A DISCOURSE Concerning the Easterne Tongues; to wit, Ebrew, Calde, Samaritane, Syriac, Arabic, and Ethiopick.

IF there were not a great dimnesse in our sight, and dulnesse in the under­standing of our judgements, (which should ordinarily be led by reason, more than by received opinions,) there is no doubt, but all things would goe far better, and in a high­er way, yea whole Nations would be truely honora­ble, glorious, magnificent, rich, mighty, powerfull, and redoubtable unto their enemies, spread more large, enjoy far more Kingdomes, then now they pos­sesse shires, governe them with more facility and lesse trouble, then now a handfull of Cities. The lack of true noble principles spoyles all great affaires. Nothing is easie, because we are childish in our actions. Let us lay a good foundation, and upon a little ground we may e­rect an excellent, high and glorious steeple, which will be seen far abroad. It is not money that gives splen­dor to the world, but reason. The sunne is that which carries the bravest sway in the world, discovering all things, seeing all things of any colour, nature and con­dition, [Page 2]good or bad. And in that vastnes of the heaven it occupies but a little space, yet gives light and glory unto the whole Hemisphere; The reason with­us man-kinde, is the sunne of our judgement, whereby we are able to learne all things quickly and easily, be­cause thereby wee can comprehend all things taught us. Let there be never so many actions, it will easily discerne them all. Never so voluminous workes, it will leade us through them, and make way even in the darkest passages of them, and shew us what method it had by the author, when he pen'd the booke, and that it is the same sun both for his & our Hemisphere, like as we know, that the sunne is the same to them at Jerusalem (and al other parts of the world,) that it is to us in England. If then these things, that come under our eyes, are so certaine, why should the eyes of our judgement bee so dimsighted, as not to discerne by reason such things, as are onely to bee made easie and delightsome unto us therby, except we delight more in ignorance then knowledge. Yet that can never be said of mankind, wheresoever or whatsoever, but must still be granted, that indeed it doth rather imbrace (ac­cording to that light of Nature which God hath be­stowed upon it) REASON than UNREASON, LIGHT than DARKENES, LOVE then HATRED. And thence it comes to passe that yet so many things are done, because reason leades us on, shewes us the hope to come through, the waies wherby to endeavour how to shunne the snares, to avoid the enemies, to imbrace the friends, and to improve all to the best advantage, & thus to come at our journeys end. Only we confesse, that this Honorable Councellor within us, given by God Almighty, is never, or very seldome heard by the greatest part of men (not out of hatred but slownesse of spirit, & unwillingnesse of paines, unthankefullnes after having received good counsell,) but rather subdued [Page 3]or oppressed by vices, lewdnes, corruption or malice, to the great hurt and griefe of this our sunne. This neg­lect of reason hath troubled and made all Learnings uneasie, because without it wee have them all given to us without life. Reason is the life of all actions, of all learnings. And thence it is, that the Mathematicks are the most true and delightfull studies, because the fullest of reason. And where that layes the ground­worke, the fabrick will bee durable. Thus all Lan­guages (when they are taught or learned by and with reason,) have an excellent easinesse, and that is the cause why people generally beleeve, that in Heaven they shall speak some other than their mother tongue, and yet attaine to it without the least difficulty, be­cause reason will make any tongue easier than a thou­sand rules. The principles of all tongues are laid by reason, as well as the principles of Physick, Metaphy­sick, Logick, or any other Art whatsoever. But our opinions and principles not being regulated thereby, doe invert all the waies to learne them, to a difficulty. Whence it comes to passe, that even al people cry out, Tongues are difficult, and lay that downe as a certaine principle. If now people build upon such ground, can we expect any thing from them but foolish talk­ing and writings. Can we finde figs on thornes, or grapes on thistles, or is it possible for the fruit to bee sweet, where the very root of the tree is bitternes it selfe. Let us then lay aside, (and that with your leave) all such principles, and imbrace this viz. That Tongues are the easiest things in the world to learne and that with great delight.

To come then neerer to our Tongues, the subject of this our present discourse, I confesse that still I find among all men (nay the learned themselves) many strange opinions of them, and such principles, that if they should be truely scanned, they would make the [Page 4]world to laugh at them. The nearest way that I am able to shew, to speake and judge truely of these Tongues. viz. Ebrew, Calde, Samaritan, Syriac, Ara­bic and Ethiopic, is onely that you believe all things on the contrary. If they tell you, there are many; be­lieve them to be but one, If, hard to be gotten; to be easie. If, without use; there are none more use­full. If, of a hard pronunciation; not much harder than English. Ʋngracious; the sweetest expressions in English are found in them. Not many Bookes in them, More than any man is able to read through in all his life time. Of no comely Characters, as neate as English. Of few words, And the more wise, grave, serious, majestaticall speeches. Contemptible, by none but ig­norant and malicious men. They are lost, no more than the German, French, Italian, Spanish, Latine, or the English. No good Authors extant in them. The Bible is originally in this tongue. And if you can forget or slightly passe by that booke, which the spirit of God himselfe hath penned, and sent into your bosome, you are not worthy to look on any book else, although I would have shewed you onely in England about two thousand. None is honoured by learning them. True, because none did truely un­derstand them, No people studied them. Yet all nati­ons do. The Ʋniversities drive more the Arts, than these Tongues. Because they were taught to be many, and learned men would rather dispute, than become schollars againe and againe.

Yet all this spoken in an opposite way is easily done and said, but not easily believed, because the old principles are so deeply rooted in mens hearts, therefore is it fit to go on a litle more plainely in the declaration of their nature, then in railing and wrangling about them. Wherefore I will choose to speake first of their Antiquitie; secondly, of their rare [Page 5]vertues; thirdly, of their largenesse; fourthly, of their use; fiftly, of their unity, sixthly and lastly, of their easines. And all this without much premeditati­on, but onely as few dayes labour of using the pen will afford: their being many reasons in the way, why I could not spend great labour or much time about this businesse at this instant.

And first, the Antiquity of them is granted by all, to be before any of the European Tongues whatsoever. But the Greeke Tongue, which spread so sarre in Europe, that out of Greece it took root in Spaine, France, Italie, and in Affrica in all the mediterra­nean Seashore, and almost into Persia it selfe by A­lexander the Great (not that it was the onely tongue spoken in Asia, Africa, and Europe, all other Tongues being lost, but that it came in for its smoothnesse, by the victoriousnesse of that people, and the acti­vity of their Kings, and great traffick of their most renouned Merchants and sea-men.) this Greeke Tongue onely might challenge a great Antiquity, and be competitor with Calde, Syriac, Samaritan, and Arabic, if not with Ethiopic, whereof we are like to know almost nothing (with Ebrew no man dare bring it into competition for antiquity;) but if diversity of names make no distinct matter, and if the essence be not divers, because it has many accidents, and if the substance of any thing be remaining the same in num­ber, although you add never so many outward pictures and titles, glosses and inscriptions, and if the thing it selfe be not changed, in changing the outside one­ly, and if a man remaine the very same, although he should be so foolish, as to change his habit every day and never weare the same cloaths two dayes together, than let us not despaire, (if we can make it appeare, that Ebrew, Calde, Samaritan, Syriac, Arabic and E­tiopic are but one and the same language, as we shall in [Page 6]the fifth part) but that the argument used for the anti­quity of Ebrew will shew the very same antiquity to be in all the said Tongues, because they being all one, began at one instant together with Adam, given unto him by God Almighty, to talke with his Creator and afterward with his bedfellow, not with the Divel as she did. Besides, wee know there was a great distance between the Caldean Empire, the Syrian Gods, the Arabian Rovery, and the Grecian setlement and well grounded assurance, or full large extent ei­ther of the tongue or government, we know further, that the whole Greeke Tongue (no dialect excepted) as big as it now is,) comes by good naturall pedegree from the Ebrew, Calde, Samaritan, Syriac, Arabic, and I dare say as much out of Ethiopic. I say not only from Ebrew, and though a great quantity of Greek be already derived by divers Authors only from the E­brew Bible words: (so that if I am not mistaken, there are above sixe thousand Greeke words clearely deri­ved by divers learned Authors from thence, as a son descending from his parents) yet if the very same root and stock be in the Calde, Samaritan, Syriac, Arabie and Ethiopic Tongue, who can deny (or will not easily grant) that all these six thousand Greeke words already derived out of Ebrew, are at the same instant derived out of Calde, &c. And than besides, if many thousand words extant in Greek can (either by me or many hundred men) be further derived from these Ebrew words extant in the Bible, wil not all this declare more and more a great antiquity not onely of Ebrew I say, but also of Calde, Samaritan, Syriac, Arabic and Ethiopic before the Greeke Tongue, it be­ing a most reasonable principle, that if the parents beget never so many children in divers Countryes, let these children have never so many and various names, yet they wil never be elder than their parents. [Page 7]Further as it would be a sinple assertion, that whatsoe­ver word is not extant in the English Bible, is not English, even so and no lesse ridiculous doe almost all the learned men hetherto speake, when they say, that whatsoever word they finde not in the Ebrew Bibel, is not any more Ebrew, and therefore then it must be called Calde; if they finde it in the Calde Jewish translation upon the old Testament; or Sy­riac, if in a Syrian Authour, or Arabic, by an Ara­bian, and Ethiopic by an Ethiopian, or Samaritic, in the Samaritan character of the Ebrew five Bookes of Meses, in some passages differing from the Ebrew Bibles extant, or in their Paraphrase upon the text. This as it is unsound, and a sport of dark mindes, led out of the way by neglects of their owne learning, so shall it be declared in the fifth point. And therefore as we grant that there are some words sound in Calde Syriac, and Arabic books, which are not in the Ebrew Bible, and besides as we know, that even of them also a great quantity of Greek words are derived by some, and yet many hundred more will heareafter be derived; all this doth shew, that the Greeke tongue can not come into competition for antiquity, either with Ebrew, Calde, Syriac, Arabic, or Ethiopic, Neither is that dreame, as if the Greeke tongue had bin hatched at the same instant with Calde, Samari­tan, Syriac, Arabic, and Ethiopic (conceaved to be so many divers Tongues) at the confusion of Babel, that dreame I say is not with any reason, but onely a blinde talke upon suppositions. First, Of a confusion of Tongues in the plurall, where the Scripture clear­ly speaks onely of one tongue, of one pronuntiation, which tongue was confounded, I grant it, but as the Scripture saith, not unto many tongues, (for so it saith not) but many pronunciations of the very selfe same tongue, and so much it sayes, and that is true. [Page 8]Which was enough to dispersethese builders, when they could not understand one the others pronunciation, although they spake the same language. As forinstance, notwithstanding English, Scotish, Danish, Swedish, Nor­wagish, Greenlandish, Low Dutch, and the High German tongue is but one tongue all in all, with many (yet small) accidentall differences, these said nations can­not understand one another at an instant and new un­expected meeting, (I say not of the nearest but most remoted nations,) because of the divers pronun­ciations of Consonants and Vowels together with the displacing of the accent. Secondly. Of an immediate pro­ereation of many tongues (innumber seventy two.) Which old fable hath bin among the Greek fathers, by name in Epiphanius his book of fourescore sects, (he lived in the time of Basil, Gregory, Chrisostom, & Hie rome) from thence among the Latines Hierome and Augustine, but before these the Syrians and Arabians in Orient, and the rest of the Heathen, Jewes and Christians, did after­ward disperse it among the Turkes & all other religi­ons and sorts of people, and runnes at this day currant through the whole world. But concerning this matter, these things are certaine, that there was but one and not many tongues, and that that one tongue was devi­ded by the diversity of the lips or pronunciation: and then, that every particular person had not a severall language, nor a severall pronunciation, for then there could have bin no society after the dispersion; but that whole families only had their proper pronuncia­tion; therfore certaine is that also, that neither seventy two Languages, or more or lesse, took then beginning, neither every particular language now used was then founded, but onely the Mother and Originall tongue, which we now have under hand, nor that besides this primitive tongue other mother & original tongues now used or exstinguished, were then founded, out of which [Page 9]thers should since have bin derived, as many learned think. To what purpose, I beseech you, at the con­fusion of Babell was the English tongue, when there was not yet any English man, at lest not Horsus and Hengistus? then we might say with more true reason, that the Low Dutch men were at that time, because in Latine they are called Belgae, which they may say, comes from Peleg, at whose time this con­fusion of Babell was, and he therefore called Pelga for Belga, p. for b. But as these are but fancies, so in­deed is it no lesse a fancy, when it is so confidently asserted of the Greek tongue. What property is there in it, that it should have bin at the same time with Ebrew, Calde, Samaritan, Syriac, Arabic and Ethiopic, at the confusion of Babell and not English. And where have you read the names of these 72. tongues, that did then bud out of that mudd? Tis true, that some Moderne writers on this point have followed and did believe Arnobius, (that Africane Heathenish Philosopher, and professor of Rhetoric, who was after­ward a Christian and a Minister of the word of God, he lived about three hundred yeares after the nativity of our Lord:) who upon the 105. Psalme the 8. ver. (He hath remembred his covenant for ever, the word which he commanded to a thousand generations,) conceives, that there are in the world (besides a thou­sand (nations mistaken for generations,) 72. tongues, to wit beyond Persia Eastwards 406. nations, onely 27. tongues: on this side Persia, all Asta and A­frica 394, nations, onely 22. tongues; and all Eu­rope, with the North of Asia, Eastwards 200 nations, 23. tongues. Wherein partly we finde a very great au­dacity, or confidence as well in the number of nations, as tongues, yet a greater defect of the proper names of these 72. tongues, and withall a farre more un­reasonable assertion, that Jafets 200. families or na­tions [Page 10]should yeeld almost as many tongues in Europe, as Sem's 406. in Asia, and more than Chams 394. in Africa; The reason, why to Europe he attributes 23. tongues, and but 200 nations to Africa 22. to Asia 27. & yet 800. nations is because Arnobius descending from Roman Parents knew better the tradition of the Greec and Latine Fathers, than the tongues of Africa, understanding onely the Roman, and unacquainted with the Hebrew &c., or at least not thoroughly with one tongue of Africa, lesse of Asia. And yet upon such rotten buildings, some moderne Authours (speaking of tongues (and of those which they doe not under­stand,) most confidently) tell it as a certaine thing, that in the consusion of Babell there were 72. Languages devided. If than these 72. tongues are not named by this most confident Roman, or Moore, may ye not as well name the English, as the Greek. I see nothing in it, but only that we are consident to tell tales far of, where we thinke no body can inquire whereas in things at home we are more sparing, be­cause we may be easily intrapped, and more cauti­ous in beleeving, because we may discerne them for the most part by our reason, without inquiry; as for instance. Let us but consider that tongues are onely made for man, not for beasts or any other creature, were there at the confusion of Babel onely 72. soules? for from so many persons numbred, as they will take it in the tenth chapter of Genesis, they derive 72. tongues; which yet cannot be true, those 72. soules not being all, nor the onely builders of that Tower of Babel. And if many thousands, which is more true and probable, why onely 72. tongues, when every one must needs have his owne tongue and pronunciation if he shall not be able to understand another; or if a thousand men (after the confusion of Babel) had one pronunciation different from an other thousand, then [Page 11]partly this confusion of pronunciations (where one could not understand another) was onely temporary, for the purpose of dispersing those, who against Gods will would live together in one City, and not dis­perse themselves: partly no necessity of faigning and coyning tongues, and that so many at one instant, and that to dure till this day, and yet many families and nations perishing, and others arising, this number of 72. tongues to have remained till this day, when some of those 1000. Nations, whereof he conceives David to speake, are now utterly perished, and de­stroyed. Nay notwithstanding that a Catalogue of thousand nations which are utterly lost and perished, by me could easily be brought forth out of ancient Authours, yet till this very day 72. tongues to remain, and none to be lost: from these, and many such con­siderations I say it would be easily discovered to be a meere fable. And if you object, that even I con­fesse, Ebrew, Calde, Samaritan, Syriac, Arabic and Ethiopic tongues to have bin there, I hope you are not so forgetfull, as not to remember that I promi­sed to shew you hereafter the unity of those tongues, and that it is no more many tongues (notwithstand­ing that it hath diversity of titles and names) then the Grand Signiour of Constantinople many men, be­cause of his numerous high and lofty titles, or the King of Spaine many Kings, when he gave himselfe a whole page of Titles of Kingdomes, and other small places in Arabia and East Indies in his letter to the King of France. And as the King of France did more wise in my simple apprehension in giving un­to himselfe onely one Title, and in scorne of that foolery of Spaine did repeate it frequently in his an­swer (letter of credence,) so I may say in this bun­nesse, si magnis licet componere parva, if we may take an example of that wise King (as I think I may) in [Page 12]place, where all others speake of many tongues, I say it is but one; and therefore the antiquity of Calde, Samaritan, Syriac, Arabic and Ethiopic is not the an­tiquity of many, but onely of one and the selfe same Ebrew tougue. So than, that we may come to the con­clusion of the first point, I affirme, (and am able to make it good against all opposers) that Ebrew, Calde, Samaritan, Syriac, Arabic, & Ethiopic were from the very beginning of Adams creation, and do remaine yet with us in the world, they were before and after the confusion of Babell, and are therefore the Mo­ther tongue of all tongues in the world.

