A battle-door for teachers & professors to learn singular & plural you to many, and thou to one, singular one, thou, plural many, you : wherein is shewed ... how several nations and people have made a distinction between singular and plural, and first, in the former part of this book, called The English battle-door, may be seen how several people have spoken singular and plural...: also in this book is set forth examples of the singular and plural about thou, and you, in several languages, divided into distinct Battle-Doors, or formes, or examples; English Latine, Italian, Greek, Hebrew, Chaldee, Syriack, Arabick ... and how emperors and others have used the singular word to one, and how the word you came first from the Pope, likewise some examples, in the Polonian, Lithuanian, Irish and East-Indian, together with ... Swedish, Turkish ... tongues : in the latter part of this book are contained severall bad unsavory words, gathered forth of certain school-books, which have been taught boyes in Enland ... / George Fox, John Stubs, Benjamin Farley. Fox, George, 1624-1691. This text is an enriched version of the TCP digital transcription A40123 of text R7810 in the English Short Title Catalog (Wing F1751). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 596 KB of XML-encoded text transcribed from 115 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A40123 Wing F1751 ESTC R7810 12417654 ocm 12417654 61737 2248566748

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Early English books online. (EEBO-TCP ; phase 1, no. A40123) Transcribed from: (Early English Books Online ; image set 61737) Images scanned from microfilm: (Early English books, 1641-1700 ; 938:35) A battle-door for teachers & professors to learn singular & plural you to many, and thou to one, singular one, thou, plural many, you : wherein is shewed ... how several nations and people have made a distinction between singular and plural, and first, in the former part of this book, called The English battle-door, may be seen how several people have spoken singular and plural...: also in this book is set forth examples of the singular and plural about thou, and you, in several languages, divided into distinct Battle-Doors, or formes, or examples; English Latine, Italian, Greek, Hebrew, Chaldee, Syriack, Arabick ... and how emperors and others have used the singular word to one, and how the word you came first from the Pope, likewise some examples, in the Polonian, Lithuanian, Irish and East-Indian, together with ... Swedish, Turkish ... tongues : in the latter part of this book are contained severall bad unsavory words, gathered forth of certain school-books, which have been taught boyes in Enland ... / George Fox, John Stubs, Benjamin Farley. Fox, George, 1624-1691. Stubbs, John, 1618?-1674. Furly, Benjamin, 1636-1714. [4], 94 [i.e. 100], 12, 8, 12, 19, [1], 20, 19, [5], 28 p. Printed for Robert Wilson, and are to be sold at his shop ..., London : 1660. Reproduction of original in Huntington Library. eng Grammar, Comparative and general -- Pronoun. Grammar, Comparative and general -- Number. eebo A battle-door for teachers & professors to learn singular & plural; you to many, and thou to one: singular one, thou; plural many, you. Wherein is she Fox, George 1660 234 96977 10194 0 0 0 0 0 1051.18 F The rate of 1051.18 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-01 Assigned for keying and markup 2003-02 Keyed and coded from ProQuest page images 2003-03 Sampled and proofread 2003-03 Text and markup reviewed and edited 2003-04 Batch review (QC) and XML conversion

A Battle-Door FOR TEACHERS & PROFESSORS TO LEARN Singular & Plural ; You to Many , and Thou to One : Singular One , Thou ; Plural Many , You. Wherein is shewed forth by Grammar , or Scripture Examples , how several Nations and People have made a distinction between Singular and Plural . And first , In the former part of this Book , Called The English Battle-Door , may be seen how several People have spoken Singular and Plural ; As the Apharsathkites , the Tarpelites , the Apharsites , the Archevites , the Babylonians , the Susanchites , the Dehavites , the Elamites , the Temanites , the Naomites , the Shuites , the Buzites , the Moabites , the Hivites , the Edomites , the Philistines , the Amalekites , the Sodomites , the Hittites , the Midianites , &c. Also , In this Book is set forth Examples of the Singular and Plural , about Thou , and You , in several Languages , divided into distinct Battle-Doors , or Formes , or Examples ; English , Latine , Italian , Greek , Hebrew , Caldee , Syriack , Arabick , Persiack , Ethiopick , Samaritan , Coptick , or Egyptick . Armenia●● Saxon , Welch , Mence , Cornish , French , Spanish , Portugal , High-Dutch , Low-Dutch , Danish , Bohemian , Slavonian : And how Emperors and others have used the Singular word to One ; and how the word You came first from the Pope . Likewise some Examples , in the Polonian , Lithvanian , Irish and East-Indian , together with the Singular and Plural words , thou and you , in Sweedish , Turkish , Muscovian , and Curlandian , tongues . In the latter part of this Book are contained severall bad unsavoury Words , gathered forth of certain School-Books , which have been taught Boyes in England , which is a Rod and a Whip to the School-Masters in England and elsewhere who teach such Books

George . Fox . Iohn Stubs . Benjamin Furley .

LONDON , Printed for Robert Wilson , and are to be sold at his Shop at the Signe of the Black-Spread-Eagle and Wind-mil in Martins le Grand , 1660.

AN INTRODUCTION : Which is , a leading into the BATTLE-DOOR which is , The Entrance into Learning .

FOr all you Doctors , Teachers , Schollars , and School-masters , that teach people in your Hebrew , Greek , Latine , and English Grammars , Plural and Singular ; that is , Thou to one , and You to many , and when they learn it , they must not practice it : what good doth your teaching do them ? for he is a Novice , and an Ideot , and a fool called by You , that practises it ; Plural , You to many ; and Singular , Thou to one .

NOw People , What good doth all your giving money to these School-masters , Teachers , and Doctors , to teach your children Singular and Plural , in their Accidence , and Grammars ? what good doth your learning do them , when you do not intend , that they should practice it , when they have learned it ; that is , Thou to one , and You to many , he is called clownish , and unmannerly , if your childe practice that which he hath learned at School , which you have paid for , he is called a Clown , and unmannerly , and ill bred . ( Mark ) Then I say , All the Schollars , all the Doctors , and Teachers , and School-masters then are them that teach people ill-breeding , and unmannerliness ; which teaches Singular to one , and Plural to many ; For that is it they teach them , as you may read in the Accidence , and Grammar ; as , amas , thou lovest ; amatis ye or you love : and so all your Learning is come'd to nought , and all your money is spent in vain , and all the Doctors , Teachers , and Schollars profits them not ; for they come to be unmannerly , and called ill-bred , and Clownes , when they speak the Language Singular and Plural , thou to one , and you to many : And so , if people must not practice that which they learned of them , this will make people believe , it s a work of darkness ; But come people , do as they say , though they say , and do not . Though they do not speak Singular to every one , but plural to one , though they teach it , but thou to one , and you to many .

But , why do the Translators translate the Bible , Thou to one , and You to many , Italian , Greek , Hebrew , and Latine ; ( Dutch Bibles , high and lowe ) French Bibles , and Welch and English Bibles , and others , Plural and Singular , thou to one , and you to many , if the people should not practice it , thou to one , and you to many ? Why do the Translators translate it so ? thou to one , and you to many , if the people should not practice it , and say thou to one , and you to many , seing he is an Ideot , and a Novice , and a fool , and an ill-bred Clown , and unlearned , and unmannerly , by all the Doctors , School-masters , Teachers , Lawyers , Magistrates , and Schollars , that say thou to one , and you to many : Why did all the Translators translate the Accidence and Grammar singular and plural , thou to one , and you to many , which is to make Clowns of them , and Ideots , and Fools and Novices ? and why could you not have let you have stood in all the Bibles , and Accidences , and Grammars , and never have translated the word thou to one , if they be Ideots and Fools , that sayes thou to one , and you to many ? Do you not in this say that the Prophets , Apostles , and Saints were Ideots and Fools , for saying thou to one , and you to many ; and say , you are wiser than them all ; and you may say , you to all , though we have set it otherwise in our Accidence , and Grammers , and Bibles , and teach so , and whip all that do not learn so : May not the Nations question , and all People , the Teachers , that they are not as ignorant in other things , in other Doctrines , Principles , & points , as they have been , and are of the plural & singular Language , in their tongues , that is you to many , & thou to one ? who said , it hath been in other Languages , you to one , have not they deceived the Nations , think you , in other things as well as this , as you may read in this Battle-door .

The Teachers of the world , and Schollars have been either very Ignorant of Tongues , or else wilfull , that they would have you spoken to one , which is thou ; and this may give all people to see , in saying that it was you in other Tongues to one , that they are them which corrupts the Languges , and are exalted , taking glory to themselves , and have the Plural put upon them , for the singular , which is vulgar .

All Languages are to me no more than dust , who was before Languages were , and am come'd before Languages were , and am redeemed out of Languages into the power where men shall agree : but this is a whip , and a rod to all such who have degenerated through the pride , and ambition , from their natural tongue , and Languages , and all Languages upon the earth is but Naturall , and makes none divine , but that which makes divine is the Word , which was before Languages , and Tongues were .

Men , crying up Tongues to be the Original , and they have degenerated from the Tongues which they call the Originall , which is not the Originall , which be the Naturals , I look upon the natural Languages no more than men to learn to dress a horse , or women to sweep a house , as to divine things ; For in the beginning was the word , which was before Natural Languages were .

For speaking the word Singular and Plural we have been stoned , and persecuted by the Priests , and Professors Generation , and our lives in jeopardy dayly ; What sayes Thou ? Thou to me .

Here is a touch of your Pricks , aud your stuff of your one way , but not that it is ours , for all these are in the confused State ; for we could do it without pricks , but onely there is a great Company in the blindeness and ignorance , which cannot read without them , nor cannot tell what to make of our words without them , therefore we come to let you see your own way , and your own teaching , that you may read your own , and how contrary you have been in your own way , in your teaching , as in Accidence , and Grammar , and Bible .

A BATTLE-DOOR FOR TEACHERS and PROFESSORS TO LEARN Plural & Singular : YOV to Many , and THOV to One ; Singular one , Thou ; Plural many , You.

THat now why the Teachers of the World , Schollars and School-masters , teach People and Children which will not have People , nor Children , speak Thou to one , and You to many , is not sense , nor good Latine , nor good English , nor good Greek , nor Hebrew : Therefore , to you that stumble at the word Thou to a particular , because we do not say You to a particular , is this

The Light which Christ hath enlightned you withall , believe in that , the anoynting within you , you may know to teach you .

Geo. Fox .

BATTLE-DOOR is for you to learn , that you may speak Thou to one , Singular , You to many , Plurall .

Singular is to one , Thou , is to a single man or woman , or to God , or Christ . Plural is to many , or more than one , You , is to many , men or women .

In Latine , Tu is thou singular , and Vos is you plural .

In Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attah , Thou man singular , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attem , Ye , or You men plural .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or atti , thou woman singular , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atten , ye , or you women plural .

In Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Su is thou singular : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hun●eis is you , or ye plural .

The Arabick is the same , Thou to one , You to many . The Syriack , Aethopick , Caldee , the Egyptian , the Samaritan , &c.

God spoke singular to one , God spoke plural to many .

Christ spoke singular to one , He spoke plural to many .

Ths Saints spoke singular to one , The Saints spoke plural to many .

Come Priests and Professors , Schollars and School-masters , you have the Original , as you call it ; to you is this BATTLE-DOOR .

Is not your own Original , Thou to one singular , and You to many plural ; and proper speech , not non-sence ? Do not they speak false English , false Latine , false Greek , false Hebrew , false O●ldee , false Syriack , and Arabick , false Dutch , false French ; and false to the other Tongues , that followes here in this Book , that doth not speak thou to one , what ever he be , Father , Mother , King , or Judge , is he not a Novice , and Unmannerly , and an Ideot , and a Fool , that speaks You to one , which is not to be spoken to a singular , but to many ?

O Vulgar Professors , and Teachers , that speaks Plural when they should Singular , lapis a stone , lapides stones , that is , more than one .

Come you Priests and Professors , have you not learnt your Accidence . Singulariter , Ama amato , Amet amato ,

Say on ,

Amemus , Amate amatote , Ament amanto ,

And Singular . Amo , I love Amas , thou lovest Amat , he loveth Plural . Amamus , we love Amatis , ye love Amant , they love

Will not Boyes , and Children , shame Professors and Teachers , through Pride and Ambition , to be degenerated from their own Mother Tongue ; to be Fools , and Novices , and Ideots , from that which they learned when they were Children .

But you Teachers , Professors , Schollars and Magistrates , who rages at them that speaks Singular to Sing . and Plural to Plural , who pretend that you know Accidence and Grammar , Logick , Rhetorick , and Divinity ; yet in practice you must have your BATTLE-DOOR again , but is this Schollar-ship true English , Latine , or sence to say of us , instead of , of me , to us for to me ; towards us for towards me , and to put off you , for off thee ? and is not this non-sence , and false English , and false Latine , to put Nos , vos , illi ; we , ye , you , and they instead of Ego , tu ille , I , thou , and he . Read on : Singular I of me to me towards me from me Plural we of us to us towards us from us Singular Thou of thee to thee towards thee O thou from thee Plural Ye of you to you towards you O you from you Singular He of him to him by him with him she of her to her by her with her it of it to it by it with it
Plural They of them to them by them with them Singular My thy Plural our your Singular his , her Plurall their , theirs Singular My selfe I my self my own selfe Plural Our selves we our selves our own selves Singular Thy selfe thou thy selfe thine one selfe Plural Your selves you your selves your own selves Singular him selfe her selfe it selfe Plural themselves Singular he himselfe she herselfe Plural they themselves Singular his own selfe her own selfe it s own selfe Plural their own selves

To put us for me , and they for he , and you for thou , and we for I ; and to put every one of these words aforesaid out of its proper place , would it not be confusion , and like unto the confused Priests and Teachers speech in the world ?

Come Professors , Teachers and Magistrates , would you not be offended to say Author for Authors , and to say in Authors for in an Author ; or to the Authors , for to the Author ? is not this non-sence , and such as knows not Singular and Plural ? or at least doth not practice it : and to say learned Authors , for a learned Author , will this please you ? Plural for Singular ? or to say Books for a Book , or the Books for a Booke , or in Books for in a Book , is it not contrary to Plural , and Singular , and sence , and your own Schoole-directions , and contrary to English and Latine ?

Is not Singular , a Book , an Author , and old Author ; and is not Plural , Books , Authors , and old Authors ? do not rage at them that do not speak Plural to Singular .

But read the BATTLE-DOOR , that you may come to the Accidence , Grammer , and Bible ; you who pretend you have the Histories .

Who was the first that brought up this evil custome , to put you for thou , or to say we when you should say I ; and they , when you should say he ; our , when you should say mine , us , when you should say me ; your , when you should say thy ?

Answer ye learned men ; who hath brought this evill custome to put Plural for Singular ? Come ye Doctors and School-masters , and Teachers , and Professors , and Magistrates : Come ye peevish Professors , and Teachers , answer me , and so read again you three Persons ( so called ) Singular , and Plural , in this BATTLE-DOOR .

Singular I thou he Plural We ye or you they

Ego tu ille that is I thou he Singular

nos vos illi that is We ye or you they Plural

Now it is not nos I , nor ego wee , but ego I , and nos wee ; it is not tu you , nor vos thou , but tu thou , and vos ye or you ; it is not ille they , and illi he , but ille he , and illi they .

Some Examples in English alone , about the three Persons in both Numbers , ( so called ) Singular and Plural .

Singular I have been thou hast been he hath been Plural We have been ye , or you have been they have been

Now to say , you hast been , they hath been , thou have been , he have been , is not this non-sence , ye Teachers and Professors ? is not this to put the Plural for the Singular , and not to put the Singular in his place ? and is not that the non-sence to one , and false English , and false Latine , and ragg'd when the Plural is put to the Singular .

If you be not like a company of mad men , School-masters , Professors , Teachers , Magistrates , Ministers , surely you will see and own , and come to read , Singular I am thou art he is Plural We are ye are they are

Singular I shall , or will be thou shalt , or wilt be he shall , or will be Plural We shall , or will be ye shall , or will be they shall , or will be

Cannot you understand this we , ye they , from I , thou , he ? surely you should not be so Mad and Crabbed , and Peevish , and Snuffe at the Innocent , proper and Singular Language , and not say thou's , thou me ; I will be you 'd , I will have Plural , I love non-sence , I love false English , I love false Latine , I will be as a Beast , I will have neither Manners , nor Learning , yet I will be esteemed of , as though I had all ; I will have you , instead of thou ; but is it manners or learning , to speake we , when they should speake I , or to speake you , when they should thou , and to speake they , when they should he ?

Answer me you School-masters , Schoolars , Professors , and Teachers , and Magistrates , who cannot abide the Innocent .

Whether it be proper to speak Plural , when we should Singular ? whether or no such are not to be accounted to be without Learning , and Ill-bred , and Savages , and the Barbarous people ?

Several Instances , to shew , how several Nations used the Singular and Plural Language .
Persian Language .

THe Langua ge in Persia was Plural and Singular , As King Artexerxes ; the King spoke you to many , in the seventh of Ezra , and thee to one .

Hebrew Language .

ANd the Iewes Language was Plural and Singular to the King , as Neh. ● . they , and thou .

Syriack Language , and others .

ANd the Language of Rheum , the Chancellor , and Shimshat the Scribe , and the rest of their companions ; the Dinaites , the Apharsathihites , the Tarpelites , the Apharsites , the Archevites , the Babylonians , the Susanchites , the Dehavites , and the Elamites , &c.

And this Letter was Plural and Singular , as you may see in the fourth chapter of Ezra , 11 , 13 , 15 , 16 , verses , and the Kings Answer was Singular and Plural to them ; thou to one , and you to many .

And Haman spoke Plural and Singular , thy , and their , to King Ahasuerus , who reigned from Iudia , even unto Ethyopia , over an hundred and twenty seven Provinces ; see Ester the 1 chap 1 , 3 , and 8 , verses , &c. And the Language of Hamans wife was Plural and Singular , chap. 5. And the King thou'd Haman , Ester the 8. and the 2 , 3. verses , and Ester thou'd the King , and the King thou'd her , whose Language was Plural and Singular ; thou to one , and you to many .

Iob.

Job , the greatest man in all the East , in the land of Vz , ( a Judge ) Job 2. he thou'd his wife , and his wife thou'd him .

Temanits Language , Job 1.

ANd Eliphaz the Temanite , thou'd Job , and told him he had taught many , and spoke Plural and Singular .

Naomitich Language , Job 11.

ZOphar the Naomite , his Language , was Plural and Singular ; he thou'd Job , and ye'd many in the 19. verse .

Shuits Language , Job 18.

BIldad the Shuite , he thee 'd Job , and these their Language , was Plural and Singular .

Greeke

THe Gentiles speech was Plural and Singular , Cornelius was thee 'd and thou'd by Peter , and we are all here : So the Gentiles speech was Singular and Plural , Acts the 10.

The Athenians , learned wise Phylosophers , Epicureans , and Staicks , they spoke the Language , Plural and Singular to the Apostles , and said thou brings strange things to our ears , that we may know what these things means : And they all spoke Plural and Singular , and we never read that any was offended at Plural and Singular , ( but the Christians ) and the Bible justtifies the same ; and such as worshipped stocks and stones , had Plural and Singular Language amongst them , Acts 17. 25 , 26 , ver.

Festus thou'd Agrippa , and said he should hear Paul ; and he spoke Plural , and said I have brought before you , and especially before thee Agrippa ; this was their Language , Plural and Singular .

Greek Language ,

AGrippa thou'd Paul , and said , tho● art permitted to speak for thy self ; and Paul thou'd him again , and it was not offensive ; and he spoke Singular and Plural to them , Acts 26. Here you may see the Heathens may judge the Christians .

Ethiopick Language ,

THe Black-moores Language , was Plural and Singular , to King Zedechia , King of Judah , Jer. 38. The Black-moore , spoke Plural and Singular , and the King thou'd the Black-moore again , and there was no Jangling about the word ; and Jeremiah thou'd and thee 'd the King , and the King thee'd him again , and spoke Singular and Plural .

The Stumblers objection is , Job 18. Bildad the Shuite , When will you make an end of your words ? Eliphaz the Temanite had been speaking , and Job , therefore he said , When will you make an end of your words ? now sayes the stumblers , he you 'd and ye'd Job ; but when he speaks to Job , he thou'd him , and said , thou art he that teers the Soul .

Elihu , the Son of Barachel the Buzite , spoke the Language Plural and Singular , to Job , Job 32 , 33. chap. Elihu waited , and saw there was no answer in the mouths of the three men ; but when he speaks to Job , he speaks Singularly .

Egyptian Language ,

ANd Pharaoh , King of Egypt , was thee 'd and thou'd , and you was used ; so Plural and Singular , the Egyptians Language , which the Spiritual Egyptians , which is grown into a Monster , cannot a bide it ; Pharaoh thou'd Jacob , and said how old art thou ? Pharaoh , the'd Joseph , Gen 48. and Pharaoh thou'd and thee 'd Joseph , and you 'd the people ; go to Joseph , and he will shew you , what he says to you , Gen. 42.

Hebrew Language ,

JOseph spoke Plural and Singular , you to his Brethren , and thee to his Father , Gen. 42.

Moahitish Language .

BAlack , the Son of Siphro , King of Moab , spoke Singular and Plural ; he thou'd and thee 'd Balaam , and Balaam , thou'd and thee'd him , Num. 23. and 24. chap.

Hivites Language .

ANd the Hivites said thee to Joshua , Joshua 9. 8.

Edomites Language .

ANd the Language of Edom was Singular and Plural , the Jewes to him was we ; for Edom t●ou'd Moses Messenger , Numbers 20. 18.

Philistins Language .

THe Philistins Language was Plural and Singular , they thou'd Sampson , and thee'd his wife , Iudg. 15. 16. and said we .

Amalekites , and Moabites Language .

BOoz , of the family of the Amalekites , and Ruth a Moabite , their Language was Singular and Plural , as you may read in Ruth . And Ioseph thou'd and thee 'd his mistris , and shee was not offended , Gen. 39.

Sodoms Language .

THe Language of Sodom was Plural and Singular , as they spoke to Lott , Gen. 19. 5.

Gen. 20. Abimeleck the King thou'd Abraham , and his Language was Plural and Singular .

Hittites Language .

THe Language of Heth , and Ephron the Hittite , was to Abraham Singular and Plural , Gen. 23.

Egyptians Language .

ANd pharoahs Language to Abraham was thou , Gen. 12. And Melchisedecks Language was Singular to Abraham , Gen. 14.

Midian Language .

JEthro the priest of Midian , Moses Father-in-law , his Language was plural and singular ; and he thee'd and thou'd Moses , and said you when he spoke of more than one , Exodus 17.

Philistins Language .

ANd Goliah the philistin , spoke plural and singular ; that was their speech , and thee 'd and thou'd David , and David thee 'd and thou'd the philistin , 1 Sam. 17.

Hebrew Language .

ANd Ionathan thee 'd Saul his Father the King , 1. Sam. 19. Abigail thee 'd David the King , and Abigails servant thee'd her , 1 Sam. 25.

And the man of God , that came out of Iudah , thou'd and thee 'd Jeroboam the King , and Jeroboam thou'd and thee'd him , 1 Kings 13.

Nathan thou'd David , 1 Kings 1.

Egyptian Language .

ANd Pharoah thou'd Haddad , 1 Kings 11.

Hebrew Language .

JEhu thou'd Baash , 1 Kings 16.

The woman that Elisha healed her childe , said thee and thou to him , 1 Kings 17. which the worlds Ministers stumbles at now ; and Elisha thou'd Ahab , 1 Kings 18.

Iohn , who was to prophecy to Nations , wee do not read , but he spoke you to many , and thou to one .

Jesabel could speak the Language plural and singular , 1 Kings 21.

And Ahaziah , his captaines over fifty men , thou'd Elijah the Prophet , 2 Kings 1.

Sirian Language .

ANd Elisha thou'd the King of Israel , and he thou'd Naaman , 2 Kings 5. when he bid him go wash in Jordan : so here you may see the Sirian Tongue was thee and thou singular and plural , 2 Kings 5.

And the Assirian King thee 'd and thou'd the King of Israel in his letter , 2 Kings 5.

Sirian Language .

ANd the King of Assiria , his messengers spoke the Language Singular and plural , to the King of Israels Messengers , 2 K. 5.

Syriack Language .

ANd the Caldeeans spoke to the King in the Syrian tongue , and thee'd him ; and he you 'd them , Daniel 2 chap. wee will bring the Sun upon the Beasts of the field , that the hea●e shall make them to gad , the first-born of death hath long spoken , that Condemnes about the plural and singular , Language .

Syriack Language .

LAban and Bethuel , and Rebeccah , and her mother , their Language was singular and plural in the Syrian Tongue unto Abrahams servant , and his was the same to them , Gen. 24. 25.

Hebrew Language .

ANd Jacob thou'd Laban his Father in-law , and his Language was Plural and Singular to Iocob , whom Rachael stole his Gods from , Gen. 31.

Sodoms Language .

ANd the King of Sodom thee 'd Abraham , and Abraham theed and thou'd him again , Gen. 24.

Ethiopian Language .

ANd the Queen of the South which came from the uttermost parts of the earth , to Solomon , her language was thee to him , and was Plural and Singular to him , 1 Kings 10.

Syriack Language .

THe King of Assyriahs servant thou'd him , the King ; and his servant spoke Singular and Plural 2 Kings 6.

Caldee Language .

THe Caldeeans Language was Plural and Singular to Nebuccadnezzar the King , and thee 'd and thou'd him ; and the fourth of Daniel , Nebuccadnezzar , King unto all people , Nations and Languages that dwelt in all the ●arth . And the Iewes Language to him was Singular and Plural , thee and thou , and wee , and us , and was not offended at it , and did not persecute about it , as Christians do now .

Babylonian Language .

THe Kings of Babylon , Nebuccadnezzar and Beltashazzers Language was Plural and Singular , Gen. 4. 5 , chapters , and Beltashazzar thee 'd and thou'd Daniel .

Medians Language .

THe Language of the Princes of Babylon to Darius the Median , was Plural and Singular , for they thee'd and thou'd the King ; and King Darius the Son of Ahasuerus of the seed of the Meeds , Daniel 9. his Language was thee and thou to Daniel ; and Plural and Singular , Daniel 6. 5.

Such as was in the ship with Ionah , they thou'd Jonah , and spoke the Plural language , and the Singular : the Heathen , Jonah 1.

Edomitish and Israels Language .

ESau , his Language was thou to his Father Isaack , Gen. 27. and Esau thou'd Iacob , and Iacob thou'd him again , Gen. 33. and their language was Singular and Plural .

The Samaritan Language .

THe woman of Samaria , her Language was plural and singular to Christ , and she thou'd and thee'd him , and Jesus thee'd her again , and spoke singular and plural ; and he was not offended at the womans language , John 4.

Roman Language .

ANd Paul said he was a Roman , in his Examination , and spoke singular and plural , thee and thou to one , and you to many , whose language doth continue plural and singular , Acts 22.

Gentiles Language .

ANd Pilate the Gentile , the Heathen , he spoke the language plural and singular to the Iewes , and to Christ , and Christ spoke plural and singular to him , Luke 23.

The Professors and Teachers Objection , is , That Christ spoke plural to Peter : which if they read that chapter throughout , they may see how that when he spoke you , he spoke to his disciples , and says , I have appoynted you a kingdom , that you may drink at my Table : he says unto Simon , Satan hath desired to have you , and sift you , but I have prayed for thee ; and when thou art converted strengthen thy Brethren : so here is singular , and here is plural spoken of by Christ : and mark what Trials Peter had afterwards , ( that Christ said he prayed for ) at the sufferings of Christ , who did the like as Peter did : and after , when Christ had spoken singular to Peter , he spoke plural again to the disciples , saying , I sent you without a purse , and you wanted nothing . So if Professors and Teachers be not wilfully blind , and make others as blind as themselves , by reading over this chapter , they may see Christ speaks singular to one , and plural to many , and not plural to Peter , Luke 22. 32 , 33.

God spoke singular ; he thou'd Adam ; and Adam thou'd God , and God spake plural , and God said , I have given to you every herbe , Gen. 1. and 2. chapter .

And God thou'd Moses , but when he spoke to Moses and the Congregation , he said you , Leviticus 1. and in the 18. of Leviticus , and the Lord spake unto Moses , Speak unto the children of Israel , and say unto them , I am the Lord your God , Lev. 18. Mark , your God , and thou Moses : and Exod. 24. and he said unto Moses thou : so here was the Lords speech , thou to one , and you to many .

Christs speech , the Son of God , was plural and singular , he thou'd Pilate , Luke 23. and he thee 'd Peter , Matth. 16. 23. and he said you to the Pharisees , Matth. 23. and he said you to the disciples , Iohn 15. 16. I have chosen you : here was Christs speech plural and singular .

And the Prophets , the Apostles , and Saints , was thou to one , and you to many , plural and singular ; For Iacob thou'd Esau , Gen. 33. 10. and thou'd God . And Iacob you 'd his Sons , Gen. 42. and Ioseph you 'd his Brethren , and they thou'd him , as you may see in that chapter .

Abrahams and Isaacks Language .

ANd this was the Language of Abraham and Isaack ; you to more than one , and thou to one , Gen. 22.

Isaack thou'd Jacob ; and you 'd Jacob , and Esau , Gen. 28.

Moses thou'd God in the 32 of Exodus , and spoke plural to him , and bid him remember how he said he would multiply your seed ; speaking of Abraham and Isaack .

Jeremy thou'd Zedechia , Jeremiah 39. and you 'd the children of Israel , in the 40. chap. and 3. verse .

And Isaiah spoke singular and plural ; singular , where he several times in the 25. of Isaiah says thee and thou to the Lord ; saying , O Lord thou art my God , I will exalt the● . &c. and he speaks plural in the 9. verse , whom they have waited upon , who will save us .

The Prophet Ezekiel speech was plural and singular , You shepherds , You eate the fatt , and cloth with the wooll , Ezek. 33 , 36. chapters , Thou Devourest up men . And the rest of the Prophets you may look throughout , and see the Language plural and singular .

The Apostles they spoke singular and plural , they thee 'd Christ , and thou'd God , as Peter in the 16. of Matth. said thee to Christ , when he told him he was to suffer , and said , Thou art the Son of God , Matth 16.

And Paul said , Who art thou Lord , when he was struck down ? Acts the 9.

And Peter he you 'd the Children of Israel , as in Acts the 3.

And the Apostle Paul you 'd the Saints , Eph. 1. and you 'd the Gentiles , Eph. 3. and thou'd God , and so used the Language singular and plural .

And the Apostles , and the Brethren thou'd Peter , Acts 11.

Isaacks servant thou'd his Master , Jacobs Sons thou'd their Father , and Jephtha's Daughter thou'd her Father .

Ruth thou'd her Mother-in-law ; and you may see Subjects , and Kings above mentioned , how they spoke the word plural and singular , thou and you , and was not offended .

The end of the ENGLISH BATTLE-DOOR .
THE LATINE Battle-Door .

In lucem qua christus vos illuminavit in eam credite , ut unctionem intra vos , ad vos docendum cognoscatis .

Geo. Fox .

PRofessors , Teachers , and Magistrates , would it not be nonsence , and not right English , to say doces you teachest ; legis you readest ? And would it not be false English , and false Latine , and non-sence , to say , audis you hearest ? yet you Professors and Teachers , and Magistrates , are in such a rage against a simple and Innocent People , for speaking the word thou to one , and you to more than one ; and call them Fools , and say they cannot speak true English .

But come ye before Mentioned , and read ; is it not docetis ye teach , legitis ye read , auditis ye heare ? and is it not doces thou teachest , legis thou readest , and audis thou hearest ? have you forgott Amo , amas , amat , amamus , amatis , amant ? In English , I love , thou lovest , he loveth , we love , ye love , they love .

And when one of your Priests goes to a Towne to Teach , for him to say docemus we teach ; were this truer English , or truer Latine , than to say doceo I teach ? is it proper English and Latine for our Professors , and Teachers , and Magistrates , for them to say Amo we love , amas you love , amat they love ? is this good Latine , or good English , you Schollars and Old Professors , and Magistrates , which rage so at such as speak not Plural , but Singular to one ?

Come to the BATTLE-DOOR again ; but is not this the proper English , and proper speech , you Professors , Teachers , and Magistrates for to say , Amo , I love , amas , thou lovest , amat , he loveth , singular ? Amamus , we love , amatis , ye love , amant , they love ; plural ?

But this is that which pleases the Teachers , Magistrates and Professors of Christs words out of the life , ( to whom this BATTLE-DOOR is sent to read ) for to say Amamus , I love , amatis , thou lovest , amant , he loveth ; is this good Latine , and good English , and good sence , you that cannot beare the Singular Language to a single person your selves . Pluraliter , docetis , thou teach ; docent , he teach ? and is it good Latine , and good English , and good sence , to say Legitis , thou readest , legunt , he readeth , Audimus , I hear , audio , we hear ?

Now if you teach that which you call the Singular Number , instead of the Plural , and the Plural , instead of the Singular ; and will not have them to practice it , nor speak it , but are angry with them because they do speak Plural and Singular ; and yet you teach them in your Accidence , the Plural and the Singular , are not you the Novices , Fools , and Ideots , and keep People and Children in Ignorance , that they shall neither speak true sence , nor true English , nor true Latine , but speak false ?

Doce , doceto , teach ye ; lege , legito , read ye ; audi , audito , hear ye ; you School-masters , you Ministers , and Doctors , and Magistrates , is this good English ? is this good Latine ? is this good sence ? who rages at the people of God called Quakers , because they speak the word thou to one ? would not your School-masters have whipped you , if you had read so ? and will you persecute others because they say , doce , doceto , teach thou ; lege , legito , read thou ? will you persecute us because this wee practice , and say thou to a particular : But to say the Plural in the Singulars place , you , for thou , this pleases our Priests , and School-masters , and Peevish Magistrates : Thou's thou me , Cry they : and thus they have forgotten their Accidence .

The proper Speech , true Latine , true Sence , true understanding , true English , which Teaches Plural and Singular , it hath not been the booke that taught friends Spiritual understanding , but the Lord .

Come Professors , Teachers , and School-masters , and Schollars , and Magistrates , learn the pure Language , learn Friends Language ; learn Plural and Singular ; To say hi lapides , a stone ; is not this non-sence ? or is it good English or Latine , you that love Plural to the Singular , and cannot endure the Singular to the Singular , but the Plural to the Singular ? Therefore we gave you here the Plural to the Singular ? ; See if this would not be non-sence to you , false English , and false Latine , and stink in your own Nostrills ; but this is the true English , and true Latine , we must tell you all School-masters , and Professors , and Magistrates , that rages so against us that Lapides , is stones Plural , that is many stones , or more than one ; and lapis , is a stone Singular .

Come Teachers , Schollars , Professors , and Magistrates , is this true English , good Latine , proper sence for to say , hi Magistri , a Master ; and hic Magister , Masters ? so when he calls master , he calls masters ; is this sence you that cannot endure thou to a Singular , but would have Plural to him ? is not hic Magister , a Master ; and hi Magistri , Masters ? is not a master Singular , and masters , Plural ? is not this proper sence , proper English , and proper Latine . Who are the Ideots , Novices and Fools , but such as have learned most of their life time , and cannot bear singular to one , as the word thou ; but he rages , and frets , and knaws himself ?

Come Priests , and Schollars , and Magistrates , hoc Regnum , Kingdoms : is this sence ? and haec Regna , a Kingdom ; is this good Latine ? is not this like unto the English sence , and their Teachers , Schollars , Magistrates and Professors Language , who will take plural to the singular , and offended , if the plural be not spoken to the singular . Are not these the men that have abused the English Tongue , and darkned the people from good sence ? but the plural and singular is this , in your Accidence ; Hoc Regnum , a Kingdome , singular : and the plural is Haec Regna , Kingdomes ; not Haec Regna , Kingdome , nor Hoc Regnum , Kingdomes .

You Schollars , and Teachers , and Magistrates ; is not Musa , a Song ; and Musae , Songs ? Now , to put Musae , for Musa , Songs , for Song , would be Improper , and very Boyes would laugh at the Teachers , Professors , and Magistrates faces , because they do speak plural , when they are to speak singular ; Musae , Songs , instead of Musa , a Song .

And Filia , a Daughter , and Filiae , Daughters ; not Filiae , for Filia ; not Daughters ; for Daughter .

And Mensa , a Board , or a Table in the singular , and Mensae , Tables , or Boards in the plural number : not Mensae , for a Table , but Mensa .

And Dominus , Lord , and Domini , Lords ; now , to say Dominus , Lords ; is this sence ?

And Deus , God , and Dii , Gods ; and to say Dii , for Deus , Gods , for God ; would not this be non-sence ? and is not Deus , singular ; and Dii , plural ?

And Is 't Pater , a Father , in the singular ; and Patres , Fathers , in the plural : now to put Patres , for Pater , this were to put Fathers , for Father ; plural for singular ; for Pater , a Father , is singular ; and Patres Fathers , is Plural .

Caput , a Head , singular ; and Capita , Heads , plural ; but to put Capita , for Caput , is to put plural , for singular ; many Heads , for one Head : and is not this the doings of the Professors , Teachers , and Magistrates ?

Animal , a living Creature ; Animalia , living Creatures ; to put Animalia , for Animal ; is to put the plural , for the singular ; and to say many Creatures are one , and one is many .

Mater , a Mother ; and Matres , Mothers : Now , to say Matres , for Mater ; is to put plural for singular again .

Homo , a man ; Homines , men ; and to say Homines , to a man , instead of Homo , a man ; and that is the Language , that must please our Teachers , Professors , and Magistrates , to put the plural to the singular : But Homo , is a man ; and Homines , is men .

And in the fourth Declention , so called , it 's read Haec Manus , a hand , and Hae Manus , hands ; not Hae Manus , a hand , nor Haec Manus , hands ; and to say many hands , where there is but one hand , is that sence ?

And it 's Haec Facies , a Face , in the singular ; and Hae Facies , Faces , in the plural .

And is not Bonum , a good thing ; and Bona , good things : but to put Bona , for Bonum ; things , for thing ; a plural for a singular ; This is the Professors , and Teachers , and Lawyers Road ; it will not please them , unless the plural be put for the singular : and all are Novices , and Fools , and Ideots , and unmannerly , and ill-breed , and wants learning , and do not speak plural to them when he should speak singular ; when plural is many or more than one ; and singular is one ; as Bonum , a good thing , and Bona , good things ; and Homo , a man ; and Homines , men ; and to put Homo , men , and Homines , a man ; is not this it that pleases you , is not this non-scence ? and is not this it that pleases the Ideots , and the Fooles , and the Novices , and ill-breed ; when a manor a woman will grin like doggs , if they have thou spoken to one , and not you .

Read over some Scripture Examples , taken forth of the Latine Bible about thee , and thou , and you , and ye ; Singular and Plural .

ADam thou'd God , Gen. 3. 12. The woman that thou gavest me ; in Latine by Tremelius , it 's Mulier ista quam posuisti mecum ; and in the Vulgar Translation , it 's Mulier quam dedist● mihi Sociam : mark , it 's dedisti , thou hast given , not dedistis , you have given , nor posuistis , you have placed , put , or set ; but posuisti , thou hast put , placed or set .

God thou'd Adam , Gen. 2. 16. Of every Tree of the Garden thou maist freely eat ; in Latine , by Iunius and Tremelius , it 's de fructu quidem omnis arboris hujus horti liberè comedes ; here it 's comedes , thou shalt eat , not comedetis , you or ye shall eat ; in the vulgar , so called , ex omni ligno paradisi comede : mark , it 's comede , eat thou , not comedite , eat you or ye .

But when God spoke of Man and Woman both , he spoke Plurally , as in Gen. 1. 29. Behold , I have given you every herb , &c. in the Latine , it 's ecce dedi vobis omnes herbas , &c. mark again , it 's vobis , to you , not tibi , to thee ; Here when he speaks to more than one , he sayes vobis , to you , but when he speaks to one , he sayes , tibi , not vobis , as in the 3. chapter of Gen. and 11. ver. who told thee that thou wast naked ? Quis indicavit tibi nuduni esse te ? See Priests and Professors , here is neither vos , nor vobis , you , nor to you , when Adam alone is intended , but te , and tibi ; thee , and to thee .

And when God spoke to the woman , and said , what is this thou hast done ? I will greatly multiply thy Sorrow , and thy Conception ; in Sorrow thou shalt bring forth Children , and thy desire ( shall be ) to thy husband , and he shall rule over thee : Junius gives it in Latine thus , Gen. 3. 13. and 16. ver. quid hoc ( est quod ) fecisti ? admodum multiplico dolorem tuum , etiam conceptus tui ; in dolore paries liberos : quin erga virum tuum appetitus tuus esto , et ipse praeesto tibi ; take notice again , it 's quid hoc fecisti ? what hast thou done ? not fecistis , what have you done ? and it 's dolorem tuum , et conceptus tui , thy Sorrow and thy Conception ; not Dolorem vestrum , nor conceptus vestri , your sorrow , nor your conception ; again it is not parietis , you shall bring forth ; but paries , thou shalt bring forth ; neither is it virum vestrum , nor appetitus vester , nor praeesto vobis ; your husband ; your desire ; rule over you ; but it 's virum tuum , thy husband ; appetitus tuus , thy desire ; praeesto tibi , rule over thee .

And when Sauls servants spoke to him , their master , 1 Sam. 16. 16. Behold , now an evill spirit from God troubleth thee ; in the Latine by Tremelius , and Iunius , it 's in the 16. ver. Ecce jam Spiritus Dei malus perturbat te ; here it 's not perturbat vos , troubleth you ; but perturbat te , troubleth thee ; here Saul , though a King , was not offended at his servants , for saying , perturbat te , troubleth thee .

Neither was Iephtha angry with his Daughter , for using the words thou , thee , thy , and thine to him , Iudg. 11. 36. and she said unto him , my Father , if thou hast opened thy mouth , &c. taking vengeance for thee of thine Enemies , and so fourth . In the Latine , by Tremelius , and Junius , 38. verse . Quae dixit ei ; pater mi , pandisti os tuum Jehovae ? postquam praestitit tibi , &c. de hostibus tuis , &c. and again , it 's not hostibus vestris , your Enemies , but hostibus tuis , thine Enemies ; neither is it os vestrum , your mouth , but os tuum , thy mouth ; nor is it praestitit vobis , but tibi ; not taken vengeance for you , but for thee ; again , it 's not pandistis , you have opened , but pandisti , thou hast opened .

Nor do we read that ever any King , with his Subjects ; Parents , with their children ; Masters with their servants ; or any relation whatsoever , have been offended for speaking the Singular Language to a single person , though never so great or small , throughout the whole Scriptures of Truth ; and so you that have stumbled , and do stumble , at the Elect People of God scornfully called Quakers , read all the English , Latine , Greek , Hebrew ; or Translations into any other Language which the Bible is in , and you may find all along , that the propriety of every Language is kept in the Bible , Singular and Plural , though you have lost it , and the life both that gave it forth , which the Quakers Witnesse , therefore you are angry at them .

The end of the LATINE BATTLE-DOOR .
THE ITALIAN Battle-Door . CALLED BY THEM La Santa Croce .

Nella luce con laquale Christo v'ha illuminati in essa credete , accioche l'unttione in voi consciate per insegnarvi .

Geo. Fox .

PEr insegnarli di parlare secondo le lor direttioni Grammaticali , nelle quali , come anco nella lor traduttione de la bibbia , si servono del plurale e singolare , [ tù ] ad uno , e , [ voi ] a molti , ancor che nella prattica lor si son degenerati , cosi ben che l' inghilterra , la francia e gli altri dominii del Papa , perche , come ho dimostrato , che nel latino Ego è per Io , tu per tù , ille per colui , nos per noi , vos per voi , & illi per coloro , cosi osserva qui , quali paroli che hanno posto ne i libri loro , come direttioni , per li fanciulli e genti , per imparare la lingua lor.

That is :

TO teach them to speak according to their Grammatical directions , in which , as also in their Translation of the Bible , they use the plural and singular , [ tù ] thou to one , & [ voi ] ye or you to many ; although in their practise they are degenerated , as well as England , France ; and the rest of the Popes Dominions ; for , as I have shewed , that in the Latine Ego is for I , tu for thou , I lle for he ; n●s for we , vos for ye or you , and illi for they , so mind here , what words they have put in their Book● ; as Directions for Children and People to learn their Language by . Il Singolare is the Singular . Il Plurale is the Plural l' huomo is the man gli , or li huomini is the men dell' huomo of the man de gli , or delli huomini of the men all' huomo to the man a gli , or alli huomini to the men O huomo O man O huomini O men dall' huomo from the man dagli O dalli huomini from the men
Singolare è Singular Plurale Plural , il padre è the father i padri is the fathers del padre of the father de' , or de i padri of the fathers al padre to the father a' o a i padri to the fathers O padre O father O padri O father dal padre from the father da' o da i padri from the fathers
Singolare Singular Plurale Plural la donna the woman le donne the women de la , or della donna of the woman de le o delle donne of the women a la o alla donna to the woman a le , or alle donne to the women O donna O woman O donne O women de la , or dalla donna from the woman da le o dalle donne from the women

Hor per dire gli huomini , i padri , le donne , quando si debba dire l' huomo , il padre , la donna ; è questo buon Italiano , O buon senso O proprieta di parlare ? e non è questo di dire che sono molti huomini molti padri , O molte donne , quando non e piu d'un huomo , d'un padre , O d'una donna .

That is :

Now to say the men , the fathers , the women ; when you should say the man , the father , the woman ; is this good Italian , good sence or proper speech ? and is not this to say that there are many men , many fathers , or many women ; when there is but one man , but one father , or but one woman ? Singolare Singular Io is I Tu thou colni , egli , ei , e ' , & quello he
Plurale Plural noi is we voi ye , or you Coloro , loro , Eglini , & quelli they

Hor per dire [ noi ] in luoco di [ Io ] O [ Coloro ] in vece di [ Colui ] ; saria questo buon ●enso , O a proposito ? & ancora non è tanto a proposito quanto di dire [ voi ] in luoco di [ tù ? ]

That is :

Now to say [ we ] instead of [ I ] or [ they ] in lieu of [ he , ] would this be good sense , or proper ? and yet would it not be as proper , as to say [ ye or you ] in place of [ thou ? ]

singolare il mio plurale i miei singular & plural mine male la mia le mei female il tuo i tuoi thine male la tua le tue female il suo i suoi his male la sua le sue female
singolare il nostro plurale i nostri singular & plural is our male la nostra le nostre female il vostro i vostri your male la vostra le vostri female il loro i loro or lor ' their male la loro le loro or lor ' female

Hor per dire il nostro , il vostro , il loro , quando se debba dire il mio , il tuo , il suo , non è questo di parlare come d'un pluralita di persone quando una sola persona s'intende ? questo non è huon Italiano , ne parlar propriamente , ma falso , e non savio .

