Christians indeed but fitter to be burnt as the true Christians of old burnt their Books which was at a great value And now we will try what these Christians in England and elsewhere will do with their Books which they teach their Children in their Schools and have been taught in England for many years past we have drawn out some few Examples forth of some of the school-School-Books to shew to the Reader what words they use in their Schools in their Books and whether such words and such Books be fit to be used and taught yea or nay Or the words of Scripture for them to be taught in Schools to Children According to what already in this forementioned Book is charged upon People from the Lord not to teach these Heathenish Books but let them be burnt as useless and if any will learn other Languages to their Children that they may learn them the Scriptures of Truth and other found and wholsome words and savoury and not such unsavoury words as is and have been practised in their Schools for many years let not the earth be stained and corrupted with such silthiness For evil words corrupts the good manners And first we have taken forth some few words out of that Book which is commonly taught Children when they first enter into Latine which is called Pueriles Confabulatiunculae that is Childrens Talkes IN the 9th page of that Book Col. 3. Translated by Charles Hool Master of Arts It s said Heus tu Ho you Sirrah So Mark if Heus which he Translates for Sirrah be a fit word for Children to learn at their first entrance into the Latine Tongue And also mind his false Translating which sayes you Sirrah when he should say thou In the 10th page Col. 4. ubi sedent canes sedeto Sit where the dogs sit Vbi verò sedent canes And where do the dogs sit In Clunibus Upon their Buttocks In the 11th page Salve pugil invicte which Hool Translates and sayes God save you jolly piâ—der Iamdudum pugnus in malâ haereret My fist should have gone about your ears a good while ago Evoco I dare you forth In the 12th page Col. 5. Ego illi etiam dentes istos omnes evellaâ— And I 'le knock out all those teeth of his In the 23th page Col. 10. Dii perdant phrontîsterium unà cum Magistro Hang the School and the Master too In the 69th page Col. 28. Dii perdant omnes cervisiários A pox take all the Brewers In the 71th page Col. 29. Bibite strenuè Drink lustily In the 89th page Vbi pedunt Vulpes Where do Foxes fart A little above their hams In the 90th page Canis micturus cur pedem levat alterum Why doth a dog being to piss hold up one leg Ne permingat caligas lest he should bepiss his stockings Quod hominum genus est juststissimum What sort of men is the justest Potatores Good fellows saith Hool but its Drunkards rightly Translated In the 68 page Col. 28. Etiam hâ—c stas ganéo What do you stand here still you Ruffian-Rogue Mark here is Ruffian-Rogue which is not fit for Children to be bred up with such words it s no marvel why this word Rogue is so common in peoples â—ouths when Children are taught it in the Schools at their first entrance into the Latine Tongue And again Charles Hool Translates falsly for saying What do you stand herestil c for stas is thou stand'st and statis is you or ye stand and to say you Ruâ—sian-Rogue What Charles Hool Master of Arts Hast thou forgot the three Concords in the Accidence is not you the Plural and is not Ruâ—â—ian-Rogue the Singular How now Charles Hool Master of Arts This is not Artificial this is not true agreement not right Concord to put the Plural word you to the Singular word Ruffian-Rogue In the 69. page Col. 28. Dii perdant omnes cervisiários â— A Pox take all the Brewers How now Charles could thou not chuse a fitter Book to Translate for Children to learn them to discourse in good Latine amongst themselves as thou sayes in thy Title page What man Dost thou not see that this dii perdant is a Heathenish phrase which in plain English is as much as to say God Confound And so thou might as well have said God Confound or the Gods Confound the Brewers as Pox take all the Brewers for dii is Plural the Heathens had many Gods Friend is this a â—it Book to be taught in Schools and to be Translated for the use of Children that 's stuft up with such cursed and unsavoury speeches is such a Book as this worthy the recommendation to Ioseph and Humphey primate Citizens of London Friend consider of this and let thy Book be burnt as fit for nothing but destruction and that Spirit that invented it Now read some few Examples taken out of a Book commonly learned in Schools among Children in England Holland France and some other parts which is called Colloquia Scholastica that is School-Colloquies or Talkings together and this Book is Englished by the said Charles Hool IN the 38th page Col. 31. 1. Book Quasi nulli sint falláces ejusmodi As though there were no couzening knaves of that stamp In the 43. page Col. 32. Reâ— acu tetigisti You have hit the nail on the head What false Translating again you for thou In the 69. page 1. Book Col. 56. Ad ludem igitur nos attingamus Let us Buckle or fall to our sport then In page 72. Col. 61. Eho inepte O thou noddy In page 98. Col. 5. the 2. Book Longè falleris You are deceived your nose breadth saith Hool In page 109. Eho inepte Ho you coxcomb In pag. 128. Col. 26. Eámus igitur lusum pilâ palmariâ nameo lusu scio te delectári Let us go play at hand-Ball then for I know you love that sport Delector sanè sed nunc pilam non habeo I love it indeed but now I have not a Ball. In page 210. Col. 71. the 2d Book Quid opus est inter nos honórem praefári Non enim verba faetent What need we to make words of reverence amongst our selves For words do not stink Ad tergendas nates in lairinâ To wipe one's Breech in the House-of-office In page 217. Col. 2. the 3d. Book Hem verbero Ho you Rogue And many other such like Sentences are in this Book which are commonly taught Children and Translated by Charles Hool which Book he commends much in his Epistle Dedicatory faith he I have been told in commendation of that yet famous Dr. Reynolds once President of C. C. C. and then the Universities Orator in Oxford that when young Students came to him and desired him to inform them what Books they were best to peruse for the speedier and surer attainment of a clean Latine style of speech he ever bad them get Corderius's Colloquies and be sure in reading them to make those expressions their own both
thou it to be so pretty a sport to deride us the best sport in the world page 184. Heavtontim Act. ij Scen. iij. page 210. Hujusmodi obsecro I marrie for Gods sake page 214. This word Marrie as I have said and in Faith and in good Faith and Troth is often used in this Book And is such a spirit fit to mention the Name of God Who will say I marrie for Gods sake away with such Books let them not be mentioned amongst you who profess Christianity Heavtontim Act. iij. Scen. j. page 219. Menedeme salve Neighbour Menedemus good morrow to you Here the Reader may see where that customary word good morrow in England and other Nations comes from even from the Heatheniâ—h writers not from the Saints writings Act. iij. Scen. ij page 225. Tanto herâ—le melior Marrie so much the better Act. iij. Scen. iij. Rectè sanè page 227. Yes marrie that I will page 229. Heavtontim Act. iiij Scen. iij. Quid malum me tandem censes velle id assimularier page 237. What a vengeance think you desire I to have that dissembled long page 238. Adelphi Quid malum bone vir mihi narras Act. iiij Scen. ij pag. 302. What a vengence tell you me of an honeâ—â— man page 303. Hecyra Act. j. Scen. ij page 337. At te Dii deaeque perdunt cum isto odio Laches I pray God confound thee Laches for this thy hatred page 340. Dii vortant bene quod agas God send you good luck whatsoever you go about Mark Reader thiâ— Player which Dr. Reynolds commends his Elegancies as aforementioned both curses and blesses in one Act Can he that will say God confound thee be fit to desire blessings or good luck upon any Hecyra Act. j. Scen. j. Ita me Dii ament page 345. As God help me page 346. Hecyra Act. iij. Scen. iij. Non novi hominis faciem at faciam ut noveris magnus rubicundus crispus crasus caesius cadaverosae facies dii illum perduint page 357. But I never saw the man I cannot tell what a man he is but I will teach thee how to know him he is a big man bottle-nosed wrinkled fat fleshy and eyed lik a Cat. O carraine-like face O cruel look ill might he thrive page 358. Hecyra Act. iij. Scen. v. page 359. At istos invidos Dii perdant qui haec libenter nunciant But a Break-neck light on those envious persons who are willing to tell these News page 361. Bernard might as well have said the Gods confound or destroy these envious Persons And so here let the sober Judge whether this be a fit Book to be taught in Christian Schools Phormio Act. iiij Scen. 4. page 430. Eho verbero aliud mihi respondes ac Rogo Thou Knave dost thou answer me another thing then I do ask Quid Rogo narras What then do you ask This is false Richard Bernard narras is the second person singular thou and Narratis is the second person plural you Quid ego narrem opera tua ad restim mihi quidem rediit planissime What then should I tell thee by thy means I am come to this state that I may go hang my self Vt te quidem omnes dii deaeque superi inferi malis Exemplis perdant And verily I pray and wish all the Gods God desses above and below that an evil end may light upon thee for Examples to others Act. iiij Scen. v. page 433. Quid tuà malum id refert What a vengeance hast thou to do with it Phormio Act. v. Scen. vj. page 442. Ad Lenonem hinc ire pergam I go presently to the Bawd-house page 443. In page 447 Malum quod isti dii deaeque omnes duint What a mischief hath God sent us here Page 448. Nist sequitur pugnos in ventrem ingerere Pinch him in the guts unless he will follow Vel oculum exculpi est sic ubi vos ulciscà r locus Pull out mine eyes and you will I 'le find a place to be revenged of you Phormio Act. v. Scen. ix page 451. Scelus tibi narret Thou filth should he tell thee p. 453. And abundance more of such like Expressions might be gathered out of this Play-book which is counted in the Schools a pure Latine stile and by some times Oxfords Orator called Elegancies and by Rich. Bernard pithy pleasant and profitable But the sober-minded and who fears God have cause to avoid such words and such books both and not to account them Elegancies nor to make such Expressions their own but to Judge such and to esteem them unpleasant and unprofitable not fit to be mentioned amongst Christians A few Examples taken out of a Book Printed in the Year 1655 called a Treatise of English Particles by W. W. Master of the Free Grammar School of King Edward the sixth in Louth in Lincoln-shire which as he sayes his chief Design is to prevent and cure gross ridiculous Barbarisms committed daily by young Learners we have spoken something of him already in the former Book about the Singular and Plural Language his putting you which is the Plural wordr in English to tu which is the Singular word in Latine Now we have drawen out some of his Phrases which to the sober will appear rather to be Barbarismes then Elegancies IN pag. 13. Chap. 13. Absque juramento tibi non credidissem But for your Oath I would not have believed you Mark this Phrase shews forth a tolleration of an Oath which is Barbarous and not a Saints practice nor Christs Doctrine which saith Swear not at all Matth. 5. And besides in this Phrase is two lyes for here is your and you mentioned in the English Phrase and no such word in the Latine for the Latine is tibi which is thee and not vobis which is you and your In page 36. Chap. 15. Stultus es qui huic credas Ton are a Fool for believing him What W. W. is this a fit Phrase to teach in a Christian School to say Fool is not Boyes too apt to use such words without teaching And besides thy false Translation you Fool for the Latine which thou puts for you are is es which is thou art and estis is you or ye are but such Mis-translation is in a manner generally throughout thy Book and this is a lye and Barbarismes to put the Plural word you in English to the Singular tu and tibi in Latine In page 55. Hercle me hercle In Faith Troth Page 72. Ne vivam si scio Would I might never live if I know Page 74. Chap. 28. Ne sim salvus si aliter scribo ac sentio May I perish if I write not as or otherwise than I thing In page 106. Faciam te usque ferventem flagris I will give your hide a warning A bad Phrase and a Mis-translation both your for thee or thy In page 154. Ego te si vivo I 'le be even with you Mark a threatning Phrase and a
