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THE HOUSE OF WISDOM.  
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The HOUSE of the ●ons of the Prophets.  
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An HOUSE of Exquisite Enquiry, And of Deep Research.  
〈◊〉 the Mind of Jehovah Aelohim in the holy Scriptures of Truth, 〈◊〉 the Original words and phrases, and their proper significancy, is ●●gently studied, faithfully compared, and aptly put together, for ●●e further Promoting, and higher Advancing of Scripture-Know●●●ges, of all useful Arts, and profitable Sciences: In the one Book ●● Books, the Word of Christ, copied out, and commented upon, in ●reated Being's.  
Second Essay, in pursuit of the same Design, held forth in a former Treatise, entitled, All in One: By the same Author; more, and yet more a Lover and Adorer of Christ, and of his Word and Works.  Prov. 9 1. 
Wisdom hath builded her House.  2 King. 4. 38. 
The Sons of the Prophets sitting to the faces of Elisha.  Matth. 11. 19 
She hath been justified This Wisdom of those her Sons.  
LONDON.  
●●●nted for the Author, and are to be sold by John Laurence, at the Angel in Cornhill, near the Royal Exchange. 1681.   

THE House of Wisdom.  
LET such an Uniform 
(a) Prov. 9 1. 2 King. 4. 18. Mat. 11. 19  Building be founded and superstructed, and finished, according to the Architectonick Art, with Windows looking every way, and Casements to be set open, when it is needful to have the Rooms freely perflated, quite blown thorough, with gently-moving, and sweetly-wholsom winds, and excellently clarified, and bright-beaming Sunshines of Radiant splendour. A dull and dark closet, a Close smothering Room, will breed Stifling Asthmas, clogging phlegms, panting wheezing, they feed melancholy sluggishness, raise offensive vapours, and make the Spirits faint and swooning; let it be in an Air pure, clear, fragrant, and temperate; such as may nourish and refresh the spirits of students, and may preserve an healthful constitution, and lively state, of both their inward and outward man; and such as is best suited to a Generous mind, an Acute wit, a clear brain, a good Heart, free-breathing lungs, a sound liver, a lively Colour, a piercing sight a quick Hearing, a discerning , a savoury smelling, a milky honeyed fountain under the Tongue, a clear voice, and activity of limbs, such Airs as are grosly-thick, putridly-Corrupted, noisomly-vaporous, darkly-cloudy, do breed rheums, cause obstructions, annoy the lungs, corrupt the blood, beget ill humours, infect and oppress the heart, deject and imprison the Spirits, having a malignant influence, and diseaseing contagiousness, quite subverting the Constitution and State of the whole man. Let it be eminently Situated in some open place, some high Champion on a firm dry ground, on an healthy red Earth, having some living Spring of pure Water lying open to the East, (which East should also face the Front of this House) that it may have the benign influence, and the aspect of that Glorious luminary the serviceable Sun in its ascending flight with Healing wings 
* 2 Chron. 31. 14. Ezek. 11. 1. Luke 1. 78, 79. Mal. 4. 2. Deut. 33. 2. Isa. 60. 1. Job 1. 3. & 23. 8, 9 Psal. 103. 12. Ezek. 40. 6. . There was an East-gate of the Temple on Mount Tzijon: This looked toward the East, and was at the Principal Entrance into the Temple, faced by the Rising Sun, which is one of Christ's Names: Christ is said to Rise up, and to Shine forth, as the Sun ariseth; for, of That Rising is the Hebrew word properly used. The East is called Kedem, Before, because of the Positure of Man, facing of the East; The West, Anchor, Behind; The South, Jamin, the Right Hand: The North, Semoal, the Left Hand. In the Early Mornings, when Students should be at their work betimes, a clear Sunshine doth visit them, and a more pure and lightsome, fresh and healthy Air salutes them; or, if there be not such a living spring, yet some running Brook with silver Streams on a Sandy or Pebbly, or Gravelly clean Channel and Bottom, somewhat near adjoining; the Water being pure in taste, sweet in smell, altogether clean: Low marshy, filthy, foggy Seats, do infect Spirit, Soul and Body also with vaporous, sickly blasts, with their grossness and impurity, muddishness and waterishness, and are thereby great endammagers of health.  
The Grand Design of this noble undertaking being the improving-advance of Scripture-learning, let us examine, and collect, and put orderly together, what the written word of Jehovah Aelohim hath recorded concerning this Subject matter about Such Houses or Schools of the Sons of the Prophets.  
Let that at 
(b) Gen. 28. 17, 19, 22. & 31. 13. & 35. 1, 3, 6, 7, 15. Hos. 12. 4. (1 King. 12. 28, 29, 30. Jer. 48. 13. Amos 3. 14. & 4. 4. & 7. 10, 13, 15. & 5. 5. Hos. 4. 15. & 5. 8. & 10. 5.) 1 Sam. 7. 16. Jos. 18. 21, 22. 2 King. 2. 3. Genes. 12. 8. Josh. 16. 1. (Mat. 5. 14.) 1 Sam. 13. 2. 1 King. 13. 4, 11. Amos 7. 13. 1 Sam. 10. 3. 2 King. 2. 23.  Beth-Ael, because of its Name and Nature, be the First it was a name of Honour, The House of Ael, whilst it was a Place kept pure for the instituted worship of Jehovah Aelohim. In this City the Sons of the Prophets Some of them, had a kind of College or School. Here the Lord appeared and revealed himself in special to Jacob: manifesting his gracious Presence unto him. Judge Samuel went from year to year in circuit to this Place, which was in the heart of the Country, belonging by Lot to the Tribe of Benjamin. The Prophets Elijah and Elishah often visited This City; for, here was the Nursery for Scripture-learning where the Sons of the Prophets were addicted to that Study. It had a mountain Eastward of it; and Such little mountains and Hills, at a convenient distance, do somewhat hinder and keep back, over-sharp, blasting, vaporous, over-piercing, over cold, or otherways hurtful, winds. It stood upon a mount; the eminence of the Habitation being best approved for health and for the prolonging of life, the Air there being the more open, and the breathing therefore the more Free, the apt to engender an acuteness and generousness, a publickness and magnificence of mind; whereas when the dwellings of Studious men are in crooked and close, in low and Fenny Countries, those who are of a retired, sedentary, pondering, and enquiring life, are greatly incommoded thereby; being of a more dull and drowsy, sluggish and lazy; sordid and earthy-distemperature; whilst those who dwell in a more healthful and high, a more pure and thin, a more clear and heavenly Air, are of a more princely and celestial, of a more subtle and refined, of a more nimble and witty, of a more ingenious and ingenuous, of a more magnanimous and winged Spirit, Habit, State, and Temper. In this Beth-Ael dwelled an old Prophet: It was a Royal City; the house of the Kingdom; There was an Ascending up unto it: when it became Idolatrous its name was changed from Beth-Ael an house of God, and Ael-Beth-Ael, The God of the House of God, into Beth-Aven, The House 
(c) 2 King. 2. 1. & 4. 38. Josh. 4. 19 1 Sam. 11. 14, 15. 1 Sam. 7. 16. 2 King. 4. 38. (Deut. 33. 3. Luke 8. 35. Acts 22. 3. Gal. 4. 1, 2, 3.) Neh. 12. 29. Deut. 11. 30. 2 King. 4. 38, 39, 40, 41. Hos. 4. 15. & 9 15. & 12. 11. Amos 4. 4. & 5. 5. 1 Sam. 7. 16. & 10. 8. & 11. 14, 15. & 13. 4. & 15. 12, 21, 33. 2 King. 4. 38.  of iniquity, of grief (or of an Idol.)  
Galgal, or Gilgal, or Galgala, was another of their Schools. There was a Plain over against it, which shows that it had an open and free Air: it was not far from the River Jordan; Here Saul was made King; & David also was received again to his Kingdom. Samuel a Priest, Prophet, and Judge, yearly visited this Place: Elijah and Elisha, two old Prophets, were, if not Precedents of this College, yet at the least visiters of it, to examine how the sons and students profited there, to instruct, reform, and to put all into good order: for, There they sat before these Rectors on lower seats to hear instructions as Disciples at the feet of their Masters and Teachers, and Tutors. They sat to the Faces of their Instructor. This Scripture-Expression of the Sons sitting to the Faces of the Old Prophet Elisha, doth speak out such an useful Truth, as gives a very apt Direction both to Teacher & to Scholars, in order to both his instructing and disciplining of them, and their regular demeanour before him, and growing, profiting by him.  
The Old Prophet shows himself in an higher Seat above them 
* Neh. 8. 4-9. , some Tower of wood; in our English Tongue and Language, we call it a Pulpit, because, it is set in a Public place in open view where the Teacher may be seen and heard of all who come thither to be 
† Gal. 6. 6.  catechised; From whence the Master, praiseth and Blesseth, prayeth and maketh Supplication for Grace unto Jehovah The great Aelohim, whilst the Scholars lift up their hands and eyes bowing their Heads, and worshipping Jehovah with Faces towards the Earth. The master readeth in the book; the Bible, the Book of Books, the Scriptures of Truth, taking some part of the law of Aelohim out of the Book of Moses, or of The books of the Prophets, or of the writings of the Evangelists and Apostles; This he readeth, (for 
* Deut. 31. 11. Isa. 34. 16. Acts 15. 21. Luk. 10. 26. Rev. 1. 3. , Reading is an Ordinance of Christ, And he readeth it Distinctly, so as to expound it in the proper Significancy of its words and phrases, to make the Disciples to understand it, by a declaration of all the parts and opening the meaning, and he gives the sense, he putteth accurate industry, an intent mind, diligent study, and considerate inspection, to see well to it, that, no one word were misinterpreted, Thereby to cause the learners inwardly to consider in their mind with a certain disposition and judgement to judge aright, inwardly to discern, accuratly to perpend, and duly to weigh.  
To this end, the Faces of both Master and Scholars must be towards each others Faces, in the Plural number, For so is the Hebrew, Panim, always used, There are in nature, two sides of the Eyebrows, which are sometimes smoothed with good liking, at other times bended and frowning with dislike: There are two Eyes, which can cast a favourable aspect, or look with anger: There are two Nostrils, which can breathe, either wrathfully or not, as the Master sees cause; There are two Cheeks, where the Colour doth come and go, or not, as the Teacher is affected; These varieties of countenances an observing Scholar should take notice of; counsel is given by the Eye and Look, and so Christ counselled Peter with his Eye, He gave Peter such a look, as drew bitter weep from Peter Eyes: and the Teacher may observe and discern by the Faces of his Scholars, whether they be intent and Serious, or not, whether the Heart and mind be fixedly pondering upon what the Tutor doth instruct his Pupils in, or not: It were easy to put an Heap of Scriptures together about this. If young Sons turn the back towards the Old Prophet, or if he turn the back towards them, How can he know, whether they regard his instructions or not? how quickly will one idler or Scoffer among them put his Fellows into disorder? If the Teacher pray for them and their Faces be not towards each other, as if their backs be towards him, or his towards them, or if either he or they do close or cover their Eyes in Prayer, They are not like to profit. The Eye has a Commanding, aweing, affecting, aspect with it: sense, observation, and Experience are Evident proofs and demonstrations of these things: and therefore also he should be above them, that, none may be hid from his Eye, For otherwise, a Taller one before may have another behind him of lower Stature who is not so seen by the Teacher, and They should so sit in rows, Face to the back, and back to the Face of their fellows, that they may mind their work, and not by glanceing with the Eye and face of one another put each other into disorder. These seeming pedantic trifles, are really great and u●●ful things.  
There is mention made of Beth-Gilgal, the House of Gilgal, of this College more eminently, where Priests and Levites dwelled after their return to Jerusalem from their captivity in Babylon. This College of the Prophets also was in the Tribe of Benjamin; a great honour put upon that Tribe: and this Gilgal was in the very heart and middle of the Land of Judaea. In this Academy, or Seminary of learning▪ The Sons of the Prophets as Scholars were educated, who exercised themselves in the Study of the Hebrew-Scripture. If he, who went out into the field to gather Potherbs, were one of these Sons, he was no very skilful Herbali● (wherein yet those Scriputres they then had would have better instructed him, and made him more expert) for when he went out to gather Herbs, he found a vine of the field, the herb and leaves whereof were very bitter and poisonous, and these wild gourds, a lapful of them were shred into the Pot of pottage together with the savoury and wholesome Potherbs, which when eaten, would have endangered the lives of the young Scholars, had not the old Prophet Elisha healed and cured the pottage of its poisonfulness. This College was afterwards greatly corrupted with Idolatry and Superstition; for, so is the design of idolatrous Princes to taint and defile the Universities, from thence to send forth young Scholars to infect the people where they come, with false Doctrines and worship, which was more poisonful, contagious and Pestilential to Souls, than the forementioned wild vine would have been to the Body. It was a place of public conventions.  