That is :

Now , to say our , your , their , when you should say mine , thine , his : is not this to speak as of a plurality of persons , when one single person is intended ? this is not good Italian , nor to speak properly ; but false , and not wise . Singolare Singular Plurale Plural Io amo is I love noi amiamo is we love tù ama thou lovest voi amate ye , or you love colui ama he loveth Coloro amano they love

Hor per dire noi amiamo , voi amate , Coloro amano quando si debba dire , Io amo , tù ami , colui ama ; non è questo di parlare nel plurale pello singolare ?

That is :

Now to say we love , ye love , they love , when you should say , I love , thou lovest , he loveth : is not this to speak in the plural for the singular ? Singolare Singular Plurale Plural Io sono is I am noi siamo is we are tù sei thou art voi sete ye , or you are Colui è he is coloro sono they are

Hor per dire noi ●iamo , voi sete , Coloro sono , quando si debba dire Io sono , tù sei , colui è sariae questo buon Italiano , e parlar al propo●ito , come dotto ? O parlare come un stol●o & un pazzo ?

That is :

Now to say , we are , ye are , they are , when you should say , I am , thou art he , is , would this be good Italian , and to speak proper as learned ? or to speak as a Fool and a Mad-man ?

E adesso , voi che dite [ tù ] a i vostri servi di bassa conditione , e [ voi ] a i vostri servi da megliore stìma ( come si chiama ) e [ vosignoria ] l'un a l'altro ; Non sete voi degenerati dallo vosiro proprio Linguaggio Volgare , e per la vostra superbia & ambitione , parlate contrario alle vostre grammatiche proprie e Bibbia ? E cosi sete cascati nel rispetto di persone , dicendo [ tù ] a i vostri servi di bassa conditione ( come si dice ) e non [ Voi ] a quelli , ma [ Voi ] a i vostri servi da megliore stima , & a gli artefici , e [ V. S. ] l' un a l' altro . Non è questo quell' antichristo ch' è inalzato sopra tutto quello che si dice Iddio ? Perche , dite voi [ Voi o V. S. ] a Dio , o a Christo ? & anchora l'arrogate a voi stessi ; dite voi a Dio o a Christo , Io●vi pregho O signore ? O , Io pregho V S O signore ? come Voi dite a l'huomo Vano & ambitioso : Anco non destrugge questo tutta la vostra instruttione nelle vostre Gramatiche laqual' è [ tù ] ad uno , e [ voi ] a molti ? e piu , non sta la vostra bibbia testimoni● al' incontro dello vostro parlare cosi , & a l' incontro della vostra accettation di persone ?

That is ?

And now you that say [ tù ] thou , to your servants of low degree , and [ voi ] you , to your servants of better account ( as you call it ) and [ vo signoria ] that is your Lord-ship to one another ; are not you degenerated from your own Mother Tougue , and through your Pride and Ambition , do speak contrary to your own Grammers , and Bible ? And so are falne into the respect of persons , saying , [ tù ] that is thou , to your servants of mean account , ( as you call it ) and not , [ voi ] that is , you to them , but [ voi ] you , to your servants of better esteem , and to Artificers , and [ V. S. ] your Lord-ship to one another . Is not this the Antichrist , who is exalted above all that is called God ? for , do ye say , [ voi ] , you , or [ V S ] your Lord-ship to God ▪ or to Christ ? and yet do take it to your selves ; do you say to God or to Christ , I beseech you O Lord , or I beseech your Lord-ship , O Lord ? as ye say to Vain and Ambitious Man : and doth not this destroy all your Teaching in your Grammers , which is [ tù ] thou to one , and [ voi ] ye to many ? again , doth not your Bible stand a witnesse against your so speaking , and against your respect of persons ?

Qui seguitano alcuni essempi● fuor della scrittura , del [ tù ] e del [ voi . ] Il Centurione parlando a Christo medesi●o , gli diede del [ tù ] Matth. 8. dicendo .

Signore io non son degno che [ tù ] entri sotto'l mio totto , &c. Nota , qui non si dice , signore io non son degnò che [ V S ] entre , &c. O , che [ voi ] entrate , &c. ma che [ tù ] entri , &c. E Gie su rispondendo disse a lui , nel ver. 13. va e secondo che [ tù ] hai creduto , cosi ti sia fatto . Anco qui Christo disse , [ va ] nella seconda persona Singolare , e non [ andate ] nel plurale , ne [ vada ] nella ●erza persona singolare come voi ; E secondo che [ tù ] hai creduto cosi ti sia fatto , non secondo che voi havete creduto , cosi vi sia fatto , O secondo che V S ha creduto cosi gli sia fatto .

That is :

Here follow some scriptures Examples concerning Thou , and You.

The Centurion speaking to Christ himselfe , [ as the Italians Phrase it ] gave him the thou , or thou'd him , Matth. B. saying , Lord I am not worthy that thou shouldst enter under my roof , &c. Note , here it ' not ●aid , Lord I am not worthy that your Lord-ship should enter , &c. or that you should enter , &c. but that thou should'st enter , &c. And Jesus answering , said unto him , in the 13. ver. Go thou , and according as thou hast beleeved , so be it done unto thee : again , here Christ said , Go thou , ●n the second person Singular , and not go ye , in the Plural , nor let him go , in the 3. person Singular , as you do : And according as thou half believed , so be it done unto thee ; not according as you have believed , so be it done unto you ; or according as your Lord-ship hath believed , so be it done unto him .

Mu Chris●o parlando a quei che lo seguitavane , disse Io [ vi ] di●● in Veritù . E. parlando a Simono chiamato Pietro , & Andreo suo fratello , 4. Matth. 18. disse lor● , Venite dietro a me , & io vi faro pescatori d' huomini , Qui Christo non disse , io ti dic● , ma io vi dico in verita , ne , veni dietro a me , & io ti faro , &c. ma venite dietro a me , & io vi faro pescatori di huomini .

That is :

But Christ speaking to those that followed him , said , Verily I say unto [ you ] . And speaking to Simon called Peter , and Andrew his Brother , Matth. 4. 19. said unto them , Come [ ye ] after me , and I will make [ you ] Fishers of men . Here Christ did not say , I say unto [ thee , ] but verily I say unto [ you ; ] nor come [ thou ] after me , and I will make thee , &c. but come ye after me , and I will make you Fishers of Men.

Il giouene il eugino di Paolo Parlasse nel Singolare al Capitano , gli Fatti di Apostoli , 23. cap. 20. & egli disse . I Giudei si son composti , di pregarti che domani tù meni fuor Paolo , &c. osserva , non è di pregar Vi , o di pregar V. S. ma di pregarti , &c. E che [ tù ] meni , &c. non che Voi menete &c. o che V. S. mene fuor Paolo , &c. Altra Volta , V. 21. ma [ tù ] non compiacer lore , qui è [ tù ] non voi , ne V. S.

That is :

The young man , pauls kins-man , spake in the singular to the Captaine , the Acts of the Apostles the 23. chapter and the 20. verse , and he said , The Iewes are agreed to desire thee , that thou would'st bring forth Paul to morrow , &c. mark , it is not to desire you , or to desire your Lord-ship , but to desire thee , &c. and that thou would'st bring , &c. not that you would bring , &c. or that your Lord-ship would bring forth Paul , &c. again , ver. 21. But do not thou yield unto them : here it is [ thou , ] not you , nor your Lord-ship .

E Paolo parlando al Re Agrippa , I Fatti di Ap. 26. cap. v. 19. disse , Io desiderarei da dio che & in poco & in molto non sol [ tù ] ma ancor tutti , &c. osserva altravolta , è [ tù ] non voi , ne V. S. e pin , ver. 29. Credi [ tù ] Re Agrippa , a i Profeti ? Io so che [ tù ] credi , qui è , credi tù ? & Io so che tù credi . Non credete voi ? & Io so che voi credete . Ne crede V. S. ? & io so che V. S. crede .

That is :

And Paul speaking to King Agrippa , the Acts of the Apostles the 26. chap. ver. 29. said , I would to God , that not only [ thou ] but also all , &c. observe again , it 's [ thou ] not you , nor your Lord-ship : and again , Ver. 29. King Agrippa , Believest thou the Prophets ? I know that thou believest . Here it is , dost thou believe ? and I know that thou dost believe . Not , do you believe ? and I know that you do believe . Nor , doth your Lordship believe ? and I know that your Lord-ship doth believe .

E Agrippa parlando a Paolo disse , in poca cosa , mi persuadi , a far mi christiano . Non è , in poca cosa mi persuadete , &c. Ne V. S. mi persuade , a far mi Christiano .

That is :

And Agrippa speaking to Paul , said , Almost thou perswadest me to be a Christian. It is not , Almost you perswade me , &c. Nor your Lord-ship perswadeth me to be a Christian.

E Paolo diede del in a Pietro , 2 Gal. 14. Dissi in presentia di tutti , se tu ( non voi , ne V S. ) che sei Giudeo , &c.

That is :

And Paul thou'd Peter , 2 Gal. 14. I said before them all , if thou , ( not you , nor your Lordship ) who art a Iew , &c.

Ma Paolo scriuendo a i Santi , parlaua in plurale , [ voi ] 1 Gal. 3. Gratia e Pace a voi , &c. non a te , &c.

That is :

But Paul writing to the Saints , spake plural , you , 1 Gal. 3. Grace and peace unto you ; not unto thee .

E Christo disse [ tù ] a Pietro , quando disse , Ami tu me ? non amate voi me ? O mi ama V. S ? Saria questo buon Italiano voi Giesuiti , e Frati , e Cardinali , e Papae , di porre [ Voi ] in luoco di [ tù ? ] O per usar la medesima parola [ Voi ] quando parlate ad uno , com● quando parlate a piu ? perche non vi servite del [ tù ] quando parlate a molti , cosi ben che del [ Voi ] quando parlate ad uno ? perche , [ voi ] è la parola ch' è posta nelle vostre grammattiche per molti , cosi ben che [ tù ] per uno ? e quello s'intende esser usato sempre , quando si parla ad uno , e [ voi ] quando si parla a piu d'uno . E cosi christo disse [ voi ] quando parlasse a gli scribi e pharisei , Matth. 23. 16. G●ai a [ voi ] guide cieche . non Guai a [ te ] guide cieche . Non saria questo cecita , di mettre a te , per a voi , o a voi per a te .

That is :

And Christ said [ thou ] to Peter , when he said , Lovest thou me ? not do you love me ? or doth your Lord-ship love me ? would this be good Italian , you Jesuites , and Fryars , and Cardinalls , and Pope , to put [ you ] instead of [ thou ] or to use the same word [ you ] when you speak to one , as when you speak to more ? wherefore , do you not use [ tù ] thou , when you speak to many , as well as [ voi ] ye , or you , when you speak to one ? for [ voi ] ye is the word which is put in your Grammars for many , as well as [ tù ] thou , for one ▪ and that is intended to be used alwayes , when one is spoken to , and [ voi ] you , when more than one is spoken to : And so Christ said , [ voi ] y●u , when he spake to the Scribes and Pharisees , Matth. 23. 16. Woe unto you blind guides ; not woe unto [ thee ] blind guides : would not this be blindnesse to put unto thee , for unto you ; or unto you , for unto thee .

Directions to Read Italian .

SOund their a very broad , as a in the word all , or aul. G before e or i , as ch , in the English word child . Cc before e or i sound as tch , as in the English word watch . Ch alwayes as k ; ●eh as double k. G before e or i as j consonant in Iesus ; if a vowel go before the g , and e or i follow , sound the g as dg ; in the English word bridge : example , Vigilante sound Vidgilante . gh before e or i sound as gu , in the English word guest . gl sound ll , as in the English word collier : example ; siglio a sonne , sound it fillio ; except these following words , Inglese an English-man ; Globo the Globe ; negligenz● , negligence ; negletto , neglect ; conglutinare , to fasten together ; sound all these words as in English . gn sound as nni , as Regno a Kingdom , sound rennio , or as we do the English word Onyon . gua sound as gwa . i sound as ee in the word thee , or as i in the word King ; not as the English i in the word life . q sound alwayes as k. cq as ekw , as acqua water , ●ound ackwa . s between two vowels sound as z , or as s in the English word Rose . sce , sci , sound as she ▪ shi ; as seintilla , a sparkle , read shin●illa . s before d , g , l , m , n , r or u , sound as z ; as sdegno , disdain ; sound zden●io . t as in English ; only before ia , ie , ii , or io , in the middle , or end of a word , sound it is , &c. as gratia , grace , sound gratsia ; except amba●tia , an extasie ; sa●ttia , a pinnace ; malatia , a sicknesse , questione , a question ; quistione , a quarrell ; and molestia , trouble . u sound as oo , in the English word root , &c. u before o sound very short , s●arce heard , as buon● , good , sound bwono . z single , between two vowels , sound as dz , as mezo , an half , sound medzo . z double , between two vowels , sound as tf , as bellezza , beauty ; say belletfa ; also before l , n , r , as t s : some words beginning with z , are sounded some dz , others t s , which is gotten by observation ; as ●ero , the cypher [o] say dsero ; so zio , an uncle , say tsio : in all other sounds they agree with the English , except in their o , which is variously sounded ; sometimes open , sometimes close , which must be gotten by the Ear.

The end of the ITALIAN BATTLE-DOOR .
THe GREEK Battle-Door .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Geo. Fox .

THE GREEK Language hath it's proper distinctions betwixt the Singular , Duall , and Plural numbers , so called , and when they speak of ( or to ) one single person , they speak in the SINGVLAR , when of two in the DVALL , and of more than two in the PLVRALL number ; and do not confound the Duall , or Plural with the Singular ; or speak Plural when they should speak Singular ; as you do , that say You , when you should say Thou ; as you may see in the GREEK GRAMMAR , or in these following Examples taken from thence , and out of the Scriptures of Truth :

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ho logos is a , or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tou logou of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to logo to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ton logon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O l●ge O word
Duall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to logo is the tvvo words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , toin logoin of the , & to the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O logo O the two words
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoi logoi is words , more than two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ton logon of the words , more than two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tois logois to the words , more than two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tous logous the words , more than two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O logoi O words , more than two

Now to say Tô lógô , or Hoi lógoi , when you should say Ho lógos ; this were to say two words , or more than two words , when you should say a , or the word : This is false Greek , and false English ; for Ho lógo● is a word , or the word ; and Tô lógô is two words ; and Hoi logoi is words more than two .

So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he mousa is a Song ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ta mousa is Songs two ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hai mousai is Songs more than two . Now to say Ta mousa , or Hai Mousai for Hc mousa , that were to put Duall or Plural for Singular : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He time is Honour ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ta tima is Honours , Duall ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hai timai is Honours Plural . Now is it good Greek , to say Ta tima , or Hai timai , when you should say He time ? to put the Duall , or Plural for the Singular .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To Xulon is A tree ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To Xulo is Trees Duall ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ta Xula is Trees Plurall . Now to say , To xulo , Two Trees ; or Ta xula , More than two trees , when you should say , To xulon , A tree , would this be good Greek , or good English ?

So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ho krites is a Iudge ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ho basileus is a King ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to krita is two Iudges ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To Basilee , or Basile , is Two Kings ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hoi kritai , is Iudges more than two ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hoi Basilees , or Basileis , is Kings more than two .

Now to say Tô Kritá , or To Basilée , lè , when you should say Ho Kritês , or Ho Basileus ; This were to say Two Iudges , or Kings , when there is but One Iudge , or One King . And to say Hoi Kritai , or Hoi Basilées , leis , for Ho Krites ; or Ho Basileus , is to say more than two Iudges , or Kings , when there is but one Iudge , or one King . Is this good Greek , or good English ; or proper , or truth ? Well , say on , and see the Pronounes ( so called . ) Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ego is I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Su Tu thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ekeinos he
Duall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Noi , no is we two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sphoi , spho ye two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ekeino they two
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hemeis is we , more than two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Humeis ye , more than two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ekeinoi they , more than two

Now , to say Noï , or Hêmeis , instead of Ego , were to say , We two , or We more than two , instead of I : and is this good Greek , or good English , or proper sence ? Answer you that say You for Thou .

And to say Sphô , or Humeis , when you should say Su ; this were to put the Duall , or Plurall , with the Singular , and so to speak confusedly , without any distinction , as you do , that say You to many , and You to one .

And to say Ekeino , or Ekeinoi , when you should say Ekeinos ; would this be good Greek , or good English , to say , They two , or They , More than two , when you should say He ? Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Emos is mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sos , or Teos , thine
Duall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Noiteros is our of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sphoiteros your
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hemeteros is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Humeteros your

Now to say Noïteros , Sphôiteros , or Hêmeterós , or Humeteros , when you should say Emos , or Sos Teos ; this were to say Our , or Your , speaking of two , or of more than two , when you should say mine , or thine , speaking of one : Would this be good Greek , or good English , to say Nôïteros , our , of two , when you should say mine , and so fourth ? Go on , and see Examples in the Verbs . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tupto is I beat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tupteis thou beatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tuptei he beateth
Duall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tupteton is ye two do beat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tupteton they tvvo do beat
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tuptomen is We more than two do beat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tuptete ye , more than tvvo do beat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tuptousi they more than two do beat

Now to say Túpteton , or Túptete , when you should say Tupteis ; this were to say , Ye , two do beat , or Ye , more than two do beat , when you should say , Thou dost beat . Is this good Greek , or good English , to say You for Thou ? Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eimi is I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eis , ei thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Esti he is
Duall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eston is ye tvvo are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eston they tvvo are
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Esmen is We are more than tvvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Este ye are more than tvvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eisi they are more than tvvo

Now to say Eston , or Este , when you should say Eis , or Ei ; this were to say , Ye two are , or ye , more than two , are , when you should say Thou art ; and this is to say You , when you should say Thou ; would this be proper Greek , to put the Duall , or Plural for the Singular ? Answer you Doctors , Schollars , Teachers , Priests , and Professors ? or is it proper English ?

And to say Esmen , when you should say Eimi ; is this good Greek ? Ansvver you Schollars , &c. that say you for thou : Are not you Novices , that are degenerated from your Original ?

And to say Eisi , vvhen you should say Esti ; this is to say they , vvhen you should say he : Is this sence , you that say you to one , vvhen you should say thou , and say its the Custome of the Nation , vvhose custome is degenerated from your native Tongue ? Come read on , and see some Examples out of the Scripture , about thou and thee , and ye and you .

Jesus thee'd his Mother , and said , What have I to do with thee ? In Greek its , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Ti emoi kai soi ? Mark , it's Soi , Thee , Singular , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Humin , You , Plural , Iohn 2. 4. Jesus Christ you 'd the Scribes and Pharisees , and said , Woe to them that professed that which they did not practice , Matth. 23. 13 , 14 , 15. Verses , he saith , Woe unto you Scribes and Pharisees Hypocrites ; There is three Woes , and three Yous in these three Verses ; in the Greek it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ovai humin Grammateis kai Pharisaioi hupocratai . Here it 's Ovai humin , Woe unto you ; this is plural : you may see Humin , You , when he speaks to many ; but when he spoke to one , to his Mother , he said soi , thee . So here you Doctors and Teachers , who in your practice deny a distinction when one is spoken to , but will have you to one , and you to many ; you are contrary to Christs practice in speaking here , who said soi , thee , to his Mother ; and humin , you , to the Scribes , Pharisees , and Hypocrites .

The Apostle thou'd Philemon , a particular , saying to the Church in thy house , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Kat' oikon sou Ecclesia . Here it is thy house , oikon sou ; not your house , oikon humoon . And so Verse the 18. If he hath wronged thee , or oweth thee ought . In the Greek it is , Ei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ei de ti edikese se e opheilei . 'T is se , thee , not humas , you . And in the same Epistle , ver. 3. when he writes to many , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , charis humin ; that is , Grace unto you , not soi , unto thee .

And Paul you 'd the Saints again , when he wrote to the Ephesians , 2. chap. And you who were dead : In the Greek it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Kai humas ont as nekrous . And here see its humas , that is , you , not thou , plural not singular , when he speaks to more than two . Jesus thee 'd Pilate , Iohn 19. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apekrithe ho Iesous , ouk eiches exousian oudemian kat' emou , ei me en [ soi ] dedomenon anoothen , dia touta ho paradidous me [ soi ] meidzona hamartian echei . That is in English , Jesus answered , thou couldst have no power at all against me , if it were not given thee from above : therefore , he that hath delivered me to thee hath the greater sinne .

The end of the GREEK BATTLE-DOOR .
THE HEBREW Battle-Door .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Geo. Fox .

THe HEBREW TONGVE ( which the Jewes call the HOLY LANGUAGE ) hath as full , and plain distinctions , when one is spoken to , and more than one are spoken to , as any Language that is , which may confound the Doctors , Schollars , Priests , Teachers , and Professors of England , and elsewhere , who have forgotten what they have learned at School , or at least , do not practice what they learned : Therefore this BATTLE-DOOR is sent to such , who do not practice what they have learned at School , but are degenerated from Grammar-Directions , and Scripture-Examples , who in every Language , in which there are Grammars , and Bible , hath a perfect distinction for Singular and Plurall ; contray to the practice of the Teachers , Priests , and Professors , who will say you , or ye , to one ; and you , or ye , to more than one ; and so have forgotten to practice what they have learned in Grammars , and read in the Bible , who in every Language , in which they are written , hath its proper terme , when more than one are spoken to , distinct from , when one is spoken to as the Battle-door following plainly shewes . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ani or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anochi is I ( man ) or ( woman )
Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anahhnu or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nahhnu is we ( men ) or ( women )

Now to put Anahhnu , or Nahhnu for Ani , or Anochi , were to put We for I ; and this would be false Hebrew , and English both : for Ani , or Anochi is I ( man ) or ( woman ; ) and Nahhnu , or Anahhnu , is We ( men , ) or ( women . ) Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atta is thou ( man ) Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attem is you , or ye men

Now to say Attem , when you should say Atta , were to say you , ye men , when you should say thou man ; and this were false : for Atta is Thou ( man ; ) and Attem is You , or Ye men . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hahu is he , this , or that ( man )
Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hemma is they , or those men , or these things

Now to say Hem , or Hemma , when you should say Hu , or Hahu , this were to say , they , or those men , or these things , when you should say He , this , or that man ; and this would be false Hebrew : for Hu , or hahu , is this , or that ( man ; ) and Hem , or hemma , is they , or those men , or these things .

Would this afore-mentioned manner of speaking be good Hebrew ye Priests and Schollars , who rages at the Singular language ? would not the I●wes laugh at you here in their native Tongue to hear you speak it in such a Non-sensicall way ? Come Schollars , is not this to speak Plurall , when you should speak Singular ? this is for a man to say he is speaking to many men , when he is speaking but to one man ; where is the Giddy-heads now ? you use to call Friends Giddy-heads , the Elect people of God , which you in Scorn call Quakers .

Come now to the Feminine Gender , ( so called , ) Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atti is thou ( woman ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atten is you , or ye ( women )

Now to say Atten , when you should say At , or Atti , is nonsence , to speak Plurall for Singular , and make people believe you are speaking to many women , when you are speaking but to one woman ; Is this good Hebrew ? And have you not made people believe you have been the wisest upon the Earth ? and now must you come to be whipped , and taught the BATTLE-DOOR . Read one : Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hahi is she , this , or that ( woman ) or female
Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henna is they , or those ( women ) or these things ( female )

Now to say Hen , or henna , when you should say hi , or hahi ; this were to say they , or those women , or these things female , when you should say she , this , or that woman , or female ; and this would be false Hebrew and English both : for hi , or hahi , is she , this , or that ( woman ) or female ; and hen , or henna , is they , or those women , or these things female , or feminine , ( so called . )

Come now , and read those that are called the Affixes , which are placed at the end of words , and signi●ies as followeth : Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i is I , Me , My , Mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ti
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enu is Vs , Our Ours , at the end of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ennu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enu or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enu

Now to put Enu , anu , ennu , or enu , instead of i , ani , eni , enni , ai , ti ; this were to put us , our , ours , in place of I , me , my , mine ; and this is false English , and false Hebrew ; and they that speak thus , are more like mad-men , than men in their wits . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cha or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cha & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 echa is Thee , Thy , Thine , at the end of words
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chem is You , Your , or Yours , at the end of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 echem

Now to say chem , Echem , when you should say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cha , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Echa ; this is to say , You , Your , yours , when you should say , Thee , Thy , Thine ; and this is false Hebrew , and deserves the Rod. Read again : Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v is him , his , at the end of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ennu
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m is them , their , or theirs , at the end of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 em 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ehem & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emo

Now to put m , mo , hem , em , am , ehem , and emo , in place of v , u , o , ●u , and ennu , were to put , and say , them , their , or theirs in place of him , and his : Those that followes are used at the end of words , when you speak , to , or of a woman , or women ; or to or of that which is called the F●eminine gender . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ech or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chi & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ajich is thee , thy , thine , female
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chen is you , your , or yours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 echen

Now to say chen , echen , when you should say ech , chi , ajich , is to say , you , your , and yours , when you should say thee , thy , and thine : and they that say so , are ill-bred , unlearned , and unmannerly . But say on : Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ha is her , hers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enna
Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hen is them , their , or theirs , female 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ehen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an

Now to say an , hen , ehen , when you should say ha , ah , and enna , this is to say them , their , theirs , when you should say her , and hers ; and this is now the practice of most in Christendome , to say them , when they should say her ; and their , or theirs , when they should say hers ; and to stand in the Babylonish Confusion , crying up Tongues , and yet practiceing nothing of them , out of the Obedience . Read on : Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ani or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anochi is I ( man ) or women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shelli of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 li to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 othi me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menni or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mimmenni from me
Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 na●●n● , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ana●●nu is we ( wo. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shellan● of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lanu to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 othanu us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mennu or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mimmenu from us

Now to say nahhnu , or anahhnu , shallanu , lanu , othanu , and mennu , or mimmennu , when you should say ani , or anochi , shelli , li , othi , and menni , or mimenni ; this were to say , we , of us , to us , us , and from us , when you should say , I , of me , to me , and from me : and this manner of writing , and speaking , would be a grosse perverting of every word above-mentioned , from its own proper signification . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atta is thou ( man ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shellecha of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lecha to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 othecha thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mimmecha from thee

Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attem is you , or ye men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shellachem of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lache●● to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ethchem you , or ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mimmechem from you

Now to say attem , shellachem , lachem , ethchem , and mimmechem , when you should say atta , shellecha , lecha , othecha , and mimmecha : This were to say , you , or ye , of you , to you , you , from you , when you should say , thou , of thee , to thee , thee , and from thee : and this would be false Hebrew , and English both ; and like unto their manner of speaking , that sayes you , of you , &c. when they should say thou , of thee , &c. But read on .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shello of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otho him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mimmennu from him

Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hemma is they ( men ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shellahem of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahem to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ethem or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otham them ( men ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mehem from them

Now to wrest all these words abovesaid out of their proper place , and speak the plural when you should speak singular , would not this be the same in Nature , with speaking you to one man , which is to be used when more than one is spoken too .

Those that followes , are when a woman , or women , are spoken to , and of :

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at is thou ( woman ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shellach of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lach to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 othach thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mimmach from thee

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atten or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attena is you , or ye ( women ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shellachen of you ( women ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lachen to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aethchen you , or ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mimmechen from you
Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi is she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shellah of her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lah to her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 othah her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mimmennah from her

Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henna is they ( women ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shellahen of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahen to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 othan or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth-hen them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mehen from them ( women )

Now to write , or speak all these words contrary to their own place , and to put the Plurall in the Singulars place , Would it not be like their sayings , that sayes you woman , of you woman , &c. ) when they should say thou woman , of thee ( women , & c●● ) What say you Schollars ? will you snuff hereafter , if one say thou to a particular ? you will not , will you ?

Come Priests , read some of your Hebrew Nounes , ( so called ) which you have in your common Grammars .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jad Dual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jadaji● is is a hand both the hands

This the Grammarians calls the Duall Number , which shews forth onely two by Nature .

Now to put jadajim for jad , were to put both the hands for one hand ; Is this good Hebrew ? you will come to the Singular language by the Rod , who would have the Plural for the Singular .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reghei Dual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raglajim is is a foot both the feet

Now to put raghlajim for reghel , is to put feet , for a foot .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dabhar Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debharim is is a word words

Now to say debharim for dabhar , is to put words for a word ; and this is like unto the Priests Doctrine , that puts the Scriptures , which is the Words , for the WORD . Professors , and Schollars , and Teachers , read on :

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shophet Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shophtim is is a judge judges

Now to say Shophtim , Iudges , when you should say Shophet , a Iudge , Is this good Hebrew ? is not this false ? and to speak Plural , when you should speak Singular ?

Therefore thou must read Shophtim , Iudges , and Shophet , a Iudge : But to say there are many Judges , when there is but one Judge , Would not these be looked upon as mad men ? they could not perswade them , but they were many men , when there is but one , Thou , and is not You ; and they cannot distinguish betwixt Iudges , and a Iudge : So not betwixt You , and Thou ; Shophtim , and Shophet . Say on :

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shephot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shephatim , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sh●phutim is is a judgement , or a plague judgements , or plagues

And to put Shephutim Shephatim , in place of Sphephot , is to put Iudgemens , and Plagues , for a Iudgement , and a Plague ; Is this good Hebrew ? Is this good sence ? Are not these SotHeads , and Giddy-Heads , that speaks thus , to put the Plural for the Singular . But read on .

Singular Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shekketz , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shikkutz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shikkutzim is is Abo●ination Abominations

Now to put shikkutzim for shekketz , or shikkutz , were to put abominations for abomination , were this good Hebrew ? like as you Pr●●ests have put many men for one man : Plural for Singular .

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saraph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seraphim is is a burning , or a fiery Serpent fiery Serpents

Now to say Seraphim , when you should say Saraph , this is to say , here are many Serpents , when there is but one Serpent ; Is this good Hebrew , you that put Plural for Singular ? Is not this like unto you , that have corrupted your own Mother Tongue ? and the Corruption in you is offended , if it be not given . Read on :

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ben Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bani● is is a Son Sons

Now to Say Banim , when they should say Ben , is not this to say You , when they should say Thou ? and to say Sons , when it s but a son .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rosh Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rashim is is a head heads

Now to say Rashim , when you should say Rosb ; this is to say Heads , when you should say a Head .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ir Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arim , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ajarim is is a City . Cities

Now to say Arim , or Ajarim , when you should say Ir , here the man speaks non-sence , when he sayes Cities , when there is but one City ; as they that say You , when they should say Thou ; and speaks of many where there is but one ; and so the world is bred , and trained np in Non-sence , which speaks Plurall , when they should Singular .

Come Doctors , Lawyers , Schollars , Scool-masters , come to that which is called the Verb.

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pakad Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paked● is is he visited they have visited

Now to say pakedu , when you should say pakad , were to put plural for singular , and were not true Hebrew ; and none sayes so but the Novices , and Ignorant and Vulgar , though they tell the people they are Schollars . Say on :

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pakadta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pèkadtem is is thou ( man ) hast visited ye , or you ( men ) have visited

And to say pèkadtem , when you should say pakadta , that when you are speaking to one man , you are speaking to many ; would this be good sense , or true Hebrew ? and is not this non-sense in the eyes of people , and like mad-men ? But read on : Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pakadti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pakadnu is is I have visited ; that is , one we have visited ; that is , more than one

Now to say pakadnu , when you should say pakadti , Is not this foolishnesse ? Is not this to speak we , when you should speak I ? and is not this false Hebrew ? and to say we have visited , when you should say I have visited , Is this to speak like men in their sences ? is not this non-sence ?

Now read the Feminine , ( so called ) that is , when a woman , or women are spoken to , or of .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pakeda Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pakedu is is she visited they have visited

Now to say pakedu , when you should say pakeda ; this were to put many women for one woman : and to say you , or ye women have visited , for thou woman hast visited , Who would speak in this language that were in their wits , or sences either ?

Come Priests and Schollars , who cries up your Learning so much ; Is it not false Hebrew , to speak pakedu , when you should speak pakeda ? were not this to speak you , when you should speak thou ? and you women , when you should speak thou woman ?

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pakadt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pèkadten is is thou ( woman ) hast visited you , or ye ( women ) have visited

Now to say pekadten , when you should say pakadt , is to say you , or ye women have visited , when you should say , thou woman hast visited ; and this is non-sence , and false Hebrew ; and they that teach this , you , for thou , and cannot bear it , but they must have you for thou , Are these men of undeastanding ? or the Vulgar , and Ignorant , Barbarous , and Brutish ? Yes , they be so .

Read on , and see some more Examples about that you call your perfect Verb.

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 niphkadta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 niphkadtem is is thou ( man ) wast visited you , or ye ( men ) were visited

Now to say Niphkadtem , when you should say Niphkadta , this were to put plural for Singular . Read again :

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pikkadta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pikkadtem is is thou ●ast visited diligently you , or ye have visited diligently

This is not true Hebrew , to say , You have visited diligently , when you should say , Thou bast visited diligently

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hiphkadta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kiphkadtem is is thou ( man ) hast caused to visit you , or ye have caused to visit

Now to say hiphkadtem for hiphkadta , were to put you for thou .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hophkadta is thou ( man ) wast made to visit , or thou wast visited by another

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hophkadtem is you , or ye men were made to visit , or you , or ye were visited by another

Now to say hophkadtem , when you should say hophkadta , were to say , you , or ye , were made to visit , or were visited by another , when you should say , thou wast made to visit , or wast visited by another . Read on again ,

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hithpakkadta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hithpakkadtem is is thou man hast visited thy self you ( men ) have visited your selves

Now for to say Hithpakkadtem , when you should say Hithpakkadta , were to say , you have visited your selves , when you should say , thou ( man ) hast visited by self ; and this were false , for Hithpakkadta , is thou ( man ) hast visited thy self and Hithpakkadtem , is you , or ye ( men ) have visited your selves . Say on :

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamedu is is he hath learned they ( men ) have learned

Now to say Lamedu , when they should say Lamad ; is not this to say many learned , when but one learned , and to put plural for Singular . Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamadta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lemadtem is is thou ( man ) hast learned you , or ye ( men ) have learned

Now to say Lemadtem , when you should say Lamadta , is to say you have learned , when you should say thou hast learned ; and to put plural for singular . Say on again :

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamadti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamadnu is is I ( man ) or ( woman ) have learned we ( men ) or we ( wo. ) have learn'd

Now to say Lamadnu , when you should say Lamadti , this were say we ( men ) or we ( women ) have learned , when you should say , I man , or I woman have learned ; for lamadti is I man or woman have learned , and Lamadn● ; is we men , or women have learned .

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamadt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lemadten is is thou ( woman ) hast learned ye , or you ( women ) have learned

And to say Lemadten , when you should say Lamada , this is to say , ( women ) have learned , when but a woman hath learned .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lanreda Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lamedn is is she hath learned they have learned

Now to say Lamedu , when you should say Lameda , were to say , they women have learned , when you should say , she women hath learned ; for Lameda , is she bath learned , and Lamedu , is they ( men ) or they women have learned .

ReadsomemoreExamples: Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lemôd Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limdu is is learn thou ( man ) learn you , or ye men

Now to say Limdu , learn thou man , doth not this deserve the Rod ? which Limdu , is learn you , or ye men , and Lemôd is learn thou man Singular , and to say you , when he should say thou , is this good sence ? is this good Hebrew ?

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limdi Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lemôdena is is learn thou ( woman learn you , or ye wo.

Now to say Lemôdena , when you should say Limdi , were to say , let many women learn , when they should say , let one woman learn . Read on :

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tishlach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tishlachu is is thou ( man ) shalt send you , or ye ( men ) shall send

Now to say Tishlachu , when you should say Tishlach , is to say many shall send , when you should say , one shall send .

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tishlechi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tishl●chna is is thou ( woman ) shall send you , or ye ( woman ) shalt send

Now to say Tishlachna , many women shall send , when they should say Tishlechi , which is , one woman shall send , that is not good Hebrew , for Tishlechi , is thou ( woman ) shall send .

Say on : Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jiphkod Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jiphkedu is is he shall visit they ( men ) shall visit

Now to say jiphkedu , when you should say , jiphkod , you put they , for he in so doing , and this is non-sense , out of sence . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiphkod Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiphkedu is is thou ( man ) shalt visit you , or ye shall visit

Now to say Tiphkedu , when you should say Tiphkod , is to say you , or ye men , when you should speak thou .

Look unto the English , and many others who have corrupted their own tongue . Read on : Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ephkod is I shall visit , when a ( man ) or ( woman ) are spoken of Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 niphkod is we shall visit , when ( men ) or ( women ) is spoken of

Now to say Niphkod , when you should say Ephkod , this is to say we , when you should say I , and this would be false Hebrew ; for Ephkod , is I man ; or I woman shall visit , and Niphkod , is we men , or we women shall visit . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiphkod Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiphkodena is is she shall visit they ( women ) shall visit

Now to say Tiphkodena , they ( woman ) shall visit , when you should say Tiphkod , she ( woman ) shall visit , this is to say , many shall visit , when but one shall visit . Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiphkedi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiphkodena is is thou ( woman ) shalt visit you , or ye shall visit

Now to say Tiphkodena , when you should say Tiphkedi , were to say you , or ye , women shall visit , when you should say , thou woman shalt visit and such speaking is false Hebrew , and English both , for Tiphkedi , is thou ( woman ) shalt visit , and Tiphkodena , is you , or ye , ( women ) shall visit .

Now see some Scripture Examples in Hebrew , about Thou , and You.

JEphtha's Daughter , said thou , and thy , to her Father , and did not say you , to him , Judges 11. 36.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Va tomer elaiv abi phatsita et picha :

Mark , its picha , not pichem ; thy mouth , not your mouth : And its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meojebecha , thy enemies . Mark , its cha , not chem ; thy enemies , not your enemies .

And Nathan thou'd David , 2 Sam , 1. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atta haish , thou the man : Here he sayes , not you the man , but atta haish , thou the man .

And Isaac , his servant , thou'd his Master , Genesis 24. ver. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ashib et bincha . Mark , its bincha , thy Son , not binchem , your Son .

And again , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asher jatsata , from which thou camest : Here its jatsata , not jetsatem ; thou camest from , not you came from .

And Pharoab Thou'd Iacob , and said , How old art thou ? Gen. 4●8 . In the Hebrew , it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camma●●jeme sh●ne ●ajiecha : Mark again , its ●aji●cha , of thy life not hajiechem , your life .

And in the third verse , Pharaoh said unto Iosephs Brethren , What is your Occupation ? It s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ma●ashechem , your occupation , not thy occupation ; its chem , not cha ; your , not thy , when he speaks to more then one , but when he spoke to Iacob abovementioned , then he says , cha , not chem ; thou , not you ; and here when he speaks to Iacobs sonns , being more than one ; he speaks plurally , and not singularly , chem , and not cha , you , and not thou . So let pharaoh , witness against you Priests , and Schollars in England , that makes no distinction when you speak to one , and when you speak to many , as hereafter in this BATTLE-DOOR , may plainly appear .

And Adam , thou'd God , Gen. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kolcha shama●ti : Here it 's kolcha , not kolchem ; thy voyce , not your voyce .

And God thee 'd , and thou'd Adam , Gen. 3. 11. and said , who told thee , that thou waft naked : its lecha , to thee , not lachem , to you .

And God when he spoke to the Children of Israel , by the Prophet Ieremy , he you 'd them , saying , Hearken not to the word of the Prophets , that Prophecy unto you , they make you vain , Ieremy 23. 16. its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lachem attechem : here is not lecha mentioned , when more than one is spoken to , but lachem to you , not lecha ; to thee .

And so the Priests , and Schollars , and Doctors may see , that the Hebrew , they call the holy tongue , makes as plain a distinction when one is spoken to , and when more than one are spoken to , as any language that is .

The end of the HEBREW BATTLE-DOOR
THE CALDEE Battle-Door .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Geo. Fox .

THe CALDEE Language , which teaches Thou and Thee to Singular , and You and Ye to Plural , though the Nations will hardly own it ; either the French , Spanish , Italians , Greeks , or Latines , or English . But see some few Examples taken out of the Grammars , and Bible , as followeth :

But first read the Letters which are the same with the Hebrews Letters .

a b g d h v u z ch or hh t j i y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k or ch I m n s oo p ph or f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t s tz or z q or k r sh th or t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 àno or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 àno is I ( man ) or ( woman )
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anan or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anahhno or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nahhno is we ( men ) or ( women )
Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an t is thou ( man ) or masculine , so called )
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antun or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atun is you , or ye ( men ) or ( males )
Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hau or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jhu is ●e ( male ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himmon or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinnun or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innun is they ( males )
Now to say himmon , hinnun , jnnun ; atun , antun ; anan , nahhno , or ana●●no ; this were to say they , you , or ye , and ●ree , when you should say he , thou , and I , and this were false Caldee , and English both . Now read those that are used , when a woman , or women , or f●eminines so called are spoken to or of . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anti or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an t or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at is thou ( female )
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anten or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aten is you , or ye ( females )
Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ihi or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi is she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinne● is they ( females )
Now to say jnnen , hinnen , aten , anten , when you should say at , ant , anti , and hi , jhi , this were to say , they ( women ) or ( f●emales ) and ye , or you , ( women ) or ( f●emales ) when you should say , thou ( woman ) or female , and she ( woman ) or female : and this is to speak to many ( women ) or ( females ) when there is but one to speak to : but now read on to those which are called in the Caldee Grammars , the Inseparable Pronounes , and Affixes , or Suffixes , placed at the ends of words , and signifies as followeth . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ai 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ni or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nnani or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ano is me , my , at the end of words
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ain or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nan is us , our , at the end of words

Now to put an , ain , no , nan , when you should put i , ai , ni , nnani , or ano , this were to put us , our , when you should put me , my ; and this would be false , and deserves the Rod. Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 och or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noch or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aik is thee , thy , at the end of words , when a man , or a male is spoken to
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cho●● or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cho●● is you , your , at the end of words , when men , or males are spoken to

Now to say chom , chon , when you should say , och , noch , aik , this were to say , you , your , when you should say , thee , thy ; and this were to put many Men , or Males , for one Man , or one Male . But Say on : Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o●i is him , his , at the end of words ; or this , or that Male , or Masculine ( so called ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neh
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hon is them , their , or these , or those Males , or Masculines ( so called ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nun

Now to say hon , hom , nun , when you should ohi , e● , hi , ne● , this were to say , them , their ; or these , or those ( males ) or ( masculines ) when you should say , him , his ; or this , or that ( male ) or ( masculine ; ) and this would be false again , as all the rest before mentioned ; and a grosse perverting of every word from its own proper signification , and contrary to Grammar directions ; and Scripture Examples ; Now come to those that are put at the end of words , when a woman , or women , or f●emales are spoken of or to . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ek is Thee , Thy , at the end of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ki 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aik 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nek
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chen or chen is You , Your

Now to put chen , when you should put ek , ki , aik , nek , is to put you , your ; when you should put thee , thy ; and this were false again . But Say on . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh is her , at the end of words ; or this , or that Feminine ( so called ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noh
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hen is them , their ; or these , or those Females , or Feminines ( so called ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nen

Now to put , or place hen , nan , nin , nen , at the end of words , when you should put , or place ; oh , ho , no● , this were to put them , their , or these or those females , or feminines , in place of her , or this , or that female , or feminine ; and they that write or speak thus , must come and be taught this BATTLE-DOOR .

Read some Examples in that which is called the perfect Verb.

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkadh is He ●ath Commanded
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkadu is They ( men ) have Commanded
Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkadt is Thou ( man ) ●ast Commanded
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkadt●n is You , or Ye ( men ) have Commanded

Now to say pkadu , and pkadtun , when you should say pkad● , and pkadt ; this is to say , they , and you , have commanded , when they should say , he , and thou , hast commanded , and this is like the practise of the Nations , whose hand writing declares the contrary ; So are come under the smart Rod.

Feminine , ( so called ) when a woman , or women , are spoken to or of . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pikdath is She ( woman ) hath Commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pèkadt Thou ( woman ) hast Commanded
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pèkada is They ( women ) have Commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pèkadten You , or Ye , ( women ) have Commanded

Now to say pèkada , and pèkadten ; when you should say , pekadt , and pikdath , this were to say , you , or ye women , and they ( women ) have commanded , when you should say , Thou ( woman ) hast Commanded , and She ( woman ) ●ath Commanded : and this hath been the practice of the unlearned , ( yet pretended learned ) who speaks false Calde● , and English both , when a man , or woman , or men , or women speaketh of themselves . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pikdeth is I ( man ) or ( woman ) have Commanded
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pekadna is we ( men ) or ( women ) have Commanded

Now to say pekadna , when you should say pikdeth , is to say we men , or we women have commanded , when you should say , I ( man ) or I ( women ) have commanded ; is not this false Caldee , and English both ?

Now Read some Examples about those that are called the Nounes in the Caldee Grammars .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tur or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turo is a Mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detur or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deturo of a Mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letur or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leturo to a Mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jattur or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jatturo the Mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mittur or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitturo from a mountain
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ture or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turaijo is Mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deturin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deturaijo or deture of Mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leturin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leture or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leturaijo to Mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jatturrin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jatture or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jattuarijo the Mountains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitturin or mitture or mitturaijo from Mountains

Now to say turin , ture , turaijo , &c. when you should say tur , turo , &c. as above mentioned , this were to say mountaines , when you should say a mountaine , and this were false , for tur , or turo , is a mountaine , and turin , or ture , or taraijo , is mountaines . But Read on . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tzidqo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tzidqetho is Righteo●snesse
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tzidqon or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tsidqotho is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteo●snesses

Now to say tzidqotho , or tzidqon , when you should say tzid qo , or tzidqetho , this were to say , righteossness , for righteo●snesses . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reglo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regel is a Foot Dual that is , two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raglajin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raglin is both the Feet

Now to say raglin , or raglajin , when you should say regel , or reglo , this were to say both the feet when there is but one foot . Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jad or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ido is a Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idajin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idin is two Hands

Now to say jdajin , or jdin , when you should say jdo , or jad , this were to say , there were two hands , when there is but one hand ; and this were false Caldee , and English both , for jad , or jdo , is one hand , and jdin , or jdajin , is two hands .

Now Read a few Scripture Examples in Caldee , about the Singular , and Plural Language .

NEbuccadnezar the King , he said ye , to many , Daniel 2. 8. ye would gain the time in the Caldee , its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jdd●no antun tsabnin : Mark , its antun you , or ye , not ant , not at , which is thou , as is before expressed .

And in the nin●h verse , and ye have prepared lying , and corrupt words , it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hisdamnetun , &c. Mark , its ●●is●●●●etun , ye , or you , have prepared , not hisdamnet , thou hast prepared ; here its Plural not Singular , when he speaks to the Caldeans , being more than one , but when he speaks to a particular , he sayes , art thou able to make known the dream , 26. verse , its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bajthaik chahel , here you may see again , the ending is with the Singular , not with the Plural , aik , not chon , thou , not you , when one is spoken to .

