Navigation, as also in Geographie. For 'tis manifest that the Phenicians had visited the chiefest parts bordering on the Midland Sea, long before the Grecians durst look abroad to view forreign Countries; Bochart Can. Praef. as learned Bochart observes in his Canaan. The full demonstration whereof will result from the following chapter.

§. 1. The Phenicians Navigations. THe Head of our designe is to prove the Traduction of human Literature from the Jewish Church. The Me­dium we have insisted on, is the Phenicians 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 endeavour to shew, how these Phenicians 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 ( [...]) 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, saies 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 subjoyned the ancient Navigations of the Phenicians, who, some centuries of years before Jason, and the Argonauts began to diffuse themselves throughout the whole of the Midland Sea &c.

§. 2. The Phenicians expedition un­der Hercules. The first great Expedition the Phenicians 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 Pheni­cians (saies 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 Cananites; whereof one part transported themselves into Baeotia in Greece; the other into Spain and Afri­ca. [Page 32] This truly appears from the two pillars anciently to be seen at Tangiers with this Phenician inscription. We are they that fled fom the face of Joshua the Robber, the son of Naue. As Procopius lib. 2. Vandalicorum. 'Tis 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 Phenician, 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 Phenicians. For he is worshipped at this very day with Phe­nician Rites. And their God, is not to them a Theban, but Ty­rian. Thence Diodorus writes, that the Phenicians built this Temple, and in it instituted [...] Splendid Sacrifices which were administred after the Phe­nician Rites.

§. 3. Conjectures from Eusebius, that Phenicians were in Afri­ca in Moses's time. This was done, as is supposed, in Joshua's time; yet Bochart in his Preface to Canaan tels us, that there is more than light suspicion that the Phenicians 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, saies [...]. So Jerom. Hercules, Sirnamed Desanaus, is reputed famous in Phenicia. Moreover, this Phenician 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 Phenicians 287 years before Carthage was built.

§. 4. Phenicians in Spain. Bochart Phaleg. lib. 3. cap. 7. & Canaan lib. 1. cap. 34.35. That the Phenicians, in their first Expedition under Hercules, possessed themselves of several considerable townes on the Spanish, as well as the African Shore, Bochart proves at large, both in his Phaleg, and Canaan. Strabo (saies he) addes, that the Phenicians possessed many places of Spain abont Tartes­sum, [Page 33] and Turdetania; and built Gadir, and Malaca, and Aude­ra, and New Carthage; and the Gymnesian Ilands being pos­sessed by them, received the name of the Baleares. That these names are purely Phenician, is evident: For Gadir, is by Pliny, and Solinus interpreted an hedge. So Hesychius [...]. Now the Hebrew [...] gader, as the Syrian, and Arabian [...] gadir, signifies the same. So Malaca, in the Phenician or Hebrew [...] Malacha, signifies the town of salt meats: thence [...]. And Audera in the Phenician tongue, [...] Audar a fortresse. As the Inhabitants of the Gym­nesian Ilands, by the Phenicians were called Baleares; which Po­libius and Stephanus Byzantinus expound, and that rightly, [...] for Baleares, in the Hebrew [...] Baale harea, sig­nifies, word for word, masters of projection, he [...] skilful in the Art of casting stones. So Bochart.

§. 5. Yea that the very names of Spain it self were of Phe­nician, or Hebrew origination, Bochart proves. Bochart Phaleg. lib. 3. cap. 7. For [...] Spa­nija, coming from [...] a Conie, signifies the Region of Conies; The sundry names of Spain of Phenician o­rigination. by which Epithet, Catullus noted that part of Spain, which is called Celtiberia; but the Phenicians called the whole Region of Spain by this name, by reason of the multitude of Conies there. So the name Iberia is in the Phenician tongue [...] Termes or bounds, because, according to the Phenicians 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 [...]. This part of Spain called Boetica (which takes in the Gades, now Cades, and Tar­tessum) was greatly frequented by the Tyrians, Ezek. 27.12. 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 [Page 34] Canaan lib. 1. cap. 34. In this part of Spain called Tarsis, and since Baetica, were seated the Elysian fields, so stiled by the Phenicians from [...] to rejoice: thence Virgil calls them laeta arva. That Lusitaniae is also of a Phenician origination see Bochart Can. l. 1. c. 35.

§. 6. [...] Na­vigation and Co­ [...]ies i [...] Africa. As the Phenicians 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 tels us: a that the very name Africa comes from the Syrian, and Arabian [...] or [...] an ear of corne; whence the Phenicians called it [...] Africa in the same signification; neither does the mutation want the like instances: and the country of Africa is called, [...], a land fertile for ears of corne. The same it signifies in the Punick phrase: and such indeed is Africa properly so called, i.e. that part of Lybia which lies next Carthage, as all men know. And touching the Phenicians Navigation into Africa, nothing is more notorious in Antiquity; nothing more common in history, than that the Carthaginians were originally Phenicians: 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 Apologie, makes mention. And so when Tyrus was besieged by Alexander, the Tyrians (as Polybius observes) did chiefly confide [...] in their nephews the Carthaginians. Yea the Grecians affirme, that Cadmus himself; who was the chief conductor of the Phenician Colonies into Greece, & Founder of the Theban fortresse (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. Carthage built and peopled by Phenicians. That Carthage was built, and peopled by a Phenician Colonie, is universally acknowledged: and the very name im­ports so much. For the original name of Carthage was Car­thada, [Page 35] as Solinus and Stephanus Byzantinus write it, which sig­nifies in the Phenician tongue, a new city, from [...] Kar­tha-hadath; The old name Carthada i.e. the new city. and it was so stiled by them, because it was built after Utica &c. See Bochart Can lib. 1. c. 25. And that Car­thage was indeed builded, and planted by the Phenicians, and Cananites, is manifest by the common confessions of the Inhabi­tants of those parts, according to Traditions continued amongst them even till Austins time: for he, upon the Epistle to the Romans, tels us, that if any of the common people about Hippo, or Carthage, were asked who he was, or what Country man; he pre­senty replyed that he was [...] Chanani a Cananite; The Carthagini­ans call them­selves Cananites see Chap. 3. §. 2. 3. 4. and so Livy, lib. 34. saies of Annibal, that when he came to Tyre he was recei­ved of the Founders of Carthage as into his own Country. Hence saies 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, The Carthagini­an Magistrates called Suffetes from the Pheni­cians and Jews. Utica i.e. the old city peopled by Phenicians. whom the Roman writers call suffetes i.e. in the Phenician [...], 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 [...], 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 Phenician name [...] 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 Phenicians, Stephanus [...] tels us, saying, that it was [...] 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. Tingis or Tan­gier peopled by Phenicians. That Tingis (now called Tangar or Tangier) received its name from the Phenician [...] tagger, to ne­gotiate, it being a town of much trade, also that it had a Colony of Phenicians, see Bochart Phal. l. 3. c. 7. and Can. lib. 1. cap 25.