The second point is, the rare vertues of these Ori­entall Tongues, viz. Ebrew, Calde, Samaritan, Syriac, Arabic, and Ethiopic, whereby they are far more no­ble then Greeke, Latine or any of the esteemed learned tongues. And here I confesse, I see before me such a vastnesse of an excellent plaine, where my horse could runne, not only a most gallant course, but even out of breath; yet not to hazard so much, because I must use that my loving creature many times more, and with more advantage hereafter, than yet I conceive to be at this race, I will at this time not so much as permit it to a Gallop, but keepe it in a smooth and painles pace, being assured of its willing­nes upon any other presented occasion. That most naturall simplenesse or singlenesse in the comporte­ments of this grave Lady doth keep me still in a wil­full obedience and a silent admiration, nay adorati­on of that divinity. You will sinde here a Divinity in pedegree, a comelinesse in attire, a constancy in their nature and fashions, a gravity in few speeches, a due observation of sensefull ordrings of words, a brevity in their contractions, an hatted of confusion of the same, a providence in placing them, no superfluity in servants, a certaine office ordered unto every one [Page 13]of them; even accounted superfluous by men igno­rant in their affaires, have their charge of a good turne. Their constant number of roots, the easy or­der to finde them out, planted all as in an Orchard, by square, that wheresoever you send your eyes, you behold the same distance of each other. Every tree of them of a divers savor and gracious taste with a delightfull smell. The branches of these trees orde­red, yeelding hundreds of fruits, to wit, words, all of the same taste and smell, yet with some diversity: So that Ebrew, Calde, Samaritan, Syriac, Arabic and Ethiopic according to many Authours and Books yet extant, have as large an extent, as the Greek of Latine Tongue. For being a full tongue as well as Latine or Greek, it must needs follow, that all the Ebrew Language must represent the whole Latine and Greek: the Calde or Samaritan all the same; Syriac, Arabic and Ethiopic the same. Neither doth it con­tradict me and my tenents, that the Bible doth not containe the whole Ebrew tongue, therefore this tongue doth not comprehend the whole Latine tongue. For I never said, that this tongue, as it is extant onely in the Ebrew Bible, doth containe all the Latine tongue, even because there is not the whole Ebrew language in the Ebrew Bible, but is part­ly yet in Caldean, &c. Authours. The whole Orientall tongue doth include the whole Occidentall be it Greek, Latine, German, English, Spanish, French, Italien or whatsoever. And there is wonder enough in it. I dare say that those words which are in the Ebrew Bible do containe most part of the GGreek or Latine tongue, that is, the greatest part of the Latine or Greek tongue is expressable by such words, as are in the Ebrew Bible, be they never so few in compari­son of that great voluminous vastity of Latine or Eng­lish it selfe. If we do admire the nature of this tongue, [Page 14]we may justly exclaime even in behalfe of it, as the Apostle in a higher straine concerning the nature of men under unbelief and confusion, and the capaci­ty of Gods mercyes upon all. O the depth of the riches both of the wisedome and knowledge of God, how un­searchable are his judgements, and his wayes past find­ing out? For God is as well the cause of this his holy tongue, which he was pleased first to bestow upon mankind, as He was the Creatour of the first Adam, and in him of all mankind. Yet as there was another state in Adam even after his fall, more livelinesse, lesse dulnesse, more simplenesse and finglenesse of hearts, lesse troubles of the affaires of the world, neerer with God, because lesse objects from God, more cleare sighted even in naturall things, because using more his reason, diligency and industrie on them, and more blessed in his undertakings, be­cause with a more single heart, so that in many hun­dreds of things Adam was even after the fall yet so much more perfect, than we. No lesse it was with this tongue, partly before the confusion of Babel as in the state of innocency; Few and full words. Which fulnesse is wonderous in all mens eyes, and yet not searched from whence. Therefore, If I shall not doe a misse, I shall rather give a hint at that well and foun­taine, to lead you unto it, than at this time to bring you many cups full of that wholesome living water flowing, nay springing from thence. It is undenia­ble, that a thing is but one in essence, and yet has divers accidents, more or lesse, so the word signi­fying a thing, and but one thing also, which words we call the roote, those words, those roots do onely signifie that one tree. And every tree, though never so many, if they are of the same stock, will have all the same taste; whereby it comes to passe, that 20.50.100. words in Ebrew, &c. descending from the [Page 15]same roote and tree, do yeeld naturally alike taste or signification, and yet they are individuals and divers in number. The taste then is one and the same, the radicall signification is but one, not 2, 3, 4, 6. or more, as hitherto all the Dictionary Writers have falsly as­serted, even against nature it selfe, yeelding unto one and the same roote or tree many and divers tasts. Which assertion holds yet, because they are all but ill gardiners, onely considering the outward shape of the fruits, and therefore the taste being a little diffe­rent, they presently conclude against the nature of all trees, that one and the same roote or tree can have divers tastes or significations. When other­wise if they would but search and conferre the taste of this with the taste of the other fruit, they would finde a sweet analogie between them, viz. that there is but one taste in every tree, and so define that taste or signification. But by what meanes doth the same taste seeme to be divers, and so dazle the eyes of learned men, and withdraw their judgement? I an­swer, because they think not. 1. That tongues are onely proper to men and not beasts. 2. That men have onely a more perfect reason, and that in an in­finite higher degree than the beasts, in so much that for the distance thereof these are deemed to have al­most none at all. 3. That languages have reason in them, and proceed with reason, out of reason, ac­companyed and followed by it. 4. That men have naturally Logic, Rhetoric, Physic, Metaphyfic, Ethic: because all these (being called Arts) are branches of Reason. 5. That all these Arts naturally inhabiting in a man, do infould themselves first in that thing, whereby reason of a reasonable creature is onely ex­prest, that is, in the language of a man; and se­condly all speeches are by reason teinted more or lesse, according as man makes use of his reason. 6. That [Page 16]as all men have onely one and the same reason, as the world onely one and the same sunne, so all tongues have also one and the same reason. 7. That Logic, Rhe­toric, Ethic, Physic, Metaphysic, (considered as it is in any Phylosopher of any part of the world,) doth naturally, first, beautifie, amplifie, enlarge, determine the significations of any word and root or tree, how far they may proceed, and not father; as also, secondly, distinguish and keep them from confusion, contradiction, implication, and thirdly, joyne those, and shew in what measure, and how far to joyne, which otherwise seeme to be divers, and of a clear other tree and roote, 8. That by these meanes those most ancient tongues, (I speake now in plurall, rather as people speake, than according to the truth) Ebrew, Calde, Samaritan, Syriac, Arabic and Ethiopic, have­ing but few roots in respect of Greec and Latine, yet are multiplied beyond all expectation in significations by Rhetoric, Logic, Physic and Metaphysic; viz. by reason onely. 9. That the nature of the Orientall tongue is for the most part the very same with the nature of the Occidentall, viz. Ebrew it selfe, Calde, Samaritan, Syriac, Arabic and Ethiopic hath the greatest part of its nature even as English, it beeing no way lesse instructed by reason than these; neither hath Ebrew by way of reason a grea­ter preeminency then English, or any occidentall tongue. 10. That the same metaphors, metony­mies, synecdoches, proper and translate significa­tions, the same Ironicall expressions are every where, because there is the same reason in all tongues, and among all men. 11. And therefore the same metaphoricall, metonymical, synecdochical, ironical significations in words. 12. And that among others we may, and many times can, nay must frequently consider the significations of one word in Latine, how [Page 17]manifold they are, as also in many other occidentall tongues, and applie them in the Orientall, and then proceeding thus with reason, we shall finde a neerer conformity, than hetherto beleeved, and greater distinction, than hoped for; and all this, out of a more large ample, and naturall well, even that eter­nal fountaine REASON, than out of the best Iewes, Rabbins, Syrians, Arabians and Ethiopians themselves. 13. That in this tongue is never a compounded word, as there is in Latine & Greek, and that therefore it must necessarily follow, that all the compound sig­nifications of any simple word in those languages must also be comprised in that simple Ebrew root. 14. The reason of which assertion is clear, because that all the compound words, (I understand the compositions, with the praepositions [...], &c. a, ab, abs, ac, ad, af, ag, al, am, an, ap, ar, as, at, e, ex, &c.) have still this simple word as that unum tertium, a naturall meeting in that word, whereby all the compound words being joyned as in the body, so in the essence and substance of signification with some small alteration, addition, or detraction, of and unto that simple and first sub­stance.

Such and the like things being set down in the gene­rall search of tongues, will shew the nature, beauty, & comlines of this Oriential tongue. And if any man de­mand of me, what speciall use may be made of the sin­glenes of this sirnamed Orientall tongue beyond the Occidental, where there is sar greater toyle in compo­sition, many terminations without any neede, as for example in the Latine, six cases in singular, & as many in plurall, so many Declensions in Nounes, and Conju­gations in verbs, divers terminations for all persons, various both in Active and Passive, and an infinite of such like conceits, these being almost al wanting in this Originall tongue. I answer, that even from thence [Page 18]we in the Occident and North may begin to looke a­bout us, and from the corruption of our tongues, (and the great variety of circumstantiall additions, and detractions, multiplications and divisions, (in Greec and Latine) in nature clearely superfluous) learne to esteeme more of the naturall simplicity of this first tongue, which like unto Adam in his innocency (with­out so many garments and additions about his limbs as wee now weare about us) is still the most comely, gracious, goodly, neate, and tractable tongue, and that which is most agreeable to the nature of man, re­quiring to be studied more by reason than an infinity of rules, more trying the use of our reason, than the strength of our memory. In one word, it makes us (when by the Greec and Latine wee were become beasts, by [...] so tels me my Master Adam) to be­come Adam our selves; to be no more under the law but under the sweet yoake of reason: differing as much from our former condition of studing tongues as reasonable Adam did from any of his subjected beasts; whereof none, was found to match with him, being farre inferiour to his condition. So that this Primitive tongue (whether in Orthography, Analo­gie or Syntax) is as single and simple as the English it selfe; having (in Orthography) no more letters or consonants, (although some of them are used in place of vowells) having no case, nor scarse any mas­culine or feminine gender, much lesse neuter, com­mon or Epicene, no active or passive (much lesse neuter or Deponent, no Infinity or Terminations in numbers, much lesse in persons then commonly is taught. No Declentions at all in Nownes, nor Con­jugations in Verbs, no Modes without any more Ten­ses then nature requires, viz. The present, DO THOU & YE, the future I, THOU, HE, WE, YE, THEY, WILL DO, and Pretertense I, THOU, HE, WEE, [Page 19]YE, THEY, HAVE DONE. All the superfluities of a Presens in Indicative, Optative, and Conjunctive in the first, second, & third person singular or plurall are wisely cut away and not found. The imperfect & plus quam perfect of the Indicative, Optative, and Con­junctive are comprised with only one Pretertence, the Future the same. What an easinesse makes this in a language? If you say I speake cleare otherwise then other Gramarians have and doe speake of this tongue. I answer, that I would not have you to regard what either I, this, or that man sayes concerning this tongue but what it doth afford its selfe, and when those rules, that are most confidently set downe by former Gramarians, are found by themselves and others to have so many exceptions, as that the examples of these ma­ny times outreach the number of those, doth it not clearely shew that that rule is indeede of no value, use, or authority? Nay the Syntax is that part of Grammer that will shew the necessity or superfluity of things taught in Analogy: For if there bee never so many distinctions and divisions of this or that part in Analogy, and Syntax authorize it not with the utility, but rather cry it downe by its independency or indifferency of use; we may thinke it to be rather some fancy of a mans braine then the nature of the tongue. And of that sort of adiophorâs in this tongue are almost gender, number and person, adjective and substanstive, &c. The order of the subject & predicate will easily bee observed if you know the simple and single tast or signification of the root, and have learnt (in other tongues) Rhetorick and Logick, to know how such and such a signification may (by these Arts) bee inlarged, distinguished, determined and turned into many and divers fashions, (yet so as that it still retaine the naturall, ideall, or radicall tast,) and that applyed to our Ebrew, Calde, Samaritan, Syriac, [Page 20]Arabic, and Ethiopic roots and words) will yeeld all helps that can be required to know the true sence of that text: contrarily if wee have never so many rules, they will rather confound our understandings, obscure our reason, undermine our judgement, and in place of helpes, bring us into farther confusion. Reason with few rules and prerequisite signification of words (which the Dictionaries have hitherto but meanely afforded and must hereafter be more fully discove­red and set downe) may bee multiplyed or devided, and according to the place soundly applyed by the helpe of Logic, Rhethorick, and Physick, and Metaphy­sic,) will containe all Syntax in very few rules, and then no rules can be expected without reason. Yet more especially to discribe you in a competent brevity the nature of this tongue you shal have ānexed a plaine, little, & full grammer, at least fuller then that I formerly set out in English upon one sheet in three columnes in folio for Orthography Etimology and Syn­taxis, according to that brevity, (whereof those that desired it so short did shew me a patterne made be­fore me by some other learned Author,) and after­wards in some measure enlarged by my paines, and published under the title of THE RVDIMENTS OF THE HEBREW GRAMMER IN ENGLISH, &c. this yeare 1648. but much spoyled in the publication, it not being according to my will, as the following is.

The third point concerning their largenesse, is part­ly cleare in the largenesse of time wherein they conti­nued, partly of place where they have been & are yet in use. That of time, if it were only for a meane Ho­nour of Antiquity, we have spoken enough of it in the first particular. But this having some farther intention, it is not to be pretermitted. Then there is no Ebrew, Calde, Samaritane, Syriac, Arabic, or Ethiopic so ancient as the Bible and Moses. Therefore in those [Page 21]Greec Authors that have written of all those Coun­tries, where this holy Language was naturally and continually in full course, and having written in the Greec tongue, and thereby confounded almost all the names of the Orientall places, persons and things in so much, that without a diligent search of this mother tongue, we shall never be able to finde out what they meane therby, nor wil the Greec paraphrasts, interpre­ters, Dictionaries, or any thing else of theirs be able to helpe us in any thing, which themselves were as ig­norant of, as those Authors they would cleare up, ha­ving not themselves that which they would give to o­thers. Now of all these thousands of Greec Authors, there is not one to bee expected, that hath not now and then more or lesse of some Orientall words, and that so corruptly, that his sense even thereby be­comes obscure, because the sence of those words re­maine so. Then to cleare them up, there will be no more sure and catholick remedy, than to learne to reduce all the corrupt Greec words, translated out of this Orientall tongue, to their proper place, where if once brought, will presently yeeld a full and clear commentary upon the said author whatsoever. The same may be said of many hundred of Latine Authors; as being in the same way of darknesse, and hereby to be brought unto light. Largenesse of space at this present time upwards to about 1000. yeares ago, is all the same yet, and can be made good in few words. Whole Africa has had from its very being and begin­ning till this day this and the same tongue. If you ob­ject, Greec and Latine has bin there, I answer, yea, I confesse it, but onely as French and Low dutch is preached here at London and some other places of England: not being in Africa as the Mother, but on­ly as the Forraigne tongue, exercised by strangers: the Mother tongue being this primitive of Adam, [Page 22]which in all Authors of many hundreds of places may be shewed, and is partly most excellently conjctured at by divers learned Authours. It will be further ob­jected, another tongue to have bin in Egypt, viz. that which cal'd Josef, Zofnat Faneah (in our English translation Zaphnath-Paaneah. Gen. 41:45.) which they say is not of this tongue, but some other called the Coptic tongue, which they would have to be diffe­rent from this true Ebrew. I answer, that all that is true, that the Copic tongue, which was used in that Pro­vince of Egypt cal'd Copt or Coptus in Greek and Latine, naturally and by the true native inhabitants, is the very same language, which was spoken by Pharaoh, and in which Joseph was thus intituled. But to call that corrupt, fals Coptic, which was brought in with the Grecians, when the Pharaonses (or Princes) and Kings of Egypt gave them leave, not onely to dwell here and there in many townes and villages, as Mer­chants and Handicraftmen, but also more especially the prouince and Metropolis of that province Copt being truly Greec, but now so corrupted with that min­gling of this holy tongue then used from the begin­ning of the first introduction of it by Mizrayim (whereof Egipt at this very day has its name being by the Inhabitants themselves called Misr, not Egypt, a name brought in onely by the Grecians from their more speciall dwelling place, viz. that shire Copt, Cypt or Gypt, that it is neither Ebrew nor Greec, but a con­fusion of both, having many words of Greec, with an Egyptian or Arabic termination; so farre denie I, that that minglemoos is the true Coptic, naturall and native tongue of the Egyptians. About the Ethio­pic there will be more objections. From whence I have, that that Countrie has the same tongue in es­sence, notwithstanding corrupted by divers and many hundred of Accidents. I answer, out of their bookes, [Page 23]to wit out of the New-Testament, and some part of the old (viz. the Psalmes translated into Etiopien, and printed in Germany at Collen by art, industry & lear­ning of John Potken, Rector of Georg Collen, An. 1508 in 4^o. together with Greec, Latine, & Ebrew; with an in troduction unto this tongue) we have more clearnesse and notice concerning it, than from all the voyages unto it, or passages through it, described by divers men of Italie, Spaine, France, Engeland, Germany and the Low-Country. So that it remaines true, that in whole Africa, the native and true naturall tongue is onely this same tongue, yet with some diversity of accidents, which though never so many, are not able to bring that one essence to a diversity and confusion. And whereas it will be further objected, that former­ly there have bin divers tongues, but lost; as for instance; the Punic tongue, wherein Plautus in his Poenulus or Punicien Moor has left some remainders, and that that passage is attempted to be cleared by many Authours, yet it still remaines in darknesse. I answer, that names of this tongue there have bin, and are at this day many, and may be made many more, which never the lesse cannot change the essence of this nor any other tongue, and they were called Poeni, whereof Poenulus, (as Graeci, Graeculus,) because they came out of Phoenicia (which you may call also Poenicia) from Tyre and Sydon (whereof is mention made. Mat. 15:21. Mar. 7:24. Luc. 6:17. and else where) and all the adjacent parts of that very same Mediterranean Sea of the Phoeniciens with these Poe­niciens. Now then, seeing this people (the Poeni in Latine, or Poeniciens) were the children and new Plantation of those Phoenicens, that did properly and naturally speake this primitive, holy and most ancient tongue, no doubt, but they brought with them their owne tongue and pronunciation; and notwithstand­ing [Page 24]that perhaps they might finde a language there, yet because they found onely a new and divers pro­nunciation of their owne (even as here in England all along the seashore the pronunciation doth change and vary round about this great Island) it was easily joyned with theirs, and yet the pronunciation for the most part by time might change into the pro­nuntiation of that country, not from whence, but un­to whom they came. As for that place of Poenulus by that old Comedian writer Plautus, (a very excellent Latine Authour, but full of such words, as do des­cend from this primitive tongue,) no doubt but it is by divers Authours finely and cleerely enough ex­plicated, and may yet be farther cleared not onely by me, but by many others also: neverthelesse if that Poenic or Punic tongue (being all & the same as I write in Latine Punio and Poena,) there in Plautus will not appeare to be altogether such Ebrew, as we have in the Bible, we must not therefore deny it to be this tongue, because I say, there are many thousand accidents of this one tongue, as there are in all the rest of the whole world, viz. diversity of vowels, changement of Accents unto a divers silla­ble, and the diversity of pronunciation of the Con­sonants themselves; which changement comes from the diversity of the Climas, wherein one and the same language is extant. Besides we must observe, that the Punic Alfabet, being different from that of the Romans (the diversity whereof you may see in my delineation of the Ebrew Orthography and Etymo­logie printed in Latine at Amsterdam 1646. 4^o. pag. 3.) and Plautus himselfe or others, bringing these words from the Punic Alfabet into the Roman Let­ters, (as it is the naturall inclination of all men now, to be carelesse in a just and due observing of the Or­thographie of a strange tongue naturall to, & observed [Page 25]by its nation,) made no great matter about the ex­pressions in wrong or right and due Roman letters. Thirdly, When we consider the many faults, which (from Plautus writing till this very day in written or printed Copies) did frequently incroach, it is no wonder, if we finde but small remainders of Ebrew, nay more wonder, if any at all. The second part of largenesse of space, is lesse, to wit in Asia, where first this tongue was given unto Adam, and is yet ex­tant full, pure, and incorrupt from Persia hether­wards till at the Mediterranian Sea; from the Per­sian Gulfe all the land inclosed within that and the Arabian Gulfe, which is commonly cald Arabia, till Egipt (or Aegypt) it selfe, whole Palestine or all Ju­dea, all Mesopotamia, all Syria. So that seeing all these Countryes of one tract, have all one tongue, making together from the Persian Sea or Gulfe, till the Me­diterranian Sea no more Land, than Germany, which has also but one tongue, (somtimes cald the Saxon, (my owne Mother Tongue, the same with that old Saxon here in England;) also the High and Low Ger­man or Duch tongues, though the essence be but one: no more different, than the English and Scots tongue which commonly by other nations and strangers (ig­norant of the tongue of these two nations) are esteem­ed different? because it has two names, English and Scots. Yet as this tongue on this side the Persian Gulfe is incorrupt, so in Persia, Turkey, Mogul, Tatar, and all the Eastern parts of the great Tatary untill China it has as great an influx authority and use upon them, as Latine or French has upon English or Saxon here in England. For as the English Nation doth write now at this day all things with Latine Cha­racters, so also do all those forraigne tongues use the Character of the Arabians, which is in essence the same with Ebrew, onely more roundly formed and [Page 26]joyned together; with no more difference, than Eng­lish written and joyned together, with the printed, where the characters are separate. And as the de­scent of their Religion, Learning, Experience and Wit doth descend (partly by, partly without bookes) out of the hithermost parts of the Persian Gulfe unto them, so these things being coyned in this holy pri­mitive tongue, whereof even among the Turkes, Persians, Greater and Lesse Tatariens is the same esteeme of Holinesse and Prerogative of it before theirs and all the tongues of this whole round; they do honour the tongue and words of it, and use many thousands of them in their speeches, lofty discourses, sermons, courtings, writings, commands, poems, Romances, teachings, epistles or letters; with no lesse ambition to shew their learning, than our wri­ters in Latine do now and than shew Ebrue, Calde, Samaritane, Syriac and Arabic or at least Greek or in English wheare are frequently coyned new English words out of pure Latine. And notwithstanding that the common tongue be different, being only frequent­ly aspersed and beautified by those floures and dain­ties, yet is this the onely tongue, which the learned or learnedst men do use, to make knowne their ex­cellent wit, not onely unto their own Nation and Country, but also unto all Asia over. So that this ho­ly or primitive tongue doth passe among the learned men through Persia, Great Mogul and Malayen Coun­try till the very Chinas themselves, and that with a great deale higher repute and respect, than all these common tongues either at home, or else where. Be­ing the Key, whereby to insinuate ones selfe into men of repute and great eminency, who have their great honour as of other excellent parts within them, so also and most cheefly from this tongue. So that even those, that knew onely this holy Tongue, are [Page 27]accounted to be as Saints and holy men, reputed, esteemed, adored, glorified, imbraced, respected and desired with all prevalent wayes, to grant their conversation and meeting. Nay it is certaine, that even they who have naturally this tongue, (un­der whatsoever name by us or them, and whatsoever Religion or sect, whatsoever character of writing,) are looked upon as those, that God hath bin pleased to grant their undoubted descent from Noah, and so from Adam, because they speake Noahs and Adams tongue; and to have the prerogative to be of the seed of Abraham either by Sarah or his Concubines, (in Orient of little lesse esteeme than the true wife,) whereas the rest of the people did live in Idolatry, so they which have not Abrahams tongue to be borne extra ecclesiam out of the bounds of the true visi­ble Church, and onely brought unto that glory and happinesse by men of his linage, to wit, Moses, David, Jesus Christ and Mahomed that Arabian imposter in Chief.