And Daniels Answer , was thou to the King again , in the 31. verse , thou ô King sawest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an t malko , hhaze havaita , here its ant , not antun , nor atun , which is you , or ye , as is before expressed .

And in the 37. verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an t malko melek ●alk●●jo , here you see again , its ant , not ant●n , thou ô King , not you , ô King , and the King was not offended at the word an t , which in English is thou . So by these few Examples you may plainely see a clear distinction , made in the Caldee Language , when one is spoken to , and when more then one is spoken to , and so throughout that Language , as in all other the Oriental Languages , there is a plain distinction , betwixt Singular and Plural , as in any Languages that are .

And so you Schollars , Doctors , that have boasted of the tongues , you may be a shamed for what you have spoken , and done this seaven years and more , against that harmless People called Quakers , for saying thou , to one , and you , to many Might not the King have said before mentioned , to them that spoke to him in the Singular Language , ant which is thou , what ant 's thou me , as well as the proud Professors in this age have said , what thou's thou me , I will have atun , or antun , said to me , the King might say , which in English is you , or ye , as well as an English man may say , I will have you said to me , but we do not read that the King was offended , for any using the word at , or ant to him , which in English is thou .

Directions for pronouncing Hebrew and Caldee .

BEsides the 22 Letters in the BATTLE-DOOR , there are others Marks placed with them to sound them , which serve as Vowels , so called ; whereof some are sounded long , and some short .

The long ● â ● ê as êa , ● î as îe , and ● ô as oa , ● û as 〈◊〉 in Root . the short are ● and ● a , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. as i i in His , ● o , ● u , as u in Truth .

These are sounded after the Letters , to which they belong . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●hâ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●dhô , ● û , as ● ; ●o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pha , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pe. Except - under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which - is read before those letters , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eloah , God , not Eloha , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruach , the spirit , not roocha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ies●●a , a Saviour , or Iesus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mashiach , anointed , M●ssiah , or Christ , not Mashich● : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some sounded as g , by others as gn in the beginning and middle of words , and ng in the end : but the Iewes sound it not at all , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read it im , with , &c. Nalso hath no sound , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abh , a Father ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not , ● hath no sound in the end , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as gâlâ , he revealed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with before it makes av , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meek : or with between them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de●harav , his words , not debaraiv ▪ or with - as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kav , a measuring-line . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ev , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peaceable . ● iv , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piv , his mouth . If ● or ● have under them another vowel , so called , then the ( . ) upon ● is ● , and ● is v , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hô-vâ , calamity ; and the ( . ) in ● maketh double v , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kiv-vâ , he waited in hope .

is not sounded without a vowel , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ech , how ; ● dv , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re , Except in the end after ● or ● as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhô-n●i , Lord ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p●-nai , my face : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gôi , a nation ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gâ-lûi , revealed : with a vowel it is sounded as y , as ● yadh , a ●and .

marked on the left side is ● , and if there be no vowel under i● , the ( . ) is o , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So-nê , ●ating ; ● marked on the right side is sh ; and if the letter before it hath no vowel , then the ( . ) is ô , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mô-s●ê , Moses : sometimes it hath two ( ● ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shô-chadh , a gift , reward , or bribe ▪ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nô - se , he who lifteth up , or pardoneth .

o short , is often writ without ( : ) and then differs not in form from ● â long , when yet it is short o , and is thus known :

1. Before ( : ) or ( . ) if no accent come between , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zochra , she remembred : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ron-n● , sing ye .

2. before a letter having - after it , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ko●all , except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go before - as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâ , no ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m● what .

3. In the end of a word , beginning with ! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●a , or ve , and - as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vai-yakom , and be rose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veja-kom ; and he shall arise .

4. before under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or N as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o-holô , his taber●●ole , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ho-omâdh , he is appointed , &c.

5. Before if follow it as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o-h●l-châ , thy tabernacle , &c.

( : ) is sounded very short , oft-times not at all , but is silent , quiescent , or mute . It s Read .

1. In the beginning , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be-yôm , in the day .

2. After a long vowel , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ̄-kedhû , they have visited .

3. After another ( . ) mute , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yiph-kedhoû , they shall visite .

4. Under strong ( . ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dzammero● , sing ye ; and under a letter immediately doubled , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halel● , praise ye .

Otherwise it s not read , as I in the end , although two come together 1 2 , after a short vowel : 3. before another ( : ) 4. after a long vowel , with a tonic accent , ( so called ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pekôdh-na , visit ye women .

( . ) In a letter is sometimes milde , only takes away the (h) or aspiration from these ●ix letters ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bh , gh , dh , ch , ph , th : so that with this ( . ) in them , they are written b , g , d , c , p , ● ; sometimes ( . ) is of more force , and doubleth the letter , in which it is to avoid much writing , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pinna , a 〈◊〉 ; not phina : it is milde ( onely in these fix letters , and that ) onely in the beginning , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pe ; a mo●th ; not phe , nor ppe .

2. After ( : ) mute , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiz-ke , thou shalt be clean , or pure ; not thizk-ke . It is strong , and doubles the letter after a short vowel in the midst of a word , and refers to two syllables at once ; and the letter which lies hid in ( . ) hath alwayes belonging to it ( : ) mute , as of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâm-mâ , is made , and for shortnesle written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lâm-mâ , why .

It sometimes also doubles the first letter of a word , when the word before ends with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ma-t tô●h , how good ! Or if the foregoing word ends with any of these terminations servile , without , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hâ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tâ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kâ , or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kû-mû tz tzeû , arise depart ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ên yeshû-a-thâ 1 lô , there is no salvation for him .

It never is ●ound in these 4 letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( . ) is ●ound but onely at the end of a word , and notes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be sounded , without which it is never sounded in the ends ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ragh-lâh , her foot ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tô râ , the law , not thô-râh : Nota , This ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kol-ish , every man . The Caldee hath the same pronunciation , save that ( : ) is not sounded , though after a long vowel , ( so called ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she-eltâ , a petition : and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes eu both in the end , and in the middle of a word : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heu-thâ , a beast ; and ' makes ai in the middle , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kadh-majthâ , prima , first fem . and that they observe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ni , as in Hebrew .

Is by some rendred o in Caldee , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 urcho , a way ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huc-metho , Wisedome : so she-eltho , and heu-tho .

Benjamin Furly . The End of the Caldee Battle-door .
THE SYRIACK BATTLE-DOOR .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Geo. Fox .

FirstseetheLetters. In the end . In the middle . In the beginning of a word . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B , or Bh , or u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G , or Gh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D , or Dh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V , u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hh , Ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T , tt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jiy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K , c , or Ch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aa , or Oo This letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not expressed in sound in the Battle-Door , because the pronunciation of it is unknown to the Grammarians themselves . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P , Ph , or F 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T s , tz , z , ss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Q , or K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sh , Sch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th , or t

The Syrian Language is thou to one , and you to many , Singular and Plural , in the Testament and Grammar ; as may plainly appear here in this Battle door . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eno or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no is I ( man ) or ( woman )
Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhnan or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nahhno is we ( men ) or ( women )

Now to say hhnan , or nahhno , when you should say eno , or no , this were to say we , when you should say I , and this were to put Plural for Singular , for eno , or no is I ; and hhnan , or nahhno is we . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at is thou ( man )
Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anthun or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atun is you or ye ( men )

Now to say anthun , or atun , when you should say at , this were to say you , or ye ( men ) when you should say , thou ( man ) and this were false Syriack , and English both , for this deserves the rod ; for at , is thou ( man ) and at●n , or anthun , is you , or ye ( men . ) Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hau is he
Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hen●l or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enun is they ( men )

Now to say honun , or henun , or enun , when you should say , hu , or hau , this were to put they ( men ) for he ( man ) and this would be false Syriack , and English both ; for honun , or henun , or enun , is they ( men ) and hau , or hu , is he ( man ; ) but read on : Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ati or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at is thou ( woman )
Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aten is you , or ye ( women )
Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoi is she , or it ( female ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hai , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he
Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enen is they ( women ) these , or those ( females )

Now to say aten , honen , henen , or enen , when ye should ati , or at , this were to say , you , or ye ( women ) and they ( women ) or these , or those ( females ) when you should say thou ( woman ) and she , or it ( female . ) And this were to say , there were many ( women ) or ( females ) when there is but one ( woman ) or one ( female ) and this would be false Syriack , and English both ; for ati , or at , is thou ( woman ) and hi , or hoi , or hai , or he , is she , or it ( female ) and aten is you , or ye ( women , ) and honen , or henen , or enen , is they ( women ) or these , or those ( females . ) But come , read on , Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eno or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no is I ( man ) or I ( woman ) or Male or Female 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhnan , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nahhno is we ( men ) or ( women ) or ( Males ) or Females 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dil or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dili or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilai of me ( man ) or ( woman ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilan , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilon of us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 li or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lai to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lan or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lon to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lai or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 li me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lan or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meni or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men is from me ( man ) or woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menan from us

Now to say hhnan , or nahhno dilan , dil●n , lan , lon , lan , lon , and menan , when you should say eno , or no , dil , dili , dilai , li , lai , li●lai , and men , or meni , this were to say we ; of us ; to us ; and from us ; when you should say I ; of me , to me , me , and from me , and this would be false Syriack , and English both ; for eno , or no , is I ; and ●●nan , or nahhno is we , dil , or dilai ; or dili , is of me , and dilan , or dilon is of us , li , or lai , is to me , and lan , or lon , is to us , lai , or li is me , and lan or lon is us , men , or meni , is from me , and menan is from us Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at is thou ( man ) or ( male ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atun or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anthun is you or ye men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diloch of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilchun of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loch , to thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lechun to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loch thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lechun you or ye ( men ) or males 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menoch from thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menchun from you

Now to say atun , or anthun , dilchun , lechun , and menchun , when you should say at , diloch , loch , loch , and menoch , this were to say you , or ye ( Men ) or Males , of you , to you , you , or ye ( men ) or males , and from you , when you should say thou ( man ) or ( male ) of thee , to thee , thee , and from thee , and this would be false Syriack and English both ; and Contrary to the Examples above mentioned Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hau or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu , is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honun is they men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dileh of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henun or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leh , to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilhun , of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leh , him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehun , to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meneh , from him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehun or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enun them ( Men ) or ( ma●es ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menhun from them

Now to write or speak any of these words above mentioned out of its proper place were the same in Nature and ground , with saying you when you should say thou . Now read on to those which are called the faeminine , when a woman , or ( women ) are spoken to or of , Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ati or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at is thou ( woman ) or ( Female ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilech or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilechi of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lech or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lechi , to thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lech or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lechi thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menech or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mennechi from me● ,
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aten is you , or ye women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilchen , of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lechen , to you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lechen you , or ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menchen from you
Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honen is they ( Females ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoi , she , or it ( female ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hai or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilhen of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diloh of her , or of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehen to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loh to her , or to it her , or it ( female ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lehen them , or those ( Females ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menhen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menhen from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menoh from her , or from it

Now to say honen , henen , or enen , dilhen , leben , lehen , and menhen , when you should say hi , hoi , hai , or he , diloh , loh , loh , and menoh , this were to say they ( women ) of them , to them , them , and from them , when you should say she or it , of her or of it , or to it , her , or it ; and from her or from it female . And this manner of speaking would be a grosse perverting of words from their proper Signification , like unto the Priests and Doctors , and Scholars and Professors that sayes you to one , when they should say thou .

Now come read those that are called the Inseparable pronouns 〈◊〉 , or affixes , or suffixes placed at the end of words , and signifies as followeth ; Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ai , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ni , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ini , being placed at the end of words , when a man or ( male ) speaketh of himself ; or a ( woman ) or female speaketh of her self , is me , my , myne ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ain , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nan at the end of words is us , our ours when men or women , Males or Females speaketh of themselves .

Now to put an , ain , and nan , when you should put i , ai , ni , and ini , this were to put us , our , and ours ; in place of me , my , myne , and this would be false Syriack and non-sence , and the least child that hath but read the first Rudiments in Syriack would laugh at you , if you should thus pervert words Contrary to Grammar rules , and Scripture Examples in the Bible ; Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 och or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ok , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aik , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nok these at the end of words is thee , thy , thine , when a man , or a male is spoken to , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aikun , is , you , your , yours , when ( men ) or , males are spoken to ,

Now to say chun , aikun , when you should say ocb , ok , aik , or nok , this were to say you , your , and yours , when you should say , thee , thy , and thine , and this would be false again ; but read on , Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 au , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aihun , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nun is is him , his , at the end of words them , their

Now to put or place hun , aihun , nun , when you should put eh , au , oi , neh , this were to put them , their , in place of him , his ; Now read those that are used at the end of words , when a woman , or women , or the feminine so called are spoken to , and of Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ech or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ek and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aik is thee , thy , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ken and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aiken is you , your , &c.

Now to put chen or ken and aiken when you should put ech , or ek , and aik , were to put you , your , in place of thee , thy , and this were to speak to many women or females where there is but one woman or female to speak to Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh , is her , or hers , or it , or this or that female , or feminine so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hen , is at the end of words is them , their , or these or those ( females ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eh and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aihen ,

Now , to put hen , enen , and aihen in place of oh , eh , and noh , this were to put them , their , or these or those females , in place of her , hers , or it , or this or that female , and such Syriack and English both deserves the rod and must be brought to read this Battle-Door ; Now come and see some of those words that are called Nouns in the Common Grammars , Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melek or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malko is a king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dmelek , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dmalko , of a king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lmelek , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lmalko to a king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lmelek , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lmalko the king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menmelek or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menmalko from a king
Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malkin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malke , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malko or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malkai is of kings , and so adding the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men , as is above mentioned in the Singular , to every word of the Plural , it will be lmalkin , lmalke , lmalko , lmalkai , is to kings , or the kings , and menmalkin , menmalke , menmalko , and menmalkai is from kings ; any of these words is for kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dmalkin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dmalke , &c.

Now to say malkin , malke , malko , malkai , dmalkin , dmalke , dma●ko , dmalkai , lmalkin , lmalke , lmalko , l●malkai , and menmalkin , menmalke , menmalko and menmalkai , when you should say malek , malko ; dmelek , d●malko ; lmelek , lmalko , and menmelek , or menmalko ; this were to say kings , of kings , to kings , the kings , and from kings , when you should say a king , of a king , to a king , the king , and from a king ; and this would be false and contrary to Grammar directions , Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zedqo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zedqtho is Righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zedqon , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zedqotho is Righteousnesses ;

Now to put zedqon , or zedqotho instead of zedqo , or zedqtho were to put Righteousnesses for Righteousness , and this were to put Plural for Singular like them , that puts you for thou ▪ But read on , Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gabhro or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gèbhar is a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gabhrin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gabhre or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gabhrai is men

Now to say gabhrai , gabhre , or gabhrin , when you should say gèbhar or gabhro , this were to say men , when there is but a man ; And this were non-sence , and they that speak thus are more like mad men , than men in their sences . Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abo , is a father Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abohe or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abohotho is fathers

Now to say abohe , or abohotho , when you should say abo , this were to put fathers for a father , and this would be false ; for abo is a father , and obohe or abohotho is fathers . Come you that will not have one say thou to a particular , but you , and will make no diftinction in your practice , betwixt you and thou , Plural and Singular , read on in some few Examples , in that which is called the perfect verb. Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkadt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkadtún , is is thou ( man ) hast Commanded you or ye have Commanded ,
Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkudh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkudù is or without the laft letter ù , sounded pkud is Command you or ye ( man ) Command thou ( man ) or ( male )
Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tephkudh is thou ( man ) shalt or wilt Commaud , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tephkdun is you or ye men shall or wil Command .

Now to say pkadtun , pkudù , or pkud , and tephkdun , when you should say pkadt , pkudh , and taphkudh , this is to say you , and ye ( men ) have Commanded , Commaund you or ye ( men ) and you or ye shall or will Commaund ; when you should say thou ( man ) hast Commanded , Commaund thou ( man ) or ( male ) and thou man shalt or wilt Command , and this manner of writing and speaking both would be hist at in every Scool that learns the Syrian Language , and would be Contrary to all Writers of Grammar in that Tongue , and Contrary to Scripture Examples ; but before you come to Scripture Examples , read a little more about thou and you , in that word above mentioned , when a ( woman ) or female or women , or females are spoken to and of . Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkadt is thou ( woman ) or female hast Commanded ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkadten is you or ye women have Commanded ;
Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tephkdin is thou ( woman ) or ( female ) shalt or wilt Command , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tephkdon is you or ye women , or females shall or will Commaund :

Now to say pkadten , and tephkdon , when you should say pkadt , and tephkdin , this were to say you or ye ( women ) or females have Commanded , and you and ye ( women ) or females shall or will Command , when you should say thou ( woman ) or ( female ) hast Commanded , and thou ( woman ) or female shalt or wilt Command , and this manner of writing or speaking is like them that sayes you to one woman , when they should say thou .

Now see a few Scriptures Examples in the Syrian Language , about thou and thee , and you or ye , Plural and Singular .

David Thou'd God , and said thee and thou , and thy to him , as you may read in the Psalms all along , but see an Example or two in the Syrian Language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umen karso dem aloh● at lo tharhhek men . In Latine it is , & a ventre matris meae Deus meus tu ne absis a me : In English , and thou my God from my Mothers Belly , be not thou absent from me , psal. 22. Mark its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at , thou , not atun , you ;

And in the ninth Psalm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wansabhrun boch cul jodeai shemoch , in the Latine its , & sperabunt in te omnes Scientes nomen tuum : in English it is , and all that know thy name will hope in thee .

Mind again , shèmoch thy name , not shèmchun your name , and boch , not bèchun in thee , not in you .

Christ when he spoke to the Scribes and Pharisees , being more than one , he speaks Plurally , when he said woe to you , in the Syriack it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woi lechun , woe to you , not woi loch , not woe to thee , they being more than one , Matth. 23. But when Christ spoke to the high Priest , being but one Priest , not many , he thou'd him , Matth. 26. in the Syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at emart , thou hast said it , here it s at thou , not atun you .

And Iohn writing to the Saints you 's them , saying in Syriack , 1 Ep. Iohn 1. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Watun meshichuto it lechun men kadisho uforshin atun & lechul nosh . That is , And ye have an unction from the holy one , and ye discern every man . Here its atun ye , not at thou , when he writes to more than one .

Felix theed Paul , Acts 24 , 25. I will send to thee Mittam ad te , in the Syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eshadar bothroch , mark its och , not chun , thee , not you : And Paul thou'd Faelix in the same Chapter ; forasmuch as I do know that thou hast been of many years a Judg of this Nation , &c. and because thou maist understand , &c. In the Syriack , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men shnaio saghiotho joda no dithaik dajono damo hono , mark its dithaik , here is aik which at the end of a word is thee , or thy , not aikun , you nor your , in the Latine version as you call it , its , a multis annis scio te esse judicem hujus gentis ; in English its from or of many years : I know thee to be a judg of this Nation .

And because thou maist understand , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chad meshbach at lmeda , mark again , it s at , not atun , thou , not you : in the Latine , Quum tu possis nosse , &c. that thou maist know , &c.

And in the same 24 Chapter , Tertullus a certain Oratour , thou'd and theed and thy'd Faelix the Governor , seven or eight times in the beginning of that Chapter , and we do not read that the Governor was offended for using the Singular Language , you will not say that Tertullus was ill-bred , he was a Rhetorician , he knew fine speaking ; he knew how to affect the Governor with his adorned speech , and yet he uses the Singular Language to him ; as you may read in his Speech to him , in the beginning of that Chapter , and any that knowes the Syriack Tongue , may see that there is no mention of you , ye , nor your , but thou , thee , and thy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mettulthoch for thy sake , mark its och , not chun , thy , not your : And so seven or eight times , or more , there is och , ech , and aik , and at , used by the Orator to the Governor , which in English as before mentioned is thou , thee , thy , and not chun , aikun , nor chen , nor aiken , which at the end of words is thee , thy , thine , nor atun , which is you , or ye , and so all along throughout the Testament in the Syrian Language , the Singular tearms are used to the Singular , and Plural to the Plural , not like the Scholars and Teachers of England and elsewhere in most parts in Christendome , who are degenerated from the propriety of their own Language , and will not practice what they teach in their Grammars , nor what is written in the Scriptures of truth , and many more places I might instance , that the Syriack Language , which the Scholars sayes was Christs Language , is as punctuall and as clear in making a distinction , in this patticular , betwixt Singular and Plural , as any Language , though the Teachers in England makes none in their practice , who will say you to one man , and you to more than one , but sure this that already hath been said about it , may be sufficient to convince them about it , or at least to stop their fretting against any for saying thou to one man , which is the propriety of the English Tongue , and not you to one .

Some Directions for the Reading or Sounding Syriack .

Besides the two and twenty Letters mentioned in the Battle-Door there are other Letters joyned , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 la 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And ll at the end thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and where l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ends a word , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins the next , they are oft joyned thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al-estho , upon the wall .

These six Letters are written with a point upon them , and are read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t , but with the point under them are read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bh or v , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ph , or f , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th .

Divers Letters are founded otherwise than they are written , viz.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read j or y , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ojar the ayre . Also in the participle of the Present-tence of Verbs haveing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , u , silent in the middle as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kojem standing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k , is sounded as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gestho , Wooll , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d , is sounded as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhezdo , reproach : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th is sounded as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rektho , desire .

The Vowels ( so called ) are as followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ba , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is e , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is i , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is o , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is u , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bu . Note the marks are placed above or beneath according to convenience , but the points are alwaies placed as abovesaid . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is au , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is au , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is eu , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is iu , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ou , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oi , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes ai .

Divers Letters are written and not sounded , as

1. All Letters having a stroak under them , and so are oft times left quite out , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barnosho , the son of man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ezath , he went , &c , except in the Impèrative Mood passive , where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely notes the Letter under which it is to want a Vowel , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ethpaqd , be thou commanded .

2. Neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have properly any sound but as they are pointed , or marked , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aloho , God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●had , be remembred .

3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under it , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ileph , not jileph , he hath learned not . 2. before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 golen , not golein , they revealed . 3. In the affixes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aloh my God , not alohi , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not meni but men , from me . 4. nor in the feminine termination of Verbs ( so called ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkad , they women commanded , 5. nor in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mnothmol , the day before yesterday , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ethmol , yesterday , &c. in breif 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never sounded at the end of a word if it hath no Vowel belonging to it .

4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not sounded in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned after another word , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tob-u , he is good , although it hath no stroake under it , as it ost hath , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu-● , he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not at all sounded , neither the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned after Nowns or Verbs ( so called ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not malkau-i nor malkau-hi , his kings , but malkau and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anoi respondit ●i , be answered him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kroi , vocavit eum , he called him .

5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v , is not sounded in the middle nor end after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malkutho or malku , a kingdome , nor after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in forrein words , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paulos , Paul , nor in the termination of any Verb , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e●hal , they have eaten , not echalu .

6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d in these kind of words is not sounded , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ito , an assembly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhatho new masc . Except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hhdhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , new fem .

7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n in these kind of words is not sounded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shato , a year , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mdhito , a City : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sphito , an ark or sbip , and some give this rule , viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t , having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging to the foregoing Letter is not sounded ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th is sounded as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kantho , a Companion or Fellow-servant : also in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaboro a Giant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghev , the side of a thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alghev tturo , upon the side of the Mountain .

This point ( . ) is used above and beneath Letters , first to distinguish betwixt ambiguous words , and upon a Letter it s put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and beneath a Letter for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idho , a hand , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aidho , quae which feminine , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu , himselfe , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hau , he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi , her self , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hoi , she , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honun , they men , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henun , themselves men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honen , they women , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henen , themselves women : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man , who , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men , of or from , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bisho , evill , fom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boisho , wretched , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avdo , a servant , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abodho , a work , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oulo , an infant , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aulo ( without a point ) iniquity , and from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 avolo ( with the point above ) wicked .

2. This Point serves to signifie the Moods and Tenses in Verbs so call'd .

1. Under a Letter it is a note of the Preter tense in all the Persons of it , except the first and third feminine , singular . 2. It s a note of the Imperative and Infinitive Mood . 3. It denotes all the persons in the future tense , except the first , singular and Plural : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ebne , I shall build , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nebne , we shall build , which is so distinguished from the third Person singular , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nebne , he shall build .

This point ( . ) 〈◊〉 a Letter denotes 1. the first Person singular of the Preter tense , 2. the Participle of the Present tense , and there it serves for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 , in the first second and fifth conjugations , and in the third , and the first kind of the fourth conjugation it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 3. It s a note of the first Person in both numbers of the Future tense as abovesaid : And the third Person singular feminine , hath amongst some , one point at the end behind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and one under the word , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emrath , she hath said ; among others , it hath two points underneath , thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shroth , she hath loosed .

Two points upon a Letter is a note of the plural number in Nowns or Verbs ( so called ) as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malke , kings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkadh , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pkaden , they women have Commanded .

This stroak ( - ) is oft times upon Letters , 1. when the Letters serve as numbers , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 , &c. 2. To shew that the word is writ short , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kadisho , holy . 3. Upon the Vocative Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O , to distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 au , or .

The pauses are , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ; ) ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for : ) two points so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ( ) a parenthesis , three points thus ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ? ) ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for . )

B. F.
THE ARABICK BATTLE-DOOR .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

The Arabians have in their Language proper distinctions betwixt the Singular , Duall , and Plural Numbers , so called , and when they speak of one , they use the Singular Number , and the Duall speaks of two , and the Plural speaks of more than two ; as may be seen by these following Examples taken out of the Arabick Grammars , and Scriptures .

But first see their Letters , which in number are twenty eight , as followeth .

End . Middle , Beginning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Vowels are placed some above , and some beneath the other Letters thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above a Letter is a , or e , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ba , be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under a Letter is ● as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bl 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a Letter is ● , or ● , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bo , or bu . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end is t. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G or J , for so it is sounded .
End , Middle , Beginning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hh. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a Letter before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no Vowel is â. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b â , This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under , before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Vowel is ● long , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ●● ▪ This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above , before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Vowel is ou , or oo , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above a Letter is also â long , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bâ . These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or above is an , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ban . These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ● under is in , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bin . These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above is on , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is bon. Note , This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above is a , and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o , alwaies upon the last Letters of words , and upon these Letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d , t. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Z. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. But upon the beginning of words , and upon the rest of the Letters , they are e , and u , for the most part as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not founded . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a Letter doubles it ; except the same letter goes before it with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 F. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C , also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before a , o , u. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before a Letter with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it , is not founded , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errabbo , not elrabbo , the Lord . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b , is founded as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m , before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ll , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jj , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rr , it is not founded at all . Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● ▪ as ng . Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c ▪ as nc ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 W 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H , also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 J or y ▪ Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end .

Severall Letters are joyned together , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l and a joyned together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ●b and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 j , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , n , j , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t and j , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 th and j. or b and hh , n and ●h , t and hh , th and hh , without a point under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is b & hh , and with a point upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is b & ch , &c. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n and ch , and so there are divers other Letters joyned together which are difficult , and too long to insert here .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regolon * * Sound the g , not as in English , but as z , y , as Rez-yolon , and Rez-yolin , as the french g ▪ &c. is A man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regolin Of a man , and to a man . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regolan The man .
Duall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regolâni is Two men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regoleini Of the two men . To the two men .
Plurall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rigâlon is Men , more than two . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rigâlin Of the men more than two To the men ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rigâlan The men , more than two .

Now to say Regolâni , or Rigâlon , when you should say Regolon , this were to say two men , or more than two men , when you should say a man , for Regolon is a man , and Regolâni is two men , and Rigalon is men , more than two . Now is not this to put the Plurall or Duall for the Singular ? is this good Arabick ?

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anâ is I man or woman . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angta * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t , &c. is founded as ng , so its angta , not an●a , &c. Thou man . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angti Thou Woman . This ● upon a Letter hath no sound ( onely shews that that Letter is to be joyned in spelling , with the fore-going mark , as nahh-no , not nahhno , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howa He. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hîa She.

Duall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angtumâ is Ye two men or women . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humâ They two men or women .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m , &c. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most commonly .

Plurall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahhno is We men or women . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adds nothing to the sound ; and is o●t placed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning , end , and middle . And upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it it notes them to be put instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angtum Ye men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angtunna Ye women . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hum They men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hunna * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a Letter doubles it . They women .

Now to put Angtumâ , Humâ , Angtum , Angtunna , Hum , or Hunna , when you should say Angta , Angti , Howa or H●a . This were to say ye two , they two men or women , ye men , ye women , they men , or they women , when you should say thou man , thou woman , he or she . Is this good Arabick thus , to confound the Duall and Plurall with the Singular ?

Again to put Nahh●no for Anâ , is not this to say We for I ? Is this good Arabick or English , to put the Plurall for the Singular ?

Here followes some Examples of the Affixes ( so called ) that is words affixed or joyned at the end of other words , which are and do signifie as followeth .

Singular . * * Note these Affixes signify mine , thine , his , hers , your , their , when they are joyned to Nowns so called ; as of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meliko , a king is made ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkî , my king , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuka , thy King , speaking to a man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuki , thy King ▪ speaking to a woman ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuho , his King . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuhâ , her King . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuna , our King . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , melkukum , your ( of men ) king . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkukunna , your ( of women ) King . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuhum , their ( of men ) King . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuhunna , their King , speaking of women , but when they are joyned to Verbs so called , they signifie thee , him , her , us , you , they , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angsurka , I shall help thee , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ansurkum , I shall help you , &c. Now is this good Arabick or good English , to say melkukum , your King , when you should say melkuka , thy King , or ansurkum , I will help you , when you should say ansurka , I will help thee ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 î 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â is My , mine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nî , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ni Me. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ka Thine , or thee man . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ki Thine , or thee woman . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ho , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi His , or him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hâ Hers , or her .

Plurall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nâ is Ours , or us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kum Yours , or you men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kunna Your , or you women . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hum Their , or them men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hunna Their , or them women .

Now to say hum , or hunna , when you should say ho or hâ , & kum and kunna when you should say ka or ki , and nâ when you should say î or ni , this were to say theirs , or them , when you should say his , or hers , or him , or her , and yours or you ; when you should say thine , or thee ; and ours , or us , when you should say mine or me : Is this good Arabick , or good English , answer you Doctors , Scholars , Priests , and Professors , that say you to one , when you should say thou .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasarto is I man or woman have helped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasarta Thou man hast helped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasarti Thou woman hast helped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasara . He hath helped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasarat She hath helped .

Duall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasartumâ is Ye two men or women have heped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasarâ They two men have helped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasaratâ They two men have helped .

Plurall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasarnî is We have helped ; more than two . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasartum Ye men , more than two , have heped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasartunna Ye women , more than two , have helped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasarou They men , more than two , have helped . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasarna They women , more than two , have helped .

Now to say Nasartumâ , Nasarâ , Nasaratâ , instead of Nasarta Nasarti , Nasara , Nasarat , this is to say ye two have helped ▪ they two men have helped , they two women have helped , when you should say ▪ thou hast helped , he hath helped , or she hath helped , is this good Arabick ( answer ye Dostors , Schollars , Priests and Professors ) to speak in the Duall number , so called , when you should speak in the Singular ? And wherefore serves the distinction of numbers , if they may be thus confounded ?

Again to say Nasarnâ , Nasartum , Nasartunna , Nasarou , Nasarna , when you should say Nasarto , Nasarta , Nasarti , Nasara , Nasarat ; is this good Arabick ? is not this to say we , ye , they , more than two , men or women , have helped , when you should say I have , ●hou hast , He or she hath helped ; is this good English ? answer ye that say you to one ? or is it true to say that divers have helped ? when but one hath helped ? and do ye not speak thus , when you say you have to one , instead of thou hast ? Consider .

Here follow some Scripture Examples concerning Thee and Thou , shewing that it is the Language which is onely us'd throughout the Scriptures , the Singular to One , and Plurall alwaies to many .

Peter Thee'd Jesus , 17 Matth. 4. verse , and said unto him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iâ Rabbo geijidon lanâ én nekoúna hâhumâ * eteshâo an nésnahha háhunâ thélatha medâlin wâhhídatan láka wawâhhídatan limousei wawâhhídatan liîlijá * That is

Oh Lord it is good for us to be here : Wilt thou that we make here three Tabernacles : one for Thee , and one for Moses , and one for Elias ?

Here when Peter speaketh of them all , he speaketh in the Plurall number ; Iâ Rábbo geijidon lanâ , &c. oh Lord it is good for us , &c. lanâ is us , the Plurall Number . But when he speaks to Christ alone , he speaks in the Singular number ; eteshâo an nésnahha hâhunâ thélatha medâ●in wâhhídatan láka , &c. That is , Wilt thou that we make here three Tabernacles , one for thee , &c. it is láka for thee , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( for you ) in the Plurall number , when he speaketh to one onely , although to Jesus his Lord , and our .

So Jesus when he spak to one woman thou'd her 15 Mat. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iâ merâto adîmon îmânuki jekóuno láki kâa áradti . That is , Oh woman great is thy faith , be it unto thee , as thou wilt , here it is îmânuki ▪ thy faith , and jekoúno láki , be it unto thee ▪ with the female affixe Singular , so called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ki , thee or thy for a woman , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 îmânukunna , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lákunna , your faith , nor to you in the feminine affixe Plurall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kúnna , your or you for women , as you may see above in the Affixes . Nor is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kâa aradtunna , as you will , in the ending of the second person plurall , but kâa áradti , as thou wilt in the second person Singular feminine .

Paul thou'd King Agrippa , 26. Acts 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eijuhâ-lméliko , agrîbbâ amâ tuséddiko-lenbijâo * anâ âalemo enneka tuseddíkuhum . That is ,

Oh King Agrippa , dost thou not believe the Prophets ? I know that thou believest them .

Here i● is tusêddiko , dost thou believe ? in the second person singular , not tuseddikoûna , do you believe ? in the second person plurall .

And Christ thou'd Paul , 22. Asts 7. verse , and said ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shâolo Shâolo líma tedtahíduni . That is , S●ul , Saul , why persecutest thou me ?

And Paul thou'd Christ again , Acts 22. v. 8. ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fâ ●jabto , anâ * jâ ábbo men ángta * That is ,

I answered , Lord who art Thou ? Here it is , men ángta , who thou ? not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ men , ángtum who you ?

And Jesus answered him , in the same verse again . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fakâla lî* Anâ h●wa jesouhho-lnnâ sirîjo-lladî ángta tadtahídoho* That is ; He said unto me ; I am Iesu● of Nazareth whom thou persecutest . Here it is all in the Singular number ; again , it is fakâla l● , he said unto me , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lanâ , unto us , and anâ , &c. I am Jesus , &c. not we are Jesus of Nazareth , and lladî angta , &c. whom thou , &c. not lladî angtum , &c. whom you persecute . Thus speaking to one they spake in the Singular number , but speaking to more than one they alwayes spake in the Plurall number .

Thus Peter , Acts 2 , verse 14. said you to many . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fanáhada bítruso m●a● lâhhadi âshera * waráfaa sáutoho wachâtabahum kââlen * eijuhâ-rrigâlo-ljehóudo wâlkâtiboúna uresha●îma agjmaoúna fáljecun hâdhâ índekum maroúfán ● wâangtitoú ílei ekwâilei * ílenna hâolâo léisou sekârei káma dánangtum ángtum * ilánnahâ-lssâato-ltháltheto mina-lnnehâri * That is ,

But Peter stood up with the eleven , and lifting up his voice , spake unto them , saying ; O ye men Jewes , and all ye that dwell in Ierusalem , be this known unto you , and he arken unto my words , Ver. 15 ▪ For these are not drunken as ye suppose , seeing it is but the third houre of the day .

Here he saith hâdhâ indekum maroúfân * be this known unto you ▪ índekum , not in the singular number , índeka , unto thee , and káma dánangtum ángtum , as ye suppose , not káma dánangta angta ; in the Singular , as thou supposest , but as ye suppose , &c.

So ●tephen speaking to the Jews you 'd them ▪ Acts 7. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 féangtum tukâwimoúna roúhha●lkúdusiââman dféangtum nedîro abââkum . That is ,

Ye resist the holy Spirit alwayes ; for ye are like your Fathers . Here is again ángtum , not ángta ; ye , not thou ; and abâ●kum , your fathers ; not abââka , thy fathers . &c.

Thus Christ also you 'd the Scribes and Pharisees . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * élweil●lákum eijub●-lketabato walfarrîsîjouna-lmerâouna ilánnakum ▪ &c. That is ,

Woe unto ye Scribes and Pharisees Hypocrites . because ye , &c. Here again it is not láka , nor illánnaka , ( in the Singular ) to thee ▪ and because thou .

Christ you 'd his Disciples Matth. 23. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fâémma ángtum fla tedóu lakum muállimâ álei-lárs fâinna muallímakum wâhh●don hówa-lmélihho wâangtum gjamîâ ichw●ton* That is ,

But be ye not called Master upon Earth , for one is your Master even Christ , and all ye are Brethren .

And when Paul writes to the Saints he you 'd them , 1 Cor. ● . ● . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ním●ton lékum w●sel●meton m●na● lílahi ab●nâ w●rrabbi jes●úhhalmesíhhi *

Grace be unto you , and peace from God our Father and the Lord Jesus Christ . Here again it is all in the Plurall number , and not in Singular , but when they speak to one alone ; so are not you Doctors , Schollers , Priests , and Professors , degenerated both from your own Mother Tongue , and from all the Learned Tongues so called , who say you to one ?

Note the Arabians have no Accent , but it is observed that the first Syllable in words of two Syllables is sounded most , and the last Syllable , save two in words of many Syllables , unless the last Syllable save one hath one of these long marks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 î 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ou , and then that is to be sounded most .

Here followeth some more of the double or joyned Letters , which are most difficult and necessary to be known , for the true reading of Arabick :

As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hh and gj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is k , l , and a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is s m , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sh & m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is b m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is t m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is l m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n a ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ba. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is j a ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is m & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gj ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l , m & gj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is l & j. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f & j. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is n & j. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is double l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double l & a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double l & h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is l & k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is r & h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is d & h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is b & h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is r & t. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double l & gj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is s & gj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sad & gj. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is s & hh . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● and ch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is k & l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is k & a. Many others there are which use will teach .

The End of the Arabick Battle-Door .
THE PERSIAN BATTLE-DOOR .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

In the Persian Language there is also a distinction betwixt the Singular and the Plurall Number , as may be seen in the Persian Grammar , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tou is put for Thou , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shuma , for ye .

ThePersianAlphabetorLettersare32inNumberviz. End , Middle , Beginning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — as in the Arabick . The Vowels ( so called ) This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a Letter is a , or e , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ba ▪ or be . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under a Letter is i , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bi ▪ and sometimes short e. This upon a Letter is o or u , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bo or bu . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G. as the French g.

End , Middle , Beginning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch. as in Engl. this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is â , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yâr , a Companio● , but if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●m , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n , followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sounded as o , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adamion , men , and sometimes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being placed in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osmo●●heavek , This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is î or ie , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiz , sharp , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sûârie , a riding . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ou , or û long , sounded as oo , in English , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghoush ( or ghoosh ) an eare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zûr , ●iolence . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon these three Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes that that Letter hath no vowell , but is to be joyned in sound with the foregoing , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dànis-ten , to know . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a Letter doubles it , as in the Arabick . In speaking , the Persians do o●t found more Lètters then they write ; as , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mader Man , My Mother , they say , Madere Man . And for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâl chûb darem , I am in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they 〈◊〉 Hâli chûbi darem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch. as x or k. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Z. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Z. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Z. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Z. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G as in English . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 F. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C or k. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kh , or Gh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Y in English .

First see an Example in their first Declension ( so called ) which ends in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on in the Plurall number .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pader . is A , or the Father , and of a Father . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paderrâ . To a Father , and the Father . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie Pader . O Father . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 az Pader . From a Father .

Plurall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paderon . is The Fathers , and of the Fathers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paderonrâ . To the Fathers , and the Fathers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie Paderon . O Fathers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 az Paderon . From the Fathers .

Read on an Example in their second Declension ( so called ) which ends in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h â , in the Plurall number .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osmon . is The Heaven , and of the Heaven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osmonra . To the Heaven , and the Heaven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie osmon O Heaven . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 az osonon . From Heaven .

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osmonhâ . is The Heavens , of the Heavens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osmonhâr . To the Heavens , the Heavens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie osmonhâ O Heavens . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 az osmonhâ . From the Heavens .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man . is I , and of me , or my . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merâ . To me , and me . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 az Man . From me .

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ . is We , and of us , or our . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mârâ . To us , and us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 az mâ . From us .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tou. is Thou , and of thee , and thy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tûrâ . To thee , and thee . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie Tû . ô thou . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 az Tû . From thee .

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shumâ . is Ye , and of you , or your . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shum●râ . To you , and you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie shumâ● ô ye . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 az shumâ . From you .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ou. is He , and of him , or his . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ourâ . To him , and him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie ou . O he . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 az û . From him .

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 îshon . is They , & of them or theirs . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ieshonrâ . To them , and them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie ieshon . O they . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 az●shon From them .

Now to say shumâ , or shumârâ in Persian , when you should say , Tou or Tourâ : This is as the Professors and Schollers in England who say you , and your , when they should say thee and thine , or thy ; and this is both false Pe●sick and false English , contrary to the Grammar Rules .

The Persians have no particular words to signifie my , thy , his , our , your , their by , and so they put the foregoing words , I , thou , he , we , ye , they , after words , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pade●man , is my Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pader●tou , is thy Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pader●ou , is his Father , and so Pader-mâ is our Father , Pader-shumâ is your Father , and Pader-ishon is their Father , and so paderâ merâ , paderâ-mârâ , &c.

See here again an Example of the Verb ( so called . )

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man mie chûrem . is I eat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tou mie chûrie . Thou eatest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ou mie chûed . He eateth .

Plurall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ mie churîm . is We eat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shumâ mie chûrîd . Ye eat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieshon mie chúrand . They eat .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am. is I am . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ie Thou art . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est. He is .

Plurall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 îm . is We are . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 îd . Ye are . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And. They are .

Here followes also some few Scripture-Examples which shew that the Singular Language is Spoken to one , and the Plurall to many , and not confounded by speaking Plurall to one , and Plurall to many .

Peter thou'd Jesus , Matth. 16. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

That is , Simon Cephas gave answer and said ; Thou art Christ the Son of the living God . Here all that understand the Persian Language may see that it is Tou-ie , Thou art , and not shumâ , ye are , &c.

And Jesus Thou'd Peter again , verse 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

That is , Iesus answered , and said ; Blessed art thou , O Simon Bar-jona . Here ye may again see that its Tou , Thou , and not shumâ , ye , &c.

Christ you 'd his Apostles , Matth. 16. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

That is , Jesus said unto them ; Now ye , who say ye that I am ?

Again Christ you 'd the Pharisees , Luke 17. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Neque dicent , Hic est , aut illic est . Ecce Regnum Dei in Vobis in est .

That is , Neither shall they say , here it is , or there it is . Behold the Kingdome of God is within in you .

Here again ye may see its shumâ , ye , when he speaks to many , and not Tou , Thou : And thus it is throughout the four Books of Matthew , Mark , Luke and Iohn , which are translated into the Persian Language , as may there be seen by those that understand it .

The End of the Persian Battle-Door .
THE AETHIOPICK BATTLE-DOOR .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

The Aethiopians Language hath also clear distinctions betwixt the Singular and Plurall , betwixt their speaking to one , and their speaking to many , as may be seen in what followeth .

They have twenty six Letters , which do admit of 182 sounds , and forms , as appears by this following Table of Syllables ( so called . )

1 2 3 4 5 6 7 short . short . Observe in reading , that the five first orders of Vowels ( so called ) are long , and the sixth and seventh orders are e and a short . ha he hi ho hu he ha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. la le li lo lu le la The short e answers the : in the Hebrew , and is oft times not sounded ; as that , whose rules are observed for the most part in reading of it , it is never sounded 1. in the end as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab , a father , not abe , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amen , not ame-ne 2. before a short Syllable of the sixth or seventh orders , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ach-zab , Nations ; not achez●-be . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. ha he hi ho hu he ha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. ma me mi mo mu me ma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. sa se si so su se sa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. brev. brev. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mechratu , mercy , not meche-ratu , &c. ra re ri ro ru re ra They have no marks for accents but ordinarily the first order of Syllables ( that stand under the figure 1 ) are sounded most , whether in the beginning , middle , or end of a word : But all the rest are onely sounded so , in the first or last syllable save one . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. sa se si so su se sa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. ka ke ki ko ku ke ka 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K. ba be bi bo bu be ba Every word great or small hath after it two points thus : but for greater distinctions they have four thus : : and the end of a Verse , or so , is thus noted , : : = : - 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. ta te ti to tu te ta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. ha he hi ho hu he ha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H. They have these other Syllables besides their Alphabet . na ne ni no nu ne na 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. chua chue chui chuo chuu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kua kue kui kuo kuu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gua gue gui guo guu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hua hue hui huo huu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a e i o u e a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. cha che chi cho chu che cha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C or ch. va ve vi vo vu ve va 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V or W. a e i o u e a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. za ze zi zo zu ze za 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Z. ja je ji jo ju je ja 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 J. da de di do du de da 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. ga ge gi go gu ge ga 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G. ta te ti to tu te ta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. pa pe pi po pu pe pa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. za ze zi zo zu ze za 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Z. zza zze zzi zzo zzu zze zza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ZZ . fa fe fi fo fu fe fa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 F. pa pe pi po pu pe pa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. psa .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besa . is A man . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besit . A Woman .

Plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seb . is Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anest Women .

Here follows an Example of their pronouns so called .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 en . is I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anta . Thou . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vetu . He.

Plural . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nehna . is We. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antemu . Ye . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emuntu . They.

Here followes an Example of the Affixes , so called , which are placed behind their Nouns , and do signifie .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ja , is my . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cha , thy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu , his

Plural . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 na . is O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chemu . Your . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homu . Their.

As for Example of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab , a father , is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuja , my father , by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . after it ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuna is our father ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abucha is thy father , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuchmu is your father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuhu is his father , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abuhomu , is their father .

So these are put behind their Verbs so called , and do signifie .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ni . is M● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cha. Thee . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ro . Him .

Plural . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 na . is Us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chmu . You. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mu or Them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vomu .

As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jafakrani , is he loveth me ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afakarchucha , is , I have loved thee ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afakraro , is , I will love him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asakarna , he hath loved us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afakarachuchmu , is , I have loved you .