Gibha 
(d) 1 Sam. 10. 5. 10, 11, 12, 13. (2 King. 3. 15. 1 Chron. 25. 1, 2, 3. 2 Chro. 29. 30. & 35. 15. 1 Cor. 11. 5. Judg. 1●. 14. & 20 10. 1 Sam. 1. 4. 2 Sam. 21. ●.) Hos. 9 9 & 10. 9  was a Third, Gibbeah, Gibea, Giboah, Gabang, Gibgnah: This name doth import some High place or Hill, in, or very near a City so called, where there was a School of young Prophets, called, The Hill of God, a good seat therefore for Students, proper for such an Education in a Free Air; An Heap of Prophets A cord or String or Chorus of Prophets, a Colledgiated company of them well embodied and held together; whom Saul, as they were coming down this Hill, met, they having musical instruments, for to help forward the rousing and reviving of their Spirits in Prophecy praising Jehovah Aelohim, in Hymns and in Psalms: For so did the Prophets of old, when they either foretold things to come, or otherways made known the will of the Lord unto the people, uttering themselves musically by well tuned Harmony in a poetical strain or versifying composure; which will give some light unto some Scriptures, where the word, Prophecy, has this signification. In the present instance about Saul, The very Instruments themselves, A Psaltery, Tabret, Pipe, and Harp, do discover it to be This kind of Prophecy, Praising Jehovah with melodious Hymns, and Spiritual Songs▪ in Divine raptures; Saul himself at that time being in the same Transport of spirit; for, the Spirit of Jehovah coming and leaping upon him, he also prophesied in the midst of them, which occasioned that saying, what is This, that hath befallen to the Son of Kiss, Is Saul also among the Prophets? which became a Proverb: and a man of that place answered, But, who is their Father? It was Jehovah the Father, who gave unto Saul as unto those sons a spirit of Prophecy; and under God they had a Father, some Aged Prophet, who was their Teacher to skill them in Scripture-learning, as they studied the orginal Hebrew, in this School or Synagogue at Gibeah of Ael, where the forces of the Philistines did garrison, and keep watch: Soldiers and Armies even amongst Pagans & Enemies should yet be friendly to Schools and Colleges of Scripture-disciples and Students; allowing peaceably the opportunities, advantages and maintenances of such. If this were Gabaa-Benjamin, it was also a further Remark putting a peculiar Additional Honour upon That Tribe: It had the Surname of Saul, Gibeah of Saul. The Instructors and Tutors of these young Sons were mostly the more aged, gifted experienced and skilful of the Priests and Levites, and some other special extraordinary Prophets of other Tribes, training up, and Catechising of the more promising and hopeful youths for the Service of the Sanctuary, and for the Teaching of the people; this was the more ordinary way in the use of instituted means for the Educating and instructing of such under the Government and Tuition of the wiser Elders, though the manifestation of the Spirit in a Gift of Prophecy was freely distributed to any other when He would. Thus had this Place a Name of Honour, whilst the word and Laws of Christ were the Study and practice of these Disciples; till they corrupted themselves and one another, and the worship and Service of God, and so defaced and blotted their Glory. The Places where these Scholars were taught, were usually Hills, called Geba, and Gebajoth, High places or 
(e) 1 Sam. 10. 5. 10. Josh. 24. 33. Judg. 7. 1. 1 Sam. 10. 19, 20. 2 King. 22. 14.  Hills, where their Colleges or Synagogues did stand; & one of them is named, The Hill Moreh, The Hill of the Teacher, or of the Teaching one, of him, who Teaching these young Sons; from an Hebrew root, which doth signify, to cast, whence also Torah, The Law, Doctrine, Teaching Instruction, An orderly disposition of Precepts, an Aiming at the Knowledge and exaltation of God's Law and Honour, as the shooter of an Arrow, or the caster of a Dart at some eyed mark: The Targum calls such a School, the House of Doctrine; and such a place in the City of Jerusalem had its name, Mishnch, translated, College, from a root, which doth signify, to iterate, reiterate, repeat, geminate▪ ingeminate, because, the manner of Teaching of Scholars, is by repeating, and going over again the Doctrines and Lessons which are taught, that, they might make the more deep and abiding impression upon the mind and memory of the Learners.  
A Fourth was 
(f) 1 Sam. 19 18, 19, 20, 21, 22. 23, 24. & 20. 1. 2 King. 6. 1, 2.  Najoth: The word, taken Appellatively, and so considered, doth signify laudable delightful Habitacles, Fair and pleasant dwelling places; For, there usually were these Colleges built in an hilly, high, pure, and healthful, Air, where was commodious, Free breathing, and a goodly spacious dwelling: for too straightening a place, or too-stifling an Air doth very much incommode students. Here it is a proper Name, near Ramah, where Samuel dwelled, and it was a School of the Prophets, where Sons and Disciples were educated under the Tuition of Samuel, unto whom these disciples came who gave themselves to the study of the Scriptures, which their Tutor and Teacher expounded to them, opening both the secrets of Nature, the mysteries of Grace, and the significant Propriety of the Hebrew words and Phrases to them: here again the Targum calls it, The House of Doctrine, Ramah was the name of an High mountain, and Najoth, the name of this pleasant School nigh unto it; A retired College, fitted for study, suited to meditation, where Samuel was overseer, and Precedent, Rector and master Governor and Father. Here saul's messengers,  
not only once, but a second, and a third time, and Saul himself too in his way thitherward, a second time, were ravished into an Ecstasy with a spirit of Prophecy. These Masters and Teachers in tract of time, were greatly corrupted themselves, and accordingly they corrupted the minds of their disciples, imposing their own magisterial dictates upon the Learners; as if it had been Authority enough, that, such Rabbis said so: 
(g) Matth. 23. 7, 8, 9, 10. Luk. 2. 46, 47, 52. Mat. 5, 6, 7. ch. Matth. 19 16, 17-27. & 22. 16, 17-46. 1 Tim. 3. 1, 2, 6. & 4. 12. & 5. 23. & 2 Tim. 3. 14-17.  which Lording it over men's consciences Christ declared against in His time; calling Disciples from such usurpers of Supremacy and Infallibility, He Himself being their One and only supreme Doctor. Master and Father. When Christ was but twelve years of age, so incomparably-excelling were His Gifts, His understanding and Answers, even to astonishment, that, He Sat among the Doctors in the midst of them, both hearing them, and ask them Questions; For, that was the manner of teaching of these Disciples, either by a continued Speech of the Master, or else by Questions and Answers between Teacher and Learner. Christ was well grown in wisdom, when He was but young in years; but as for others, it becomes them to remember, that, whilst they are in their young years, they should acknowledge themselves to be but Sons and disciples; and such young Plants are not fit ordinarily to be overseers and Teachers, least being lifted up with Pride, they fall into the condemnation of the Devil: How many hopeful young men has self-pride in growing Gifts ruined, whereby they have provoked the Lord to blast and to nip their Bud? how rare a Jewel is it, to meet with a young Timothy, so very early to be so mortified, so knowing in Scripture-Learning, so experienced, so every way well instructed and furnished for the Ministerial office and work? 
(h) 1 Cor. 1. 18-24.  The Greeks who counted all the rest of the world Barbarians in comparison of them, and of their University-Learning at Athens yet retained so much of modesty, that though they had Scribes amongst them to open the grammatical significancy as to the words, phrases, parts of Speech Orthoepie, Orthographia, and Syntax of the Text, and Disputers who sought out by debating and arguing the interpretation, meaning, design, drift, and Sc●pe of the Text and Context; and wisemen, who made researches into the Secrets of nature, and mysteries of their Religion, yet in their Universities and Colleges, they became higher and higher Graduates by orderly steps: The first year they had the Name of wisemen, the second year, They were called Lovers of wisdom; The third year they were Rhetoricians, The fourth year (would you know by what Title and Degree they were distinguished?) they were Idiots, Fools: How so? when they were wise at the first stair they got up upon; it was thus; The more they know, the less they were to think of themselves, and to have the clearer sight, and deeper sense of their ignorance and folly: That knowledge, which is True, Solid efficacious, Saving knowledge makes more humble, whilst that which 
(i) 1 Cor. 8. 1, 2, 3. & 3. 18, 19, 20. 1 Tim. 1. 7.  puffeth up is but the vanishing shadow of Knowledge, He, who would be wise, should well learn this Lesson first, to become a Fool, What shall we then judge and say of many of our young Speakers in the present Age, who though they have not Edifying Gifts, nor (as is feared) Sanctifying Graces for it, nor any warrantable lawful call to it, not thoroughly understanding one word of the Bible in the original language, yet like Lapwings will run away making a noise, even whilst the shell in part is upon, their head; flapping with their wings before their feathers be grown; undertaking to be Teachers of others, whilst they have need to be Catechized-themselves and to be taught what be the first Principles of the oracles of God, unskilful and unexperienced in the word of righteousness; mere babes in knowledge; yet take themselves to be well Able to provide strong meat for others, when themselves never yet well-digested the breast milk. And oh what a shame is it, that some Elderly ones, who would be esteemed Fathers and Masters as to Teaching-office and work, are yet so unlearned themselves in Scripture-knowledges! and, to the inward Grief of Discerning friends, and to the proud insulting of watchful Enemies, do raise some doctrines, which have no Solid foundation either in that particular Text or the Context, which they would bottom them upon!  
At 
(l) ●osh. 18. 21 Deu●. 34. 3. 2 ●ing 2. 4, 5. 7. 15-22. and 25. 5. 2 Chro●. 28. 15. 〈◊〉▪ 1. 16. & 3 13. (Josh. 2. 1. & 3. 16. & 4. 13, 19)  Jericho there was another of these Schools or Colleges, This also fell by lot unto the Tribe of Benjamin, and was another Jewel set in its Crown of Honour, All these Houses of Doctrine in this Tribe not being many miles from the Royal City, Jerusalem, and so not from the Temple, when it was built in S●on. The place was very delightful for situation, its very name according to one interpretation carrying an odoriferousness or Fragrancy, a sweet good Savour with it in its proper significancy, so fragrant and Lovely its Flowers, so well-scented and wholesome its Herbs, those, that were some for Food, others for Medicine, a City of Palms▪ or of Date trees, growing in great plenty round about it, which were goodly for sight, choice for Fruit, and pleasant for shadow and walks where its Garden of Balsam had a name of praise from all the gaping wounds, which it closed and healed, very well seated for Students, when its waters were miraculously healed, by Elisha's casting of Salt into the spring; for, Fountain water, such as is Pure, and clear, of good Taste and smell, very clean, without muddy, earthy mixture and dreggy Sediment, not flowing from such Metallin places, as do convey such unsavoury tangs from Sulphur, Led, and such like, as by their ponderousness and indigestableness do trouble and annoy the Stomach, oppress and load the heart, and bowels, and do otherways offend and hurt. This City had a very Fair, and open Prospect; for, it was surrounded with Plains on every side, and it being the first City in the land of Canaan, that the Israelites possessed in the beginning of their Conquests, it was so far commendable, that some years after a School and Scholars were dedicated here to Scripture-Studies and learning: for, Here the Sons of the Prophets were under the Teaching and oversight of Elijah and Elisha, Two Eminent witnesses for the LORD, and for the Truths and Duties of that Age and Day; Happy those ●oung men who sat under the instructions of such Tutors. Thus were these 
(l) Acts 3. 24, 25. Amos 7. 14.  Schools kept up and continued more or less as Times would give way and permit) from samuel's time, who was one of the first Founders and Erectors of such Colleges for such an End, by the Prophets in their successive generations even unto the Apostles days.  
That part of the Country, which was allotted to Ephraim and to his posterity, being 
(m) (●osh. 17. 15. 16, 18. & 10. 50. & 2●. 7. & 24. 30, 33. Jer. 4. 15. & 31. 6. & 50. 19) 2 King. 5. 22. 1 Chron. 5. 64, 67, 68 (Gen. 46. 11. E●od. 6. 16, 18. Numb. 3. 17, 1●. 2●, 30. 31. Josh. 21. 21, 3●. 1 King. 4. 1●●osh. 21. 2●. 22.  Mountainous, There also upon some one of the Eminent Mountains was there another of these Schools: It may be, divers other of the Mountains in that part of Judea were dedicated to the like use; For, we may read of several of the Cities with their Suburbs belonging to that Tribe, which were given unto the Levites, such as Shechem, Gezer, Jokneham, Beth-horon, These were given to the Sons of Kehath, who was the Son of Levi, and their Ministry was used in the Service of the Sanctuary. Gezer was by Lot separated to the Levites: so Beth-horon, as there were also divers other Cities in other Tribes.  
