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THE Taghmical Art: OR, THE ART of Expounding SCRIPTURE By the POINTS, Uſually Called Accents, But are really Tactical: A Grammatical, Logical, and Rhetorical Inſtrument of Interpretation. In Two PARTS. I. Containing the Proof that they are ſo. II. The Method how they Perform that Office By WALTER CROSS, M. A.
LONDON, Printed by S. Bridge, for the Author, and are to be Sold by A. and I. Churchill, at the Black Swan in Pater-Noſter-Row, 1698.
I Know many will expect a very great NameCant.
Penny Book Dedicated to a Prince? His Right is Prior, either as to Pains or Expences: If thou art a Gainer by it, the Praiſe is his due, though the Deed is a Mite among the Numerous and Eminent Acts of that Perſon. Let Proteſtants never forget his Prudence and Courage, in Confronting the Jeſuites in King James's Reign. They who know him, know how inſipid Flatteries and Complements are to him, even when his Charity is convinc'd they come from the
Penſil is very unfit, and my Colours at preſent too Lifeleſs.
Two Things I would further Inculcate, though in the Book Inſiſted on; The Solidity and Gain of this Art.
As to the Firſt: I have no Reaſon to diſtruſt the Faculties God has given me; and therefore will never reject my own Opinion for anothers, without Conviction. On the other hand, I know I am not Infallible, and therefore rejoyce that at laſt I have gotten this Piece, this Art, ſet upon the Stage of our Engliſh World; where as it will meet with Fond Embracers, and Fooliſh Rejecters, ſo will it with Sagacious, Unprejudic'd, Impartial and Skilful Judges, as any in the World. For this End have I been at this unſeaſonable Pains; For this End have my Noble Benefactors been at the Charges; that if it be an Impoſtor, it may die as a Criminal, and the World be undeceived: But if it be a Light from Heaven, we may not be Fighters againſt God, and rejecters of our own Mercy.
He that would either Attack it as an Enemy, or endeavour Satisfaction about it, as a Diſciple, muſt firſt and principally enquire, If this be a real Art, or a Fiction; If the ends pretended by theſe Rules, be as really gain'd, as the making Verſe by Proſodia, Latine by the Syntax, and Analyſis by Rules of Logick. Now all that I require of thee is, That thou be a good Proficient, a Maſter of the Art, not a Scholar in it, before thou undertake to Judge. A Boy cannot pierce Corderius by his Grammar; but the defect is in the
Grammar. I had ſtill ſome DifficulRhetorical Uſe (I mean that uſe of knowing the Author's Intentions, which bears an Emphaſis, and ſo I call it the Rhetorical Uſe) I found ſo many Exceptions, but now I know not if there are any. Are ever Words ſeparaReader into an Art, a Grammar about thirLatine, Hebrew, Greek Grammar about Twenty Two, or Twenty Four ſeveral Letters, but with a Fulneſs and Exactneſs beyond them; ſo that it ſeems to comprehend Logick and Rhetorick alſo. But though Grammar, Rhetorick and Logick, are of Affinity, yet diſtinct Arts, ſo this is diſtinct from all the Three, in its Matter, Points, its End, the Senſe and Intention of the Author, its Means or Rules; it ſuppoſes thy Skill in Grammatical Syntax, and begins with that. Now I am glad it comes on the Stage with perfection of Parts, by which it is ſo eaſily able to diſpell all Miſts of Obſcurity, and An
But ſome Ignoramus may ſay, Did not Capellus, Elias Levita, B. Walton, Voſſius, Magna Nomina, deny them to be an Art for this end?
R. I wiſh thou knew what theſe Men ſaid, that thou may not be guilty of the Abſurdity I have found in them, whom themſelves, and this City, count great. I thank you Mr. C. ſays one, for your Pains againſt Capellus, he deſerves more Satyr. But within a few Days, ſays the ſame, the Hebrew Bibles differs ſo much from one another, that no Rules can agree to them. Capellus would have ſpit in the Man's face, that durſt affront our Sacred Originals, at any ſuch rate.