§. 1. The Phenicians fend Colonies in­to Greece under Cadmus &c. THe Cananites 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 shewen how they sent Colonies into Spain, and Africa, un­der the Conduct of Hercules, about Joshua's time. We are now to manifest how these Phenicians, or Cananites, 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 Phenician Commanders. So Eusebius tels us: that about the time of Joshua and Othoniel, lived Cadmus, and Phaenix; two brothers, or two sons of Agenor King of Phenicia; of whom the first i.e. Cadmus seated himself, first in Baeotia, and [Page 37] 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, addes, that if we believe Mythologists, there sprung from the same fami­ly of Agenor, Cilix, who gave original to Cilicia; and Thasus, who gave name to the Iland 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, saies he, was well known to the Greeks, but whence it came they knew not. From Japhet de­scended Javan, from whom the Grecians sprang, as the name Jonia shews. Hellas descended from Hellus, who reigned amongst the Dononaei the offspring of Dodanim the son of Japhet. The lat­ter name Graecia was from Graecus the son of Thessalus. Thus Carion.

§. 2. That Cadmus was a Phenici­an Cananite. As for Cadmus, that he was a Phenician Cananite, of the posterity of the Hivites, who were seated near the Hill Her­mon, we have very strong presumptions from learned Bochart, and others. Concerning Cad­mus, see Stil­lingf. Orig. Sacr chap. 1. Sect. 19 'Tis true Apollodorus, and others, too much addicted to the fabulous narrations of Poets, make Phaenix to be the son of Belus, and father of Cadmus, and both Phaenix and Cadmus to be born in Aegypt. Whence Eusebius in his Chronicon lib. 2. on the year 1062, saies: that Phaenix, and Cadmus coming from the Aegyptian Thebes into Syria, reigned at Tyre and Sidon. But this fable is sufficiently refuted by the names of Belus, Phaenix and Cadmus, which are purely Phenician, and not Aegyptian; and the ancient Phenician Annals, composed by Sanchoniathon, prove thus much. Where [...], the Sirname of Phaenix, 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 Phenician, descended from that part of the Cananites cal­led Hivites near Hermon, we have good evidence from the Ori­gination of the name &c.

§. 3. Cadmus from the Kadmonites Gen. 15.19. which were Hi­vites Josh. 11.3. 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 Cananites on the east. This mount Hermon was the most easterne 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. The Greek [...] from [...] For the Greek [...] answers exactly to the Phenician or Hebrew [...] 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 Phenician 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. Psal. 42.6. Judg. 3.3. These Hivites or Cadmonites are called Hermonites as Judg. 3.3. See Bochart his Preface to Phaleg: also his Cana­an lib. 1. cap. 19, 20.

§. 4. The Fable of Cadmus's being changed into a Serpent from a Phenician word. 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 [...], 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 (saies he) was on the mount Her­mon; deservedly therefore were the Hivites called Cadmonites, i:e: orientals Gen. 15.19. Gen. 15.19. From Cadmon, and Hermon, is Cadmus (Graec. [...]) and his Wifes name Harmonia plainly drawen. 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 Sichemites were Colonies of these Hivites Josh. 11.19. Thus Bochart.

§. 5. The Fable of Cadmus's sow­ing Serpents teeth &c. from Phenician sounds. 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 Phenician tongue: Learned Bochart in his Canaan lib. 1. cap. 19. does thus decipher this riddle: first, (saies he) Cadmus in the Hebrew phrase, is said to make Soldiers which he listed: So 1 Sam. 14.48. [...] and he made forces i.e. listed. But why of the teeth of a Serpent? In the Phenician tongue, which is partly Syrian, partly Hebrew, [...] teeth of a Serpent, signifies also spears of brasse, with which Cadmus first armed his Soldiers in Greece: for he was the first finder out of brasse: so Hyginus cap. 274. Cadmus, the son of Agenor first purifyed brasse found at Thebes. Thence Pliny lib. 34. c. 1. saies: that the stone or mineral of which Cadmus made brasse 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 [...], which, according to its variety of sound, may signify either five, or him who is prepared for war. Exod. 13.18. to summe up the whole: it is most like­ly the Phenicians writ thus of Cadmus, in their own Language [...], which words the Grecians, not understanding the Phenician tongue, thus rendred? He made an army of five men armed with the teeth of a Serpent: whereas it should have been rendred thus: he gathered an army furnished with the spears of warlike men: i.e. with spears made of brasse; such were the spears of the old Grecians, who used brasse in stead of iron.

§. 6. Cadmus com­mander of the Phenician Colo­nies. We have another Grecian Fable touching Cadmus, which argues his original to be Phenician. Athenaeus lib. 14. makes mention of Cadmus, being the Kings [...], he fled with his wife Harmonia: [...], is usually rendred Cook, but here it signifies Steward answering to the Hebrew [...], such [Page 40] were Potiphar & Nebuzaradan, which the LXX render [...], but the Chaldee better [...] the master of the Guard; and Jerom, the master of the Soldiers, or the General of the Ar­my: and the mistake was easy because [...], in its common sig­nification, imports both to play the Cook, and to kill: so that indeed Cadmus, being General of the Phenician Colonies, went with his Wife Harmonia, into Greece &c. See Bochart Can. lib. 1. cap. 19.

§. 7. Cadmus a name common not pro­ [...]r. 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 Phenician Hivites, or Cadmonites, which setled in Greece. For Suidas 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 Alexandr. l. 6. cals [...], Cad­mus Senior: yet was he far younger than our Phenician Cad­mus, who seems to be contemporary with Joshua. Voss. H [...]st. Graec. lib. 4. C. 1.