On this were to say We You or Ye and they when you shonld say I Thou and he and this were false Polish and English both Singular    Plural   wick is a man Ludzie is men Niewiasta a Woman Niewiasty Women Krol a King Krolowie Kings Cesarz an Emperor Cesarze Emperors Singular Ioy Miâ—ujâ— asz milu is I love Ti Miâ—ujesz tu mili Thou lovest On Miâ—uieans mili He loveth Plural My Miâ—ujuemij mes milime is We love Wy Miâ—ujeâ—ie jus milite Ye or you love Oni Miâ—ujoâ— anis mili They love Now to put every one of these aforementioned words out of their proper place the Plural in the Singulars place would be false Polish and English both and like them that puts Toâ— for Thou Some Examples in the Lithvanian language Singular   Plural   Asz is I Mes is We Tâ—jen Thou Ius You or yâ— Ans He Anâ—â—jen They Now to say Mes Ius Anâ—sjen when you should say Asz Tâ—jen Ans this were to say We You or Ye and They when you should say I Thou and He and this were false Lithvanian and English both Singular   Plural   â—mogus is a Man â—mones is Men Moteriszkie a Woman Moteryszkies Women Karalus a King Karaley Kings Giesorus an Emperor Ciesorey Emperors Now to say â—mones Moteryszkies Karaley and Ciâ—sorey when you should say â—mogus Moteriszkie Karalus Ciesorus and this were to say Men Women Kings and Emperors when you should say a Man a Woman a King and an Emperor and this would be false Lithvanian and English both Now read the distinction betwixt Singular and Plural in the aforementioned languages in Thou and Yoâ— 1 Sweâ—dish  2 Hungarian 3 Mâ—scovian 4 Curlandian 5 Turkish Singular Tu Thou Tâ— Thou Tic Thou Tu is Thou Sen is Thou Plural 〈◊〉 You Iwe You Wy Yoâ— Iuâ—jen is You Siâ— is You Now to say ivâ— iwe wy juâ—jen and Siâ— when you should say Tu Tè Tie Tu and Sen this werâ— to say We You or Ye and They when you should say I Thou and He And this were false Sweâ—dish Hungarian Moscovian Curlandian and Turkish and also English Now read on to some Examples in the East-Indie language Singular   Plural   Betta is I Puckanera dingan betta is We â—uckanâ—ra Thou Seera deveck You or yâ— Dea He Eetoo Oran Banya They Now to say Puckanera diâ—gan betta Seera deveck Eotoo 〈…〉 when you should say Betta Puckanera Dea. This were to say We You or Ye or They when you should say I Thou and He and this would be false Indian and English both Singular   Plural   Oran is a Man Oranâ— lackey is Men Prompoan a Woman Waddoon Women Raja is a King or Prince Peng-geran is Kings or Princes Now to say Oran lackey Waddoon Peng-geran when you should say Oran Prompoan Raja this were to say Men Women Kings or Princes when you should say a Man a Woman a King or Prince and this would be false Indian and English both Read a few IRISH Examples Singular   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 me or mise is I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tu or tusa Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e or eison He Plural   〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne is We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sib or sibse Ye or You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iad or iadsion They Now to say Sinne Sib or Sibse jad or jadsion when you should say me or mise tu or tusa e or eision this were to say we you or ye and they when you should say I Thou and Hee and this would be false English and IRISH both These words are Pronounced thus Singular Plural Me or Mishe Shinne Tu or Tussa Shif or Shifshe E or Eishion Yad or Yadshion Read on Scripture Examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 biogh afios agad ariog Be it knowne unto thee O King Dan. 3. verse 18. These words are pronounced thus beegh ais agat aree SOmething spoken to a Book given forth by one who writes himself W. W. Master of the Free-School of King Edward the Sixth in Louth in Lincolneshire which Book he calls A Treatise of English Particles which he Directs to Peter Bradly Warden of the School of King Edward the Sixth in Louth and to Iohn North Justice of the Peace c. Which he sayes the chief designe of his Book is to prevent and cure the diseases of Barbarismes and to stop the ignorance of many grosse and ridiculous Barbarismes committed dayly by young Learners And in which Book which is the work of W. W. I find that in it which is both Ridiculous and Barbarous and Ignorant worse than a young Shollar who speaks not proper English for that is the properest English the Bible is translated into which is Thou to One and You to Many Instance in thy Preface to the Reader where thou speaks of bald latine where thou sayes you but for you I had died and in latine its te and in the same Page thou sayes I am glad that you are well and in the latine its tu now whether is not this bald English as thou calls bald latine art thou fit to be a Teacher when thou translates you when thou should thee and thou dost thou not deserve the Rod here and art thou not ashamed to publish such a thing abroad a fool goes on in this Road wilt thou call this Elegancy is not this thy Elegancy and Teaching contrary to Scripture and the Accidence come to it again amas thou lovest amatis ye or you love come read W. W. and say on In the 51. chap. and 161. page of thy book thou puts you for tu and sayest you understood of one is made of tu and so puts you for tu when the Accidence and the Grammar condemns it and the Bible English and Latine where is the Barbarismes now who makes no distintion in the English when thou speaks to one and when thou speaks to more than one as when thou sayest If you forsake us we are undone art not thou speaking to many people here is not you many yet thou sayest in the latine si deseris tu perimus which thou sayest in English If you forsake us we are undone which is thou both in English and Latine art thou fit to be a Teacher or Translator either here who makes no distinction at all in the English betwixt you and thou thou hast the same word for tu as thou hast for vos in English and thou usest you to tu and cannot find thou and hast forgotten the Accidence and as I said before thou hast the same word for tu as thou hast for vos for in that page thou sayest You shall beare me witnesse and thy Latine is Vos â—ritis mihi
Dux Grammaticus he also proceeds after the same manner as in putting thee and thou out of their proper place and in their stead places the word you which is contrary to all Grammaticall order and in so doing he brings himself under the whip as for Example in page 163. for Quid est quod to angat animi mi Petre in page 218. he Englishes it thus Friend Peter what 's that troubles your minde putting your for thy So also in page 173. for Vbi locorum cede versatus es hoc omne triennium in page 231. he Englishes thus Where i th world I pray have you been these whole three years putting the word in the plural when it should be in the singular you for thou and after the same manner he translates in several other places in the same Book so unfit to translate In the Book called Ianua Linguarum The portall to the gate of Tongues The same irregular way is used putting you for thou and thee as in examples it may be manifested as in chap. 3. for Scis numerare utique it is Englished thus Know you how to number very well Now t is scis knowest thou not scitis know you in the plural But this Non-sencical way is commonly used by all our National Priests and Teachers so also in the same Book Si tibi placet If it hath listed you There also putting the word you for thee So again for Si rogas quid est erditum esse it is Englished thus If you demand what it is to be a Schollar c. there also putting you for thou So contrary to the Grammar and Bible Iohn Clarke in his Book called Phraseologia Fuerilis page 340. for Sed vis tibi verum fatear he Englishes Shall I tell you truly Here he puts you for tibi which is thee and for Rem tenes he puts You hit the nail on the head putting you for thou And for Quanam Iturus es he translates Which way walk you When Quanam Ituri estis is Which way walk you and Quanam iturus es is Which way walkest thou So here he puts you for thou J. S. his Manuduction or A leading of children by the hand to the Latine Tongue by a short Vocabulary and familiar form of speaking in English and Latine In his first page he says Licet tibi You may when he should say Thou mayest and thus he Teaches and English to us though in his Grammar he says tibi is to thee and vobis is to you but here in his Manuduction he teacheth again and says tibi is to you and he says Aequum dicis You say right which is being truly Englished Thou sayest right for Aequum dicitis is You say right and in another place for Fac quod te monebam Do as I bid you here he puts you for te again when vos is you and te is thee and thus he Latines and Englishes to us and again Ignoscas quaeso mihi I beseech you pardon me here he puts Ignoscas for Ignoscatis for Ignoscatis quaeso mihi is I pray you pardon me not Ignoscas but if he Englished it right it should be Thou pardon not You pardon Boyes do you not see him here how he Englishes to you who says you when he should say thou vos when he should say tu and vobis when he should say tibi look all a long in his book and you may see he Englishes thus to you and puts the plural you for te tu and tibi which in English is thou and thee and would not I. S. have whipt you if you should have said so in his Grammar tu te and tibi for you and doth he not deserve to be whipped that puts tu te and tibi for vobis and vos I. Webb Doctor of Physick in his English Translation of Cicero's Familiar Epistles Book 10. Epistle 2. he sayes I will request you But Cicero to Plancus the Emperour sayes not vos but te for the Latine from which I. W. hath these words is Peto a te I will request of thee and not Peto a vobis And Boyes Do you not see I. W. in his English who sayes Peto a te who sayes you when he should say thou And is not this to say a vobis when he should say a te 6. Book 9. Epistle You cannot do me a greater favour when Ciceroes words are Hoc mihi gratius facere nihil potes Here Boyes you may see again that he gives you for thou for you know in possum potestis â— You can and Potes is Thou canst and thus he translates to us and gives us you instead of thou And in the same Epistle thou sayes Especially to you when Ciceros words are Praesertim ad te Here is not vos but te not you but thee and thus he Englishes and puts you instead of thee like a mad-man And thou sayes I expect with desire your Letters when Tully sayes Literas tuas vehementer expecto Tuas literas is Thy letters and Vestras litteras is Your letters Cicero to Decimus Brutus Imperator Book II. Epistle 15. C. S. Englishes a certain Book written in Greek and Latine for Children to learn by Iohn Posselius In the beginning of this Book by Posselius about the third page he sayes Gratia mihi est precatio tua and this he Englishes thus Tua Your Precatio Prayer or wishing Est is Grata Acceptable Mihi To me Here Boyes see if this be right Englishing to put your for tua Is not vestra preeatio your Prayer and tua precatio thy prayer And he sayes in his 47 page of his Translation Cupio Audire ex te I desire to hear of you Is not this false Translating and false Teaching contrary to the Accidence Grammar and Bible to put you for thee and your for thy Is not ex vobis of you and he sayes ex te which should be of thee if right Englished And School-Boyes may look over the Book and see how he puts you for thou and thee and your for thy c. all along as if he were out of his sences and knew not a letter which cannot find thou and thee for tu and te and thy for tuus and tua and tuum but hath put your and you for it T. W. his Certain Draught taken out of Ciceroes Epistles printed in the Year 1575. who throughout that Draught as he calls it which he sayes is a very necessary and profitable entrance to the speaking and writing of the Latine Tongue Or as he calls it A certain Draught taken out of Ciceroes Epistles for the Exercise of Children in the Latine Speech Together with an easie and Familiar Construction thereof into English But all who knows what the Latine Speech is may see that his Constructon is neither easie nor familiar for the exercise of Children in that Speech but rather to confound them who puts Plural to the Singular you for tu te and tibi and your for
for writing and speaking because in them they should find Terence and Tullie's Elegancies applied to their Common talk thâ—s faith Hool in his Epistle Dedicatory in Commendation of this Book out of which these few Examples are gathered And so here the Reader may see what kind of men Oxford have bred who this Charles Hool calls yet famous Dr. Reynolds President of C. C. C. and the Vniversities Orator in Oxford who advices young Students to read this Book and to make those Expressions their own both for writing and speaking because in them they should find Terence and Tullie's Elegancies applied to their common talk Now what Terence's Elegancies are I have taken forth some of them that the Reader may see the folly and madness of the yet famous Doctor Reynolds Oxfords Orator who Commended this Book so much called Colloquia Scholastica School-Conferences and advising young Students to make those expressions their own and what Expressions are contained in that Book I have given the Reader a hint of some few already though many more might be gathered not sit to be mentioned amongst any that fears God and a shame for a Doctor Oxford Orator to Commend to young Students to make such Expressions their own which already I have mentioned and in these following Examples do mention out of that Book Terence which this Doctor Reynolds calls Elegancie Some Examples drawn out of that Book called Terence a school-School-book which hath been much applauded in England and other parts for pure and elegant Latine as thou may perceive by Doctor Reynalds speech aforesaid to the young Students as also what Rich. Bernard sayes of this Authour Terence in his Epistle Dedicatory wherein saith he I offer you here that which fortune hath vouchafed to favour me withal a Latine Authour to speak English a Comical Poet pithie pleasant and very profitable as merry as Eutrapeles as grave as Cato as ethical as Plato he can play craftily the Couzener and cunningly the Clown he will tell you the nature of the fraudulent flatterer the grimme and greedy old Sire the roysling Ruffian the minsing Mynion and beastly Bawd c. These words are placed in the Epistle Dedicatory to the Worshipful as he sayes young Gentle-man and of vertuous Education Mr. Christopher Wray Son and Heir to the Right Worshipful Sir William Wray Knight and to the rest of the Toward young Gentle-men his Brethren Nephews to the Vertuous and True Religious Ladies the Lady Bowes and the Lady Sainctpol his very bountiful Patronesses c. And these flattering Titles he gives them from Epworth in Lincoln-shire the 30th of May as he calls it And subscribes himself yours in the Lord RICHARD BERNARD I have set down these words that sober People may see how blind this Learned man is to give such Titles to Men and Women as are above-mentioned and yet can find no better subject to present to their View then this Play-Book this shews plainly what spirit they are of both he that Translates it and they unto whom it s Dedicated for if they were such as he stiles them Worshipful Gentle Vertuous Right Toward True Religious he would not have presumed to have sent such a piece as Terence a Maker of Playes I have gathered out some few Examples that the sober Reader may see how little cause Oxfords Orator had to call them Terences and Tullies Elegancies and how Charles Hool might have been more Considerate in speaking so much to the Commendation of that Book called Colloquia Scholastica and commending it the more because it was Terence and Tullies Ellegancies of which Elegancies of Terence see a few Examples as followeth Translated by the said Richard Bernard Cantabrigiae ex Officina Iohannis Legat 1607. And first in his Book of Andriae Act. 1. Scen. page 