I am glad, ſays a Second, you bring down Voſſius a little, he is a proud, ſaucy Author, on which I ſent one to ſee if he would Incourage by Subſcription. No, ſays he, the Seventy is my Original. I pray what would Voſſius ſay to this Man? I never denied, ſays he, That the beſt of the Seventy's had 20000 ErFaith, Worſhip, Life or Government? for the Hebrew does not with the one, and the Greek does not, as all conſent, with the other.
R. 2. Theſe great Names never denied that theſe Points contain'd an Art.
R. 3. They never denied that they contain'd this Art in them, for they dreamt not of it; it was not ſtarted to them, or by them. Its like this Proſpect had allur'd theſe Magna Nomina to be Patrons. How
But though this Edition of this Art appears with greater Maturity, and Adultneſs than others, it is far from a Perfection of Beauty: Never did Book more want Apology, never was more Apology to be made: It is ſo far from Embelliſhment, with the Trappings and Phalera's of Rhetorick and Eloquence, that it comes forth with a Stile Difficile, Laconick, Curt, and Abrupt; it wears a Rent, inſtead of a Girdle, and Baldneſs for Beauty.
Reader, Though the Art has coſt me many Years Studies and Collections, the time of Compoſing it, as now Publiſh'd, has been a time of ſevere Sickneſs; all the Time I have kept my Chamber, and moſt of it my Bed. Soul and Body bear a powerful Sympathy: ſo it is a ſickly Stile.
Secondly, If it pleaſe God to reſtore Health, I ſhall endeavour to mend it: I daily expect Improvements from Roſtoch, Waſmuth Junior of Lipſic, and Mr. Gordon, Profeſſor (or to be) of this Art in Aberdeen. But he informed me, the Rhetorical Uſe is entirely unknown to thoſe Parts. But it is fit to ſee firſt, what Acceptance theſe Rudiments find.
But, Reader, having now made Apology for my Stile, or defect of one, and ſet before thee, in clear Light, comparing it with the Book, that it is to deny Demonſtration, nay, Matter of Fact, to deny that theſe Points were Contriv'd intentionally, in the Har&c.) to
Reader to know the Senſe of every Verſe, by Indicating the relation of all the Words and ProReader may be ſecure of the Author's Intention, may as well deny the Grammatical Harmony of Claſſical Authors, or the Rules of Grammar to Indicate them. The next thing is to Enquire who is the Author of this Art, or theſe Points that contain it? This indeed has been contended among great Names, but never ſince, or where the Senſe of the Bible was own'd to be the end of the Art. It was no wonder a wiſe Man ſhould de
Secondly, The Diſpute has been about the Vowels; theſe great Names when preſs'd with Arguments, have own'd that the Accentual were before.
Thirdly, Suppoſe that was their Opinion, That the Tyberian Maſorites were Authors of all the Points, there is reaſon ſince thou imbrace it on their AuthoriLevita, thou may expect a great Expoſition, but yeſterdays AuGotam's.
Fourthly, To come to earneſt: Two things I think may demonſtrate, the Tyberians not to be AuTyberian Schools continued until Ann. 1000. and yet we have no Footſteps of its Skill and Practice among them, an entire Silence ſtill, as the Night, for that five hundred Years, and ever ſince, except what they bring by Quotation from more AnTyberians do.
I ſhall conclude this with a Providential Story known to my Friends. I once Preaching on Gen. 2.4. Tranſlated it thus. Theſe are the Generations of the Heaven and the Earth, when God had created them. Theſe are the Generations of the Heaven and the Earth, in the Day when God had perfected, re-made, or eſtabliſhed them. From which I inferr'd, a two-fold Re-capitulation to be contain'd in the Verſe, one perform'd within the time of firſt CreSix Days, the other perform'd in one Day; the one was a pure Creative Work, the other a more Common, Adorning, Perfecting, or doing further. Moſes had more ſignaliz'd that one Day and Work in it, in the Context, and from Chap. 3.8. to the end, whereby it appeared evident, That the work of RedemLord Jeſus Chriſt, was the Foundation of the Seventh-Day-Sabbath. An Ancient Walker, a Divine in Queen Mary's Days, who has Printed, That Adam fell on Friday, the ſame Day our Lord Jeſus Chriſt ſuffer'd; That He endur'd the Curſe of the Law, that Night, that Gen. 2.8. in
Saturday, God appear'd in Humane Form, and gave that New Goſpel Conſtitution. So that all the New Teſtament is but a Comment on the Seventh Day's Work, from Gen. 2.8. to the end of that Chapter.