I come now to the fourth part of this Discourse, to shew the use of this primitive tongue in the world yet at this day extant. It is of more use, than English, Scotch, French, Italian, Spanish, Portugis, Germain, Low Dutch, Danish, Swedish, or Norwegish. And so much have we shewed in the second part, so that I thinke no reasonable man can judge that tongue to be of no use, which so great a part of the world makes use of, except we conceave the heaven not to be of such use to them, as it is unto us, and that the Sun doth not shine there as cleare as here Even as many fooles at this very day in Asia and Africa, who will not be­leeve, that we can have the Sun, or that it shines as bright with us as them, because it falles into the Sea as soon as it hath passed Africa, just at the west end of it, from whence it is called in Orient Dulmagrib, [Page 28]with some parts of Spaine thereabout so cald at this very day; some I say of them do beleeve, that with­in the first mile of that Spanish Sea down fals the Sun and all the rest of the Northern Countries, (as England, Scotland, Ireland, France and the Low Countries, &c) have no light, no Sun, no comfort, continual darke­nesse, storme, winter, raine, snow, night, frost, almost starved, having no bread, no flesh, chicknes, lamb, sheep, gees, ducks, capons, harts, beef, mutton, hennes, egges, doves, feasants, partridges, woodcoks or any sort of fowle, or fish, but that we feed onely on grasse and herbes of the field, now and then for a great deli­cacy a mouse, rat, or cat, dog or fox, &c. Now as we pitty this their blindnesse and childishnesse of judge­ment, so we may this (no lesse childish opinion of our owne) that this tongue is of no use at all. Why? because we know none. Away I pray with such chil­dish stuff, and let us talke like men. Have we in Eng­land any profit by our tongue, can we make use of it or no? The answer is cleare. But they say. Nay the strangers must be here considered, not the people themselves. And what use for us English men of Ebrew, Calde, Samaritan, Syriac, Arabic and Ethiopic tongues and such rabbles more. First I say. All these are but one tongue, and it must be a poore braine that cannot learne one besides his Mother tongue. And England must needs be a silly Country, if their people never had a heart to go abroad, to see other Countryes. Now there are a thousand wayes, wherby English men may fall either into love or necessity to see those countries; at which accident if you wil know whether the tongue will do you good or not, let us see, if any stranger coming into England will finde comfort by it, if at least he can pratle a little broken English. Indeed men bereaved of all senses speake thus childishly, as if there were no use of that tongue for us. What a [Page 29]tongue to be the only Country tongue in whole Afri­ca, and the third part of Asia, and by the second third part a Learned tongue, (which alwayes are of a higher esteem than common tongues) and all this tongue without use? Is their Sun, when it comes to us, of great use and grace, and can we think, that their tongue will not be pleasant unto us, if we onely will not abhorre it? Is not even the Sun superfluous unto a lasie body, and to him that desires not to stirre out of the bed, when the Sun doth shine? Is therefore the Sun of no use because such lasie bodyes would wish it might remain night? Those that buy the nights at a great price, and when they are overtaken by the a­rising of the Sun, before they think, they had enough for their payment, shall (for such filthy stinking bo­dyes, and whoremasters, and all other uncleane per­sons) the Sun (that precious creature with its comfor­table beames) be stopped and cryed out of the sight? Is whole Africa not many times bigger than England, hath not Asia also every way as rich, nay farre more rich Countryes than this is? and if some unlearned men have an ill opinion of these tongues, shall no learned men be credited to the contrary? There are divers Authors already extant in English, which doe shew the secrets of Merchandise in those two parts of the world, Africa and Asia, I pray and beseech the Courteous Reader, if thou canst love gold and silver, all sorts of precious stones, and be contented, that thy wife be richly cloathed, her eares and fingers, her hatstring and armrings or bracelets, her breasts and neck, and all the rest of her body accordingly and as fashion doth desire to be inriched with precious pearls and stones, as rubies, diamonds, fafirs, turcoises, car­buncles and all sorts of medals, if these things only or more rare and precious, do fall in Asia and Africa in that country, where this primitive tongue is spoken, [Page 30]and being alwayes certaine, that a Merchant that can onely prattle, shall buy any ware cheaper, and at a better rate, than he that can speake nothing, but must trust to his interpreter and fellow, and that hereby he may get greater gaines in an houre, than a whole yeare by iron and other mettall even here in England it selfe, especially seeing the Commodity is the more shure, by how much it is lesse trouble­some or burthensome. Yea farther if whole Compa­nyes trade thitherwards, and will not send men onely with one eye, one hand, one leg, one arme, one eare, but if it be possible, as good, sound, wel shaped ho­nest English factors, as they have had in their shops and trade, or meet withall, and thinke you not, that you now send out no better then such. I say not, that they come not home better, than they went, for that would be a soule businesse indeed, if they should go better with one legg, than with two, and see better with one eye, than two. Onely the question is now, if ye are well contented with their service, if they make you as good returnes from thence, as they did, when you did send them all along through England, where they knew the tongue? I am shure, you would be content; and I wish they did so. But I feare, that if the companies do finish, close and make up their account of some yeares past, they will find but small profit for all their dangers and pains. And if they, which the Merchants doe send, knew the tongue, what Ambassadours thinke you should ye need for a handfull of factors? And these Ambassadours what ex­cellent profit have they brought into the treasure of any company whatsoever by ignorance of the tongues; whereby they are not esteemed, disrespected contem­ned, scorned, kict at, and by their ill behaviour all the Nation doth suffer, where some other of lesse ranck and condition can passe through these strange Nati­ons, [Page 31]without need of Ambassadours, do his worke without resistance, without a protection of an Am­bassadour, only because he has God and the Tongue. I will not jarre any longer on this unpleasant string, where I could shew, and it is known and felt, and smarted enough, what ignorance of the Tongue doth, or rather, what it doth not, but suffers. Come not and tell me tale of I know not what hard dealing of the people of Asia and Africa. Beleeve me, they are as honest, as courteous, gracious, friendly, in alwayes as respectfull of you, as mindfull of you, tender to­wards you, favourable, well fashioned, as any the best Gentlemen in France, Spaine, Italie or Germa­nie, nay England it selfe. Have not so many vertues with you, nor so well made of body and minde, soule and heart, age and actions, if you lack this key of mens hearts, beleeve me, you will be weary before you can breake them open, for all that they would willingly give you an entrance into the most inward bowels of their good will. And if you cannot open them, it is not their fault, (for all men are but in this work passively wrought on not working) but yours; their vertues are as good as any mans, easily to be gained, but you are unskilfull.

Further, let the whole state come once and fall a­gaine upon that mind, which [...] was on hand, to go as much Eastwards [...] [...] ­tations of their people and the Gospel [...] and Saviour Jesus Christ, as they have gone [...] westwards, and let them take courses to meet the Spanish and Portugals and Duchmen in East-Indies, to help them in their way, and to do good for them­selves, also, to send out at least every two yeares a fleet of 20.30. or 40. sailes, to fill many excellent places of the void part of the world, (which have as good an ayre as any part of England or Europe,) with [Page 32]that gracious and fruitfull English blood, rather than to destroy it and the Kingdome with civel warre, thereby to open the generall Worlds commerce at a more sure and fast tye, than hitherto, so that there may be lesse troubles in England, which for the most part bud out of that superfluous abundancy of the blood within the narrow veines of this Kingdome, so that men may be more generally imployed, lasinesse being the Mother of all vices and devices against the Common-wealth and peace of this Kingdome. Or if that such plantations should be among such people, whose tongue we doe not understand, and yet the profit be great in joyning with them, will these Tongues thinke you do hurt unto the State of Eng­land here or there? But let that sleepe. Unto you most reverend and pious soules of England and Scot­land, unto you I would willingly speake of that sub­ject, if I had leasure, more largly and exactly, than this discourse will afford. There are three things that concerne every one of what rank, condition, charge, honour, title or degree soever, and therefore I meane not onely the reverend Ministers (though them truely more especially) but you all in generall and I wish no man may thinke himselfe not to be of that number.

First, to have the truth at home, out of the well of truth and life (viz. the Ebrew Bible well and perfect­ly understood without the help of any translations whatsoever, whensoever or by whosoever compiled, excepting onely the Calde, Syriac, Samaritic, and Ethiopic translations, they being the same with Ebrew the mother tongue it self,) not out of broken cisternes, where into breake in by force an infinity of dirt and mire.

Secondly, to have this truth transported in all our voyages great and small, East and West, even through [Page 33]the whole world, that is to take still with you such a man, as is able to satisfie you and your company with the sweet and fresh water flowing from this well. viz. the Ebrew Bible, instructing you so farre therein that you may be an eye witnesse of what he teaches, and so able to withstand any gainesayer: and to hold fast that which your owne knowledge shewes you (out of the living fountaine of the Ebrew Bible) to be the undoubted truth, for you will scarcely finde this fresh and pure water in any Country (much lesse at Sea) but onely in the innermost parts of Asia and Africa (and there your ships arive not) so that you will be forced sometimes to take in salt or brackish water of unsound translations.

Thirdly, If onely in the East Country viz Asia and Africa, there be this well (viz. that tongue wherein the old Testament was delivered) and that generally throughout it; every City and village therein send­ing it forth in plentifull streames, rushing from them more abundantly, and strongly, more cleare, pure, sweet and tastfull, than we can conceive; why should not our youth (given to divine study) our young Mi­nisters and Preachers, our young Gentlemen that would travaile for the good of their native Countrey, choose to go to those places where this holy primitive tongue is as yet fully spoken, rather than towards France, Italy, Spaine or Germany, the Low countryes or any other of lesse note, to quench their humerous fancyes with some Roman antiquities, having no life or salvation in them. Will not these considerations bring you back from a deceitfull opinion of those a­bundant riches of your English studyes, which hitherto have been more filled out of translations, than the text it selfe: out of annotations of men, than your owne eye-sight, to make you willing to trade more diligently by searching the fountaine it selfe, to see [Page 34]with your owne eyes, & tast with your owne tongue. I conselfe I praise God Almighty from the very bottom of my heart & soul, that such riches have flowed out of those halfe stopt wells, whereas by ignorance of the true nature of the tongues & signification of the words in Ebrew, Calde, &c. there is not a verse in the Bible, but may be made more cleare & plaine than hitherto; & never a chapter in the Bible, wherein there are not very grosse and foule faults even in the English transla­tion. Tell me not what other men did or doe know, but tell me what you know; not that others preach out of the text, but that you do it. It is not enough to say, In the Ebrew it is so & so, it affordeth this or that sense, doctrine, admonition, use, reproof, argument, connexion, disjunction, this or that number, gender and person, this or that larger explication, because of the more large significations of the words of my text; and that with a confidence, when for the most part all the auditors know, that it is but borrowed worke and onely upon heeresay, not from a true and judiciall knowledge many times not knowing so much as the names of the letters, much lesse how to read: and your conscience will tell you, that if the dawning hath such a grace in your sermons, the day light will be exceeding more gracious. Feare not, if our ignorance have done much good by other mens knowledge, but your know­ledge will do more. And therefore stir up your selves to such a holy, necessary, sweet, comfortable, living, spirituall good work. Let us not be drowsie, when Gods cals for labour and watching. Why will we sleepe, when even the sleep will bring us unto the danger of eternall plagues. A watchman must be vigi­lant, know the language of his Generall, be able to receive and give it, to discerne whither it be coun­terfeited by an enemy, or the true Motto. All our vertues doe consist in actions, not wishes. Would God, [Page 35](you may say) I had learned it, when I was young. True, but now you are a Minister of it, ye must learne it, and that necessarily. When ye were young, you might have learned it, but now you must. Then was it easie, but now profitable; then delightsome, now reason will sweeten it. Then would it have re­commendeth your ingenium, but now your officium. Then memory was strong, but now the pleasure of God more tying. Then the knowledge or at least the study of it would have bin honourable before men: but now is the ignorance shamefull. Then you did not understand it. But now ye do and see the ne­cessity. If ye did not learne it in your youth, you were, I am shure, carelesse. But now not learning it, you are inexcusable: nor age, nor reason, nor necessity, nor office, nor men, nor God, nay your owne conscience can excuse you. There is yet remaining an extraor­dinary great use of this tongue, partly among learn­ed men without any relation unto the learned in Asia and Africa, partly in relation unto them, which is so large, that a great volume in folio might be filled up onely to that purpose, and that also with no small profit to the Reader. But because this is an Essay, it would be uncomely to make it to bigge, and unrea­sonable to take up the space of remaining matters; and that use must cheefly be considered in this age, where some endeavour to make us thinke, that learn­ing is cryed downe, which I never yet could beleeve, because I find the contrary, and that if learn­ing be not so richly set forth, the fault is elsewhere, and not where it is given out. Our lasinesse spoiles us. Therefore breefly to say something to that point. No studie is sweeter, than search of nature. Now for the most part all the Authours that have searched nature formerly and in forraine parts, are written in Greek, Latine, Arabic and Ebrew among the Rabbines, in all [Page 36]of them is still at this day an innumerable multitude of very fruitfull places, if they could be rightly un­derstood. But because they speak of things, not pro­perly belonging to, or extant in England but Asia and Africa, and have written either in those tongues, or termes, titles, names, descriptions, words or some phrases of Asia and Africa, what hope have you to learne the ful intent of the Authour, and to make profit of that place, Learned men know well enough that I might instance in hundreds of Authours, and in them many thousands of things and words, which we understand not at this very day. Now the ignorant people will say, but alas, what helps us the knowledg of these things. Good people, thinke not, that what you cannot have within your deore at home, and see the profit of it there, if you see no precious stuffe (of good use partly to the publique good, partly for private ends and necessity) therefore no body be­sides must have it? It may be you know not how to use Pepper, Ginger, Nut-megs, Cloves, &c. shall therefore no body else use them? The greatest part of all learning doth either mediatly or immediately flow unto these wholsome waters of the fountaine of life, the Bible and the understanding thereof. And because it doth so, therefore honour I all learning, and so, although you cannot come so farre as to see the rushing of all learnings to the publique good, by a found and reasonable interpretation of the Bible (be­fallen you by many impediments, viz. either by your sloath, or your parents conceit or deceit) therefore I pray do not cavill at learning. For it will be as im­possible for you, to breake downe that light, set up within the reason of a man, as to pul downe the sun from the firmament, and to banish her out of the world. Nay if onely for one place of Iudea, for one Ierusalem onely there must be learned Geographie, [Page 37]that most excellent art, whereby we know to divide the whole heaven and earth, according to reason, for quick and distinct apprehension of an orderly method as well of the starres as countries, kingdomes, cities, and that great vast Ocean it selfe, with all the rivers from and towards it, if we will not live in this world as in a dungeon and dark prison, but reasonably to know where we are, where that Jerusalem is situated, in the Scripture so much spoken of, and in what cor­ner of the world our Saviour suffered for our behalfe, I would thinke my labour or time very well bestowed upon that art. How much more have we then reason to learne it, when in the Bible there are many hundred of places named, set downe, and described by the ri­vers, seas, adjacent neighbours, constitution of the nature of it, or some memorable passage thereabout, yet kept up by Gods providence and wise orderly government in the memory and relations of the in­habitants till this very day; when on the contrary without that arte almost nothing is rightly in the Bible understood. Yea for that arte we have need of this primitive tongue under the name of Arabic, there be­ing yet many Arabic Geographers extant, for the most part not yet printed, and to be found in both Universi­ties, here at London, and some noble Gentlemens Libra­ries, which will afford an incredible bright shining sun­beame unto that (as yet) very great darkenesse of our understanding, of the situation of places na­med in Scripture. So further, Astronomy, Geomerry, Musick, and Arithmetick, so Logic, Rhetoric, Meta­physick, so the Ethic, Politic, Oeconomic, so Poesie and all other Arts whatsoever, are honored, beautified, nobilitated and highly advanced by the Christian faith, more than ever before in the heathenish Philoso­phers times, who did imbrace them more for curiosi­ty then Religion sake, but we Christians esteeme them [Page 38]because they willingly give all their assistance and of­fer up their service to the Bible and Divinity.