§. 8. Cadmus's bring­ing Letters into Greece. Cadmus transported into Greece, together with his Phenician 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 forme. 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 Mythologie or Fables and other Learning from Cadmus, and the Phenicians. 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; [Page 41] thence stiled the foot of Cadmus. Which Fable arose hence; because the Phenician [...], according to the various apposition of the letters, may signifie 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's buil­ding [...]. 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 Phenicians named [...] Thebes, from dirt: for it had much dirt in it, being all watery. We read of the same name Judg. 9.50. Then went Abimelech to Thebez &c. which Josephus renders [...]. And that Thebes, was re­ally built, and peopled by the Phenicians, is evident from one of its seven Gates called, Oncea, i.e. from Onca, the name the [Page 42] Phenicians gave Minerva, to whom Cadmus erected an altar in that place. So Stephanus: [...]. The Phe­nicians stiled Minerva Onca, from [...] 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 Phenicians possessors of most of the Cyciades, as Cea, Naxus, Astypalea, Jes, Syra &c. The Phenicians possessed most of the Ilands 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 Phaenix, and mother of Ancae­us, who held Samus. Oliarus was [...] a Colonie of Si­donians; as Stephanus. Who tels us also, that Jos was formerly called Phenice. Yea several of the names, which the Phenicians imposed on those places, continued a long time after; Phenicians in Syra where they communicated the knowledge of the Heliotrope taken from haz's dial. King. 20.11. as Syra, where the Syrians, or Phenicians arriving, planted a Colonie, 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 Phenicians, who who received it (as Bochart conceives) from the original pat­terne 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. Delos from the Phenicians. The most famous Iland in the Egean Sea is Delos; which received its name, with many other Fables touching A­pollo, from the Phenicians, and Jews. The figment of De­los's receiving its name from [...], 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, [Page 43] that Delus had its origination from [...] Deel (as Belus from [...]) fear, according, to that: Primus in orbe Deos timor fecit, is more probable. Thence [...] is oft used, in the Chaldee Para­phrasts, for the Gentile Gods: Exod. 20.23. so Exod. 20.23. wherefore the Phenicians called Delus [...] Deel: that is, the Iland of the God Apollo: or in the plural [...] of the Gods viz. Diana, and Apol­lo: for the birth of whom this place was famous. Inopu [...]. Thence Inopus was called by the Phenicians [...] the fountain of Python; be­ing a river in the same Iland, derived by secret passages under the earth from Nilus, as 'tis supposed. Cynthus. And Cynthus the mountain of Delos, where Latona brought forth Apollo, from [...] to bring forth: whence the Phenician [...], and the Greek [...] being put for [...], 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 Phenicians will hereafter, I hope, be manifest. See Dickinsons Delphi Phaenizantes. Of Anius King and priest at Delus. I shall at present only mention the storie 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 [...] from his Mothers sorrow, saies the Etymologist: for being with child by Apollo, as the Fable goes, and driven from her fathers house, after many wandrings, she brings forth Anius, in the den Eubaea. Now [...], in the Phenician tongue, is [...] ani; which signifies also affliction: so that the name A­nius is Phenician, as well as Grecian. And that this whole sto­rie of Anius, and his Priesthood, was but an imitation of the Jewish Rites, traduced to Delus by the Phenicians, is apparent from his offerings: Anius's Offer­ings of corne, wine and oyl, from Jewish Traditione. Deut. 14.23. & 18.3,4. [...] 18.12. for it's said, that this Anius, in the time of the Trojan war, brought to the Grecian tents, store of wine, oyl, and bread corne: which were but the Reliques of those Offerings he had received in Apollo's Temple. For the Devil, who delights [Page 44] to imitate Divine Rites, required of his worshippers, out of all the fruits of the earth, the Tenths, and first fruits of wine, oyl, and corne, in imitation of Gods Institution, who laid a special ob­ligation upon Israel, to offer the first fruits, and Tenths of their wine, oyl, and corne. Deut. 18.3,4. Numb. 18.12. Deut. 14.23. See more Bochart. Can. l. 1. c. 14.

§. 5. Phenicians at Atheus That the Athenians were, originally, Phenicians, 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 testimonie of Herodotus, were Phenicians, 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 Phenicians, which were in Boeotia, near Asopus, betook themselves unto Salamin the Attack Iland, as we may gather (saies Bochart) from this, that the Iland [...] Salamin, is the Iland [...]. The Arab. [...], which, from the biting of the Serpent was thence called Salamis, anci­ently possessed by the Dragon which Cycraeus killed &c.

§. 6. Phenicians in Laconia. 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 Phenicians. Cythera. That Cithera, a Laconick Iland, was possessed by them, Bochart makes evident: whence Venus, the Phenician Goddesse, 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 [...], from Cytherus the Phenician: but Bochart will have it derived from [...] Cethare i.e. stones: for, as the Beotian Citheron, so this Iland Cithera abounded much with rocks. And hence, as Pliny lib. 14. c. 15. telsus, it was also called Porphyris, or Porphy­rusa, [Page 45] 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 passe over an objection, which a learned person of this age and Countrey, has cast in our way: Stillingf. Orig Sacr. lib. 3. chap. 4. Sect. 11. Of the old Pe­lasgi. 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 Phenicians, as Bochartus, but the old Pe­lasgi. This is the objection.

The old Pelasgi not the sole Au­thors of the He­brew letters and names found in Greece. Answ. 1. How far the Pelasgi prevailed in Greece, is not material as to our present designe. 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 Phenician origination: as Oncea, Cadmia, Cadme, A­stypalaea, Phaenice, Syra &c. are manifest Derivations from the Phenician tongue. 5. We have the common consent of lear­ned Antiquity, for the Transportation of Phenician Colonies, Letters, and Words, into Greece by Cadmus, and others. But of this more hereafter.

§. 8. Phenician Colo­nies in Cilicia, Pisidia, Caria, Rhodes &c. That the Phenicians sent Colonies into, or at least fre­quented Cilicia, Pisidia, Caria, Rhodes and Samus see learned Bochart Can. lib. 1. cap. 5, 6, 7, 8. Also that the Iland Icarus, or Ica­ria, received its name from [...] Icar, an Iland for pasture, not from that fabulous Icarus. And Patmos from the Syrian [...]. [Page 46] That Phaenix led a Colonie into Bithynia; and that Thracia, Thasus, and Samothracia were all frequented by Phenicians, Bo­chart Can. lib. 1. cap. 10, 11, 12. proves. Also that the Pheni­cians proceeded Northward so far as Illyricum, see the same Bochart Can. lib. 1. cap. 23. By all which, we may easily guesse, how the Jewish Mysteries, and Traditions were traduced into Greece and the parts adjacent, by these Phenicians.