Having obtain'd this Old and Rare Book, and after that Jacob Alting, on the ſame Subject, I found an Entire Agreement, as to the Doctrine, but not as to the Original; my Points had forced me into it, but the Old Cabbaliſtical Jews had enticed them into it. The Inferencce I draw, is, That the Evangelical Doctrines contain'd in theſe Old Jewiſh Kabbala's, were DoPhaenomena. I am ſure it is more becoming than to call all the Laborious Pains of our Chriſtian Fathers, in theſe Rabbies, Forgeries, Lies and Cheats, before we try too, by our Pains, if ſo, or no.
Secondly, This is not only true, but there is much Points before the Maſorites, of five or ſix Hundred, and no uſe made by them, but their Work ſhows them really Ignorant of their
But, Thirdly, the Tyberians were poor blinded Jews, and their Creed the ſame with our Jews, and their own Fathers directly Oppoſite to the Chriſtian Faith: but the Authors of the Points, as may be ſeen by the Doctrinal and Prophetick Places of the Old Teſtament, Expounded by the Points, were truly and thorowly Chriſtian; ſo that to ſay they invented this, is
Jews, which no Man ever yet did. And I take this for Demonſtration, That they would never deliver the Senſe of their Bibles to be contradictory or deſtructive to themſelves: Therefore at leaſt, the Senſe of the Scripture given by theſe Points, is of ProComment by Ezra, Haggai, Zechariah, and Malachi, with others of that day.
Some may think this was over-order'd by Divine Providence, as their preſerving the reſt of the Parts of the Old Teſtament entire, without Corruption, though againſt them.
R. That is what I yield, a Providence in their PreJews, ſince Chriſt, invented theſe Points, and affixed them, as giving the Senſe of the Bible, is not only a Miracle, but a Contradiction; for it is their Reaſon, and not their Reaſon, that their Judgpro and con, at the ſame time. For Inſtance, it was and is (Paul Atteſts it) their moſt Radicated Judgment, that they expected to be Sav'd by the Works their Law Commanded, but if they afHab. with a deſign to give its Senſe in their Judgment; They tell you, that their Judgment is, That he who is Juſt, or Righteous by Faith, ſhall live, he ſhall never taſte of the Curſe of Death, but ever drink the Waters of Life. None of them ever pretended an Opinion oppoſite to what they believed was the Bible's Senſe; yet whenever they give their Opinion in other Writings, it is oppoſite. So if Authors of this Art, in place of an over-ruling Providence, we plant a Repugnancy as Abſurd as Tranſubſtantiation in their minds.
For we Aſſert them to be Orthodox in Pointing, tho
The Prophets wrote what they underſtood not, may be what was contrary to their preſent Sentiment, but then it is ſuppoſed they knew not what they wrote, but theſe Maſorites were Directors of the Senſe; for if it ſhould be ſaid, at that Juncture, they were blinded, or over-ruled by Divine Influence, it would follow God was Author, not they, and then the Queſtion is gain'd. For to ſay they were the Pointers, is to ſay they be
Let me tell him that is a little acquainted with, and exerciſed in the Hebrew Language, that the Bible needs ſuch a Key to determine its Senſe.
As to the next, the Gain, I dare aver, He that counts the furniſhing his Head and his Heart with Divine Truth Gain; that values Wiſdom, as Solomon did, will ſoon gain more than the India's can afford. But ComComments and Syſtems, as between Reaping and Gleaning. But this I ſpeak to grown underſtanding Chriſtians and Miniſters. Comments, eſpecially Criticks, are neceſſary; it is a Contempt of God, who has been pleas'd to continue his Oracles in theſe Tongues, not to Study them, as far as our Callings and Neceſſities admit. God gave theſe Tongues to all the Gifted Brethren we read of in Scripture; certainly his Scholars are the beſt; it is exUrim and Thummim. I ſhould be far from Euſebius, Joſephus, &c. in Latine and Engliſh, but no Man knows when he reads Truth, or when Falſhood, when he reads them. There are many Tranſlations, he knows not which to prefer, how ſhall he then Expound? And yet this Man may write a Treatiſe excellently; curious Chains of Thoughts, that never enter'd into the Critick's Mind.