Here follow some Scripture Examples taken out of the Aethiopick Testament .

Christ thou'd and thee 'd his Father , Iohn 17. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aba : zadk : vaalamsa : ajaemaracha : : vaansa : amarchucha : valahi : amarucha : chama : anta : fanavechani : = : - That is ,

Father of truth , and the world knows not thee , and I have known thee , and these have known thee , that thou hast sent me .

Here you may see its Anta , not Antemu ; Thou , not you .

But speaking to many , to his Disciples he you 'd them , Iohn 15. 26 and 27. verses .

V. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : = : -

V. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : = : -

Vemazia : paraklitos : zaena : efenu : emhaba : ab : lachemu : manfas : zedk : zajvazz : emhaba : ab : vetu : samaetja : = : -

Veantemuhi : samaetja : chama : emtechata : halo : mesaloja : = : -

V. 26. And when the comforter shall come , whom I shall send unto you from the Father , even the Spirit of truth which proceedeth of the Father , he shall testifie of me .

V. 27. And ye ( are ) my witnesses , that he hath been with me from the beginning .

Jesus thou'd Pilate , and you 'd the Jewes , Matth. 26. v. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 :

Vajbelo : egzie : ijasus : anta : teb : vebahetu : eblachmu : That is , And the Lord Jesus said unto him ; thou sayst : neverthelesse I say unto you , &c.

And thus you may see that here the Plurall is not confounded with the Singular , but that they spake Singular , Anta , Thou , to one , and Plurall , Antemu , ye , to many .

The End of the Aethiopick Battle-Door .

THESAMARITANALPHABET. 1 Aleph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80 Pe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 90 Tsade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Gimel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 100 Koph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Daleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 200 Resh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300 Shin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 Vau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 400 Tau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 Zain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 Hheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 Teth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 Jod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20 Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 500 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 Lamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 600 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 40 Mem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 700 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 50 Nun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 800 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 60 Samech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 900 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 Ain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1000 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Read a few Examples about the Singular and Plurall in the Samaritane Language .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anah , is I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at , is Thou . or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an t , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attah , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu , or is He or She. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi ,

Plurall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anahhnan , is We. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attun , is You or Ye . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attin , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anun , is They. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anin ,

Now to say anahhnan , attun , attin , anun , anin , when yo● should say anah , at , ant , attah , hu , and hi , this were to say we , you , or ye , and they when you should say I , thou , and he , and this would be false Samaritane and English both .

These are placed at the end of words , and signifies as followes .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i , is My , me , mine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ni , Thy , thee , thine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nch or nk , Him , his , her . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ich or ik , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k or ch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h ,

Plurall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i , is Us , our . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chem You , Your . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uchum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 un , Them , their . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hun ,

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dili , is My , mine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilech , Thy , thine .

Plurall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilan is Our . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilchun , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 didchun , is Your .

Now to put or place all these words above mentioned out of their place , and to put the Plurall word in the Singulars place , this would be like them that puts you for thou .

The AEGYPTIAN Language , which is called the Coptick Language ,

they have also a distinction betwixt Singular and plural , which may condemn the spiritnal Aegyptians , who have lo● distinction through pride , and Ambition , who will neither practice plain and simple Language themselves , nor will suffer others , but will persecute them : Therefore let the spiritual Egyptians , who will persecute people for using thou to one , and you to more than one ; read a few Examples in the Egyptian Tongue , but first see the Letters , as followeth .

The Name , Letter , and Sound Alpha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A a. Vida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V v , sound it as B b. Gamma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G g. Dalda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D d. Ei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E e. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S s. Zida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Z z. Hida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I i , sound as i in high , But with Thita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th. ( an Accent thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ie . Iauda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I i. Kabba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K k. Lauda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L l. Mi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M m. Ni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N N n , in the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 X x. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O o. Bi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P p , sound as b. Ro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R r. Sima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S s. Dau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T t. sound it t. He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E e. sound it as i , or y , and after Alpha as u. Phi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 F f. sometimes as p. declining to b. Chi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch ch. as K. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O o. Scei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sc as sh Eng. or German sch. Fei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 F f. Chei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch. as in Character . Hori 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Giangia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gi. as the Spanish ● . Scima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sc sc. as sh. Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●●si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps.

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piromi is a Man Dual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanromib two Men Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niromi . Men more than two .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oyshimi is a Woman Dual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hanshimib two Women Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihiomi Women more than two

Here follows an Example of the Pronouns so called .

Sngular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anok is I thou Man So und Itok , Itof , Itos , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Idok 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ithok 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itho thou Woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idof He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idos She

Plural . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anon is We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ithoden Ye , men or women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ithooy They

Now to pervert all these words , and use the Plural words in speaking , instead of the Singular ; and say Ithoden to one man when you should say Idok ; this is as our English Schollars and others do pervert their Language , in saying You to one , when they should say Thou ; and this would be false Coptick , as well as false English ; for Idok and Ithok is Thou man ; Itho is Thou woman , and Idoden is Ye , or you men , or women .

Singular . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paos is My Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pekos Thy Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pefos His Lord

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Penos is Our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pedenos Your Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poyos Their Lord

Sing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E●sodem is I hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eksodem thou hearest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Efsodem he heareth

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ensodem is we hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ededensodem ye hear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eysodem they hear

The end of the Egyptian Language .
Here follows some Examples in the Armenian Language ,

by which it may be seen , that the Armenians also have proper distinctions between the Singular and Plural , to wit , T uu , for Thou , and Tuuch , for Ye or You.

The Name , Letter , Value and Number . Aip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aa 1 Pien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pp 2 Chiem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch 3 Ta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tt 4 Jeg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ie 5 Ssa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ss 6 E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ee 7 Jet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Je 8 Tho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th 9 Sgie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sg 10 Iin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I●i 20 Liun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L● 30 The Name , Letter , Value , and Number . Hhe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hh 40 Za 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Z z 50 Ghien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gh 60 Ho or Huin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 H h 70 Zza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zz 80 Kat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 K k 90 Ge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G g 100 Mien 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M m 200 I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I i 300 Nu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N n 400 Scia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sc 500 Vua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V u 600 Scia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ce 700 Be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B b 800 Gge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gg 900 Rra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rr 1000 Se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S s 2000 Vieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V u 3000 The Name , Letter , Value and Number . Diun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D d 4000 Ere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R r 5000 Zzo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zz 6000 Hiun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V u 7000 Ppiur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P p 8000 Che 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ch 9000 Ieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eu Fe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 F f 10000

These are their Vowels so called which are four , to wit : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a e i u

These Five are called half Vowells . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ie ie i ● u

These Seaven are called Diphthtongs . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ai a● ieu ui ui ●u iu

They have no O , but do use their Au for it ;

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Air is A Man

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arch is Men

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●es is I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tuu Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mench is we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tuuch ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Im is mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chin thine

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mer is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zzer your

Now to say Tuuch , when you should say Tuu , or Zzer , when you should say Chui , would not this be false Armenian , as it is false English to say , you , or your , wh●● you should say thou , or thin● ?

The End of the Armenian
Here follows some Examples in the Antient SAXON Tongue ,

by which it appears that they had a distinction between the Singular and Plural , Thu , Thou to one ; and Ge , Ye to many ; a● you may see by the following Examples , or , in the SAXON Grammar out of which this was taken , more at large . But first see their Letters and Marks wherein they differ from the English .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d. e. th . th . f. g. h. i. r. s. t. w. y. & . that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AE. AE. Th. E. M. S. W. W.

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beast

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beasts

Singular Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is I , thou , he , we ye they of one more than one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is is mine , thine , our , your ,

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is I teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou teachest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he teacheth

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is we teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they teach

The End of the SAXON .
Some Examples in CORNISH

Singular Chee deane is Thou Man

Plural Why Teesse is You Men

Singular Chee Bennen is Thou Woman

Plural Why Benenas is You Women

Singular Chee Rowler is Thou Ruler

Plural Why Rowledgee is You Rulers

Singular Chee Metearn is Thou King

Plural Why Metearneau is You Kings

Singular Chee Meternas is Thou Queen

Singular Chee taze is Thou Father

Plural Why Tazowe is You Fathers

Singular Chee Dama is Thou Mother

Plural Why Dameeowe is You Mothers

Singular Chee Pedn an Bobel is Thou head of the people

Plural Why Pednawe an Boble is You heads of the people

Singular Mee Chee Eve is I Thou He

Plural Nye Why Gye is We You They

Singular Why Poan Gye is You or They

This is the Cornish Proper Tongue both Singular and Plural , Answerable to the English above Mentioned .

InMENCE; Singular Vs is Thee

Plural Shysh is You or Yee

The End of the CORNISH .
Some Examples in PORTVGAL .

Singular O Homen A Man A Molher A Woman O Rey A King A Raynha A Quen

Plural Os Homens Men As Molheres Women Os Reys Kings As Raynhas Queens

Singular Eu I Me Me Tu Thou Te Thee Elle He Lhe Him

Plural Nos Us , Wee , Vos Yee , You , Elles They Lhes Them

Singular Meu , Meus , is Mine Minha , Minhas Teu , Teus , Thine Tua , Tuas , Seu , Seus , His Sua , Suas ,

Plural Nosso , Nossos , Our Nossa , Nossas , Vosso , Vossos , Your Vosa , Vossas , Seu , Seus , Their Sua , Suas ,

Singular Eu Falo I speak Tu Falas Thou speakest Elle or Fala He speaketh Aquelle

Plural Nos Falamos We spe●k Vos Falays Ye speak Elles or Falaon They speak Aquelles

The End of the PORTVGAL .
THE WELCH Battle-Door .

Yn y goloni yr hwn y goluodd Christ chwi credwch yntho , mal y galloch adnabod yr eniniad ich dyscu .

Rhau Samplau yn y Iaith Cymraig yngcilch y girie Ti a Dydi :

Yn dangos yn gyntaf , YN gyfatebol ir Scrythyran yn dangos pafodd I Darfu , I Duw Christ , ar Saintie arfar● ddywedid Ti a Didi wrth un din yu unig pwu bynag ; ac Chwi neu Hwchwi wrth llawer , neu mwu nag un .

Yn aile , Y maie yma rhau Samplau , yn gyfatebol I rheol y Grammar Cymraig , ym pa un yr Y scolhigion , Firiadau , Profeswur , ar boble , sin ddywedid Chwi , a Hwchwi wrth un din yn unig , nwu a allan weled pafodd y maint gwedi gwur droi ac yn cysiliorni oddi wrth I rheol Profesedig I hinain , y Scrythyran , ar Grammar .

That is , Some Examples in the Welch Tongue , concerning the words Thou and Thee .

shewing plainly ;

FIrst , according to the Scriptures , how that God , Christ , and the Saints used to speak Thee , and Thou , to any particular person whatsoever , and Ye , and You , to many , or more than one .

Secondly , here are some Examples according to the Rules of the Welch Grammar ; in both which Schollars , Priests , Professors and People , which say Ye , and Tou , to a particular person , may feel how they derogate and err from their own professed Rules , both Scripture and Grammar .

Y Sampl Cynta .

Yn dangos pafodd y Ilyfarodd Duw Ti a Tydi wrth un din ag nid Chwi a Hwchwi .

Yr Arglwidd Dduw a allwodd ar Adda , Ag a ddyweddd , wrtho ym pha I le yr wit Ti , ( nid pa I le yr ydech chwi , Addaf ; ) pwu a ddywedodd it Ti dy fod yn noith , a swteist ti , &c. Ar Arglwidd a ddywedodd Ti wrth y wraig , a Ti wrth y sarphe , ac nid chwi a hwchwi , Gen. 3. penod , 11 adnod .

Gen. 26. 3. Ar Arglwidd a y● ddangosodd I Isaac ac a ddywedodd wrtho , ym deithi● yn y wlad hon , mi a ●ydda gida , thi ac at h benedithiaf . Canis it Ti , y rhoddaf yr holl wl ad hin , &c.

Exod. 4. 21. Ar Arglwidd a ddywedodd w●th Moisen , pan elech I ddychwelidd ir Aipht gwel itnwithur ger bron Pharoh yr holl rhyfeddodau a rhoddwud yn dy llaw .

Ar Arglwidd a ddywedodd Ti wrth I Proffwud Ezekel , penod 12. adnod . 1 , 2 , 3 , 4 , 5 , 6. ac with i Proffwud Amos , pen. 8. adn . 2. ac wrth I Profiwid Jeremiah , ponod 26. adn . 2 , 4.

First Example .

How God spake Thee and Thou to one , and not Ye and You.

And the Lord God appeared unto Adam , and said , Where art Thou , ( not Where are you Adam ( ? Who told thee that Thou wast naked ? hast Thou eaten , &c. And the Lord said Thou to the woman , and Thou to the serpent , and not ye and you : as you may read , Genesis 3d Chapter , Verse 11.

Gen. 26. 3. And the Lord appeared unto Isaack , and said unto him , Sojourne in this land , and I will be with thee , and will bless thee : for unto thee , and to thy seed , &c.

Exod. 4. 24. And the Lord said unto Moses , when thou goest to return into Egypt see thou doest all these wonders which I have put into thy hand .

And the Lord said Thou to his Prophet Ezekiel , chap. 12. ver , 2 , 3 , 4 , 5 , 6. and to his Prophet Amos , chap. 8. ver. 2. and to his Prophet Ieremiah , chapt. 26. vers. 4.

Yr ail Sampl .

Yn dangos pafodd y llafarodd Duw Chwi ac Hwchwi wrth llawer , neu mwu nag un .

Exodus 6. Am hynu dywed wrth mibion Israel myfi jw yr Arglwidd , ac mysi ach dygaf chwi allan odditan lwithau yr Aiphtaed : myfi ach dygaf allan oi caithiwed hwunt , ac ach gwaredaf a llaw cref , hefyd mi ach Cymeraf yn bobl , I mi ac mi a fyddaf yn Dduw I chwi , a chwch wybod may myfy iwr Arglwydd ych Duw yr yr hwn sydd yn ych dwyn chwi allan , &c.

Second Example .

Shewing how God spake Ye and You to many , or more than one .

Exod. 6. Wherefore say unto the children of Israel , I am the Lord , and I will bring you out from under the burthens of the Egyptians , and I will bring you out of their bondage , and I will redeem you with a stretched out arm , and I will take you to me for a people , and I will be to you a God , and ye shall know that I am the Lord your God .

Y trydidd Samplau .

A Christ a ddywedodd Ti a Tydi with un din pwi bynag , a chwi ac hwchwi with llawer , neu mwi nag un , mal y gellir darllain yn eglir , Mark 4. 13. ag Pen. 9. 13 , 19 , 23 , 25 , adnodu . ag Penod . 10. 15 , 18 , 19 , 21 , adnodu . ag yn Luke , penod . 21. or 8. hyd 22. ag yn penod . 22. or 10. adnodu hyd 35.

Third Example .

And Christ said Thee and Thou to any particular person , and Ye and You to many , or more than one ; as may be read at large , Mark 4. 13. and Chap. 9. 13 , 19 , 23 , 25 , verses . and and Chap. 10. 15 , 18 , 19 , 21 , verses . and in Luke chapt. 21. from 8. to 22. and in chapt. 22. from the 10th . verse to the 35th .

Y pedweridd Sampl .

Y Saintie a ddywedasant Ti neu Dydi with un din pwu bynag , ac a ddywedasant chwi neu hwchwi wrth llawer , neu mwu nag un ,

Actau . 13. adn . 10. Paul a ddywedodd wrth Elymas y Swinwr , tydi mab diafol , ( nid chwi mab diafol ) oni Fidie di a gwuro jawn fordd yr arglwidd .

Adnod . 11. Ac in awr wele ma● llaw yr Arglwidd arnat ti , athi a fydd ddall , &c.

A pan llafarodd ef wrth llawer , neu mwu nag un , yn y 16 adnod , Paul a ddywedodd , O wir Israel yr rhai ydech : yn ofni Duw grandewch , &c.

Ac yr ydem yn efangylu I chwi yr addewid a nwaid ir tadau :

A Paul a ddywedodd Ti wrth Claudus Lyssias y pen Capten : Ac wrth Agrippa y Brenning , Actau , pen. 21. 37 , 39. Penod . 26. 27 , 29 adnodu .

Ar Saintie a ddywedasant Ti wrth Paul , mal y gelir darllain yn egliur Actau . pen. 21. 21 , 22 , 23 , 24 , 25 , adnodau , ac nid chwi a hwchwi : Fellu Duw , Christ , ar Saintie a ddyweda sant ti neu dydi wrth un , ac nid chwi a hwchwi :

A Ieptha barnwr Israel , Barnwur yr 11. pen. 26. a ddywedodd wrth I ferch gan darostwng , y darostyngaist fi , ac nid chwi .

Pen. 27. A hi a ddywioddod agorast dy enau wrth yr Arglwidd , gwna I mi ar ol yr hin aith allan o th enau , gan ir Arglwidd nwithir it Ti ddialedd ar dy elynion ;

Yma y ddywedodd hi dy ti wrth I thad y barnwr ; ac nid chwi a hwchwi : Oidd hin anmoisol ? atebwch chwi Professwir , Firiadau , a dyscawdwir , yr rhau sin dyweddid mai yr Y sorythyr iw ych Roeol .

The Fourth Example .

And the Saints said Thou or Thee to any particular person , and ye or you to many , or more then one ; as , in

Acts 13. ver. 10. Paul said to Elymas the Sorcerer , Thou childe of the Devil , ( not you childe of the Devil ) wilt thou not cease to pervert the right way of the Lord ?

Ver. 11. Behold the hand of the Lord shall be upon thee , and thou shalt be blinde , &c.

And when he spake to many , or more than one , as in the 16th verse , Paul said , Ye men of Israel , and ye that fear the Lord give audie●ce , &c.

And we declare unto you glad tydings ;

And Paul said thou to Claudius Lysias the chief Captain : And to King Agrippa , as in Acts , chapt. 21. 37 , 39. Chap. 26. 27 , 29 verses .

And the Saints said Thou to Paul , as may be read Acts , chap. 21. 21 , 22 , 23 , 24 , 25 verses , and not ye or you : So God , Christ , and the Saints said thee or thou to one , and not ye and you , and ye and you to many , or more than one .

And Jeptha the judg of Israel , Iudges the 11. ver. 26. Thou hast brought me low , and not you have , &c.

Ver. 27. And she laid if thou hast openest thy mouth unto the Lord , do as thou hast promised seing that the Lord hath avenged thee of by enemies .

Here she said thee and thou and thy to her Father the 〈◊〉 of Israell , and not ye and you●● Was thi● unmanerly Answer ye Priests Professors , and Teachers , who say , the Scriptures are your Rule .

Pan ddywedoch Chwi wrth un , yr ydech yu my●ed 〈◊〉 gwrthwineb ir Yserythir , ac I jaith ych maime● canis chw●● said I llawer ; and ti with un .

When you say You to one , you go contrary to the Scriptures , and to your Mother Tongue : For you is to many , and thou is to one .

Yma y maie yn canllin rhau Samplau yn gyfatebol I Rheolau y Grammar yr hwn y mae I dyscawdwir ef , yn I galw yr unig ffordd I wibod pafodd I ddywedid yn cywir . That is , Here followeth some Examples according to the Rules of Grammar ( which the teachers thereof , call The Art of Right Speaking .

Sing . Fi that 's I Ti Thou Efe He ,

Plu. Ni that's We , or Us Chwi Ye , or You : Hwunt They.

NOw to say Ni , Chwi , which is , V● and You , when you should say , Fi , Ti , which is I , Thou , this is false Brittish , and English , and contrary to the Scripture , and Grammar teaching , and deserves the rod , who through pride and Ambition are degenerated from your own Mother Tongue .

Sing . Grwaig a Woman . Plur. Grwagedd Women . Gwr a Man . Gwir Men.

Now to say grwagedd , which is Women , when you should say grwaig , which is a Woman ; this is false Brittish , and English .

And to say gwir , which is Men , when you should say gwr , which is , Man ; is this proper Brittish and English ?

And to say chwi gwr , which is , you man , when you should say ti gwr , which is , thou man ; that is false Brittish , and false English : And to say chwi grwaig , which is you woman , when you should say ti grwaig , which is thou woman ; that is false Brittish , and English : And to say , chwi mister , which is you Master , when you should say , ti Mister , which is thou Master , this is false Brittish and English : And for to say , chwi tad , which is , you father , when you should say ti tad , which is , thou father ; this is to speak plural when you should speak sin●ular , which is false British , and English .

And to say chwi mam , which is , you mother , when you should say , ti mam , which is , thou mother ; this is to put the Plural when you should put the Singular .

And for to say chwi Rheolwr , which is , you Ruler , when ye should say , ti Rheolwr , which is , thou Ruler ; this is to put Plural for Singular , which is false Brittish .

Sing . Plu. Cerais : I have loved . Carasom , We have loved . Ceraist : Thou hast Carasoch , Ye have Carodd : He hath Carasant , They have

Now to say Carasom , carasoch , carasant , when you should say , Cerais , ceraist , carodd ; this is to say , We , ye , they have loved , when you should say , I , thou , he hath loved ; this is Improper , and false speaking ?

And to say , Chwi gwr gwna hin , which is , You man do this ; when you should say , Ti gwr gwna hin ; which is , Thou man do this , would not this be false Welch , and English ?

And to say ; chwi Christ , which is , you Christ ; and chwi Duw , which is , you God ; as you say , chwi gwr , which is , you man ; and chwi gwraig , which is you woman ; and so will you not here give to the man , and to the woman , that which you will not give to God , and Christ ? And here through your exalting you are degenerated from your own proper Language , and your owne mother-Tongue ; and err from your own teaching Grammar , and Bible : And is not this the Antichrist that is exalted above all that is called God ?

Yn awr i ddywedid chwi gwr gwna hin , pan ddylech ddywedid ti gwr gwna hin , ond iw hwn Cymraig angywir , ac mae y● hiddu yr wialen pwi trwi balchder ac uchder medwl a giliasoch oddywurth iaith ych mame oblegid I ddywedid chwi Crist , a chwi D●w , fel yr ydech yn ddywedid chwi gwr , neu chwi grwaig ; ac yma chwi a rhowch ir gwr ag ir rwaig yr hin ni Rhowch i Dduw a Christ , ac yma trwu balchder a meddwl ûchel yr yd●ch wedi cilio oddiwrth ych iaith ych hin âc oddiwrth iaith ych mane ac ydech yn Cyfiliorni oddiwrth dyscidieth ych Grammar ar Bible : Ac 〈◊〉 iw hwn yr Angcrist , sin ymdercha●i goriwch pob peth a Elwir yn Dduw.

Directions for sounding WELCH .

A , As in these words , Made , lade , male , sale , &c. not as in Mad , lad ; or in all , call ; as Tad , a Father , sound Tade .

B , alwayes as in English .

C , alwayes as k , never as s , or as we do ce or ci , in City , &c. Ch as kh , or gh . as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chw as the Spanish ju , or qu , in the North of England , as Chwaer , a Sister , sonnd qhuare .

D , as in English : dd as th , in this , the , other , blithe , &c. softly , not so hard as in thing , think , thrust , with , &c. dh as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ( . )

E , as in English : or as the Greek ● .

F , as V consonant , so called ; as , Carafe , I will love ; sound carave ; ff as f , as ffordd the way ; sound fforth .

G , as in Gave , get , give , God , gust , great , &c. never as J in Jesus , or g in Generation , ng as in King , thing , &c.

H , as in English , or rather as in Spanish , with a more than ordinary Aspiration .

I , as e in Me , the , or as ie in Priest , piece , as in Ital. Span. &c. J Consonant as y in year , yeild , &c. as jaith a Language , sound yaith .

L , as in English : ll allmost as in Spanish , or rather as lh , as llaw , a hand , sound lhaw .

M , as in English : onely mh they have , whi●h we have not as in ●hen , my head , which they sound umhen .

N , as in English : but nh as in nhad , &c. sound unhade , my father .

O , and oe as in English , oi as oy in boy : ow as in know , below ; and sometimes in two syllables , as ffowch escape , sound ffowch , or ffo-wch , that is ffo-ooqh .

P , and Ph as in English .

R , as in English , rh as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek .

T , as in English , th as in thing , think , thirst , as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without ( . ) .

U , as ie , or i , in King , bliss , this , &c. as clust an ear , sou●d cliest ; llafaru to declare , sound lhavarie .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or W ▪ ( which is all one ) sound as oo in good , root , &c. or ou in could , should , would ; as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man , sound goor or gour.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this forme , as er in her , i in stirr , or u in hurt , hun● , us , &c. as the French e in le , que , ce , &c. But this Y as i in thin , tin , brim ; but some Books have not this different form , and then it s obse●●ed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of words , and in words of the Plural Number , and y in the last syllable of a word , as hynny , that , ystyr consider , llythyr a letter , tywyll dark , in which sound the first as u , the last as ●e , as hunnie , usteer , lhutheer , tuwilh ; so ●wch a buck , Bychod bucks ; which sound , Booqh , Buqhod .

They have neither k , q , x , nor z. in their tougue .

Ae have almost one sound , as ai in acquaint , as mae sound mai ; aur Gold , sound air . Ai Au

Aw , as eaw in English ? as llaw a hand , sound lheaw .

Eu as eu or ew in High Dutch , or as y , or i in the English word high , &c. as goleuni , light , sound golynie . Ei

Iw almost one sound , as ue in Due , true , &c. as lliw a Colour , rhyw some ; Ddnw God ; which sound , lhue , rhue , Thue . Yw Uw

Wy , as ouy yea , in French ; as pwy , Who , sound Pouie , or pooie .

B. F. The End of the Welch Battle-door .
THE SPANISH Battle-Door .

En la luz con que Christo os ha alumbrado en ella creed , para que conozcays la uncion en vosotros para ensennarhos .

LOS Castellanos en sus Grammaticas ( por las quales se ensennan su languaje a los otros ) ensennan que ay dos numeros , es a saber , el singular ( que habla de uno solo ) y el plural ( que habla des m●s que uno ) y que en ambos dichos numeros ay tres person as distinctas las unas de las otras , la primera ( hablando de su mismo , O sus mismos ) la segunda ( hablando a otro , O otros ) y la tercera ( hablando de otro , O otros ) y aun contodo , esso se son tan degenerados ( por su ambicion ) en su hablar , que las mez clan los unos con los otros , usando muchos vezes el Plural para el Singular , y la tercera persona parae la segunda Singular , para que nolo quiere● suffrir , que alguno los de del tu la segunda persona Singular , y se enojon mucho en ella , - pero toda via los trasladores de la Biblia Espannola , usan siempre tu la segunda persona Singular , come se llama .

That is ,

THE Spanjards in their Grammars ( by which they teach their language to others ) do teach that there are two numbers ( to wit ) the Singular ( which speaketh but of one ) and the Plural ( which speakes of more than one ) and that in both said numbers there are three persons distinct from one another ; the first ( speaking of ones self , or themselves ) the second ( speaking to another , or others ) and the third ( speaking of another , or others ) and yet for all this are so degenerated ( by their ambition ) in their speaking , that they confound them one with another , using oft-times the Plura● for the singular , and the third person for the second Singula● , because they will not endure that any one should give them the thou , the second person Singular , as it s called .

Singular El Maestro is The Master D'el Maestro Of the Master A el or al Maestro To the Master Del Maestro From the Master

Plural Los Maestros is The Masters De los Maestros Of the Masters A los Maestros To the Masters De los Maestros From the Masters

Singular La Casa is The House De la Casa Of the House A la Casa To the House De la Casa From the House

Plural Las Casas is The Houses De las Casas Of the Houses A las Casas To the Houses De las Casas From the Houses

Agora para dezir los Maestros , y las Casas , quando se ha de dezir el Maestro , y la Casa , es esto bu●n Castellano , para mesclar el Plural con el Singular , como vosotros hazeys quando dezir , vos O vosotros para tu ?

That is ,

Now to say the Masters , and the Houses , when you should say the Master , and the House ; Is this good Spanish , to confound the Plural with the Singular , as you do when ye say ye or you , for thou ?

El Rey is A King Los Reyes is Kings La Reyna A Queen Las Reynas Queens

Agora para dezir , los Reyes , o las Reynas d'Espanna , quando se ha dezir el Rey , o ln Reyna d'Espanna , esto seria dezir que Reyes , y Reynas d'Espanna , quando no ay sino el Rey , y la Reyna , un solo ? Es esto bu●n Castellano , O la verdad ?

That is ,

Now to say the Kings , or the Queens of Spain , when you should say the King , or the Queen of Spain ; this were to say , that there were Kings , and Queens in Spain , when there is but the King , and the Queen , but one ; Is this good Spanish , or truth ?

Singular Plural Yo is I Nos or nosótros is We De mi Of me De nos or de nosótros Of us à mi To me à nos O à nosótros To us Me , mi Me Nos Us De mi From me De nos or de nosótros From us

Tu is Thou Vos or vosótros is Ye or you De ti Of thee De vos or de vosótros Of you à ti To thee à vos or a vosótros To you Te , ti Thee Os You De ti From thee De vos or vosótros From you

El is He Ellos is Them Del Of him De éllos Of them à el To him à éllos To them Lo , le Him and it Los , les Them D'el From him De éllos From them

Ella la , le ellas las is is is is she her they them Women .

Agora para dezir nosótros , vosótros , ellos , quando se ha de dezir yo , tu el , esto seria vsar el plural para el singular , porque nosótros , vosótros , ellos son del numero plural , y no se han de usar , quando se habla a un solo , sino quando se habla a muchos , &c. Y yo , tu , el , son del numero singular , y se usan a un solo : pues es esto buen Castellano para mezclar los ? No esto contrario a vuéstras proprias Grammaticas que ensennan hablar en el singular a uno , y en el plural a mas que uno ?

That is ,

Now to say , we , ye or you , and they , when one should say , I , thou , he ; this would be to use the plural for the singular , for we , ye , they , are of the plural number , and are not to be used when one alone is spoken to , but when many are spoken to , &c. And I , thou , he , are of the singular number , and are used to one alone ; Then is this good Spanish to confound them ? Is it not contrary to your own Grammars , which teach to speak in the singular to one , and in the plural to more than one ?

Singular Plural Mi , mio is My , mine Nuéstro is Ours Mi , mia Nuéstra Tu , tuyo Thy , thine Vuéstro Your Tu , tuya Vuéstra Su , suyo His , hers Su Theirs Su , suya

Agora por un hombre , ( hablande de su mismo solo ) de dezir nuéstro libro , O nuéstra Cabeça quando se ha de dezir mi libro , O mi cabeça es esto buen Espanol ? porque Mi quiere dezir que es mio solo ; y nuéstro que ay otros conmigo . Y para dezir vuéstro ( a un solo ) quando se ha de dezir tu o tuyo , no es buen Espannol , porque vuéstro dize propriamente a muchos , y no a uno , sino Tu o Tuyo a uno ; pues no es esto contrario a vuéstras proprias Grammaticas , y Biblia ? Y no estays vosotros degenerados de vuéstra propria ensennança , o instrucion ? hablando como alunados y no doctos , si vuéstras Grammaticas ensennan vuéstra lenguaje derechamente , y si la biblia Espannol esta verdaderamente trasladada ?

That is ,

Now For one man ( speaking of himself alone , ) to say [ nuéstro libro ] our Book , or [ nuéstra ca●eça ] our head , when he should say [ mi libro ] i. e. my Book , or [ mi cabeça ] that is , my head ; Is this good Spanish ? For mine , means , that it is mine alone , and ours , that there are others with me .

And to say your ( to one alone ) when you should say , thy or thine , is not good Spanish , for you is said properly to many , and not to one , but thy or thine to one : Then is not this contrary to your own Grammars and Bible ? and are you degenerated from your own Teaching , and Instruction ? speaking as madmen and not learned , if your Grammars do teach your language aright ? and if the Spanish Bible be truly translated ? But Read on : Singular Yo revelo is I reveal Tu revelas Thou revealest Aquel reveld He revealeth

Plural Nosótros revelamos is We reveal Vosótros revelays Ye reveal Aquellos revelán They reveal

Singular Plural Yo digo is I say Nosótros dezimos is We say Tu dizes Thou sayest Vosótros dezis Ye say Aquel Dize He saith Aquellos dizen They say

Agora para dezir nosótros revelamos , O nosótros dezimos , quando se ha de dezir yo revelo , O yo digo , es esto buen Espannol ? No es esto hablar como Idiota , y novicio , y como loco que no sabe quando hablar en el singular y quando en el plural , sino pone el plural para el singular ?

Y para dezir vosótros revelays , O vosótros dezis , quand● hablays a un soló , es esto buen Castellano , no es esto contrari● a vuéstra instrucion Grammatical ? Que ensenna dezir tu a uno , y vos , o vosótros a muchos , no a uno ?

Y para dezir vuestra ●erçed revela O V●d dize quand● hablays a un otro , es esto segun vuestra Grammatica ? Porque no se ensenna allá que tu se habla a un otro , en la segundae è rsona singular ? Y para dezir a quellos revelán O aquellos dizen , quando se ha●●dezir , aquel revelá , O aquel dize no es esto poner el plural para el singular es esto buen Espannol par● hablar ansi ?

That is ,

Now to say we reveal or we say , when one should say I reveal or I say ; Is this good Spanish ? Is not this to speak as an Idiot and Novice , and as a fool that knows not when to speak in the singular , and when in the plural , but puts the plural for the singular ?

And to say ye reveal or ye say , when you speak to one alone ; Is this good Spanish ? Is not this contrary to your own Grammar instruction ? Which teaches to say thou to one , and ye or you to many , not to one .

And to say your worship revealeth , or your worship saith , when you speak to another ; Is this according to your Grammar ? For do you not teach there that thou is to be spoken to another , in the second person singular ? And to say they reveal or they say , when you should say he revealeth or he saith ; Is not this to speak the plural for the singular ? Is that good Spanish to speak so ?

Y aora vosótros que dezis tu a vuestros s●ervos de cuenta vil ( como se llama ) y vos a vnéstros Criados de mejor suerte , y vuestra merced a todos otros , no soys degenerados de vuéstra propria lengua vulgar ( si vuéstras Grammaticas ensennan vuéstra lengua derechamente ) vosótros que por vuéstra ambicion hablays contrario a vuéstras proprias Grammaticas disciplina y Biblia ?

Y ansi estays caydos en el respecto de personas , diziendo , a vuéstros Negros y Esclavos tu , pero a vuéstros siévos mejores vos O vosótros , y los unos a los otros vmd . No es esto l'Antechristo , que esta ensalçado sopre todo loque se llama dios ? Porque dezis , [ vos O Vmd ] a Dios O a Christo ? Y a●n lo tomays a vos mismos . Dezis yo os supplico , O yo supplico vmdo & sennor ? Como dezis , a l'Hombre soberbio y Ambicioso ? Y no deshaze esto toda la instrucion en vuéstras Grammatic●s que e● tu a uno y vos a muchos ?

No testigaron tambien los ninnos contra vosótros ? Porque no les ensennastes [ ensu Grammatica ] que hauian de dezir tu a uno ? Porque pues se enojeys vosótros tan en ellos que hablan segu● vuestra propria instrucion ? Tambien no sera la Biblia Espanno●a testigo contra vosótros en vuéstra hablar ansi , en que no ay otra palabra a uno solo sino tu , &c , Como se puede ver en las Escripi●ras seguentes y leer en la Biblia mismo mas a largo .

That is ,

And now you that say thou to your servants of mean account ( as you call it ) and you to your servants of the better rank , and your worship to all others ; Are not you degenerated from your own Mother Tongue ? ( If your Grammars teach yonr language aright ) Ye who through your ambition speak contrary to your own Grammars , Teaching and Bible ; and so are fallen into respect of persons , saying to your Negers and Slaves thou , but to your better servants ye or you , and to one another your worship ; Is not this the Antichrist , who is exalted above all that is called God ? For do you say [ you or your worship ] to God or to Christ ? And yet take it to your selves ; Do you say I beseech you , or I beseech your Worship O Lord ? as you say to proud and ambitious man ? And doth not this destroy all your teaching in your Grammars , which is thou to one , and you to many ? Will not the Children also testifie against you ? For did you not teach them [ in their Grammar ] that they should say thou to one ? Wherefore then are you so offended at those that speak according to your own teaching ? And will not the Bible be a witness against you in your so speaking , in which there is no other word to on● alone but thou , & c ? As you may see in the following Scriptures , and read in the Bible it self more at large .

Aqui se sigue algunos Exemplos sacados fuera dell' Escriptura . Here followes some Examples taken out of Scripture . Adam Dió del tu ● Dios , Gen. 3. 10 , 12. Adam thou'd God , Gen. 3. 10 , 12. Y el respondió , oy tu boz en el huerto y vvé miedo , &c. Y la muger que diste conmigo , ella me Dio del arbol y comi , &c. And he answered , I heard thy voice in the Garden , and was afraid , &c. And the woman which thou gavest me , she gave me of the Tree , and I did eat . Mirad est● oy tu boz , y la muger que [ tu ] diste conmigo , &c. No esta , oy vuéstra boz ; Y l● muger que [ vosótros ] distes conmigo , &c. Ni oy su boz de vuestra merçed , y la muger que vmd , Dió conmigo , &c. ( Mark ) its , I heard thy voice , and the woman which thou gavest me , &c. It is not I heard your voice , and the woman which you gave me , &c. Nor I heard your worships voice , and the woman which your worship gave me , &c. El siervo de Abraham Dio del tu a Abraham su Sennor , Gen. 24. 5. Abrahams servant thou'd Abrabam his Lord , Gen. 24. 5 Y el siervo le respondi● por ventura la muger no querrá venir en pos de mi à esta tierra ; bolveré pues tu hijo à la tierr● de donde saliste ▪ And the servant answered him , Peradventure the woman will not follow me unto this Land ; Shall I then return thy son unto the Land from whence thou camest forth ? Otra vez mirad ; no es , bolveré pues vuéstro hijo , à la tierra de donde salistes ? Ni bolveré pues su hijo de vmd . à la tierra de donde vmd salio ? Sino , tu hijo , y de donde [ tu ] saliste . Mark again it is not , shall I th●● bring back your son unto th● land from whence yo● come ? nor shall I then bring back your worships son unto the Land from whence your worship came ? but , thy son , and from whence thou camest . ●a hija de Jephte . dio del tu , a su padre , Juezes 11. 36. Ella entonçes le respondió : Padre mio , si has abierto tu boca à jehovah , haz de mi como Salió de tu boca pues que Iehovah t● ha hécho vengança de tus enemigos , &c. Iephtha's daughter thou'd her father , Juges 11. 37. If thou hast opened thy mouth unto the Lord , do thou unto me as it proceeded out of thy mouth : Forasmuch as the Lord hath taken vengeance for thee of Thine enemies , &c. He aqui otra vez , no es hazed de mi como Salio de vuestra boca , pues que Iehovah os h● hecho vengança de vuestros enemigos , &c. Ni haga vmd de mi como Salió de su boca , pues que Iehova ha hécho vmd vengança de sus enemigos . Como vosótros dezis . Behold again , It is not , do you unto me according as it hath proceeded out of your mouth , Seing the Lord hath taken vengeance for you , of your Enemies , &c. Nor let Your worship do unto me as it hath proceeded out of his mouth , seing the Lord hath taken vengeance for your worship , of his enemies . as you do say . Y Nathan dixó del tu al Rey David . And Nathan thou'd King David . 2 Sam. 12. Entonçes Nathan dixó à David , Tu eres à quel varon . 2 Sam. 12. Then Nathan said to David , Thou art the man .

Y aqui , como veys , el Sujetto dixó del Tu à su Rey , la Hija à su Padre , el Siervo à su Sennor , y Adam à su dios , quando Hablaron à un soló ; y no veys que Dios se enojo en Adam , ni el padre en su hija , ni el Rey en su Sujetto , por haver dicho Tu y te a ellos , co●o vosotros , se enojeys en ellos que dizen Tu a vosótros .

That is ,

And here as you see the Subject Thou'd his King , the Daughter her Father , the Servant his Master , and Adam his God , when they spake to one onely ; But you do not see that God was offended at Adam , Nor the Father at his Daughter , nor the Lord at his servant , nor the King at his Subject , for saying Thou and T●ee to them , as You are at them that say Thou to You. Pedro dixó Tu à Christo. Peter tho● ' d Christ . Matt. 16. 16. Y respondiendo Simon Pedro dixó , Tu eres el Christo , &c. Matth. 16. 16. And Simon Peter answered and said ▪ Thou art the Christ , &c. Y Christo dixo à Pedro Tu. y ti . And Christ Thou'd and Thee'd Peter . Ver. 18. Bien aventurado eres , &c. porque no te ●o reveló carne ni sangre , &c. Ver. 18. Blessed art Tho● , &c. for flesb and bloud hath not revealed it unto thee &c. Y Ver. 23. Quitate de delante de mi adversario , ( o Satan ) estorvo me eres porque no entiendes loques es de Dios , Si no loque es de los hombres . And Ver. 23. Get thee from before me ( enemy , or Satan ) Thou art an offence to me : For thou understandest not the thing which is of God , but that which is of men . El Mancebo dixo Tu y Ti al Tribuno . The Young man thou'd and thee 'd the Chief Captain . Actos de los Apostoles 23. 20 , Y el dixó los judios , han concertado de rogar te que mannana Saques à Paulo àl concilio , &c. mas tu no los creas , &c. Acts 23. 20 , 21. And he said , The Jews have agreed to desire thee , that thou wouldest bring down Paul to morrow into the Council , &c. but do not thou yield unto them . Paulo à Agrippa . Paul to Agrippa . Actos 26. 2. O Rey Agrippa , tengome por dichoso , de que delante de ti me aya oy de defender . Acts 26. 2. O King Agrippa , I think my self happy , because I shall answer for my self this day before thoe . Pero hablando a mas de uno dixeron Vosótros , &c. But speaking to more than one they said You , &c : Christo à sus Discipulos . Christ to his Disciples . Joan 14. 18 , 20. No os dexaré huerfanos , vendre à vosotros : y a quel dia vosótros conocereys , que yo soy en mi padre , y vosótros en mi , y yo en vosótros . Iohn . 14. 18 , 20. I will not leave You Orphans , I will come to You , and at that day ye shall know that I am in my Father ; and you in me , and I in you . Y à los Escribas y Phariseas . And to the Scribes and Pharisees . Mat. 23. Ay de vosótros Escribas y Phariseas Hypocritas , &c. Matth. 23. Wo unto you Scribes and Pharisees Hypocrites , &c. Luk. 17. 21 Porque heaqui el Reyno de Dios dentro vosótros esta . Luke 17. 21. For behold the Kingdome of God is within you . Paulo á los Romanos . Paul to the Romans . Rom. 8. 9 , 10. Mas vosótros no s●ys en la carne , sino en el espiritu , por quanto el espiritu de Dios mora en vosótros : y si alguno no tieune el espiritu del Christo , el tal no es deel . Rom. 8. 9 , 10. But ye are not in the flesh , but in the spirit forasmuch as the spirit of God dwelleth in you : and if any man hath not the spirit of Christ , he is none of his . 2 Cor. 14. 5. No hos conozceys a vosótros mismos , que Iesus el Christo esta en vosótros , si ya no soys reprovados ? 2 Cor. 14. 5. Know you not your own selves , that Jesus Christ is in you , if ye be not already reprobates . Paulo a los Galatas . Paul to the Galatians . Gal. 1. 3. Gracia ayays y paz , de Dios el Padre , y del Sennor nuestro Iesus el Christo. Gal. 1. 3. Grace and peace be unto you , from God the Father , and from our Lord Jesus Christ . 1 Joan. 2. 20. Mas vosótros teneys la uncion del Sancto , y conoceys todas las cosas . 1 Ioan. 2. 20. But ye have an unction from the Holy One , and ye know all things . Vers. 26. Esto os he escripto de losque os engannan . Ver. 26. This I have written unto you , concerning them that seduce you . Ver. . 27. Y la uncion que vosótros aveys reçebido del , mora en vosótros : y no teneys necessidad que ningun● os ensenne : Mas como la uncion misma os ensenna de todas cosas , y es verdadera , y no es mentira , ansi como os ha ensenado , perseverad en el , o en ella . Vers. 17. And the unction which ye have received of him abideth in you , and you need not that any man teach you , but as the same anointing teacheth you of all things , and it is true , and is no lye , so as it hath taught you , ye shall abide in him , [ or in it . ]

Ansi por loque es dicho , y por las Escripturas ya çitadas , podeys ver que la Lengua Castellana ha proprias distinctiones para toda Cosa , y no tienen necessidad , de mezclar el Plural con el Singular , ni la terçera persona singular con ●l●segunda , como se hazen communamente : Porque pues aueys ansi corru●pid● vuestra Leng●aje ? No es●a por Soberbia , y ambicion , que soys hechos tan sobervios en vuestras coraçones que no puedeys suffrir el mismo hablar a vosotros mismos , que vosótros mismos bablays a Dios , quando semblays orar à el ? Y como esta sobervia , esta levadura , vienne ser otra vez purgada fuera , no os sera menester que vosótros otra vez bolvereys a la simplicidad y rectitud de hablar ? Seays vosótros juezes vosótros mismos .

That is ,

So by what is said , and by the Scriptures before mentioned , ye may see that the Spanish Tongue hath distinctions in their Speech for every thing , and need not confound the Plural with the singular , nor the third person Plural with the second , as they do ordinarily . Wherefore then have you so corrupted your Language ? Is it not through pride and ambition , that you are become so proud in your hearts , that you cannot bear the same Language to your selves , which your selves do give to God , when you seem to pray to him ? And as this pride , this leaven comes to be purged out again , must you not return again to simplicity and plainness of Speech ? Be ye Judges your selves .

Directions for the sounding of Spanish and Portugal .

THey have but Twenty two Letters , as the Italian and French : they have no K , nor W.

A , as in French , broader than in these English words , care , sale , male , &c.

B , oftentimes as V consonant , in the beginning and middle of words ; and the same word is often writ with b or v. The like in Portugal .

C , as in English , before e , i , as s , : ç with this tail under it , as ss , or ths , almost ▪ lispingly , ch as in English , as mucho much , muchacho a boy : c before t is not sounded , as acto an act , sound ato , &c.

D , in the middle and end as dh .

E , as in English , it is sounded in the end of words alwayes , ey as i , or y in English ; as , la Ley the Law , sound l● Ly.

F , as in English .

G , as gh in Ghost , but more in the throat ; but never as the English j consonant , or as g before e : gua as gwa . gue , or gui ; as in these English words , guest , guide .

H , in the beginning is sounded strong , in the end scarce at all , it never comes before t , as it doth in English : hue sounds as wue or gwe , as huerto an Orchard , sound wuerto or gwerto ; so huesso a bone , sound wuesso or gwesso . H in Portugal is not sounded .