The Scriptures we see are very far from being silent in this matter about Colleges or Houses for students; where pregnant ●oung men might improve a retired private life in an Healthful Air in profitable studies having under Jehovah Aelohim the Help of such whose riper knowledge, and longer experience had better furnished and fitted them to be Teachers of others. These 
(n) 1 Sam. 2. & 3 chapters, Mat. 9 14. & 11. 2. Joh. 1. 35, 37. & 3. 25. Mat. 5. 1. & 10. 1. Acts 9 1. and in scores of other places, Mat. 10. 24, 26. Luk. 6. 40. Joh. 13. 13, 14. 2 King. 2. 3▪ 5, 16. & 5. 20, 22, 25 & 6. 5, 15. Prov. 27. 11. 2 Cor. 7. 14. Rom. 1. 12. Prov. 10. 1.  Schools were places, in which Arts and Sciences, were taught and learned chief Scripture knowledges, which was their primary-Institution and Design. Thus was Samuel the Disciple of Heli; Thus the Prophets had their Disciples and Sons of which much has been written already: Thus also John, and Christ had theirs. These Disciples, if they would profit under good Teaching, aught to be duly Subject to their Teachers: They should give them all due Honour and Respect; they should by their Docibleness and Progress in useful Learning rejoice and make glad the Heart of their Teacher, and give them matter of holy Glorying; This will excite and encourage him to take the more pains, and use the more industry for a further putting of them onward and forward, till they become skilfully useful in their generation. Their demeanour should be very Dutiful, as that of Humble, obedient Children, for which cause they have often in Scripture the name 
(o) Joh. 13. 33. 1 Joh. 2. 1. 28. & 3, 7, 18. & 4. 4. & 5 21. 1 Tim. 1. 2. 18. 2 Tim. 1. 2 & 2. 1. & 3 14. 17. 'tis 1. 4. 1 Pet. 5. 13. Joh. 3. 4,  of Sons, and Children, Sons of the Prophets have been already mentioned. Thus Paul called Timothy his Son, and Titus his Son: Peter nameth Mark his Son; into the like relation John took Gajus: How often in the Book of the Proverbs do David and Solomon thus lovingly bespeak those whom they instruct? who will give, that, we had more of such Teachers and Tutors as Paul! and more of such Disciples and Sons as Timothy and Titus? Paul the Teacher, though he was versed in Philosophical Studies, and had read their Pagan Poets, yet when converted, he saw an 
(p) Phil. 3. 7, 8, 9, 10. 1 Cor. 2. 2, etc. 2 Tim. 3. 10, 14, 17.  Excellency in Scripture-Learning, and in the Saving knowledge of a God in Christ, of a Christ crucified of his all-wonderful Person, and of his Mediatorial office. And it was Timothy's commendation, that from a Child he had known the Holy Scriptures which were able to make him wise unto Salvation, through faith which is in Christ Jesus; The whole Scripture being God-inspired, and Profitable for Doctrine, for Reproof, for Correction, for instruction in Righteousness; that The Man of God may be perfect, throughly furnished or perfected for every good Work. Schools, Colleges and Universities there are, to instruct youth in Ciceronian 
(q) Act. 17. 16, 17, 18, etc. & 19 9  and Athenian Philosophy, and in Paganish Religion; but, where are the Shools and Colleges, in which the Scriptures of Truth are the only Book of Authority, & Christ himself is the main Subject matter, the Saving knowledge of whom is not only the best knowledge but also Eternal Life: And other Arts and Sciences, such as are lawful and Profitable, are more inquired after there, and the Original Language is the Tongue of Tongues? What a Shame is it unto Christians, that, the Jews who for so many ages and generations have been bitter Enemies to the Christian Religion, and who have framed a Religion, much of Sundry strange opinions of the ancienter Philosophers, together with certain capricious fancies and fables of the Rabbins, wherein they are so ready, and will give a quick account thereof out of a certain moral philosophy, and natural Reason, wherein they are well seen, and will also make some plausible show for it out of that part of the Bible which they own, wherein they are very skilful; that, these Hebrews should Set their Children to the Hebrew language at three years old, and following no other Study but this of the old Testament Scripture, and writing upon it all their life long: excepting some few of them, who betake themselves to the medicinal Art, whereas scarcely one Christian among the common people of many hundreds doth understand any one word of Hebrew all his life long.  
If this Hebrew-Tongue and Language were the Universal Character, all the inhabited Earth over, in All Ambassies between Princes, and were all Places and offices of Public trust more throughly studied and researched in Scripture-words and Phrases, collected and well put together, both concerning their office and work, as to Councillors of state in Peace and in war, As to Generals of Armies, and all under officers and Soldiers, their Training up, their Encamping marching, ambushes, fight, weapon's, martial-discipline, and what else doth belong to them, As to A●mirals at Sea, shipping, Sailing, and the rest of the Naval Art; As to Ambassadors; As to judges; and As to what else may serve and tend towards the making of Nations and of kingdoms Holy and Happy, Honourable and Rich, Potent and Successful, strong and safe, well Settled in Peace and in Plenty at home, and feared an● Admired abroad: were this once throughly effected, it would carry the Self Evidence of its own Excellency and commendation along with it, before the Eyes of every Spiritual discerner.  
There is a singular Excellency, and a peculiar Honour, which the Lord hath tipped the Hebrew-Tongue withal: What a shame and rebuke is it unto Christians, that the Emperor of China, who has so many several Languages of Peoples under his large Dominion, has yet one kind of Character, which all his Subjects do understand, in which he writes all his Edicts, and sends all his Messages? Whilst the many Princes, who outwardly profess the Christian Religion, do not yet agree to own and commend the Hebrew-Letters as the only Universal Character; that one part of this Hebrew-learning, which is onomastical, that is, which doth explain the true, full, significant meaning of the Hebrew proper Names recorded in the Scriptures, doth contain in it all true good religion, the Sum and substance of whole Christianity: and were this more retained in all Translations, that the proper names be all retained in all versions, and the meaning of each of them be rightly opened, in some little Treatise, as the Geneva Bibles turned into English have somewhat done, (for it is imperfect in divers places) it would be much more useful. Some of those Names are continued all the Inhabited Earth over, as Jehovah (though the veiled Jews Superstitiously as yet refuse to use it) Haleln-jah, Amen, Cherubims, Seraphims, David, Solomon, Abraham, Jacob, Daniel, Sarah, Elizabeth, Messiah, Adam, Eve, Paradise, Jerusalem, to name no more: Whereby, together with the Names, the Christian Religion is also some ways kept alive and propagated, and the Glory of a Redeemer doth somewhat shine out, and still comes forth, and shows itself in love to all Mankind, would they more attend unto it; such is his (
* Tit. 3. 4. Prov. 8. 31. ) philanthropy, or Man-love, thus to communicate unto Mankind Soulsaving Doctrines, and for the convincing of all Atheists and Infidels. Thus is the Hebrew-Tongue, and Religion somewhat founded in Universal consent and common acknowledgement of all Nations; The very origina●ions of Scripture names having left some Impression on humane Hearts, Minds and Consciences; at least they would do so, were Scripture names interpreted in all the several Tongues under Heaven. There is in all Languages a well-agreeing Harmony, with the Hebrew Tongue, which is the Mother of all the rest, which cognation of Consanguinity, and Affinity should be preserved and propagated. There are several Hebrew words, which being put into the nature of the Things themselves by Catholic Custom and Consent of Men have the very same sound and significancy, such as Balsam, Cinnamon, Myrrh, Satan, Sabbath, and a many others. The very Letters of the Hebrew Alphabet do speak their own Divine Original, there being no other Tongue in the world, that hath such natural Characters, so evidently to be known by the motion of the Mouth and Tongue, and other Organs, the Tongue being the Primary Organ of Speech; by observation whereof, those who are born Deaf, may yet be taught the knowledge, and use of Speaking, Writing, and Printing. The very sound of some Hebrew words in the Ear, doth tell the Heart and Mind the meaning of them: as ●zippor is a Sparrow, and so it doth sound in several Languages, which Name they have from the sound they make thus Tzip Tzip: thus Bakbu● is the very sound, that Liquor doth make, in coming forth, when it is poured out from a big-bellied Bottle out of a narrow mouth. He who would inform himself in more of these kinds of Hebrew excellencies may consult with Onomastical, and Harmonical Lexicographers, how much paper might be written upon, to show how many multitudes of Greek, Latin, Gallic, Italic, Hispanic, Anglic, Belgic, Cambr●-Britannic, Danic, Flandric, Frisic, Hollandic, Portugallic, Saxonic, Teutonic, or Germanic, chief Chaldaic, Syriac, Arabic, Punic, Samaritan, Aethiopic, and Persic words are but as so many Rivulers flowing from the Hebrew-Fountain, which the similitude of sound doth demonstratively declare! And not only the similitude of sound, but also one and the very selfsame reason of Origination and Derivation; the primitive proper meaning of that nomenclation, or that name, by which such a 〈◊〉 or thing is called, having its first foundation in the Hebrew word, and in created Being. The King, and God of the Hebrews will have a time to Re-crown this Hebrew Language: For there are many both Mysteries in Grace, and Secrets in Nature, which are best opened by Hebrew significancies; take one of each, Tepillath are properly, Prayers made to a Judge by a Mediator. Gnophereth doth signify Lead, which doth spring from a Root that doth signify Dust; because when other Metals are consumed of Dust, and eaten out of Rust, yet Lead is not at all diminished or devoured thereby, if that be truth, which is written about it, but lying hid under it, doth gather somewhat from it, by which that doth become fuller and fairer. Our LORD Jesus Christ doth name and call himself by one Worm, (
* Psal. 22. 6. ) Tologna●t, which is a Worm born of some putrefied Grains, which Worms are useful in the service of those who do die colours, for they leave a Scarlet, or Bloody colour upon Wool: He being such a crucified Saviour, as by his Blood doth tinge Believers. To close these lines about an onomastical Religion, let it be considered, that Jehovah Aelohim hath kept up the honour of a School of the Sons of the Prophets in some Hebrew words and Names in the Holy Scriptures, as (
* Josh. 15. 15. 1 King. 4. 13. 1 Sam. 21. 1. 1 Chron. 4. 12. Jud. 8. 7. 24. Josh. 15. 58. 2 Sam. 23. 8. Jer. 39 13. 2 Sam. 21. 16. 1 Sam. 21. 1, 2. & 22. 9-19. ) Kirjath▪ Septer, the City of Letters, or of Scripture, or of Literature, or of the Bock or Bible: and Charroth, Jaair, the Villages of him who illuminating, or enlightening: and Nobeh, which is prophety; and Bethrapha, the House of He●●th; and Bith-barah, a choice House, or House of Purity: Beth-tzur, an House of Rock: Tachcamom, and Chacmoni, one who is wise; Nebusharban, Speech or prophety flowing. Jiskbibenob, sitting in Speech, or in bringing forth words, or in prophety: Nob was a City where were many Priests of Jehovah, the City of the Priests.  
A competency of Provision should be every way made for such Students; A Library well filled with all the best Editions of the Bible, in their originals, Autographs, if procureable at least Apographs (which were a work well befitting the greatest Christian Prince to send Embassies all the inhabited Earth over to get such) All the Versions and Translations of the Bible in all the, several Languages: all the lexicographers and Philologists in all Languages, especially in the Hebrew, which is the mother-tongue of Tongues, and so of the Greek and the rest, to improve the Cognation of Languages by collating them with the Hebrew: all the learned skilful Critic▪ authors upon the Bible, or upon any particular Scriptural subject matter: all the Exactest Grammarians upon the Hebrew-Tongue especially: all the best Commentaries upon the Scripture; In short, all that whatsoever it be that may promote this Grand design: The Holiest Humblest, Heavenlyest; and most able and apt to teach the Scriptures Learning, should be encouraged to preside in this work; The Scholars chosen to be thus trained up, should be well educated young men, sober, temperate, modest, Serious, humble, meek, mortified, teachable, studious, healthful ones, such as are sound in the Faith, experiencing a Work of God and of Grace savingly that, Scripture weapons may be put into the hands of the Friends of Christ, not of Enemies against Christ. According to their Ingenies, inclinations, and capacities, so should the Arts and Sciences be which they learn: one to be made skilful in the office and work of the Magistracy, another of the Ministry, a Third in the works of Creation, a Fourth in the Scripture-judicial-laws for rewards to the obedient and for punishments upon the disobedient; a Fifth for Controversal Theology: a sixth for Practical, mysterious, or experimental Christianity; a Seventh for the Medicinal Art, and so for other Arts and Sciences as those of the Astronomer Geographer, Geometrician, Husbandman, Seaman, Soldier, or Handicrafts man, and what else that is useful in Church, or in State, in Commonwealth, City, or Family.  
They should b● well accommodated for Lodging, clothing and Diet; which last should be sufficient but sparing, fitted to a Studious life, of Flesh at the most not above once in a day, and that of pure clean young beasts, cattle, fowls or Fishes▪ all of good nourishment and easy digestion: 
(r) Psa. 104. 14. 2 King. 4. 38, 39, 40, 41, 42, 43, 44. Matth. 3. 4. what they translate Locusts, is properly such tops of green buddings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The tops of Trees and of Herbs, fit food for the Sons of the Prophets.  much in the use of Herbs, for broth, Salads, & otherways, and of the tops of green buddings in the Fall and Spring especially, of both which Herbs and Tops a discreet choice should be made of what is apt and proper for Food, and also for Medicine if the Case call for it. There are some sorts of Roots also which taken up out of healthful ground, if discreetly chosen and well dressed are very wholesome Diet for young Students, whose employ is much in digging after Hebrew roots and the branches and buddings of their roots in their proper significancy. Good Fruits also in their Season, Milk and Honey; wholesome Drinks, all with moderation for the measure, seasonableness for the Time, and aptness for the Kind, have a name of Honour in the word scarce one man of a thousand, who knows aright how to make one meal in order to health and other good ends.  