But further, if we would speak of these artes in re­ference unto othermen, (viz. the greatest part of those in Asia and Affrica) I avow that a more worthy work cannot be undertaken by a Generous Nation (as Eng­land I have experience of to bee) than that the Learned men thereof should not only sit still at home (referring all things only to themselves and studies,) but also joyne with Heathens, Christians, and Jewes, to learne from them, teach them, love them, and to be beloved of them, to meet them, invite, and doe them good, not only with temporall, but also (which they would accept of with more thankfull, humble, devout & earnest minds) with Spirituall refreshments. Are you the worse for having your Sermons frequen­ted by thousands more then formerly? or the Ex­change with thousands of Merchants more then your selves, every one of them encreasing the common­wealth and riches of the City? or for having store of spirituall, intellectuall, and corporeall goods, where­with to refresh all Asia, and Affrica, by your writings, and instructions, in their owne tongue? but I must leave this (to me at least) pleasant music, and come to the fifth point, to shew, that these six languages, viz. Ebrew, Calde, Syriac, Samaritic, Ethiopic, and Arabic, are BUT ONE

Truly I would never have touched that point (ei­ther in this my English Essay, or in any of my latine books and writings) because I know it is displeasing to some, (who would not willingly heare the truth, or the nature and secrecy of this tongue discovered, or cannot believe it to be so, or if they doe, will not con­fesse it, but would keep the people still in ignorance & admiration of unspeakable high matters, whereunto no body is able to attaine, but themselves; nay they [Page 39]thinke, that I undervalue the Holy tongue, feigning as if I spake of it in a contemptible way, because of this unity (as if God were therefore to be contemned be­cause BUT ONE) and that I loose my owne repu­tation of Learning, by writing and speaking of it in that way of commendation. Some others are apt to thinke and say, that this sort of commendation doth only arise out of some philosophicall notions about unity and diverfity (which are also very usefull and necessary) following therein Plato's wayes of dis­coursing of things rather in high, and witty fancies, than in plaine and samiliar way, tending to, and ad­vancing the easines and utility of the matter under hand) but only that the truth must bee said and written, much profit arising from a true notion of things (whole Kingdomes being willing to engage in a worke according to their notions be they good or bad) wherefore I thought it reasonable to say something in behalfe of this holy primitive tongue, when so many hundred wits lye and sleep, out of a false conceit that it is impossible to overcome these O­rientall tongues, because there is no end of studying them, and never (almost) any seene to get out with credit and honour. Many thousand wits otherwise imployed, that might easily be brought to any tongue, if they were well informed of the subject. Many thou­sand study not at all, that would be glad to have some good subject presented them. In respect of all these, & in love towards the rongue, I tender to all the English wits of whatsoever profession, honour, title, degree, and state, this sort of learning, only with this condi­tion, that they truly love God whom they see not, feare and tremble at his power and greatnesse, yet withall faithfully embrace his mercy, kindnesse, and goodnesse, and rejoyce in the flourishing condition of their own Kingdome: for if they cannot doe this, I [Page 40]have done with them, and desire not to engage farther with them. Upon this point, (viz. that all those hi­therto (though falsly) esteemed divers tongues are but ONE) I did (partly) before build the usefullnesse, and shall hereafter also set downe the easinesse of them, when I have fully demonstrated that unity which I now speake of.

Vnity then is a flower of essence, never of acci­dents, for they cannot have that prerogative to be­come one, whereas let essence be presented with all the various accoutrements that the wit of man can invent, it cannot be changed, but will alwayes remain one and the same. Now therefore when we speake of the unity of these tongues, (viz. that these six tongues (in my opinion) are only one and not divers) it must be understood of their essence, not accidents. Ignorant people may thinke, that languages have nei­ther essence nor accidents, but the learned (and such I speake unto at this time (though in some measure to others also) know, that not only created matters, but also tongues, may be considered both in their es­sence and accidents. And as essence is one, so hath it essentiall proprieties, viz. Vnity, Truth, and Good­nesse, besides divers others: all which are so united with essence, or the essentiall being of things (meta­physically) considered, that if they are one and the same, it followes necessarily, that whatsoever is good and true in one, continues still to be the same, under whatsoever climate, name, shape, or plantation it be found.

Then if Ebrew be good, holy, and primitive, and Caldaic, Syriac, Samaritic, Ethiopic, and Arabic (call them by as many names as you please) be the same primitive tongue: then if you deny, whether with, or without reason, any one of them, the name of pri­mitive, you may as well deny it to Ebrew it selfe, [Page 41]the denying of one being the denying of the other.

Now then I will lay downe the foundation of this unity. Ebrew, Calde, Syriac, Samaritic, Arabic, and Ethiopic, is one tongue, because it hath but one matter and forme, whereof it consists, and whereby it differs from all other tongues whatsoever, none of them having the said properties.

The matter of these, viz. Ebrew, Calde, &c. is 22. sundry letters, (reduceable unto 20.) used generally by these people in all ages from David the King and Prophets dayes untill us. Nay further, seeing that David used the very same words which Moses (the ho­ly penman of the five Bookes of the Law and story of the patriarchs before the law,) both before and af­ter the deluge (retayning the same nature that was observed by Ezra the Scribe) I thinke we have a good ground (from reason) to say that Adam himselfe did use the same tongue.

But because the antiquity of the Ebrew Alphabet (even from Adams dayes) is already sufficiently de­monstrated against any cavills, I shall goe on to shew my unity. Tis true, that there is some diversity in the Arabic, Syriac, and Ethiopic Alphabet, though not arising from the tongue it selfe, but only that the Ethiopians, and Arabians (without any respect had to each other) do alter their Alphabet by changing their order and name, upon the authority and good liking of private men or teachers among their coun­try men, but the Jewes keepe their order as they found it in the Psalmes of David. Now whereas Ara­bic, and Ethiopic seemes to have many more Letters then Calde, Syriac, Samaritan, and Ebrew, it comes to passe onely by the addition of a point to note some small diversity of their pronunciation in some places. Yet because that in the Ebrew, Galde, and Syriac al­so there is some such point to be added unto so many [Page 42]letters, as by the Arabians (unto fewer by the Ethio­pians) not withstanding not just the same, thence it comes to passe if ye will reckon up 22. Ebrew letters, and six of them with a point now and then added, you will make 28 letters, just as many as the Arabians have. And if from these 28 Arabic letters you will take off those fix that are twice in the Alphabet, because of one accidentall point more or lesse, then you have 22 letters in Arabic also, no more nor lesse. And that there is in Ebrew and Calde one letter more, than in Syriac and Arabic, even from thence it is easie to be observed, that that letter is but onely brought in by some accident, and was never at the first, nor esteemed as a letter a part. The Etiopic Al­phabet is in essence also the same with Ebrew; the names of the letters now and then changed doe not argue at all the changing of the tongue, Alf-Bet, Geml, Dent, Hoi, Vaw, Zai, Haut, Tait, Jaman, Caf, Lavi, Mai, Nahas, Savt, Ayin, Af, Zadai, Qaf, Res, Saat, Taui. Who sees not these to be the very same letters deemed with Alef, Bet, Gimel, Dalet, He, Van, Zayin, Khet, Thet, Yod, Caf, Lamed, Mem, Nun, Shin, Ayin, Fe, Zadeh, Quf, Res, Sin, Tau, only that besides these the Ethiopians have another Khet, as the Arabians have Ha and Kha, which they call Kharam, and ano­ther Tzadeh, as the Arabians likewise, cal'd Zappa; another Fe, pronounced P, Pait, and Ps, Psait; as al­so a surperfluous Ʋ, after Khet, or Kharm, K or Caf, Geml, or G, Qaf or q, thus gua, gue, gui, guo, guu, khua, khue, khui, khuo, khuu, kua, kue, kui, kuo, kuu, Jua, que, qui, quo, quu, just as in some Greeke, Latine, [...]talian, Spanish, French, and in some English words. Which additions are all but accidentall, not materiall. For is this part concerning the matter of the letters of the Alphabet enough to make it out, that these fix are but one tongue, there must bee the same forme [Page 43]also. For not withstanding the Turkish, Persian, Malaie, Mogul, great and lesse Tatarian and Greeke tongues hath the same Alphabet, yet because these tongues have not the same forme, therefore they are not the same with Ebrew. THREE OF ANY LEITER OF THE ALFABET MAKES A ROOT, FROM WHENCE COMES A NOUN AND VERB. So that as three the same letters found in divers tences, per­sons, number and gender in sundry places of the Bi­ble, yet for all that doe not make divers roots, but the selfesame root remaines still, so also the same let­ters, if under some other accoutrement or fashion under other names, shorter or bigger than in Ebrew, joyned or seperately written, are not for all that new letters, nor able to make a diversity of roots, but on­ly that one and the selfe same root without alteration. The signification or taste of that root doth spread it selfe as well as the root unto the veth and nounes, and yet as the root is but one, so also is the radicall signification but one, and no more. This signification having the nature of the soule of the body, which con­sists of the matter and forme, cannot be but only one, because the body being one, cannot have more soules to dwel within it, and one soule cannot dwel in two bodies; yea that one soule is able and active enough to doe and performe many thousand actions by and in this body; so this signification is able to be active and extending it selfe into many matters and occa­sions, and shewes its vertues still the same, and ten­ding to the same effects, only proportionable, accor­ding to the matter, and with a consent. So that if there should be found a thousand Greek and Latine words, in one and the same Ebrew or Calde, Syriac or Arabic word, all these would, nor could shew a diversity of significations in the Orientall tongue, but an agreement among themselves, and that a na­turall [Page 44]or radicall one of all these significations how many soever, tending unto one and the same thing. And that has been the greatest and hardest block whereon all the strongest and most learned men did and doe stumble, to wit, at the diversitie of the signi­fications, which at the first sight were certainly ma­ny; and secondly, the same learned men lying in a dreame of divers Alphabets of Ebrew and the rest, (as they speake) of the Tongues, these two fancies did lead them to that judgment of divers tongues. Now as it is very true, that there is only one signifi­cation, because only one root, one soule, because only one body, not as a cause, but a signe of the number of soules; Yet the actions from one soule being di­vers, have caused the Phylosophers to make divers termes and titles of that soule; so is Rhetoric that Art, which shewes, by how many means a significati­on in the root, may be divided, differenced, and di­versly applyed in divers members, and yet all this according to reason and nature, without any the least wrong at all. And learned men know, how that in Ebrew it selfe many men have spoken unto that sense, that every root of the Ebrew tongue hath only one radicall, effentiall, ideall, abstract and pro­per signification: only that that one and necessary work was never yet done by any one. For if that had been once done, then would it never have made such a great and hard task to undertake, that the same root in Ebrew and Arabic have one and the very same radical signification without changings, & those such on­ly as may be and are certainly and frequently in Ebrew it selfe. From this fundamentall Vnity, and essentiall Identity either of the root or signification, descends a double Vnity, first in things belonging to the words, which are Nounes and Verbs, in their matter and forme, secondly, in things belonging to their signifi­cation. [Page 45]Because that the root is the same, therefore all Ebrew roots are Arabic, Ethiopic, Caldaic, Syriac, and Samaritic; and again, all the Arabic or Ethio­pic, Syriac, Samaritic, and Caldaic roots are Ebrew; whether extant in this or that book, in the Ebrew Bi­ble or not, where I find the same letters, (because letters make the root, and not the significations;) whence it is that all the Dictionaries are ordered ac­cording to the Alphabet of the Letters, not accor­ding to the significations, therefore am I certain, and fully satisfied, that I have the same root, be it with the signification as it will, that shall and will be hereafter better seen and considered. So then Arabic roots are Syriac and Ethiopic and Ebrew roots, and the Arabic tongue is the Ebrew, Calde, Syriac, Samari­tic, and Ethiopic tongue, no diversity at all under heaven in the substance and essence, only all the dif­ference is in accidents, and that smal too. And there­by it sollowes necessarily, that the Etymologie of all these falsly esteemed divers tongues, is the same, to wit, all their derivations of Nounes and Verbs, Per­sons and Tenses, which are not in the Ebrew Bible, I may take them out of Calde, Syriac, and Arabic, or Ethiopic, and write it with the Ebrew letters, and it is Ebrew, or Ebrew with Arabic letters, and it is Arabic. And thus have done all the Rabbines, and this is done in the Talmud, and so it is done in all Arabic Authors whatsoever, so that a fulnesse of extant Ebrew Nounes and Verbs, and their divers forms, is not in the E­brew Bible, but in Calde, Syriac, and Arabic, with Ethi­opie joyned and brought all together. Also all the Ana­logie or precepts for the forming of Nouns and Verbs in all Tenses, Persons, Numbers, Genders, in all respects are the same essentially and generally. So that from thence the Syntax comes to be the same Summa, from the Identitie of significations, flowes the Identitie of [Page 46]phrases in the Essence of these tongues, the same Me­taphoros, Metonimys, Synecdoches and Ironies, or Contrarieties: Nay the same Poesie to.

Upon this Vnity, I confesse, is built that Easinesse, which is the sixth and last point propounded, where­by I dare say, that the Orientall tongues, to wit, on­ly Ebrew, Calde, Syrias, Samaritic, Arabic, and Ethi­opic, or to speake more properly, that one and Holy Primitive Tongue is made more plaine and easie than hitherto it hath been. Notwithstanding that Schind­ler, that worthy Schindler, my Countryman, whom all men preferre in point of judgment, before all the learn­ed men in Europe, that ever medled with the Ori­entall tongue, did much on that behalfe, and so much, as never any man before him, nor yet any other af­ter him till this day, in finding out many hundreds of roots, to be the same in Ebrew, Calde, Syriac, A­rabic, or in the Rabbines. All which is excellently performed by him, yet he cheefely failes in foure forts of letters. First, in the quiescent letters, which he (with all the rest of the Gramarians and Dictionary writers) seldome or never takes to bee but one in the root, though they are three or foure in the Alphabet: Yet doth he no lesse than all the rest, shew his reader ma­ny hundred times the way of one of them unto the other. Secondly, the greatest and foulest fault he com­mits, is in confounding [...], whereby he con­founds the root. Thirdly, he brings not all the Ara­bic, Galde, and Syriac superfluous or wrong letters, to the right in the root, viz. when t in Calde and Syriac stands in place of s, which the Arabians (more curious and circumspect in their writings) have con­stantly marked with a point, and doe call it tse: which in the root must not be brought to t, but to s, from whence it descends; and so also in th, descending from tz, the same care of pointing not being obser­ved [Page 47]in the Galde and Syriac writing, that is in Arabic, which not considered, is falsly brought to th, when it belongs to tz: whereby also many false roots are made, and no small confusion caused. Fourthly, he brings many servil letters to be radical, whereas the first, second, or third radical being cast away, is compensed by that servil, which then being mistaken for a radical, doth extreamly confound the roots and their significations. Notwithstanding (waving all this,) because he had that opinion of a cōmunity of tongues and dialects, and a neernesse ofsome sweet agreement, he called his Dictionary Pentaglotton, of five tongues, to wit, Ebrew, Calde, Syriac, Arabic, and Rabbin or Talmudic tongue, as five divers dialects, and not as one naturall, corporall, materiall, undistinct, inseparable body of one, to wit, essentially one tongue, therefore even with that title he spoiles the businesse, and leaves in mens braines that opinion, which was before him, viz. that these tongues were of a neare kindred, and this he demonstrated more clearly than any man in the world, but left as much businesse to be done, and a better ground to be laid, than he himselfe did find before him.