I could mention a great Name for inſtance, but need not. But when thou haſt exerciſed thy ſelf in both theſe Gifts, thou here enters a Third Form, where thou may try the Solidity of theſe curious Thoughts, and where thou makeſt the Spring it ſelf thy Drink, and not only ſo, but thou enterſt this Palace with the Key of Knowledge the Church was robb'd of in the Phariſees time, by which thou wilt ſpy Pearls, where others ſee nothing but Pebles. For this end I made choice of Gen. 1.1, 2. for a Specimen, a Path beaten like the Street, and yet made Diſcoveries. I challenge thee, and I dare chalthat love Darkneſs more than Light. But if we value it by the Judgment either of Jews or Chriſtians, who either knew this Art, or tho they knew not the Art, believ'd it ſerv'd for this end, they count it the only Meaſure and Standard for InterKey of Knowledge, whoſe Loſs they bewail, though the Phariſees would not uſe it, nor ſuffer others, which its like Chriſt reſpected, when He ſaid ſuch Points ſhould not be loſt, though diſuſed. This they call Queen of Criticiſm, this they call Compaſs of Tranſlations, all before were Coaſters.
Reader, I propos'd the common places as a Medium, to prevent the Bulk of this Book, and its Abſtruſeneſs, for nothing Teaches like Example. But here my DiſSyſtem, or not. Are they Socinian, Arminian, Amyrald. Calviniſtic, Antinomian? There are many more, Origens, Papiſts, and Dr. Goodwin's Curious CulThus ſaith the Lord. And ſince MaKey of Knowledge, and to try how much of that Myſterious Wiſdom that Text contains, and how much the other, wherein we may find the Scriptures a ſufficient Perfect Canon, without School Terms. A Second is Expences: But I ConComments, who have taken meaſures from them, as Geierus, Coccejus, &c. but above all Varenius, in whom thou wilt ſee at large moſt of the Examples that are but just hinted at in my Book; thou wilt find conſiderable Parts of the Bible exemplified, and in Reinbeck ſome of them apply'd to his Rules; but be ſure to uſe thy Bible in reading my Book, and if a Latine Reader only, uſe Arias Montanus, if an Engliſh only, uſe Hutterus, and bring the Points on the correſpondent Words. If thou intends to taſte only, and ſatisfie Curioſity, paſs the firſt Chapter; but if a Diſciple, get it by Heart, comparing it with the firſt Table.
WAS M ƲTH the moſt Famous AuPlinius to Veſpaſ. viz. That moſt Men rather deſpiſe the beſt of things than undergo the Pains that is needful to attain them: His other SayThat it is a difficult thing to reſtore an Ancicient Art that is loſt; to create Authority to a thing that is new; to ſtrike a Light to things in Darkneſs; to beget Faith in things that are doubtful, and favour to things that are loathed.
All this Difficulty do I now encounter, while I am Undertaking to prove, That the ſenſual Points are a Divine Comment (or next to't) on the Old Teſtament, and to Reſtore that long loſt and UſeJew (Rab Calon, the Firſt who awakened the World to this Study) God of his Tender Mercies, and Great Bounty give us a large Heart for underſtanding the Secrets of the Points and Accents: For he who rightly underſtands them, needs no other Expoſition.
The Two Foundations of the Hebrew Language, are its Letters, Twenty Two in Number; and its Points Fifty Five; the latter are of Three Kinds; Firſt they that ſerve for Reading, as the Vowel, Points, and ſuch as affect the Sound of the Conſonant, as Dages, Mappick, and the Diacritical beSchin and Sin, Eighteen in number.
Secondly, They that mark a difference in Reading, and are called Rabbinical or Maſoretie, as a Circle above a Word in the Text, which ſignifie the Vowels of that Word to be read with the Conſonants in the Margin; a Circle in the middle ſignifies imperfection; but a cluſter of Points above a Word ſignifies an Emphaſis, theſe are but Three in Number.