Proper wholesome diet, as it doth make much for the health of young Students, so also doth it much promote their Learning, when 
* Dan. 1. ch.  Nabuchadnezzar would have hopful young men bred up for his use and Service in state-affairs, (This being a noble Princely work fit for the greatest King to put on upon its due advance) he gives a strict charge to one of his chief Officers that, he should choose and ●ull out certain of the Children of Israel, of the seed of the Kingdom & of the nobles, young men Good to see to, intelligent in all wisdom, of a good Temperament, likely ones to apprehend and to learn, to be quick and expert in Arts and Sciences, sharp witted of peirceing understandings in whom was strength of Body and of mind to stand and to serve in the King's Palace, for which purpose they were to be fitted and furnished by being instructed in Languages and in Books, which he thought in three years' time, they might be well skilled in; Daniel Hananiah Misael, and Azariah were singled out for this end; and the King by a Court-order appointed to be given to them, the word of the Day in his day, of the pieces, parcels, portions, Messes or relics of the King's meat, and of the Wine of his Drink. Daniel, though but yo●ng, yet had so much perception with him as to discern and judge that this Commons and Meals, which was prepared from them, was both forbidden by the Laws of his Religion, being somewhat of that a part whereof was offered to an Idol and so was prohibited, and often being of unclean beasts Fowls or Fishes, which Jehovah Aelohim expressly forbade, as against both their Health and holiness too, and foreseeing that, at least this kind of food and such variety of wines was too high for them, and would altogether indispose them for Study, & for Proficiency; he therefore requested of this Officer & Overseer and Steward, that, he and his Companions might not desile themselves with such Food, but that, he and they might have such diet as was everyway better agreeing with the Principles of their Religion, with their State of Health, and with their Progress in Learning: This Steward at the first was afraid, that meaner fare would breed a sadness, thinness, paleness and wannes) upon their Faces, which if the K●ng should see (For it becomes the greatest Prince to look after the education of such with his own Eyes) and so the Officer should fall under the displeasure of the King, and forfeit his head and life to the Prince: Daniel perceiving, that, this Principal Officer would yet at least connive at it, desired him who was an under Steward who by the direction of this chief Officer was to bring the Provision to him, and to his Fellow-feeding friends, to prove them for ten days long with what they translate Pulse, and Water; but in proper significancy, Zeragnim, are such things as do spring and grow from what is sown, such are all manner of wholesome Herbs, Grains, Corn, Wheat, Barley, Rice, Pease, Beans, and such like, also of good Fruits from Trees; and then, after so many days were expired, to compare their countenances with the countenances of such as did eat of the King's meat, and drank of his Wines, and as he made the observation, so to judge upon trial: accordingly this under-provider makes experiment, and at the ten days end, Daniel and his Companions, were good of Countenance, and fat of Flesh beyond the other, fairer and healthfuller: God giving these four young men Knowledge and understanding in all books, and to Daniel more particularly and especially understanding in all manner of Visions and dreams; so that, at the end of the days, when they were brought in before Nabuchadnezzar to his faces, upon communing with them, there were none found like Daniel and his fellow-feeding friends, They excelled all the rest of his wise men. Their diet, with Jehovahs' blessing, contributed much towards the forwarding of them in their Studies and Knowledge; their Food being Garden, and Field-Herbs, Grains, and Fruits, which did grow out of the Earth from what was sown, or Planted.  
Potherbs, in Latin, are called, olus, either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Totus, because Man might live almost wholly upon it or, ab Alendo dictum, because a discreet choice of these in good Broth, especially in the spring with some good Raisins stoned, are good nourishing Food, and proper physic too. The Creator who best knew what was for man's use and good for Food, gave him every 
* Gen. 1. 2●. & ●. 3. & 2. 8, 9, 15.  Herb, seeding-seed, which upon the face of all the Earth, and every Tree, in the which the Fruit of a Tree seeding seed, to Adam and Eve it shall be for meat. And this Grant is continued to Noah, and the Garden of Eden or of Pleasure where was every tree  for sight, and good for meat, of Jehovah Aelohim's own planting, whe●● these Fruits and Herbs grew up out of an healthful ground, that was the Place, where he put the man whom he had form, and his calling and work was to serve, dress, and to keep it.  
Should I treat at large of all these, and also of the well-governing of the Affections of these Sons and Disciples; of their conferences, debates, disputes, walks, bodily Exercises, Ta●●● Discourses, Hours for Study: for sleep, for rising, closet, and Family, and more-publique-Assembly worship with Scriptures directories and Rules and what else may fit them to be Healthful, more learned Scholars, Thorough Disciples of Christ, experienced believers, useful Instruments, every way about their generation work, I might fill up some quires of Paper, but this I now rather leave to be somewhat of the Product of their Studies and observation according to the written word and created beings.  
When I first entered upon this useful discovery, I had it also in my intentions (concerning the promoting of which I have collected and prepared many Materials out of the Scriptures) to have given a Specimen of these following Particulars towards the Advancement of Scripture-learning, towards which I am like to bequeath my Studies and Collections unto such a School, both as to my printed and written books.  
An exact version or Translation of the Original Scriptures, word, for word, without any human alterations or Supplements, additions or Subtractions; with instances in several places what wrong is done unto the word of God, and how the Translators, were Malignly influenced upon by some, thereby to serve Partial designs and Carnal ends and Corrupt interests of Churches and States. Those who may have a call to and for such a work, should be eminently gifted and graced fitted and furnished by Jehovah Aelohim for such a work. Such as would be Right Translators of the Bible they must be God-taught-ones, very Humble and mortified very Skilful in the original Language, Experienced believers and Growing Saints, not wedded to private interests, nor swayed by a Partial Spirit, such as are much and mighty with a God hearing prayer, spiritual wrestlers and powerful prevailers, through Christ's intercession with Him, having Free converse, and Distinct Communion with the Father, Son, and Holy Spirit. It is a reproach to the Protestant Cause that, one of the best Translations, that we have of the Bible in an interlineary we have received from a Popish hand; what pen can write down all the losses which the precious Souls of the Common sort of people do Sustain by the many useful mysteries of the Christian Religion which are hid from them for want of This? How much has the Cause of Christ Suffered even from a Preaching Ministry by a pertinacious adhering to a Corrupt Translation, whilst they let go, if they understand it, That proper significancy of the Original words and phrases, which do best set out the great Truths and things of the Christian religion, and do most commend themselves to the knowledge, Faith, and Experience of Spiritual Discerners? with what singular endowments, they should be qualifyed, who are employed in such an undertaking, is sooner set dow●●● writing, then to be found as yet actually given to men by the Holy Spirit: my own unfitness and inability I do readily acknowledge: It is honour enough for me, to Commend the work to others and to quicken them up by the Prayers of ●i●h to wrestle with the Lord for larger pourings down of his Spirit for su●● an End. O that I might live to see the Day, when Such Eminently called ones might come forth more clothed with that Spirit.  
An Hebrew Grammar and Lexicon should be composed out of the Holy Scriptures, and not these Scriptures wrested and wried to speak conformably to Grammars and Lexicons of Traditionary humane Composure All being to be kept within the Confines and borders of Original True Scripture, and of Primitive pure nature; of what use the Cognation of Languages would be in this, might be considered. For the Promoting of this, such as have laid up any store, or prepared any Materials concerning that which Jehovah Aelohim hath put into his written word and into Created Being's, about Letters, their figure, name, Power or force in Sound and Pronunciation. Vowels, Consonants Syllables, words, sentences, accents punctations, distinguishing of Sentences, Orthoepy or right Speaking with the instruments of Pronunciation, which have so many wonderful secrets and hidden Mysteries, both in Nature and in grace, by which we communicate the Conceptions of our Heart and mind. Orthography, or Right writing, Parts of speech, in their several Proprieties, particularly as to the verbs in the distinct significancy of their several Conjugations, and as to the verbal Participles, Syntax or Construction, The only one Primary Original meaning of every Hebrew root, the ●ap and Juice, of which peculiar significancy should run into all the deviate branches, not so making one and the same Word to signify so many various and contrary things: To add no more now: I am hearty thankful for what we have already hereof, but, it hath not as yet received its perfecting Advance. This and what else might be further named, I leave to the Serious and judicious to meditate upon. The Lord give understanding herein; Jehovah will give Wisdom, out of his mouth Knowledge and understanding, he hath hiddenly laid up essential Wisdom to the upright; Wisdom shall enter into their Heart, and Knowledge shall be sweat unto their Soul.   

Of Hebrew Alphabet, and Letters, their Number and order of vowels, Consonants, Syllables, Words, Sentences, Notes of Distinction, and of Punctation in Sentences, the Art and Science of Right speaking, Right writing with their mutual Corresponding, of the Parts of Speech, of Etymology, or Analogy, and somewhat of Syntax, or of Construction.  
JEhovah, 
(s) Psal. 139. 1, 2, 4, 14.  Thou hast searched me, and Known: Thou understandest my Familiar thought afar off, when the speech not in my Tongue, lo, Jehovah, Thou knowest it All. I will confess thee, for that Fearfully, marvellously made am I; marvellous thy works, and my soul knoweth very well.  
Adam was made a speaking Creature, whereby he was separated from, and excelling of, all others, the Glorious Holy Angels only excepted, His 
(t) Psal. 16. 9 & 30. 12. compare Act. 2. 26. Psa, 57 8, 9 Gen. 49. 6.  Soul and tongue were his Glory. Jehovah Aelohim could have glorified and enjoyed himself in himself, though no Creature had been spoken into a Being: or seeing he would give an Essence and Existence to a World, He could have made all his Creatures dumb: but his will and pleasure was, for the exalting of himself, and the extolling of his Name to create Angels and men, such noble Being's as had Rational Souls, intelligent minds, and were voluntary Free Agents, having Hearts and Judgements to conceive and understand; and Tongues and other Instruments of speech, wherewith to offer and bring forth those inward Conceptions vocally, and so to be the tongued Trumpeters of the whole Creation, and thereby to sound forth the high Praises of his Wisdom and Power in so Excelling and Perfect a Work as this goodly beauteous World; not only to behold it with their Eyes, and to admire it in their Meditations, but also by Angelical and Human voice, to confess it with their Mouths.  
How great a Mystery This is both in Nature, in institution and in grace, How notions of truths and of things have their Conception, Apprehension, clear and distinct Perception, speculative Reasoning, Practical judging, comparing and considering, Resolving and ultimate dictating, how they have Assent or Dissent, in the Heart and mind of Intelligent Creatures; How these, being Form there, are uttered and communicated to the other instruments of speech: how brought forth into words and sentences, by these, how conveyed by voice to the Ear of another, how received by the Ears of others, how understood by hearing, whither carried from the ear: How these come to be written in such a multitude of expressions and phrases where the Letters are so few: how written words are discerned and understood by the Eye on a sudden, and transmitted to some inward Parts; These are full of Admirable Arcanums, and hidden Secrets, and deserve further more perfect Inquiry. At present my inclination leads me distinctly to handle some Particulars about Hebrew Grammar, which I may put together into some kind of Frame, wherein its uniformness and proportionedness and Beauty may the more and better commend itself to a spiritually discerning and a right judging Eye.  
The Hebrew Bible doth give us a good account both of the Number and order of the Letters of the Hebrew Alphabet. The one hundred and nineteenth Psalm has them in Eights, It is a Psalm, a Song, a Praise, a prayer, a meditation, a conference, all in one: It is composed exactly and completely according to the Number and order of the Letters of the Hebrew Alphabet; It has eight verses for each distinct letter, and every one of those verses doth begin in all and in every of the eight parts of it severally with the same Letter: by which Letter each Part is called, and the number of Eight, is in some respect a full perfect Number. As in Music, there are some Gradual Tones or Degrees of sound, by which the voice Natural doth either Ascend or Descend; Then comes the 
(f) Eccl. 11. ●. Mich. 5. 5.  Octave, or Eight, whether you reckon upward or Downward, which is still the like, as well in Nature, as Denomination, which doth much commend the Excellency of this Original Language, and speaketh the Weightiness of the matter in this Singular Psalm; There are in all Twenty and two Octostic's, wherein almost in every verse, except vers. 122. The law of Jehovah, comprehended in the Decalogue or Ten words, and commented upon in the other Scriptures has a Name of Honour, in great variety, and sweet significancy of choice expressions, as Law, Way, Testimony, Institutions or ordinances, visit, deposited Truths and Things, Precepts Sayings, Word and Words, Promises, Judgements, Justice, Statutes, Truth, Name, or such like. This Psalm is called by the Masora, The Great Alphabet.  
The Book of the Lamentations, has the same Remark of Honour put upon it. The first, second, fourth, and fifth chapters whereof do each of them consist of Twenty and Two verses, Every verse beginning according to the order of the Hebrew Alphabet in the first chapter which is else where to be found in heavenly Psalms, and high Poems of holy Scripture.  
The third chapter of this Book has all and every of those Letters in Trines, every one of the Letters in three verses one after another which do begin with one and the same Letter, only in the second, third, and fourth chapters, two of the Letters, Gnajin and Pe have inverted the order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This did not fall out casually, but, by special Dispose, and wise ordination of this language and Alphabet, and the letters thereof.  
The Thirty seventh Psalm is penned according to the true right order of the Hebrew Alphabet, there being two verses allowed to every one of the two and twenty Letters, except four which have but one verse Daleth v. 7. Caph. v. 20. Tsade v. 29. Koph v. 34. Gnajin, is left out, Pe, and Tsade transposed, Thou omitted.  
The Twenty and fifth Psalm is also composed according to the same order of Letters, one verse is allotted to each letter: only Koph is left out and Resh is doubled; Beth left out, and Aleph doubled, and Vaughan wanting, a second Pe, in the last verse.  
The Thirty and Fourth Psalm is in the like order, one verse being allowed for every letter: only the verse in the Title doth begin with Lamed, and the last verse doth begin with Pe, only Vaughan is left out and Pe, is a second time repeated.  
The one hundred and Eleventh Psalm observeth the same order, every point of a Sentence beginning with a distinct Letter.  
The one hundred and twelfth Psalm is composed in the same Alphabetical order.  
The one hundred forty and fifth Psalm is after the same manner, one whole verse for every letter, excepting only one, which is Nun.  
The one and thirtieth Chapter of the Proverbs, that part of it, which is a Commendation of a virtuous prudent woman, beginning from the tenth verse, and so on to the End, is set down in the first letters of every verse according to the number and order of the Hebrew Alphabet.  