Now it is one worke to have found sixe tongues to be the same in essence, only disagreeing in some ac­cidents; and another thing, to say they are divers tongues, though they come now and then something neare one to another; as it were easie for me here to quote above two hundred testimonies of learned men, that did, and doe as yet speake so. Whereas the contrary is most cleare, they making an analogall thing to be anomalicall, and an anomalicall, to bee analogall; in calling the black white, and whit black, sweet sower and sower sweet, day night, and night day, light darkenesse, and darkenesse light. Whereas Greek was never hitherto said to be distinct from the Jonien, [Page 48]Attic, Doric and Aeolic tongues, and therefore States or Vniversities did never settle divers professours for them as we do for Ebrew Syriac and Arabic, &c. So neither must it be thought, that these are divers tongues, but only one. Professours of them, I wish in every Vniversity rather to be TEN, than ONE, be­cause of the fulnes of work, that diligent hands will finde therein.

Now then only one Grammar, for all these tongues, one Orthography in essentiall things, to wit, the essen­tiall figure of the characters of Ebrue, (Calde) Sama­ritic, Syriack and Arabic, and the greatest part of the Ethiopic, is the same. One Analogy or precepts and ground rules for the syntax, one etymology or Dictionary; one syntax through all, and one prosodia on poesie. All whatsoever is done in behalfe of Ebrue, is done at the same instant in all the rest. So much as yee know in Ebrew and have learnt, and do learn there, keep it well, because, (if it be true and essen­tiall of the tongue,) you have not need to learne it againe in Arabic and Syriac. So that whatsoever yee observe in one, the same, if true and essentiall, you will meete withall in the other. The Arabic tongue will do as much (nay more) good to the understand­ing of the Ebrue Bible, then all the Rabbines or the Talmud it selfe, they being all sprung up but of late yeares? And comming farre short of the affinity that is betwixt the Ebrew Bible and the Arabic tongue. In many things Christians go far beyond them all, as in matter of Logic, Rhetoric, Metaphysiek, Divinity, Grammar, Arithmetic, Geometry, Astronomy, Geogra­phy, Ethics, Politicks and Phisick; in matter of stories and descriptions of Cities, Countries, and any other thing whatsoever. Whereby I do freely professe, that we have but small hope to learne great matters from them, yet because they are our eldest brethren, wee [Page 49]must learn to lead them out of their rotten wayes, unto our Soveraine and Redeemer Jesus Christ. And whereas they are a stubborne people, stifnecked, and not easily yeelding unto things differing from their parents and ancestors Creed, therefore is it very needfull to study thoroughly all their books, and to marke out all the best passages, whereby the blind­nesse of the living Iewes may be taken away by the Medicines found in Records of their own ancestors; It is otherwise with Arabic and Ethiopic, (the lan­guage of the Inhabitans of Africa and Asia) with which people were we once well acquainted, it would do us more profit and pleasure to be taught by them their old secrets, then we them, by teaching our Arts and Sciences.

For Christ is known among the Abossins or Ethiopians, they being for the most part Christians; And Ara­bians notwithstanding they are for the most part Sa­racens or Turks, (believing by the way of Mahomed one God, one in essence and person,) yet have they many hundreds of Christian-churches or parishes among them. And they would stand admiring, when they should see that another people, which they never heard of (a fine white, gracious, beautifull people) know their tongue, can read their writings, and is willing to impart them thousands of Arabic books, which they never saw, or heard of before, and them printed in a far remote Kingdome, onely out of love towards them, to shew them a fuller light, to impart them their libraries gotten unawares from them, whilst they did sleepe. All this would bring them unto the love of our Saviour.

Besides, the method in the Grammar, is brought to a farre more easie and near way even by this, that accidentalls are separated from the essentiall parts, which hetherto have bin confusedly treated of in [Page 50]divers parts of speech, by the least three, by others eight or nine, by me onely under a Noun and Verb, as in nature is onely day and night, white and black, light and darknesse. And whereas the greatest dif­ficulties for the Ebrew bible has been in the finding of the root of any word by an unskilfull beginner of the Grammer (so that they did learn two, foure, eight or ten years this tongue, out of divers Authors, by divers Grammarians, still in another new method, be­cause of thousands of Anomalies, and rules, diversly either framed, delivered or scattered, few of them being the same in all Authors, many speciall rules or observations being set down as generall, and generals slighted as common and speciall ons, without triall whither there were any use of it or not, never enqui­ring whither needfull in Syntax, never almost with reason, onely upon beliefe, so sayes this and that man, yet they never became true Masters:) which so far forth as a mans study can and Gods mercy will afford shall be taken away in an Ebrew English Dixio­nary, which is to follow.

If the easinesse of things in the tongue be naturally (and in it selfe) greater than hitherto thought, and if by men who would willingly see the glory of the Gos­pell of Christ duly and truly set forth, and have there­fore indeavoured (by all their meanes and power, waving their owne occasions, and divers callings to an other worke, wherewith the world would have been better pleased) to advance that learning, which hath as it were in its bosome the hidden secrets and counsell of God more unfainedly closed up, why should than all this be spoiled with the wayes of teaching, or learning them? Teaching requires a love unto the worke as well as to the person? The worke is from God, who would never have set us on a hard taske for our salvation, or at least, not harder than wee [Page 51]are able to beare with all. God speakes in an easy and plaine way, in such sort of speeches, as the most inward friends to use one to another. God is truly popular in his deliverance, and his word is plainly to be un­derstood. It is the fault of the interpreters, that there are now so many commentators extant on the bible. If they did set downe those easy and plaine words in their translations, that they finde to surnish their commentaries with all, there would be no need of such sort of commenting.

But they give the words in the translations not ac­cording as their owne naturall and reasonable judge­ment or understanding doth clearly dictate, but ac­cording to the Dictionaties; which having but few fignifications, the Authors thereof not being able, or willing, at least conceiving it needlesse to give many, nay if many be given, the life of the worke being in the choyce of the best and most qualified significati­on, but that not being done it comes to passe that the Text is made obscure, and people led with an opi­nion of the difficulty of this tongue. The ground of this fear hath been and is yet, and for ought I know, will be still so, as long as there are not able men set on the work, (things being as yet but taken upon trust.) I may say it without hesitation, that the Greek transla­tion (which was drawne from the Ebrew, and from thence the Latin, from whence almost all the Eureo­pean translations) hath spoyled all our interpreters whatsoever. They saw many things to be different and those made them begin to doubt, their owne hearts began to shew them some occasions to finde out the truth of many places, but the translations extant before hand did dazle and corrupt their judgements, so that when they should see with both eyes to the Ebrew Bible, they (for the most part) upon some for­mer [Page 52]translations especially upon that w^ch had then the name of the best, did doote. If they had never looked on the Greec nor Latin, but had studied earnestly one or two years the Ebrew, and than fallen on the in­terpretation of the bible, it had bin better.

Now that being neglected, darknesse comes into the translations; which being spied and observed thou­sands of doubts arise, making every one desire to have them mended, but few are found to bee able (and that's no wonder) seeing the Universities teach this kinde of learning as if it weare rather for ornament than use, for pleasure than necessity, for plea, than fighting; because Kings, Parliaments, Magistrates, and Ministers, do not stand close to the true reformati­on of the church, and removall of all Hellish seed sowne unawares by the Devill, not onely by night (when the watchmen sleepe) but even at noone day; taking the opportunity of the watchmens carelesse­nesse: he being very diligent to take all opportunities to sow the seeds of darknesse into the hearts and opi­nions of men, concerning this holy tongue, not being able to set any spots upon the tongue it selfe. Now when the World hath laine in a drowsinesse for many years; when God comes in and knocl [...]s at the doore of the church (here in England or else where, whither by persecutions, false doctrines, or by cratfy gainsayers: all alas! two strong opposers to our weake and feeble fancies) then on a suddaine they arise and will do great wonders, then men must be appointed, (without considering whither they have knowledge sufficient (of themselves) in this tongue, or whither they must be faine to take upon trust what they do;) to make new translations; which must then be called the Kings bible, and all Sermons grounded thereupon. And when Beza, that worthy Beza saith in his preface, [Page 53]on Mercerus upon Genesis. Quam in ipsa contextus verborum & phrasium explicatione, necessario & quidem inprimis sit laborandum res ipsa demonstrat Pendet enim certe à verâ & conveniente ipsius contextus explicatione tota Theologiae [...] inde eruendae ratio, & quae inde, adhibitis locis, quos vocant, communibus, dispu­tationes, exhortationes, consolationes usurpantur: quod quicunque vel in semet ipsis, vel in aliis erudiendis fa­cere negligunt, magnam certè reprehensionem meren­tur. Verissimum enim est hic quoque proverbium illud; Nucem frangat oportet, qui nucleum esse vult.

That is: how necessary it is to labour for the full and right explication of the whole context of the words and phrases, the worke it selfe will demonstrate. For from the right, and convenient explication of the context doth depend all the meanes to draw forth any dogmaticall point of Divinity and all sorts of disputations, exhor­tations, and consolations, commonly used by the helpe of those which we ordinarily call common places. Which if any man wave in teaching either himselfe or others, truly such an one makes himselfe justly liable to a great reproofe: for no lesse true is heere that com­mon proverb; yee must krack the nut before yee can get the kernell. Hitherto Beza.

But O good Beza! who believes thy preaching and admonitions? I confesse, sometimes upon a suddaine fit a humerous minde will looke into the Ebrew bible, to see what word is there to brag with in the pulpit; but no body talkes of a generall reformation in the Church, Vniversities, and Schooles. Quaerenda pecu­nia primum; Deus post nummes: First mony, and then God.

There is neither love to teach, nor love to learne: 'tis a wonder to see what a drowfinesse is in our very Schollers. All things of God go on with a slow and [Page 54]heavy pace, as if hee were not worthy of the best entertainments of our thoughts; but I am sure God will once meet with them.

Therefore curteous Reader I beseech thee hearti­ly, and (with my most humble, deep and affectionate defire) tender unto thee, that thou wouldst be plea­sed to be truly sensible of that high and unspeakable contempt of Gods word, even by those that live by it; give good counsell, help, admonish, instruct, act, stir, nay in some measure, if thou hast power in thy hand (as now 4 or 500 able men have) be vigorous, set Schollers truly on worke, and let them not be squan­dring away their time, whither in, or out of the Vniversity, in Scholes, or out of them, in a Ministry or out of a Ministry, in a publique calling, or not yet called; If they will have any incouragements from the publique, from the Altar, from pious and chari­table gifts, houses, dwellings, or revenues; I pray let them throughly work for it.

Now when the water of a generall deluge hath spoyled all Piety in actions, wee are all become so full of worldly care that the first word wee speake in the Church is, what newes? as soone as the Sermon is en­ded, they aske, what heare you? And thus gets the Devill away that pretious seede, which should grow up in our hearts and beare fruit in patience and long suffering. I wish that Ministers would give their mindes lesse to the reading of the dayly newes, and more to Gods Word, Worke, Tongue, Church and chosen, and bestowe that money (which they usually spend upon such trifles) upon the poore, and left all the care of state affaires unto the Parliament, them­selves fighting onely with prayers, and almes deedes, (wherewith they might finde worke enough) and teach others to do good by their examples, and good works; [Page 55]O! what a fine sunshine would arise and break forth in the midst of these clouds. I beseech the Ministers as they will answer it at the last day, that they will not any more ordaine such men, as know not Gods Tongue. And if that most reverend order of men cannot finde it within their hearts to do this so ne­cessary a thing, then beseech I the Magistrate, (hee that weares not the sword in vaine) to use his autho­rity, and to provide that there may not be any men ordained, let him have never so many callings (poor people know not many times what they would have, what is good for them, whither, what is recommen­ded to them, bee good or bad) except bee bee able to make good his profession (out of the Ebrew and Greec tongue in the old and new Testament) against a Jew. And truly to that purpose I could wish our Magistrats would let them come amongst us, to be taught by us more closly at home, and to rouse and awaken our drousie and sleepy spirits, which be­cause they have nothing to do, apply themselves, ra­ther to do hurt than good. God knowes I pray them, I pray for them, I am willing to teach, willing to of­fer all my strength, but alas within one year, weeke after weeke, labour after labour, of 300 or 400 Schol­lars, learned men, and Preachers, now, and then in the city, I dare not say how few I find to be zealous of gods glory, & how many unashamed of their filthy & sink­ing nakednes before many men that can discern it wel enough. But because the Magistrate looketh not nar­rowly into mens actions, whither good or bad just or unjust, whither the laborious be rewarded and idly punished, worthy or unworthy ordained; it comes to passe that all things are at so ill a passe.

The easinesse of teaching and propagating the Gos­pell of God by this tongue consists in those severall [Page 56]things which I wil heer set down not as a Logician, but a willing afforder of what I conceave fit for professors.

First, let him pray to God, to shew him the nearest way, and God, as he is able, so is hee willing to do it. And I am sure, that such a man, who doth pray to God incessantly within the chamber of his heart, to direct him in his wayes for easinesse, God will finde him such a way, as no other man thought on before.

Secondly, let him but love his worke, have his de­light in it, view it most diligently, even into the in­nermost part of it, and hee will display a greater easi­nesse, than he is aware of.

Thirdly, let him love his disciples heartily and ten­derly, and then I am either utterly mistaken, or else he will give unto them all possible explications of the things under hand, and will discusse all the doubts they are able to propound.

Fourthly, let him thirst after more knowledge, after more good and sound reason, being certaine of that, because God is the knowledge it selfe, therefore how much knowledge hee gets, the greater appre­hension of Gods wonders and mighty infinity, and infinite wisdome; by whose workes he will finde out wayes to teach his Schollers more easily.

Fifthly, let him labour willingly, not being forced, not subdued and oppressed by some superiours, as be­ing certaine, every time when hee doth worke, hee makes himselfe fitter to teach, and the worke easier for him, and the Schollar more disposed towards the work, and himselfe, which is the easinesse.

Sixthly, let him never expect, till he be called, but begin to teach in private first, then afterwards in publique before hee be called, striving every day to shew himselfe as willing minded to do the worke, as if the whole Kingdome had called him, and having [Page 57]his heart still in a willingnesse to worke, if the State would desire his service, as deserving it, not getting it for money.

Seventhly, let him go still further, than hee was desired. If to read but once, let him do it twice. For as all other great and mighty workes must not be done with a tedious toyle somnesse, but with an in­stancy and pursuance of the matter, and that the more violent, the lesse it suffers any delay, so truly he must have his desires to do good increasing by trust, that thereby he may act more good, because more free.

Eighthly, let him thinke and be perswaded, that God will have him do good not onely unto a few Auditours, but even unto the whole Kingdome of England. He may truly believe, and I am sure he has the warrant of Gods Word and his owne conscience for it; that he doth not amisse in teaching Ebrew and this holy tongue even to the most common sort of people. His Kingdome doth not consist in meat and drinke, not in that or this great and wise, or low and despicable man, but in the power of the will of God revealed in his word (in his own tongue) towards all and every soule.

Ninthly, let him love the Ministers of the word of God and all pious and Christian soules with a tender and hearty love, and honour them with all his strength, minde, affection, expressions, actions. But with a fatherly love, knowing that hee has so many ghostly sons to be instructed, who shall further instruct o­thers; and the easinesse of the worke will be seene more fully and clear.

Tenthly, let him have an undaunted spirit against all opposers in that way of learning, being sure of that, except there bee no God at all, and all this called Gods Word, to be a meare tale, and his tongue to be unexpressable in English (all which may be the [Page 58]thoughts and speeches of wicked Atheists;) hee will truly assist him, adde to him strength to strength, joy in the spirit, easines to easines, advance to profit, be­nifit, and much good in the Church and Common­wealth, and will make him a blessing and not a curse, to his time and following ages.

Eleventhly, let him not onely be willing to teach privately and publickly, but also to give in print his thoughts and learning, that whersoever hee cannot reach with his voice, he may reach with his Pen. God blesses those that use their tongue and pen for the profit of Church and Common-wealth, and not for the disgrace and dishonour, or tending to the de­struction thereof. It is very needfull to have a mind to write as willingly, fast, and carefully, as to teach heartily. For otherwise he cannot stirre up so many drowsie spirits, if hee will not awake them by the trumpets of his holy alarm.

Twelfthly, let him read good Authors, which have laboured before him, with all tendernesse, to observe how farre they have brought the worke, unto what easnesse, if there can be added, yea or no, without any detraction of their labours, with a thankfull heart: and if hee knowes of any such, who are truly profit­able, and have bin so to him, let him give notice of it, that many mens paines may ease the work.

Thirteenthly, and yet if the very ground worke be rotten, or if it may be suspected to be so, because that almost in all parts of learnings the cause and reason of unsound proceedings in studies, lies at the roote, ground and foundation of the worke, let him make clear before all things that place to himselfe & others, and than he may build upon it with an easines.

Fourteenthly, let him have still in mind his reason, that nothing must be done, spoken or taught with­out it; and still direct his heart, to finde out the [Page 59]reason of the things, he teaches or is taught, to desire and search, if by Authors reason is given for that or this thing. Being certaine, that nothing makes things easier, than that golden beam of that gracious Sun within our selves REASON. And therefore must hee be skilled in these Arts, that teach to use it well, and desire it may be inlightned and not obstructed, and to worke by reason unto his Schol­lers.