I , as in almost all Tongues and Languages , never as the English , who sound their i different from all , as ei : j as kh , or gh , as the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the throat ; ju as qhu , or as in the North of England they sound qhuarter ; as , Iuan John , Iuez a Judg , sound Qhuan , Qhuez .

L , as in English ; but ll as if i followed , as llamar to call , callar to be silent ; sound lliamar , and calliar , as ll in Welch , or ill in French , in fille , or gl in Italian , figlio , &c. or as lh in Portugal , molher a woman , which sound mollier , &c.

M , as in English , M , in Portugal sound it in the end of a word as n.

N , as in English , but double nn , or n with this-stroak upon it , as if i followed it ; as , danno losse , sound dannio , or as gn in French , or Italian . And so nh in Portugal , as Rainha a Queen , sound Rainia .

O , as in English ; as tomar to take .

P , as in English .

Qu , as in English , before a , as quando when , but before e or i , as k ; as , que what , qui who , sound ke , ki. The like in Portugal .

R , as in English .

S , as in English .

T , as in English ; save that its never sounded as c or s , as in the English , French , Dutch , Italian , and Latine , in these kinde of words , Nation , patience , &c. which are alwayes writ in Spanish with c , as Nacion , paciencia , &c.

U , as oo in English , or as ou in these words , could , would , should ; as ou in French , or oe in Dutch ; If two uu come together , and a Vowel follow , the latter is a Consonant ; as , yo uve , I had , except vuestro , vuestra , &c. Your .

X , as their g , or j consonant ; so that the same word is sometimes writ with j , sometimes with g ; and otherwhiles with x , and so may be sought in the Dictionary , if not in the one then in the other .

X in Portugal as sh : and so some do sound the Spanishg , j , and x.

Y , as in French , or as ee , or ie in English , as piece , Priest , &c. and is a word of it self , signifying and.

Z , as in English .

The end of the Spanish Battle-doore .
THE FRENCH Battle-Door .

En la lumiere de la quelle ▪ Christ vo●s a illumine , en icelle croyez , a fin que vous cognoissiez l'unction en vous pour vous enseigner .

LEs François a●ssy bien que tous a●tres ont●la propre distinction entre le singulier & plurier , co●me appert par leurs Grammaires , es quelles ils enseignent parler Tu , au singulier & Vous , au plurier , & ainsy ont ils traduit le Bible , encore qu'en leur parler ordinairement ils la semblent manquer disant Vous quand ils parlent a un seul , & le mesme [ Vous ] quand ils parlent a plusieurs , & ainsy par l'ambition sont degeneré de leur propre language , comme il se trouve en leurs Grammaires & Bible .

That is ,

THe French as well as all others have the proper distinction betwixt the singular and plural , as appears by their Grammars , in which they teach to say [ Tu ] thou in the singular , and [ Vous ] you in the plural , a●● so have they translated the Bible ; although in their speaking ordinarily they seem to want it , saying , [ Vous ] you , when they speak to one alone , and the same [ Vo●s ] you , when they speak to many , and so through ambition are degenerated from their own Language , as it is ●ound in their Grammars , and Bible .

Singular Plural L'Homme is A Man Les Hommes is Men La Femme A Woman Les Femmes Women Le Roy A King Les Roys Kings L● Roine A Queen Les Roines Queens .

Or po●r dire les Hommes , les Femmes , les Roys , les Roines : pour l'Homme ▪ la Femme , le Roy & la Reyne : c'est a dire qu'il y a plusieurs Hommes , plusieurs Femmes , plusieurs Roys , & plusieurs Roynes , quand il n'y a qu'un Homme , qu'une Femme , qu'un Roy , & qu'une Royne : car l'Homme , la Femme , le Roy , la Royne est d'un , & les Hommes , les Femmes , les Roys & les Roynes est de plusieurs .

That is ,

Now to say men , women , Kings , Queens ; for a man , a woman , a King and a Queen : this is to say , that there are divers Men , divers Women , div●rs Kings , and divers Queens , when there is but one Man , but one Woman , but one King , and but one Queen : for A Man , A Woman , a King , a Queen is of one , and Men , Women , Kings and Queens is of many .

Singular Plural Ie ou may is I Nous is We De moy Of me De nous Of us A moy , or me To me A nous To us Moy or me Me Nous Us De moy From me . De nous From us .

T● is Thou Vous is Ye or you De toy Of thee De Vous Of you A toy To thee A Vous To you Toy Thee Vous You D●●●y From thee . De Vous From you .

Il ou luy is He 〈…〉 Ilz eux , or leur is Them De luy Of him 〈…〉 D' eux , de leur of them A luy & luy To him , or to her A eux , leur , leurs to them Le & luy Him 〈…〉 I●●z , eux , les them De luy From him , 〈…〉 Deux , leurs from them .

Or est ce bon François , pour dire Nous , Vous , Ils , au lieu de Ie , Tu , Il ? n'est ce pas mettre le plurier pour le singulier ? comme si vous n'eussiez pas telle distinction en vostre Language .

That is ,

Now is it good French to say We , Ye , They , instead of I , Thou , He ? Is not this to put the Plural for the Singular ? as if you had no such distinction in your Language .

Mon or le mien is Mine Le nostre is Our Ma la mienne La nostre Ton le tien Thine Le vostre Your Ta la tienne La vostre Son le sien His. Their. Sa la sienne Leur

Or pour dire , Nostre , Vostre , Leur , quand on doibt dire , Mo● , Ton , Son , c'est comme si on parlast de plusieurs quand on p●rle d'un seul ; & est-ce bon François cela ? ●omme , pour dire ●'est Nostre livre , quand on entend ou veut dire c'est Mon livre ; n'est ce pas improprentent dit ? & neantmoins n'est ce ●as si propre que de dire Vostre teste pour La teste ?

That is ,

Now to say , Our , Your , Their , when one should say , Mine , Thine , His , this is as if one spake of many when he speaks but of one ; and is this good French ? as , to say It is Our ●ook , when he means , or would say , it is My hook ; is not this improperly said ? and yet is it not as proper as to say Your head for Thy head ?

Singular Plur●l Ie vay is I go Nous allons is We go Tu vas Thou goest Vous allez Ye go Il va He goeth . Ils vont They go .

Or pour dire , Nous allons , vous allez , ilz vont , quond on doib● dire Ie vay , tu vas , il va , est dire , Nous pour Ie , Vous pour Tu , Ilz pour Il , est cela bon François pour mettre le Plurier pour le Singulier ?

Now to say , Nous allons We go , Vous allez Ye go , Ilz vont They go ; when one should say Ie v●y I go , Tu vas Thou goest , Il va He goeth , is to say Nous We , for Ie I ; Vous Ye or You , for Tu Thou ; Ilz They , for Il He ; is this good French to put the Singular for the Plural ?

Singular Plural Ie crains is I fear Nous craignons is We fear Tu crains Thou fearest Vous craignez Ye fear Il craint He feareth . Ils craignent They fear .

Or pour dire Nous craignons , Vous craignez , Ils craignent , quand il vous faudra dire Ie crains , Tu crains , Il craint ; c'est mettre le plurier Pour le Singulier ; & dire que plusieurs craignent quand il n'y a qu'un qui craint car Nous craignons , Vous craignez , Ils craignent sont Plurier , et parlent de plusieurs ; & Ie crains , Tu crains , Il craint sont singulier , & parlent d'un seul .

That is ,

Now to say , Nous craignons We fear , Vous craignez Ye fear , Ilz craignent They fear , when you should say Ie crains , I fear , Tu crains Thou fearest , I l craint He feareth ; this is to put the Plural for the Singular : and to say , that Many fear , when but One feareth , for Nous craignons , Vous craignez , Ilz craignent , We fear , Ye fear , They fear , are Plural , and speak of many ; and Ie crains , Tu crains , Il craint , I fear , Thou fearest , He feareth , are Singular , and speak of one alone .

Or pour mettre le Plurier pour le Singulier , ou le singulier pour le plurier est parler comme mal sçavant ; car Claudius Mauger en son livre enseigne parler au singulier et plurier , qu'on doibt parler ainsy , & puis le confonde autre fois , & dit a une femme , Madamoiselle Vous parlez mieux que moy , en lieu de Tu parles , qui est Vous pour Tu : & Pag. 116. il dit , Monsieur , Je suis vostre serviteur , icy est Vostre pour Ton : Est ce selon son Instruction , pour dire Vous pour Tu , & Vostre pour Ton ? & ●●●sy a oublie sa premiere Instruction la quelle est , Tu & Ton , a un seul ? Est cecy propre [ ou pertinent ] ? Ou tu ( Claude Mauger ) n'es tu pas icy impropre d'estre enseigneur d'autres , qui ne parles pas Vrayement ta propre Language , ny vray François , ny vray Anglois ; Ou penses tu que les Anglois n'ont point l'oeil pour voir dessus toutes ces choses la , qui ne sont pas degenerez , de leur propre Language Maternelle , mais cognoissent le singulier du plurier , & ne confondent pas l'un avec l'autre ?

That is ,

Now to put the Plural for the Singular , or the singular for the plural is to speak as unlearned : For Claudius Mauger teacheth in his book to speak singular and plural ; that men should speak so ; and afterwards confoundeth it again , and saith to one Woman , Mistriss You speak better than I , instead of Thou speakest , which is , You for Thou : And Page 116. he saith , Sir , I am your Servant , here is Your for Thy: Is this according to his teaching , to say You for Thou , and Your for Thy ; and so hath forgotten his former teaching , which is Thou and Thy to one alone , : Is this proper ( or pertinent ) ? Or Thou ( Claude Mauger ) art not thou here unfit to be a Teacher of others , who doest not speak true thy own Tongue , neither true French , nor true English ? Or dost thou think that the English have not an eye to see over all these things , that are not degenerated from their own mother-tongue , but do know the singular from the plural , and do not consound the one with the other .

Icy s'ensuit aucunes Exemples de l'Escriture touchant Toy & Tu , & Vous en François & Anglois . Here follows some Scriptur● Examples concerning Thee and Thou , and You in French and English . DIeu tutoya l'homme , & l'homme tutoya Dieu . God thou'd man , and man thou'd God . Gene. 3. 9. Mais l'Eternel Dieu appela Adam , & lui dit , Ou es Tu ? Gene. 3. 9. And the Lord God called unto Adam , and said unto him , Where art thou ? Vers. 10. Lequel respondit , I'ai ouï ta voix au jardin , & ai craint , pour ce que j' estoy nud : & me suis caché . Vers. 10. And he said , I heard thy voice in the garden , and I was afraid , because I was naked , and I hid my self . Vers. 11. Et Dieu dit , qui ta monstré que tu estois nud ? n'as tu pas mangé de l'arbre d●quel je'avoy defendu de manger ? Vers. 11. And he said , who to 〈◊〉 thee thou wast naked ? hast thou eaten of the forbidden fruit , whereof I commanded thee that thou shouldest not eat ? Vers. 12. Et Adam respondit , la femme que tu m'as donnee pour estre avec moi , m'a baillé de l'arbre , & Ie'n ai mangé . Vers. 12. And the man said , the woman whom thou gavest to be with me she gave me of the tree , and I did eat . Moyse a Dieu : Dieu a Moyse . Moses to God : God to Moses . Exod. 33. 12. Moyse donc dit a l'Eternel , regarde , Tu m'as dit , fai monter ce peuple ci , & sine ma's point fait cognoistre celui que Tu dois envoyer avec moi : Tu as dit , je te cognoi par nom , & aussi , Tu as trouvé grace devant mes yeuz . Exod. 33. 12. Moses said unto the Lord see , Thou sayst unto me , Lead this peopl● forth , and thou hast not shewed me whom thou wilt send with me : Thou hast said moreover , I know Thee by name , and thou hast also found grace in my sight . Vers. 17. Et l'Eternel dit a Moyse , aussi ferai-je ceste . chose que Tu dis: car Tu as trouvé grace d●vaut mes ●eux & t' ai cognu par no●● . Vers. 17. And the Lord said unto Moses , I will do this also that thou hast said : and I know thee by name . L'Eternel tutoia Iosue . The Lord thou'd Jo●ua . Josue 1. 1. L'Eternel parla à Iosue fils de Nun. Iosue 1. 1. The Lord spake unto Josua the son of Nun. Vers. 8. Ce livre de la Loy , ne departira point de la bouche , ains Tu mediter as en icelui jour & nuict , asin que Tu prenes garde à faire selon tout ce qui est escrit en icelui ; car lors tu rendras heureuses tes entreprises , & lors adresseras-Tu . Vers. 8. Let not this Book of the Law depart out of thy mouth , but thou shalt meditate therein day and night , that thou mayest observe and do according to all that is written therein ; for then shalt thou make thy way prosperous , and then shalt thou have good success . L'Eternel tutoia Samuel . The Lord thou'd Samuel . 1 Sam. 16. 1. Et l'Eternel dit à Samuel , Iusques à quand mener as-tu dueil sur Saul ? 1 Sam. 16. 1. The Lord said to Samuel , How long wilt thou mourn for Saul ? Vers. 3. Et tu inviteras Isa● au Sacrifice● la je te ferai sav●ir ce que tu aur as a faire , & tu m'oindras celui qui je te dirai . Vers. 3. Call Jesse to the Sacrifice , and I will shew thee what thou shalt do , and thou shalt anoynt unto me him whom I shall name unto thee . Dieu a Salomon : Solomon a Dieu . God to Solomon : Solomon to God . 1 ●●oys 3. 5. Et l'Eternel ● appar●t a Salomon en Gabaon par songe de nuict : & Dieu lui dit , demande ce que tu vondr●● que Ie te donne . 1 Kings 3. 5. And in Gibeon the Lord appeared unto Solomon in a dream by night : and God said , ask what I shall give thee . Vers 6. Et Salomon respondit , Tu as usé de grande gratuité envers ton serviteur David mon per● . Vers. 6. And Solomon said , Thou hast shewed unto thy servant David my father great mercy . Vers. 9. Donne done ●à to●●serviteur u● . coeur qui s'entende , &c. Vers. 9. Give therefore unto thy servant an understanding heart , &c. Ver. 11. Dont Dieu lui 〈◊〉 pour ce que tu 〈◊〉 dema●dé c●ci , &c. Ver. 11. And God said unto him , because thou hast ask'd this thing , &c. Ver. 12. Voici , I'ai fait selon ta par●le , &c. Ver. 12. Behold I have done according to thy words , &c. ●e Souverain Sacri●icateur à Christ . The Chief Priest to Christ . Matth. 26. 63. Ie t'adjure par le Dieu vivant , que tu nous dies si tu es le Christ le fils de Dieu . Matth. 26. 63. I ch●rge thee by the living God , that thou tell us if thou be the Christ the son of God . Ver. 64. Iesus lui dit , Tu l'as dit . Ver. 64. Jesus said to him , Thou hast said it . Matth. 27. 2. à Ponoe Pilate . Matth. 27. 2. to Pontius Pilate . Ver. 11. Et le governour l'interragua , disant , Es - Tu le Roy des Iuifs ? Iesus lui dit , Tu le dis. Ver. 11. The governour asked him saying , Art thou the King of the Jews ? Jesus said unto him , Thou sayest it . Jehan . 18. 19. Le souverain Sacrificateur donc interogua Iesus touchant ses disciples , & touchant sa doctrine . Iohn 18. 19. The High Priest then asked Jesus of his Disciples , and of his Doctrine . Ver. 21. Pourquoi ●●interrogues-Tu ? Interrogue ceux qui ont ouï que c'est que Ie leur ai dit . Ver. 21. Why askest thon me ● Ask them that heard me what I said ●nto them . Ver. 22. Quand il eut dit ces choses , un des sergeans qui estoit present , bailla 〈◊〉 co●p de sa verge a Iesus , est-ce ainst que tu respons au souverain Sacrificateur ? Ver. 22. One of the Officers which stood by smote . Jesus with the palm of his hand [ or his rod ] saying , Answerest thou the High Priest so ? Ver. 23. Iesus lui respondit , Si I'ai mal parlé ren tes moignage du mal , & si I'ai bien dit , pourquoi me frapes-Tu ? Ver. 23. Jesus answered him , is I have spoken evil , bare witness of the evil , but If well , why smitest thou me . Les Deux Anges , & Jesus à Marie : Et Marie à Jesus . The Two Angels , and Iesus to Mary : and Mary to Iesus . Jehan . 20. 11. Mais Marie se tenoit pres le sepulcre dehors en pleurant , Iohn 20. 11. But Mary stood without the sepulehre , weeping ▪ Ver. 12. Et vid deux Anges vestus de blanc . Ver. 12 And saw two Angels in white : Ver. 13. Et ils lui dirent , femme , pourquoi pleures-Tu ? Ver. 13. And they said unto her woman , why weepest Thou ? Vers. 15. Iesus lui dit , femm● , pourquoi pleures Tu ? qui cerches tu ? Elle pensant que ce fust le jardinier , lui dit , Seigneur , si tu l' as emport● , di-moi ou Tu l' as mis & je l'osterai . Ver. 15. Jesus saith unto her , woman , why weepest thou ? whom seekest thou ? she supposing him to be the gardener , said unto him , Sir , If thou hast born him hence , tell me where thou hast laid him , and I will take him away . Le Lepreux à Christ , & Christ au Lepreux . The Leper to Christ : and Christ to the Leper . Mat. 8. 2. Et voici un lepreux vint & se prosterna devant , lui , disant , seigneur , si Tu veux , tu me peux nettoyer . Matth. 8. 2. And behold there came a leper and worshiped him , saying , Lord , if thou wilt thou canst make me clean . Ver. 3. Et Iesus disoit , Ie le vueil , sois nettoyé . Ver. 3. And Jesus said , I will , be thou clean . Pierre au Seigneur : le Seigneur à Pierre . Peter to the Lord : the Lord to Peter . Mat. 14. 28. Si ●est toi , &c. Mat. 14. 18. If it be thou , &c. Vers. 13. Pourquoi as tu doubté ? Ver. 13. Wherefore didst thou doubt ? L'Ange au Seigneur . The Angel to the Lord . Apocal. 16. 5. Et I'ouï l'Ange des eaux , disant , seigneur , Tu es juste , qui es , & qui estois , & qui seras , pour ce que tu as fait untel Iugement . Revel. 16. 5. And I heard the Angel of the waters say , Thou art righteous O Lord , which art , and wast , and shalt be , because thou hast Judged thus . Vers. 6. Pourtant qu'ils ont respandu le sang des Saincts , & des Prophetes , Tu leur as aussi baillé du sang à boire : car ils en sout dignes . Vers. 6. For they have shed the blood of Saints , and Prophets , and thou hast given them bloud to drink , for they are worthy . Les Anges à Lot . The Angels to Lot . Gene. 19. 15. Puis les Anges presserent Lot , disans , leve toi , &c. de peur que Tu ne perisses en la punition de la Ville . Gene. 19. 15. Then the Angels hastened Lot , saying , Arise , &c. lest thou be consumed in the iniquity of this City . L'Ange à Abraham . The Angel to Abraham . Gene. 22. 11. Mais L'ange de l'eternel lui cria des cieux . Gene. 22. 11. And the Angel of the Lord called out of Heaven . Ver. 12. Et il lui dit , Ne mets point ta main sur l'enfant , & ne lui fai rien : Car maintenant ai-je cognu que Tu crains dieu , veu que Tu n'as point espargné ton fils , ton Vnique pour moy . Ver. 12. And he said unto him , Lay not thine hand upon the Lad , neither do thou any thing unto him : For now I know that thou fearest God , seing thou hast not withheld thy son , thy only son from me . L'Ange à Gedeon : & Gedeon à L'Ange . The Angel to Gideon , and Gideon to the Angel . Jud. 6. 12. Tres-fort & vaillant homme , l'Eternel est avec Toi . Iud. 6. 12. The Lord is with thee thou mighty man of Valour . Ver. 17. Ie te prie , que Tu me donnes vnsigne , que c'est Toi , qui parles avec moi . Vers. 17. I pray thee shew me a signe , that Thou talkest with me . L'Ange à Manoah , & à sa femme : & Mauoah à l'Ange . The Angel to Manoah , and his Wife : and Manoah to the Angel . Judg. 13. 3 , 5 , 11 , 15 , 17 , 18. Iud. 13. 3 , 5. 11 , 15 , 17 , 18. Roys aux Hommes : Hommes aux Roys . Kings to Men : Men to Kings . Exod. 10. 7. Et les serviteurs de Pharaoh lui dirent , Iusques à quand cestui-ci nous tiendrail enlacés ? Laisse aller ces gens , & qu'ils servent a l'Eternel leur Dieu : Sauras tu au paravant qu'Egypte est perie ? Exod. 10. 7. And Pharaohs servants said unto him , How long shall this man be an offence unto us ? Let the men go , that they may serve the Lord their God : knowest thou not , that Egypt is destroyed ? Ver. 25. Mais Moyse respondit , Tu nous laisseras aussy emmener les sacrifices . Ver. 25. And Moses said , Thou must give us also Sacrifices . Ver. 28. Et Pharaoh lui dit , Va T'en arriere de moy , Donne-Toi garde de Voir plus ma face : Car au jour que Tu verras ma face , Tu mour ras . Ver. 28. And Pharaoh said unto him , Get Thee from me , look thou see my face no more : For whensoever thou seeest my face thou shalt die . Ver. 29. Lors Moyse respondit , Tu as bien dit : Ie ne verrai plus aucu●ement ta face . Ver. 29. Then Moses said , Thou hast well said , I will see thy face no more . Certains Caldeens au Roy , — parlerent & dirent , Certain Caldeans to the King , — spoke , and said , Dan. 3. 10. Toi Roi , as fait un edit , que tout homme se jettast bas , & se prosternast devant la Statue d'or . Dan. 3. 10. Thou , O King , hast made a Decree , That every man shall fall down , and worship the golden Image . Ver. 11. Et que quiconque ne se jetteroit bas , & ne se prosterneroit , seroit jetté au milieu de la fourmaise de Feu ardent . Ver. 11. And whosoever falleth not down , and worshippeth , that he should be cast into the fiery Fornace . Ver. 12. Or y a-il certains Iuifs que Tu as ordonnés sur les affaires de la Province de Babylon , assavoir Sçadrach , Mesçac , et Habednego : Ces gens-la , ô Roy , n'ont tenu conte de Toi : ils ne servent point à tes Dieux , & ne se prosternent point devant la Statue d'or qne tu as dressee . Ver. 12. There are certain Jews whom thou hast set over the affairs of the Province of Babylon , Shadrach , Meshach , and Abednego : These men O King , have not regarded thee , they serve not thy Gods , nor worship the golden Image that Thou hast set up . Ver. 13. Adonc le Roy Nebuchadnetsar estant esmeu de colere , & fureur , commanda qu'on amenast Sçadrach , Mesçac , & Habednego . Ver. 13. Then Nebuchadnezzar in his anger , and wrath , commanded that they should bring Shadrach , Meshac , and Abednego . Ver. 14. Et Nebuchadnetsar dit , Est'il vrai , quevous ne servez point à mez dieux ? Ver. 14. And Nebuchadnezzar said , Is it true , that ye do not serve my Gods ? Ver. 15. Maintenant n'estes Vous pas prests , au temps , que vous orrez le son du Cor , &c. Que si vous ne vous prosternez ? vous serez jettés à ●este mesme heure-la au milieu de la Fournaise de feu ardent . Ver. 15. Now therefore are ye ready when ye hear the sound of the Cornet , &c. For , if ye worship it not , ye shall be cast immediately into the midst of the hot fiery Fornace . Ver. 16. Sçadrac , Mesçac , & Habednego respondirent & dirent au Roy Nebuchadnetsar , Il n'est pas besoin que nous te respondions sur ce propos-la . Ver. 16. Shadrach , Meshach , and Abednego answered , and said to the King : O Nebuchadnezzar , we are not carefull to answer thee in this matter . Ver. 17. Voici , nostre Dieu que nous servons , nous peut delivrer , &c. Ver. 17. Behold , our God whom we serve is able to deliver us , &c. Dan. 5. 9. Dont le Roy Belsçatsar fut sort troublè , &c. Dan. 5. 9. Then was King Belshazzar greatly troubled , &c. Ver. 13. Daniel adonc fut amené devant le Roy , & le Roy prenant la parole dit à Daniel , Es-tu ce Daniel ? &c. Ver. 13. Then was Daniel brought before the King , and the King spoke and said unto Daniel , Art thou Daniel , &c. Ver. 16. Mais I'ai ouï de Toy , que Tu peux declarer les interpretations , & resoudre les choses difficiles : Maintenant , si tu peux lirc ●●ste Escriture , & m'en declarer l'interpretation , Tu seras , &c. Ver. 16. And I heard of Thee , that Thou canst make Interpretations , and dissolve difficult things . Now , if thou canst read the writing , and make known to me the Interpretation , Thou shalt be , &c. Ver. 17. Lors Daniel respondit , & dit , &c. Ver. 17. Then Daniel answered and said , &c Ver. 18. O Roy , Le Dieu Souveraign , avoit donné à Nebuchadnetsar ton Pere , ce Royaume , &c. Ver. 18. O Thou King , the most high God gave thy father Nebuchadnezzar a Kingdome , &c. Vers. 22. Toi aussi Belsçatsar , son fils , n' as point humilié ton coeur , combien que Tu seusses toutes ces choses-la . Ver. 22. And Thou , his son , O Belshazzar , hast not humbled thine heart , though thou knowest all this . Dan. 6. 16. Lors le Roy commanda qu'on amen a st Daniel , & qu' on le jettaft en la fosse des Lions : Et le Roy prenant la parole , dit a Daniel , Ton Dieu auquel Tu sers incessamment , c'est celui qui te delivrera . Dan. 6. 16. Then the King commanded , That they should bring Daniel and cast him into the den of Lions ▪ Now the King spake , and said unto Daniel , Thy God whom thou servest continually , he will deliver thee . Ver. 22. Mon Dieu a envoyè son Ange , & à fermè la gueule des Lions , &c. & mes mes devant Toi , ô Roy , je n'ai commis aucune laschete . Ver. 22. My God hath sent his Angel , and hath shut the Lions mouths , &c. and to Thee , O King , have I done no hurt . Voyez Daniel 4 chap. 16 , 17 , 19 , 22 verses , & chap. 2. 29 , 31 , 34 , 37 , 41 , 43. & 45 verses . See Dan. 4. chap. 16 , 17 , 19 , 22 verses , and chap. 2. 29 , 31 , 34 , 37 , 41 , 43 , and 45 verses . 1 Roys , 21. 20. Achab à Elie le Prophete : & le Prophete Elie à Achab. 1 Kings 21. 20. ● Ahab to the Prophet Elijah : and Elijah to Ahab . Acts 26 , 27 , 28 , 29. Paul au Roy Agrippa , et le Roy Agrippa , à Paul . Acts 26. 27 , 28 , 29. Paul to King Agrippa , and King Agrippa to Paul . Le Mari à sa Femme , la Femme à son Mari. The Husband to his Wife , the Wife to her Husband . 1 Sam. 1. 8. Pourtant lui dit Elkana son Mari , Anne , Pourquoy pleures tu ? Et pourquoi ne manges tu ? &c. 1 Sam. 1. 8. Then said Elkanah her Husband to her , Why weepest thou ? And why eatest thou not ? &c. Vers. 23. Et Elkana son Mari luit dit , fai ce qui te semble bon ; demeure jusqu'a ce que tu l'ayes seuré . Vers. 23. And Elkanah said unto her , Do what seemeth thee good ; tarry until thou hast weaned him . Juges 14. 16. La Femme de Samson donc pleura apres lui , disant , Tu me haïs seulement , & ne m'aimes point : n' as tu pas proposé vne sentence à de●iner aux enfans de mon peuple & ne me l' as point declaree ? Et il lui respondit , voici , Ie ne l'ai point declaree à mon Pere in à Mere , &c. Iudg. 14. 16. And Samsons Wife wept before him , and said , Thou dost but hate me , and lovest me not ; Thou hast put forth a Riddleunto the Children of my people , and thou hast not told it me : And he said unto her , behold , I have not told it my Father nor my Mother , &c.
Dieu aux Hommès . God to Men. Gen. 9. 9. Et quant à moi , voici iestabli mon alliance avec vous , & avec vostre race apres vous , &c. Gen. 9. 9. And I , Behold I establish my Covenant with you , and with your Seed after you , &c. Christ aux hommes . Chtist to men . Math. 5. 11. Vous serez bien-heureux quand on vous aura injuriés & persecutés , & on aura dit toute mauvaise parole contre vous , à cause de moi en mentant , &c. Matth. 5. 11. Blessed are ye when men shall revile you , and persecute you , and shall say all manner of evil against you fasly for my sake . l'Ange aux Hommes . The Angel to men . Judges 2. 1. Or l'Ange de l'Eternel monta de Guilgal en Bokim , & dit je Vous ai fait monter hors d'Egypte , & vous ai fait entrer au pays duquel i'avoy ' juré à vos peres , et ai dit , ie n'enfraindrai jamais mon alliance [ traittie ] avec vous . Iug. 2. 1. And the Angel of the Lord came up from Gilgal to Bochim . and said , I made you to go up out of Egypt , and have brought you unto the land which I sware unto your fathers : and I said , I will never break my Covenant with you . Roy aux Hommes . A King to men . 2 Roys 1. 5. Et les Messagers s'en retournerent vers Achazia : dont il leur dit , Pourquoi estez - vous retournés ? 2 Kings 1. 5. And when the Messengers turned back unto Ahaziah , he said unto them ; Why are ye turned back ? Pere aux Fils . Father to Son . Gen. 43. 6. Et Israel dit pourquoi m'avez vous fait ce tort , de declarer à ce personnage-la , que vous aviez encore un frere . Gen. 43. 6. And Israel said ; Wherefore dealt ye so ill with me , as to tell the man , whether ye had yet a Brother ? Pere aux Filles . Father to Daughters . Exod. 2. 20. Lors ils dit à ses filles , Et où est-il ? Pourqúoi avez vous ainsi laissé ce personage ? appellez le , & qu' il mange du pain . Exod. 2. 20. And he said unto his Daughters , and where is he ? Why is it that ye have left the man ? call him in , that he may eat bread . Ioseph à fes Freres . Joseph to his Brethren Gen. 45. 4. Derechef Ioseph dit à ses freres , Ie vous pri● approchez Vous de moi : Et ils s' approcherent : puis ildit , Ie [ suis ] Ioseph , vostre frere , que vous avez vendu en Egypte . Gen. 45. 4. And Joseph said , unto his Brethren , Come near to me I pray You : and they came near , and he said , I am Joseph your brother , whom you sold into Egypt . Iudah à son pere Iacob . Judah to his Father David . Gen. 43. 3. Iudah disant , Gen. 43. 3. Judah said , Ver. 4. Si [ donc ] Tu envoyes nostre frere avec nous , &c. Ver. 4. If thou wilt send our brother with us , &c. Ver. 5. Mais si tu ne l'envoiez , nous n'y descendro●s point . Ver. 5. But if thou wilt not send him , we will not go down . Ionathan au Roy saul . son Pere . Jonathan to King Saul his Father . 1 Sam. 19. 4. Ionathan donc parla en bien de David , à Saul son pere , et lui dit , Que le Roy ne peche point contre son serviteur David , car il n'a point peché contre Toi : et mesmes ce qu'il t' a fait t'est grandement profit●ble , &c. 1 Sam. 19. 4. And Jonathan spake good of David unto Saul his father , and said unto him : Let not the King sin against his servant , against David , because he hath not sinned against Thee , and because his works have been to thee ward very good , &c. Ver. 5. Car il a mis sa vie en ●azard , & a frapé le Philistin , & l' Eternel à donné une grande delivrance à tout Israel : Tu l' as veu , et t'en es esjouï : Pourquoi donc pecherois - Tu contre le sang innocent : faisant mourir David , sans cause ? Ver. 5. For he did put his life in his hand , and slwe the Philistine ; And the Lord wrought a great salvation for all Israel : Thou sawest it , and didst rejoyce : wherefore then wilt thou sin against innocent bloud to slay David , without a cause ? Le Pere à sa Fille : la Fille à son Pere The Father to the Daughter : the Daughter to her Father . Judes 1. 14. as-tu ? Iudges 1. 14. And Caleb said unto her , What wilt thou ? Ver. 15. Et elle lui [ respondit , ] Donne-moi un present : puis que Tu m' as donné une terre Seche : donne-moi aussi des fontenils d'eaux . Ver. 15. And she said unto him , Give me a blessing , for Thou hast give me a South land ; Give me also springs of water . Iepthe à sa Fille : & Elle à lui . Jeptha to his Daughter : and She to him . Juges 11. 35. Et dit , Hà ma fille , Tu m' as du tont abaissê , & es du nombre de ceux qui me troublent : ear I'ai ouvert ma bouche a l'Eternel , & ne [ m' en ] pourrai retracter . Iuges 10. 35. And said , Alas my Daughter , Thou hast brought me very low , and art one of them that trouble me , for I have opened my mouth unto the Lord , and I cannot go back . Ver. 36. Et elle lui [ respondit ] mon pere , as Tu ouvert ta bouche à l' Eternel ; fai-moi selon ce qui est sorti de Ta bouche . Ver. 36. And she said unto him , my father , if Thou hast opened thy mouth unto the Lord , do to me according to that which hath proceeded out of thy mouth . Le Fils à sa Mere. The son to ●is Mother . 1 Rois 2. 22. Mais le Roy Solomon respondit à sa mere , et dit , Et pourquoi demandes Tu Abisag ? 1. Kings 2. 2● . And King Solomon answered unto his Mother , and said , and why dost thou ask , Abishag ▪ Le Serviteur au Maistre The servant to the Master . Cen. 24. 5. Et ee serviteur lui [ respondit ] peut estre que la femme n' aura point a gré de me suivre en ce pais ici me faudra-il necessairement remener ton fils au pays dont Tu es sorti ? Gen. 24. 5. And the servant said unto him , peradventure the woman will not be willing to follow me unto this land , must I needs bring thy son again into the land from whence thou camest ? Le Serviteur à sa Maistresse . The Servant to his Mistress . Gen. 39. 9. Et si ne ma rien defendu si non Toi , entant que Tu [ es ] sa femme : & comment feroi-je ce mal si grand pecheroi-je contre Dieu ? Gen. 39. 9. Neither hath he kept back any thing from me but thee , because thou art his wife : How then can I do this great wickedness , and sin against God ? Homme à Homme . Man to Man . Juges 19. 17. Adonc cet homme ancien [ lui ] dit , Où vas - Tu ? & d'où viens - Tu ? Iuges 19. 17. And the Old man said , Whither goest Thou ? and whence comest Thou ? Paul à Timothy . Paul to Timothy . 1 Tim. 6. 11 , 14. Mais Toi ô homme de Dieu , fui ces choses , &c. 1 Tim. 6. 11 , 14. But thou , O man of God , flee these things , &c. 2 Tim. 2. 1. Toi donc , mon fils , &c. 2 Tim. 2. 1. Thou therefore , my son , &c. Ver. 2. Et ces choses que Tu as entendues de moi , &c. Ver. 2. And the things which Thou hast heard of me , &c. Ver. 3. Toi donc , endure travaux comme bo● soldat de Iesus Christ . Ver. 3. Thou therefore , endure hardness as a good souldier of Jesus Christ . Paul à Tite . Paul to Titus . Tit. 2. 1. Mais Toi , propose les choses qui conviennent ● saine doctrine , &c. et ver. 15. et Chap. 3. 8. Tit. 2. 1. But speak thou the things which become sound Doctrine , &c. and ver. 15. and Chap. 3. 8. Paul à Philemon . Paul to Philemon . Philem. 19. Asin que je ne te die point que mesme Tu , Te dois Toi-mesme à moi . Philem. 19. Albeit I do not say unto Thee how Thou owest unto me . Ver. 21. Sachant que tu feras mesme plus que je ne di . Ver. 21. Knowing that thou wilt also do more than I say . Iehan à Gaius . Iohn to Gaius . 3 Epist. de Jehan . Ver. 5. Bien-aimé , tu fais fidelement en tout ce que Tu fais en vers les freres , et envers les estrangers . voyez ver. 6. 3 Epist. of Iohn , Ver. 5. Beloved , Thou dost faithfully whatsoever Thou dost to the Brethren , and to strangers . See ver. 6.

RULES for the true sounding of FRENCH .

THey have 22 Letters , the same with the English , onely they have no K. or W.

A , is sounded broader than in English , as in All , or Aul ; as l' Ame , the Soul ; au as o , as Autheur an Author , read Otheur : ay as a in English , as faire , to do , sound fare : But if a Vowel ( so call●d ) follow ay , it s sounded as in Englis● , as Rayon ( a Sun-beam . In Païs , a Country ; and haï hated ; it s ●onded in two Syllables , as Pa-is and ha-● .

B , as in English , not sounded in the end , as Plomb , lead , sound plom .

C , as in English , before e , i , y , as s , before a , o , u , as k ; ● alwayes as ss ; ch , as sh ; as chaine a chain , sound shai-ne : Except cholere ( choler , ) chorde ( a cord ) Eschole , ( a School ) ; cicchoree , ( succory ) ; which are sounded as English . C before t , is not sounded , as dict , ( said ) ; faict ( done ) , sound dit , fet ; c in second as g.

D , before a consonant is seldome read , except in these words admettre ( to admit ) &c. If d ends a word , and h or a Vowel begins the next , its sounded as t.

E , before m , or n , as a ; as sens ( sense ) read sans ; except in words that end in ien , where the e is alwayes sounded as in English , as sien ( his ) , bien ( well ) , Except in these words , Experience , Expedient , patience , science , patient ; Escient ( earnest ) fient ( dung ) , which are sounded , Experian-ce , scian-se , &c. And it is alwayes sounded in the end , as pe-re ( a father ) , not pere in one syllable , as in English . é with this stroke on it is sounded as ee , or ie in English ; Also in most words ending in er or ier .

F , as in English .

G , before e , i , y , hath a softer sound than in English , as z mixt with y , as negligence sound neg-liz-yance , as the Arabick ● g before a , o , u , as in English : gu before a Vowel , as in English guest , guard , &c. gn as we do ni , as oignon , an onion , sound oinion .

H , as in English , in natural French words , as haïr , to hate , but not in words derived from the Latine , as heure ( an hour ) sound Eure.

● , as ee , in mee , thee , &c. or ie in Priest , field , &c. before double ll sound it as if it were behinde it , as faillir ( to fail ) sound failliir , fille , a daughter , sound fillie , &c. Except Ville , a Town ; Village , a Village ; Pupille , a Pupil ; Estoille , a Star ; Caviller , to Cavil ; mille , a thousand .

L , in fils ( a son ) nor in ils ( they ) is not sounded : nor before two Consonants , as tiltre , a title ; nor in il ( he ) if a consonant followes , as il dit , ( he sayes ) sound i-dit : In the end of these words it s sounded as u , as fol ( a fool ) , mol ( soft ) col ( a neck ) sound them , fo● , mou , cou , as we do ou in could , &c.

M , in these words , sound as n , as nom ( a name ) renom , ( renown ) faim ( hunger ) temps ( time ) , sound them non , renon , fain , ●ans , &c.

N , is never sounded in the 3d person plural , of Verbs , as ils parlent ( they speak ) read parlet ; ils aiment , read aimet , they love .

O , before m , ' or n , as in these English words , One , home , &c. ou , as oo in English , or as ou , in could , should . oi or oy is sounded as oe at length , as Le Roy , the King , sound le Roe , &c.

P , as in English .

Q , as k , as Qui Who , que what , quand when , sound ki , ke , kand .

R , as in English .

S , as in English , in words derived from the Latine , except in prester to lend , vestir to cloath , Apostre an Apostle , est he is , which sound preter , vetir , Apostre , et ; but in natural French words its not sounded , as hastif hasty , tesmoing a witness ; read them ha-tif , te-moing , nor in the end of a word if the following begins with a consonant , as Vous ne nous ferez pas croìre telles choses , i. e. Ye shall not make us believe such things ; Where observe , that none of those Letters of s or the letter z are to be read ; read it thus , Voo ne noo fere pa croire telle choses ; s single between two vowels ( so called , ) sounds as z , as rose , a Rose , chose ( a thing ) : s is sounded in words that signifie the manners , or fashion of any people , as à la Moresque , according to the manner of the Moores , à la Turquesque , after the manner of the Turks , &c. also in words denoting sects , as , Mahometiste , a Mahometan ; Alchoraniste , Atheiste , Sophiste , &c.

T , as in English , before ion , as Nation sound Na-ti●n , t in the word et ( and ) , is never sounded , but et is alwayes read as e.

U , as u in the English words True , truth , &c. or as ew , in Few , new , blew , &c. as Tu Thou , usage sound it u-za-zy● ▪ v before a Vowel in the beginning of a word , and before r , and after another u in the middle , is a consonant ; as Vous Ye , povre poor , vray true , trouver to finde .

X , as in English ; except in all numeral words , as Deux two , Deuxiesme , the second ; Six , six ; Sixiesme , the sixt ; Dix , Ten ; Dixiesme , the tenth ; where the x is sounded as s , as Deus , Deusiesme ; Sis , Sisieme : Soisante , sixty ; dis , disieme ; &c. and in the end of words as z , as paix , peace ; prix , price ; sound them paiz , priz .

Y , is sounded as the French i , or the English ee , or ie , and is a word of it self , signifying There , as Il y est , He is there .

Z , as in English , onely if it end a word , and a Consonant begins the next word , it s not sounded .

The French do oftentimes cut of many Consonants ( so called ) , in their speaking ; as , instead of il faict beau temps , It is fair Weather ; they say , I fe bo tan .

Also , they add sometimes a Consonant in speaking which they write not , as if a Verb ( so called ) ends in a or e , and the following word begins with a Vowel , so called , then they put t betwixt , as a il faict cela ? Hath he done that ? read it , a t'i fe s'la ? and Par le elle bien ? Doth she speak well ? read it , Par le t'elle bien ? So Que dira on de toi , What will be said of thee ? speak it , Que dira t'on de toi ? And sometimes l is put for t , before the word on , as Que fera l'on a moy ? What will they do to me ?

e is oftentimes cut of by this mark ( ' ) called an Apostrophe ; as , Qu'est ce ? What is it ? for , Que est ce ? &c.

B. F. The End of the French Battle-door .
A Narration how the TURKS and PERSIANS use the words Thee and Thou in their Communications .

TAmerlane , the Emperor of Persia speaks Thou and Thee to Bajazet the Emperor of the Turks : and Bajazet speaks thou and thee to Tamerlane , as may be seen in the Turkish Hystory , Pag. 220. Amurah also the Emperour speaks Thou and thee to Scanderbeg Prince of Epirus : and Scanderbeg the Prince writes thou and thee to Amurah again ; and calls his Speech modest and temperate , Pag. 301. the aforesaid Amurah the Emperor speaks thou and thee to his Son , Pag. 330. The Emperor Bajazet his son speaketh thee and thou in his Speech to his Brother , as in Pag. 442. The Emperor useth thou in his Speech again to his Son , Pag. 493. A Souldier to the Emperor speaketh thou and thee , Pag. 494. Gazelles an Aegyptian Commander speaks thou to the Emperor Selymus , Pag. 546. Solyman the Emperor , entitled the Magnificent , writes thou and thee to the Great Master of the Rhodes , P. 571. The Governor of Rhodes writeth thou again to the Emperors Commander in chief , Pag. 574. A Souldier speaks thou to the Emperor solyman , Pag. 638. A Jew speaketh thou to the Turkish Admiral , Pag. 661. One of the Kings of Affrica useth thee and thou in his Speech to Charles the Emperor , Pag. 661. Solyman the Emperor useth thou and thee in his Letter to Pope Paulus . P. 766. But Pope Clement in his Letter to Sigismund the Emperor writeth wee when it was sent from him onely : and you , when it was sent to Sigismund the Emperor only , as in the 1081 page may be seen : so the first that gave you to one was the Pope ; whom the Emperors , Kings , Princes , Dukes , Earles , Lords , Judges , justices , priests , and people have follow'd him into a ly , flattery , and deceit , who say you to one , and so have lost their understanding .

To say You to many , and thou to one is the proper understanding of God , which God hath given to man , to distinguish when he speaks to one , or more then one ; as to men you , to man thou : and a beast , or beasts ; horse , or horses ; woman or women : which Thou distinguishes , when we speak to One ; and You dishinguishes , when we speak to many : So men have lost their understanding , which God hath given them to distinguish with , that speaks you to One , For who say you to one have lost their distinction in the Plural Number from the Singular , with which they should number : So , that Understanding is of God , which doth distinguish the singular from the plural , and to the Plural there is a Plural word , to the Singular a Singular word : And he that hath lost this is become a fool and Novice .

LONDRES

Imprimè pour Robert Wilson , & se vendent a sa boutique a ●Enseigne de l'Aigle noir , au rue appellée St. Martins Le Grand .

THE GERMAN Battle-Door .

An das liecht damit Christus euch erleuchtet hat , glaubet an das , auff das ihr erkennet die salbung in euch umb euch zu lehren .

DIE Teutschen haben in ihre sprache unterscheid zwischen singularem unde pluralem , welche sie lehr●en in ihre Grammatica , auch in ihre Biblische ubersetzung behalten haben , wie wol in ihre rede sie sind da von abgefallen , durch hoff●rt unde heucheley in ansehung der personen , ( wie auch die Englischen unde die andere ) sagende ihr , zu einen mensche gegen ihre eigen Grammaticam , unde Biblische ubersetzung .

That is ,

THE Germans have distinction in their language betwixt the singular and plural , which they do teach in their Grammar , and have reteined in the translation of their Bible , although in their speaking they are degenerated from it , through pride and hypocrisie in respect of persons , as the English and others , saying , ihr , ye or you to one man , contrary to their own Grammar and Bible translation .

Singular Plural Der man is A man Die menner is Men Die hand A hand Die hende Hands Das ●uch A Book Die Lùcher Books Der K●nig A King Die K●nige Kings Die K●nigin A Queene Die K●niginnen Queenes

Aber nu zu sagen , die Menner , die Hende , die Bucher , die K●nige , die K●niginnen , wenn ihr soltet sagen , der Man , die Hand , das Buch , der K●nig , die K●nigin , das were den pluralem f●r den singularem , zu gebrauchen , unde zu sagen , das da weren viel Menner , viel Hende , viel ●●cher , viel Konige , oder viel K●niginnen , wenn da ni●ht m●hr den ein Man , ein Hand , ein Buch , ein K●nig , oder ein K●niginne ist ; Is t das gute Teutsch ? oder warheyt reden ?