14. Carnifex quae loquitur What prates this Hang-man Page 15. Astutè A suttle Fox I warrant him Meum gnatum rumor est amare Sirra the report is that my son is in love this word Sirra is often used in this Book In the same page 14. in the Latine It s said Sane quidem Tes a Gods Name 16. page And many such expressions are used in this Play-Book which were long to relate In page 17. Nos opinantes ducimur falso gaudio He makes us believe the Moon is made of a Green Cheese Quid malum hic vult What a rope ailes he What a Devil would he have Andriae Act. 1. Scen. 4. page 21. Importunitâtem spectâte aviculae See how earnest the old Trot is to have her here Act. ij Scen. I. Nae iste haud mecum sentit page 29. Now in good faith he is not of my mind page 31. This word in good faith is often used in this Book by Bernard In the same 29th page Quam vellem Marrie Sir would there had 31. Andriae page 32. Abi hinc in malam crucem Away with a vengeance get thee hence with a mischief go hence with sorrow eenough Andriae Act. 2. Scen. 2. Ridiculum caput page 33. O wise Wood-cock page 35. Act. II. Scen. vi Quidnam hic vult veterator sibi What means this ungratious Varlet old crafty Fox or subtil Knave page 46. Andriae Act. iv Scen. ij page 73. Illic scelus est qui me perdit That miscievous Knave that Varlet is he who hath undone me utterly that is the Villain and graceless Raskal that hath undone me Ei credit furcifer The Hangmanly Thief or naughty Knave believes him In page 74. De te sumam supplicium I will take my penny-worths of thee I will punish thee Te ulcisâ—ar I will be revenged on thee I will fit on thy skirts I will be upon your Iack for it thus Bernard Translates it Andriae Act. iv Scen. iij. Jusjurandum mihi ad Magistrâtum opus est I must needs swear to the Magistrate Liquido passum jurare I may take an Oath with a safe Conscience I may swear without impeachment or crack of Conscience But you School-Masters and Schollars will you call this a very profitable pithie and pleasant Poet that uses such words as these already mentioned will you suffer this Play-book to be taught in your Schools Who do not onely use these corrupt words contrary to the Doctrine of the Apostle who saith Let no corrupt Communication proceed out of your mouth But also here is in these two last Examples mention made to swear before a Magistrate and to swear with a safe Conscience c. What does not Christ say Swear not at all Matth. 5. and will you teach such a Book as this in your Schools who puts a necessity upon swearing who sayâ—s I must needs swear to the Magistrate c. Let this be burnt and all others that is contrary to the Doctrine of Christ who sayes Swear not at all Andriae Act. iv Scen. ij page 73. Per omnes tibi adjuro Deos I swear to thee by all the Gods Page 73. Age si hic non insanit satis
suâ sponte inliiga Go to if he be not mad enough of himself do you prick him forward Here is a Heathenish Sentence and false Translating both Richard Bernard thou sayes do you prick him forward which thou takes from inflîga inflîga is the second person singular thou and infligate is the second Plural you What Richard cannot thou distinguish betwixt ama love thou and amate love ye or you Andriae Act. iv Scen. v. Dii te â—radicént page 88. I pray God a very vengeance light upon thee page 81. And as he Translates it in page 83. God send thee ill thriving What curse Richard Page 80 Ne me attingas sceloste si pol Glycerio non omnia hec Touch me not thou Varlet in faith if I tell not Glycerie of all this never credit me page 83. What swear man Per tempus advenis You come in Pudding time Here is a light frothy Sentence and false Translating both you for thou for advenis is thou comest and advenitis is ye or you come In page 90. Tibi ergo Yea you Sirrah Here is a bad word and false tibi is thee and Richard Bernard sayes you Eho non tu dixti esse inter eos inimicitias carnifex Why thou Hangman thou did thou not tell me that they are fallen at debate Ego te commôtum reddam I will anger ever vain in your heart What teach to provoke to anger and Translate false too is te your Andriae page 98. Ita me dii ament credo Yea so God help me do I believe it What it seems this taking the Name of God in vain which is common amongst the Christians in England have been learn'd out of Terence which Doctor Reynalds Oxfords Orator calls Elegancy for this Book is full of such like matter as this as Faith and in good Faith and Knave and Rogue and which is not fit for Christians to use much less for their Children to learn and more less for the Students to make their own as afore-mentioned Eunuchi Act. ij Scen. iij. page 129. Nescio hercle In good Faith I cannot tell thee Page 133. What teach Children to say in good Faith This Book is full of such Sentences surely this Book should be burnt or laid aside as useless and not to be called profitable as Richard Bernard doth Eunuchi Act. ij Scen. iij. page 129. Vt illum dii deaeque senium perdant qui me hodie remorâtus est meque adeo qui restiterim tum autem qui illum non flocci fecerim I would the old Churles neck were broken which hath staid me in my way to day and a mischief the Gods bring upon my self also truly that was so mad as to stay still and also for that I weighed not light of him How now Richard Bernard is this a pitie pleasant and profitable Poet who teaches to say old Churle and wish peoples necks to be broken and to wish the Gods to bring a mischief upon ones self What sayes Oxfords Orator to this is this Elegancie What sayes thou now Charles Hool Could thou not chuse a better Book to Translate into English for Children to learn in than Colloquia Scholastica Which thou so much commends and brings that yet famous as thou calls him Doctor Reynolds to second thee towards the Commendation of it for sayes thou he ever bad the young Students get Corderius's Colloquies and be sure in reading them to make those Expressions their own both for writing and speaking because in them they should find Terence and Tullie's Elegancies applied to their common talk Is this a fit Orator or famous Who can say Terence and Tullie's Elegancies wherein are found nothing but the words of Heathens not fit to be mentioned amongst Christians What thinks thou Charles Hool are these Expressions which I already have gathered out of Terence are they Elegant is that man though once Oxfords Orator fit to be called famous that will call this Elegancy If I should gather out all such words as were of this nature in that Book of Terence I might make a pretty large Volume and if there were no such words as these in it yet it ought not to be taught in Schools what a Player a maker of Comedies let this not be mentioned amongst Christians much less to be commended and called pithy pleasant and profitable as before-mentioned Ennuchi Act. ij Scen. iij. page 131. Garris You prate like a Fool. What a bad word is this not fit to learn any Child to call any Fool. And again Rich. Bernard hath mis-translated it by saying you which is Plural for the word garris is thoâ— pratest and garritis is you or ye prate Eunuchi Act. iij. Scen. ij Ita me Dii ament honestus est page 141. As God love me a comely fellow page 143. In page 142. Tace tu quem ego esse puto infra omnes infimos homines Sirrah hold thou thy peace whom I repute as the basest Raskal in the world page 144. Eunuchi Act. iij. Scen. iij. Malam rom abis hinc Get thee hence in a mischief Non hercle veniam tertiò heus heus For in good Faith I will not come the third time ho ho page 146. Act. iv Scen. iij. Vt ego unguibus facilè illi in oculos involem venefico page 155. Oh how I could flye on the Raskal with my nails and scratch out the eyes of the juggling Villain Page 163. Act. iv Scen. vi Oculi ilico effodientur I will scratch out incontinently his eyes page 164. Eunuchi page 166. Qui malum alii What other in a vengeance Diminuam ego caput tuum hodie nist abis I will crack thy crown even now except thou be packing Ain vero canis siccine agis Saist thou so indeed thou currish Knave thou dogged fellow Quaere qui respondeat Go look thou shalt not be told of me Eunuchi Act. v. Scen. j. page 169. Quid ais venifica What saist thou poysonful Queen page 170. Quid ais sacrilega What sayst thou cursed Queen page 171. Act. v. Scen. ij Eho paululum impudens page 171. Ah shameless Knave page 173. Act. v. Scen. iv page 177. Ego pol te pro istis dictis factis scelus ulciscar I will be revenged on thee in Faith for these thy sayings and deeds villanous Raskal Act. v. Scen. v. page 178. Rogitas audacissimè Dost thou ask Cock-brain'd Fool page 179. Act. v. Scen. v. Nunc minâtur porrò sese id quod maechis solet And now besides all this he threatneth to do with him as customably is done to Whore-masters that is he will geld him page 179. Act. v. Scen. vij Quid est inepta What is the matter foolish gigglot page 183. Eunuchi Act. v. Scen. vij Hem quid dixti pessuma an mentita es etiam riâ—es â— itane lepidum tibi visum est scelus not irridêre nimium page 183. What sayest thou stinking drab didst thou tell me a lye yea dost thou laugh what thinkest
nova grata voluptas Et capiant animos plus aliena suis Fertilior seges est alienis semper in agris Vicinumque pecus grandius uber habet Sed prius ancillam captatae nosse puellae Cura sit accessus molliet ista tuos Proxima Consiliis dominae sit ut illa videto Néve parum tacitis conscia fida jocis Hanc tu pollicitis hanc tu corrumpe rogando Quod petis ex facili si volet illa feres Illa leget tempus Medici quoque tempora servant Quo facilis Dominae mens sit apta capi Mens erat apta capi tunc cum laetissima rerum Vt seges in pingui luxuriabit bumo Pectora dum gaudent nec sunt astricta dolore Ipsa patent blanda tum subit arte venus Chief mischief all by Womens lust engender Some of their hearts be tough though most be ten der Womens desires are burning some contagious Mens are more temperate far and less outragious Then in my heart proceed nor doubt to enjoy And win all Women be they nere so coy Use them by my directions being learned by thee Not one amongst a thousand will deny thee Yet love they to be urg'd by some constraint As well in thine which they deny as graunt But take thou no repulse i st not a Treasure To enjoy new delights and taste fresh pleasure Variety of sweets are welcome still And acceptablest to a Womans will They think that Corn best in anothers Field Their Neighbours Goat the sweetest Milk doth yield But first ere siege be to thy Mistris laid Practice to come acquainted with her Maid She can prepare the way seek thy Redress And by her means thou maist have sweet Access To her familiar ear your Counsels show And all your private pleasures let her know Bribe her with â—ifts corrupt her with Reward With her that 's easie which to thee seems hard She can chose times so times Physitians keep When in thy Mistris Armes thou safe maist sleep And that must be when she is apt to yield What time the ripe Corn swells within the Field When Banisht sorrows from her heart remove And gives mirth place she lyes broad wake to Love In p. 409. Sed propera ne vela cadant iraeque residant Vt fragilis glacies interit ira more Quaeris an hanc ipsam prosit violare ministram Yet ere her furious anger hath strook fail Rage in the Sea delay consumes and dyes Like Ice against the Sun no grace despise That from the Hand-Maid comes with all thy power Seek by convenient means her to deflower In p. 413. Forsitan primò veniet tibi littera tristis Que roget ne se sollicitare velis Quod rogat illa timet quod non rogat optat ut instes Insequere voti postmodo compos eris Interea sive illa thoro resupina feratur Lecticam Domina dissimulanter adi At first perhaps her Letter will be sowr And on thy hopes her Paper seems to lowr In which she will Conjure thee to be mute And charge thee to forbear thy hated suite Tush what she most forwarns she most desires In frosty Woods are the hottest fires Onely pursue to reap what thou hast sown A Million to a Mite she is thy own If thou by chance hast found her in some place Down with her back and upwards with her face Occasion smiles upon thee thank thy fate Steal to her besides with a Thievish gate If I should take out all these light vain lascivious verses contained in this Book I might make my self and the Reader sick and so I forbear to set down any more Examples out of this filthy Book which hath been learned in the English Schools for mà ny years by past So this that I have set down here is but a touch of what may be set down afterward if this Christian Nation so called do not burn all these Heathenish Books if the Lord will if I live they may hear more from me hereafter about this matter but now I proceed to enquire forth some Examples out of other Books approved and commended by many in England but denied and judged by all who fears God in it And so much at this time about Ovid. De Arte Amandi Of the Art of Love Here are some words gathered out of a Book called Phraseologia Puerilis Anglo Latina in usum Tirocinii Scholastici Or Selected Latine and English Phrases wherein the Purity and Propriety of both Languages are Expressed very useful for young Latinists to prevent Barbarisms and Bald Latine-making and to initiate them in Speaking and Writing Elegantly in both Languages Recognized by W. Du-gard late Master of Merchant-Taylor School Reader Mind that the Authour of this Book is one John Clark Batchelour in Divinity sometimes Master of the Free-School in Lincoln Sayes the Post-Script The whole Phraseologia is for the most part gathered out of that Golden work of Erasmi Colloquia worthy the often reading by all Scolars IN page 6. Nihil nobis cum fronte Stoïca Valeant curae Hang sorrow Veterator nequissimus A notable Knave P. 7. Sapientior Diogine Aristippus Give a man that will eat his meat Ego Sphingem praestiti tu oedipus esto Riddle me P. 8. Verecundè mentiri To lie a little P. 9. Ministrarem illi Nymphae si propriùs assiderem I would serve that fair Maid were I nearer Tu calles quo gestu sit ministrandum istis veneribus You can fit the Tooth of such Ladies Mark vain words and false Translation you can fit c. when its tu calles not vos calletis vola furcifer make haste Sirrah P. 10. Mentirie venifica You lie you Queen This is false Translation Mentimini is you lie and Mentiris is thou liest Abi in malum rem Ganeo Walk Knave walk Tuas minas flocci facio Non te pili facio A Fig for you Bad words and Mis-translation you for thee and thy tuas and te not vos nor vestras you nor your P. 11. Abstine sus non tibi spirat Hands off beast it is not for you What you again and an unsavoury Phrase both who that 's worthy would read this often but Judge it P. 14. Errones hoc illuc circumâ—ursitanter Vagabond Rogues P. 15. Si Calceum induisses tum demum sentires quâ parte urgerer Every man can rule a shrew but he that hath her P. 17. Velis nolis In spight of your teeth A froward 〈◊〉 and false Translation it s not velitis nor nolitis your 〈◊〉 word and a Child that reads his Accidence can tell 〈◊〉 that velis and nolis are Singular words P. 20. Citiùs miscerem illis toxicum I will see them hang'd first Sesqui-Haereticus An arrant Heretick Galatea Euterpe Calliope Callirrhoë Melissa Venus Minerva Sweet-heart Honey Duck. Tisiphone Megaera Alecto Medusa Baucis Dirty Slut Drab P. 22. Extimè lineus intimè laneuâ— A very Hypocrite a white Devil P. 24. Dignus qui non