Fifteenthly, let him still shew to every one of his disciples and cause them to consider, whither it be possible and reasonable or not, that such a little book as the Ebrew Bible should be difficult to be learned, nay, not to be learned in a short time: especially, when out of our translations wee have already given unto us the contents of every Booke, Chapter, and Verse: whereby it is impossible, (if we will but read the Ebrew constantly and diligently,) considering ra­tionally, how we in such and such a matter use to ex­presse our minds; either I am utterly deceived, or in the most part of the Bibell our own wit will lead us so, that all people shall agree in it, and shall not, nor may deem it fancies. In the rest wee must go to this holy tongue.

Sixteenthly, let him never be led out of the whole store of Gods provision, that is, out of this whole tongue Ebrew, Calde, Samaritic, Syriac, Arabic and Etiopic, as if he might do well enough in learning only Ebrew, or at the highest Ebrew and Calde; being certaine, that that notion is no more reasonable, than as if a man would be able to expound the first Chap­ter of Moses in Ebrew, if hee never had any Ebrew more than occurres in that Chapter. For as hee his great need of all the Ebrew, that is in the whole bible, nay more to, than there is in the Ebrew Bible, how much more then will there be a necessity of all and [Page 60]the whole tongue to understand so many thousand pas­sages, which are yet to be cleared up.

Seventeenthly, let him not onely wish, but labour to get TEN or TWENTY more labourers with him, and if it be possible, more rare and choyce men; then himselfe. Let him be the ablest, most diligent, rare, painfull, pious, humble, meeke, courteous, free and loving spirit; yet wish and pray heartily to God and the Magistrate, to set downe with him many la­bourers more, and if he can heare, espy, and procure such as are farre transcending him, let him rejoyce in that, as a speciall blessing of God Almighty.

Eighteenthly, let him never forget the poore Bre­thren in other Countries under the persecutions of forraigne States, within or without the Church. If any meanes may be procured, whereby we shall not mock God Almighty any more unto his face, praying for them, and yet stirring not a hand or foot to helpe them, but will worke and become working in good earnest for those Christians in Asia and Africa; let him move or beseech the Magistrate, or at least un­der hand worke out by friends or whosoever by the States, that they may not be any more unsensible of the unmeasurable want of their brethren. The Germans, Frenchmen, Spaniards, Italians, Low Duchmen, nay all sorts almost of the Europians have helpt England by affording us the Ebrew Bibell and other books in great abundance. Let us see now if we can at length be thankfull towards them, returning good for good: or in doing good with printing thousands of Ebrew, Calde, Syriac, Arabic, and Etiopic, Bibels; thereby to give as plentifully Gods Word to Asia and Africa, as by the mercy of God we have it in England.

Ninteenthly, nay let him truly defire the conversion of the Muhammedans, who are as neere Christians, as many others are which beare the name of Christ, viz. [Page 61]Photinians, Arrians, halfe Arrians, Socinians, Wei­gelians, &c. which I set down under their severall names, although their sects are rather one than more, when they will not suffer Christ, (who came into the flesh of Adam, and did take upon him the seed of Adam and not of Angels,) to be God and the Sonne of God, wherein the Turkes come nearest unto them. Some good way should be laid downe by all meanes for them also, who would bring in a great store of Churches and of a most flourishing beauty, if once brought to the true acquaintance with the Gospel of Christ. The fault lies not in them so much as in us; wee can helpe, but are lasy and desire it not.

Twentieth, The conversion of the Iewes, for whom I hear every weeke so earnestly prayed, and yet see nothing lesse endevoured, must bee one point of any christian teacher of Gods Word; What? all to neglect the conversion of those people, which in Gods eye are still beloved, because under the rod. I pray, let us not trample upon them, but have mercy on them. Fy for shame, A christian, and a despiser of Gods counsell. Are mens wayes so much towards goodnesse, that they will and can forgive their ene­mies, and should God not deale so with his creatures? Hee whose wayes are higher than our wayes, and whose thoughts heigher than our thoughts. Even that is a signe to me of Gods grace towards a Iew, because God stirres up so many christian Ministers to pray for them. I heere it most constantly in Pauls London Or are they all deceived men. Are they all praying for a thing, which God has never desired or decreed? I never heare any of them to pray for the Divell that he may be saved, and there is no body hath any thing to plead for him, nay not so much as ignorance, hee knowes well enough Jesus, to be the Christ and Son [Page 62]of God they knew him, and therefore did they them­selves acknowledge him. I beseech you heartily, when you pray for the Jewes conversion, doe you it only out of fashion, or with your very earnest de­sire? If out of fashion? O ye wicked Hypocrite! If out of an hearty desire, why then so slow? And if we never had any promise of their conversion in the New Testament (whereof yet we have abundant­ly) should they not be as good unto us as the Hea­thens? Had not the Jewes a promise of our (which were Heathens) conversion? They had, and God has done it; (blessed be his name for ever;) and no doubt will doe it with the Jewes also.

There is another sort of easinesse of this Orien­tall tongue, (for those I spake of even now, I con­fesse are vertues belonging to a professour, and such as will facilitate any profession whatsoever, not only of tongues, lesse only Orientall) taken out of the very bowels of it, viz.

First, because it is the eldest or primitive, and consequently the most simple tongue, as God the first founder and giver of it, is the simplenes or sin­glenesse it selfe; and as Adam (the first speaker of it) in his state of innocence (when it was given him) was the most true and simple Grammarian, Rhe­torician, Logician, and Metapysician that lived in the world and church, from whence it begun and con­tinues till our dayes: whether its glory did ever in­crease or decrease, I know not; sure I am, that then it was in its highest sphere. Yet as all other tongues doe not increase and decrease, saving only in the fan­cies of men; So neither could it be brought to a confusion at the confusion of Babel, (which Authors improperly expresse, viz. It did escape without ruine) nor at the captivity of Babel, which was of a farre lesse miraculous power of God from heaven, having [Page 63]no need of repairing after either of both, nor fal­ling far short from former perfection: as out of na­turall grounds, (which hereafter will be laid down) may appeare. This singlenesse is seen in many things. First, in a constant Trinunity (representing the na­ture of its author) in having for a union to a root, a trinity of letters: for a unity of a conjugation, a trinity of tenses: for a unity to a tense (of things past or to come) a trinity of persons: for a unity of one letter in the root, a trinity of [...] auy, for a u­nity of one tongue, the trinity of the same [...], and in many things else, where this same trinunity could be shewed. 2^ly, that it is only divided into two branch­es naturall unto any essence, as (Metaphysic teacheth) a finite, which is present, future, and preter, and has a time, nor can be said to be without time, and in Grammar is cald a Verb: An infinite, which is neither present, future nor preter, and has no time, nor can be said to be within time, and in Gram­mar is cald a Noun. Thirdly, that it takes single let­ters from a matter of 20 the most frequent and neces­sary words of it, and puts them in stead of that whole word, before or after another word, to make fewer words; wherin some other, nay almost all tongues of Europe do imitate it in their common speaking and writing. Fourthly, that it useth the most simple and sin­gle, easie, naturall, common, and vulgar expressions that are obvious in any common tongue.

II. It becomes easie because of its rationality in all things, whereof we had already many passages before: but here is observable that infinite wisedome and depth of reason in every signification of the root communicated to a great variety of Nounes and Verbs, and yet all these (as by the outward shape of the Analogy) turning about their one and only center the root, those three radicall letter, so that [Page 64]the signification of them all winde themselves ratio­nally out, reflecting unto that radicall signification, as a swarm of bees goe out and returne to their stock.

And thirdly, because in nature there is no­thing in vaine, it becomes easie by its Ʋniversality or Generality of matters, that whereas there are 8000 roots, and as many fignifications, which doe order­ly follow according to the Alphabet, depending upon one another without interruption, it being im­possible that any should be entered or taken out without the dissolution of the naturall chaine; so al­so doe those things hang together which they signi­fie; so that in the signification of those 8000. roots is contained, nature and idea, or, compositions and ab­stractions, physic and metaphysic, and doe orderly depend one upon another, and their naturall depen­dence to be not onely demonstrable, but already demonstrated by this holy primitive tongue, if lear­ned men will hereafter open their eyes, and use their reason. Whereby we shall be able to find out many things, the causes whereof we search and cannot find, (notwithstanding they are extant in the radicall signification of the root from whence they are derived) so that I perswade my selfe, the only way of a naturall search of hidden things about their causes, dependences, connexions, separations, proportions, degrees, inlightnings, obscurenes, &c. a priori, not a posteriori, (which way is very uncer­tain and toylsom, and yet hitherto only followed by all the Universities, and so by many millions of witty men, as I conceive, out of a righteous judgment of God Almighty, pronounced against them for the con­tempt of his word and tongue) is only extant in this holy tongue, and not elsewhere, let men seek it where they will: whereas if they had returned to Gods gift and way, they would have found if [Page 65]not all, yet the greatest part.

Fourthly, Easie because of its Abstractions sutable to mens spirits. As all these 8000. roots orderly bud out of 20. severall letters of the Alphabet, so that the Alphabet is the primum mobile, or the first moving cause of all those 8000. roots, and of their, it may be, 80000. nounes and verbes; (and by them are expressed all things in heaven and earth expres­sable and revealed to us;) So that now as all the words and nouns are reduceable unto 20. fundamentall co­lumnes; so also all things are reduceable not only to those 8000. radicall and ideal significations, but those also unto 20. columnes of the highest abstra­ctions (the Metaphysicians speak also of an abstra­ction major and minor, bigger or lesse in some mea­sure analogall hereunto) of things. And whereas many of these things, nay almost all are not under­stood hitherto, I know not where the fault lyes, (unlesse it be in three letters, viz. SIN.) Foras­much as my reading can afford me, I am sure, and can make it good against all opposers (which I sup­pose will be only younglings in learning, and not wise or learned men:) that this selfe same worke has been still desired among Christians and Jewes; the Philosophers have used their reason, but not in­lightned by Gods word and tongue, nay they scorn tongues (I wish they would cut out their owne, and then try what they are able to say for themselves) pretending they study realities. The Philolegers, or those that found in the tongues an admirable light, use and necessity, doe scorne the Philosophers, as know­ing, they cannot but prove ill husbands of their time, reason and labour, having found by experience this principle to be in the tongues, viz. Verba esse signa rerum, the words to be the characters of things. Where both should labour together, and Philosophers be [Page 66]Philologers, and both be one. And if this were done, all studies would go better, and how higher arising, the more desiring of HEAVEN.

Fifthly, it becomes easie by its Vivacity or live­lynesse even at this very day. Nothing is so bur­thensome as lead, gold, &c. because they have no aire, spirit, life nor lightsomenesse in them (though the wit of man makes them fly high enough:) for where there is life, there is a lifted motion, and leaven is so cald, because lifting it selfe up by that spirit of life within it. Then, where any thing proves to have a vivacity, life, or livingnes, there is a cer­taine argument of an easie handling of it. This tongue is not dead, but it lives: Laugh not at me also, as they in the Gospell at Christ. All the best Authors doe earnestly contend to have Ebrew es­cape a confusion at Babel, but suffers it to be led captive in the Babylonian captivity. In the grea­test and most wonderfull confusion they keepe it in their braine, but in that smaller, their faith de­cayes to hold it? What reason or courage is there in that their action or assertion? Nothing. I assure you if it did live after the confusion of Babel, (there it must either be lost with all the rest, or spring out with them, or not at all) I warrant you it did live til the time of Plautus, about 1800. years ago. If the Punic tongue of Poenulus in Plautus be the same with Ebrew or the Cnaan tongue, as they them­selves confesse, and the naturall pedegree doth al­low, they being children of the Phoenicians, then their tongue is yet living in Barbary, when neither Greek nor Latine could overcome the natu­rall tongue of the Land; nor Arabic, as Leo Africa­tus (in his description of Africa, 11. Chapter of the tongue of Africa) will have it; he thinking the A­fricans to have a different tongue from the Arabic, [Page 67]wherein he is deceived. Further, from Plautus it was there till Augustine, and the same with Arabic, as Gesner, Roccha, Postel, Masius, Bibliander, Schind­ler, Galeottus and many others doe rightly esteem, having the Phoenicians (their ancestors) the same tongue with Arabic.

What an easines that gives to any man to learne a tongue, when he can live in that very Country, whose tongue he defires to learn, is abudantly known. There is nothing more easie and working than that, because that learning is full of life; within a yeare a man may come to a great perfection. Dead tongues get us many rods at Grammar Schoole, because we will revive them. And living tongues can give us no gain, because we doe contemne them. We smart at schoole for our parents and masters soolery, not for our an­cestors rebellion at Babel. We are chastised by foolish Masters, because we have foolish Fathers. These will have it, and those are willing to doe it. The parents loose money, the masters gaine it, but we must cry: and why? because a dead tongue will not become living with us. Doe but offer li­ving tongues unto children, and see how fast they will learne. There the boyes might whip the old men, because they learne not quick. It is a won­derfull dimnesse, not only in speciall actions of men, but of Generall ones. Let England set up Masters out of Arabien, Ethiopien, Persien, Turkey, Armenian, Malayen, and Chiney Countryes, with a whole Col­ledge for every Nation apart, there to have its na­turall tongue spoken and taught in a Grammaticall way (all these tongues having but one Generall Grammar, with observations of every one of them in particular) and boyes will easier learn them than Latine. Nay a man travailing in his young yeares, being well Grammatically instructed in his own mo­ther [Page 68]tongue, will more easily, and in a shorter time learne all these mentioned tongues, and with farre greater delight, than the Latine at Schoole.

Sixthly, another easinesse arises from the near place towards us. For in Spaine this holy primitive tongue has been neare 800. yeares, as there is good reason it should, having beene alwayes in the possession of the Moores, (and long before them of the Car­thaginians,) untill their late expulsion from thence, and yet in the steepy mountaines of Granata, named Al Fukhar Râs, the Progeny of the Mores doe still retaine the Arabic tongue, for the Spaniards them­selves call it Araviga. There are divers Authors, that shew the passages of Cities, Provinces, Rivers, and Castles in Spaine, to be named, invested, oc­cupied, built and repaired by the Phoenicians, and their children the Carthaginians. Abydenus quoted by Eusebius, Aelianus by Eustathius, M. Agrippa by Pli­nius, Appianus, Arrianus, Artemidorus by Stephanus. [...]. Avienus, Eusebius, Eulogius, Eustathius, Homerus (sings thereof.) Isidorus Hispalensis (who should be acquainted with things concerning his own Coun­trey.) Livius, Megasthenes by Strabo, Mela, Pausa­nius, Plinius, Polibius, Posidonius, by Strabo, Ptolo­moeus, Scylax, Seneca Cordubensis, (where the Ara­bic Kings of Spain had their Court) Silius, Statius, Stephanus [...]. Stesichorus by Strabo, Strabo the principallest of them all, Trogus and divers others. All the Antiquities are full of words and names of things in Spaine, given by the Orientall tongues and people. And at this day whole Spaine is full of their Manuscripts, there being above TEN THOUSAND in severall of their Libraries, especially that famous Kingly one at St Laurence in the Escuriall. And in Minshewes Dictionary, you may see many thousand Arabic words yet in use in Spaine at the end of his [Page 69]book. So neare hath God brought towards us (in the West and North) this Holy and Primitive tongue. Nay within lesse than ten dayes sailing you may be in Africa, where this tongue is naturall. Tru­ly I say, if the English Nation would but once fall diligently upon true Divinity, and not trust so much unto their translations, and (which may be within a yeare for ought I know) perceive that Ebrew is A­rabic, which being yet living and in use, is easie to be searnt, and being obtained, will give a more cleare and true interpretation of the Ebrew Bible (and that with greater ease too) than all the Rabbins, I doubt not but they would hereafter change their course of studying in dead bookes unto that of living persons in Asia and Africa, (as Nicolaus Clenardus did begin, Mr. Pocoke and Mr. Graves those worthy men have followed, Mr. Golius, who had been there, and I my selfe had that happinesse to live there, to­gether with Mr. Pocoke for some months) and thus bring Divinity to a better ground, and fix their in­terpretations upon the Ebrew Mount Zihon. Now wheresoever you will goe, either in Africa neare at hand, or in Asia towards Ioppe, Sidon, Barut, towards Cyprus, Alexandria, or Alexandretta the Sea Towne towards Haleppo, or to Smyrna, or Constantinople it selfe, the passage is very easie; for I my selfe came in a fortnight from Marseil to Constantinople. The Ship Sampson, (whereof is Captaine Mr. Swanley, that worthy and valiant Gentleman, that brought the Ambassadours there and here warts,) in going hence to Smyrna, perform'd the voyage in 30. dayes, Anno 1641. & brought me back again with my Orientall li­brary of above 300 manuscripts in 17 weeks. Thus you see God will send us thither more speedily than bring us back againe. Nay, that worthy and reverend friend of mine Mr. Pocoke has been twice and a good long [Page 70]while in that Country, wherby he hath so inriched the coffers of his understanding with that great and mani­fold knowledge of this orientiall tongue, that hee has none but that excellent and thrice learned Mr. Sel­den, Esquire, equall with him. I honour heartily both these my worthy friends, and notwithstanding that I shall not be able to amount to the hight of that quicknesse, largenesse, fulnesse, perfection and acurat­nesse of learning of these two great shining lights, the present Sun and Moone of our England, it is a great happinesse for mee, to have that proportion, which the starres of the fixt magnitude have towards them: yet I wish, nay hope, that our posterity may and will outbrave all even the best lights.

This nearnesse is an unobservable occasion for the Christians to do good to all the Muhammedans (or Mahumedans as usually they are called here) But a sleeping Cat never sees a Mouse running by her clawes. Fronte capillata est, post est occasio calva; There is yet a small remnant of the day, to labour by, the night of all the World drawes on, and like a theife in the night, on sleepers; Wee sleepe after wee have stolen Gods good time of the day, and by the day we steale. What will become of us? Hang him, is every other word here in England. God grant that wee be not the judges of our selves and posterity. Is there never a man, that begins to looke about, and to see, what he, wee and all this Kingdome do? we confesse out sinnes, to sinne the more stubborn and constantly. Thinke we not once, that all our toyle, running, acti­ons, shists, prayers, orders and fasts, are but meare hypocrisie? I, because I am a man as well as they, confesse, that I have not neede to pry long into my heart, to finde my faults, and hypocrisie; and there­by am I sure they, (that is) every one of whatsoever condition, may see his hypocrisie in the performance [Page 71]of Gods worship without great adoe; only in the will lies all our woe; The Spirit, which we call our con­science, doth every day and houre speake within us, (and wo unto him whereunto it speakes no more!) and call us to the Worke of God, (for all this World is but like a dreame full of discontents, where even Kings themselves have the greatest sorrowes) to give peace and glory. But because we despise Gods word and tongue God despises us.

