before he be trufted, or trust himself, with the Jargon of Men.

Divines, or Laymen fo educated, would always be able of themfelves to go to, and confult the Original, which admits not every fhuffling Fellow with Rhetoric, or Logic, to quibble upon the Meaning of the Words, nor the Power of all the Men upon the Earth, after any Word is fairly conftrued, to alter it: Such would be able to distinguish between that falfe Pleafure which arifes from the Jingle, and the Pleafure which attends reading a Language where every Word refers to a visible Idea; where the Images attend the Words, which not only fhews the Certainty of the Expreffion, but makes the Defcription beautiful beyond Comparison, and carries Demonftration who compofed it, in its Compofition: Such would not run about ftaring, and talking of Nature, of Occult Qualities, of Attraction, &c. be in Doubt whether there were any God, whether an Oath, Marriage, &c. might be difpenfed with at Pleafure: Nor need we be at the Charge to breed Men to make Difcoveries, and write Books to fet up new Systems; nor need others fpend their Time in reading fuch. And tho' it be true, that there are many Particulars in

the

the Hebrew, which are not neceffary for every one who is a Chriftian to study, yet, I dare fay, no Man will ever be fo thorough a Chriftian, without the Knowledge of thofe very Things, in grofs, which feem unneceffary, as he would be with them; and fo on to Particulars.

Other Languages, the Works of Men, were intended to confound, and have confounded all whoever fought for the Knowledge of the first or fecond Caufes in them; and at this Day, Men were fo far from conftruing the Words of Moment in those who pretended to write about these Things, that they have not known the Manner of their Writing, or fo much as what the Authors intended to write about. And all who at any Time fince the Writings in other Languages were in Being, have intended to confound the Scriptures, have always endeavoured to perfuade Men to feek for Explanations of the Scriptures, so of thefe Things, in them, in Experiments, in their own Heads, or any other Way, rather than from the Fountain.

The Difference between the Hebrew and all other Languages, in Names or Defcriptions, of Beings, Things, or Actions not feen, is, that the Hebrew takes the

Ideas from Things feen or perceived by Senfe, fo they are not to be mistaken or altered. The fame Word gives the fame Idea to every Man who has feen or understands the Thing from whence that Idea was taken; the Words in all other Languages are arbitrary; fo Words for thofe Things are Metaphyfical, and every one is at Liberty to frame an Idea in his own Head for each Word, and fix it to the Word; fo when you write or speak fuch Words, you do not convey your own, the borrowed, or any Idea, but leave the Reader or Hearer to take his own, or frame fuch as he pleases; common Acceptation of one of thofe Words is Nonfenfe; there can be no common Acceptation of an Idea from any fuch Word; written Definitions fix them not, because they vary as the Idea of each Writer varied. Hence 'tis very difficult to convey the Ideas of thofe Things in written Tranflations. Hence Confeffions in Words of any of those Languages give a Scope to Men, who have ill Defigns, to mifapply them. For Example, as I have been informed, when an uncertain Doctor was afked how he, when he did not believe fome of the Thirty Nine Articles, to take a Living could fubfcribe to them: He anfwered, every one of the

Thirty Nine Articles was liable to be conftrued Thirty Nine feveral Ways, and every one was at Liberty to take any of them in which Senfe he pleased.

As I am the first who has dared to fhew the Excellencies and Beauties of the Hebrew Tongue, and the Imperfections of the reft, my present Readers ought to make me fome Allowance, if I mention feveral Things which I think will be of Service, if not immediately, at leaft when thefe Matters are a little further pursued, examin'd, and understood. And as I am alfo the first who has broke off the Fetters clapp'd upon that Language, clear'd many of the Blunders in the prefent Tranflations, and by fimple Conftructions fhewed many Definitions of Facts of the greateft Confequence to be known; and as no Objection can be made against any Affertion, till it be afferted, I am not only to anfwer Affertions which have directly or obliquely oppos'd them, but others, which may hereafter be contriv'd; nay, as far as I can, invalidate every Thing which may be offer'd in Evidence against them.

As the first Breach in Religion began by believing the Devil, that there were Powers in the Heavens, which were not in them; and the fecond, from imagining

that

that they ought to pay Services to them, in Return for the Benefits they received by their Agency; and as it was predicted that this fhould be confounded; and as it was confounded, we are at Liberty to obferve how it was done, to examine the Evidence which is preferved and produc'd and what can be further difcover'd, and explain it in the cleareft Manner, Diftances of Time, &c. will allow. And as it will appear, they could not imagine much further out of the Way, till they had confounded the Hebrew Tongue, and, as imagining gave the finishing Stroke in confounding this new Religion; fo we fhall fuppofe that the Confufion of Languages, and imagining went on Hand in Hand together, till the Languges were fo far confounded, that they had loft all the Knowledge which had been convey'd or preferv'd by them: And Imagination took Place, and carry'd it on, till a Man knew not what his Neighbour meaned by the Names or Attributes of the Gods in this Religion; and fo knew not what he worshipp'd nor for what he worshipp'd.

Befides, the Changes which befel the first Language among the Heathens, by their forming Alphabets, and giving different Powers to fome of the Letters, &c.

and