in the world who hath despised the day of small things There is hope saith he Learning will not quite go down yet though some call it the Language of the Beast Scientia non habet inimicum nisi Ignorantem Instrumentum est ad omnem vitam literatura Quomodo repudiamus secularia studia fine quibus divina esse non possunt Tert. Reader In this Book are contained most of the unsavoury Expressions which I have already mentioned and therefore I forbear so much as I can to rehearse the same Phrases over again for if I should mention them and all other Expressions contained in this Book that are not worth the reading but to be Iudged I might leave out little and so I give a touch of some unchristian-like Phrases taken out of the same Book PAge 1. Porcis aut bubus Cypriis projiciendum A Sir-reverence for Swine to muzzle in P. 2. Mitto ructus alliatos ventris statum habitus putres I 'le not say what belching fizling and filthy smells there were P. 5. Nonne vides camelum saltantem See my Dog dance a Jig P. 7. Quid malùm I hic vult sibi What a Rope means the man P. 9. Prorsus examinatus extitit His Breech made Buttons P. 13. Eâdem operâ adducite huc mendicos omnes è pontibus ac triviis Tag Rag and long Tail P. 18. Substruxissem illi fasciculum urticarum I 'de have netled him to some purpose Perfunderem illum lotio I 'de pour a Piss-pot on 's Head P. 19. Effunde in urticetum Nettle him soundly P. 29. Eorum ego vitam mortémque juxta aestimo Neither good to Hang nor Hold. P. 30. Is pugnos sentiet meos He shall feel my fists Laevam injeci capillis dextra pugilem egi I caught him by the Hair and cufft him while I could stand Sugillavi eum Magnificè totamque faciem tuber reddidi I Lugg'd him lustily I Pummel'd him soundly I Boxt him to some purpose And several such like Phrases in that page to this purpose whereby it appears that this Divine Iohn Clark tollerates such things in Children that speaks so much of it P. 37. Corvino admodum Colore As black as the Devil God bless us P. 74. Tibi quidem faenum esse oportuit si pabulum daretur te dignum Hay and a Halter is fitter for you A bad Phrase and false Translating you for thee P. 80. Quidam amosus pannosus pediculosus est luridus ex succus facie cadaverosâ cranium habebat vix tres pilos quoties loquebatur claudebat oculos P. 151. Cur non emisti restim suspendio Why do not you not buy an Halter and Hang your self Crucem meruisti You deserve Hanging Bad words and false Translation you for thou it 's not emistis nor meruistis you have bought nor you have deserved but emisti and meruisti thou hast bought and thou hast deserved P. 218. Agamus festum diem Let 's frolick it now Genialitur coenabimus We 'l fare like Emherors be as merry as Cup and Can. P. 219. Amaranthaeis redimite tempora sertis sollicitate chelyn And many such like Expressions which were long to rehearse P. 236. Me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipe I am wholly yours Adomnia tua imperata paratus At your service Sir ready at your Beck Observantissimus studiosissimus vestri Your observant servant Are not these foolish Complements and Mistranslations both For tua is thy and not your here this Divine encourages Children to give flattering Titles unto men which the Children of God cannot do least their Maker cut them away P. 41. Ipsa invidiâ spectante ac ringente frustra In spite of the Devil P. 245. Opus Apelle Dignum A curious Picture indeed Pictura non invenusta A very gallant draught En graphicè effigiatam ad vivum depictum imaginem See what a gallant Picture it is Depictum est ad Nativam effigiem Limn'd to the life Friend is this Divine-like to commend Pictures Is not this Popery P. 264. Cani das paleas asino ossa You give a shoulder of Mutton to a sick Horse This is a bad Phrase and a Mis-translation both das is thou givest and datis is you give P. 266. Numen testor sanctissimum I take God of Heaven to Witness Is it fit to teach Boyes to make protestations and to take the Name of the pure God in vain Christ sayes Swear not at all And so this Book is not fit to go abroad in Schools amongst Children that is so filled with unsavoury unwholsom unchristian undivine Expressions I haue given but a touch of some few of those many bad unwholsome Expressions which are contained in several School-books taught Children in England but all who make Conscience of speaking evil words which corrupt the good manners will avoid such words and Books both Surely Iohn Clark Batchelour in Divinity Charles Hool Master of Arts William Walker Richard Bernard and others who have Translated such Books and have so much commended them to the world will cease to proceed any further in such a work as this which corrupts the earth with noysomness but if they will Translate and set forth Grammars in any Language for any Children to Learn let them give Scripture Examples forth of the Bible in any Language they profess to Teach whether Latine or Greek or others and not borrow from the Heathens to Learn Languages this is but a little of what I could say in this matter or may say hereafter if the Lord will Your books may get entertainment in the world which lyes in wickedness for the world loves its own but they who are Redeemed and Redeeming out of the world and its words and manners and customs cannot but testifie against such books that they be evil and wo worth that day that ever I spent so many years as I have done in reading these and such like books for the end of such things is sorrow and vain and he who gathers out these unwholsome words already mentioned intends never to read them again hereafter unless it be to witness against publishers and promoters thereof and that spirit for ever JOHN STUBS The Pope set up you to one in his pride and it is the pride which cannot bear thou and thee to one but must have and would have you from the Author their Father in their pride which must not but have the word thou which was before their Father the Pope was which vvas Gods language and will stand when the Pope is ended G. F. FINIS * Sound the g not as in English but as z y as Rez-yolon and Rez-yolin as the french g c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t c. is founded as ng so its angta not anâ—a c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon a Letter doubles it * Note these Affixes signify mine thine his hers your their when they are joyned to Nowns so called as of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meliko a king is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkî my king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuka thy King speaking to a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuki thy King speaking to a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuho his King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuhâ her King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuna our King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkukum your of men king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkukunna your of women King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuhum their of men King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melkuhunna their King speaking of women but when they are joyned to Verbs so called they signifie thee him her us you they as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angsurka I shall help thee and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ansurkum I shall help you c. Now is this good Arabick or good English to say melkukum your King when you should say melkuka thy King or ansurkum I will help you when you should say ansurka I will help thee
A Battle-Door FOR TEACHERS PROFESSORS TO LEARN Singular Plural You to Many and Thou to One Singular One Thou Plural Many You. Wherein is shewed forth by Grammar or Scripture Examples how several Nations and People have made a distinction between Singular and Plural And first In the former part of this Book Called The English Battle-Door may be seen how several People have spoken Singular and Plural As the Apharsathkites the Tarpelites the Apharsites the Archevites the Babylonians the Susanchites the Dehavites the Elamites the Temanites the Naomites the Shuites the Buzites the Moabites the Hivites the Edomites the Philistines the Amalekites the Sodomites the Hittites the Midianites c. Also In this Book is set forth Examples of the Singular and Plural about Thou and You in several Languages divided into distinct Battle-Doors or Formes or Examples English Latine Italian Greek Hebrew Caldee Syriack Arabick Persiack Ethiopick Samaritan Coptick or Egyptick Armeniaâ—â— Saxon Welch Mence Cornish French Spanish Portugal High-Dutch Low-Dutch Danish Bohemian Slavonian And how Emperors and others have used the Singular word to One and how the word You came first from the Pope Likewise some Examples in the Polonian Lithvanian Irish and East-Indian together with the Singular and Plural words thou and you in Sweedish Turkish Muscovian and Curlandian tongues In the latter part of this Book are contained severall bad unsavoury Words gathered forth of certain school-School-Books which have been taught Boyes in England which is a Rod and a Whip to the School-Masters in England and elsewhere who teach such Books George Fox Iohn Stubs Benjamin Furley LONDON Printed for Robert Wilson and are to be sold at his Shop at the Signe of the Black-Spread-Eagle and Wind-mil in Martins le Grand 1660. AN INTRODUCTION Which is a leading into the BATTLE-DOOR which is The Entrance into Learning FOr all you Doctors Teachers Schollars and School-masters that teach people in your Hebrew Greek Latine and English Grammars Plural and Singular that is Thou to one and You to many and when they learn it they must not practice it what good doth your teaching do them for he is a Novice and an Ideot and a fool called by You that practises it Plural You to many and Singular Thou to one NOw People What good doth all your giving money to these School-masters Teachers and Doctors to teach your children Singular and Plural in their Accidence and Grammars what good doth your learning do them when you do not intend that they should practice it when they have learned it that is Thou to one and You to many he is called clownish and unmannerly if your childe practice that which he hath learned at School which you have paid for he is called a Clown and unmannerly and ill bred Mark Then I say All the Schollars all the Doctors and Teachers and School-masters then are them that teach people ill-breeding and unmannerliness which teaches Singular to one and Plural to many For that is it they teach them as you may read in the Accidence and Grammar as amas thou lovest amatis ye or you love and so all your Learning is come'd to nought and all your money is spent in vain and all the Doctors Teachers and Schollars profits them not for they come to be unmannerly and called ill-bred and Clownes when they speak the Language Singular and Plural thou to one and you to many And so if people must not practice that which they learned of them this will make people believe it s a work of darkness But come people do as they say though they say and do not Though they do not speak Singular to every one but plural to one though they teach it but thou to one and you to many But why do the Translators translate the Bible Thou to one and You to many Italian Greek Hebrew and Latine Dutch Bibles high and lowe French Bibles and Welch and English Bibles and others Plural and Singular thou to one and you to many if the people should not practice it thou to one and you to many Why do the Translators translate it so thou to one and you to many if the people should not practice it and say thou to one and you to many seing he is an Ideot and a Novice and a fool and an ill-bred Clown and unlearned and unmannerly by all the Doctors School-masters Teachers Lawyers Magistrates and Schollars that say thou to one and you to many Why did all the Translators translate the Accidence and Grammar singular and plural thou to one and you to many which is to make Clowns of them and Ideots and Fools and Novices and why could you not have let you have stood in all the Bibles and Accidences and Grammars and never have translated the word thou to one if they be Ideots and Fools that sayes thou to one and you to many Do you not in this say that the Prophets Apostles and Saints were Ideots and Fools for saying thou to one and you to many and say you are wiser than them all and you may say you to all though we have set it otherwise in our Accidence and Grammers and Bibles and teach so and whip all that do not learn so May not the Nations question and all People the Teachers that they are not as ignorant in other things in other Doctrines Principles points as they have been and are of the plural singular Language in their tongues that is you to many thou to one who said it hath been in other Languages you to one have not they deceived the Nations think you in other things as well as this as you may read in this Battle-door The Teachers of the world and Schollars have been either very Ignorant of Tongues or else wilfull that they would have you spoken to one which is thou and this may give all people to see in saying that it was you in other Tongues to one that they are them which corrupts the Languges and are exalted taking glory to themselves and have the Plural put upon them for the singular which is vulgar All Languages are to me no more than dust who was before Languages were and am come'd before Languages were and am redeemed out of Languages into the power where men shall agree but this is a whip and a rod to all such who have degenerated through the pride and ambition from their natural tongue and Languages and all Languages upon the earth is but Naturall and makes none divine but that which makes divine is the Word which was before Languages and Tongues were Men crying up Tongues to be the Original and they have degenerated from the Tongues which they call the Originall which is not the Originall which be the Naturals I look upon the natural Languages no more than men to learn to dress a horse or women to sweep a house as to divine things For in the beginning was the word which was before Natural Languages were For speaking