Thus careful hath the LORD been to preserve this original mother-tongue, in the very letters of it? according to that saying and Promise of our Lord Jesus Christ, 
(v) Mat. 5. 18. Luk. 16. 17.  that, not the least letter, not any one jota nor Apex not one Jod, or Chirek, not any one essential original Letter, vowel, or consonant, or accent of of His word shall be lost, shall pass away, or fall out, from His Law: no little Vowel, or Consonant, or punctation of them, that is original in the true Text and necessary to the right understanding of the words, phrases, and Sentences; of which some proof is given in the Greek of the new Testament, where so far as the Rules of that Tongue will admit, it doth retain some Hebrew words, As Halleluia, Hosanna, and Amen: not any little Top or corner of a word was missing in Christ's time; for the miss of such a small thing makes a great change in the sense; as between, Daleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Resh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so between He, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Cheth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Caph, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Nun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Samec, Cap● Final, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Daleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nun final 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Zain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and This is the more punctually observed, as relating to the Law. Some of the Hebrews have been so unweariedly diligent herein, as to reckon up; how many, not only verses, but words; neither only words, but Letters; neither only Letters, but also how many of particular Letters in some books of the old Testament: and they are very punctual in their Printing of Hebrew Bibles and that, The Purity of this Hebrew Tongue might not be lost, The Lord hath shaped the very Form of the Character of the Hebrew Letters in Nature: as, in pronouncing of the First and the Last Letter ni the Heb. Alphabet, for instance Al●ph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the sound, as it goes out of the Mouth, doth make a sloping line, thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is that part of this Letter, that moves side long: the right side of the Tongue goes up to the higher Gumm or Teeth, thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the left side of the Tongue Moveth downward, & resteth upon the lower teeth or gumm, and doth add the rest of this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou there is a Transverse line on the top, from one side of the Tongue to the other in the Palate, and the drawing down both of the sides of the Tongue, the left side a little crooked in its motion, do add the two legs of ●●●or its support 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He who would inform himself about this mystery in Nature, let him narrowly observe how his own Instruments of speech do form every Letter: and let him consult helmont's Natural Hebrew Alphabet, which is that peculiar Honour this orginal Language hath put upon it above and beyond all other Tongues. Thus, by some such means, The Purity of the Text has been preserved.  
A letter in the present case, is an Element, Principle or Rudiment, of which syllables are made up in the Hebrew tongue; Pila●es inscription on the cross of Christ was 
(w) Luk. ●3. 38. Joh. 19 19, 20. Act. 28. 21. 2 Sam. 11. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esther 9 20. 25. Jer. 29. 1. 25, 29. Dan. 41, etc. & 6. 25. Act 9 2. 22. 5 & 15. 23, 3●. & 18. 27. 1 Cor. 7. 1. & 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 3. 1. 2 Thes. 2. 15. 2 Tim. 3. 15. John 7. 15. 2 Chron. 21. 12. Isa. 29. 11, 12. Dan. 1. 4. 17. Act. 26. 24. Rev. 1. 8, 11. & 21. 6. & 22. 13. Isa. 41. 4. & 44. 6. & 48. 12. Joh. 5. 39  in Greek Roman, and Hebrew Letters: from these Letters, we have word●, a●d sentences, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a letter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Greek from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to write; hence comes Grammar; hence, Epistles are called Letters, so are Books. The Holy Scriptures have their name from hence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so Christ is said to know letters which the carnal Jews wondered at, because, he had not been so trained up, in their Schools, Academies and universities: Thus we read of the letters of Elijah to King Joram; of Christ's letters, sent by John the servant of Christ unto the seven Churches of Asia▪ in the First, second, and third chapters of the Book of Revelation; written Letters are for this end, that they may be read: Daniel, & his Companions were to learn the Letters of the Chaldee tongue. By Letters are signified the several sorts of Sciences, contained in Writings: Festus wrongfully charged Paul, as if he were so addicted to Letters, that, many letters, his much reading and Learning, particularly, as to Scripture-learning, would bring him to madness. We may read of A. Alpha, & of. ω, Omega, the one the first Letter, the other the last Letter in the Greek Alphabet, answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aleph and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou, the former the first, the latter the last letter in the Hebrew Alphabet. By this name Christ is called, He being the First and the Last, The Beginning, and the Ending, This is subjoined, by way of Explanation: Jehovah Christ, is honoured with the same Title in the Old Testament: All Creatures have their Being of and from him, As the Author, and therefore they should all be for and to him, As the End; such an honourarie dignity has Christ crowned little letters withal, He is the Author, the Subject-matter, and the End of the whole Holy Scripture, this is that written word, which doth testify concerning him, This being the ordinary appointed means, by which we come to the saving knowledge and Acknowledgement of Him, These Greek Letters, have their derivation from the Hebrew, Alpha from Aleph, Beta from Beth: Gamma from G●mel; Delta from Daleth; Lambda from Lamed, etc. Thus, in other Tongues and Languages is the Hebrew Alphabet imitated. Hence it is, that, from no Translation of the holy Scriptures in other Languages can we so convince Gainsayers, and Contradicters as by the Original language and Authentic Tongue of the God-inspirer of them, The Greek tongue wanteth two Consonants, Jod and Vaughan and it has not, h, in the beginning of a syllable in the middle of a word, nor in the end of a syllable in the End of a word; hence it is, that that Name of Names, and word of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah is not ordinarily pronounceable by the Greek tongue according to the Common rules of their Grammars; which doth not admit them; so neither Jah, by itself, nor in Compound form, as hallelujah, nor any other proper name in Hebrew that hath those consonants in it, as, Aijob, Mirjam etc.  
Vowels are Essential to Pronunciation, hence has a Consonant his signification; for, a Consonant is a Letter which doth sound, that is, constitute a Syllable with a vowel, not without a vowel: A vowel is to a Consonant, what the Soul is to the Body, it doth give Animation to a Syllable to a pronounced articulate sound without which we cannot rightly understand any speaking or writing; as the Soul can move by itself, and also move the Body together with it, so a vowel both moves by itself, that is, it doth constitute a sound: thus in the Hebrew, it is in pronunication and in voice.  
These Discoveries are not Childish trifles; Great and weighty truths and things do much depend upon them, as the Intelligent do know. If the vowels were taken away, and only the Hebrew consonants written, as if these only, and not also they were original, one and the same word would have so many various significations, as would leave the true right meaning of the Scripture at great uncertainties, which may not be given any way to at all. In the way, it being natural to write as we speak, and to speak as we writ, let Advancers of the best learning diligently inquire and seriously consider, whether there ought not to be Dipthongs put into Hebrew Grammars which is commonly omitted, and whether it be not an Error both in Hebrew Grammar and Pronunciation that, those four consonants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put with out a vowel in voice do lose all their valour, value, force, virtue or price, in pronunciation, as if worth nothing at all in pronunciation, being idle, and doing nothing in sound, so that they call them Quiescent, having a place in the word written, but not being movable consonants, because not pronounced?  
All dipthongs in the Latin tongue the Ancients so brought forth into sound as that both the vowels were heard in the pronunciation, which was the true way of uttering in speech: when two vowels one following another did not constitute one Dipthong, but made two divers Syllables, they were noted by two points on the Top or Cap of them, as Igneüs, Oceänus, Aït, Phaethon. The Greeks have twelve Dipthongs six of these they call Proper, because in these the sound of both the vowels was heard, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aura; a and v are both in the sound; & the like in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eja; both e and i are heard in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euge, e and v; and in the rest.  
Their Poets were more punctual in this, for, when there was need, they would disjoin them, and therefore they signed the latter vowel with two points, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, judicio; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puer. In the Hebrew Language, a vowel is that letter, which doth give a sound; The proper vowel, is always a vowel or vocal, and it is is either long or short: the Proper long vowel is that which is spoken with a long drawn out sound, or of double time, The short vowel is that, which is pronounced or spoken with a short quick sound, and is of simple, single or short time: Thus, they have in Music; There is a long note, and a short note, A Breve, Semibreve & Minim.  
Why those vowels, which they call improper, should not be vocal, that is sounding in the voice always, where written in the Original, consider whether there be any grounded reason for it either in Scripture or in Nature.  
There are divers exceptions, which are brought in by some against some commonly received Rules.  
One is, that they make no Dipthongs of any two vowels at all, though the Compounded improper vowels do consist of two short vowels.  
Another, that they reckon some Letters to be Vowels, which yet are Consonants, as when they express a Dipthong, they say that is a Sound of two Vowels joined into one Syllable.  
A third is, that they admit of no Dipthongs, where one Letter is a Consonant, and the other letter a simple vowel or a Compound vowel.  
The grounds on which the Excepters do enter their Dissent, are these, one is, because by these Rules, they speak otherwise, than they writ, and they write otherwise than they speak: what some have observed of the people of one Nation, that they neither do as they writ, nor write as they speak, nor speak as they think, nor think as they would be thought, having a quite contrary meaning than what can be gathered from their words.  
Another is, that, they make not a Sufficient distinction in the sounds of many words, which yet are of different signification: whereas, one great end of voices and of sounds in speaking, is 
(x) 1 Cor. 14. 7, 8, 9, 10, 11.  intelligiblenes; without this, men speak into the Air, and the hearers do not so well understand what that is which is said. Nature even in other creatures doth instruct in this. For, it doth evidence itself, not only in the voice of a Rational man but, also in the voice of Bruit beasts, and in chirping birds: For they all do designate somewhat distinctly by their sound and voice to one another which doth carry some meaning with it such as they have a perception and knowledge of; they understand how they are affected, either well pleased or some way aggrieved by the very tone and noise in their way of expressing it, either calling upon each other to come away to help one another, or to partake in some sensible good, or giving warning to them to be ware of some evil when they are apprehensive of danger; yea the sound of lower creatures, as of a drum, or trumpet, how many several things do they speak unto Soldiers and Armies, being certain signs of determinate warlike affairs: if there be not an intelligible force or significant power, going along in speaking and utterance of letters, syllables, and words, we shall be as Barbarians to one another, the Idiom of the Language being outlandish and foreign, strange and unknown.  
From this also other inconveniences do follow, For, it will hinder profiting and edifying for want of ability in free conferring: which is one dangerous hurt which the Jews & the Israelites do wound their souls with; by keeping up such a tone, and way of pronouncing the Hebrew words, which they would have no Christain so thoroughly to be versed in, that, we can hardly treat with them about the grand concerns of the Scripture-religion, they affirming, that no man can utter the Hebrew language aright unless the instruments of speech be used to frame unto it from the Childhood; and there are divers of the Hebrew letters, particularly, as to their Sound, uttered by, A and H, with so little difference in the voice, that the proper significancy of many words is much clouded thereby.  
This also doth further leave a great discouragement upon the spirit of young Scholars, who fear, lest after some years study to get skill in this Tongue, they shall then be very far to seek as to a right pronunciation; the Jews having gotten such a name for this Hebrew language, because it is more their mother tongue then of other people, though in several letters, syllables, and words, their manner of bringing them forth into sound, is not so Articulate, so jointed, so distinct, so significant, and express, as that which more according to the very nature of the instruments of speech, in the throat, , Nose, Tongue, Teeth Gums, cheeks, and lips, either pure and single, or joined and double, they do not distinctly take in all natural sounds neither is their voice so articulate as to make it very intelligible; if it were written as they pronounce it, how soon might a discerning Eye see, that were words written as the Jews and some others do utter, that many words and Phrases of Scripture would have their sense in Syntax much wronged? How much did that one letter, 
(y) Judg. 12. 6. Psal. 69. 3. Isa. 28. 11. & 32. 4.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cost, some even their very lives, when some pronounced it, should, and others only as a single, S? the Ephraimits, whether from some impediment in their speech stammering and lisping out of their words, or by evil custom, or whatever else might be the cause, were many of them thereby deprehended and slain: It were worth the Inquiry, Seeing that the Hebrew tongue was the language of all the Tribes of Israel, of that Tribe of Ephraim, as of the rest of the Tribes, how this corrupt pronunciation should so run into a Tribe, was it a natural imperfection in the shape of their mouth, and so an Hereditary defect in their lip or tongue, or some other Instrument of speech? or was it an evil Habit gotten by Apish imitation (for though the first Adam were created a speaking creature, yet children now in the ordinary way do learn to speak by imitation of Sounds which they hear, and by eyeing the motion of the mouth of those who do speak:) having some little perception of consent, & of Dissent between Audibles & visibles? or was it from the quality of the Air, hot, cold, dry, or moist to excess; from the nature of the Soil, or influence of winds? because its borders Eastward had all along the river Jordan, & westward the mediterranean Sea; as it has been observed of a village at Charleton in Leicestershire, that the Inhabitants therein have a wharling in their utterance, not speaking that with clearness and distinctness as others: 
(z) See Camden's Brit. in Leicestershire.  or was it from bodily constitution and temperament? The Tongue of some has such a i'll and coldness in it, as makes it sluggish and unapt to move itself, whence proceeds a stutting; which is usually the cause of Fools, Idiots, naturals▪ as they are called, who have some such impediment in their speech: and in others a moderate use of wine with its heat & moistness doth help in speaking: such is the (a) nature of pure wine, that, it doth manifest its goodness by 
Song. 7. 9 Prov. 23. 31. Exod. 4. 10-16. Job 11. 2. Psal. 140. 11 Ezek. 3. 5, 6, Mark 7. 32, 33, 34, 35.  its, Effects, for it moveth and springeth in the Cup, whereby it doth discover itself to be right natural generous wine, in its going, walking, moving itself in rightnesses in th● Cup, causing the lips of those who are sleepy to speak, it gives utterance to the Lips, when the Tongue was slow, and as it were sleepy before, as sleepy men when they speak, it is with some Clog upon their Tongue, for want of Spirits heat, and quickness: They make some offers to speak, but at the first are not so able, till they recover their Tongues who are Subject to stutting; but the more the Tongue is moved, the more it heateth; motion generating Heat.  