§. 1. AS the Phenicians dispersed Colonies into Greece, and the Northerne 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 Countrey Phaenicia, as before. We shall begin with Cyprus, which lay next to Pheni­cia, [Page 47] and mighty commodious for their Trade. Phenicians in Cyprus. This Iland Cyprus seems to be one of the first, that came under the Dominion of these Phenicians. Eusebius in his Chronicon, on the number 1089 observes, that Paphos a Phenician City in Cyprus, was built when Cadmus reigned at Thebes. Bochart also Praef. ad Canaan, tels us: that before the time of the Trojan war Cinyras King of Phenicia, possessed this Iland of Cyprus, by vertue of right received from his Ancestors. Cynyras, Myr­rha, Adonis Phenicians. This Cinyras by Myrrha begot Adonis, Venus's sweet heart. Cinyras by the Phenicians, was called [...], Myrrha [...], Adonis [...] Cinnor, by the Greeks is rendred [...] a kind of harpe; whence Cinyras had his name given him; the reason whereof you may find in Suidas on [...]. 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, shews its origination to be Phenici­an. Cyprus from [...] Cant. 1.14. For in Stephanus and Eustathius, Cyprus is so called [...], from the flour Cyprus which grows there, which in the Hebrew is called [...] Copher Cant. 1.14. Neither are we without likelyhood, that the Iland 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 Phenicians 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. Belus. 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 [...] Baal Lord, because he was King of Phenicia; from whom all the Phenician Baalim had their denomination. Pygmalion. Pygmalion, in the Hebrew is [...] Pygmeelion, i:e: rest from the most high God: in Greek [...]. Elion was one of the Phenician Gods, as it appears out of Sanchoniathon. Melchisedec King of Canaan [Page 48] worshipped the true God under this name Gen. 14.18,19. Gen. 14.18,19. Elion. 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. Citium. Also that Citium, a famous City in Cyprus, was possessed by the Phenicians, Laertius, and Suidas write, on the life of Ze­no: the like Grotius: and Vossius, out of Cicero, proves that the Citieans sprang from the Phenicians, Citium, saith he, a town of Cyprus where Zeno was borne, had Phenician 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 tels us, was so called from [...] 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 stiled Citiensis. Ʋrania. Urania, another City of Cyprus, received its name from Urania Venus, whose worship was translated from Ascalon into Cyprus, by the Phenicians, as Herodotus writes. Idalium. Idalium a town of Cyprus seems to be so called, by the Phenicians, in the Hebrew [...] Idala. We have a town in the Tribe of Zabulon, mentione [...] by the same name Jos. 19.15. jad-ela verbatim the place of the Goddesse, ie. dedicated to Venus: whence Idalia Venus. Bochart Can. l. 1. cap. 3.

§. 4. Phenicians in Crete. That Crete also received both its name, & Inhabitants from the Phenicians, is not improbable. For the name Cretes, seems to be taken from [...] Crethi i.e. darters; from their fame for darting: thence the Cretian bow, and the Cretian arrow. So the Inhabitants of Palestine, the Phenicians, are called [...] Che­rethims Ezek. 25.16. Zeph. 2.5. Ezek. 25.16. Zeph. 2.5. which the LXX render [...] (and the Vulgar Cerethi) i.e. Cretians. Also in Gortyna, a Ci­ty of Crete near the river Lethaeus, Atymnus, the brother of Eu­ropa, was worshipped; whose Phenician name was [...] The­man: and the whole storie, of Jupiter King of Crete, his stea­ling [Page 49] Europa a Phenician, and bringing of her into Crete on a bull, ariseth meerly from a mistake of the Phenician words. The fable of Europa's being car­ried away by Jupiter, under the forme of a bull, from a mis­take of the Phe­nician word. For the Phenician [...] signifying either a bull, or a ship; when in the Historie it ran thus: that, Jupiter carried away Europa [...] in a ship; the Grecians had rather understand it of a Bull, to render the storie 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 ( [...]) the signe of a Bull; as the Ship Paul sailed in, had the signe of Castor and Pollux: it being usual to call their Ships by the names of the signes they carri­ed, so Stillingfleet orig. saer. l. 3. c. 5. sect. 5. Europe whence so called. Europa in the Pheni­cian Tongue, is [...], from the whitenes of her face; whose beauty was greatly esteemed: whence Europe borrows its name, Crete (where Europa was) being the utmost extent thereof.

§. 5. Melita the seat of the Phenicians Melita, an Iland in the Midland Sea, famous for the shipwrack of Paul, & the chief fortresse of the Knights of Rhodes, now called the Knights of Maltha, was also possessed by the Phenicians. So Diodorus lib. 5. [...] &c. This Iland is a Colonie of the Phenicians. Hence it is that to this very day, the dialect of the Countrey people in this Iland, is thought to be half Punick; or rather, as Bochart will have it, Arabick. As for the Etymologie of the name Meli­ta, Bochart draws it, either from [...] to free: thence [...] 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 Phenicians in their yearly Navigations to Gades. So Diodorus lib. 5. Meli­ta is a Colonie of the Phenicians, who extending their Negotiati­ons even unto the Ocean [...] made this Iland their refuge. Such indeed it was to Paul. Bochart gives it another o­rigination, from [...], which signifies morter made of lime and sand, which the Romans call Maltha; whence the Iland is called Calicata; this kind of morter being much used here, as Diodo­rus [Page 50] l. 5. About the lower part of this Iland, Ptolemy placeth the Temple of Juno on the one side, and the Temple of Hercules on the other, both Phenician Gods, whereof there remain some reliques to this day. In that of Juno, there were ivory teeth of an incredible Magnitude, with this Punick inscription: MASI­NISSAE: Bochart Can. l. 1. c. 26.

§. 6. Phenicians in Sicilie. The Pheniciaus from Tyre, or else from Carthage, possessed the Shores of Sicilie, long before the Greeks. So Thucydides lib. 6. and it is most probable that the Phenicians setled 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 Phenician Dialect: Lilybe. So Lilybe, or Lilybaeum, which lies over against Africa, in the Punick tongue, is called [...] to Libya; or [...] Lelybae, to the Lybians; because over against them. Eryx. Near Drepanum stands the most high mountain Eryx, inferior to none but Aetna: its name is purely Punick. So the Hebrew [...] Harucas, signi­fies an high place, as Esa. 40.4. On the top of Eryx, stood the Temple dedicated by the Phenicians to Venus, who was thence stiled Erycina. Scylla. Charybdis. In the Sicilian strait, near Pelorus, lies Scylla, and Charybdis. Scylla, according to the Punick [...] Scol; sig­nifies destruction Levit. 10.19. as the Chaldee: in which sense [...] is used by the Greeks. Again, Charybdis, in the Pheni­cian [...] Chor-obdan signifies a gulf of perdition: So Se­neca, hiatu magno sorbet navigia. Aetna. The mountain Aetna, was called by the Phenicians [...] Attuna, a furnace or chimney; or Aetuna darknes Bochart Can. lib. 1. cap. 28.