Seventhly, the easines of this tongue consists likewise in the largenes of those Countries, wherein it is extant. The greater a Kingdome is (if the King be wise and pious, and will let God have a hand in his commands, the easier will he withstand his enemies abroad. The greatest enemy that the Church of God meets with, is our ignorance, whereby wee are afraid to deale with a Papist, a Iew, a Muhammedan or a Heathen When with a formality of prayer we could do enough in the sight of our consciences, then were wee good Chri­stians. But conscience, conscience, conscience that doth gnaw your heart within, and cryes you are but very hypocrits. What Asia will not afford, that Africa will, and what Africa cannot, Asia can. I con­felse there are many different pronunciations, but ne­ver a Dialect, or Idiome in Africa but it will helpe most comfortably against the darknesse and ignorance of this tongue with us. But we are blind, and cannot see the cleere Sun-beames. Let there be a hundred divers pronunciations (which common people pre­sently call tongues) in Africa, yet I know, there is but one tongue. For it is in Africa as in Europe and Asia. One cryes, a diversity of tongues, they cannot un­derstand one another, another gives them a divers name, the third derives them from a very unknown antiquity, the fourth from the confusion of Babell. My way is contrary. The tongues of Africa, are [Page 72]brought in by Kham, his sons and nephewes and the tongues of Europe by Yafet, which they foolishly cal'd Jupiter, and his sonnes and sonnes sonnes. Only in Europe is the Greek immediately from this Orientall tongue; which Greek is the same with Latine. If no­thing else could perswade you; 10000 Latine words at least, already derived by divers Authours from thence will suffice to do. Now from this Latine some affirme Italian, Spanish, and French to descend, others deny it. If you looke upon two narrow a time and space of that tougue, (viz. Latine) as onely in that part of Italy, where Rome is seated, called now Lo stato Ecclesiastico, and at the time of the Counsuls of Rome, than you must not bring all these tongues from thence, because all these Countries had tongues be­fore the said time, but if you can rationally judge, that tongues breed not out of the earth, nor raigne down from Heaven, and are propagated onely by man­kinde amongst themselves; than reflecting back; that all these men came from Yafet, all these I say in Ger­many, Italy France Spaine, Poland, &c. their tongues are without all doubt derived from thence. So that, as Italy had a tongue at Aeneas comming thither from Troja, and they were descending from the Gre­cians, and the Grecians out of Asia (whereof Troja is a Towne) then brought Aeneas the same tongue with him out of that same Fountaine, from whence Evander and all the Grecians before had fetcht theirs. So before Aeneas came, people lived already in France, Spaine, Germany, they were children of the Graecians, had their tongue, which grew different in Italy, so much more in France, Germany, Spaine, and Poland, &c. And so farre you may deny them to des­cend from the Latine.

There is also further easinesse, viz. by way of teach­ing. First, to teach the whole Ebrew Bible (every part [Page 73]and Word thereof affording some good ground for Exhortation, Doctrine and Learning) so that I can­not commend the ordinary way of teaching onely one booke of it (notwithstanding it hath beene the constant practice hitherto, some teaching Genesis, others the Psalmes, or the bookes of Samuel, Hoseas, or some of the major or minor Prophets, (and this under pretence that these bookes containe in them a great part of the Ebrew Bible) never going through it all.) For by that meanes the learner is left to shift for himselfe before hee be able, whereby hee con­ceaves a greater difficulty to bee in it then indeed there is, and so gives it over; not onely himselfe but likewise (either by example or perswasion) deterrs o­thers from undertaking it.

I would likewise have you to teach the Caldean, Targum of the three Authors, Ionathan, Onkelos, and Ioseph the blinde: together with the Syriac and Arabic (published at Rome,) but hence it may be ob­jected that the Galdean Targum is not extant by it selfe but onely in those bibles in folio published by the Venetians, Buxtorph, both the Kings of Spaine and France; To this I answer that it is true, but if this course were taken that I prescribe, and that there were professors (established by authority) that would teach them in English, (and that every day through­out the yeare) I doubt not but that the Citizens would most gladly bee auditors and buy the books, which the Booke sellers would most willingly get printed so soone as they shall perceive a certaine gain to come in by the plentifull vending of them.

Farther I wish my Orientall Professor vvould first, teach my Generall Grammer with the essentiall part of it, viz. consonants in Orthography, and Analogy or Etymology: secondly, teach the whole Ebrew bible vvithout points exercising his Schollers to de­pend [Page 74]onely upon the consonants, they giving the full sence) and upon all occasions to tell them that the pronunciation is not materiall to the words or sence, and that all tongues differ (amongst themselves) in point of pronunciation, still increasing by every mile (though not observed) even as the Sun proceeding every moment upon the diall is not perceived till it hath past some certaine time, so here the difference of the pronunciation will not so well be observed in few miles as in 50, or 100, or more. Yet if the pro­fessor do meete with such as will have the vowells and accents (which indeed is but a burthen without profit unto them) I advize him to ingraft into their mindes that Orthographicall ground worke which the Iewes did esteeme needfull to have, viz. in Ebrew and Calde 15 Vowels (when five (as by the Syrians) would have served) but in Analogy or Etymology to shew diligently their mutation, long into short, and short into long, permutation, long for short, and short for long: and contraction or abjection of any of them long or short. And because hee cannot shew that perfectly before he have set downe what Vowells there were in this or that place (all the Grammarians having left that out) he may take a delineation there­of from my Latine delineation, page 73. 74. tit. Anal. Specialis.

And likewise I advise him to go a different way from that commonly used for Ebrew (with such dis­ciples) because they will expect a Grammaticall Analisis of the words.) viz. take Buxtorfs Ebrew Dictionary Printed here at London, and resolve all his examples by these Grammer precepts that I have given and thereby hee will doe his Schollers more profit then with the greatest booke in the bible, be­cause in none of them doe occurre all the Radixes, extant in the Dixionary; for there is observed not [Page 75]onely the Alphabeticall order of the rootes, but also that most necessary Grammaticall order of the Ten­ses, persons, and orders, (though not in the same order that is in my Grammer) the order herein do­ing neither good nor hurt. Or if yet a shorter way must be had, then take Tossanus little Dictionary up­on the Psalmes and do therewith as before; and for the Calde take Buxtorfs Concordance where at the end hee hath set downe all the Calde words occur­rent in the bible. Where you will finde the essen­tiall parts, viz. of Consonantes to be according to Grammaticall precepts, and for the Vowells you will finde the distinctions of long and short to be forgot­ten by those late Iewish punctators. For the Syriac go the same way in Crinesius or Trostius Dictionaries upon the New Testament In Arabic the Grammaticall Analiticall way is farre more easy: and as yet there is not any Dictionary extant thereof either upon the Bible or Alcoran, but upon the latter I expect one speedily.

This fundament being once well layed (which will make the following worke easy) let the Schollers first read, and give the interpretation of, 1, 2, 4, 6, 8, 10, or more Chapters every day, beginning with Ebrew, and then with Calde, Samaritic, and so on untill they have gon through the Bible therein, 3 or 4 times, if possible, in a year. Secondly, let them make some small exercises (as some little story, sentence, fable, or at the highest an Epistle) in every distinct dia­lect of this tongue. Thirdly, let them make [...], (as Aphthonius cals them, in his Progymnasmes) Ora­tions, or Discourses in the Tongue. Fourthly, let them take some Rabbins workes, and bring them in­to Artes and Sciences by way of common place re­ferring unto the number of the leafe, Columnes, and line. This worke will be very usefull hereafter not [Page 76]onely for themselves but also for the publike; for thereby Christians may the better shew the Iewes their errours in Arts as well as tenents in Divinity, and so bring them to Christ. Fifthly, the same thing may be done on the Talmud which the next year will come out at Amsterdam in 4^o to be bound up in 6, or 8 volums.

It is further to be made easy by a good way of learn­ing which here is written in respect of the most who cannot here the Professor, or have a Master at all, unto those I will give this councell; That yea would resolve never to give over the study of it untill you have obtained it perfectly, and you may doe it if you will follow this way. First, (if you understand Latin) take Arias Montanus Ebrew bible with the interlineary Latin version, good for two reasons 1. be­cause the order of the Ebrew words are now and then differing from the English, and common Latin tran­slation, 2. because the roote is written in the margent whereby you will be presently inabled to use any Ebrew Dictionary. If you understand not Latine then take an Ebrew, and an English bible (without ex­pecting any English Dictionary, for it will serve in stead thereof) observing the transpositions of words which will not be difficult because not frequent. Be­gin with the first Chapter of Genesis (never with the Psalmes for they being written in a poeticall strayne are to hard for a young Scholler) thus. The first verse hath seven words: Bresît in the beginning: here B. signifies in: resît: a, or the beginning, it is a Noune bara created, it is a Verbe: (here you see a transpo­sition) Elohim: God, a Nowne: êt: the, a Noune: (which (as is frequent even in the English tongue) was left out in the first word resît) hassamayim Heaven a noun: vêt: and the, a noun, with u; and, haaretz the earth, a noun where e or h notes the, in this verse besides six [Page 77]full words, viz. five Nounes and one Verbe, you have three little words, viz. b: in, e, or h: the, v, and, these three and those six, (together nine) vvords, vvill pre­sently carry you a great way in the Chapter; and so continue till you come thorough the whole bible; Regard not the Vowells so much as Consonants, for if you finde aretz or eretz, Lamek or Lemek, Habel, or Hebel it is not materiall. And to that purpose (if you finde your selfe strong enough) buy the bible without points for by that meanes you will have gay­ned halfe the vvorke vvhich otherwise you must have vvith Vowells and Accents. You need not care vvhi­ther you pronounce it right or vvrong, for at this very day the Iewes differ among themselves therein, and why then shouldest thou binde thy selfe vvhen thou mayst be free? Regard not the Accents at all, for they are but superfluous fancies. When thou hast gone through the first Chapter in the Ebrew Dialect, do it in Calde, Syriac, &c: therein taking notice that the different words are Synonyma's, for example bqad­min is synon. to bresît. bra and bara, is the same. Thovah to Elohim, yat and êt the same, (as by this rule: The quiescent Letters, viz. a, v, y, e or h. doe frequently change without altering the signification.) Smayya the same with Smayim, arha the same vvith aretz (it may be that ayin is constantly in Calde mistaken for izade, or else changed thereinto. The Samaritan is the ve­ry same verbatim vvith the Ebrew throughout the pentateuch, but onely in some places where those Iewes vvhich vvere called Samaritans (in Luke 10: 33.17: 16. Iohn 4: 9.48. and divers other places) did differ from the common reading of the Law. In this way you may exercise your selfe in the essentiall part of the Grammer, viz. Consonants, leaving the Vow­ells and Accents: which notwithstanding I have set downe in my Grammer, and (as yee may observe [Page 78]takes up the greatest part thereof, for ad super­flua sudatur, sayes Seneca) because every body will not bee content without them, though many Schollers have left this study by reasonof these super­fluities.

Now thus farre I have spoken my minde concer­ning this. One orientall primitive tongue, (com­prehended under the name of six tongues viz Ebrew, Calde, Samaritan, Syriac, Arahic, and Ethiopic) the mother tongue of the whole World: onely I desire to leave with the courteous Reader some generall no­tions about the tongues. First, A torgue may be gene­rall and yet not vulgar. Which not being observed, makes the common people believe that this or that, is the Mother tongue, here or there, as for instance; The Greeke tongue was spoken (as is recorded by Strabo in his 14 booke) by the Galatians, Carians (a people of 16 severall Nations) Cataonians, Cappado­cians, Galatians, Maeonians, and Sydians. All Pro­vinces of the said Carians. Yet Hierome and Euphorus affirme, that Greeke was not the vulgar or native lan­guage of these parts, but they had their peculiar and naturall tongues, so that of these 21 Nations of the Carians there were onely three Graecians, all the rest used there owne native orientall tongue which (be­cause different from theirs) the proud Grecians cal­led Barbarous. This being well observed will cleare up many doubts about particular tongues. Secondly, Wee must looke at the writings and not pronunciations of a people. So that although never so many Authors affirme that this or that tongue are different from each other, and ground it onely upon the pronun­ciation, they will not bee able to make good their position: for even here in England (as also in other Countries) there are not any two shiers that pro­nounce the Language in every respect alike, and yet [Page 79]no man attributes to every shire a severall language. Thirdly, Wee must looke to the radicall writing of a word: this hath beene excellently well practised in the Orientall primitive tongue, but never yet or ve­ry slowly in the derivatives. Which if once per­formed would doubtlesly make us able to judge of tongues more rationally in generall, to give the eti­mology of a word more exactly. Fourthly, The di­versity of Cbaracters make not a different tongue. For even in one and the same tongue every man writes severally, and as it pleaseth himselfe, viz. One man formeth them thus, and another 10. Fifthly, The unity of the Characters make not divers tongues become one. As wee see in Latine, Italian, Spanish, French, Poland, Hungary, Irish, English, and the Hurones with other people in the West-Indies who since the comming in of the English, Spaniards and French have learnt the Latine Alphabet, and it may be in time all the West Indies will get and make use of the same Character. Yet it cannot bee thought that so great a part of the new World (lying opposite to our three knowne parts of the old, Asia, Africa, and Eurepe,) should not have many different tongues. Sixtly; All tongues will participate in some things with their Neighbours, for as it is in other actions so it is with man who being [...], asociable and tractable person is sensible of his owne want and others abundance in divers things: whereby we are consirained to borrow and lend one of another. This being so common and so necessary in any society of men, is performed be­fore wee take notice of it, and because it is naturally inscribed in us wee do it constantly and willingly making no scruple at it. And seeing nothing costs us lesse then the lending of words, and more needfull (to deale with strangers) then borrowing, that makes a dayly trade between tongues and tongues in all the [Page 80]World. Seventhly, Authors, names, and tongues, will afford good ground for the unity or diversity of them. As for instance when Gesnerus (that learned, and ex­traordinary painfull man in Switzerland) Angelus Rocca. Postellus, Masius, Bibliander, Schindler, Mart. Galeotus. And divers other learned men do affirm, that the ancient Punic tongue (spoken in Africa about the time of Plautus and Augustine) was Arabic, viz. that tongue which is at this day vulgar in Africa; And that many words thereof extant in severall Au­thors (as that in Plautus his Poeiulus) will appeare to be of the same essence with Arabic, who will here­after argue that these learned men were possessed with a phantasy as it hath beene heretofore done, or that the name Phoeaicians, and Punics are not juditi­ously argued to bee the same people for descent, like father and children, and therefore one and the same tongue, yet in way of weight I will place these three contrary and conclude, that the Tongue, the name, and the Authors together: do yeald a good ground to judge of the unity or diversity thereof. Eighthly, The situation of a Country conduceth much to the right judgement of a tongue. As for instance the Persic tongue is very hardly believed to bee of kindred with the Ger­man notwithstanding that many words are the very same, or almost the same with one another. Ninthly, A Tongue cannot suddainly bee made native. For that which is already in use and every day practi­sed will not easily give way unto a new one especially if it be different in essence. Tenthly, A Tongue sud­dainly arising is the native Tongue. When a people are quiet and not active either in Warre, merchan­dize or shipping (especially if farre distant) men will not regard their tongue, but let them bee active and shew themselves abroade, and then they will be presently taken notice of, when therefore the Arabic [Page 81]tongue (as authors weakly affirme) had over-runne so vast a space of above 3000 English miles in length, from its East the Persian Gulfe untill the last place of Affrica West hitherwards, and that with ease, and without the groaning or murmuring of the people, as lying under the burthen of a new tongue: is not this sufficient to convince us (Europeans) who are ignorant in our homebred tongues) that without doubt this hath been the naturall and na­tive tongue.

Eleventhly. The derived tongues in Europe make up only one body of a tongue, alwayes varying, but never wholly decaying. As the Originall and Primitive (op­posite to the derivative) is yet remaining, so are also the derivatives, and not yet lost. For as long as the Analogy of Adam remaines in men, so long will the Analogy of the derived tongues remaine in E­brew, the accidentalls whereof being many in one age, are but one in many ages: And I wish that hereafter it might be considered how much nature workes in this behalfe.

Twelfthly. No Country populated is void of a tongue. For where there are men, there must be a tongue, and hence that proverb is true, Non datur vacuum in rerum natura, there is nothing void in nature. Wher­fore it is unfound to say that this or that Country having before no tongue, hath in time gotten this or that.

Thirteenthly. Wee must not rely only upon History. This I confesse, belongs unto the name Authority, so that it should not have made a new propofition. But because every one looks not upon History as an ar­gument from Authority, (especially the Author being behind the curtaines) and I prosesse not to write here exactly logically, but only by way of Essay. I thought good to set this apart from that of Authori­ty, [Page 82]others having done it before me. Neither this nor that must be looked upon so farre as to dote up­on either of them, especially when other men have better grounds (in reason) from the very tongue it selfe. As for instance, if Historians assirme it ne­ver so confidently that the Punics were of a diffe­rent off spring from the Arabians, and that it is onely a thousand yeares since that tongue was by the Arabians brought into Africa. Yet because wee know that the Arabians, and those from whence the Punics did descend (viz. the Phoenicians) were of one tongue, we know that it is an unsound asserti­on to say that the ancient Punic tongue is not the same with Arabic spoken at this day in Affrica.