In some others, over-moistness may be a cause, as when Men are drunk they utter not words with that distinctness, the Spirits and other parts of the tongue are drowned for a time, though they would be talkative: In other some, the too much 
(b) Lam. 4. 4. Psal. 22. 15. & 137. 6.  dryness of the tongue doth hinder free articulating of Sounds; as when the tongue even cleaveth to the roof of the Mouth; so it is now and then in scorching fevers; hence it is that Choleric men are often Stammerers in speaking, they being more dry; although another reason there may be of this in such, from over-praecipitancy, when words in heat and in haste, do press so fast to get out, that, they have not vent speedy enough, and so do obstruct their own passage; like a great throng of people at a narrow door, who by over-hastening to get out do hinder one another. Whatever be the causes, this has been the case of some very wise, holy, great and good men: such was Moses, who yet was not a man of lips, or of words, he was not eloquent, but of an heavy mouth and of an heavy tongue, slow in speech, troubled, or muffled in utterance, not so easily understandable by Hearers: He is Jehovah who maketh the mouth of Man, who maketh the Dumb, who is with the Mouth, and who taught Moses what he should speak; who gave to Aaron the Levite, Moses' brother, ability of utterance, so that, speaking he could speak, speak eloquently, readily; Moses was to speak to Aaron and to put the words into Aaron's mouth; Jehovah promised to be with Moses' mouth and with Aaron's mouth which Aaron was to speak for Moses unto the people who, he, even he, should be to Moses for a Mouth.  
The Hebrews in their Canons, allowed no Priest to lift up his hands to bless the people who stammered or lisped or was of an heavy Mouth or Tongue: & they teck on nine blemishes in the mouth, which disabled a Priest for the discharge of that Office: whatever it be as to that case, it is 
(c) Leu. 21. 16, 17-24. 1 Tim. 3. 1, 2, 3, 6, 7. Tit. 1. 7, 8, ●. Acts 14. 1●. 2 Cor. 1●. 1●. Ephes. 6. 19, 20. Col. 4. 3, 4.  expressed in the Typical Law, that, the Priest who was to execute that Function was to be unblemished in 12 particulars specityed, besides a general clause added to that Enumeration which intimated, that any other notorious great blemish, though unnamed, did disinable such for the actual exercise of that calling. O how many are the Gifts and graces of body & of Mind that are requisite in the Ministers of Christ! which doth direct in the choice of young Sons, that, they be eloquent ones: In the case of Paul and Barnabas, Barnabas had more of a Faculty to be a Leader in speaking, of readier utterance to deliver a Message, than Paul, who by some Expressions doth acknowledge, that, he had not naturally that Freedom of speech, that Liberty of bringing forth into words the conceptions of his Min●: Thus useful are apt Instruments of speech; whence 
(d) Esa. 66. 18. Dan. 3. 4, 7, 29. & 4. 1. & 5. 19 & 6. 25. & 7. 14. Zach. 8. 23. Rom. 14. 11. Esa. 45. 23. Phil. 2. 11. Revel. 5. 9 & 7. 9 & 10. 11. & 11. 9 & 13. 7. & 14. 6. & 17. 15. Prov. 17. 20. & 18. 21. & 21. 23. Esa. 3. 8. Jer. 9 8. 1 Joh. 3. 18. Prov. 10. 20, 21. & 12. 18. & 15. 2. Song 4. 11. Esa. 50. 4. Eccl. 10. 11. Esa. 57 19 Heb. 13. 15. Hos. 14. 2. Prov. 12. 14. & 13. 2. & 18. 20, 21. Ezek. 3. 5, 6. Gen. 11. 1, 6. & 10. 5, 20, 31. Esth. 1. 22. & 3. 12. & 8. 9 Acts 10. 46. & 19 6. 1 Cor. 12. 10, 28, 30. & 14. 4, 5, 6, 13, 18, 19, 21, 22, 23, 27, 39 Esa. 28. 11. Mar. 16. 17. Acts 2. 4, 6, 8, 11. & 21. 40. & 1. 19 Mat. 26. 73. Mar. 14. 70.  a tongue, and tongues, are put in some Scriptures, for words and speeches, which are brought forth with the tongue: An Eloquent tongue in the Teacher is well adapted to instruct the hearers: This is to be Lord of the tongue; and such words are the Fruit of the tongue, that which the tongue doth bring forth, Thus is the Tongue or Lip put for an Idiom, or Proper form of speech, which was one in the beginning, but was afterwards multiplied and confounded for the sin of the Builders of Babel-tower; hence the Phrases, of new Tongues, other tongues, our own tongue, hence also a Language is set out by 
(e) Esa. 19 18. Gen. 11. 1, 6, 7, 9 1 Cor. 14. 21. Esa. 28. 11. Ezek. 3. 5, 6. Job. 12. 20.▪ 13. 6. & 15. 6. Psal. 40. 9, 10. & 63. 3. Prov. 10. 13, 19, 21, 32. & 14. 3. & 15. 7. & 16. 10, 23, 30. & 17. 7. & 18. 7. & 24. 28. & 26. 24. Eccles. 10. 12. Isa. 29. 13. Matth. 15. 8. Mark 7. 6. Zeph. 3. 9 Mal. 2. 6, 7.  a Lip, which is another Instrument of speech; and the Lip is used in several Scriptures, for words and Speeches brought forth and uttered by the Lips. By this an Intelligent Discerning Reader may see, how much there is in Letters, words and Pronounciation.  
Another great damage by not speaking, and writing of Letters, vowels, Consonants, and words aright is, that, in many Scriptures, many letters and Sillabical adjections are counted insignificant, as if they stood only as Expletives to fill up a room, or for Euphonies sake to make the better, smother, and pleasanter sound, such they make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence their bold affirmations of Redundant, as also of Deficient, letters: whereas, it is a perfect word, to which we may not add, and from which we may not subtract. I shall cull out two compound Pronoun Affixes, ci and more, one of these Letters, jod in ci not one of which Christ would have 
(f) Matt. 5. 18.  to fail, which common Grammarians, Translators, and Interpreters do often misjudg to be altogether insignificant, whereby much sweet Edifyingness of Experimental Scripture, is quite lost to a vulgar reader.  
When the Psalmist was in colloquy or conference with his own self, calling 
(g) Psa. 103. 1, 3. 4, 5.  upon his soul and all his inward parts to bless Jehovah as for other things, so particularly and especially for these, he thus expresseth it, Bless him O my Soul, it is He, who pardoningly-sparing All-thy-my iniquities, who healing all thy-my-diseases: who redeeming from the corrupting pit thy-my-lives; who crowning theeme with mercy and tender pities: He will renew as an Eagle thy-my youths thy iniquities are my iniquities: and my iniquities are thy iniquities: thy Diseases are my Diseases, and my Diseases are thy Diseases: thy life and lives is my life and lives; and my life and lives is thy life and lives; Thy being crowned with mercy and tender pities, is my being crowned with mercy and tender pities, and my being crowned with mercy, and tender pities, is thy being crowned with mercy and tender pities. Thy youths being renewed as an Eagle, is my youths being renewed as an Eagle, and my youths being renewed as an Eagle, is thy youths being renewed as an Eagle: and shouldst not thou and I therefore be blessing of this Jehovah? are not every & all of these, mercy & good to thee and to me, and to our whole Man? Thus in 
(h) Ps. 116. 7.  another Psalm Return thou O my soul, unto thy-my-Rests, For, Jehovah hath bounteously-rewarded over theeme, all good rests are injoyable in him; thy rests are my rests; and my rests are thy rests: Jehovahs' bounteously rewarding thee, is his bounteously rewarding me; & his bounteously rewarding me, is his bounteously rewarding thee. In this compound Pronoun-Affix, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph, this doth signify the second Person singular, thee, thy thine being substituted in the room of Attah, thou, thee, thy or thine. ●● Jod is the Affix or Suffix of the First Person singular importing, me, my, mine; being put for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, me, my, or mine. Both these put together do signify, thy mies, etc. when alone without caph as in Melchizedech, Psal. 110. 4. is my, my▪ King of Righteousness, or King of my righteousness, which doth set out the office and work of faith in applying of Christ's imputed righteousness for justification. I leave other places to the Holy Spirits teaching, and to the observation, and experience of the Intelligent.  
In like manner have they dealt with that other Compound Pronoun▪ Affix, or Suffix, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Man, is the Pronoun Affix or Suffix of the third Person plural Masculine; this, when it doth stand a single termination added at the end of a word, it doth signify, Them, their, or theirs; and is a letter taken out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They, them, their, or theirs, the Pronoun of the third Person Plural Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is an Affix or Suffix of the third Person singular Masculine, when a Termination put after a word, importing him, his, etc. which is taken, and put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he, him, or his, the Pronoun of the third person singular Masculine; so that these two pronoun suffixes at the ends of words do differ as much as Plural and singular, that is, as much as one single individual person, or more persons than one: Take some Scripture Examples of this, which will more clear it up, and open the great usefulness of this discovery. In 
(i) Psa. 2. 3. (Acts 4. 25, 26, 27, 28.) Luk. 1●. 14, 27. 1 ●oh. 5. 10. Joh. 3. 3, 36. & 5. 23.  the second Psalm, both Jews and Gentiles are in a tumultuous rage peoples are muttering, Kings of the Earth are setting themselves, and Princes are plotting together, and all against Jehovah (the Father) and against his Christ, his holy Child Jesus, whom he has anointed, and they are brought in as saying and resolving, we will break Those-Their-His bands, the Bands of Father Son, and holy Spirit, all of them jointly together, and the bands of the Son, (of Christ,) in special; and we will cast from us Their-His-Cords, the Cords, of Father Son, and holy Spirit, and his Cords; Christ's cords particularly; we will not be held in subjection under him; we will not have him to reign over us; we are resolved upon this▪ not to give unto the Mashiach, the Anointed One, these signs of Homage. This doth set out the sinningness of the sin of unbelief, which doth reject the only remedy of Salvation by Christ in a way of believing, which will not obey Christ's laws, nor receive the witness of God the father concerning his Son, and thereby hath made God a liar, because they believe not the Record that God gave of his Son, and so by not honouring of the Son, they do not honour the Father who sent him. Thus in the 
(k) Psa. 11. 7. 2 Cor. 13. 14. 1 Joh. 1. 3. Psa. 11. 4, 5, 6. & 34. 15, 16. & 33. 18. Job 3●. 7. 1 Pet. 3. 12.  Eleventh Psalm, For, the righteous or just Jehovah righteousnesses hath loved, The Right one they will, or shall view Their-his-Faces; The Faces of the Father, of the Son, and of the holy Spirit have very favourable aspects towards him, towards every such one who is right or a righteous one, They will each of them and every one of them; all jointly, and each distinctly, will accept the Person and Service of such a one, and plead his Cause; he presenting himself and his case before them, and orderly applying himself to each, and keeping up a way of special communion with All and every one of these three Subsistences in the All-glorious one Jehovah-Essence, when he doth solemnly appeal to them for Right, referring his just cause, or the Cause of others of the Lords people, to them for righteous Judgement in their Court in Heaven against any false Accusers perjured witnesses, or unjust Judges, who would condemn him in the corrupted Courts of men: And more especially the Faces of the Son of God, of the Lord Jesus Christ, who is a Mediator, Advocate, and Surety by Office, in whose name, For whose sake, and by whose satisfaction and intercession, they do supplicate for grace, who has a Propriety in such a Righteous one, which Propriety is the ground of his care, and whose Interest it is to look after his own. So that, for want of opening of this in the Translation, some of the most high, Heavenly, and holy mysteries of the whole Christian Religion do lie hid from a Common understanding. The one is, Three subsistences of Father, Son, and holy Spirit in one Jehovah-Essence, and the way of an Experienced believers orderly distinct Communion with each of them: The other is, Christ's Mediatoral Office, in what manner as to this Office he doth stand specially related to the believer, and how the Believer may make a right Address more particularly to this Christ in All cases. All and every one of these have other manner of looks against those, who are unjust, Angry kill Faces. Thus, as to Jehovah Aelohim, and to the M●ssias.  
It may be of use on this occasion to give direction in a great and weighty case, in, and about which the working unbelief, distrust and fears of many of the Reformed Religion do much hurry and perplex them. The Lord having wonderfully discovered and defeated the bloody plots of the Confederate Papists by some of their own Party, whose consciences have been terrified and amazed at the thoughts of such horrid Murdering and cruel Massacring of so many innocent persons; and so had no inward peace, till they openly Confessed the hellishness of the Design: now one of their last attempts is to suborn false Witnesses perjured persons, to forswear themselves in open Court against particular Protestants, thereby under a Colour of Justice to take away their lives under a pretence of proving treasonables Crimes, upon many of them. Against this abominable provocation given to the Eyes of the Allseeing holy just Jehovah Aelohim, who is All-knowing and Truth itself, whom these bold Atheists and monstrous infidels are prepared to call in to their Party for his witnessing of their Falsehoods, the Lord has graciously armed and defended his people with this Scripture-shield and ward, let an innocent person engage some of the most serious believers he has acquaintance withal who are near him, to seek Jehovah Aelohim about this some time before the Trial, and when the Falsely Accused is at the Bar, and the perjured persons are about to forswear themselves, let him solemnly charge them, as they will answer it to the just Judge over All, to be wary what they do depose upon Oath; For, the righteous Jehovah loveth righteousness: if notwithstanding this caution they will swear falsely, and call in God to witness it as if it were a Truth, let the Prisoner at the Bar and those other believers with Eyes and Palms of hands lift up to Heaven solemnly call in Jehovah Aelohim to determine the case, To hear in heaven and Do and Judge, condemning the Malignants, and bring the way of the unjust upon their Heads, and justifying the Righteous just one, to give him according to his righteousness or justness of his Cause, For the Encouraging and drawing forth of Faith herein they have Scripture Prophecies, Promises and 
* 1 King. 8. 31, 32. 1 King. 18. 21, 40. 2 King. 1. 9-16. Rev. 11. 3, 4, 5, 6. Zech. 5. 1, 2, 3, 4. Mar. 11. 24. & 9 23. Luk. 17. 5, 6. Mat. 17. 20. Act. 5. 1-14. & 13. 6-12. Luk. 18. 7, 8. Exod. 20. 7. Leu. 19 12. Deut. 5. 11. 1 Tim. 1. 10. Hos 4. 2. Leu. 6. 3, 5. 2 Chron. 6. 22, 23. Psal. 24. 4. Numb. 5. 21, 27. Jer. 5. 2. Prov. 12. 2. Deut. 19 15-21. Jer. 7. 9 Hos. 10. 4. Psal. 52. 1, 2-5. & 120. 2, 3, 4. Osea 34. 15, 16. & 33. 18. 1 Pet. ●. 12. Job 3●. 7. P●al. 11. throughout.  Precedents.  