§. 7. The Phenicians inhabited, almost, all parts of Sici­lie; 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 Iland, they inhabi­ted together. The Cyclopes. The Cyclopes, who were Inhabitants of Sicilie, were, as Bochart observes, so called from the Phenician [...] Chek-lub, i.e. a sinus towards Lybia; which the Greeks rendred [Page 51] [...]: whence their Fable, that they had but one eye, and that orbicular. Sicilie, so called from [...] a grape. As for the name Sicilie, it seems to be derived from the Phenician [...] Siclul, i.e. the Iland of perfection: because of its fertility: or else (which Bochart esteems truer) from the Syriack [...] a grape; as in Gen. 40.10. [...] is used for grapes: so the Phenicians called Sicilie, as if it were the Iland 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 Sicilie: which Homer describes as most abounding with vines. Whence the Mamertine, Potaline, Taurominitane and Syracusane Wines. Thence Sicilie was called Naxus; from the plenty of vines. For all know that Naxon was an Iland dedicated to Bacchus by reason of its plenty of vines, Boch. Can. lib. 1. c. 30.

§. 8. Phenicians in Italie. That the Phenicians sent their Colonies into, or fre­quented, at least, some parts of Italie, is confessed by Bochart, Tyrrhenians not from Tyrians. 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 [...], and so not to descend from the Tyrians. Yet he grants, that the Italian Shores were very well known to, & frequented by the Phenici­ans; as it is easy to gather out of Homer; who seems to have drawen all his Italian Fables from the the relation of the Pheni­cians. Cimmerians. As the Aurunci had their name from light, so the Cim­merii from darknes, because, according to the Phenicians [...] Cimmir is to waxe dark: whence [...] Cimrir signifies black­nes of darknes Job. 3.5. Job. 3.5. Thence the Fable, of Cimmerian darknes: Italia. Yea Bochart derives the name Italia, from the Pheni­cian [...] Itaria; which comming from [...], signifies a countrey abounding with pitch; such was Italie; whence it was anciently called the Brutian, i.e. the pitchy Countrey. As for the permutation of R into L, that was easy and usual. Calabria. Hence al­so the Hebrew [...] signifying pitch, gave name to Calabria. Latium & Lat [...]. So in like manner Latium is, by Bochart, derived from the Pheni­cian [Page 52] [...], which in the plural is [...] latim, or [...] latin, i.e. inchantment. Whence that famous Grecian Fable of Circe's being a Witch; and Latium the neighboring Countrey, its abounding with inchanting herbs &c. Bochart Can. lib. 1. cap. 33.

§. 9. Phenicians in Sardinia. That Sardinia was anciently possessed by the Car­thaginians, or Phenicians, 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 [...], from the Hebrew [...], i.e: vestigium, [...] being inserted by the cu­stome of the tongue. 2. That the Phenicians sent Colonies into Sardinia, about the same time that they invaded Africa, Spain and Sicilie, may be gathered out of Diodorus lib. 5.3. We have mention made of Caralis, Sulchi, and Charmis Pheni­cian Cities in Sardinia.

§. 10. Corsica. That Corsica also was possessed by the Phenicians, appears. 1. From its name Corsica, or Corsis, which is the same with the Phenician [...] Chorsi; as if one should say, a place full of woods. 2. Corsica was also called by the Grecians [...], from the Phenician [...] horny: that is to say, the Horny Iland: because of its many Promontories, and angles. 3. Cal­limachus in his hymne on Delus, cals Corsica, Phaenissa. 4. We read Ezech. 27.6. Ezech. 27.6. Citthim Corsica. That the Tyrians made the benches of their Ships of boxe brought out of Citthim, that is the Iland of Cor­sica, as Bochart proves Can. lib. 1. c. 32. It is, saies he, doubted, whether the Phenicians 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 Iland so near, and so easily to be gained. This appears by what I have proved from Ezech. 27.6. also because this Iland is called Phaenissa in Callim [...]chi hymn. in Dedlum.

§. 1. Phenician Na­vigations West and East. BEfore Homers time the Phenicians 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 Phenicians, saies, that they went be­yond Hercules's pillars, and built there many Cities a little after the Trojan wars: namely under David and Solomons reign; in which age the most conceive Homer to have been borne. And Herodotus reports that the Phenicians sailed under Neco from Egypt, and the Red Sea into the West; so that they had the Sun [Page 54] on their right hand; whence they returned by the Gades unto E­gypt, and their own Countrey yearly. Ocean in Greek [...] from [...] Og i.e. the Sea compassing. And that the vast Ocean received its name, from the Phenicians, seems probable, if we consider its old name, which among the Grecians was [...]; so Hesychius, [...]. The like in Alexandra Lygophronis. Now the Greek [...] in probability was derived from the Phe­nician [...] Og, i.e. the sea ambient. And indeed [...] Og (whence the Greek [...] ocean) according to the Scripture account, seems to be a Cosmographical name: Esa. 40.22. so Esa. 40.22. upon the circle [...] of the earth: the like Job 22.14. Prov. 8.27. as Bochart Gan. lib. 1. cap. 35.

§. 2. Phenicians visit the westerne O­cean of Africa. Although it appears not that the Phenicians sailed about the world; yet this, I think, is evident, that, at several times, they visited most shores of the Westerne Ocean. That they sailed beyond Hercules's pillars, on the westerne 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 Senat, 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 returnes to his own Countrey, and writes his Peri­plum of Africa, in the Punick tongue. But touching the Phe­nician Navigations into Africa and Spain, we have already largely treated (chap. 5.) and England. We are now to treat of the Phenici­ans visiting France, and the British Ilands. So Bochart Can. lib. 1. cap. 36. tels us, That Himilco being sent to find out the ut­most parts of Europe, penetrated into Britanny, and the Cassite­ridan Ilands, about the same time that Hanno went towards the South &c.