Fourteenthly, The Primitive tongue never alters its nature. This proposition is not much thought on by Authors, when they conceive that the Orientall tongue doth sometimes change from pure, to impure, from learned, to unlearned and vulgar, sometimes increasing, and then again decreasing: But this can­not be so because of its primitivenesse, whereby it is simple, and will not suffer such gradations and de­clensions: For by their singlenesse they are more strictly bound unto the consonants, and lesse unto the vowels, their changings and castings, than the un­skilfull of them can conceive.

Fifteenthly, All derived tongues are changeable. So that if the Occidentall, Meridiall, or Septentri­onall tongues would consider this, they would not claime such a prerogative above the primitive. A derived tongue will vary in the generality, and con­ceived purenesse and elegancie, and cannot remaine constant. Because, First it is derived. And secondly, it hath a vast variety of pronunciation expressed in all their writings, both in vowels and consonants.

Sixteenthly, A strange tongue howsoever it may en­dure [Page 83]for a time, it cannot continue for ever. We have an example hereof in the Greek tongue, which spread very farre, especially towards the East, viz. in Syria, Palestina, Cilicia, part of Mesopotamia, and Arabia as is affirmed by Hierome: the dialect there­of being taken from Tyrus (for Syr, Sur, Dyr, Dur, Dor) was called Doric. But yet at the inundations of the Turkes or Sarazens it came to ruine; having been a stranger there for about 7 or 800. yeares.

Seventeenthly, A tongue that rises in a country, and casts out a knowne strange to gue, is the true native tongue though formerly unknowne. Hierome in the Pro­em upon the second booke of his comment upon the Galatians sayes, that part of Arabia (which must needs have had the Arabic tongue) spake Greek: hence it followes that Arabic was the vulgar speech thereof, as Syriac of Syria.

Eighteenthly, Diversitie of a climate, mingling with strangers, and tract of time, may doe much to change a tongue. It is not the confusion of Babell, and the punishment of the Sinar rebels that is hereditary unto us (in the multiplicity of speech) as Adams corruptions are, but those three things I set downe in the proposition. For had there never been a con­fusion at Babel, this multiplicity of tongues would have been. The Scripture, Calde paraphrasts, Sibyls and all speake of one tongue, not many. No man will deny that there is a multitude now, but whither from Babel or not is the question, which I determine negatively, It is, but not from Babel. Nor is Augu­stines reason right, pro peccato dissensionis humanae, for the sin of man disagreeing, not only different dispositi­ons, but different tongues came into the world. For Cayin and Habel, (or Hebel) disagreed, (but there was no such punishment) and so by degrees this dis­agreement grew hotter and hotter, insomuch that in [Page 84]1656. yeares there grew such a fierce fire, that all the water in the world (much lesse a confusion of their tongues) but the whole cataracts from heaven must breake out to quench it. Nay there was rather a con­trary nature in those at Babel, for before the deluge they could not agree, but after it they conspired to bee together in one place. Cum quisque principatum rapit, when every one would govern, (as Austin thinks) was rather before the deluge then after it, for it is without warrant of Scripture, for there it is not said that every one did strive at Babel for dominion. Nor was it (as Abidenus did conceive) to make them a way unto heaven, a childish conceit. Nor for feare of another (perhaps) ensuing deluge, as Josephus L. 1. de Ant. Iud. ca. 2. thinkes. Nor for feare of the consumption of the world by fire. Nor upon that false reason of their certaine agreement for Idolatry, (which the Jerusalem translation holds forth) by the phrase of preparing an everlasting name, a phrase too common in all languages to be here understood for that fearfull name of God Almighty, as is to be seen in the 2 Sam. 18: 13. Es. 63: 12. & 14. Jer. 32: 20. Dan. 9: 15. Nor because they feared a confusion or dispersion to come; but because they would live al­together in one Kingdome, and set up at Sinear the Residence for their King, and get for themselves an everlasting name, which being against the coun­sell of God, (who would have them to fill the earth here and there) he did disperse them with that tem­porary variety of pronunciations whereby they were not able to understand one another, though the tongue remained one and the same, no new tongues then coyned, no new languages then on a suddaine arising, the variety of their pronunciation being a­bundantly sufficient to disperse them, which was the intention of God. One tongue being before the [Page 85]confusion of Babel, one in it, and one after it. For the Ebrew word [...] shafah signifies a lip, is contradistinct in Genesis 11: 1. to [...] dba­tim words. This is the matter and the forme. The tongue speakes, the lip formes it. Yet these two or­gans in our mouth are contradistinct, for the tongue is not the lip, nor the lip the tongue, and the tongue letters are different from the lip letters (as all Ebrew Grammarians shew) and so they are also opposed Psal. 12.4. Who have said, with our tongue will we prevaile, our lips are our owne, who is Lord over us? and Ps. 140: 3. 1 Corin. 14: 21. We have but one tongue, though two lips: one tongue, but divers pronunciations. And the scripture tels us that God did not confound the tongue (lesse tongues) but the lips, the instrument forming the pronunciation, not of coyning words. Abydenus by Eusebius and Cyrillus, expressely oppose these things also. [...] upon those which hitherto had beene of one tongue [...] there was cast upon them a variety of sound or pro­nunciation. And the Sibylla by Josephus speakes onely of the pronunciation [...], when all men had but one sound or pronunciation, they built a Tow­er, so that in our English the translation should run thus. Further, the whole earth was of one pronuncta­tion, and that of the same words. 2. Therefore came it to passe, &c. If this be rightly (and I thinke it is by me) considered, I am sure no man will think that I have rondered the least word contrary to the mind of the holy Ghost in the Scripture, and many false suppositions being thereby taken away, will make an end of many endlesse questions about the es­cape of the Ebrew, as when, where, and how con­founded or lost.

Nay these three reasons have beene briefly touched by that worthy and learned author Edward Brerewood, in his enquiries touching the diversities of languages in two places first page 51. The Pu­nic tongue seemeth to me out of question to have bin the Cnaanitish or old Ebrew language, though (I doubt not) somewhat altered from the Originall pronuncia­tion, as is wont (1) in tract of time to befall (2) Colonyes planted (3) among strangers farre from home. Againe pag. 57. And certainly touching the difference that was betweene the Ebrew and the Punic, I make no doubt but (1) their great distance from their primitive habitation, and (2) their conversation with strangers among whom they were planted, and (3) to­gether with both the length of time which is wont to bring alteration to all the languages in the world, were the causes of it.

Nineteenthly, The Ebrews and Ebrew tongue are not denominated from Eber. The text Gen. 10:21. translated runnes thus. Concerning Sem (born to be the Grandfather of all the progeny beyond the River, brother of Yaset the Elder) 22. The sons of Sem were Elam, and Assur, and Arfacsad, and Lud, and Aram. 23. But the sonnes of Aram, Uz, and Khus, and Ge­ter, and Mas. 24. But Arfacsad begat Salakh, and Selakh begat that Eber. 25. But to Eber was borne a twinling of sonnes: the name of the first was Feleg, [division] because in his dayes [niflega] there was divided the whole earth, but the name of his brother was Joqthan [the little one]

Upon this place have the Jewes constantly built the title of their name and tongue, but in my weak judgment, without reason. Nay Abraham in Gen. 14: 13. is also called [...] Haibrai, the stranger from beyond the River [Frat] which is unreasonably translated, the Ebrew, as if hee also tooke his name [Page 87]from Eber. The reasons given for this opinion are these. First, if the word came of Aber, rather than Eber, the word should have been haabri, not haibri. I answer, 'tis true, but there is no such word as Aber a passe, but Eber, that proper name it selfe denotes a passe. Secondly, Eugubinus sayes, because they ter­minate the names of nations and kindreds (descend­ing from proper names) in Yod, as Yhudy from Yhu­dah a Jew, Amalqy from Amaleq an Amalekite. Therefore this name haibri is most like to be derived from the proper name Eber, and to signifie the Ebrew. I answer, in the very same chapter, viz. Gen. 10. there are 21 names of Nations, viz. in the 4. v. Kittim, Dodanim. 6. Mizrayim. 13. Ludim, Anamim, Lha­bim, Naftukhim. 14. Fatrushim, Keshlukhim, Fli­stim, Caftorim. 16. Ybusi, Emori, Girgjasi, Khivvi, Arqi, Shini, Arvadi, Zmari, Khamati, Cnaani. Are all these derived from proper names, and none from appellatives? Thirdly, that Abraham was called an Ebrew of Eber, because all those, and none but those that continued in his faith retayned the name. I answer, that we have not any place in Scripture which commends Eber for his faith. And therefore Abram may not receive this name upon an uncertain conjecture, when we have an infallible reason why called haibri, and that is this. That Abraham being in Mesopotamia or Aram Naharayim, (which place he and his servant in Gen. 24: 4.5.7. & 10. v. called his Country, because hee had dwelt there with his then dead father, and yet living brother Nakhor) was cal­led away from Kharan, from his brother Nakhor, out of the house of his father to goe into Cnaan, where he was a stranger,; and so all along in Cnaan, Egypt, and Elon Mamreh he was called from being a stranger, a passenger: the Cnaanites not regarding or happily knowing any thing of Eber. To be short, Abraham was [Page 88]not esteemed or called by those Heathenish Cnaanites an Ebrew with respect to Eber (of whom perhaps they knew nothing) but from his being a stranger, a forrainer, a passenger, a Highlander, a Sojurner, a be­yond-sea-man, whom the Arabians call Ma-wara­nahny, and in Latine wee finde Transylvanus, Trans-Isulanus, and by the Italians Tra-montano. The rea­son is rationally drawne. First, from the common fashion of all people to call a stranger and forraigner, not from his father (who usually they know not) much lesse from his seventh Grand-father, and yet least from an unknowne man who was borne 270 years before. Secondly, from the holy Ghost out of the mouth of a dying Martyr, Acts 7.6. And God spake on this wise, that his seede should sojourne in a strange Land. His seed should bee called a sojurner why? Because in a strange Land, Thirdly, none were called Ebrews from Eber before Abraham. Fourthly, Abraham himselfe was not called so before hee came over the River in­to Cnaan, and although hee be not called a stranger in all the 12 and 13, and untill the 13 Verse of the 14 Chapter, it must not seeme strange, because of his most valiant and strange victory over foure Kings, (under one whereof he was likely borne) and relieve­ing five Kings of his dwelling Country. Moses sets downe first that contemptible name, which hee had before and now [...] became more renowned. But to make it more cleare whither the Nation of the Iewes could be called Ebrews from Eber or no, I will give you all those places where that name is used in the Old Testament, but before I doe that I would desire you to consider what Iosephs Mistris knew of the 10^th Grand-father of her servant. Whom she loved (not because discending from Eber, nor because a stranger,) but because beaucifull, that grace in him did suppresse all that contempt usually following a stran­ger; [Page 89]nor did shee aggrevate her accusation against him to her Husband as being of the race of Eber (of whom I dare say they knew nothing) but because a servant, and a stranger. The places I give you here at large, Genesis 14: 13. 39: 14.17. 40: 15. 41: 12. 43: 32. Exodus 1:15, 16, 19. 2: 6, 7, 11 13. 3: 18. 5: 3. 7: 16. 9: 1.13. 21: 2. Deut. 15: 12.1 Sam. 4: 6.9. 13: 3.7.19. 14: 11. 21. 29: 3. Ier. 34: 9.14. Iona. 1:9. And that Aber notes a passing over a River (as pasah to passe over a Coun­try) see the place, 1 Sam. 13: 7.

[...] Veibrim aberu et hay-yarden erez gad vgilad. And the Ebrews did passe over the River Jordā into the land of Gad & Gilead. So that I conclude that neither Abraham, Ioseph, nor the Iewes (in generall) nor their tongue had the Name of Ebrew from Eber in whose family they will have his faith to remaine, (and when this tongue was de­vided, it was wholy preserued in his family. A contra­diction of dividing one thing so, as that it yet re­maines whole) whereas they also confesse and cannot deny that the Yoqthanites, Yismaelites, Ydumites, Moa­bites, Ammonites, Madianites, and Amaleqites, do be­long to that family, but have neither his faith nor tongue. So that wee see the folly of the new Iewes, and our old Christian Ebrew professors in believing that the Iewes speak Oracles. Twentith, Ebrew, Calde, Samaritic, Syriac, Arabic and Ethiopic, are of one and the same antiquity. This proposition takes away ma­ny superfluous questions, and unreasonable answers of many Authors that have hither to handled this sub­ject. For if Ebrew were chiefe in Cnaan, then I am sure Arabic would be the elder, because first inhabited as lying neerer Babylon, but beeause they are all but one (and using onely divers Synonima's which shews not the difference but largenes of them) there is none of them elder or yonger then other.

And thus have I done, Courteous Reader, about this, the most excellent, ancient, primitive and Mo­ther tongue of all the World. And to learne that tongue is to learne the fundament of all things, as in Histories the names of Cities, Provinces, Kingdomes, Rivers, Plants, Trees, and Beasts, the ground of ma­ny fables whereof the Romances both old and new are full and too sull. Nay because I am not able to speak fully enough about the usefullnesse of this Orientall tongue, I will here set downe a part of the very words of our grave and judicious Ministry of London, in their petition to bee humbly presented to the honorable Court of common counsell, subscribed by the ap­pointment and in the name of the society of Syon-Colledge, Ian. 12. 1647.

That great and glorious appearance of our Lord Iesus Christ in his Churches, by his spirit and power (so often foretold in the holy Scriptures) for the calling of the Jewes, which belong to the election of grace, and for bringing in the fulnesse of the Gentiles, that all the Kingdomes of the Earth may become the Kingdomes of the Lord, and of his Christ, seemes to us, to be now comming upon the wing in the midst of those formidable concussions of all Nations, to make way for his glory, that the Earth may bee filled with knowledge of the Lord, as the waters over the Sea. As a preludium and preparative to this great worke, we observe, that generally other Kingdomes, Commonwealths, and Ci­ties of eminency and honour begin to looke towards the study, and advancement of the Orientall Languages with greater care, than in former ages, as it were by a secret instinct and strong impulsion, making ready to re­ceive of that blessing and grace which wee cannot fully describe yet confidently expect. Hence it is that not onely in Italy and Spaine, but in Germany, France, and Switzerland the Netherlands and other states, the Ma­gistrates [Page 92]are zealous promoters, and magnificent patrones of the Illustrious Professors, and profession of those tongues, with honorable maintenance at the publick charge. The too great defects of able and profitable Pro­fessors of those tongues in this Kingdome (except in the Vniversities) the strong apprehensions of many men of the difficulties of attaining those Languages, together with the small successe of the various attempts of sundry Smat­terers in those studies (which have rendered them both obscure and contemtible) do plainly declare the great necessity of publick countenancing and advancing more apt and effectuall meanes, to facilitate and carry on so great a work. Manifold and inestimable are the benefits of it. Thereby shall industrious men see more clearely with their owne eyes the very minde of GOD in that same Tongue, wherein himselfe uttered it, and bee not onely better setled in the truth of our owne Translations, but able to understand those ancient versions of the holy Bible in those learned Languages, and other Authors of worth and use, as also with greater advantage to con­verse, and traffic with the Eastern Nations in their owne Languages, which marvelously winneth upon the Natives of any Kingdome, where ever Travailors or Merchants come. Besides it will greatly propagate this kinde of learning, whereby not onely the present age, but our posterity will be more capable of the spirituall ad­vantages of the Jewes conversion, if not to contribute to it. So faire that passage of the Reverend Divines, My very much honoured, esteemed and beloved brethren and Friends.

I will adde only one word concerning Arabic, viz. because it is the same tongue with Ebrew, I desire my curteous Reader to lay aside all ill opinions and pre­concept fancies concerning this tongue, because it is the tongue of the Turcks. For it is not their true and naturall tongue but (as they descend from the [Page 92] Tatars) they have the Tatar for their Mother tongue but because the grand Signiour or Emperours govern­ment spreads over Syria, Arabia, Egypt, and all the Mediterranian Sea-shore of Asia and Africa, (except onely Asia the lesse) speake the Arabic tongue and are for the most part Muhammedans, knowne to us by that generall name of Turks. Let us not scorne this tongue but rather rejoyce that wee have such a considerable progresse of it (not onely under the name of Arabic) diligently advanced not onely by Germanes, French, Italians, and Low Duchmen, but even by Englishmen themselves, partly by setting up par­ticular professors for this tongue in both Universi­ties Oxford and Cambridge, the latter being hono­rably upheld by that renowned Citizen, And right Worshipfull, Alderman Adams, late Lord Major of London my especially respected and beloved patron and Friend; partly by giving and bestowing an in­finite treasure of this kind of Manuscripts upon both Universities, lately by the Parliament; and by that worthy and Honorable Knight Sir Thomas Wroth, unto the Library of Sion Colledge here in London, partly by elaborating most gallant bookes in this kinde, partly by the dilligent studying of this juditi­ous Nation in them. Let therefore the Arabic tongue be commended unto thee, as that wherein lies hid, greater profit then in all Greek and Roman antiquities. yea as far as piety hath a greater reward then worldly wisdome.

I would I might now prove a true Prophet in this, that God hath left all the innermost parts of Africa, unknowne unto us, and us unto them, that when we come unto them, it may be with the Arabic printed bible in our hands, thereby to call them to the church of God. England, England, would to God thou knew­est the things that belong unto thy peace, but now [Page 93]they are hid from thine eyes! Couldst thou but love the men of Asia and Africa, (as well as thou dost their Sylkes and pretious Stones,) give them the Ebrew, and Arabic bible, teach them thy Art of printing and receave from them their Arabic, and Ethiopic rare Jewells of bookes, what joy would arise in the heart of thy children, and what a thankfull minde wouldst thou finde amongst these ignorant men. An infinite treasure is not necessary to bring this to passe, one weekes revenews of the excise would do it. Nay let but those gifts (dedicated unto pious uses) be rightly bestowed, and there would be no need of a new sup­ply. All the ports of Africa, and Asia will admit you with the Arabic bible. And if yee had thousands thereof, Turkes, Iewes and Christians would buy them of you in Asia and Africa, if you would but go unto those parts where the grand Signor of Constantinople hath not so great authority, or else to the Ethiopians (who are Christians like us) and so from behind the Muhammedans bring in their printed Bookes.