they say Dominatio vestra who are degenerated from the true Latine Accidence Grammar and Bible both Something written concerning Charles Hools translating of some School-Books he writes himself Master of Arts wherein he sayes the propriety of both languages is kept that children by the help of their Mothers tongue may the more easily learn to discourse in good Latine among themselves and first to that book called Confabulatiunculae Puerilis In the first page of his book he sayes Ad multos loquimur Pluraliter and he Englishes it thus We speak to many in the Plural Number and yet in his next sentence he uses the word you when he speaks to one as Habeo tibi gratiam which he Englishes I thank you when the Accidence and Grammars and Dictionaries and Latine Bibles doth not put tibi for you but tibi for thee and vobis for you and in this his book wherein he sayes the propriety of both Languages are kept but he hath lost it for he himself uses you to one in a manner throughout his whole book as you for thou as Salve in God save you Et tu And you too and Quid tu ais What do you say Sir Dixisti te velle aufugere in English as he says You said you would runn away as when he speaks to more than one he uses the word you to them also Instance in his 33. page of that book when he sayes Illico dimittam omnes vos in Englishes as he says I will presently dismiss you all here is vos you see and then in the next words when he speaks but to one Tu mihi responde Do you answer me here he keeps you still he puts you to tu which is thou and you to vos which is you also like a mad-man and so in his translation he makes no distinction when he speaks to one and when he speaks to more than one but you to one and you to many and yet he says in his Title page the propriety of both Languages is kept and this Book he Dedicates to one Ioseph and Humphry Primate Citizens of London And the same order he keeps in his Translation of that Book called Corderius which he directs to one Henry Hampson Citizen of London and he sayes the propriety of both languages is kept and yet he keeps to you when one is spoken to Page the 172. Tu vero What did you and 173. page Fuisti ne memor promissi tui which he Englishes Have you been mindful of your promise he says not thou and thy which is the propriety of the English Tongue when one is spoken to Page 250. Tu jure id poterds he Englishes it thus You might have done that at your one pleasure and so here again he puts you for tu thou Page 264. Sunt ne tibi testes Have you any witnesses here is you again for tibi and Abi sede loco tuo Get you gone and sit in your place and so he proceeds in that book and speaks you when he should thou and uses you when he speaks to one as well as when he speaks to more then one And in that Book he hath Translated which is called Sententiae Pueriles sentences for children and he Latines it and Englishes it to them and he Englishes and Latines it to us thus Ne sis lingua futili Be not a blab of your tongue so he Englishes to us your when it should be thy it s not Ne sitis Be not you but its Ne sis Be not thou Children by this means of teaching will neither know true English nor true Latine Again he Englishes it to us in that book thus Commit your selves to Christ that you fall not into sin the Latine out of which he Englishes these words is Commendabis te Christ one impingas in peccatum so he hath put yourself for thyself and you for thou so is this a good translator that translates you for tu which is thou and your for te which is thee or thy in that place Read on School-boyes and you may see up and down in his book he does English and translate in this manner as though the man were not in his senses more like to distract children then teach them true English or Latine either And in his book called an easy entrance into the Latine tongue therein he teacheth Singular and Plural thou to one and you to more than one yet in his translating of Latine into English he writes contradictory setting you for thou the second person Plural for the second Singular and doth not this deserve the whip boyes and would not he have whipt you for such doings for the proof of it take two or three examples out of the afore-mentioned book of his in page 440 he translates as followeth for Cede de meo loco he Englishes thus Get you out of my place putting there the word you for thou for cedite or ceditote is depart you or ye and cede is depart thou or thee so also for Quid est tibi nomen he Englishes thus What is your name which being rightly translated is What is thy name so there also putting the word your for thee and Quid tu ais he Englishes What say you which is properly What sayest thou so putting the Singular in the Plurals place which is non-sence so again for Cur non scribis he Englishes Why do you not write for Why dost thou not write and also for Quot annos natus es he Englishes How old are you putting the word you for thou and in this stile and after such like manner he goes through his book he puts you in the place of thee and thou as tu you for vos you as in his English translations it doth appear teaching one way and translating contrary to it which is not a proper way of translating nor C. H. is not a fit man to translate nor to teach Richard Bernard in his English Terrence so called also makes use of the same Irregular way of translating and so renders himself deserving a whip for translating the word you for thou You to one when it s properly spoken to more than one as for example in his Terrence page 12. in his Formulae loquendae he writes thus Paucis te volo I would speak a word or two with you putting the word you for thou or thee for te there doth not signify with you but in the Singular thee so also in the same page thus for Rem omnem a principio audies he Englishes You shall hear c. now audies is not you shall hear but thou shalt hear so again for Quid est quod me velis he Englisheth What would you with me putting you for thou and for Mihi exorandus es I must intreat you putting you for thou for the word es is not to be understood you are but thou art so R. W. thou art not a fit man to translate to us Iohn Clarke in his Book called
tuus and tua and tuum And this is his common practice throughout his Book onely a few Examples I have drawn forth of his Book that others may see his Confusion and avoid it In page 1. Tuam virtutem c. He Englisheth it to us thus That your vertue in stead of thy vertue for vestram virtutem is your vertue and tuam virtutem is thy vertue and in the same page he sayes Teque nec animi nec corporis laboribus defatigari and he Englishes and sayes And that neither with travel of minde or body ye are wearied Here Mark he puts ye which is plural for te which is thou or thee singular In page 3. Vt tu Scribis as ye write when ut vos scribitis is as ye write and ut tu Scribis is as thou writest So this is not an easie nor a familiar Construction that makes no distinction betwixt singular and plural that sayes ye to one and you to more than one as you may see in the 8th page where Cicero writes to his Family and sayes Et vos meipsum that is Both you and me sayes T. W. and in the ninth page Nihil ego te accusavi I blamed ye no whit Mark and see what a Construction is here if this be either easie or familiar when he puts ye for te which is thee and you for vos and so he goes on in his Book putting ye or you for tu te and tibi and ye or you for vos and vobis and so makes no distinction betwixt singular and plural as when he sayes in the same ninth page speaking of more than one Ye should be in firm friendship and the Latine is Vos esse jam junctissimos And again in that page he sayes Specially since there be so few of you and the Latine is Praesertim cùm vos sitis tam pauci and then when one is spoken to he sayes you also That I was certified from you and the Latine is Me à te certiorem fáctum esse and so here the Reader may see this is not an easie nor a familiar Construction that makes no distinction betwixt the singular and plural but puts you or ye for vos and vobis and you or ye for tu te and tibi and so his easie and familiar Construction is become confusion and not necessary nor profitable for childrens exercise that is so filled with non-sence H. F. in his Book called sylva synonymorum he sayes in the 58 page of his Book Tuo sâ—asu or tua persuasu and he Englishes it and sayes By your Councel Advise or Perswasion so here Boyes you may see this is false for vestro suasu or vestro persuasu is your Councel Advise or Perswasion and tuo suasu or tuo persuasu is thy Counsel Advise or Perswasion In page 131 Optamus tibi salutem omnia prospera he Englishes it and sayes God save you here he puts you for the Latine word tibi which is to thee and vobis is for you as is aforementioned In 162 page Nosce teipsum he Englishes and sayes Know your self instead of thy self and this is false again In the 219 page Ad te nihil ad me valde pertinet and he translates it and sayes It is not your part but mine and so here he puts your for te which is thee Now would it not be nonsence for one to say ad te pertinet it belongs to thee or it s thy part to three or four persons to put te which is thee in the place of vos which is you or ye and in this manner of translating in many more places of this Book doth this H. F. proceed in and so he may well call his Book sylva which is a Wood for he is in a Wood himself and would bring all others that followes his Translation into a Wood with him that puts plural for singular you and your for thee and thy Ier. Wharton Master of Arts his English Grammar which is Printed for Schollars which in it he teaches the word singular to one and plural to many and when he hath done he writes an Epistle to Iohn Coâ—lston Esquire and sayes you to him and your and so hath confounded himself and all his teaching who teaches singular to one in his Book and then speaks plural to one and sayes you and your to him he writes his Book to a single person and before he in his Book teaches thee and thou to one and you and your to many so you may see how he hath confounded himself in his teaching that doth not practise himself what he hath taught in his Book this manner of teaching Children and Boyes is enough to distract them when they teach one thing and practise another He sayes in his Book ho Boy you take no care in page 89 of his English Grammar here he speaks you to one who hath taught contrary by his Directions and so confounds his own teaching who teaches in his Grammar thou to singular and you to plural and yet in his Epistle he speaks you to a singular and so he deserves the Rod for teachiâ—g another what he practiseth not himself A Catechism by Thomas Ingmethorpe translated into Hâ—brew to be learned of every Child and his first question is What is your name And he Hebrews it and sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ma Shemecha which is What thy name For cha at the end of a word is thy and chem is your as before mentioâ—ed in the Hebrew Battledoor and so this is an ill Translator that cannot speak proper words that puts your for thy And the second Question he askes is Who gave you this name and he sayes in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mi kara shem hazze laâ—h that is who gave thou this name for lach is for thee and lachem is for you as in the Hebrew Battle-door and thus he translates and puts cha and lach for you and your when they are for thy and thee and so this Catechism is not a fit Book for Children to read who puts the singular in Hebrew cha and lach thy and thee to the English words your and you which are plural though the English Catechism be false also set out by the Bishop And he askes again and sayes What did your Godfathers and Godmothers then for you as if God had a father and God had a mother and he Hebrews it aâ—d sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ma asu haorbim hae le tachtecha baet hahi Mark it s cha thy not chem your for cha as before mentioned at the end of a word is thy singular and chem is your plural and so this man translates like a man that is distracted or out of his sences and shews himself to be ignorant of the Hebrew Grammar and Hebrew Bible who puts the Hebrew singular cha and lach thy and thee to the English plural your and you and thus he proceeds in some other places of his Book