That is ,

But now to say Men , Hands , Books , Kings , Queenes , when you should say , a Man , a Hand , a Book , a King , a Queen , that were to use the plural for the singular , and to say that there were many Men , many Hands , many Books , many Kings , many Queenes , when there is but one Man , one Hand , one Book , one King , one Queen ; Is this good Dutch ? or to speak truth ?

Ich is I Wir is We Mein & meiner Of me Vnser Of us Mir To me Vns To us Mich Me Vns Us Von mich From me Von uns From us

Du is Thou ●hr is Ye or you Dein & deiner Of thee Ewer & Ewr Of you Dir To thee Euch To you Dich Thee Euch You O du O thou O ihr O you Von dir From thee Von euch From you

Er is He Sie is They Sein & seiner Of him Ihrer & ihr Of them Ihm To him Ihnen & ihn To them Ihn , sich Him Sie & sich Them Von ihm , von sich From him Von ihnen & von sich From them

Nuzu sagen , Wir , Ihr , Sie , &c. zu einem man , wenn ihr soltet sagen ich , Du , Er , das ist falsche Teutsch nach ewer eigen Grammaticam denn das lehret , das man soll sagen , Ich , Du , oder Er Zu einem man : unde Wir , Ihr , Sie zu mehr den ein .

That is ,

Now to say , we , ye , they , &c. to one man , when you should say , I , thou , he , that is false Dutch according to your own Grammar , for that teacheth that we should say , I , thou , he , ( that is , ich , du , er ) to one man , and we , ye , they ( that is , wir , jhr , sie ) to more than one .

Singular Plural Mein is Mine Vnser is Our Dein Thine Ewer Your Sein His Ihre Their

Nu is t es gute Teutsch zu sagen , Vnser haupt , f●r Mein haupt ; oder Ewre haupt , f●r Deine haupt ; oder Ihre haupt , f●r sein haupt ; is t das gute rede , is t es nicht zu reden wie ein nar & ungelehrte ?

That is ,

Now is it good Dutch to say , unser haupt , our head , for mein haupt , my head ; or ewr haupt , your head for dein haupt , thy head ; or ihre haupt , their head , for sein haupt ; his head ; Is this good speech ? Is it not to speak as a fool and unlearned ?

Singular Plural Ich schreibe is I write Wir schreiben is We write Du schreihest Thou writest Ihr schreibet Ye write Er schreibet He writeth Sie schreiben They write

Ich lese is I read Wir lesen is We read Du lesest Thou readest Ihr leset Ye read Er leset He readeth Sie lesen They read

Nu umb ein man zu sagen von sich selbs , wir lesen , oder wir schreihen ; Is t das gute Teutsch , ist es nicht gegen ewer eigen Grammaticam ? Vnd zu einem zu sagen , ihr schreibet , oder ihr leset ? Is t

das recht geredet , oder ist es gute sitten ? Was f●r sittten denn haben die Apostellen , und anderen gehat , die die Schrifften geschrieben haben , die alle zeit haben DV gesagt zu einem men sche ?

Wie ihr lesen moget im schrifft ; Is t das b●se sitten gewesen ? Antwortet ihr , die ihr zu einem mensche saget . Vnd zu sagen sie schreiben oder lesen zu einem man ; Is t das recht oder wahr ?

das ist die b●se sitten , l●gen zu reden .

That is ,

Now for one man to say of himself , we read or we write ; Is this good Dutch ? Is it not contrary to your own Grammar ? And to say to one man ( ihr schreibet or ihr leset ) you write or you read ; Is this right spoken ? Or is it good manners ? What manners then had the Apostles and other , that wrote the Scriptures , who alwayes said to one man ( du ) thou , as you may read in the Scriptures ? Was that evil manners ? Answer you , that say you to one man . And to say , they write or read , to one man ; Is this right or true ? This is the bad manners , to speak lyes .

Nu ihr die saget , [ ihr ] zu einem man oder fraw ( wie gesagt ist ) wenn ihr soltet sagen du ; Is t das nicht gegen ewer eigen Grammaticam , und Biblia und Lehrnung , und ewer eigen Mutter sprach ? Vnd warumb seyd ihr b●se , wenn man du sagt zu einem man oder fraw , and nicht ihr ? Seyd ihr nicht hoffartig worden ? Vnd nicht wie denen die die schrifften auss gegeben haben , und seyd ihr nicht von ewer eigen Mutter sprach abgewichen ? Vnd seyd ihr nicht ( wie Kindren ) der r●ht wehrt , von zu sagen ihr zu einem mensche f●r du , gegen das ewre eigen Grammaticam lehret ? Den soltet ihr nicht ewer Kindern zuchtigen so sie solten ihr sagen , wenn ihr lehret sie du sagen ?

That is .

Now you that say [ ihr ] ye or you to one man or woman ( as is said ) when you should say [ du ] thou ; Is not that conrary to your own Grammar and Bible , and Teaching , and your own Mother Tongue ? And wherefore are you offended , when one saith [ du ] thou , to one man or woman , and not ihr , you , are you not grown proud , and not as those that gave forth the Scriptures ? And are you not degenerated from your own Mother tongue ? And do you not deserve the Rod as Children , for saying , ihr , you , to one man , for du , thou , contrary to that which your own Grammar teacheth ? For would you not correct your Children , if they should say [ ihr ] you , when you teach them to say [ du ] thou ?

Hie folgen etlicke Exempelen ausz dem Schrifft gezogen , zu beweisen dass du , ist den rechte sprach zu einem mensche , und ihr zu viel menschen bey die heyligen mennern gottes gebraucht .

That is ,

Here follow some Examples taken out of Scripture , to shew that thou is the right language to one man , and [ ihr ] you to many men , used by the Holy men of God .

DER Herr sprach du zu Adam , Gen. 3. 9. Vnd Gott der Herr rieff Adam und sprach zu ihm ; Wo bistu ?

That is ,

THE Lord said thou to Adam , Gen. 3. 9. And the Lord God called unto Adam , and saidunto him ; Where art thou ?

Vnd Adam sprach dein und du zum Hern , Gen. 3. 10 , 12. Vnd er sprach ich h●rete deine stimm im Garten , und furchte m●ch , &c.

Das weib das du mir zu gesellet hast , gab mir , &c.

Hie ist nicht ich h●rete ewre stimm , auch nicht das weib das ihr mir zu gesellet hasset ; wie die h●ff●rtige jetzo einem dem anderem sagen , und willen sich selber nicht lassen gen●gen mit du und deine , wie woll sie nicht besser zum Allerh●chsten Gott reden ; Is t dass nicht den wider Christ der sich ●berhebet ●ber alles das Gott heisset ?

That is ,

And Adam said , thy and thou to God , Gen. 3. 10. 12. And he said , I heard thy voice in the Garden , and was afraid , &c. The woman which thou hast put to me , gave unto me , &c. Here it is not , I heard your voice , and the woman which you did put to me , as the proud now do speak to one another , and will not be content with thou and thine , although they speak no better to the Most High God ; Is not thi● the Antichrist that exalts himself above all that is called God ?

Hie hat den Tochter Jephta zu ihrem Vatter du gesaght , Richter 11. 36.

Sie aber sprach , mein Vatter hastu deinem mund auffgethan gegen dem Hern ?

Hie hat Samuel zu Eli du gesagt , 1 Sam. 3. 8. Vnder stund auff und gieng zu , und sprach , hie bin ich , du hast mir geruffen , &c.

Hie hat Soloman zum Herrn du gesaght , 1 K●nig 8. 39. So wollestu h●ren im himmel , in dem sitz da du wohnest , &c.

Hie hat den Knecht Abrahams zu seinem Herrn du gesaght , 1 Buch Mose 24 , 5.

Sol ich denn deinen sohn wieder bringen in jenes land , darauss du gezogen bist ?

Hie hat Mose zum Herrn du gesagt , 2 ●uch Mose 5. 22.

Herr , warumb thustu so ubel an diesem volk ? Warumb hastu mich her gesand ?

Hie hat Abigail zu David du gesagt , 1 Sam. 25. 25.

Ich aber deine magd , habe die Iunglinge meines Herrn nicht gese●en , die du gesand hast ?

Paulus hat du zu dem K●nig Agrippa gesagt , Act. 26. 3.

Allermeist weil du weissest , alle sitten und fragen der Iuden , &c.

Petrus hat du zu Christus gesagt , M●th. 16. 16.

Du bist Christus des lebendigen Gottes sohn .

Daniel hat du zu dem K●nig gesagt , Daniel 2. 29.

Du K●nig dachtest auff deinem hette , &c.

Den Iunglinge hat zum uberhauptman du gesagt , Act. 23. 20.

Dass du morgen Paulum fur den Rath bringen lassest , &c.

Mose hat gegen Pharaoh du gesagt , 2 Bu. Mose 9. 30.

Ich weiss aber dass du und deine Knechte , euch nicht furchte fur Gott dem Herrn .

Aber zu mehr alss einer ruffet die weisheit , O ihr menner ich schrey zu euch , und ruffe den leuten , Prov. 8. 4.

Vnd. wenn der Herr zu seinem volck geredt hat , so hat er ihr gesagt , Jesa . 50. 1.

Aber wenn er nur zu einer spricht , so sagt er du , und nicht ihr oder euch .

Petrus sagt , so thut nun bufse , und bekehret euch das ewre sunde vertilget worden , Act. 3. 19. Da hat er gegen viel geredt .

Vnd wenn Paulus zu mehr alss einer schreibet sagter ; So ermahne nu euch , ich gefangener in dem Herrn , dass ihr wandeltwie sich , gebuhret ewrem beruff , darinnen ihr beruffen seyd , Epheser 4. 1.

Wieder sagt Paulus , Derhalben ich Paulus der gefangener Christi Iesu , fur euch heiden , Epheser 3. 1. Da hat er gegen viel geredt .

Vnd wenn Christus hat gegen viel geredt so hat er gesagt ; Weh euch Schrifftgelehrten , und Phariseer , ihr Heuchler die ihr den wittwen h●user fresset , und wendet lang gebet fur darumb werdet ihr desto mehr verdamniss empfahen , Math. 23. 14.

The End of the German Battle-Door .
THE Nether Dutch Battle-Door

In het litcht waermede Christus u-lieden Verlicht heeft , geloft , op dat ghy-lieden de salvinge van binnen u-lieden moogt kennen om u-lieden te leeren .

HIerin is getoont aen de nederduitschen , het onderscheidt dat sij hebben in haer onderwijzing-boecken en bijbels tusschen Eenvoudt en Meervoudt namelijck , tusschen ( ghij ) welke tot een man gesprooken is en ghijlieden ofte u-lieden , het welcke alleenlijck soude gesprooken worden tot meer dan een , van welk onderscheidt sij verbastert zijn , als andere natien , door hoogmoedt en aensien der persoonen , seggende u-lieden aen een rijck en hoogh moedigh mensche , daer door de mensche ver heffende bouen sijn schepper , en dit is de Tegen-Christ , die verhoogt hem zelven boven al dat Godt genoemt is , want aen Godt ofte Christ en seggen sij niet u-lieden ( als sij schijnen hem aen-te-roepen ) gelijck sij doen als sij aen hoogmoedigh mensche spr●●cken , en dit is den Heere een gruwel .

THAT IS

HErein is shewed unto the Nether-Dutch , the distinction which they have In their teaching Books and Bibles betwixt the Singular , and the Plural , to wit , betwixt thou [ ghy ] which is spoken to one , and betwixt ye or you , [ ghy-l : or u-lieden ] which should be spoken onely to more than one , from which distinction they are degenerated as other Nations , through pride and respect of persons , saying , you , [ u-lieden ] to one rich proud man , thereby exalting man above his maker , and this is the Antichrist which exalteth himself above all that is called God , for to God , or Christ they say not [ u-lieden ] that is , you , when they seem to call upon him , as they do when they speak to a proud man and this is an abomination to the Lord .

Malekind Singular De Man is The Man Des Mans , or van den Man Of the Man Den Man , or aen den Man To the Man o Man O Man Van den Man From the Man

Plural De Mannen is The Men Der Mannen , or van de Mannen Of the Men Den Mannen , or aen de Mannen To the Men O Mannen O Men Van de Mannen From the Men

Femalekind Singular De Vrouwe is The Woman Der Vrouwe , or van de Vrouwe Of the Woman De Vrouwe , or aen de Vrouwe To the Woman O Vrouwe O Woman Van de Vrouwe From the Woman

Plural De Vrouwen is The Women Der Vrouwen , or van de Vrouwen Of the Women Den Vrouwen , or aen de Vrouwen To the Women O Vrouwen O Women Van de Vrouwen From the Women

Neitherkind Singular Het Huys is The House Des Huyses , or van't Huys Of rhe House Den Huyse , or aen't Huys To the House Van het Huys From the House

Plural De Huysen is The Houses Der Huysen , or van de Huysen Of the Houses Den Huysen , or aen de Huysen To the Houses Van de Huysen From the Houses

Now to say de Mannen , de Vrouwen , de Huysen , when you should say de Man , de Vrouwe , het Huys ; were to say Men , Women , Houses , When there is but one Man , Woman or House meant ; Is this proper Language , or good Dutch , or good English ? For de Man , is the Man ; de Vrouwe , is the Woman ; het Huys , is the House , one : and de Mannen , is Men , de Vrouwen , is Women ; de Huysen , is Houses ; more than one .

Read on and see some Examples of the Pronouns so called .

Singular Plural Ick is I Wy or Wy-lieden is We 〈◊〉 G●y Thou Ghy-luy or Ghy-lieden Ye Hy He Sy or Sy-lieden They

Now to say Wy , Ghy-luy or Ghy-lieden , and Sy or Sy-lieden , when you should say Ick , Ghy and Hy ; this were to say We , Ye , or You and They when you should say I , Thou and He : And this would be false Dutch and English both , as in all the Examples before-mentioned in the other Languages .

Hier volgen sommighe Exempelen genomen uyt de Schriftuer . Here follow some Examples taken out of Scripture . GHY THOU Genes. 3. 9. Ende Godt de Heere ri●p Adam ende sprack tot hem , Waer sijt ghy ? AND the Lord God called unto Adam , and said unto him , Where art thou ? Adam sprack tot Godt . Adam did speak to God . Genes. 3. 12. doe sprack Adam dat wijf die ghy my gegeven hebt , gaf my van den Boom , ende ick at . Gen. 3. 12. Then the man said , the woman whom thou gavest to be with me , she gave me of the Tree , and I did eat . 2 Sam. 12. 7. Doe sprack Nathan tot David , ghy sijt die man , 2 Sam. 12. 7. And Nathan said to David , thou art the man . Paulus sprack tot Felix . Paul spake to Felix . Act. 24. 10. Doen antwoorde hem Paulus als hem de Stathouder hadde toegelaten te spreecken , Ick verantwoorde my selven te vrijmoediger , dewijle ick weet dat ghy veele Iaeren dese v●lck Richter geweest hebt . Act. 24. 10. Then Paul after that the Governour had beckoned unto him to speak , answered , for as much as I know that thou hast been of many Years a Judge unto this Nation ; I do the more cheerfully answer for my selfe . U THEE Christus spreeckt tot Simon Christ speaketh to Simon . Luce 7. 47. Daerom segge ick U , haer sijn veele sonden vergeven . Luke 7. 47. Wherefore I say unto thee , many sins are forgiven her . Het is gesegt tot Christus . It is said to Christ . Luce 8. 20. Ende hem wert geboodtschapt ende gesegt , uwe Moeder end uwe Broeders staen buyten ende willen U sien . Luke 8. 20. And it was told him by certain , which said thy Mother and thy Brethren stand without , desiring to see thee . Paulus spreeckt tot Koning Agrippa . Paul speaketh to King Agrippa . Act. 26. 2. Ick achte my selven geluckich , O Koninck A grippa , dat ick my heden voor U sal verantwoorden . Acts 26. 2. I think my self happy O King Agrippa , because I shall answer for my self this day before thee . U LIEDEN YOU Matth. 23. 1 , 2 , 3. Doe sprack Iesus tot de scharen , ende tot sijne Difcipulen , seggende , Op Moses Stoel sijn geseeten de Shcift-geleerden , ende Phariseen , daerom al dat ●y U lieden g●bieden te houden , houdt dat. Matth. 23. 1 , 2 , 3. Then spake Jesus to the multitude , and to his Disciples , saying , The Scribes and the Pharisee● sit in Moses Seat : all therefore whatsoever they bid you , observe that , observe and do . Luce 7. 9. Iesus dit hoorende verwonderde hem sijner , ende hem omkeerende , seyde tot der schare die hem naevolgde , Ick segge U lieden , Ick en hebbe so grooten Geloove in Israel niet gevonden . Luke 7. 9. When Jesus heard these things , he marvelled at him , and turned him about and said unto the people that followed him , I say unto you , I have not found so great Faith , no not in Israel . 2 Cor. 1. 1 , 2. Paulus een Apostel Iesu Christi door den Wille Godts , ende de Broeder Timotheus der Gemeynte Godts die te Corinthen is ▪ m●t alle den Heyligen die in geheel Achaia sijn , genade sy U lieden . 2 Cor. 1. 1 , 2. Paul an Apostle of Jesus Christ by the Will of God , and Timothy our Brother unto the Church of God which is at Corinth , with all the Saints which 〈◊〉 in all Achaia , grace be to you .

Here are some EXAMPLES taken out of the DANISH Tongue , to shew the Professours and Teachers of England and elsewhere , that the Danes in their Bibles and Grammars have a distinction betwixt Singular and Plural , though in their Practice they as well as the English , and French , and Spanish , and others in Europe , are degenerated from what they Teach , and have been taught in their Grammars , and what the Translators of the Bible have set down in it .

Singular Plural Ieg is I Wi is We Mig Me Oss Us Du Thou I Ye Dig Thee Eder You Hand He De They , Men or Women Sig or hannem Him Dem Them , Men or Women Hende Her

Of One Of Many Min is Mine Vor is Our Din Thine Edders Your Hans His Deris Their , Men or Women Hendis Hers

Singular Plural Ieg siger is I say Wi sige is We say Du siger Thou sayest I sige Ye say Hans siger He sayeth De sige They say

Singular Plural Ieg Taler is I Speak Wi Tale is We Speak Du Taler Thou Speakest I Tale Ye Speak Hans Taler He Speakest De Tale They Speak Now

Now to wrest all these Danish words above-mentioned out of their proper place , and to put the Plural word in the Singulars place ? Would not this be called false Danish ? But like the English , that puts you for thou .

Mand is A Man Mander is Men Quind A Woman Quinder Women Konge A King Konger Kings Dronnigen A Queen Dronninger Queens

Now is to say Mander , Quinder , Konger , and Dronninger , when you should say Mand , Quind , Konge , and Dronningen ; this were to say , Men , Women , Kings , and Queens , when you should say , a Man , a Woman , a King , and a Queen , and this should be false Danish , but like them that sayes , you when they should say thou .

See some Scripture EXAMPLES in the DANISH Bible , how the Singular word is used to one , and Plural to more than one ; contrary to them that say you , when they should say thou .

GEnes. 3. 9. God thou'd Adam ; And the Lord God called unto Adam and said , Where art thou ? In Danish it is , Oc Gud Herren kallede ad Adam , oc sagde til hannem , Huor ( est ) du ? Mark its du , thou , not I nor eder , ye nor you .

And Adam said thou to God , in the 10th verse , The woman which thou gavest , &c. In Danish , Den Quinde som du gafest , &c. Here again you may see its du , not I , thou , not ye nor you .

But when God speaks to them both , to Adam and to Evah , to male and to female he used the Plural language , as in Gen. 1. 29. And God said , I have given to you , &c. In Danish , Oc Gud sagde , Jeg haffuer giffuit eder . ( Mark ) its eder , you , not dig , thee , when he speaks to male and female both . Male and female created he them , and blessed them , &c. So here you may see the Danish Bible hath a distinction between the Singular and Plural , as well as the English Bibles have ; But who sayes I or eder , or edders , ye , you or your , when they should say du , dig , dine , thou , thee , thine ? This is a gross perverting of Scripture example , and Grammar direction ; and so throughout the whole Bible in the Danish language , there is a constant keeping to the Singular words to a single person or thing , and Plural words to more than one .

And the Caldeans , who accused the Jewes to Nebuchadnezzar the King , they thou'd the King in the third of Daniel , the 11th verse , Du Konge , thou King ; here is not I nor eder . ye nor you mentioned , when one is spoken to , though a King .

Christ , when he spoke to more than one , said you , as Math. 23. 16. Wo be unto you blind guides ; In Danish its , Ve eder forblinded● ledere . Mark , its eder , you , not du nor dig , thou , nor thee , when more than one is spoken to .

And when he spake to his Disciples , he said you to them Math. 24. 4. Take heed that no man deceive yon ; In Danish Seel til at der bedrager ingen eder . ( Mark ) its eder , you , not dig , thee , when he speaks to his Disciples .

But when Christ spoke to one , to Peter , he thou'd him , Math. 14. 31. O thou of little Faith ? Wherefore didst thou doubt ? In the Danish its , O du lidet Troendis , hui tuilde du ? ( Mark ) again here it is du , thou , not I nor eder , ye nor you . And Peter thou'd and thee 'd Christ in that Chapter , and 28th verse , Master if it be thou , bid me come unto thee on the water ; In Danish its , Herre , est det du , da buid mig komme till , dig paa vandet . Mind here is both du and dig , thou and thee used to Christ by Peter , and not ye nor you .

So Christ you 'd the Scribes and Ph●risees , Luke 12. 21. De skulle icke heller sige , see her , eller see der . Th● see , Guds Rig● er induortis i eder .

That is ,

Neither shall they say , Lo here , or lo there ; for behold , the Kingdom of God is inwardly within you . Here it is induortis i eder , inwardly within you ; not induortis i dig , inwardly withinthee , when he speaks to more than one .

So these few Examples may inform , that the Danish tongue as well as others aforementioned have a distinction betwixt Singular and Plural , though the Professors , and Teachers , and Doctors , have lost it in their Practice , who will say you , when they should say thou .

The End of the Danish .
Here follows some few EXAMPLES of the SLAVONIAN Language , whereby the Reader may see that that Language makes a distinction betwixt Singular and Plural , contrary to the Practice of the Professors and Teachers in England , and most part of Christendom , who are degenerated from the Practise of the Primitive times , and the times of the Apostles and Saints .

Singular Plural Ya is I My is We Ty Thou Wy Ye or you On He Oni They

Ya Pissy is I Write My Pisseme is We Write Ty Pissess Thou Writest Wy Pissete Ye Write On Pisse He Writeth Oni Pissy They Write

Kral is A King Kralowe is Kings Kralowna A Queen Kralowny Queens Czysarz An Empereur Czysarzowe Emperors Czysarzowna An Empresse Czysarzowny Empresse Otecz A Father Otczowe Fathers

Now to pervert all the above-mentioned words out of their proper place , were to put Plural for Singular , and would be the same with those that sayes you when they should say thou ; and so would be as false Slavonian as it is false English to say you to one when it should be thou .

The End of the Slavonian .

Here followes a few Examples about the singular and the plural in the BOHEMIAN Language .

Singular Plural Ya is I My is We Ty Thou Wy You or Ye On He. Oni They.

NOw to say My , wy , oni , when you should say , Ya , ty , ont , this were to say , We , you , or ye , and they when you should say , I , thou , and he : And this would be false Bohemian , and English both .

Singular Plural A Kniez a Priest Kniezi Priests . Oteez Father , Otezowe Fathers .

Singular Ya sem poslussen is I obey Ty sy poslussen Thou obeyest On gest poslussen He obeyeth .

Plural My sme poslusni is We obey Wy gste poslusni Ye obey Oni gsau poslusni . They obey . or , Oni gsau posluschni .

Now to say , My sme poslusni , Wy ste poslusni , and Oni gsau pos●usni , or posl●schni ; when you should say , Ya sem poslussen , Ty ▪ sy poslussen , and On gest poslussen , and this would be false Bohemian and English ; and like the Nations who puts Plural for the Singular , You for Thou : and if any read the Bible in the Bohemian Language , they may see the said Distinctions betwixt singular and Plural , contrary to the practice of the Nations who are degenerated from it .

The End of the Bohemian .
Here followes in this sheet some few Examples in the Polish Tongue , about the Singular and Plural , and also the Lithvanian Tongue , together what Thou , and You is in the Sweedish , Hungarian , Moscovian , Curlandian , and Turkish , and a few Examples in the East-Indian and Irish.

(1)Polish. Singular Plural Ia is I My is We Ty Thou Wy You or Ye On He Oni They

Now to say My , Wy , Oni , when you should say Ja , Ty , On , this were to say We , You , or Ye , and they , when you shonld say I Thou , and he , and this were false Polish and English both .

Singular Plural wick is a man . Ludzie is men , Niewiasta a Woman Niewiasty Women Krol a King . Krolowie Kings Cesarz an Emperor . Cesarze Emperors

Singular Ioy Mi●uj● asz milu is I love Ti Mi●ujesz tu mili Thou lovest On Mi●uieans mili He loveth

Plural My Mi●ujuemij mes milime is We love Wy Mi●uje●ie jus milite Ye or you love Oni Mi●ujo● anis mili They love

Now to put every one of these aforementioned words out of their proper place , the Plural in the Singulars place , would be false Polish and English both , and like them that puts To● for Thou .

Some Examples in the Lithvanian language .

Singular Plural Asz is I Mes is We T●jen Thou Ius You or y● Ans He An●●jen They

Now to say Mes , Ius , An●sjen , when you should say Asz , T●jen , Ans , this were to say We , You , or Ye , and They when you should say I , Thou , and He ; and this were false Lithvanian , and English both .

Singular Plural ●mogus is a Man ●mones is Men Moteriszkie a Woman Moteryszkies Women Karalus a King Karaley Kings Giesorus an Emperor Ciesorey Emperors

Now to say ●mones , Moteryszkies , Karaley , and Ci●sorey , when you should say . ●mogus , Moteriszkie , Karalus , Ciesorus , and this were to say Men , Women , Kings , and Emperors , when you should say a Man , a Woman , a King , and an Emperor , and this would be false Lithvanian and English both . Now read the distinction betwixt Singular and Plural in the aforementioned languages in Thou and Yo● .

(1) Swe●dish (2) Hungarian (3) M●scovian (4) Curlandian . (5) Turkish . Singular Tu , Thou T● Thou Tic Thou Tu is Thou Sen is Thou Plural 〈◊〉 You Iwe You Wy Yo● Iu●jen is You Si● is You

Now to say , iv● , iwe , wy , ju●jen , and Si● when you should say Tu , Tè , Tie , Tu , , and Sen , this wer● to say We , You , or Ye , and They , when you should say , I , Thou , and He , And this were false Swe●dish , Hungarian , Moscovian , Curlandian , and Turkish and also English .

Now read on to some Examples in the East-Indie language .

Singular Plural Betta is I Puckanera : dingan betta is We ●uckan●ra Thou Seera deveck You or y● Dea He Eetoo : Oran : Banya : They

Now to say Puckanera : , di●gan betta : , Seera deveck : , Eotoo : 〈…〉 when you should say Betta , Puckanera , Dea. This were to say We , You , or Ye , or They when you should say I , Thou , and He , and this would be false Indian , and English both .

Singular Plural Oran is a Man Oran● lackey is Men Prompoan a Woman Waddoon Women

Raja is a King or Prince , Peng-geran is Kings or Princes .

Now to say Oran lackey . Waddoon , Peng-geran , when you should say Oran , Prompoan , Raja , this were to say Men , Women , Kings or Princes , when you should say a Man , a Woman , a King or Prince , and this would be false Indian and English both .

Read a few IRISH Examples .

Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me ( or ) mise is I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu ( or ) tusa Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e ( or ) eison He

Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne is We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sib ( or ) sibse Ye or You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ro ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iad ( or ) iadsion They

Now to say Sinne , Sib ( or ) Sibse jad ( or ) jadsion , when you should say , me ( or ) mise , tu ( or ) tusa , e ( or ) eision , this were to say , we you or ye , and they , when you should say , I , Thou , and Hee , and this would be false English and IRISH both .

ThesewordsarePronouncedthus. Singular Plural Me ( or ) Mishe , Shinne , Tu ( or ) Tussa , Shif ( or ) Shifshe ; E ( or ) Eishion , Yad ( or ) Yadshion ,

Read on Scripture Examples .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 biogh afios agad ariog .

Be it knowne unto thee O King , Dan. 3. verse 18. These words are pronounced thus , beegh ais agat aree .

SOmething spoken to a Book , given forth by one , who writes himself W. W. Master of the Free-School of King Edward the Sixth , in Louth in Lincolneshire ; which Book he calls , A Treatise of English Particles , which he Directs to Peter Bradly , Warden of the School of King Edward the Sixth in Louth ; and to Iohn North , Justice of the Peace , &c. Which he sayes , the chief designe of his Book is to prevent , and cure the diseases of Barbarismes , and to stop the ignorance of many grosse , and ridiculous Barbarismes , committed dayly by young Learners : And in which Book , which is the work of W. W. I find that in it , which is both Ridiculous and Barbarous , and Ignorant , worse than a young Shollar , who speaks not proper English : for that is the properest English the Bible is translated into , which is Thou to One , and You to Many . Instance in thy Preface to the Reader , where thou speaks of bald latine , where thou sayes you ; but for you I had died ; and in latine its te , and in the same Page thou sayes I am glad that you are well , and in the latine its tu : now whether is not this bald English as thou calls bald latine ? art thou fit to be a Teacher , when thou translates you , when thou should thee , and thou ; dost thou not deserve the Rod here ? and art thou not ashamed to publish such a thing abroad ? a fool goes on in this Road , wilt thou call this Elegancy ? is not this thy Elegancy and Teaching , contrary to Scripture , and the Accidence ? come to it again ; amas , thou lovest , amatis , ye or you love : come read W. W. and say on .

In the 51. chap. and 161. page of thy book , thou puts you , for tu , and sayest you , understood of one , is made of tu , and so puts you , for tu ; when the Accidence , and the Grammar condemns it , and the Bible , English and Latine ; where is the Barbarismes now ? who makes no distintion in the English , when thou speaks to one , and when thou speaks to more than one ; as when thou sayest , If you forsake us we are undone : art not thou speaking to many people ? here is not you , many , yet thou sayest in the latine , si deseris tu perimus , which thou sayest in English If you forsake us we are undone ; which is thou , both in English and Latine ; art thou fit to be a Teacher , or Translator either here , who makes no distinction at all in the English betwixt you and thou ? thou hast the same word for tu , as thou hast for vos , in English , and thou usest you to tu , and cannot find thou , and hast forgotten the Accidence ; and as I said before , thou hast the same word for tu , as thou hast for vos , for in that page thou sayest , You shall beare me witnesse ; and thy Latine is , Vos ●ritis mihi testes . So here thou may see vos is you , and tu is you , by thy directions ; is not this bald Latine , and bald English , and Ridiculous , and Barbarous , and Ignorant : and thou sayest in the 162. page , Your spoken but of one , is made of tuns , of more than one by vester ; then why doest thou use the word vester , when thou speaks to a King , or Noble-man , and thou bids Note to a King , Prince , or Noble-man , vester is to be used , as Majestas vestra , your Majesty ; Celsitudo vestra , your Highnesse ; Dominatio vestra , your Lord-ship ; and thou sayest , Accepi Epistolam tuam , I received your Letter . Is not this bald Latine , to put tuam for your ? is not vestram your , and tuam thy , in that case , and that gender , as it s called in the Accidence ? and in the 163. page thou sayest in Latine , quam a te , &c. From you , in English ; and so makes people believe , that a te in Latine , were from you , in English , Is this thy Elegancy , and thy Interpreting , and thy Teaching ?

And thou in another place sayes , Certiorem te faciam , I will let you know . Now is this proper to speak te for you ? and can'st thou find no other word for te but you ? can'st thou not find thee in English , as te which is for thee ? and thou brings Cicero for it , which will Judge thee whether he spoke you , when he should have spoke thee : and thou says in thy practice , I was looking of you ; and thou Latines it with te ipsum ; is this good translating ? is not te ipsum , thee or thy self , and not you , nor your self ?

And in thy Second Dialogue , thou sayes , When was he with you at your house ? and then thou Latines it , Quando apud te Domi fuit : and here again thou puts te for you , and here is thy nonsensical Elegancy , English and Latine , which are Barbarismes , which thou says is to avoid it , who puts tu and te , and te ipsum , for you , and your .

In thy Third Dialogue thou says , Ni tu dixisses , If you had not said it : and absque tuo sermone , which thou Englishes , But for your saying : here thou puts tu for you , and tuo for your , and this is thy Teaching , Elegancy , to avoyd Barbarismes which drawes into it ; for cannot any Barbarous , and Ignorant man , speak tuo , when he should speak your , and speak tu and te , and teipsum , when he should speak you , and your self : that is to say , you , when he should say thou , and your , when he should say thine , or thy , as thou teachest , tu and te , and teipsum , for you , which should be for thou and thee ; And is thy Elegancy , and Teaching , to avoid Barbarisme , or to bring into it , or like a man that is out of his senses ? And thou sayes in another place in thy Book , Quando te id video desiderare . Now W. W. Englishes it thus , to prevent Barbarisme and Ignorance , which is thus Englished , Being I see you desire it .

So instead of saying , that thou desirest , he sayes , you desire : and thus thou Englishes it to us .

And in the 181 Page of thy Book , Expectandum est tibi dum : W. W. Englishes it thus to us , You are like to stay . Is this right Translating , school Boyes , to put tibi for vobis ? For tibi is for thee , and vobis is for you in that case : so the man hath spoken Non-sence throughout his whole Book , and is not fit to teach , who hath spoken you instead of thee ; Now if all the Authors he mentions in his Book , as Dane , and Pool , and Brinsly , and Clark , and Doctor Hawkins , and divers others which thou mentions ; If their English Teaching and Latineing be like thine , who speaks you , when thou should speak thou ; your , when thou should say thy ; vos , when thou should say tu , and vobis , when thou should say tibi ; is this good English , or good Latine , or good Teaching either ?

And as for the Stumblers , that sayes , a King sayes we and us of himself : and vester , which in English is yours , or your , must be said to a King , a Prince , or a Noble-man , which is contrary to the Scriptures , or Accidence , and Grammer Rules ; for the Scriptures sayes , Tu Rex , Thou King ; not vos Rex . And in the first Book of Kings , 1. 28 , 29 , 30. King David said I , and not wee and us , when he spake of himself , when he says in the 30 verse , Even so will I certainly do this thing ; the Latine is , faciam , I will do ; not faciemus , we will do .

And in Ezra the 6. 8. Darius the King said , I make a Decree , &c. in Latine , A me positum ●st edictum ; it s not a nobis , wee , &c.

But when a King speaks of himself and the Councel , then he may say we or us ; A nobis positum est edictum , We make a Decree .

And we never read in the Scriptures , that any said vester to a great man : In the I Kings aforesaid , Nathan the Prophet did not bid Bathsheba use such a word as vester to King David , when he bid her say , Tu Domine mi Rex ; Thou Lord my King : when she spoke to him , her language was just in opposition to W. W. vester , when a King is spoken to , for she when she speaks to the King , sayes , Domine mi tu Iurasti in Domine deo tuo ancillae tuae , My Lord , thou swearest by the Lord thy God unto thine hand-maid . Mark , is not this just contrary to W. W. directions in his 162. page , that will not have tu●s used to a King , but vester ; and is not Bathshebaes words to the King , tuo and tuae , not vestro ? nor vestrae ? a child of seaven years old cannot but blame thy folly ; are not the Scriptures full of such Examples to shew forth , that tuus is used , and not vester , when a King is spoken to of himself ? neither did she say vester , when in the same 17 verse she says , Quia Schelomoh filius tu●s regnabit post me : Here W. W. see again what thy elegancy is turned to , and how little worth thy Directions is in thy Book . Doth she say Filius vester , Your son ? thou sees its Filius tu●s . And what sayes Nathan to the King , in the 26. verse , he uses not vester , when he sayes , Et me ego servus ●uu ; But me , even me thy servant . Read again , is vester here mentioned ? surely thou wilt be ashamed to speak of vester any more to be used to a King , when one speaks to himself , as of himself .

And Tertullus the Oratour , uses not vester but tu●s , when he spoke to Felix , which he gives a high Title to , as Praestantissime Felix , Most Noble Felix , Acts 24. 2 , 3. he says , not Per vestram Providentiam , but Per tuam Providentiam , By thy Providence : was not Tortullus an Oratour ? why doth W. W. stand thus in contradictions to the Accidence , to the Grammar , and to the Bible ? I wonder where he hath gotten this order to speak thus , unless he imitate the Jesuits and Fryars ; for they say , Dominatio vestra , who are degenerated from the true Latine , Accidence , Grammar , and Bible both .

Something written concerning Charles Hools translating of some School-Books , he writes himself Master of Arts , wherein he sayes the propriety of both languages is kept ; that children by the help of their Mothers tongue , may the more easily learn to discourse in good Latine among themselves ; and first to that book called , Confabulatiunculae Puerilis .

In the first page of his book he sayes , Ad multos loquimur Pluraliter ; and he Englishes it thus , We speak to many in the Plural Number , and yet in his next sentence he uses the word you , when he speaks to one , as Habeo tibi gratiam , which he Englishes , I thank you , when the Accidence , and Grammars , and Dictionaries , and Latine Bibles , doth not put tibi , for you , but tibi , for thee ; and vobis , for you : and in this his book , wherein he sayes the propriety of both Languages are kept , but he hath lost it ; for he himself uses you , to one , in a manner throughout his whole book ; as you for thou , as Salve in , God save you , Et tu , And you too , and Quid tu ais , What do you say Sir , Dixisti te velle aufugere ; in English as he says , You said you would runn away ; as when he speaks to more than one , he uses the word you to them also . Instance in his 33. page of that book , when he sayes , Illico dimittam omnes vos ; in Englishes , as he says , I will presently dismiss you all ; here is vos you see , and then in the next words when he speaks but to one , Tu mihi responde , Do you answer me : here he keeps you still , he puts you to tu , which is thou , and you to vos , which is you also , like a mad-man ; and so in his translation he makes no distinction , when he speaks to one , and when he speaks to more than one ; but you to one , and you to many ; and yet he says in his Title page , the propriety of both Languages is kept ; and this Book he Dedicates to one Ioseph , and Humphry Primate , Citizens of London .

And the same order he keeps in his Translation of that Book called Corderius , which he directs to one Henry Hampson Citizen of London , and he sayes the propriety of both languages is kept , and yet he keeps to you , when one is spoken to .

Page the 172. Tu vero ? What did you ? and 173. page , Fuisti ne memor promissi tui ? which he Englishes , Have you been mindful of your promise ? he says not thou , and thy , which is the propriety of the English Tongue , when one is spoken to .

Page 250. Tu jure id poterds , he Englishes it thus , You might have done that at your one pleasure , and so here again , he puts you for tu thou .

Page 264. Sunt ne tibi testes ? Have you any witnesses ? here is you again for tibi , and Abi sede loco tuo , Get you gone and sit in your place , and so he proceeds in that book , and speaks you when he should thou ; and uses you when he speaks to one , as well as when he speaks to more then one .

And in that Book he hath Translated which is called , Sententiae Pueriles , sentences for children , and he Latines it and Englishes it to them , and he Englishes and Latines it to us thus , Ne sis lingua futili , Be not a blab of your tongue , so he Englishes to us your , when it should be thy ; it s not Ne sitis , Be not you , but its Ne sis , Be not thou , Children by this means of teaching , will neither know true English , nor true Latine .

Again he Englishes it to us in that book thus , Commit your selves to Christ that you fall not into sin , the Latine out of which he Englishes these words , is Commendabis te Christ one impingas in peccatum , so he hath put yourself for thyself , and you for thou , so is this a good translator that translates you for tu ? which is thou , and your for te , which is thee or thy in that place ? Read on School-boyes , and you may see up and down in his book he does English and translate in this manner , as though the man were not in his senses , more like to distract children , then teach them true English or Latine either .

And in his book called an easy entrance into the Latine tongue , therein he teacheth Singular and Plural , thou to one , and you to more than one ; yet in his translating of Latine into English , he writes contradictory , setting you , for thou , the second person Plural for the second Singular , and doth not this deserve the whip boyes ? and would not he have whipt you for such doings ? for the proof of it , take two or three examples out of the afore-mentioned book of his , in page 440 , he translates as followeth , for Cede de meo loco , he Englishes thus , Get you out of my place , putting there the word you , for thou , for cedite , or ceditote , is depart you , or ye , and cede , is depart thou , or thee , so also , for Quid est tibi nomen ? he Englishes thus , What is your name ? which being rightly translated , is , What is thy name ? so there also putting the word your , for thee ; and Quid tu ais : he Englishes , What say you ? which is properly , What sayest thou ? so putting the Singular in the Plurals place , which is non-sence : so again , for Cur non scribis , he Englishes , Why do you not write ? for Why dost thou not write ? and also , for Quot annos natus es ? he Englishes , How old are you ? putting the word you for thou , and in this stile , and after such like manner he goes through his book , he puts you , in the place of thee , and thou , as tu you , for vos you ; as in his English translations it doth appear , teaching one way , and translating contrary to it , which is not a proper way of translating ; nor C. H. is not a fit man to translate , nor to teach .

Richard Bernard in his English Terrence , so called , also makes use of the same Irregular way of translating , and so renders himself deserving a whip , for translating the word you , for thou ; You ; to one , when it s properly spoken to more than one , as for example , in his Terrence , page 12. in his Formulae loquendae , he writes thus , Paucis te volo , I would speak a word or two with you ; putting the word you , for thou or thee ; for te there doth not signify with you , but in the Singular thee : so also in the same page thus , for Rem omnem a principio audies , he Englishes , You shall hear , &c. now audies , is not you shall hear , but thou shalt hear : so again , for Quid est quod me velis ? he Englisheth , What would you with me ? putting you for thou , and for Mihi exorandus es , I must intreat you ; putting you , for thou ; for the word es is not to be understood you are , but thou art so . R. W. thou art not a fit man to translate to us .

Iohn Clarke , in his Book called Dux Grammaticus , he also proceeds after the same manner ; as in putting thee and thou out of their proper place ; and in their stead places the word you , which is contrary to all Grammaticall order ; and in so doing he brings himself under the whip ; as for Example , in page 163. for Quid est quod to angat animi mi Petre ? in page 218. he Englishes it thus , Friend Peter , what 's that troubles your minde ? putting your for thy . So also in page 173. for , Vbi locorum cede versatus es hoc omne triennium ? in page 231. he Englishes thus , Where i th world I pray have you been these whole three years ? putting the word in the plural , when it should be in the singular , you for thou ; and after the same manner he translates in several other places in the same Book : so unfit to translate .

In the Book called Ianua Linguarum , The portall to the gate of Tongues . The same irregular way is used , putting you for thou , and thee : as in examples , it may be manifested , as in chap. 3. for , Scis numerare utique ? it is Englished thus : Know you how to number very well ? Now t is scis , knowest thou , not scitis , know you , in the plural . But this Non-sencical way is commonly used by all our National Priests and Teachers ; so also in the same Book , Si tibi placet ; If it hath listed you : There also putting the word you for thee . So again , for , Si rogas quid est erditum esse ? it is Englished thus : If you demand what it is to be a Schollar , &c. there also putting you for thou . So contrary to the Grammar and Bible .

Iohn Clarke , in his Book called , Phraseologia Fuerilis , page 340. for , Sed vis tibi verum fatear ? he Englishes , Shall I tell you truly , Here he puts you for tibi , which is thee : and for Rem tenes , he puts , You hit the nail on the head : putting you for thou . And for Quanam Iturus es , he translates , Which way walk you . When Quanam Ituri estis is , Which way walk you , and Quanam iturus es , is , Which way walkest thou . So here he puts you for thou .

J. S. his Manuduction , or , A leading of children by the hand to the Latine Tongue , by a short Vocabulary , and familiar form of speaking in English and Latine .

In his first page he says , Licet tibi , You may , when he should say Thou mayest , and thus he Teaches and English to us , though in his Grammar he says , tibi is to thee , and vobis is to you ; but here in his Manuduction he teacheth again , and says , tibi is to you ; and he says , Aequum dicis , You say right , which is , being truly Englished , Thou sayest right , for Aequum dicitis , is , You say right , and in another place , for Fac quod te monebam , Do as I bid you : here he puts you for te , again , when vos is you , and te is thee , and thus he Latines and Englishes to us , and again , Ignoscas quaeso mihi , I beseech you pardon me , here he puts , Ignoscas , for Ignoscatis ; for Ignoscatis quaeso mihi , is , I pray you pardon me , not Ignoscas : but if he Englished it right , it should be Thou pardon , not You pardon ; Boyes do you not see him here how he Englishes to you , who says you , when he should say thou , vos , when he should say tu , and vobis , when he should say tibi ? look all a long in his book , and you may see he Englishes thus to you , and puts the plural you , for te , tu , and tibi ; which in English is thou , and thee ; and would not I. S. have whipt you , if you should have said so in his Grammar , tu , te , and tibi , for you ? and doth he not deserve to be whipped , that puts tu , te , and tibi , for vobis and vos ?

I. Webb , Doctor of Physick , in his English Translation of Cicero's Familiar Epistles :

Book 10. Epistle 2. he sayes , I will request you : But Cicero to Plancus the Emperour , sayes , not vos , but te ; for the Latine from which I. W. hath these words , is , Peto a te , I will request of thee : and not Peto a vobis . And Boyes , Do you not see I. W. in his English , who sayes , Peto a te ? who sayes you , when he should say thou ? And is not this to say a vobis , when he should say a te ?

6. Book , 9. Epistle , You cannot do me a greater favour ; when Ciceroes words are , Hoc mihi gratius facere nihil potes . Here Boyes , you may see again , that he gives you for thou ; for you know , in possum , potestis , ● , You can ; and Potes , is , Thou canst : and thus he translates to us , and gives us you instead of thou . And in the same Epistle thou sayes , Especially to you , when Ciceros words are , Praesertim ad te . Here is not vos , but te ; not you , but thee : and thus he Englishes , and puts you instead of thee , like a mad-man .

And thou sayes , I expect with desire , your Letters , when Tully sayes , Literas tuas vehementer expecto . Tuas literas , is , Thy letters ; and Vestras litteras , is , Your letters : Cicero to Decimus Brutus Imperator , Book II. Epistle 15.

C. S. Englishes a certain Book , written in Greek and Latine , for Children to learn , by Iohn Posselius .

In the beginning of this Book by Posselius , about the third page , he sayes , Gratia mihi est precatio tua : and this he Englishes thus : Tua , Your ; Precatio , Prayer ; ( or wishing ) Est , is ; Grata , Acceptable ; Mihi , To me . Here Boyes , see if this be right Englishing , to put your for tua : Is not vestra preeatio , your Prayer ; and tua precatio , thy prayer ?