§. 3. Phenicians in the Cassiterides that is the Bri­tish Ilands. Srabo lib. 3. makes mention of, the Cassiterides, who in times past, were known to the Phenicians only, who traded with them for Tin, Led and Skins &c. Bochart (Can. lib. 1. cap. 39.) by these Cassiterides understands the British Ilands; because [Page 55] there are are no other Ilands 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, [...], are called Albion and Ierne. Britannie so sti­led from the Phenician name [...] the land of Tin or Led: thence it was called by the Greeks Cas­siterides. And Strabo oft cals Britannie [...], or with a single [...], which seems to be no other than [...] Barat. Anac, i.e. the field, or land of Tin and Led. [...] bara, and in Regimen [...], in the Syriack signifies a field, as Dan. 2.38. and 4.12. As in like manner [...], is by the Hebrews rendred Led, or Tin: as Amos 7.7. So [...], whence Cassiterides, is by the Greeks used for Tin. Me­la renders it Led. And Pliny tels 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 Countreys. Whence we may conclude that from [...], the Greeks first framed [...], and thence the contracts [...] & [...] as Bochart Can. l. 1. c. 39.

§. 4. Yea, the same Bochart makes the Greek [...], which signifies Tin (whence these British Ilands were called Cassiteri­des) to be of a Phenician origination; because the Chaldees call Tin [...] Kastira: whence, saies Pliny lib. 7. cap. 56. The first that brought Led from the Ilands Cassiterides, was Midacri­tus. Hercules called Melicarthus landed Phenici­ans in Cassiteri­des. Bochart for Midacritus, reads Melicarthus, or Melcarthus, which name Sanchoniathon gives to the Phenician Hercules (to whom the Phenicians refer their first Westerne Navigations) who is supposed to have landed Phenicians both in Britannie, and Gallia or France. Farther, that the Phenicians 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 Phenician Rites.

That Ireland was not unknown to the Phenicians, Bo­chart [Page 56] conjectures from the name, which seems altogether Pheni­cian: Ireland called Hibernia from [...] for Hibernia, is no other then [...] 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 [...], as by the Latines Hibernia, Ierna, Juverna. Which seem all derivations from the Phenician [...] Ibernae.

§. 5. Phenicians in France. As the British Ilands, so also Gallia (now called France) was visited by the Phenicians, 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. Hercules's Bat­tel with the Ligurians. This is made evident by that famous battel, 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 Conquerour, 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 Gallia, or Laguria. Moreover, Historie teacheth us, that A­quitania, which is part of Gallia Narbonensis, was possessed, and long held by Hannibal. And, before Hannibals time, it is not likely, that the Phenicians, in their Voyages into Bri­tannie, passed by the Gallick Shores unsaluted Bochart Can l. 1. c. 41.

§. 6. The Affinity betwixt the old Britains and and Gauls in Language, Gads and Officers. The great Identity, or, at least, Affinity that was be­twixt the old Britans, and Gauls, both among themselves, as also with the Phenicians in names, Gods and customes, does much conduce to prove our Assertion; that the Phenicians, had not a little correspondence in these parts. Concerning the old Lan­guage [Page 57] 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 Britains in France) is but the Reliques of that Tongue, which both the old Britains, 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 Britans and Gauls used one and the same Lan­guage. The old Briti [...] tongue, its Affi­nity with the Phenicians. Whereto Bochart has added this: The old Britain [...] and Gauls agree with the Pheni­cians. 1. In Gods. 2. In Officers. that this common Tongue, wherein both the Gauls and Britains agreed, agrees also in many things with the Phenician Tongue. This Bochart Can. l. 1. c, 42. proves 1. From the names of their Gods, which were Taramis, Hesus, Teutates, Belenus, Onvana, Hogmius &c. all of Phenician original, and offpring; as will hereafter appear. 2. From the names of Officers and Dignities, wherein the Gauls, and Britains agreed, Brennus. as 1. Brennus was a name of Dignity a­mongst the Gauls and Britains. 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 Delphick 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 Britains in France, Barne signifies a Judge, and Barner is to judge, as amongst the Phenicians, [...] Parnas is used for a Prince or Governor, as the Chaldee Esa. 3.4. Prov. 14.28. The Radix of [...] signifies to feed; thence a Prince, whom Homer stiles [...]. Mar Lord. 2. Mar, (which the Britains now sound Maur; whence the Gallick Condomarus &c.) is derived from the Phenician [...] Mar a Lord. Rix or Rich. 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 Arabick [...], strength, or force. 4. Patera a Priest, from the Hebrew [...] to interpret, Gen. 40.41. as Coenae [Page 58] from [...]: Druides from an Oke, as hereafter. Lastly Bardi, which signified Poets, or Singers, is derived from [...] to sing, Amos 6.5. as Bochart Can. l. 1. c. 42.

§. 7. Phenician Na­vigations into the East. Neither had the Phenicians their navigations only Westward, but likewise into the Easterne parts. So Bochart Canaan Praef. tels us: that in the time of David and Solomon, the Phenicians sailing through the Red Sea, visited the Asian Shores. Yea India itself, for traffique sake, taking Colonies from Elana, the chief Mart towne of the Arabick Gulf, and sailing even unto Tyrus and Aradus, Ilands in the Persian Gulf, of Phe­nician original. Solomon, by the assistance of Hi­ram, sends his Fleet unto O­phir, and has thence Gold &c. Whence Solomon entring into a Strict League with Hiram King of Tyre, by the assistance of the Phenicians, 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 Iland Taprobana, now called Zeilan; whence they brought Gold, Silver, Ebury, pre­tious 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 Iland Taprobana is made evident from Cant. 5.11. Dan. 10.5. Ta­probane i.e. in the Phenician tongue [...] 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 Phenicians frequented this Hand; in that we find, both in Pliny, and Solinus, Hercules the Phenician 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. [...]ow far these conjectures may be of use. Thus have we shewn how the Phenicians 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 [Page 59] together, and I think, no sober judgment will deny the conclusion viz. That the Phenicians frequented the chiefest Maritime parts of Europe, Africa, and Asia.

§. 9. Phenician lear­ning from the Jews, Ut ex Hebraeis ad Phaenices, itae ex Phaenicibus ad Gr [...]cos cum literis veaerunt Scientiae. Bo [...]h. Phal. l. 1 c. 15. And that the Phenicians traduced their choicest Myste­ries, and Traditions, which they transported into other parts, from the Jewish Church, will be hereafter evident. At present take the Testimonie of Lud: Vives in these words: the Phenici­ans, for lucres sake, sailed throughout the world, where they con­veyed Science and Philosophie 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 Philosophie book 1. chap. 3.