but such must be stop'd from translating that cannot distinguish betwixt singular and plural that would own such a Catechism of the Bishops who put you and your for thee and thy for they in that Catechism intends but one Child when they say your and you and so they are both judged he for putting cha and lach thy and thee singular to their words you and your plural though their intent was but to one Child like the Professors and Teachers in this age who sayes you and your to one and you and your to more than one and so have lost distinction and must come to be taught the Battle-door both such Translators as this and such as follow the steps of the Bishops who said your name when they should have said thy name c. THE Hebrew Tongue the Iews calls the Holy Tongue which is plural and singular atta thou man attem you or ye men at or atti thou woman atten is you or ye women The Caldee Tongue is plural and singular ant or at thou man or woman attun or antun you or ye men and atten or anten is you or ye women The Syrian Tongue which the learned ones sayes was Christs natural speech is plural and singular at thou man atun you or ye men and at thou woman and aten you or ye women And the Latine Tongue which the Christians calls the holy Tongue is plural and singular tu and vos thou and you The Italian Tongue is plural and singular tu and voi thou and you or ye Christ said you to the Pharisees and he thee'd Peter and the Apostles you'd the Saints and thou'd a single Thou Agrippa and thou Philemon Presbyter Iohns letters to the King of Portugal and to the Pope was plural and singular as you may see in a small Book written in Latine of the Customs of all Nations by Iohn Boem a German his Letter to the King of Portugal 1521. In the 4th Book in the 19th page it s written pax tibi peace to thee not paxvobis peace to you but tibi to thee and in the same page he sayes tuâ Classe tuo exercitu tuis ducibus by thy Fleet by thy Army and by thy Captains it s not vestra Classe nor vestro exercitu nor vestris ducibus your Fleet your Army your Captains but thy Fleet thy Army thy Captains so you may see its tua tuo and tuis not vestra vestro nor vestris thy not your when one is written to though a King And in the same Book you may see when he writes to the Pope and makes a Confession of his Faith by his Orator there he keeps to plural and singular And Hellen Presbyter Johns Grandmother in her Letter to Emanuel King of Portugal 1509. in that same fourth Book sayes Dominus Deus te bene fortunet the Lord prosper thee it s not vos you nor ye and tibi victoriam de inimicis tuis donet and grant thee victory over thy enemies not vobis nor vestris you nor your but tibi and tuis thee and thy And in the same Book you may see Damian of Goe's Esquire a Portugal in his Letter to Paul the third Pope of Rome he sayes Quâ—mobrem tuum est officium wherefore it is thy duty he sayes not vestrum officium your duty and ut obediat tibi to be obedient to thee it s not obediat vobis obedient to you studio tuo efficere and to bring to pass by thy care here its studio tuo thy care not studio vestro your care The man of AEthiopia the Eunuch under Candace the Queen of AEthiopia his language was plural and singular he thee'd Philip and spoke singular and plural Acts 8. Schollars and Doctors have you forgot Erasmus his Epistles and Tully his Books of Orations and his Epistles did not they use the singular words to the singular tu tibi te tuus tua tuum c when they wrote or spoke to one man or woman though never so great and vos vestrum vobis when men or women were written or spoken to if you have forgot what they write ask the boyes that learns in the Grammar Schools and they can tell you that they kept to plural and singular in their Epistles and was not Erasmus angry in his time with those that would not endure to be thou'd And what say you of Salust have you forgot that History do you not remember the Oration of M. AEmilius Lepidus the Consâ—l against Lu. Silla where it is said in the first four lines of that Oration Clementia probitas vestra Quirites quibus per coeteras gentes maximi Clari estis In English Your clemency and integrity O ye Romans by which you are most great and famous amongst other Nations Mark here he speaks plural when he speaks to more than one to Romans vestra and estis your and you are not tua and es thy and thou art and so he proceeds in that Oration in the plural language being that he speaks to more than one in saying several times in that speech O ye Romans and other Orations there are that followes this in that History of Salust which keeps to the plural language when more than one is written to I shall not instance more examples as to that for any lad that reads that book can tell you that it is so and they can tell you that when King Mithridate King of Pontus wrote to Arsaces King of Parthia that he did not you him nor ye him but thou'd thee'd and thy'd him several times in his Letter and if you scorn to read your selves the Boyes can tell you that Salust thee'd and thou'd C. Caesar the Emperour in his Orations In Purchas his Pirgrims the third Part in folio 59. In a Letter from Cham the Emperour of Tartaria unto Bajothnoy one of his Captains he writes unto him in the singular number thou O Bajothnoy and in Bajothnoys Letter unto the Pope in the same Book he writes â—nto him in the singular number thou Pope but in both the said Letters when they mention many they use the plural number you A Word to all such as teaches their Children to Learn other Tongues as Latine or the like by Heathen Books THE Children of Israel were to teach the Law of God and the Commands of God and the Statutes of the Lord this was the Command of the Lord God to Moses the chief Magistrate among them and they were to destroy the Heathens inventions and they were not to teach their Children them but to break that down which they had invented and to be taught the Law of God so you do not read that they were to be taught the Heathens Books and the things that they had invented but the Law of God was to be kept and to break down what the Heathen had invented and to be rooted out of their memories And now you that are called Christians you must be fain to have Heathen Books to teach
your Children in your Schools whereby the Children must learn the Heathens words what Christians what Gospel Professours are not you to teach your Children the Gospel as the Iews were to teach their Children the Law and train them up in that and break down all the Heathens Books must the Heathen help you must you be borrowers of the Heathen the Jews were not to be borrowers and are you borrowers of the Heathens Books did not the Christians burn abundance of Books when they came to be converted and are you gathering up Heathens Books since the dayes of the Apostles in the Apostacy as Virgil and Ovid and Horace and Terrence and Plantus and Cicero with others which you extol in your Schools and is not all the Children taught non-sence that is taught to speak tu you when they should speak tu thou and vos you to speak nos when they should ego is not this thy practice and is not this the Teachers fruits Parents and Masters and Professors and all sorts of People their fruits and therefore if you will teach your Children in other Tongues and have it translated into English for to teach and translate the things of God the Scriptures for Children to learn and not to translate Heathens works to corrupt the earth with them but let all be burned and made an end of therefore let all translators that knows the Tongues which is charged to you from the Lord God to translate the Scriptures into other tongues to teach their children and make an end of all heathenish Books which corrupts the Earth and so by that means by translating the Scriptures into the heathenish Language which would have your children to commerce with them you may be serviceable to the heathen and be light to them and for to learn your wayes and your words and things of God the Scriptures least you teach your children the way of the heathen and by teaching their Books could not the Jews be taught the Languages of other Nations but they might get their Books but if any one have learned the tongues cannot he translate good things into that tongue that they would learn and not bring their old Books open among Christians that the Christians may see they have learned the way of the heathen let them be raced out And is not Latine called the holy tongue by the Papists and were not the heathens whose Language it was natural was there ever such a people upon the earth to call the Latine tongue the holy tongue above other tongues that which was the heathens Language yoâ— call holy IS the Bible translated true were they Novices Idiots and fools that translated it Them that translated the Bible into English Plural and singular thou to one and you to many Thou to one if he were a King or a Lord or a Judge or a Father or to God or Christ and you to many and was this Language of the Bible translated into English translated into Dutch translated into French translated into Latine and Hebrew Now if you say they were Idiots and fools and Novices that translated the Bible so thou to one and you to many and you are the wise men and not fools and Idiots and Novices ye Doctors Teachers School-masters and Magistrates that rages when thou is spoken to a particular and not thou to you and scorn and deride So if ye be the wise men and not fools and Idiots and the Bible was translated wrong by fools and Idiots How is it then that you wise men have not altered the translation and put in the Bible you Father you God you Christ you King you Master you Lady c Now if ye say they were wise men that translated the Bible and not fools and Idiots and Novices and that the Bible is translated true and that it is the words of God then ye must acknowledge your selves to be fools and Idiots and Novices and through your pride and ambition have degenerated from your own Mother tongue English and cannot speak proper Language plural and singular thou to one and you to many but you would have you to one So England hath degenerated from their Mother tongue English and speakes not proper English if that be proper English which be in the Bible which is thou to one and you to many Then must the Schollars and Doctors and the raging Professors acknowledge themselves to be Novices fools and Idiots which they put upon them that have spoken and do speak thou to one and you to many the Elect People of God which ye in scorn call Quakers And so likewise if thou and you which you to many and thou to one be the true Dutch both high and low the Dutch then they were true men that translated the Bible but through their pride and ambition have degenerated from their own Language and so their own Bibles testifie against them and degenerated from it and the Latine Greek and Hebrew And so likewise if the French Bible be translated true if that be the true French which is thou to one and you to many They are degenerated from their own Mother tongue and Latine Greek and Hebrew through their pride high-mindedness and ambition have degenerated and so like the English Dutch and others Nations when they should speak singular they speak Plural and are offended at such as will not speak plural to one instead of singular and grin their teeth at them like Dogs and say thou 'st thou me so ye may see how England and other Nations in their own Bibles have degenerated from their Mother tongue and from the Latine Greek and Hebrew which is taught in their Schooles which is plural and singular and now it is a great crime to speak thou to a single man and you to many that they will persecute So this is a Battle-dore to the Nations that they may learn the Languages the pure Language singular that is thou to one man King or Lord or Judge or Father or Mother or servant or God or Christ Plural that is you to many Not thou to many as the degenerates speakes Schollars Doctors and Lawyers and Teachers and School-masters which it is an offence to them to say thou and not you to give them the pure plain Language which is false English which is false Latine false Greek false Hebrew to say so And the School-masters will whip their Lads and say they speak non-sence if they speak plural when they should speak singular But if they practice it in their speech they grin at them like Dogs and fret and rage like mad men say What thou's thou me ill-bred clown I will be you'd though it be contrary to what I have taught or what I have been taught at School or though it be contrary to Scripture Example yet I will have it because it is my will I will follow the Roman Empires Example the Popes who first brought it up you to one I will not heed Scripture nor Grammar rather
than I will offend my own will and my own proud mind and other mens pride who cannot bear it I will rather deny Grammar and Scripture and Sense and Reason I will follow the customes of the Nations who sayes you to one and you to many and so have lost distinction though it be otherwise in the Bible and Grammars and though it have been otherwise in former years before the Apostacy yet let me joyn with the Pope and his power that first brought it in How the word You to one came first from the Roman Empire Part of James Howells Epistle dedicated to the Nobilityand Gentry of Great Britain annexed to a French English Dictionary compiled by Randle Cotgraue which was printed in the Year 1650. FUrthermore I find in the French language that the same fate hath attended some words as usually attend men among whom we find some use to rise to preferment others to fall to decay and an under-value I will instance in a few this word Maistre Master was a word of high esteem in former times among the French and appliable to Noble men and other in some high Office onely but now it is fallen from the Baron to the Boor from the Count to the Cobler or any other mean Artisan as Maistre Jean le sauuetier Mr. Iohn the Cobler Maistre Jaques le Cabaretier Mr. Iammy the Tap-house man Sire was also appropriate onely to the King but now adding a name after it is a title applyable to any mean man upon the endorsement of a letter or otherwise but this word Souuerain clean contrary hath raised it self to that cumble of greatness that it is now applied onely to the King whereas in times past the President of any petty Court any Bailiff or Seneshall was called Souuerain Mareshal likewise at first was the name of a Smith Farrier or one that dressed horses but it climbed by degrees to that height that the Chiefest Commanders of the Gendarmery of France are com'd to be called Marshalls which a bout a hundred years since were but two in all and now they are twelve This Title Majesty hath no great Antiquity in France for it began in Henry the Seconds time And indeed it was the Stile of France at first as well as any other Countries Tutoyer to thou any person one spoke unto But when the Common-wealth of Rome turned to an Empire and so much Power came unto one mans hand then in regard he was able to Conferr Honor and Offices the Countries began to magnifie him and to speak to him in the Plural Number by 〈◊〉 and to deify him with Transcending Titles as we read in Symmachus his Epistles to the Emperour Theodosius and to Valentinian wherein his Stile unto them is vestra aeternitas vestrum numen vestra perennitas vestra