And he sayes , in his 47 page , of his Translation , Cupio Audire ex te , I desire to hear of you . Is not this false Translating , and false Teaching ; contrary to the Accidence , Grammar , and Bible , to put you , for thee ; and your , for thy : Is not ex vobis , of you ? and he sayes , ex te , which should be of thee , if right Englished . And School-Boyes may look over the Book , and see how he puts you for thou and thee , and your for thy , &c. all along , as if he were out of his sences , and knew not a letter , which cannot find thou , and thee , for tu , and te ; and thy , for tuus , and tua , and tuum ; but hath put your , and you , for it .

T. W. his Certain Draught , taken out of Ciceroes Epistles , printed in the Year 1575. who throughout that Draught ( as he calls it ) which he sayes , is a very necessary , and profitable entrance to the speaking , and writing of the Latine Tongue : Or , as he calls it , A certain Draught taken out of Ciceroes Epistles , for the Exercise of Children in the Latine Speech : Together , with an easie , and Familiar Construction thereof into English . But all , who knows what the Latine Speech is , may see , that his Constructon is neither easie , nor familiar , for the exercise of Children , in that Speech , but rather to confound them , who puts Plural to the Singular ; you for tu , te , and tibi ; and your for tuus , and tua , and tuum : And this is his common practice throughout his Book ; onely a few Examples I have drawn forth of his Book , that others may see his Confusion , and avoid it .

In page 1. Tuam virtutem , &c. He Englisheth it to us thus ▪ That your vertue , in stead of thy vertue ; for vestram virtutem is your vertue , and tuam virtutem is thy vertue ; and in the same page he sayes , Teque nec animi , nec corporis laboribus , defatigari , and he Englishes and sayes , And that neither with travel of minde or body ye are wearied ; Here Mark , he puts ye which is plural for te , which is thou or thee singular .

In page 3. Vt tu Scribis , as ye write ; when ut vos scribitis is as ye write , and ut tu Scribis is as thou writest . So this is not an easie nor a familiar Construction , that makes no distinction betwixt singular and plural , that sayes ye to one , and you to more than one , as you may see in the 8th page , where Cicero writes to his Family and sayes , Et vos , & meipsum , that is , Both you , and me , sayes T. W. and in the ninth page , Nihil ego te accusavi , I blamed ye no whit : ( Mark ) and see what a Construction is here , if this be either easie or familiar when he puts ye for te , which is thee , and you for vos ; and so he goes on in his Book , putting ye or you for tu , & te , and tibi , and ye or you for vos and vobis , and so makes no distinction betwixt singular and plural ; as when he sayes in the same ninth page , speaking of more than one , Ye should be in firm friendship , and the Latine is , Vos esse jam junctissimos . And again in that page he sayes , Specially since there be so few of you , and the Latine is , Praesertim cùm [ vos ] sitis tam pauci : and then when one is spoken to , he sayes you also ; That I was certified from you , and the Latine is , Me à te certiorem fáctum esse ; and so here the Reader may see , this is not an easie nor a familiar Construction , that makes no distinction betwixt the singular and plural , but puts you or ye for vos and vobis , and you or ye for tu te and tibi , and so his easie and familiar Construction is become confusion , and not necessary nor profitable for childrens exercise , that is so filled with non-sence .

H. F. in his Book called sylva synonymorum , he sayes in the 58 page of his Book , Tuo s●asu , or tua persuasu ; and he Englishes it and sayes , By your Councel , Advise or Perswasion : so here Boyes you may see this is false , for vestro suasu , or vestro persuasu , is your Councel , Advise or Perswasion ; and tuo suasu , or tuo persuasu , is thy Counsel , Advise or Perswasion .

In page 131 , Optamus tibi salutem & omnia prospera ; he Englishes it and sayes , God save you : here he puts you for the Latine word tibi , which is to thee , and vobis is for you , as is aforementioned .

In 162 page , Nosce teipsum ; he Englishes and sayes , Know your self , instead of thy self : and this is false again .

In the 219 page , Ad te nihil , ad me valde pertinet ; and he translates it and sayes , It is not your part but , mine : and so here he puts your for te , which is thee . Now would it not be nonsence for one to say , ad te pertinet , it belongs to thee , or it s thy part , to three or four persons , to put te , which is thee , in the place of vos , which is you or ye ; and in this manner of translating in many more places of this Book doth this H. F. proceed in , and so he may well call his Book sylva , which is a Wood ; for he is in a Wood himself , and would bring all others that followes his Translation into a Wood with him that puts plural for singular , you and your for thee and thy .

Ier. Wharton Master of Arts , his English Grammar which is Printed for Schollars , which in it he teaches the word singular to one , and plural to many ; and when he hath done , he writes an Epistle to Iohn Co●lston Esquire , and sayes you to him , and your , and so hath confounded himself and all his teaching , who teaches singular to one in his Book , and then speaks plural to one , and sayes you and your to him ; he writes his Book to a single person , and before he in his Book teaches thee and thou to one , and you and your to many ; so you may see how he hath confounded himself in his teaching , that doth not practise himself what he hath taught in his Book ; this manner of teaching Children and Boyes is enough to distract them , when they teach one thing and practise another .

He sayes in his Book ho Boy , you take no care , in page 89 of his English Grammar : here he speaks you to one , who hath taught contrary by his Directions , and so confounds his own teaching ; who teaches in his Grammar thou to singular , and you to plural ; and yet in his Epistle he speaks you to a singular , and so he deserves the Rod for teachi●g another what he practiseth not himself .

A Catechism by Thomas Ingmethorpe , translated into H●brew , to be learned of every Child ; and his first question is , What is your name ? And he Hebrews it and sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ma Shemecha ( which is ) What thy name ? For cha at the end of a word is thy , and chem is your , as before mentio●ed in the Hebrew Battledoor ; and so this is an ill Translator , that cannot speak proper words , that puts your for thy .

And the second Question he askes is , Who gave you this name ? and he sayes in the Hebrew , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mi kara shem hazze la●h , ( that is ) who gave thou this name ? for lach is for thee , and lachem is for you , as in the Hebrew Battle-door ; and thus he translates and puts cha and lach for you and your , when they are for thy and thee ; and so this Catechism is not a fit Book for Children to read , who puts the singular in Hebrew , cha and lach , thy and thee , to the English words your and you , which are plural , though the English Catechism be false also set out by the Bishop .

And he askes again and sayes , What did your Godfathers and Godmothers then for you ? ( as if God had a father , and God had a mother ) and he Hebrews it a●d sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Ma asu haorbim hae le tachtecha baet hahi ; Mark , it s cha , thy , not chem , your for cha , as before mentioned at the end of a word is thy singular , and chem is your plural ; and so this man translates like a man that is distracted , or out of his sences , and shews himself to be ignorant of the Hebrew Grammar , and Hebrew Bible , who puts the Hebrew singular cha and lach , thy and thee to the English plural your and you ; and thus he proceeds in some other places of his Book ; but such must be stop'd from translating , that cannot distinguish betwixt singular and plural , that would own such a Catechism of the Bishops , who put you and your for thee and thy , for they in that Catechism intends but one Child , when they say your and you , and so they are both judged , he for putting cha and lach , thy and thee singular , to their words you and your plural , though their intent was but to one Child , like the Professors and Teachers in this age , who sayes you and your to one , and you and your to more than one , and so have lost distinction , and must come to be taught the Battle-door , both such Translators as this , and such as follow the steps of the Bishops , who said your name , when they should have said thy name , &c.

THE Hebrew Tongue , the Iews calls the Holy Tongue ; which is plural and singular ; atta , thou ( man ) attem , you or ye ( men ) at or atti , thou ( woman ) atten is you or ye women .

The Caldee Tongue is plural and singular , ant or at , thou ( man ) or ( woman ) attun or antun , you or ye men , and atten or anten , is you or ye women .

The Syrian Tongue which the learned ones sayes was Christs natural speech , is plural and singular , at , thou ( man ) atun , you or ye ( men ; ) and at , thou ( woman ) and aten , you or ye women .

And the Latine Tongue which the Christians calls the holy Tongue , is plural and singular , tu and vos , thou and you .

The Italian Tongue is plural and singular , tu and voi , thou and you or ye ; Christ said you to the Pharisees , and he thee 'd Peter , and the Apostles you 'd the Saints , and thou'd a single ; Thou Agrippa , and thou Philemon .

Presbyter Iohns letters to the King of Portugal , and to the Pope was plural and singular , as you may see in a small Book written in Latine of the Customs of all Nations , by Iohn Boem a German , his Letter to the King of Portugal , 1521.

In the 4th Book in the 19th page , it s written , pax tibi , peace to thee , not paxvobis , peace to you , but tibi , to thee ; and in the same page he sayes , tuâ Classe , tuo exercitu , & tuis ducibus ; by thy Fleet , by thy Army , and by thy Captains ; it s not vestra Classe , nor vestro exercitu , nor vestris ducibus , your Fleet , your Army , your Captains , but thy Fleet , thy Army , thy Captains ; so you may see its tua , tuo and tuis , not vestra , vestro nor vestris , thy not your , when one is written to , though a King .

And in the same Book you may see when he writes to the Pope , and makes a Confession of his Faith by his Orator , there he keeps to plural and singular .

And Hellen Presbyter Johns Grandmother , in her Letter to Emanuel King of Portugal , 1509. in that same fourth Book sayes , Dominus Deus te bene fortunet , the Lord prosper thee , it s not vos , you nor ye ; and tibi victoriam de inimicis tuis donet , and grant thee victory over thy enemies , not vobis nor vestris , you nor your , but tibi and tuis , thee and thy .

And in the same Book you may see Damian of Goe's Esquire a Portugal , in his Letter to Paul the third Pope of Rome , he sayes , Qu●mobrem tuum est officium , wherefore it is thy duty ; he sayes not vestrum officium , your duty ; and ut obediat tibi , to be obedient to thee , it s not obediat vobis , obedient to you ; & studio tuo efficere , and to bring to pass by thy care : here its studio tuo , thy care , not studio vestro , your care .

The man of AEthiopia , the Eunuch under Candace , the Queen of AEthiopia , his language was plural and singular , he thee 'd Philip , and spoke singular and plural , Acts 8.

Schollars and Doctors have you forgot Erasmus his Epistles , and Tully his Books of Orations , and his Epistles , did not they use the singular words to the singular , tu , tibi , te ; tuus , tua , tuum , & c ? when they wrote or spoke to one man or woman , though never so great , and vos , vestrum , vobis , when men or women were written or spoken to ; if you have forgot what they write , ask the boyes that learns in the Grammar Schools , and they can tell you that they kept to plural and singular in their Epistles , and was not Erasmus angry in his time with those that would not endure to be thou'd ? And what say you of Salust , have you forgot that History , do you not remember the Oration of M. AEmilius Lepidus , the Cons●l against Lu. Silla , where it is said in the first four lines of that Oration , Clementia & probitas vestra Quirites , quibus per coeteras gentes maximi & Clari estis ; In English , Your clemency and integrity ( O ye Romans ) by which you are most great and famous amongst other Nations : Mark , here he speaks plural when he speaks to more than one to Romans , vestra and estis , your and you are , not tua , and es , thy and thou , art , and so he proceeds in that Oration in the plural language , being that he speaks to more than one , in saying several times in that speech ( O ye Romans ) and other Orations there are that followes this in that History of Salust , which keeps to the plural language when more than one is written to , I shall not instance more examples as to that , for any lad that reads that book can tell you that it is so ; and they can tell you , that when King Mithridate King of Pontus wrote to Arsaces King of Parthia , that he did not you him nor ye him , but thou'd , thee 'd and thy'd him several times in his Letter ; and if you scorn to read your selves , the Boyes can tell you , that Salust thee 'd and thou'd C. Caesar the Emperour in his Orations .

In Purchas his Pirgrims the third Part in folio 59. In a Letter from Cham the Emperour of Tartaria , unto Bajothnoy one of his Captains , he writes unto him in the singular number ( thou O Bajothnoy ) and in Bajothnoys Letter unto the Pope in the same Book , he writes ●nto him in the singular number ( thou Pope but in both the said Letters when they mention many , they use the plural number you .

A Word to all such as teaches their Children to Learn other Tongues , as Latine , or the like by Heathen Books .

THE Children of Israel were to teach the Law of God , and the Commands of God , and the Statutes of the Lord ; this was the Command of the Lord God to Moses the chief Magistrate among them , and they were to destroy the Heathens inventions , and they were not to teach their Children them , but to break that down which they had invented , and to be taught the Law of God ; so you do not read that they were to be taught the Heathens Books , and the things that they had invented , but the Law of God was to be kept , and to break down what the Heathen had invented , and to be rooted out of their memories : And now you that are called Christians , you must be fain to have Heathen Books to teach your Children in your Schools , whereby the Children must learn the Heathens words ; what Christians , what Gospel Professours are not you , to teach your Children the Gospel as the Iews were to teach their Children the Law , and train them up in that , and break down all the Heathens Books : must the Heathen help you ? must you be borrowers of the Heathen ? the Jews were not to be borrowers , and are you borrowers of the Heathens Books ? did not the Christians burn abundance of Books when they came to be converted ? and are you gathering up Heathens Books since the dayes of the Apostles in the Apostacy , as Virgil and Ovid , and Horace and Terrence , and Plantus , and Cicero , with others which you extol in your Schools ? and is not all the Children taught non-sence , that is taught to speak tu you , when they should speak tu thou , and vos you , to speak nos when they should ego , is not this thy practice , and is not this the Teachers fruits , Parents and Masters , and Professors and all sorts of People their fruits ; and therefore if you will teach your Children in other Tongues , and have it translated into English , for to teach and translate the things of God , the Scriptures for Children to learn , and not to translate Heathens works to corrupt the earth with them , but let all be burned and made an end of ; therefore let all translators that knows the Tongues ( which is charged to you from the Lord God to translate the Scriptures into other tongues to teach their children , and make an end of all heathenish Books which corrupts the Earth , and so by that means by translating the Scriptures into the heathenish Language which would have your children to commerce with them , you may be serviceable to the heathen , and be light to them , and for to learn your wayes , and your words and things of God the Scriptures , least you teach your children the way of the heathen , and by teaching their Books , could not the Jews be taught the Languages of other Nations but they might get their Books ? but if any one have learned the tongues ; cannot he translate good things into that tongue that they would learn , and not bring their old Books open among Christians , that the Christians may see they have learned the way of the heathen , let them be raced out ? And is not Latine called the holy tongue by the Papists , and were not the heathens ( whose Language it was ) natural , was there ever such a people upon the earth to call the Latine tongue the holy tongue above other tongues ? that which was the heathens Language yo● call holy .

IS the Bible translated true ? were they Novices , Idiots , and fools that translated it ? Them that translated the Bible into English , Plural , and singular , thou to one , and you to many ? Thou to one , if he were a King , or a Lord or a Judge , or a Father , or to God , or Christ , and you to many , and was this Language of the Bible , translated into English , translated into Dutch , translated into French , translated into Latine , and Hebrew ? Now if you say they were Idiots , and fools , and Novices that translated the Bible so , thou to one , and you to many , and you are the wise men , and not fools and Idiots , and Novices ; ye Doctors , Teachers , School-masters , and Magistrates , that rages when thou is spoken to a particular , and not thou to you ; and scorn , and deride . So if ye be the wise men and not fools and Idiots , and the Bible was translated wrong by fools , and Idiots . How is it then that you wise men have not altered the translation , and put in the Bible , you Father , you God , you Christ , you King , you Master , you Lady , & c ? Now if ye say they were wise men that translated the Bible , and not fools , and Idiots , and Novices , and that the Bible is translated true , and that it is the words of God : then ye must acknowledge your selves to be fools , and Idiots , and Novices , and through your pride and ambition , have degenerated from your own Mother tongue English , and cannot speak proper Language plural , and singular , thou to one , and you to many , but you would have you to one . So England hath degenerated from their Mother tongue English , and speakes not proper English , if that be proper English which be in the Bible ; which is thou to one , and you to many . Then must the Schollars , and Doctors , and the raging Professors acknowledge themselves to be Novices , fools and Idiots which they put upon them that have spoken , and do speak thou to one , and you to many , the Elect People of God , which ye in scorn call Quakers . And so likewise , if thou , and you , which you to many , and thou to one , be the true Dutch , both high and low , the Dutch , ( then they were true men that translated the Bible ) but through their pride , and ambition , have degenerated from their own Language , and so their own Bibles testifie against them , and degenerated from it , and the Latine , Greek , and Hebrew . And so likewise , if the French Bible be translated true , if that be the true French , which is thou to one , and you to many : They are degenerated from their own Mother tongue , and Latine , Greek , and Hebrew , through their pride high-mindedness , and ambition have degenerated , and so like the English , Dutch , and others Nations , when they should speak singular , they speak Plural : and are offended at such as will not speak plural to one , instead of singular : and grin their teeth at them like Dogs , and say thou 'st thou me ; so ye may see how England , and other Nations , in their own Bibles have degenerated from their Mother tongue ; and from the Latine , Greek and Hebrew , which is taught in their Schooles , which is plural , and singular ; and now it is a great crime to speak thou to a single man , and you to many , that they will persecute ; So this is a Battle-dore to the Nations , that they may learn the Languages , the pure Language , singular that is , , thou to one man , King , or Lord , or Judge , or Father or Mother . or servant , or God , or Christ : Plural , that is you to many Not thou to many as the degenerates speakes , Schollars , Doctors and Lawyers , and Teachers , and School-masters which it is an offence to them , to say thou and not you to give them the pure plain Language which is false English , which is false Latine , false Greek , false Hebrew to say so ; And the School-masters will whip their Lads , and say they speak non-sence , if they speak plural , when they should speak singular . But if they practice it in their speech , they grin at them like Dogs , and fret and rage like mad men , & say , What ? thou's thou me ill-bred clown ? I will be you 'd , though it be contrary to what I have taught , or what I have been taught at School ; or though it be contrary to Scripture Example , yet I will have it , because it is my will ; I will follow the Roman Empires Example , the Popes , who first brought it up , you to one ; I will not heed Scripture nor Grammar : rather than I will offend my own will , and my own proud mind , and other mens pride , who cannot bear it , I will rather deny Grammar and Scripture , and Sense and Reason : I will follow the customes of the Nations , who sayes , you to one , and you to many ; and so have lost distinction , though it be otherwise in the Bible and Grammars , and though it have been otherwise in former years before the Apostacy , yet let me joyn with the Pope , and his power , that first brought it in .

How the word You to one came first from the Roman Empire . Part of James Howells Epistle dedicated to the Nobilityand Gentry of Great Britain , annexed to a French English Dictionary , compiled by Randle Cotgraue , which was printed in the Year 1650.

FUrthermore , I find in the French language , that the same fate hath attended some words , as usually attend men , among whom we find some use to rise to preferment , others to fall to decay , and an under-value . I will instance in a few , this word Maistre , Master , was a word of high esteem in former times among the French , and appliable to Noble men , and other in some high Office onely , but now it is fallen from the Baron to the Boor , from the Count to the Cobler , or any other mean Artisan , as Maistre Jean le sauuetier , Mr. Iohn the Cobler ; Maistre Jaques le Cabaretier , Mr. Iammy the Tap-house man ; Sire was also appropriate onely to the King , but now adding a name after it is a title applyable to any mean man upon the endorsement of a letter , or otherwise ; but this word Souuerain clean contrary hath raised it self to that cumble of greatness , that it is now applied onely to the King , whereas in times past the President of any petty Court , any Bailiff or Seneshall was called Souuerain ; Mareshal likewise at first was the name of a Smith , Farrier or one that dressed horses , but it climbed by degrees , to that height that the Chiefest Commanders of the Gendarmery of France , are com'd to be called Marshalls , which a bout a hundred years since were but two in all , and now they are twelve . This Title Majesty hath no great Antiquity in France , for it began in Henry the Seconds time . And indeed it was the Stile of France at first , as well as any other Countries Tutoyer to thou any person one spoke unto ; But when the Common-wealth of Rome turned to an Empire , and so much Power came unto one mans hand , then in regard he was able to Conferr Honor and Offices , the Countries began to magnifie him , and to speak to him in the Plural Number by 〈◊〉 , and to deify him with Transcending Titles , as we read in Symmachus his Epistles to the Emperour Theodosius , and to Valentinian , wherein his Stile unto them is vestra aeternitas , vestrum numen , vestra perennitas , vestra Clementia , so that you in the Plural Number , with other Titles and Complements , seems to have its first rise with Monarchy , which descended afterwards by degrees upon particular men .

HEre you may see in the Battle-doors aforesaid , which is the first entrance into learning , which is to beat down all into it , that they may see the Pope was the first that used the word you , or us , which is Plural to One , and so from him , to the Kings , and Lords , and all their Officers , till it came to the common people , whose Example the Protestants have followed , and are not yet recovered , nor out of it Redeemed , but they are called Fools and Ideots , Novices and Clowns ; that do not follow that Popish way ; nor the Pope their Example or Teacher , but are come to the understanding of God , to destinguish Plural from singular , to the word for the Singular , and for the Plural , that doth distinguish , and these are they that are hated of all people upon the earth , both Protestants and Papists , that have lost their understanding that God hath given to them , and degenerated from the distinguishing words , to the Plural , and to the Singular , and not only so , but are degenerated from their own Teaching Books , Accidences and Grammars , which Teach Plural and Singular , and not onely so , but are degenerated from their own Translations of the Bible , which is Plural and Singular , Thou , to One , and You , to Many , in their own Mother Tongue , which through pride , ●●d ambition , they are degenerated from , and call them Novices and Clowns , and Ideots , that practice it , as you may read in the Bibles , which they have Translated into the English Tongue , and their Grammars and Accidences : So that if men that are accounted wise in the earth , be thus degenerated from their own mother Tongue , their own Teaching books , Grammars and Accidences , and their own Language in the Bible , which they have Translated ( as in every Tongue that they have Translated in , they have Translated Singular and Plural , from which they have erred ) here if they have degenerated from their own words , and doings as they have from their own Tongues , from the Tongues which are natural , and so are gone and degenerated from these things before mentioned , which be natural things , sure all cannot but judg that they are far degenerated from the Divine things , and Spiritual things , that thus be gone from their own Teaching Books , and their Tongues , into which they have Translated the Bible , and the understanding or distinction which God hath given to them , to distinguish between Plural and Singular , and the word to the Singular , and the word to the Plural : If men cannot endure to here these things , they are not like to hear ●alke of Divine things and Spiritual . But now their is a redemption from the Degeneration , from the naturalls , and nature is come and coming into its right course again , and so now Truth hath to drive all this degeneration back again to the Pope from whence it came , and to travel through the Protestants through all their degenerations till it come to the head the Pope , the well which it sprung out off , that all may come into the true understanding of God again , through which we comprehend the Popes understanding , who was the first Author of it , who through his Pride and Ambition , destroyed the Common-Wealth of Rome , and there is your example of all you proud ones , that cannot endure Thou , Singular to One , but You the Plural , like the Pope your Example , the understanding of God is arising beyond the Popes , and all his adherants , who have followed him , to whom Plural hath been spoken , when they should have spoken Singular ; And so Gods people are come to speak Singular and Plural , and the word to the Singular , and the word to the Plural , which doth offend none , but whom the Pope , hath been their Example , and Schoolmaster , and Teacher , and Pattern , but now over all this is seen , with the pure of God , and comprehended by the understanding of God .

George Fox ,

THe Papists and the Protestants have their Colledges where they make their Divines by their Tongues , and these are they that are called the Witty Men , and Wise , and Divines , which the many Tongues which makes them Divines stops at Babel , with all their witt , that Lads and Lasses may comprehend them , for all the earth was of one Languags ▪ Speech , and Tongue before Babel , and what a great stur they make about their Tongues , and Languages , and Speeches , which lyes on this side Babel in Babylon , which Tongues I say Languages , and Speeches , that ends at Babel , for who are come out of Babylon are redeemed out of Tongues , and they must cease that are natural things , which makes not Divines , nor Ministers of Christ , for Tongues is no more to learn then to do a natural thing , and is attained and gotten in that knowledge and wisedom , that must be confounded , but that which doth make a Divine is that which was before Babel was , at the beginning of which was many Languages , and stands when Babylon is ended and confounded , and that is the Word of God , which lives , and abides , and endures fo● ever , which was in the beginning , which was before Babel the Tongues , and Babylon was and stands , and is Imortal , and that make● a Divine if he have not the Tongues .

This is that all may see how they are degenerated from their Tongues , which came up to the Confounding of Babel , and hath been set up for Original ; since the dayes of the Apostles , by the Apostate Christians in Babylon , on the top of Christ the first and the last , which was before Tongues was , and stands when they are ended , and he is the Light , Life , Power , Wisdom , and Teacher , and Reigns over Babel , and Babylon .

And as for all their Tearms of Art we are fain to use some , though I am quite over them , but do let them see by them their weaknes●e , though they may judge .

George Fox ,
Reader ,

THrough the unusuall difficulty that the Printers met with , about so many particular things , and being not finished at one Pre●e , we could not with convenience keep a con●ant order about the Number in the pages , and severall oversights there are committed besides , in Numbering the pages . Therefore here are gathered some directions , by which thou may know by little searching how the severall languages are placed one after another , and with what Number every one begins , and ends , and in what line to find the Singular word Thou , Plural word you , or ye , and the Dual word in every language that speaks of Dual And in what part of the Book , thou may find how Titles came first in , and the word you to one came fir●t by the Roman Empire , or Pope .

(1) The English Battle-door begins at Number 1. and ends at 14. And in the 2. page of that discourse 2. line , Thou , is one , Singular You is many , or more than one , Plural .

(2) The Latin Begins at 15 page . Ends at 20. And the Latin for thou is tu , Singular , and You is Vos , Plural , as may be seen in the 2. page of the English Battle-door , line 7.

(3) The Italian begins at 21. and ends at 28. Tu is Thou Singular Voi is You , Plural p. 23. line 2. and 5.

(4) The Greek begins at number 29. and ends at 34. Su is Thou sing Sphôi , or Sphô is Ye or You two Dual , humeis is ye or you more than two Plural . Page . 31. l. 14. 17. 20.

(5) The Hebrew Battle-door begins at 35 , and ends at 50. Atta is Thou ( man ) Attem is You ( men ) p. 36. l. 14. and at or Atti is Thou ( woman ) and Atten is You , or Ye ( women ) p. 37. l. 5. and 7.

(6) The Caldee begins at 51. and ends at 60. Ant or At is Thou ( man ) Antu● or Atun , is You , or Ye , ( men ) p. 52. l. 9. and 11. 12. 14. Anti or Ant , or At , is Thou ( Female ) Anten , or Anten , or Aten is You , or Ye , ( Females ) lines 26. 28. 30. 31. 33.

(7) The Syriack begins at 61 and ends at 76. At , is Thou , ( man ) Anthun , or A●un , is You , or Ye , ( men ) p. 62. l. 13. 14. 16. Ati or At is Thou ( woman ) Aten , is You , or Ye , ( women ) p ▪ 63. l. 5. 7. 1.

(8) The Arabick begins at 77. and ends at 88. Angta is Thou ( man ) p. 80. l. 2. Angtum is Ye ( men ) l. 10. Angti is Thou ( woman ) l. 3. Angtunna , is Ye , or You , ( women ) l. 11. and Angtunâ , is Ye , or You , two ( men ) or ( women ) l. 7.

(9) Persian begins at 89. and ends at 94. Tou is Thou , p. 92. l. 7. Shum● , is Ye , or You , l ▪ 11.

( 10 ) The AEthiopian begins at 95. and ends at 98. Anta is , Thou , Antemu is You , or Ye , p. 97. l. 7.

( 11 ) The Samaritan begins with 99. and ends with 100. At or Ant or Attah is Thou , Attun , or Attin , is You or Ye , p. 100. l. 5. 7. 9.

( 12 ) The Egyptian language is placed ne●t after the Samaritan , and begins with Number 1. and ends with Number 4. Idok , or Ithok is Thou ( man , ) Itho is Thou ( woman ) p. 3. l. 9. 10. 11. Ithoden is Ye ( men ) or ( women ) l. 15.

( 13 ) The Armenian follows next after the Egyptian , and begins with Num ber 5. and ends with Number 8. Tuu is Thou , p. 8. l. 5. Tuuch , is Ye or You l. 8.

( 14 ) The Saxon next after the Egyptian , begins with number 9 and ends 〈◊〉 number 10 Thu is thou Ge is ye p. 9. l. 4.

( 15 ) The Cornish Examples about Thou and You , in the 10. p. and ends in the 11 being in the same sheet with the Saxon , in Cornis● Chee deane is Thou ( man ) Why Teesse is You ( men ) Chee Be●●en is Thou ( woman ) Why Benenas is You ( women ) p. 10. l. 9. 11. 12. 14.

( 16 ) Mence onely the two words about Singular and Plural put in the last end of the Cornish Examples in the 11. p. which is Us , Thee , and Sys● , is You , or Ye .

( 17 ) Portugal Examples are placed in the 12. p. in the Saxon sheet , and Tu , 〈◊〉 Thou , and Vos , is Ye , or You , l. 10.

( 18 ) The Welsh foll●es next after , and begins with Number 〈◊〉 and ends with 8. T● is Thou , Chwi is Ye , or You , p. 5. l. 30.

( 19 ) The Spanish follows next after the Welsh , and begin , 〈…〉 p. and ends at Number 12. Tu is Thou , and Vo● , or Vofoaros is Ye , or You p. 3. l. 16.

( 20 ) The French is placed next after the Spanish , and begins with Number 1. and ends in 19. Tu is Thou , and Vous is Ye , or You p. 2. l. 25.

( 21 ) Next after the French in the 20. p. is a Narration how the Turks and Persians use the words , Thee and Thou , in their Communications .

( 22 ) The German follows the French , and begins with Number 1. and ends with Number 6. Du is Thou , ●hr is Ye , or You , p. 2. l. 26.

( 23 ) The Nether-Dutch next after the High Dutch , and begins with Number 7. and ends in 11. Ghy is Thou , and Ghy-luy ( or ) Ghy-lieden is Ye or You , p. 8l . 4. 5.

( 24 ) The Danish begins at Number 12 and ends at 14 Du is Thou , ● is Ye , Dig is Thee , Eder is You , l. 15. 16.

( 25 ) The Slavonian begins at 15. and ends with the same Ty is Thou Wy is Ye , or You , p. 15. l. 12.

( 26 ) The Bohemian begins at 16. and ends in the same , Ty is Thou , Wy is You , or Ye .

( 27 ) The Polish begins at 17. and ends in the same page , Ty is Thou , Wy is You. In the same sheet besides Polish are contained about the Singular and Plural word Thou , and You ,

( 28 ) The Lithvanian Tujen is Thou , Jus is You , or Ye .

( 29 ) The Sweedish , Tu is Thou , 〈◊〉 is You.

( 30 ) The Hungarian , Te is Thou , Iwe is You.

( 31 ) The Moscovian , Tie is Thou , Wy is You.

( 32 ) The Curlandian , Tu is Thou , ju jen is You ▪

( 33 ) The Turkish , Sen is Thou , Si is You.

( 34 ) The East-Indian , Puckanera is Thou , Seera deveck is You , or Ye .

( 35 ) The Irish in the same sheet , Tu , ( or ) Tusa is Thou , Sib ( or ) Sibse is Ye , or You.

NExt follows some things spoken to some School Books who have translated them , and have put the Plural word You , for the Singular word Thou which Authors that have thus translated , are from Scripture Examples in the Latin Bible contradicted , and their folly made manifest for their mistranslations , and contrary to the practice of severall who in their writings have used the Singular word to one , though to Emperours , or Pope , &c. And so continues upon this matter and such like , from the 1. page next after the East-Indian , and Irish Examples , unto the 13. page .

In the 13. page . A word to such as Teaches their Children to learn other Tongues as Latin , or the like by Heathen Books .

In the 14. and 15 ▪ and 16. pages of this matter , there is something Queried of the Doctors , Teachers , School-Masters , and Magi●●rates , whether the Bible be truly translated , and whether they were Novices , Idiots , and Fooles that translated it , &c.

In the latter part of that 16. page and beginning of the 17. thou may see how Titles ●ame first in , and the word You to one came from the Pope , of the Roman Empire , and next follows a few words to the whole matter by G. F. who is before confusion and many languages were .

Then Id●ly follows seven sheets of bad unsavoury , un●●holesome , unchristian words , and Phrases gathered by the Author out of some School-Books which are taught Boyes in England and some other Nations , that the School-Masters may learn to avoid such corrupt Books and Words , which corrupts the goods mannars , which seven sheet● I have placed after this Table , and after the Erratas

More Errors espied since ; which Correct as followeth .

IN the Title page , for Ama'e●ites , read Elimelekites read the same word Eli ●elekites for Amalekites twice in the 9. page of the Engl●sh Battle-door .

In the Introduction , page 2. line 41. read one way . In the Hebrew , p. 36. l , 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

In the Syriack , p. 71. 1. p●nult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 50. line 14. in the Persian , r. this ● upon these three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d , y , u , notes , that they are not to be sounded no more than if they were not written , but upon any other letter ; it onely notes , that that letter hath no vowell , but is to be joyned in sound with the foregoing , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donisten , to know

In the Sax●n , p. 10. l. 5. for we teach , r. ye teach .

In the Welsh Battle-door , in the handle r. goleuni for goloni .

In the Portugal , p. 12. l. 1. r. homen and homems , for homen and homens .

Reader ,

Notwithstanding the endeavours of the Corrector , there have many faults escaped the Presse , some of which have been mended with the Pen as thou may perceive , and others left for thee to Correct at thy leasure : I have gathered as many as I could conveniently and have set them down as followeth .

IN the English p. 7. l. 4. r. Apharsathkites for Apharfathihites . l. 11. r. India . Latine p. 10. l. 8. r. Singular , p. 18. l. 17. r. it 's .

Hebrew p. 38. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39. l. 35. r. mimmennu . p. 41. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42. l. 34 , r. Judgments . p. 45. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 46. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 34. r. Thou ( woman ) shalt send , and You , or Ye women shall send , and in the last line of the page r. shalt send , p. 48. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , l , 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Caldee p. 52. l. 25. after anahhno , r. when you should say hu , hau , or jhu ant or at , no or ano . p. 96. l. 37. r. jathturaijo , and l. 4. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 59. l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 34. r. veiyakom

Syriack p. 63. at the end of the 18. line marked with the pen with , &c. read ati or at hi or hoi , hai or he .

Persian p. 50. l. 14. after these three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. notes , that they are not to be sounded no more than if they were not written , but upon any other letter it onely .

Welsh p. 1. l. 9. r. Dydi , the same line . r. Yn. p. 2. 33. r. bendithja● p. 5. l. 1. r ad for pen in the same line r. ddyweodd .

In that which is spoken to several Translators of School , Books , See the Errata's

P. 4. l. 33. r. and ( for ) as . p. 6. l. 25. r. now it's scis . p. 7. l. 3. r. eruditum . p. 10. l. 25. r. teaching p - 14. l. 2. r. your practice .

In the seaven last sheets about their unsavoury words .

p. 2. l. 27. r. paululum supra poplites , & . l. 31. r. justissimum , p. 7. vlt l. r. vein , p. 12. l. 9. r. word , and l. 33. r. think , and l. 35. r. warming . p. 18. l. 18. r. from , and l. 35. r. pauper p. 22. l. 5. r. give me a man &c. l. 13. r. vos calletis with a full point . p. 23. l. 3. r. incedit p. 24. l. 38. r. truth . p. ult. l. 15. gather'd

In the Arabick , p. 85. l. 22. r. faajabto for sa ajabto . l. 28. r. InnaSirijo for Inna Sirijo

In the French Battle-door , p. 6. l. 1. r. and thou hast found grace in my sight .

In the Greek , p. 32. l. 12. r. forth , for fourth .

FINIS .

ENGLAND , and other Nations in Christendom ( so called ) as they have degenerated from the proper , plain and simple language , Singular and Plural ( as already mentioned in these former discourses , placed in each Battle-Door , to several Languages ; ) so also England and some other Nations in Christendom , teach their Children Heathenish Books in the Latine Tongue , and Greek , which is contrary to the Practice of the Saints , and Jewes of old , who was not to learn the manners and fashions of the Heathen ; but England , who is a part of Christendom , learns their Children in Books which is not fit to be mentioned amongst Christians indeed , but fitter to be burnt ; as the true Christians of old burnt their Books , which was at a great value : And now we will try what these Christians in England and elsewhere will do with their Books , which they teach their Children in their Schools , and have been taught in England for many years past ; we have drawn out some few Examples forth of some of the School-Books , to shew to the Reader what words they use in their Schools in their Books , and whether such words , and such Books be fit to be used and taught , yea or nay ? Or the words of Scripture for them to be taught in Schools to Children ? According to what already in this forementioned Book is charged upon People from the Lord , not to teach these Heathenish Books , but let them be burnt as useless ; and if any will learn other Languages to their Children , that they may learn them the Scriptures of Truth , and other found and wholsome words , and savoury ; and not such unsavoury words , as is and have been practised in their Schools for many years , let not the earth be stained and corrupted with such silthiness ; For evil words corrupts the good manners .

And first we have taken forth some few words out of that Book which is commonly taught Children when they first enter into Latine , which is called , Pueriles Confabulatiunculae , ( that is ) Childrens Talkes .

IN the 9th page of that Book , Col. 3. Translated by Charles Hool Master of Arts ; It s said , Heus tu ; Ho you Sirrah : So ( Mark ) if Heus , which he Translates for Sirrah , be a fit word for Children to learn at their first entrance into the Latine Tongue : And also mind his false Translating , which sayes , you Sirrah , when he should say thou .

In the 10th page , Col. 4. ubi sedent canes , sedeto ; Sit , where the dogs sit : Vbi verò sedent canes ? And where do the dogs sit ? In Clunibus ; Upon their Buttocks .

In the 11th page , Salve pugil invicte ; which Hool Translates and sayes , God save you jolly pi●der : Iamdudum , pugnus in malâ haereret ; My fist should have gone about your ears a good while ago : Evoco ; I dare you forth .

In the 12th page , Col. 5. Ego illi etiam dentes istos omnes evella● ; And I 'le knock out all those teeth of his .

In the 23th page , Col. 10. Dii perdant phrontîsterium unà cum Magistro ; Hang the School and the Master too .

In the 69th page , Col. 28. Dii perdant omnes cervisiários ! A pox take all the Brewers !

In the 71th page , Col. 29. Bibite strenuè ; Drink lustily .

In the 89th page , Vbi pedunt Vulpes ? Where do Foxes fart ? A little above their hams .

In the 90th page , Canis micturus , cur pedem levat alterum ? Why doth a dog being to piss , hold up one leg ? Ne permingat caligas ; lest he should bepiss his stockings .

Quod hominum genus est juststissimum ; What sort of men is the justest ? Potatores ; Good fellows saith Hool ; but its Drunkards rightly Translated .

In the 68 page , Col. 28. Etiam h●c stas , ganéo ? What do you stand here still , you Ruffian-Rogue ? ( Mark ) here is Ruffian-Rogue , which is not fit for Children to be bred up with such words , it s no marvel why this word Rogue is so common in peoples ●ouths , when Children are taught it in the Schools , at their first entrance into the Latine Tongue . And again Charles Hool Translates falsly , for saying , What do you stand herestil , & c ? for stas is thou stand'st , and statis is you or ye stand ; and to say you Ru●sian-Rogue , What Charles Hool Master of Arts ? Hast thou forgot the three Concords in the Accidence , is not you the Plural , and is not Ru●●ian-Rogue the Singular ? How now Charles Hool Master of Arts ? This is not Artificial , this is not true agreement , not right Concord , to put the Plural word you , to the Singular word Ruffian-Rogue .

In the 69. page , Col. 28. Dii perdant omnes cervisiários ● A Pox take all the Brewers : How now Charles , could thou not chuse a fitter Book , to Translate for Children , to learn them to discourse in good Latine amongst themselves , as thou sayes in thy Title page , What man ? Dost thou not see that this dii perdant , is a Heathenish phrase , which in plain English is as much as to say , God Confound ; And so thou might as well have said God Confound , or the Gods Confound the Brewers , as Pox take all the Brewers ; for dii is Plural , the Heathens had many Gods : Friend , is this a ●it Book to be taught in Schools , and to be Translated for the use of Children , that 's stuft up with such cursed and unsavoury speeches , is such a Book as this worthy the recommendation to Ioseph and Humphey primate Citizens of London ? Friend , consider of this , and let thy Book be burnt as fit for nothing but destruction , and that Spirit that invented it .

Now read some few Examples taken out of a Book commonly learned in Schools among Children in England , Holland , France , and some other parts ; which is called Colloquia Scholastica ; that is , School-Colloquies , or Talkings together : and this Book is Englished by the said Charles Hool .

IN the 38th page , Col. 31. 1. Book , Quasi nulli sint falláces ejusmodi ; As though there were no couzening knaves of that stamp .

In the 43. page , Col. 32. Re● acu tetigisti ; You have hit the nail on the head ; What false Translating again ? you for thou .

In the 69. page , 1. Book , Col. 56. Ad ludem igitur nos attingamus ; Let us Buckle ( or fall ) to our sport then .

In page 72. Col. 61. Eho inepte ; O thou noddy .

In page 98. Col. 5. the 2. Book , Longè falleris ; You are deceived your nose breadth ( saith Hool . )

In page 109. Eho inepte ; Ho you coxcomb .

In pag. 128. Col. 26. Eámus igitur lusum pilâ palmariâ , nameo lusu scio te delectári ; hand-Ball then , for I know you love that sport .

Delector sanè , sed nunc pilam non habeo ; I love it indeed , but now I have not a Ball.

In page 210. Col. 71. the 2d . Book , Quid opus est inter nos honórem praefári ? Non enim verba faetent ; What need we to make words of reverence amongst our selves ? For words do not stink : Ad tergendas nates in lairinâ To wipe one's Breech in the House-of-office .

In page 217. Col. 2. the 3d. Book , Hem , verbero ! Ho , you , Rogue .

And many other such like Sentences are in this Book , which are commonly taught Children , and Translated by Charles Hool ; which Book he commends much in his Epistle Dedicatory , ( faith he ) I have been told in commendation of that , yet famous Dr. Reynolds ( once President of C. C. C. and then the Universities Orator in Oxford ) that when young Students came to him , and desired him to inform them what Books they were best to peruse , for the speedier and surer attainment of a clean Latine style of speech ; he ever bad them get Corderius's Colloquies , and be sure in reading them , to make those expressions their own , both for writing and speaking , because in them they should find Terence and Tullie's Elegancies , applied to their Common talk ; th●s faith Hool in his Epistle Dedicatory , in Commendation of this Book , out of which these few Examples are gathered ; And so here the Reader may see what kind of men Oxford have bred , who this Charles Hool calls yet famous Dr. Reynolds , President of C. C. C. and the Vniversities Orator in Oxford , who advices young Students to read this Book , and to make those Expressions their own , both for writing and speaking , because in them they should find Terence and Tullie's Elegancies , applied to their common talk : Now what Terence's Elegancies are , I have taken forth some of them , that the Reader may see the folly and madness of the yet famous Doctor Reynolds Oxfords Orator , who Commended this Book so much called Colloquia Scholastica , School-Conferences and advising young Students to make those expressions their own ; and what Expressions are contained in that Book , I have given the Reader a hint of some few already , though many more might be gathered , not sit to be mentioned amongst any that fears God ; and a shame for a Doctor Oxford Orator to Commend to young Students , to make such Expressions their own , which already I have mentioned ; and in these following Examples do mention out of that Book Terence , which this Doctor Reynolds calls Elegancie .

Some Examples drawn out of that Book called Terence , a School-book which hath been much applauded in England and other parts for pure and elegant Latine , as thou may perceive by Doctor Reynalds speech aforesaid , to the young Students ; as also what Rich. Bernard sayes of this Authour Terence in his Epistle Dedicatory , wherein saith he , I offer you here , that which fortune hath vouchafed to favour me withal , a Latine Authour to speak English , a Comical Poet , pithie , pleasant and very profitable ; as merry as Eutrapeles , as grave as Cato , as ethical as Plato : he can play craftily the Couzener , and cunningly the Clown : he will tell you the nature of the fraudulent flatterer , the grimme and greedy old Sire , the roysling Ruffian , the minsing Mynion , and beastly Bawd , &c. These words are placed in the Epistle Dedicatory , to the Worshipful ( as he sayes ) young Gentle-man , and of vertuous Education ; Mr. Christopher Wray , Son and Heir to the Right Worshipful Sir William Wray Knight , and to the rest of the Toward young Gentle-men his Brethren , Nephews to the Vertuous and True Religious Ladies , the Lady Bowes , and the Lady Sainctpol , his very bountiful Patronesses , &c. And these flattering Titles he gives them from Epworth in Lincoln-shire , the 30th . of May , as he calls it . And subscribes himself yours in the Lord ,

RICHARD BERNARD .

I have set down these words , that sober People may see how blind this Learned man is , to give such Titles to Men and Women as are above-mentioned , and yet can find no better subject to present to their View , then this Play-Book ; this shews plainly what spirit they are of , both he that Translates it , and they unto whom it s Dedicated ; for if they were such as he stiles them , Worshipful , Gentle , Vertuous , Right , Toward , True , Religious , he would not have presumed to have sent such a piece as Terence , a Maker of Playes ; I have gathered out some few Examples , that the sober Reader may see how little cause Oxfords Orator had , to call them Terences and Tullies Elegancies ; and how Charles Hool might have been more Considerate in speaking so much to the Commendation of that Book called Colloquia Scholastica ; and commending it the more , because it was Terence and Tullies Ellegancies ; of which Elegancies of Terence , see a few Examples as followeth , Translated by the said Richard Bernard , Cantabrigiae ex Officina Iohannis Legat , 1607.

And first in his Book of Andriae , Act. 1. Scen. page 14. Carnifex quae loquitur ? What prates this Hang-man ? Page 15. Astutè ; A suttle Fox I warrant him . Meum gnatum rumor est amare ; Sirra , the report is that my son is in love ; this word Sirra is often used in this Book .

In the same page 14. in the Latine , It s said , Sane quidem ; Tes , a Gods Name , 16. page . And many such expressions are used in this Play-Book , which were long to relate .

In page 17. Nos opinantes ducimur falso gaudio ; He makes us believe the Moon is made of a Green Cheese .

Quid malum hic vult ? What a rope ailes he ? What a Devil would he have ?

Andriae , Act. 1. Scen. 4. page 21. Importunitâtem spectâte aviculae ; See how earnest the old Trot is to have her here .

Act. ij . Scen. I. Nae iste haud mecum sentit , page 29. Now in good faith he is not of my mind , page 31. This word in good faith , is often used in this Book by Bernard .

In the same 29th page , Quam vellem ? Marrie Sir would there had . 31.