§. 10. How the Egyp­tians conveyed Jewish Dogmes and Institutes unto the Gre [...]i­ans. To conclude this our General account touching the Traduction of human Literature from the Scriptures and Jewish Church. As we have shewen how the Phenicians, 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 Phenicians propagated Jewish Li­terature, and Dogmes by Navigation and transplantation of Co­lonies, so the Egyptians promoted the same designe, by recep­tion of, and dayly conversation with Forreiners, and Travel­lers. 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 Dogmes, and Institutes, which they transported into Greece. This we have endeavo­red to demonstrate at large in our second part of Philo­sophie, Book 1. Chap. of Egyptian Philosophie, 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 Phenicians; we now pro­ceed to demonstrate the same by Induction of particulars. All human wisdom may be reduced to these two Heads of Philologie and Philosophie. Of Philologie its Original. 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 [...] 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 [Page 61] Rom. 16.15. 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, sirnamed 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 Theologie. 3. Historie. 4. Po­etrie. 5. Rhetorick. 6. Jurisprudence, or the knowledge of Laws: and we shall endeavour to evince the Traduction of each of these from the Jewish Church and sacred Oracles.

§. 2. The original of all words and languages from the Hebrew. We shall begin with the knowledge of Languages, an­ciently stiled 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 tels us in plain termes, that the Gods 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, [...]. The first names were appointed by the Gods &c. Then he addes, how these names were conveyed down from the Gods to us, [...]. These names we received from certain Barbarians, more ancient than our selves. Here Plato acknowledgeth, 1. God the first Institutor of names, which by Adams miaistrie are imposed on things suitable to their natures. 1. that the first [...], 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; [Page 62] thereby to represent their proper Natures, Offices, peculiar Re­spects unto, and Differences from each other. For look as our Conceptions are [...], the resemblances and images of things; so names and words are the images both of our conceptions, and also of the things themselves. Names are but pictures or ima­ges of things. Thus much Plato frequently hints unto us, especially in his Gratylus, as fol. 430. [...]. A name but the Ape, or, as it were, the picture of a thing: so fol 433. [...], a name is but the manifestation of a thing: Again, he saies, [...]; a name is an instructive and discretive instrument of the essence. Whence that of Aristotle, Rhet. lib. 3. cap. 3. [...]. Names are imitates. So Arist. [...]. cap. 1. [...]. 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 [...] Character or Idea of things; so likewise in oration or speech, there is a Character or Idea of the Mind; as also Scripture [...] 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 it self. Answerable whereto is that of Democritus, [...], Speech is the sha­dow of a work: as also that of Damascene [...] 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 exprest 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 [...], the sun­dry Respects and Affections of things, should be expressed in their names. For, as 'tis observed, things have a kind of [...] and [...] speech, figure, and color, which ought to be expressed [Page 63] by their names; How words and names are from nature? and how from Institution? 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 Gods 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. [...] Men agreeing together by common accord amongst themselves, impose a proper name on every thing; 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 [...] Institutor of names; namely as Adam, by his appointment, and special inspiration, gave names, suitable to the Natures of things: Gen. 2.19. according to Gen. 2.19. This is the first [...], rectitude of words, which (as Plato here ob­serves) God instituted by the ministerie of Adam, that great Naturalist, who imposed names on things, proper and fitted to their Natures. That all langua­ges were derived from the He­brews called by Plato Barbari­ans. But 2. Plato in the forementioned citation, expresly avoucheth, that they (the Grecians) received their names and language from certain Barbarians, more ancient than themselves. He affirmed, that the first [...] Institutor of names was God; but he also affirmes, 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. Gen. 11.1. And the whole earth was of one language, and of one speech. This Language [Page 64] 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 (saies 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 fetcht 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 the first unick lan­guage. 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, Gen. 11.1. 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, Aben Ezra, and the Cabalists in Gematria; as amongst the Fathers by Jerom and Austin. Farther that the Hebrew tongue was of all most ancient, he proves from the E­tymologie of the names extant in the Historie of Moses, from the Creation of the world to the Dispersion of the Nations. So the Garden of Eden [...], signifies with the Hebrews a garden of plea­sures or delights. The land of Nod, is called by the Hebrews [...] i.e. a land of banishment; because Cain was banished thither. So Babel [...] Confusion, [...] Adam, [...] Eva, [...] Cain &c. thus [Page 65] Bochart fol. 57.3. Hence he proceeds to shew us, how God, at first, instituted the Hebrew Tongue, as also the several deriva­tions thence. In the Creation (saies 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. Gen. 11.7. Thus Bochart Phaleg. l. 1. c. 15. fol. 59. This Assertion, touching the Traduction of all Languages from the Hebrew, Ut nosse possimi­li [...]guam Hebrai­cam omnium lin­guarum esse ma­tricem. Hier [...] ­nym. Comment. in Sophon. 3.18. 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 Autority and Ma­jesty to the Hebrew Tongue, than if it be taught, that from it sprang, almost what ever was any where most ancient, even a­mongst the nations most remote from the Jews &c, Thus Fo­sterus in Praefat. Lex: It is, saies he, the huge glory and felicity of this (Hebrew) Tongue beyond others, that it begges or borrows no­thing from other tongues, but other tongues borrow many words from this. see Collatio linguarum quatuor principalium à Cruci­gero.