Clementia so that you in the Plural Number with other Titles and Complements seems to have its first rise with Monarchy which descended afterwards by degrees upon particular men HEre you may see in the Battle-doors aforesaid which is the first entrance into learning which is to beat down all into it that they may see the Pope was the first that used the word you or us which is Plural to One and so from him to the Kings and Lords and all their Officers till it came to the common people whose Example the Protestants have followed and are not yet recovered nor out of it Redeemed but they are called Fools and Ideots Novices and Clowns that do not follow that Popish way nor the Pope their Example or Teacher but are come to the understanding of God to destinguish Plural from singular to the word for the Singular and for the Plural that doth distinguish and these are they that are hated of all people upon the earth both Protestants and Papists that have lost their understanding that God hath given to them and degenerated from the distinguishing words to the Plural and to the Singular and not only so but are degenerated from their own Teaching Books Accidences and Grammars which Teach Plural and Singular and not onely so but are degenerated from their own Translations of the Bible which is Plural and Singular Thou to One and You to Many in their own Mother Tongue which through pride â—â—d ambition they are degenerated from and call them Novices and Clowns and Ideots that practice it as you may read in the Bibles which they have Translated into the English Tongue and their Grammars and Accidences So that if men that are accounted wise in the earth be thus degenerated from their own mother Tongue their own Teaching books Grammars and Accidences and their own Language in the Bible which they have Translated as in every Tongue that they have Translated in they have Translated Singular and Plural from which they have erred here if they have degenerated from their own words and doings as they have from their own Tongues from the Tongues which are natural and so are gone and degenerated from these things before mentioned which be natural things sure all cannot but judg that they are far degenerated from the Divine things and Spiritual things that thus be gone from their own Teaching Books and their Tongues into which they have Translated the Bible and the understanding or distinction which God hath given to them to distinguish between Plural and Singular and the word to the Singular and the word to the Plural If men cannot endure to here these things they are not like to hear â—alke of Divine things and Spiritual But now their is a redemption from the Degeneration from the naturalls and nature is come and coming into its right course again and so now Truth hath to drive all this degeneration back again to the Pope from whence it came and to travel through the Protestants through all their degenerations till it come to the head the Pope the well which it sprung out off that all may come into the true understanding of God again through which we comprehend the Popes understanding who was the first Author of it who through his Pride and Ambition destroyed the Common-Wealth of Rome and there is your example of all you proud ones that cannot endure Thou Singular to One but You the Plural like the Pope your Example the understanding of God is arising beyond the Popes and all his adherants who have followed him to whom Plural hath been spoken when they should have spoken Singular And so Gods people are come to speak Singular and Plural and the word to the Singular and the word to the Plural which doth offend none but whom the Pope hath been their Example and Schoolmaster and Teacher and Pattern but now over all this is seen with the pure of God and comprehended by the understanding of God George Fox THe Papists and the Protestants have their Colledges where they make their Divines by their Tongues and these are they that are called the Witty Men and Wise and Divines which the many Tongues which
makes them Divines stops at Babel with all their witt that Lads and Lasses may comprehend them for all the earth was of one Languags Speech and Tongue before Babel and what a great stur they make about their Tongues and Languages and Speeches which lyes on this side Babel in Babylon which Tongues I say Languages and Speeches that ends at Babel for who are come out of Babylon are redeemed out of Tongues and they must cease that are natural things which makes not Divines nor Ministers of Christ for Tongues is no more to learn then to do a natural thing and is attained and gotten in that knowledge and wisedom that must be confounded but that which doth make a Divine is that which was before Babel was at the beginning of which was many Languages and stands when Babylon is ended and confounded and that is the Word of God which lives and abides and endures foâ— ever which was in the beginning which was before Babel the Tongues and Babylon was and stands and is Imortal and that makeâ— a Divine if he have not the Tongues This is that all may see how they are degenerated from their Tongues which came up to the Confounding of Babel and hath been set up for Original since the dayes of the Apostles by the Apostate Christians in Babylon on the top of Christ the first and the last which was before Tongues was and stands when they are ended and he is the Light Life Power Wisdom and Teacher and Reigns over Babel and Babylon And as for all their Tearms of Art we are fain to use some though I am quite over them but do let them see by them their weaknesâ—e though they may judge George Fox Reader THrough the unusuall difficulty that the Printers met with about so many particular things and being not finished at one Preâ—e we could not with convenience keep a conâ—ant order about the Number in the pages and severall oversights there are committed besides in Numbering the pages Therefore here are gathered some directions by which thou may know by little searching how the severall languages are placed one after another and with what Number every one begins and ends and in what line to find the Singular word Thou Plural word you or ye and the Dual word in every language that speaks of Dual And in what part of the Book thou may find how Titles came first in and the word you to one came firâ—t by the Roman Empire or Pope 1 The English Battle-door begins at Number 1. and ends at 14. And in the 2. page of that discourse 2. line Thou is one Singular You is many or more than one Plural 2 The Latin Begins at 15 page Ends at 20. And the Latin for thou is tu Singular and You is Vos Plural as may be seen in the 2. page of the English Battle-door line 7. 3 The Italian begins at 21. and ends at 28. Tu is Thou Singular Voi is You Plural p. 23. line 2. and 5. 4 The Greek begins at number 29. and ends at 34. Su is Thou sing Sphôi or Sphô is Ye or You two Dual humeis is ye or you more than two Plural Page 31. l. 14. 17. 20. 5 The Hebrew Battle-door begins at 35 and ends at 50. Atta is Thou man Attem is You men p. 36. l. 14. and at or Atti is Thou woman and Atten is You or Ye women p. 37. l. 5. and 7. 6 The Caldee begins at 51. and ends at 60. Ant or At is Thou man Antuâ— or Atun is You or Ye men p. 52. l. 9. and 11. 12. 14. Anti or Ant or At is Thou Female Anten or Anten or Aten is You or Ye Females lines 26. 28. 30. 31. 33. 7 The Syriack begins at 61 and ends at 76. At is Thou man Anthun or Aâ—un is You or Ye men p. 62. l. 13. 14. 16. Ati or At is Thou woman Aten is You or Ye women p 63. l. 5. 7. 1. 8 The Arabick begins at 77. and ends at 88. Angta is Thou man p. 80. l. 2. Angtum is Ye men l. 10. Angti is Thou woman l. 3. Angtunna is Ye or You women l. 11. and Angtunâ is Ye or You two men or women l. 7. 9 Persian begins at 89. and ends at 94. Tou is Thou p. 92. l. 7. Shumâ— is Ye or You l 11. 10 The AEthiopian begins at 95. and ends at 98. Anta is Thou Antemu is You or Ye p. 97. l. 7. 11 The Samaritan begins with 99. and ends with 100. At or Ant or Attah is Thou Attun or Attin is You or Ye p. 100. l. 5. 7. 9. 12 The Egyptian language is placed neâ—t after the Samaritan and begins with Number 1. and ends with Number 4. Idok or Ithok is Thou man Itho is Thou woman p. 3. l. 9. 10. 11. Ithoden is Ye men or women l. 15. 13 The Armenian follows next after the Egyptian and begins with Num ber 5. and ends with Number 8. Tuu is Thou p. 8. l. 5. Tuuch is Ye or You l. 8. 14 The Saxon next after the Egyptian begins with number 9 and ends 〈◊〉 number 10 Thu is thou Ge is ye p. 9. l. 4. 15 The Cornish Examples about Thou and You in the 10. p. and ends in the 11 being in the same sheet with the Saxon in Cornisâ— Chee deane is Thou man Why Teesse is You men Chee Beâ—â—en is Thou woman Why Benenas is You women p. 10. l. 9. 11. 12. 14. 16 Mence onely the two words about Singular and Plural put in the last end of the Cornish Examples in the 11. p. which is Us Thee and Sysâ— is You or Ye 17 Portugal Examples are placed in the 12. p. in the Saxon sheet and Tu 〈◊〉 Thou and Vos is Ye or You l. 10. 18 The Welsh follâ—es next after and begins with Number 〈◊〉 and ends with 8. Tâ— is Thou Chwi is Ye or You p. 5. l. 30. 19 The Spanish follows next after the Welsh and begin 〈…〉 p. and ends at Number 12. Tu is Thou and Voâ— or Vofoaros is Ye or You p. 3. l. 16. 20 The French is placed next after the Spanish and begins with Number 1. and ends in 19. Tu is Thou and Vous is Ye or You p. 2. l. 25. 21 Next after the French in the 20. p. is a Narration how the Turks and Persians use the words Thee and Thou in their Communications 22 The German follows the French and begins with Number 1. and ends with Number 6. Du is Thou â—hr is Ye or You p. 2. l. 26. 23 The Nether-Dutch next after the High Dutch and begins with Number 7. and ends in 11. Ghy is Thou and Ghy-luy or Ghy-lieden is Ye or You p. 8l 4. 5. 24 The Danish begins at Number 12 and ends at 14 Du is Thou â— is Ye Dig is Thee Eder is You l. 15. 16. 25 The Slavonian begins at 15. and ends with the same Ty is Thou Wy is Ye or You p. 15. l.
12. 26 The Bohemian begins at 16. and ends in the same Ty is Thou Wy is You or Ye 27 The Polish begins at 17. and ends in the same page Ty is Thou Wy is You. In the same sheet besides Polish are contained about the Singular and Plural word Thou and You 28 The Lithvanian Tujen is Thou Jus is You or Ye 29 The Sweedish Tu is Thou 〈◊〉 is You. 30 The Hungarian Te is Thou Iwe is You. 31 The Moscovian Tie is Thou Wy is You. 32 The Curlandian Tu is Thou ju jen is You 33 The Turkish Sen is Thou Si is You. 34 The East-Indian Puckanera is Thou Seera deveck is You or Ye 35 The Irish in the same sheet Tu or Tusa is Thou Sib or Sibse is Ye or You. NExt follows some things spoken to some School Books who have translated them and have put the Plural word You for the Singular word Thou which Authors that have thus translated are from Scripture Examples in the Latin Bible contradicted and their folly made manifest for their mistranslations and contrary to the practice of severall who in their writings have used the Singular word to one though to Emperours or Pope c. And so continues upon this matter and such like from the 1. page next after the East-Indian and Irish Examples unto the 13. page In the 13. page A word to such as Teaches their Children to learn other Tongues as Latin or the like by Heathen Books In the 14. and 15 and 16. pages of this matter there is something Queried of the Doctors Teachers School-Masters and Magiâ—â—rates whether the Bible be truly translated and whether they were Novices Idiots and Fooles that translated it c. In the latter part of that 16. page and beginning of the 17. thou may see how Titles â—ame first in and the word You to one came from the Pope of the Roman Empire and next follows a few words to the whole matter by G. F. who is before confusion and many languages were Then Idâ—ly follows seven sheets of bad unsavoury unâ—â—holesome unchristian words and Phrases gathered by the Author out of some school-School-Books which are taught Boyes in England and some other Nations that the School-Masters may learn to avoid such corrupt Books and Words which corrupts the goods mannars which seven sheetâ— I have placed after this Table and after the Erratas More Errors espied since which Correct as followeth IN the Title page for Ama'eâ—ites read Elimelekites read the same word Eli â—elekites for Amalekites twice in the 9. page of the Englâ—sh Battle-door In the Introduction page 2. line 41. read one way In the Hebrew p. 36. l 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Syriack p. 71. 1. pâ—nult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 50. line 14. in the Persian r. this â— upon these three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d y u notes that they are not to be sounded no more than if they were not written but upon any other letter it onely notes that that letter hath no vowell but is to be joyned in sound with the foregoing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donisten to know In the Saxâ—n p. 10. l. 5. for we teach r. ye teach In the Welsh Battle-door in the handle r. goleuni for goloni In the Portugal p. 12. l. 1. r. homen and homems for homen and homens Reader Notwithstanding the endeavours of the Corrector there have many faults escaped the Presse some of which have been mended with the Pen as thou may perceive and others left for thee to Correct at thy leasure I have gathered as many as I could conveniently and have set them down as followeth IN the English p. 7. l. 4. r. Apharsathkites for Apharfathihites l. 11. r. India Latine p. 10. l. 8. r. Singular p. 18. l. 17. r. it 's Hebrew p. 38. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39. l. 35. r. mimmennu p. 41. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 42. l. 34 r. Judgments p. 45. l. 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 46. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 47. l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 34. r. Thou woman shalt send and You or Ye women shall send and in the last line of the page r. shalt send p. 48. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caldee p. 52. l. 25. after anahhno r. when you should say hu hau or jhu ant or at no or ano p. 96. l. 37. r. jathturaijo and l. 4. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 59. l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 34. r. veiyakom Syriack p. 63. at the end of the 18. line marked with the pen with c. read ati or at hi or hoi hai or he Persian p. 50. l. 14. after these three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. notes that they are not to be sounded no more than if they were not written but upon any other letter it onely Welsh p. 1. l. 9. r. Dydi the same line r. Yn. p. 2. 33. r. bendithjaâ— p. 5. l. 1. r ad for pen in the same line r. ddyweodd In that which is spoken to several Translators of School Books See the Errata's P. 4. l. 33. r. and for as p. 6. l. 25. r. now it's scis p. 7. l. 3. r. eruditum p. 10. l. 25. r. teaching p 14. l. 2. r. your practice In the seaven last sheets about their unsavoury words p. 2. l. 27. r. paululum supra poplites l. 31. r. justissimum p. 7. vlt l. r. vein p. 12. l. 9. r. word and l. 33. r. think and l. 35. r. warming p. 18. l. 18. r. from and l. 35. r. pauper p. 22. l. 5. r. give me a man c. l. 13. r. vos calletis with a full point p. 23. l. 3. r. incedit p. 24. l. 38. r. truth p. ult l. 15. gather'd In the Arabick p. 85. l. 22. r. faajabto for sa ajabto l. 28. r. InnaSirijo for Inna Sirijo In the French Battle-door p. 6. l. 1. r. and thou hast found grace in my sight In the Greek p. 32. l. 12. r. forth for fourth FINIS ENGLAND and other Nations in Christendom so called as they have degenerated from the proper plain and simple language Singular and Plural as already mentioned in these former discourses placed in each Battle-Door to several Languages so also England and some other Nations in Christendom teach their Children Heathenish Books in the Latine Tongue and Greek which is contrary to the Practice of the Saints and Jewes of old who was not to learn the manners and fashions of the Heathen but England who is a part of Christendom learns their Children in Books which is not fit to be mentioned amongst