Andriae , page 32. Abi hinc in malam crucem ; Away with a vengeance , get thee hence with a mischief , go hence with sorrow eenough .

Andriae , Act. 2. Scen. 2. Ridiculum caput , page 33. O wise Wood-cock . page 35.

Act. II. Scen. vi . Quidnam hic vult veterator sibi ? What means this ungratious Varlet , old crafty Fox , or subtil Knave ? page 46.

Andriae , Act. iv . Scen. ij . page 73. Illic scelus est qui me perdit ; That miscievous Knave , that Varlet is he , who hath undone me utterly ; that is the Villain and graceless Raskal that hath undone me . Ei credit furcifer ; The Hangmanly Thief , or naughty Knave believes him .

In page 74. De te sumam supplicium ; I will take my penny-worths of thee ; I will punish thee . Te ulcis●ar ; I will be revenged on thee ; I will fit on thy skirts ; I will be upon your Iack for it : thus Bernard Translates it .

Andriae , Act. iv . Scen. iij. Jusjurandum mihi ad Magistrâtum opus est ; I must needs swear to the Magistrate . Liquido passum jurare ; I may take an Oath with a safe Conscience , I may swear without impeachment , or crack of Conscience . But you School-Masters and Schollars , will you call this a very profitable pithie and pleasant Poet , that uses such words as these already mentioned ? will you suffer this Play-book to be taught in your Schools ? Who do not onely use these corrupt words , contrary to the Doctrine of the Apostle , who saith , Let no corrupt Communication proceed out of your mouth : But also here is in these two last Examples mention made , to swear before a Magistrate , and to swear with a safe Conscience , &c. What does not Christ say , Swear not at all , Matth. 5. and will you teach such a Book as this in your Schools , who puts a necessity upon swearing , who say●s , I must needs swear to the Magistrate , &c. Let this be burnt , and all others that is contrary to the Doctrine of Christ , who sayes , Swear not at all .

Andriae , Act. iv . Scen. ij . page 73. Per omnes tibi adjuro Deos ; I swear to thee by all the Gods .

Page 73. Age , si hic non insanit satis suâ sponte inliiga ; Go to , if he be not mad enough of himself , do you prick him forward : Here is a Heathenish Sentence , and false Translating both , Richard Bernard thou sayes , do you prick him forward ; which thou takes from inflîga , inflîga is the second person singular , thou ; and infligate is the second Plural , you ; What Richard , cannot thou distinguish betwixt ama , love thou ; and amate , love ye or you .

Andriae , Act. iv . Scen. v. Dii te ●radicént , page 88. I pray God a very vengeance light upon thee , page 81. And as he Translates it in page 83. God send thee ill thriving ; What curse , Richard ?

Page 80 , Ne me attingas sceloste ; si pol Glycerio non omnia hec : Touch me not thou Varlet ; in faith if I tell not Glycerie of all this , never credit me , page 83. What swear man ?

Per tempus advenis ; You come in Pudding time . Here is a light frothy Sentence , and false Translating both , you for thou ; for advenis is thou comest ; and advenitis is ye or you come .

In page 90. Tibi ergo ; Yea , you Sirrah . Here is a bad word and false ; tibi is thee ; and Richard Bernard sayes you . Eho , non tu dixti esse inter eos inimicitias carnifex ? Why thou Hangman thou , did thou not tell me that they are fallen at debate ? Ego te commôtum reddam ; I will anger ever vain in your heart . What teach to provoke to anger , and Translate false too , is te , your ?

Andriae , page 98. Ita me dii ament , credo ; Yea , so God help me , do I believe it . What it seems this taking the Name of God in vain , which is common amongst the Christians in England , have been learn'd out of Terence , which Doctor Reynalds Oxfords Orator calls Elegancy ; for this Book is full of such like matter as this , as Faith , and in good Faith , and Knave and Rogue , and which is not fit for Christians to use , much less for their Children to learn , and more less for the Students to make their own , as afore-mentioned .

Eunuchi , Act. ij . Scen. iij. page 129. Nescio hercle ; In good Faith I cannot tell thee , Page 133. What teach Children to say in good Faith ? This Book is full of such Sentences ; surely , this Book should be burnt , or laid aside as useless , and not to be called profitable , as Richard Bernard doth .

Eunuchi , Act. ij . Scen. iij. page 129. Vt illum dii deaeque senium perdant , qui me hodie remorâtus est , meque adeo qui restiterim ; tum autem qui illum non flocci fecerim : I would the old Churles neck were broken , which hath staid me in my way to day , and a mischief the Gods bring upon my self also truly , that was so mad as to stay still ; and also for that I weighed not light of him . How now Richard Bernard , is this a pitie , pleasant and profitable Poet , who teaches to say old Churle , and wish peoples necks to be broken , and to wish the Gods to bring a mischief upon ones self ; What sayes Oxfords Orator to this , is this Elegancie ? What sayes thou now Charles Hool ? Could thou not chuse a better Book to Translate into English for Children to learn in than Colloquia Scholastica ? Which thou so much commends , and brings that yet famous ( as thou calls him ) Doctor Reynolds to second thee towards the Commendation of it ; for sayes thou , he ever bad the young Students get Corderius's Colloquies , and be sure in reading them , to make those Expressions their own , both for writing and speaking , because in them they should find Terence and Tullie's Elegancies , applied to their common talk ; Is this a fit Orator , or famous ? Who can say Terence and Tullie's Elegancies , wherein are found nothing but the words of Heathens , not fit to be mentioned amongst Christians ; What thinks thou Charles Hool , are these Expressions which I already have gathered out of Terence , are they Elegant , is that man ( though once Oxfords Orator ) fit to be called famous , that will call this Elegancy ? If I should gather out all such words as were of this nature in that Book of Terence , I might make a pretty large Volume ; and if there were no such words as these in it , yet it ought not to be taught in Schools , what a Player , a maker of Comedies , let this not be mentioned amongst Christians , much less to be commended , and called pithy , pleasant and profitable , as before-mentioned .

Ennuchi , Act. ij . Scen. iij. page 131. Garris ; You prate like a Fool. What a bad word is this , not fit to learn any Child , to call any Fool. And again Rich. Bernard hath mis-translated it , by saying you , which is Plural ; for the word garris is tho● . pratest , and garritis is you or ye prate .

Eunuchi , Act. iij. Scen. ij . Ita me Dii ament , honestus est , page 141. As God love me a comely fellow , page 143.

In page 142. Tace tu , quem ego esse puto infra omnes infimos homines ; Sirrah , hold thou thy peace , whom I repute as the basest Raskal in the world , page 144.

Eunuchi , Act. iij. Scen. iij. Malam rom , abis hinc ? Get thee hence in a mischief . Non hercle veniam tertiò , heus , heus ; For in good Faith I will not come the third time , ho , ho , page 146.

Act. iv . Scen. iij. Vt ego unguibus facilè illi in oculos involem venefico , page 155. Oh how I could flye on the Raskal with my nails , and scratch out the eyes of the juggling Villain .

Page 163. Act. iv . Scen. vi . Oculi ilico effodientur ; I will scratch out incontinently his eyes , page 164.

Eunuchi , page 166. Qui ( malum ) alii ? What other in a vengeance ? Diminuam ego caput tuum hodie nist abis ; I will crack thy crown even now , except thou be packing . Ain vero canis ? siccine agis ? Saist thou so indeed ? thou currish Knave , thou dogged fellow . Quaere , qui respondeat ; Go look , thou shalt not be told of me .

Eunuchi , Act. v. Scen. j. page 169. Quid ais venifica ? What saist thou poysonful Queen ? page 170. Quid ais sacrilega ? What sayst thou cursed Queen ? page 171.

Act. v. Scen. ij . Eho paululum impudens , page 171. Ah shameless Knave , page 173.

Act. v. Scen. iv . page 177. Ego pol te , pro istis dictis & factis , scelus ulciscar ; I will be revenged on thee in Faith , for these thy sayings and deeds villanous Raskal .

Act. v. Scen. v. page 178. Rogitas audacissimè Dost thou ask Cock-brain'd Fool , page 179.

Act. v. Scen. v. Nunc minâtur porrò sese , id quod maechis solet ; And now besides all this , he threatneth to do with him , as customably is done to Whore-masters : that is , he will geld him , page 179.

Act. v. Scen. vij . Quid est inepta ? What is the matter foolish gigglot ? page 183.

Eunuchi , Act. v. Scen. vij . Hem quid dixti pessuma ? an mentita es ? etiam ri●es ? ● itane lepidum tibi visum est scelus , not irridêre ? nimium , page 183. What sayest thou stinking drab ? didst thou tell me a lye ? yea , dost thou laugh ? what thinkest thou it to be so pretty a sport to deride us ? the best sport in the world , page 184.

Heavtontim , Act. ij . Scen. iij. page 210. Hujusmodi , obsecro ; I marrie for Gods sake , page 214. This word Marrie , as I have said , and in Faith , and in good Faith , and Troth , is often used in this Book ; And is such a spirit fit to mention the Name of God ? Who will say , I marrie for Gods sake ; away with such Books , let them not be mentioned amongst you who profess Christianity .

Heavtontim , Act. iij. Scen. j. page 219. Menedeme salve ; Neighbour Menedemus , good morrow to you . Here the Reader may see where that customary word ( good morrow ) in England and other Nations comes from ; even from the Heatheni●h writers , not from the Saints writings .

Act. iij. Scen. ij . page 225. Tanto her●le melior ; Marrie so much the better .

Act. iij. Scen. iij. Rectè sanè , page 227. Yes , marrie that I will , page 229.

Heavtontim , Act. iiij . Scen. iij. Quid ( malum ) me tandem censes velle id assimularier ? page 237. What ( a vengeance ) think you , desire I to have that dissembled long ? page 238.

Adelphi , Quid ( malum ) bone vir mihi narras ? Act. iiij . Scen. ij . pag. 302. What ( a vengence ) tell you me of an hone●● man ? page 303.

Hecyra , Act. j. Scen. ij . page 337. At te Dii deaeque perdunt cum isto odio Laches ; I pray God confound thee Laches for this thy hatred , page 340. Dii vortant bene quod agas ; God send you good luck whatsoever you go about . ( Mark ) Reader thi● Player ( which Dr. Reynolds commends his Elegancies as aforementioned ) both curses and blesses in one Act ; Can he that will say God confound thee , be fit to desire blessings or good luck upon any ?

Hecyra , Act. j. Scen. j. Ita me Dii ament , page 345. As God help me , page 346.

Hecyra , Act. iij. Scen. iij. Non novi hominis faciem , at faciam ut noveris ? magnus , rubicundus , crispus , crasus , caesius , cadaverosae facies , dii illum perduint , page 357. But I never saw the man , I cannot tell what a man he is ; but I will teach thee how to know him , he is a big man , bottle-nosed , wrinkled , fat , fleshy , and eyed lik a Cat. O carraine-like face , O cruel look , ill might he thrive , page 358.

Hecyra , Act. iij. Scen. v. page 359. At istos invidos Dii perdant , qui haec libenter nunciant ; But a Break-neck light on those envious persons , who are willing to tell these News , page 361. Bernard might as well have said , the Gods confound or destroy these envious Persons ; And so here let the sober Judge , whether this be a fit Book to be taught in Christian Schools .

Phormio , Act. iiij . Scen. 4. page 430. Eho verbero , aliud mihi respondes , ac Rogo ? Thou Knave , dost thou answer me another thing then I do ask ? Quid Rogo narras ? What then do you ask ? This is false Richard Bernard , narras is the second person singular thou , and Narratis is the second person plural you . Quid ego narrem , opera tua ad restim mihi quidem rediit planissime ; What then should I tell thee ? by thy means I am come to this state , that I may go hang my self , Vt te quidem omnes dii deaeque superi , inferi malis Exemplis perdant ; And verily , I pray and wish all the Gods , God desses above and below , that an evil end may light upon thee for Examples to others .

Act. iiij . Scen. v. page 433. Quid tuà malum id refert ? What a vengeance , hast thou to do with it ?

Phormio , Act. v. Scen. vj. page 442. Ad Lenonem hinc ire pergam ; I go presently to the Bawd-house , page 443.

In page 447 , Malum , quod isti dii deaeque omnes duint ; What a mischief hath God sent us here .

Page 448. Nist sequitur , pugnos in ventrem ingerere ; Pinch him in the guts , unless he will follow . Vel oculum exculpi : est , sic ubi vos ulciscàr , locus . Pull out mine eyes and you will , I 'le find a place to be revenged of you .

Phormio , Act. v. Scen. ix . page 451. Scelus tibi narret ? Thou filth should he tell thee ? p. 453. And abundance more of such like Expressions might be gathered out of this Play-book , which is counted in the Schools a pure Latine stile , and by some times Oxfords Orator called Elegancies ; and by Rich. Bernard , pithy , pleasant and profitable ; But the sober-minded , and who fears God , have cause to avoid such words and such books both , and not to account them Elegancies , nor to make such Expressions their own ; but to Judge such , and to esteem them unpleasant and unprofitable , not fit to be mentioned amongst Christians .

A few Examples taken out of a Book Printed in the Year 1655 , called a Treatise of English Particles by W. W. Master of the Free Grammar School of King Edward the sixth in Louth in Lincoln-shire ; which , as he sayes , his chief Design is to prevent and cure gross ridiculous Barbarisms committed daily by young Learners ; we have spoken something of him already in the former Book , about the Singular and Plural Language , his putting you , which is the Plural wordr in English to tu , which is the Singular word in Latine : Now we have drawen out some of his Phrases , which to the sober will appear rather to be Barbarismes , then Elegancies .

IN pag. 13. Chap. 13. Absque juramento , tibi non credidissem ; But for your Oath I would not have believed you . ( Mark ) this Phrase shews forth a tolleration of an Oath , which is Barbarous , and not a Saints practice , nor Christs Doctrine , which saith , Swear not at all , Matth. 5. And besides in this Phrase is two lyes , for here is your and you mentioned in the English Phrase , and no such word in the Latine , for the Latine is tibi , which is thee , and not vobis , which is you and your .

In page 36. Chap. 15. Stultus es , qui huic credas ; Ton are a Fool for believing him . What W. W. is this a fit Phrase to teach in a Christian School , to say Fool , is not Boyes too apt to use such words without teaching ? And besides thy false Translation ( you Fool ) for the Latine which thou puts for you are , is es , which is thou art , and estis is you or ye are ; but such Mis-translation is in a manner generally throughout thy Book , and this is a lye , and Barbarismes , to put the Plural word you in English to the Singular tu and tibi in Latine .

In page 55. Hercle , me hercle ; In Faith [ Troth . ]

Page 72. Ne vivam , si scio ; Would I might never live , if I know .

Page 74. Chap. 28. Ne sim salvus , si aliter scribo ac sentio ; May I perish , if I write not as [ or otherwise than ] I thing .

In page 106. Faciam te usque ferventem flagris ; I will give your hide a warning . A bad Phrase , and a Mis-translation , both your for thee or thy .

In page 154. Ego te — si vivo ; I 'le be even with you . ( Mark ) a threatning Phrase , and a lye both , to say you for thee ; for te is thee , and not you . Liquidò jurare ; To swear with a safe Conscience . Christ forbids it , it s not safe to break his Commands .

Page 155. Chap. 48. Sed Mehercle extra jocum homo Bellus es ; But without ( jesting it should have been ) thou art in Troth a pretty fellow . What , both jeer and swear in one Phrase .

Page 188. Chap. 58. Non habet , quo restim emat ad su spendium ; He hath not wherewithal to buy a Halter to Hang himself .

Page 201. Exi foras sceleste ; Out you Villain .

In the 12th page of W. W. Praxis or Practice upon the foregoing Treatise of English Particles , he sayes , Minimè verò Nay marry . What W. W. will thou be as bad as Terence a Stage-Player ? will thou teach Boyes to say Minimè verò Nay Marry .

In the 6th Dialogue , page 15. Hercle ; In Troth . What swear again , learned thou this from Terence ? whom Oxfords Orator so much commends his Elegancies .

In W. W. latter part of his Book which he calls Idiomatologiae An glo-Latinae specimen ; or , A Tast of an English-Latine Phraseologie .

Page 8. Imò verò pulchrè discedo & probè Marry , I come fairly of .

page 9. Misce folia & rursum impertire , distribue ; Shuffle the Cards , and deal them again . What W. W. dost thou speak of playing at Cards , is this thy work ( as thou sayest ) new and useful , both for our own and other Countreymen , to set down such Phrases as this to speak of Cards , & c ?

Page 18. Diminuam ego caput tuum ; I will break your head . In amore totus est ; Over head and ears in love .

Page 40. Est ubi vos ulciscar ; I shall find a time to be revenged on you . So these few Examples are gathered out of this Book , which Book , he sayes , is to prevent Barbarismes ; and if these and such like Expressions , besides his Mis-translations , putting you for thou , be not more like Barbarismes than Christianism , let the sober Reader Judge .

Some Examples taken out of a Book called Bibliotheca Scholastica Instructissima ; Or , A Treasury of Antient Adagies , and sententious Proverbs , selected out of the English , Greek , Latine , French , Italian and Spanish ; Published by Thomas Draxe , Batchelour in Divinity .

IN page 4. Benè agit Deus , utcunque malè agant instrumenta . Impii Divina beneficia corrumpunt . Nullum bonum est , quo quis malè non utatur . God asketh Corn , and the Devil marreth the Sack . God sendeth meat , and the Devil sendeth Cooks . Audendum aliquid , si vis esse aliquid Faint heart never wan fair Lady .

Page 27. Vbi turpis est medicina , fateri pudet , Ovid. Quis furor est quae nocte latent peccata fateri ? Ovid. Confess , and be Hanged .

Page 32. Lingua quo vadis ? Loquitur hyperbolicè . His mouth runneth over . Backe an ace quoth Bourne . Bate me an ace quoth Boulton .

Page 33. Omnia pretio metitur , &c. He would have the Devil and all .

Page 35. Malè sibi metuit , mens est in tergoribus , Plaut , His Tail doth make Buttons .

Page 44. Quod fatis d●cretum est , nemini evitare licet , &c. He that is born to be Hanged , shall never be Drowned .

Page 45. Qualis lupis sortitò obtigit , discordia inter eos orta est Horat. Vbi dissensio ibi non est chorus , &c. The Devil hath cast a Bone betwixt them .

Page 73. Cretensis cretensem fallere conatur . Asintam vapido gestat sub pectore vulpem , non est facile decipere vulpem , &c. He must have a long Spoon that will eat with the Devil .

Page 78. Dives aut iniquus est , aut iniqui haeres , Plaut ▪ Nunquam vir aequus , dives evasit citò . Salvete equorum filiae , Arist. Happy are these Children , whose Fathers go to the Devil .

P. 80. Semper saturitati juncta est lascivia . Saturatis contubernalis venus , &c. Licorish mouthed , Licorish tailed .

P. 84. Qualis Dux , talis Comes , &c. No marvell it is if the Impes follow , when the Devil goeth before .

P. 118. Amor animae vacantis passio . In vacuo pectore regnat amor , Ovid. Lovers live by Love as Larks by Leeks .

P. 134. Aures delinit Musica , &c. A man cannot hate Musick except he be deaf .

P. 134. Arabicus Tibicen ; Men. Caena optima est , in quam choraules non venit . Non est ignotae gratia magna lyrae , Ovid. Musick is a sweet folly . Musitians are the Parrots of Paradice .

P. 159. Copiae cornu . Faelicitas à Deo , &c. Hom. God save plenty . God in the Ambry , &c.

P. 155. Medicus sostrum requirit . Omnes Medici pecuniis placantur . Plurima divitibus Medicus : sed scribit egeno . God have mercy , filleth not the Physitians Purse .

P. 166. Exordium est aegestatis nihil parcere , Rutil . Ruf. Vnà cum Minervâ est admovenda manus . Magnis opibus exitiosa res luxus . Spend , and God will send .

P. 173. Quae rara , chara , &c. Far fet , and dear bought , are dainties for Ladies .

P. 199. Est omnium longe deterrimus . Novissimum malum intolerabile maximè . Singulari nequitia . There cannot lightly come a worse , except the Devil come himself .

P. 201. Fabula nullius veneris . Asinorum mortes narras . Suumnarrat somnium , Cic. Nihil ad rem . A Tale of a Tub. A Tale of Robbin-Hood .

P. 207. Fas est mentiri pictoribus , atque Poetis . Peregrinantes difficile est mendacii convincere . Poetae sunt liberi & pictores . Travellers may lye by Authority , &c.

P. 211. Tyrannorum brevis est potestas , &c. God sendeth a curst Cow short Horns . Douis placare avarum . Offam cani objicere . Ei adulari licet , occidere quem licet , Salust . To set a Candle before the Devil .

P. 215. Mala radices altiùs arbor agit . Mores mali quasi herba irrigua . A groaning Wife , and a grunting Horse , never fails the Master .

P. 217. Dulce Bellum inexpertis . Onus nunquam solitus portare molestum , &c. The black Ox never trode on his foot .

P. 218. Tranquillo quisque gubernator est . Nihil inexpertum affirmes . De rebus ignotis verba facit . Docet experientia cuncta , in alieno foro litigat , Mart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In alio mundo , Macrob. &c. Many speak of Robbin-Hood , who never shot in his Bow .

P. 231. Nota mala res , optima . Nulla est tam bona uxor , in qua non invenias , quod conqueraris . Mulier est malum necessarium . Ignis , mare , mulier , tria mala , Eurip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Menan . Mulieres rarò culp● vacant . Matrona frugi non est passim obvia . A profitable shrew , He that will shrive , must ask leave of his Wife .

P. 238. Dux malorum faemina & scelerum artifex , Sen. Censen' to reperire posse exortem culpae f●eminam , Ter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. Mulier est malum efferatissimum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Oriunda è furiis . Qualis leaenae est , talis irae faeminae . Mala mulier cunctis feris est ferocior . Artificiosa est nocere , mulier quum vult , Val. A fixen , a limbe of the Devil . She can do no more evil than a She-Ape . And many such like frothy , light unfavoury expressions are in the said Authours Book , which writes himself Batchelour of Divinity ; but let the sober and honest Reader Judge , whether such Expressions be Divine , the words of the Saints , wholsom words , or the words of Heathens , from whom he hath gathered most of them , as thou may understand by the Authours names , set at the end of some of the Sentences : I could gather many more out of that Book , which are not fit to be mentioned among any that fears God , or knows what Divine is ; for if the Authour had been Divine , he would not have sent a Book abroad into the world stuft with prophane and old Wives Fables , which the man of God was to refuse , 1 Tim. 4.

Here follows some few words gathered out of a School-Book called P. Ovidii Nasonis Sulmonensis de Arte amandi , Liber 1. Of the Art of Love . And Ovid. in that Book begins thus ; SI quis in hoc artem populo non novit amandi , Me legat , & lecto carmine , doctus amet , The same by one is Englished thus in Verse . If there be any in this Multitude , That in the Art of Love is dull and rude , Me let him read , and these my lines rehearse , He shall be made a Doctor by my Verse .

And so he goes on and sayes in page 397. Inquè meo nullum carmine crimen erit . And there shall be no fault in this my Verse , p. 2. in the English .

And now we will try whether he speaks true or not , when he sayes there shall be no fault in his Verse .

In page 397. Principio , quod amare velis , reperire labora , Qui nova nunc primùm Miles ad Arma venis . Proximus huic labor est , placidam exorare puellam Tertius ut longo tempore duret amor . First thou that art a fresh man and art bent , To bear Loves Armes and follow Cupids Tent , Find whom to Love , the next thing thou must do , Learn how to speak her fair , to plead and wooe , Lest having won thy Mistris to thy lure , I 'le teach thee how to make that Love endure .

And so he goes on with a great deal of light and unclean Expressions , in that 397th page .

In page 398. Tu quoque materiam longo qui quaeris amori , Antè frequens quo sit disce puella loco . And thou that studiest to become a Lover , Learn in what place most Virgins to discover , &c. Tot tibi nanque dabit formos as Roma puellos : Haec habet , ut dicas quicquid in orbe fuit . Behold the populous City in her pride , Yields thee more choice than all the world beside . Gargara quot segetes , quot habet Methymna racemos , Aequore quot pisces fronde teguntur aves . Quot coelum stellas , tot habet tua Roma puellas , &c. More Ears of ripe Corn grows not in the Fields , Nor half so many Boughs the Forrest yields : So many green Leaves grows not in the Woods , Nor swim so many Fish in the salt Floods , So many Stars in Heaven you cannot see , As here be pretty Wenches , Rome , in thee . ( Mark ) If these be not lyes , and he tells us before , Inque meo nullum carmine crimen erit . And there shall be no fault in this my Verse .

And does he not speak here many lyes , as already I have mentioned ? For these words stirs up lust beside the lyes ; and so not fit to be taught in Christian Schools , but to be burnt .

In page 400. Si qua repugnabat nimium , comitemque negabat , Sublatam Cupido vir tulit ipse sinu . Atque ita , quid teneros lachrymis corrumpis ocellos , Quod Matri Pater est , hoc tibi , dixit , ero . If any strived against it , strait her man , Would take her on his knee , whom fear made wan , And say , Why weepest thou ? Sweet , What ailest , my dear ? Dry up those drops , these Clouds of sorrow clear . I 'le be to thee , if thou thy grief wilt smother , Such as thy Father , was unto thy Mother . p. 6. In p. 401. Poximus à Domina nullo prohibente sedeto , Iunge tuum lateri , quàm potes , usque latus , &c. But where thy Mistris sits do thou abide , Who shall forbid thee to attain her side , &c.

With such like lascivious Expressions he goes on in that pag. and saith he in the same page ; Protinus officii precium , patiente puella , Contingent oculis ●rura videnda tuis .

Happily thy dutious Guardian such may be , That thou her foot or well-shap't leg may see , &c.

Here the Reader may see for what already hath been taken out of this Book , that such words are not fit to be mentioned in Christian Schools ; But read on and see what Councel he gives men to encrease lust , though he call it Love , as to dissemble , to taste sweet viands , and to drink wine , &c.

In p. 404. Ille , vel ille duces , & erunt , quae nomina dicas : Si poteris , vere , si minus , apta tamen . Dant etiam positis aditum convivia mensi● , Est aliquid praeter vina , quod inde pet as . That man 's a Conqueror , captives they that tremble , Speak truly , if thou canst , if not dissemble . Thence if you go to Banquet and sit down , To taste sweet viands , and to drink around , There may thy thoughts unto my Art incline , Observing Love , more than the Crimson Wine . Vina parant animos , faciuntque caloribus aptos , Cura fugit multo dilniturque mero . Tunc veniunt risus , tum paupet cornua sumit , Tunc dolor , & curae , rugaque frontis abit . Tunc aperit mentes , aevo rarissima nostro , Simplicitas , artes excutiente Deo . Illic saepe animos juvenum rapuere puellae , Et venus in vinis , ignis in igne fuit . Wine doth prepare the Spirits , heats the Brain hot , Expels deep cares , makes sorrows quite forgot . Love's mirth , breeds laughter , makes the poor man proud , And not remembring need to laugh aloud , Sets ope the thoughts , doth rudeness Banish , Refineth Arts , and at Wines sight woes vanish . In Wine hath many a young Mans heart been took And born away in a fair Wenches look , In Wine is lust and rankness of desire , Joyn Wine and Love , and you adde fire to fire . In p. 406. Vtque viro furtiva venus , sic grata puellae est : Vir malè dissimulat , tectius illa cupit . Stoln pleasure , which to men is never hateful , To women , is now and at all times ever grateful , The difference is , a Maid her Love will cover , Men are more impudent , and publick Lovers . In p. 408. Omnia faeminea sunt ista libidine mota , A●rior est nostra , plusque furoris habet . Ergo age ne dubita cunctas super are puellas , Vix erit è multis quae neget una tibi . Quae dant , quaeque negant , gaudet tamen esse rogatae Vt jam fallaris , tuta repulsa tua est . Sed cur fallaris , cum sit nova grata voluptas ? Et capiant animos plus aliena suis ? Fertilior seges est alienis semper in agris , Vicinumque pecus grandius uber habet . Sed prius ancillam captatae nosse puellae Cura sit , accessus molliet ista tuos . Proxima Consiliis dominae sit ut illa videto , Néve parum tacitis conscia fida jocis . Hanc tu pollicitis , hanc tu corrumpe rogando , Quod petis , ex facili si volet illa , feres . Illa leget tempus ( Medici quoque tempora servant ) Quo facilis Dominae mens sit , & apta capi . Mens erat apta capi tunc , cum laetissima rerum , Vt seges in pingui luxuriabit bumo Pectora dum gaudent , nec sunt astricta dolore , Ipsa patent , blanda tum subit arte venus . Chief mischief all by Womens lust engender , Some of their hearts be tough , though most be ten der , Womens desires are burning , some contagious , Mens are more temperate far , and less outragious ▪ Then in my heart proceed nor doubt to enjoy , And win all Women be they nere so coy . Use them by my directions , being learned by thee , Not one amongst a thousand will deny thee . Yet love they to be urg'd by some constraint , As well in thine , which they deny as graunt ; But take thou no repulse , is t not a Treasure , To enjoy new delights , and taste fresh pleasure . Variety of sweets are welcome still , And acceptablest to a Womans will : They think that Corn best in anothers Field , Their Neighbours Goat the sweetest Milk doth yield . But first ere siege be to thy Mistris laid , Practice to come acquainted with her Maid . She can prepare the way , seek thy Redress , And by her means thou maist have sweet Access , To her familiar ear your Counsels show , And all your private pleasures let her know : Bribe her with ●ifts , corrupt her with Reward , With her that 's easie , which to thee seems hard , She can chose times , so times Physitians keep , When in thy Mistris Armes thou safe maist sleep , And that must be when she is apt to yield , What time the ripe Corn swells within the Field , When Banisht sorrows from her heart remove , And gives mirth place , she lyes broad wake to Love . In p. 409. Sed propera , ne vela cadant iraeque residant : Vt fragilis glacies , interit ira more . Quaeris , an hanc ipsam prosit violare ministram ? Yet ere her furious anger hath strook fail , Rage in the Sea delay consumes and dyes Like Ice against the Sun ; no grace despise That from the Hand-Maid comes , with all thy power Seek by convenient means her to deflower . In p. 413. Forsitan & primò veniet tibi littera tristis , Que roget , ne se sollicitare velis . Quod rogat illa , timet : quod non rogat , optat ut instes , Insequere , & voti postmodo compos eris . Interea sive illa thoro resupina feratur , Lecticam Domina dissimulanter adi . At first perhaps her Letter will be sowr , And on thy hopes her Paper seems to lowr : In which she will Conjure thee to be mute , And charge thee to forbear thy hated suite , Tush what she most forwarns she most desires , In frosty Woods are the hottest fires . Onely pursue to reap what thou hast sown , A Million to a Mite she is thy own . If thou by chance hast found her in some place , Down with her back , and upwards with her face . Occasion smiles upon thee , thank thy fate , Steal to her , besides with a Thievish gate .

If I should take out all these light , vain lascivious verses contained in this Book , I might make my self and the Reader sick ; and so I forbear to set down any more Examples out of this filthy Book , which hath been learned in the English Schools for màny years by past : So this that I have set down here ; is but a touch of what may be set down afterward , if this Christian Nation ( so called ) do not burn all these Heathenish Books ; if the Lord will ( if I live ) they may hear more from me hereafter about this matter ; but now I proceed to enquire forth some Examples out of other Books , approved and commended by many in England , but denied and judged by all who fears God in it . And so much at this time about Ovid. De Arte Amandi ; Of the Art of Love .

Here are some words gathered out of a Book called Phraseologia Puerilis Anglo Latina , in usum Tirocinii Scholastici : Or , Selected Latine and English Phrases , wherein the Purity and Propriety of both Languages are Expressed ; very useful for young Latinists , to prevent Barbarisms , and Bald Latine-making , and to initiate them in Speaking and Writing Elegantly in both Languages ; Recognized by W. Du-gard late Master of Merchant-Taylor School .

Reader , Mind that the Authour of this Book is one John Clark Batchelour in Divinity , sometimes Master of the Free-School in Lincoln .

Sayes the Post-Script ; The whole Phraseologia is for the most part gathered out of that Golden work of Erasmi Colloquia , worthy the often reading by all Scolars .

IN page 6. Nihil nobis cum fronte Stoïca . Valeant curae . Hang sorrow . Veterator nequissimus . A notable Knave .

P. 7. Sapientior Diogine Aristippus . Give a man that will eat his meat . Ego Sphingem praestiti , tu oedipus esto . Riddle me .

P. 8. Verecundè mentiri . To lie a little .

P. 9. Ministrarem illi Nymphae si propriùs assiderem . I would serve that fair Maid were I nearer . Tu calles quo gestu sit ministrandum istis veneribus . You can fit the Tooth of such Ladies . ( Mark ) vain words , and false Translation you can fit , &c. when its tu calles , not vos calletis vola furcifer ; make haste , Sirrah .

P. 10. Mentirie venifica . You lie you Queen . This is false Translation ; Mentimini is you lie , and Mentiris is thou liest . Abi in malum rem Ganeo . Walk Knave , walk . Tuas minas flocci facio . Non te pili facio . A Fig for you . Bad words and Mis-translation , you for thee , and thy , tuas and te , not vos nor vestras , you nor your .

P. 11. Abstine sus , non tibi spirat . Hands off beast , it is not for you . What you again , and an unsavoury Phrase both , who that 's worthy would read this often but Judge it ?

P. 14. Errones hoc & illuc circum●ursitanter ? Vagabond Rogues .

P. 15. Si Calceum induisses , tum demum sentires quâ parte urgerer . Every man can rule a shrew but he that hath her ▪

P. 17. Velis nolis . In spight of your teeth . A froward 〈◊〉 and false Translation , it s not velitis nor nolitis , your , 〈◊〉 word ; and a Child that reads his Accidence , can tell 〈◊〉 that velis and nolis are Singular words .

P. 20. Citiùs miscerem illis toxicum . I will see them hang'd first . Sesqui-Haereticus . An arrant Heretick . Galatea , Euterpe , Calliope , Callirrhoë , Melissa , Venus , Minerva . Sweet-heart , Honey , Duck. Tisiphone , Megaera , Alecto , Medusa , Baucis . Dirty Slut , Drab .

P. 22. Extimè lineus , intimè laneu● . A very Hypocrite , a white Devil .

P. 24. Dignus qui non simplici suspendio pereat tantus artifex . He is worthy to be hang'd a thousand times . Belli homunculi . Boon Companions . Ad Calendas Graecas . At later Lammas .

P. 29. Honos sit auribus . Sir Reverence . Minimum ab fuit quin risu dissiluerim . I was almost burst with laughing .

P. 30. Bachus in exuvio Leonis . Polyphe●us ●umo Codice . A Cow with a Cart Saddle . Totam faciem ruber raddidi . I pummelled him soundly . Non Chius sed Cous. A lucky cast . Convolvere talos & Mittere . To cast the Dice .

P. 31. Quota venus finiet ludum ? how many Fises shall we make up ?

P. 40. Lude ingenuè , lude legitimè . Play fair . Noster hic ludus est . The Game is ours . Adsit fortuna , benè vertat . God send us good luck . Sceleratus ille laterculus obstitit . That scurvy rub hindered . Ingens jactus . A brave cast . Saltus Ranarum . Leap-Frog . And such like Expressions are in this Book , which all that fears God , and are taught of him , will not mention but Judge ; and that spirit in Iohn Clark Batchelour in Divinity both , who publishes such words to be taught in Schools to prevent Barbarismes , and bald Latine making ; but such Expressions as these leads into Barbarismes , and do not prevent them ; but read on , you shall hear more of John Charles phrases in another Book , but a little more of this .

P. 42. Relicto faetore ad quem Collatum oletum videri possit Sampsuchinum aut foliatum . Stink like a Polecat .

P. 43. Simiam veriùs diceres quam homine● . A very Jackanapes . Venter prominulus . A Swag-belly . Suaviter invite . Be merry Sirs . Totus echinus asper . Not to be handled with a pair of Tongues .

P. 45. Tibi dico malè , non vale . A shame on you . Tou for thee again , beside the unchristian Expression . Timidi nunquam statuere tropaeum . Faint heart never won fair Lady .

P. 47. Mentiris splendide . You lie with a latchet . Here is you again for thou , as I said before montimini is you lie , ●●d mentiris is thou liest . Malis agi furiis . The Devil is in them . Vt incredit testùdo ! How like a Snail he goe's● Vt responsat nebulo ? How you talk Sirrah ?

P. 48. Vapulabis largiter . I will Cudgel your Coat . Your for thou . Heus furcifer . You Sirrah ! So hoe !

P. 49. Quis Deus aut quis ventus te illu●●degit ? What wind brought you hither . You again for te , and a light unsavoury Expression , an old Wives Fable , to be shunned of all who are Divine .

P. 50. I●gens obambulat patera . The Cup walke 's round .

P. 55. Spes sua decollat . Hope hang 's him .

P. 56. Laeta satis principia — sed quid longa dies ? It is honey Moon yet .

P. 58. per rimulas lupum video . Peep ; I see , or I smell a Knave .

P. 61. Abi hinc in malam crucem . Get thee hence with a mischief .

P. 64. Latest anguis in herbà . The still sow eat 's up all the draff .

P. 68. Excutiam tibi dentes . I 'le dash out thy teeth . Terrae filius . A base fellow .

P. 69. Ovem in fronte , lupum in corde gerit . He looke's like a Saint , but is a Devil . Iohn Clark , are not they so , who call themselves Divine , and yet set forth and allow words , Books and writings that are prophane ?

P. 78. Mari aquam addere . To greas a fat Sow in the Tail .

P. 79. Triticum advexi & hordeum vendo . I have brought my Hogs to a fair Market .

P. 80. Vt argivum Clypeum abstulerat ita gloriatur . He brag 's as if he had harrowed Hell . In pistrinum te dedam . I 'le send you to Bridewell . ( you again for te . ) Diis inferis devotus . Cursed to Hell . Tuam non moror morositatem . A fart for your anger . How now Iohn Clark , is this spoken like a Divine , do's such an Expression as this become a Divine , besides thy bad Translation , to put your for thy ? But this is thy common road throughout thy Translations .

P. 81. Ego faciam ingratiis tibi . I 'le do it in spite of you . False again .

P. 82. Ego te commotum reddam . I will vex every vein in your heart . What your again for thee ?

P. 83. Sanè quidem . Yea marrie . What swear Iohn Clark ? So I end this Phrase-Book , and proceeds to thy other , for if I should set down all these unsavoury , unwholesome , unchristian , undivine Expressions , contained in this thy Phrase-Book , I might have taken it all ; for the words in it are light , vain and frothy , not becoming a Divine ; and not worth Recognizing by W. Dugard , late Master of Merchant-Taylors School , nor not fit to be taught in Christian Schools , though they be gathered out of that golden work of Erasmi Colloquia , worthy the often reading ( as the Post-script mentions ) by all Schollars ; but all who are taught by God and his Schollars , will avoid such Books , and Judge them and the Authour too , though he be called a Divine ; a●d though they be taken out of that Golden Work of Erasmus's Colloquies , and be Recognized by W. Du-gard ; yet they who are taught of God sees such Books and Phrases both , to be out of the Tr●th , and far from pure language , which its said in the Title-page already mentioned , that the purity and propriety of both the Languages are Expressed ; this is not so , for in a manner throughout thy Book thou puts the Plural for the Singular ; and this is neither proper nor pure , but bald and Barbarous both , which thou sayes is to prevent it ; but any who reads these bad words and Phrases , may soon see that such vain and prophane Expressions and old Wives Fables ( which the man of God was to shune ) will rather encrease Barbarisms than prevent them .

Now I come to gather out some bad undivine , unchristian Expressions , out of a Book of the said John Clark , who writes himself Batchelour in Divinity , sometimes Master of the Free-School in Lincoln : But first I set down the Title of his Book , which he calls Phraseologia Puerilis , five Elegantiae Sermonis , Latini pariter atque Anglicani , capitatim concinnatae , atque in Methodum Alphabetariam distributae , in usum Scholastici Tyrocinii :

Polit●● utpote puerilem , ad utriusque Linguae politiem , in peculiari suo vicissatim idiomate , dirigentes . Or , Selected Latine and English Phrases , very useful for young Latinists , to prevent Barbarismes and bad Latine making , and to initiate them in speaking , and writing elegantly in both Language , &c. Printed at London in the year 1655.

This John Clark sayes in his Preface Directory , I may say hereof ( saith he ) as Erasmus of himself of his Colloquia Familiaria , in his Epistle to young Frobenius , vicit libellus tibi dicatus Expectationem nostram ; ille , sic adamatur , sic rapitur , sic teritur manibus studiosae juventutis , ut & patri tuo fuerit subinde Typis excudendus , & mihi novis accessionibus identidem locupletandus . — I could never have dreamt ( saith he ) that so poor a piece as this of mine is , could have found so good acceptance of Schollars , or such entertainment in the world , who hath despised the day of small things . There is hope ( saith he ) Learning will not quite go down yet , though some call it , the Language of the Beast . Scientia non habet inimicum nisi Ignorantem — Instrumentum est ad omnem vitam literatura . Quomodo repudiamus secularia studia , fine quibus divina esse non possunt ? Tert.

Reader , In this Book are contained most of the unsavoury Expressions , which I have already mentioned ; and therefore I forbear so much as I can to rehearse the same Phrases over again ; for if I should mention them , and all other Expressions contained in this Book , that are not worth the reading , but to be Iudged , I might leave out little ; and so I give a touch of some unchristian-like Phrases taken out of the same Book .

PAge 1. Porcis , aut bubus Cypriis projiciendum , A Sir-reverence for Swine to muzzle in .

P. 2. Mitto ructus alliatos , ventris statum , & habitus putres . I 'le not say what belching , fizling and filthy smells there were .

P. 5. Nonne vides camelum saltantem ? See my Dog dance a Jig .

P. 7. Quid , malùm I hic vult sibi ? What a Rope means the man ?

P. 9. Prorsus examinatus extitit . His Breech made Buttons .

P. 13. Eâdem operâ adducite huc mendicos omnes , è pontibus , ac triviis . Tag , Rag and long Tail .

P. 18. Substruxissem illi fasciculum urticarum . I 'de have netled him to some purpose . Perfunderem illum lotio . I 'de pour a Piss-pot on 's Head .

P. 19. Effunde in urticetum . Nettle him soundly .

P. 29. Eorum ego vitam mortémque juxta aestimo . Neither good to Hang , nor Hold.

P. 30. Is pugnos sentiet meos . He shall feel my fists . Laevam injeci capillis , dextra pugilem egi . I caught him by the Hair and cufft him , while I could stand . Sugillavi eum Magnificè , totamque faciem tuber reddidi . I Lugg'd him lustily , I Pummel'd him soundly , I Boxt him to some purpose . And several such like Phrases in that page to this purpose ; whereby it appears that this Divine Iohn Clark tollerates such things in Children , that speaks so much of it .

P. 37. Corvino admodum Colore . As black as the Devil , God bless us .

P. 74. Tibi quidem faenum esse oportuit , si pabulum daretur te dignum . Hay and a Halter is fitter for you . A bad Phrase and false Translating , you for thee .

P. 80. Quidam amosus , pannosus , pediculosus est , luridus , ex succus , facie cadaverosâ , cranium habebat vix tres pilos , quoties loquebatur claudebat oculos .

P. 151. Cur non emisti restim suspendio ? Why do not you not buy an Halter and Hang your self ? Crucem meruisti . You deserve Hanging . Bad words and false Translation , you for thou , it 's not emistis nor meruistis , you have bought nor you have deserved , but emisti and meruisti , thou hast bought and thou hast deserved .

P. 218. Agamus festum diem . Let 's frolick it now . Genialitur coenabimus . We 'l fare like Emherors , be as merry as Cup and Can.

P. 219. Amaranthaeis redimite tempora sertis sollicitate chelyn . And many such like Expressions which were long to rehearse .

P. 236. Me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . accipe . I am wholly yours . Adomnia tua imperata paratus . At your service , Sir ; ready at your Beck . Observantissimus , & studiosissimus vestri . Your observant servant . Are not these foolish Complements , and Mistranslations both ? For tua is thy , and not your ; here this Divine encourages Children to give flattering Titles unto men , which the Children of God cannot do , least their Maker cut them away .

P. 41. Ipsa invidiâ spectante ac ringente frustra . In spite of the Devil .

P. 245. Opus Apelle Dignum . A curious Picture indeed . Pictura non invenusta . A very gallant draught . En graphicè effigiatam , & ad vivum depictum imaginem ! See what a gallant Picture it is . Depictum est ad Nativam effigiem . Limn'd to the life . Friend is this Divine-like , to commend Pictures ? Is not this Popery .

P. 264. Cani das paleas , asino ossa . You give a shoulder of Mutton to a sick Horse . This is a bad Phrase , and a Mis-translation both , das is thou givest , and datis is you give .

P. 266. Numen testor sanctissimum . I take God of Heaven to Witness . Is it fit to teach Boyes to make protestations , and to take the Name of the pure God in vain ? Christ sayes , Swear not at all : And so this Book is not fit to go abroad in Schools amongst Children , that is so filled with unsavoury , unwholsom , unchristian , undivine Expressions ; I haue given but a touch of some few of those many bad unwholsome Expressions , which are contained in several School-books taught Children in England ; but all who make Conscience of speaking evil words , which corrupt the good manners , will avoid such words and Books both : Surely , Iohn Clark Batchelour in Divinity , Charles Hool Master of Arts , William Walker , Richard Bernard and others , who have Translated such Books , and have so much commended them to the world , will cease to proceed any further in such a work as this , which corrupts the earth with noysomness ; but if they will Translate , and set forth Grammars in any Language for any Children to Learn , let them give Scripture Examples forth of the Bible , in any Language they profess to Teach , whether Latine or Greek , or others , and not borrow from the Heathens to Learn Languages ; this is but a little of what I could say in this matter , or may say hereafter , if the Lord will . Your books may get entertainment in the world , which lyes in wickedness , for the world loves its own ; but they who are Redeemed and Redeeming out of the world , and its words and manners and customs , cannot but testifie against such books that they be evil : and wo worth that day , that ever I spent so many years , as I have done in reading these and such like books , for the end of such things is sorrow and vain ; and he who gathers out these unwholsome words already mentioned , intends never to read them again hereafter , unless it be to witness against publishers and promoters thereof , and that spirit for ever .

JOHN STUBS .

The Pope set up you to one in his pride , and it is the pride which cannot bear thou and thee to one but must have , and would have you from the Author their Father in their pride , which must not but have the word thou , which was before their Father the Pope was , which vvas Gods language , and will stand when the Pope is ended .

G. F. FINIS .
Notes, typically marginal, from the original text
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