§. 4. The original of Hebrew Letters and the deriva­tion [...] thence from Moses. 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 it self 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 [Page 66] 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 Phenicians received them, and the Grecians, by Cadmus, from the Phenicians. More­over the same Artapanus believes, that Moses gave Letters to the Egyptians; Moses under the name of Mer­cury is said to give Letters to the Egyptians and that Moses was that Mercurie, (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 memorie of Teachers and Learners. If there were at that time any Letters, they were no other than formes, or ima­ges of beasts, which they called [...], 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 Testimonie of Eupolemus, we find in Clemens Alexandrinus, Strom: lib. 1. [...]: They say, that Moses was the first wise man; and that he first delivered Grammer or Letters to the Jews; and that from the Jews the Phenicians received them; as the Grecians from the Phenicians. 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 [Page 67] 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 natur. Deor: lib. 3. Whom the Grecians call Mer­curie, 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 Mercurie, or, as the Egyptians stile 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 stile Musaeus, and the Egyptians Mercurie: I am not ignorant, that many apply the name of Mercurie, or Theuth unto Joseph, who was esteemed as a God amongst the Egyptians, and worshipped under the Hieroglyphick of Apis &c. But yet we must remember, that the same names were, upon differing accounts, attributed to differing persons: as the name of Saturne 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 Mercurie 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 Mercurie 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, ‘that there was a rod preserved in the Temple of Isis, and worshipped as a monument of Moses.’ The same is testified by Eusebius lib. 9. de praepar. Evang. cap. 4. The Hebrews under the name of Syrians are said to convey Letters to the Phenicians. To which agrees that of Pliny lib. 7. cap. 56. ‘I judge (saies he) that Let­ters were of an Assyrian (i.e. Jewish) origination: but others conceive that they were found out amongst the Egyptians by Mercurie, as Gellius; others amongst the Syrians. Howe­ver, they were brought into Greece out of Phaenicia by Cad­mus, being in number at first but sixteen.’ Hence Eusebius, de praepar, Evang: lib. 10. cap. cals them [...] Phenici­an Letters, as hereafter. Whereas it is said, that the Syrians [Page 68] were the first Inventors of Letters; that hereby we must under­stand, not the Syrians properly so stiled or Phenicians, but the Hebrews, is evident from what we find to this purpose in Diodo­rus Siculus lib. 5. [...]. ‘The Syrians are said to be the Inventors of Letters, and from these the Phenicians learnt them.’ Where, opposing the Phe­nicians to the Syrians, it is manifest, that by the Syrians can be meant no other than the Hebrews; from whom the Phenicians received their Letters, as the Hebrews from Moses: so Owen de Theolog. lib. 4. Digres. 1. pag. 301. ‘I doubt not (saies he) but to affirme, that it may be demonstrated by arguments worthy of belief, that there was no use of Letters, properly so called, more ancient than the Mosaick [ [...]] Institution of Laws: wherefore I do altogether acquiesce in the opinion of Eupolemus, that Moses first delivered Letters to the Jews &c..’ To which we may adde that of Mariana the Jesuit, in his Preface to his Annotations on Genesis; where he speaks thus: ‘And truely Moses was the first who invented Letters, notes of prolation or discourse comprehended (even unto great wonderment) under 22 literal characters, out of which all words, which are innumerable, are composed. I treat n ot now of Hieroglyphick Letters, which are notes of things: nor of prolation, or words, more ancient than those Letters which Moses invented.’ Thus Mariana.

§. 1. The origination of the Hebrew. 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 deter­min'd amongst the Learned. Daillè in his French Sermons on Philip. ch. 3. v. 5. Ser. 3. supposeth the Hebrew to be so cal­led from [...] 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. 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. ‘The Hebrews (saies he) were so called because they were the sons of Heber. The reason of the name is very easy to be understood. All the Nations of the Cananites were [Page 70] distinguished amongst themselves by Sirnames, assumed from the most known Authors of their families, mentioned by Mo­ses Gen. 10.15. &c. Gen. 10.15. &c. where this is called an Amorite, that a Jebusite &c. Abraham living amongst them from Heber (the famous Head of the Familie whence he sprang) was called an Hebrew; by which Patronymick name, he and his Posterity were distinguished from all the Posterity of Cham.’ Thus Ow­en, who also addes lib. 4. cap. 2. ‘We have shewed that the Tongue used by Abraham, was the same with that of the first men, and that it was at length, from Heber, called Hebrew. The purity of the Hebrew 'till the captivity. This was kept pure and uncorrupted by his Posterity; who travelled through many parts of the East, where were many Dialects in use, especially the Syriack. This appears by the distinction the Scripture observes betwixt the speech of Laban the Syrian and Jacob, as Gen. 31.47. Gen. 31.47. where Laban makes use of the Syriack.’ 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 shewing that Babylon had ever been fatal to the Hebrew, he affirmes: ‘that where as the Hebrew Tongue had flourished from the Creation of the world even unto the Babylonian Captivity almost 3040 years; it then ceased to be vulgar, or at least, it much degenerated from its ancient purity. For the Jews, upon their returne from the Captivity, infected the Hebrew Language with the admistion partly of the Chaldee, partly of the Syriack, and partly of the Philistin Idiom &c.’ Thus also Owen Theolog. lib. 3. cap. 2. ‘As the Hebrews by little and little deflected from the true worship of God, so by little and little they lost the purity of their Language &c.’

§. 2. The Phenician Tongue the same for substance with the Hebrew. We shall begin with the Phenician 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 [Page 71] I shall also adde the Symbols or consents of other Learned men. That the Pheni­cian Tongue was the same with the old Hebrew see Jo: Scaliger in what follows. §. 4. Bochart Canaan lib. 2. cap. 1. fol. 776. laies down his Hypothesis thus ‘What I have hitherto in this whole tractation laid down, that the Phenician Tongue is very near akin to the He­brew; seems demonstrable by manifold Reasons.’ His Arguments follow. The Affinity of the Phenician with the Hebrew 1. From the names of places in Canaan. His 1. Reason, for the Affinity of the Pheni­cian 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 Cananites, only with a change of the flexion, as in a different Dialect. Thus fol. 776. 2. The Hebrews & Canananites [...]. 2. It appears from Scripture, that the other people, neighbors to the Jews, namely the Egyptians, Syrians, Babylonians, Ammonites, Moabites, Philistines &c. were [...] differing in Lan­guage: Thus in Josephus the Amalekites and Mideanites are stiled. But now, no such thing is mentioned of the Cananites: On the contrarie, Rahab, a woman of Canaan, and the spies sent by Joshua, confer together as [...] of the same Language. So Bochart fol. 777. 3. The Hebrew the Language of Canaan. Esa. 19.18. 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 [...] the Phenician Tongue to be the Hebrew. And in Herodotus those Phenicians, who are circumcised after the Egyptian manner, are the same with the Hebrews. And Lucian useth the names Hebrew and Pheni­cian promiscuously. Phenician words of Hebrew origi­nation. 4. In the Reliques of the Phenician 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 Reliques of Sanchoniathons historie, 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 [...] darke Chaos so called from [...] Gen. 1.5. Gen. 1.5. this Chaos was called also by the Phenicians [...] which is the same with the Hebrew [...] mod [Page 72] or mud, matter or slime. He gives us likewise an account of many of their Gods which were evidently of Hebrew import, and original. So making the Sun to be Lord of Heaven, he stiles him [...], which is the same with [...]. Also his [...] is the same with [...]: El with [...]: Beel with [...]: Elohin with [...]: Baetulia with [...]: Myth (Greek [...]) Plu­to's name, the same with [...] death. [...] Sydyk is the same with [...]: Israel with [...]. as Bochart Can. lib. 2. cap. 2.