est nocere mulier quum vult Val. A fixen a limbe of the Devil She can do no more evil than a She-Ape And many such like frothy light unfavoury expressions are in the said Authours Book which writes himself Batchelour of Divinity but let the sober and honest Reader Judge whether such Expressions be Divine the words of the Saints wholsom words or the words of Heathens from whom he hath gathered most of them as thou may understand by the Authours names set at the end of some of the Sentences I could gather many more out of that Book which are not fit to be mentioned among any that fears God or knows what Divine is for if the Authour had been Divine he would not have sent a Book abroad into the world stuft with prophane and old Wives Fables which the man of God was to refuse 1 Tim. 4. Here follows some few words gathered out of a school-School-Book called P. Ovidii Nasonis Sulmonensis de Arte amandi Liber 1. Of the Art of Love And Ovid. in that Book begins thus SI quis in hoc artem populo non novit amandi Me legat lecto carmine doctus amet The same by one is Englished thus in Verse If there be any in this Multitude That in the Art of Love is dull and rude Me let him read and these my lines rehearse He shall be made a Doctor by my Verse And so he goes on and sayes in page 397. Inquè meo nullum carmine crimen erit And there shall be no fault in this my Verse p. 2. in the English And now we will try whether he speaks true or not when he sayes there shall be no fault in his Verse In page 397. Principio quod amare velis reperire labora Qui nova nunc primùm Miles ad Arma venis Proximus huic labor est placidam exorare puellam Tertius ut longo tempore duret amor First thou that art a fresh man and art bent To bear Loves Armes and follow Cupids Tent Find whom to Love the next thing thou must do Learn how to speak her fair to plead and wooe Lest having won thy Mistris to thy lure I 'le teach thee how to make that Love endure And so he goes on with a great deal of light and unclean Expressions in that 397th page In page 398. Tu quoque materiam longo qui quaeris amori Antè frequens quo sit disce puella loco And thou that studiest to become a Lover Learn in what place most Virgins to discover c. Tot tibi nanque dabit formos as Roma puellos Haec habet ut dicas quicquid in orbe fuit Behold the populous City in her pride Yields thee more choice than all the world beside Gargara quot segetes quot habet Methymna racemos Aequore quot pisces fronde teguntur aves Quot coelum stellas tot habet tua Roma puellas c. More Ears of ripe Corn grows not in the Fields Nor half so many Boughs the Forrest yields So many green Leaves grows not in the Woods Nor swim so many Fish in the salt Floods So many Stars in Heaven you cannot see As here be pretty Wenches Rome in thee Mark If these be not lyes and he tells us before Inque meo nullum carmine crimen erit And there shall be no fault in this my Verse And does he not speak here many lyes as already I have mentioned For these words stirs up lust beside the lyes and so not fit to be taught in Christian Schools but to be burnt In page 400. Si qua repugnabat nimium comitemque negabat Sublatam Cupido vir tulit ipse sinu Atque ita quid teneros lachrymis corrumpis ocellos Quod Matri Pater est hoc tibi dixit ero If any strived against it strait her man Would take her on his knee whom fear made wan And say Why weepest thou Sweet What ailest my dear Dry up those drops these Clouds of sorrow clear I 'le be to thee if thou thy grief wilt smother Such as thy Father was unto thy Mother p. 6. In p. 401. Poximus à Domina nullo prohibente sedeto Iunge tuum lateri quà m potes usque latus c. But where thy Mistris sits do thou abide Who shall forbid thee to attain her side c. With such like lascivious Expressions he goes on in that pag. and saith he in the same page Protinus officii precium patiente puella Contingent oculis â—rura videnda tuis Happily thy dutious Guardian such may be That thou her foot or well-shap't leg may see c. Here the Reader may see for what already hath been taken out of this Book that such words are not fit to be mentioned in Christian Schools But read on and see what Councel he gives men to encrease lust though he call it Love as to dissemble to taste sweet viands and to drink wine c. In p. 404. Ille vel ille duces erunt quae nomina dicas Si poteris vere si minus apta tamen Dant etiam positis aditum convivia mensiâ— Est aliquid praeter vina quod inde pet as That man 's a Conqueror captives they that tremble Speak truly if thou canst if not dissemble Thence if you go to Banquet and sit down To taste sweet viands and to drink around There may thy thoughts unto my Art incline Observing Love more than the Crimson Wine Vina parant animos faciuntque caloribus aptos Cura fugit multo dilniturque mero Tunc veniunt risus tum paupet cornua sumit Tunc dolor curae rugaque frontis abit Tunc aperit mentes aevo rarissima nostro Simplicitas artes excutiente Deo Illic saepe animos juvenum rapuere puellae Et venus in vinis ignis in igne fuit Wine doth prepare the Spirits heats the Brain hot Expels deep cares makes sorrows quite forgot Love's mirth breeds laughter makes the poor man proud And not remembring need to laugh aloud Sets ope the thoughts doth rudeness Banish Refineth Arts and at Wines sight woes vanish In Wine hath many a young Mans heart been took And born away in a fair Wenches look In Wine is lust and rankness of desire Joyn Wine and Love and you adde fire to fire In p. 406. Vtque viro furtiva venus sic grata puellae est Vir malè dissimulat tectius illa cupit Stoln pleasure which to men is never hateful To women is now and at all times ever grateful The difference is a Maid her Love will cover Men are more impudent and publick Lovers In p. 408. Omnia faeminea sunt ista libidine mota Aâ—rior est nostra plusque furoris habet Ergo age ne dubita cunctas super are puellas Vix erit è multis quae neget una tibi Quae dant quaeque negant gaudet tamen esse rogatae Vt jam fallaris tuta repulsa tua est Sed cur fallaris cum sit
simplici suspendio pereat tantus artifex He is worthy to be hang'd a thousand times Belli homunculi Boon Companions Ad Calendas Graecas At later Lammas P. 29. Honos sit auribus Sir Reverence Minimum ab fuit quin risu dissiluerim I was almost burst with laughing P. 30. Bachus in exuvio Leonis Polypheâ—us â—umo Codice A Cow with a Cart Saddle Totam faciem ruber raddidi I pummelled him soundly Non Chius sed Cous. A lucky cast Convolvere talos Mittere To cast the Dice P. 31. Quota venus finiet ludum how many Fises shall we make up P. 40. Lude ingenuè lude legitimè Play fair Noster hic ludus est The Game is ours Adsit fortuna benè vertat God send us good luck Sceleratus ille laterculus obstitit That scurvy rub hindered Ingens jactus A brave cast Saltus Ranarum Leap-Frog And such like Expressions are in this Book which all that fears God and are taught of him will not mention but Judge and that spirit in Iohn Clark Batchelour in Divinity both who publishes such words to be taught in Schools to prevent Barbarismes and bald Latine making but such Expressions as these leads into Barbarismes and do not prevent them but read on you shall hear more of John Charles phrases in another Book but a little more of this P. 42. Relicto faetore ad quem Collatum oletum videri possit Sampsuchinum aut foliatum Stink like a Polecat P. 43. Simiam veriùs diceres quam homineâ— A very Jackanapes Venter prominulus A Swag-belly Suaviter invite Be merry Sirs Totus echinus asper Not to be handled with a pair of Tongues P. 45. Tibi dico malè non vale A shame on you Tou for thee again beside the unchristian Expression Timidi nunquam statuere tropaeum Faint heart never won fair Lady P. 47. Mentiris splendide You lie with a latchet Here is you again for thou as I said before montimini is you lie â—â—d mentiris is thou liest Malis agi furiis The Devil is in them Vt incredit testùdo How like a Snail he goe'sâ— Vt responsat nebulo How you talk Sirrah P. 48. Vapulabis largiter I will Cudgel your Coat Your for thou Heus furcifer You Sirrah So hoe P. 49. Quis Deus aut quis ventus te illuâ—â—degit What wind brought you hither You again for te and a light unsavoury Expression an old Wives Fable to be shunned of all who are Divine P. 50. Iâ—gens obambulat patera The Cup walke 's round P. 55. Spes sua decollat Hope hang 's him P. 56. Laeta satis principia sed quid longa dies It is honey Moon yet P. 58. per rimulas lupum video Peep I see or I smell a Knave P. 61. Abi hinc in malam crucem Get thee hence with a mischief P. 64. Latest anguis in herbà The still sow eat 's up all the draff P. 68. Excutiam tibi dentes I 'le dash out thy teeth Terrae filius A base fellow P. 69. Ovem in fronte lupum in corde gerit He looke's like a Saint but is a Devil Iohn Clark are not they so who call themselves Divine and yet set forth and allow words Books and writings that are prophane P. 78. Mari aquam addere To greas a fat Sow in the Tail P. 79. Triticum advexi hordeum vendo I have brought my Hogs to a fair Market P. 80. Vt argivum Clypeum abstulerat ita gloriatur He brag 's as if he had harrowed Hell In pistrinum te dedam I 'le send you to Bridewell you again for te Diis inferis devotus Cursed to Hell Tuam non moror morositatem A fart for your anger How now Iohn Clark is this spoken like a Divine do's such an Expression as this become a Divine besides thy bad Translation to put your for thy But this is thy common road throughout thy Translations P. 81. Ego faciam ingratiis tibi I 'le do it in spite of you False again P. 82. Ego te commotum reddam I will vex every vein in your heart What your again for thee P. 83. Sanè quidem Yea marrie What swear Iohn Clark So I end this Phrase-Book and proceeds to thy other for if I should set down all these unsavoury unwholesome unchristian undivine Expressions contained in this thy Phrase-Book I might have taken it all for the words in it are light vain and frothy not becoming a Divine and not worth Recognizing by W. Dugard late Master of Merchant-Taylors School nor not fit to be taught in Christian Schools though they be gathered out of that golden work of Erasmi Colloquia worthy the often reading as the Post-script mentions by all Schollars but all who are taught by God and his Schollars will avoid such Books and Judge them and the Authour too though he be called a Divine aâ—d though they be taken out of that Golden Work of Erasmus's Colloquies and be Recognized by W. Du-gard yet they who are taught of God sees such Books and Phrases both to be out of the Trâ—th and far from pure language which its said in the Title-page already mentioned that the purity and propriety of both the Languages are Expressed this is not so for in a manner throughout thy Book thou puts the Plural for the Singular and this is neither proper nor pure but bald and Barbarous both which thou sayes is to prevent it but any who reads these bad words and Phrases may soon see that such vain and prophane Expressions and old Wives Fables which the man of God was to shune will rather encrease Barbarisms than prevent them Now I come to gather out some bad undivine unchristian Expressions out of a Book of the said John Clark who writes himself Batchelour in Divinity sometimes Master of the Free-School in Lincoln But first I set down the Title of his Book which he calls Phraseologia Puerilis five Elegantiae Sermonis Latini pariter atque Anglicani capitatim concinnatae atque in Methodum Alphabetariam distributae in usum Scholastici Tyrocinii Politâ—â— utpote puerilem ad utriusque Linguae politiem in peculiari suo vicissatim idiomate dirigentes Or Selected Latine and English Phrases very useful for young Latinists to prevent Barbarismes and bad Latine making and to initiate them in speaking and writing elegantly in both Language c. Printed at London in the year 1655. This John Clark sayes in his Preface Directory I may say hereof saith he as Erasmus of himself of his Colloquia Familiaria in his Epistle to young Frobenius vicit libellus tibi dicatus Expectationem nostram ille sic adamatur sic rapitur sic teritur manibus studiosae juventutis ut patri tuo fuerit subinde Typis excudendus mihi novis accessionibus identidem locupletandus I could never have dreamt saith he that so poor a piece as this of mine is could have found so good acceptance of Schollars or such entertainment