The like is with respect to men, I, 
(l) Deut. 32. 23, 32, 35.  saith Jehovah, (speaking of a very froward generation, Sons in whom no Faith, corrupt Worshippers, who provoked him to Anger with their vanities, both idolatrous Heathen, and Apostatising Israelites, one and another) I will heap evils upon them-him: All of them jointly together, and every one of them in particular, not any one guilty person amongst them had any Privilege or protection, from which to promise to himself exemption and Escape. Their-His grapes, grapes of gall, they have most, bitter Clusters; such are the works and fruits of them All and of every one of them: this guilt is upon them in General, and in Particular: The Day of their Calamity near, and the things making haste that shall come to them-him, to All of them, and to every one of them; there will be a particular hastening of all and every of the threatened judgements in a terrible manner and in a dreadful measure (For, so is the significancy of the Hebrew phrase, when a word of the singular Number, and of the Masculine gender is joined to, and with a foregoing word of the plural number, and of the saeminin gender.) 
(m) Psa. 5. 11.  This meditation will serve to awaken conscience and to move Fear in all such who are thus guilty; and should arm believers against their dreading, or being afraid of such ungodly ones, who are under such threaten from so just a Judge. In the fifth Psalm, they shall rejoice All who hoping for safety in thee, O Jehovah Aelohim, to ever shall they shout, and thou shalt, thou wilt, cover over Me-Them-Him; all of such, and every one of such, and me in particular among such, Thy protection will be over me, and over them, and over each of them, I, and they, and every one of them seeking of, and hoping for my-their-his Covert and defence in Thee from all evil, so as that it shall not be able to hurt me, or them or any of them. These Interpretations may be read by him who runs, to have much sweet encouragement in them to Faith, and Hope in Jehovah Aelohim, and in his word, for All and every of sound believers to seed upon.  
This also doth further give a Rebuke and Check to such who are so bold and daring, as if they could teach the Alwise Jehovah to speak more significantly than he does, by their Supplements of their own words to make the Scriptures to be sense, as they sometimes blasphemously speak: and by asserting the Right pointing of Sentences, and distinguishing of these Sentences by Accentuations, and Punctations to be a mere human Invention, and not a God inspired institution.  
Concerning Supplements of men's 
(n) Deut. 4. 2. & 12. 32. Pro. 30. 5, 6. Rev. 22. 18, 19  addings, there is a Prohibition gone forth, a woe threatened against all Adding to, as well as Substractings from, the words of the Lord. Examine we the Translations of some Particular Scriptures.  
When the Israelites, who were brought our of Egypt had sinned a great sin, in making a Molten Calfand worshipping of it, the Translation doth render it, They have 
(o) Deut. 9 12. & 32. 5. Exod. 32. 7. Isa. 1. 4.  corrupted themselves; Themselves, the Translators do put in, and add it to the Text, whereas that doth much both narrow and mistake the sense of that place; for, though those Idolatrous Israelites did corrupt themselves, yet withal they corrupted one another, and what was worse, they corrupted their Religion both in principle and in Practice, they corrpted the instituted Ordinances of the Lord, his Worship and Service.  
In the 
(p) Psa. 27. 13.  twenty seventh Psalm, the Translators put in, I had fainted, those three words; unless I had believed to see the goodness of jehovah in the land of the living; which doth too much imprison the sense, and confine it to that one particular, which is not the weightiest neither: For, that expression, except I had believed, this doth take in all the experimental cases mentioned in that psalm, except I had believed, I had been afraid of men, when they made battle against me to eat my flesh; I had dreaded my distressers and my enemies; my heart had been afraid, when a pitched Host pitched against me, when war risen up against me; except he had believed, his heart had not been confirmed and strong waiting and expecting, when he was banished and driven from the house of Jehovah, where he longed, to sit all the days of his life, to view in the pleasantness of Jehovah, and to inquire in his Palace; except he had believed this, what should he have done in the day of evil? how could he in such a case have been confident, that, Jehovah would keep him privily in His pavilion, that, he would keep him secret, in the secret of his Tent, and that, he would exalt him on a Rock; and that, his head should be lifted up above his enemies round about him; that, he should Sacrifice in his Tent Sacrifices of shouting, and sing Psalms to Jehovah? except he had believed this, how could he have lived to his comfort and Satisfaction, that, though his Father and his Mother would forsake him, yet Jehovah would not leave nor forsake him, but be his Saviour, and gather him? except he had believed this, how could he have kept an even frame of spirit, when he had so many envyers, when he was in such danger to be given to the Soul, to the will, and lust, of his Distressers; For, witnesses of Falsehood did stand up against him and the man who breathed violent wrong? how injuriously therefore do they charge the Scriptures, as if they were no perfect Rule, because of such imperfect Speeches, as they miscall them; whereas, this Psalm has the greater Fullness, and more Perfection by this means, as has been shown. In 
(q) Psa. 109. 4.  the one hundredth and ninth Psalm; For my love they (my slanderous enemies) are adversaries to me, and I give myself to Prayer: here the Translators put in four words of their own, which are, Give myself to; whereas, the original is, And I Prayer; this doth set out one singular truth. Duty grace, and experience, concerning prayer; for, besides the Several Passages in this Psalm to which it doth relate, and concerning which it doth afford a choice, either Prevention or remedy as to heart-akes, Soul-sicknesses, and bodily ails, it doth contain in it An excellent Directory for Prayer when a Believer under such trying cases is at prayer, he should be All prayer, his whole man should be all engaged in prayer, he should go to Jehovah in Prayer: to Jehovah the father, to Jehovah the Son, to Christ as Mediator; to Jehovah the holy spirit; to a proper word, and to suitable promises in prayer; he should see that Graces in their places be acted in prayer: he should pray in prayer: thus Prayer should be prayer, prayer well filled up. How much beyond the Translator's-Supplement, would this Scripture-expression lead an experienced beleiver.  
Take an instance in the New Testament: When the Mother of Zebedees' Children came unto Christ desiring a certain thing of Him even to grant, that those her two Sons, whom she brought along with her to him, might sit, the one on his Right hand, and the other on his Left in His Kingdom; one part of Christ's answer was, 
(r) Mat. 20. 23.  that to sit on his Right hand, and on his Left, was not his to give, but (the Translators put in of their own, It shall be given to them: these five or six words they add) for whom it is prepared of my father: If an ignorant Teacher of an ignorant People, were to raise Doctrines from this clause, they were like to be these two; One, that, to Sat on Christ's right hand, and on his left is not Christ's to give: The other, that, to Sat on Christ's right hand, and on his left shall be given to them, for whom it is prepared of Christ's Father.  
These two seem very fairly & rightly drawn from the words as translated in English; and yet, the former of these two is a False Doctrine; For, it is Christ's to give, as other 
(s) Rev. 3. 21. John 5. 22. 27. & 13. 3. & 17. 2.  Scriptures do convincingly prove he has commissioned Power to grant unto him who overcoming to Sat with him in his Throne: The Father hath committed All judgement unto the Son; he hath given Christ authority to execute judgement: The Father gave All things into Christ's hands; he gave Christ power over all flesh; All authoritative power in heaven and in Earth was given unto Christ. The Translation therefore should have run thus, To Sat from my Rights and from my lefts (the Plural Number in both, takes in hands, Arms, sides &c.) not is it mine to give, But, (or except, or save) to them it is prepared of my Father, Christ's it was to give, but, to such as were expressed in his Commission, whom the Father's purpose was to honour with such a Privilege.  
Though these and such like Supplements, of men by which they pretend they would fill up the Sense, be printed in lesser Characters in many Bibles; yet not in All English Bibles and where they are printed in lesser Letters, yet scarce one of many scores doth take any notice of this, to exercise practical judgement about it, and to compare Spirituals with Spirituals concerning it.  
As for what doth concern the Right pointing of Sentences, and distinguishing of those Sentences by Punctations and Accentuations, This is not a mere humane invention, but, a God-inspired institution: For, if these be taken away, how many blasphemies would Ignorance and malice quickly run into? consider that Passage 
(t) Psal. 5. 4.  in the Fifth Psalm; If a full Period be placed there, where there is but a Comma or a Colon, would it not be Blasphemy to make a full stop to these words, Thou art not A God? and so to read no further; whereas it must be otherwise pointed; For, Thou not Ael, (or the mighty, Almighty one,) A God delighting wickedness, The Evil shall not sojourn thee. Thus, he who will read to the Period finds excelling sense in this choice Scripture.  
To have a Distinction of a Sentence into certain members of it, is natural and significant, that, there may be just spaces allotted both for due breathing, and for right understanding: the moderating of the respireing Faculty giveth both a Grace to the speech, and a light to the apprehension of what is spoken; The shortest point in a Sentence leaveth such a space, as the ordinary pulse and measure of time is in music; yet so, as that what doth follow do quickly Succeed after the breath is drawn in; the next to this has a longer and larger respiration; as in music, there is a brve, and a long note; the third is larger yet, containing the perfect member of a Sentence, and so, as in music, has more of length or quantity; the last doth bring the whole Sentence to a full Period, and is the perfecting and filling up, of all the parts and Members of it; like as in Music Natural, there are distinct Pauses or Rests which have shorter or longer intermissions and cessations of sound, Breve-Rest, or long Rest, according to the measures and Proportions of time, wherein natural Organs and the breathing faculty should mutually direct and help each other as to the manner of Pronunciation, that, we be neither too much Minim, nor too much Maxim: we should know how to keep Time, and give every particular note of distinction its due measure, without making it, either longer or shorter than it ought to be. Musicians do this by a Constant motion of the hand, or Foot, or imagination, down and up successively and equally Divided, every down and up being called a Time, measure-note or Time-note, the lively pulses in our own arteries, sinews, and veins, and the little minutes of a steady going watch or Pendulum, do help somewhat to measure this motion: in like manner is it applicable to the Notes of distinction for pointing of Sentences: and look as in Music, where two Minim-Rests do stand together (in common Time) there it may be Supposed, that, the First belongs to the Foregoing Time, and the second to the Time following: thus is it useful, in pointing the Sentences, to know thereby the meaning of words relating to the Context, as they have an Eye to what doth go before, or to what doth follow after, or to both, and the Musicians have a mark or Arch commonly set at the end of a Song or Lesson to signify the close or Conclusion. These things have foundation in Nature, that the Spirit and Soul in breathing when tired out by long speech, may resume and recover its forces and strength by due spaces and pauses, and that the Oration and Sentence may thereby be rendered the more perspicuous and intelligible Oration or Speech, I mean that which is in a perfect Sentence, complete in all its parts and members, being as to the present matter in hand, a distinct complexion of Hebrew words or a comprehending, or agreement of such words in a Sentence, till the Sentence be brought to a just period or conclusion, whereby the opinion, judgement, or sentence of the mind is brought forth in word or in writing; which complexion is sometimes drawn out into more length, at other times brought into a less shortness; Therefore the nature of the thing itself doth show the necessariness and usefulness of distinctions, which is to be denoted by certain points, according as the parts of the Sentence are imperfect, or the whole of it is perfect: so that those Hebrew punctations and Accentuations, which do evidently point out these Particulars must be acknowledged as natural and Essential to the right understanding of Scripture Sentences in the Hebrew Tongue the 
(v) 1 Sam. 18. 18.  Scripture in the Margin may be taken for an instance; as also the 111 Psal. where every distinct point of a Sentence doth begin with a second letter according to the order of the Hebrew Alphabet, whereby this Doctrine of Punctations is commended and preserved and secured in the very nature of the Letters, which is noteworthy. The same has a like remark set upon it in the 112 Psalms, as observable.  
The Book of the Proverbs is full of Distinct Sentences, where the members of the Sentences do Naturally distinguish themselves, either, by the comparison, similitude, opposition or such like, Even instruments of music, as well as the voice of the musician has 
* 1 Cor. 14. 7, 8. 2 Tim. 2. 15. Leu. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Distinction, not only for sound in Tunes & in Notes as opposed to union, nor only for time, but also for the parts of the Song. The Holy Scriptures are distinguished into its several Sections; the word of truth must be Rightly cut; as the Dissecting of the offering was to be into the Natural pieces and parts thereof; which did figure the office and work of a Minister of Christ in Church Assemblies; It might not be a confused handling, or a disordered mangling, but it must be the Natural parts, both in reading, and interpreting. The Pronunciation and the reading 
† Neh. 8. 7, 8. Leu. 24. 12. Job 23. 12. Det. 27. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel, expressit verbis aut characteribus.  should be according to the writing, as the Mouth of Jehovah had spoken it, and as it is written in Characters words, and Sentences. How monstrous therefore was that evil invented fiction of those Hebrews who were so bold as to affirm, that, Jehovah Aelohim spoke the ten words or commands at one moment of time, all and every of the letters, Syllables, Words, sentences in one breath without any interspiration, pause, or distinction, as if it had all of it been but only one continued word; whereas, how could it be understood, if it were not uttered distinctly? and if it were not understood, how could it be obeyed? How could it be said that Aelohim spoke all those 
‖ Exod. 20. 1. & 34. 27, 28. Deut. 10. 4.  words, and that Moses wrote words, the ten words, if they had been all but one such confused Indistinct word? which expression of words, is used for whole sentences or commands; as Paul saith elsewhere, 
* Gal. 5. 14.  one word, when there were divers words in it, and when he rehearsed the sum of all the Commandments of the Duties of man towards his neighbour: 
† Mar. 7. 13. Mat. 15. 6.  what also in one place is called the word of God, in another place is called the commandment of God; and this must be after the tenor, rather over or upon the Mouth, so is the Hebrew, of these same words.  
