In his Erubhin, published in 1629, he goes to the full length of the sacred theory, though we begin to see a curious endeavour to get over some linguistic difficulties.
One passage will serve to show both the robustness of his faith and the acuteness of his reasoning, in view of the difficulties which scholars now began to find in the sacred theory." Other commendations this tongue (Hebrew) needeth none than what it hath of itself; namely, for sanctity it was the tongue of God; and for antiquity it was the tongue of Adam.
God the first founder, and Adam the first speaker of it....

It began with the world and the Church, and continued and increased in glory till the captivity in Babylon....

As the man in Seneca, that through sickness lost his memory and forgot his own name, so the Jews, for their sins, lost their language and forgot their own tongue....

Before the confusion of tongues all the world spoke their tongue and no other but since the confusion of the Jews they speak the language of all the world and not their own." But just at the middle of the century (1657) came in England a champion of the sacred theory more important than any of these--Brian Walton, Bishop of Chester.

His Polyglot Bible dominated English scriptural criticism throughout the remainder of the century.