The Greek of the New Testament doth also give us further light in this Subject-Matter; 
‖ Luk. 4. 17s. Act. 8. 32. Heb. 2. 6. & 4. 4. & 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 6. Rom. 10. 18. Heb. 3. 7. Mat. 21. 13. John 8. 17. Mat. 1. 22. Mat. 2. 17. Mark 12. 26. Act. 1. 20. & 13. 33. Col. 3. 16.  where we may meet with words that do signify and set out, sometimes an whole Book or Psalm, at other times an whole entire matter treated of; a comprehension or complexion, a certain text or versicle of Scripture; an entire sentence or part of a sentence. A part of Scripture is mentioned, where neither the Penman of that Book is named, nor the particular place in that Book; or, the holy Spirit, the Inspirer and Inditer is named; or such a phrase is made use of as is mentioned Indefinitely; or, in general terms, it is written; or In the law it is written; or a prophet is Indefinitely spoken of, but not particularly named; or, their Name is expresed. We should be so well versed in Scripture, so familiarly acquainted with it, It should so Indwel in us richly In all wisdom, that, assoon as any sentence, or member of a sentence, or part of the distinction of a member is spoken of, we should know it, that it is a Scripture-Testimonie or Scripture-phrase, although the particular Book, Place, sentence, or clause, be not expressed. There are some Accents in the Hebrew, which some do call King-Accents, because they do posess the Chief Stations, and do most distinguish the sentences, called pauses and Distinctive-Accents: 
* Soph-pasuk, Eccles. 12. 13. Acts 8. 32.  that which puts an end of the sentence, and is the period of it, they express by two words; the former of them doth signify An End, and is so taken in several Scriptures, particularly in the closing up of that Book of solomon's, called Ecclesiastes as the pause at the ending of it, an End of all this word hath been heard, or we will hear; this same Aelohim fear thou, and those commandments of his keep thou; for, this All that Adam; Because, Al-that-work these - Aelohim will bring in-judgment over all that is hidden, If good, and If evil: and, the other word, which is translated place of Scripture, in a passage of the Acts of the Apostles, is retained in the Syriac, denoting a cessation, as when one doth cease to read, and doth shut the book; It puts an end to the section or sentence of a Scripture, when the reader puts a stop, or makes a pause. Hence the Hebrews do call these Distinctive Accents 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  by a name, which has its meaningof Tastes, or Relishes, because, to a right judging-spiritual discerner, they do indicate and discover, what the nature and sense of every speech is, as the  doth judge of meat by the Taste and Relish of it. Those, who would find out more of this kind of Hebrew Learning, let them industriously dig deep to come at Hebrew roots in their proper significance and apply themselves 
* Joh. 16. 13. 1 Joh. 2. 20, 27.  unto the holy Spirit for teaching, as others have done: In the supplies of which Good Spirit (whose office and work it is from the Father and from his Son Christ to lead into all truth, and to anoint with such a spiritual Unction whereby they may know all things) the writer and composer of these few sheets doth intent, if life and liberty be continued, to set about the Practical part of this Science of Sciences, and Art of Arts, as any young hopeful sons and Disciples shall be willingnesses in the day Christ's Power.  
The method and mode of Arguing & Disputing about any matter of profitable Inquiry in any Useful Art or Science, will be this, according to the Scriptures.  
The Lord hath given us a Full Treasury of useful Knowledge in his word, did we throughly apprehend, prize, and improve it; in so much as that, there is sometimes more in the right understanding of one Hebrew word (For instance, the first word of the First Psalm, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its Full significancy, than in all the Commentaries that I have met with upon that whole Psalm: as This word, O the Happy go on, with a strait foot! Or, O the blessed progresses with a strait foot! The Root of this word, is Ashar, in Piel, Ishsher, he went with a strait foot, he went happily, he walked on in a right way: This one word rightly understood, doth cast a shining light upon the whole drift and Scope of the Psalm; which is to discover, who and what they are who do make an happy progress in the Christian Religion, and what choice Privileges they are, which such holy Proficients do enjoy: This is more particularly and expressly described, negatively, such a man is one, who hath not walked in the Council of the unjust, nor hath stood in the way of sinners, nor hath fate in the seat of the scornful: For, Experience will convince Evidently, that he who hath thus walked, stood, and set, (the Hebrew Phrase by the time past being often used to set out continued actions) he will be thereby hindered in his religious journey, and lose much of his precious time; Then positively, such a man is one whose delight in the Law of Jehovah, and who in his Law will meditate Day and night; because, if he have done so, do, and shall do so, This will put him onward, and set him forward in the way of the LORD. The holy Spirit will bear witness with his Spirit unto the Truth and goodness of This to his clearer Evidence, and sweeter satisfaction; And then shall he be As a Tree planted by brooks of waters, which shall give his Fruit in his season; and his leaf shall not fade, and whatsoever he shall do, shall prosper; when others are fruitless and fading, and unthriving, as to any Spiritual, holy, good Progress: he shall be confirmed, established, and not so moved, whilst the unjust shall be As Chaff, which the Spirit or wind, driveth it away; he shall be justified and stand upright in judgement, when others are condemned and cast; he shall have Church-Communion and Gospel-fellowship in the Assembly and Society of just ones; which the unjust shall not be so privileged withal; For, Jehovah will know, he will acknowledge this way of such just ones, wherein they make such an holy happy Progress; whereas the way of the unjust will and shall perish; they and their way together shall be done away; decay, be lost, not regarded, but rejected; note this well, what a Storehouse of practical religion there is contained sometimes in one Hebrew word.  
It has been puzzling, disturbing, distracting, and discourageing unto many in their endeavours and Studies after the knowledge of the Hebrew tongue, that, in most of the Hebrew Lexicons, they meet with so many various, and sometimes contrary significations of one Root; which doth so leave them at a loss, that, they are under a temptation to throw away their Books, and to conclude, as if there were scarce any certainty in this Kind of Knowledge: whereas, the Scriptures of Truth copied out in the true real nature of created Being's, is the one and the only Book of books (where rightly and thoroughly understood, believed, experienced, lived, and practised) for infallible certainty of useful Science, which Philosophical writings 
(w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Academica, qui Academici negabant aliquid posse comprehendi, idest, intelligi certo, from α, privativa particula, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deprehendo apprehendo.  of vain affecters of human wisdom are not. Therefore this also would I further commend to those who are Gifted and Graced for and called to, such a work of Works, (and so others, who having estates might do much in their place for encouraging and promoting of it by large Contributions that way) that, in writing of Lexicons, in translating of the Orginal Scriptures into Mother-Tongues, and in giving forth the interpretation and meaning of Hebrew words and phrases, they would keep close to some only one certain proper signification of every distinct Hebrew Root; and that, the Sap and juice of that significancy may run itself into every one of the branches, boughs, limbs, fruits, and leaves, which do spring from thence; so will the True and  meaning have more clearness and 
* Compare Gen. 18. 23. Eccl. 7. 16, 17. Prov. 21. 18. Eccless. 3. 16. Deut. 25. 1, 2. Prov. 17. 15. Psal. 37. 33. consider the Hebrew of Psal. 121. 2.  certainty. The most Proper significancy of divers Hebrew words is best discerned, by their opposites, from words of a quite contrary meaning: * As, he who would find out the true signification of, Reshengnim, must inquire, what is the right understanding of, Tzaddikim: if the one do set out such as are just ones, justified one's, than the other must denote these who being unjust, not justified. How holy a Mystery, How full a Treasury is there sometimes in one Compound-praeposition in This Tongue of Tongues? Take a short hint of this, My help, said the Psalmist, From-with Jehovah, who making Heavens and Earth; it has been so, is so, will be so, from Him, as the Author, and Giver of it; yet so from Him, as that, it is with Him; He must preserve and keep alive what of help he does actually afford, and he continually gives more. Oh! who can enough sigh at, and cry over, the neglect of an exact version, or translation of the Original Scriptures, word for word, without adding or altering, into the Mother tongues, as they commonly call them, because, they are such as their Mothers do teach their Children in the several Country's where they are born and bred? whereas, in True propriety of speech, The Hebrew tongue is the only Mother-tongue, as the most ancient original Tongue, all other Tongues, being daughter tongues at the Babel-Confusion of Languages, each of which doth retain and borrow somewhat of and from the Hebrew.  
This is an ingenious Age in almost every Art and Science else, which the Virtuosos of the times are set much upon highly to advance, and greatly to promote in their several sorts of Learning, though it doth appear to me, through a God-taughtness, they lay aside, at least the Best, if not the only way of thorough obtaining of a Satisfying Knowledge, which is the Holy Spirits teaching in the written word and in Created Being's according to that word? and what? must this only, of all other ways, be laid aside? Oh how often, have I bewailed it, with yearning bowels and compassionating pittying over the precious Souls of the Sons and Daughters of Adam, that, so many rich truths should lie so much concealed from them, wherein their Temporal, Spiritual, and Eternal good is so much concerned, either by giving them no translation of the Scriptures in their own Country Language, or by putting of them off with such a corrupt and defective, such a dark misinterpreted translation in some places, as doth hid so many profitable parts of Religion from them, which yet Jehovah-Aelohim hath graciously vouchsafed to them in Holy Writ. How many large Incomes and great estates have been sinfully misspent, and prodigally wasted of late years in England by riotous living and such like Sensual bestialities, which will pass heavily upon account another day, when the Righteous judge of All shall sit upon their case, and reckon with such; and how many others are there who with the Horseleech are still crying, Give, Give, still coveting more Gold, and Silver, Houses and Lands, and still more, being never satisfied? whilst scarcely can one man be found, who first lays up, at least that portion of God's part, the tenth part of his incom, and who also lays by more of the rest, that, upon a clear call and just occasion he may have by him a considerable sum for the carrying on of some eminently useful work for the Honour of our Lord, and for the good of Souls, and the Blessing of Nations? such a work especially as this is, which I am now upon? If there be a new Bridge to be raised, or a new great gate or Gatehouse to be built, or a conduit to be set up, or a Superstitious Edifice to be Superstructed, or some such London-Monument to be erected, the present Lord Mayor will lavish out of their Bags to have their names Engraven and their Majoralties recorded, to be read in the stones: In such cases, It is who can be the chief Overseer of such a work, some Prince, or Noble man, or rich Merchant is ambitious, at the Foundation or Finishing of such a great public structure, to lay on, or cause to be laid on in open view the first, or the last stone, one or both of which stones it may be, they will lay with their own hands, 
(x) Zech. 4. 6, 7, 8, 9, 10.  and then, O what shouting outcries, and joyful Acclamations are there sounded forth by the people! But, where are the Zerubbabels and Joshuahs', who will set their hands to this new Temple work, this later day-glory-work; and where do such Prophets, and such sons of the Prophets, as of old in samuel's, in Elijahs, and in Elisha's days dwell?  
what entertainment this printed paper may have upon the hearts of any into whose hands it may be received, I have referred and committed to his care who has the hearts of the great ones in his hand, Praying Longing, and waiting for the coming of the Lord Jesus Christ, for the conspicuous appearance of his Personal Presence, when there shall be larger pourings out of his Spirit, and when some shall come forth so clothed with that Spirit, when 
(y) Isa. 19 18. Zech. 3. 9 Isa. 34. 16. Acts 14. 13. 1 Thes. 3. 13. 2 Thes. 2. 8. Heb. 9 28. 1 Tim. 6. 14. 2 Tim. 1. 10. & 4. 1, 8. Titus 2. 13. Judas 14. Isa. 32. 15. & 44. 3, 4. & 59 19, 20, 21. Ezek. 39 29. & 47. 1-12. Joel 2. 28, 29. Zech. 4. 6. & 12. 10. Rev. 1. 4. & 2. 7, 11, 17, 29. & 3. 1, 6, 13, 22. Mat. 24. 29, 30, 31. Mal. 4. 5, 6. Rev. 1. 7. & 22. 16-21.  the lip of Canaan, the Pure lip, shall be turned to Jehovah's new Covenant-people, and shall be Spoken by, not only such as are born and bred Hebrews, but others also; when Jehovahs' book shall be more searched after and into from above, and when it shall be more crowned with good success upon hearts, who shall here below set to their Seals unto that Testimony which shall by miraculous Attests from Heaven be given by the Author of that word of his grace. Even so, come Lord Jesus Amen: Hallelujah.   

POSTSCRIPT.  
The Author intends Freely to impart, what in his Measure he hath Freely received, to any Sons whom the LORD shall make willing to be Christ's Disciples in this School. About Three-times in every week there will be these Exercises; One about the proper significancy of Original words and phrases: Another about Philosophy: A Third, about Textual Sermons: To which may be added a Specimen or Example of some particular Art or Science.