The Third ſort are to be the ſubject of this DiſJews uſually call Judgment, Senſe, Reaſon, Prov. 11.22. a fair Woman
without Diſcretion, Pſl. 199.66. Wiſdom and Knowledge are the excellency of it. Hence Chancelor, that is the Lord and Judge, of the Senſe of the Law; not the Judge ty'd cloſe to the Letter of it. Equity is the end of the Law. So, as the former Points are helps to the Letter of the Bible, theſe are helps to know the Senſe and Meaning of the Bible, Job 12.20. The underſtanding of the Ancient is called Buxtorf ſays theſe Points bear this General Name, beVerſe.
The Rabbins call them, Reaſons Law, His Lips drop ſweet ſmelling Myrrh that ſpeak according to them; its a Rabbi's Expoſition on Can. 5.13. ſtillant rationes [ex omni latere. Thus much for the Name in General.
I ſhall next give their Names and Figures in particular, as a part
Obſerve firſt that Poſition only, diſtinguiſhes ſome of theſe, as Paſhta a Lord, when hanging over the laſt Letter of a Word; but when more
Kadma. If the laſt Letter be a Vowel, and have the Accent, Kadma may be there. Jer. 13.13. veamarta, but he ſerves few except Gereſh, and therefore may be known by his Maſter.
2. Ithib when before the firſt Letter of the Word, but Mahpah is always at the latter end, except it be forced, as in Gen. 1.11. but then in Proſe Mahpah ſerves few but Paſhta, and that when there is a Syllable or two between him and his Maſter. In Verſe indeed it ſerves
3. The Vowel Cholem and Rebhia, are alike, but they differ, 1. In Place, Rebhia is on the middle of the Letter, Cholem at the ſide. 2. Cholem is leſſer. 3. Cholem is known by his need, if a Word or Let
4. Silluk at the end of a Word, at the beMetheg, for it hath always the Tonic AcPeſik.
A Second kind of Obſervation is about other Names the Reader may hear of, and think he has not all his Accents here; and the more, becauſe the propoſed Number of 55 Points are not comAccents, and 21 others, which make but 51.
Rule 1. I have only ſet down diſtinct Figures, for there is Tiphcha initiale in Verſe a Dom.
So here are enough for Number.
Rule 2d. The ſame Accent hath different Names; Tiphcah is called Tarcha, and before Athnach or Silluk called Meajila.
Gereſh is called Teres or Aſla, when Kadma is be
Teliſha Ketanna is called Talſha or Tarſa; and Jerah called Galgal, and Peſik Munachatus, Legarme: Munach on the laſt Syllable before Hillui, but in the beginning called Mecharbel, Merca Mahpahatus is called Mercha ithibatus, but not rightly, for there is no Ithib in Verſe, nor in Proſe, except vicarious of Paſhta.
A Third kind is about their Diviſion; firſt, as to place, ſome above, ſome below. Some think the reaſon is for elevation or depreſſion of Voice or Affection; I think rather to prevent Confuſion.
Above
2dly, In Proſical: And Metrical; for Job, Pſalms and Proverbs.
And 3dly, In thoſe that are common, and thoſe that are proper (and each in Lords and Miniſters.)
The common Lords are theſe,
The Proper Lords to Proſe Itibbi.
Miniſtri
Piſik Mahpach
Piſik kadmatus. Miniſtri
4th Direction may be ſome premiſes, as our reading Hebrew begins at the Right Hand, but piercing by Accents at the left Hand. And therefore a Word may be called the ſecond in one reſpect, that is the penult, or laſt but one, in another. 2. That Maccaph makes two or three Words, one in accentuation, and on the other hand, Scheva is reckon'd to make a Syllable, ex. gr.
3dly. A Word is ſaid to labour, when there is but one Syllable before the Accent.
But my Deſign in this Book, is only to ſhew their uſe; and prove they were deſign'd for that uſe, viz. The great Key for unlocking the Scripture-Senſe; yet I ſhall communicate whatever Rules I find in any Author of this Art. I ſhall reſerve my own Improvement for the next occaſion.
I ſhall only ſet down in this Chapter, what is purely Grammatical; and that becauſe of its uſe, not only in true Pronunciation, as may be ſeen afAccents ſerve for another end than bare accenting the Sound.
The Firſt Rule is, That every accent here is accute, the Voice reſts on it, there is no grave's nor circumflex's.
Rule the Second is, That the Tone is either on the laſt, and then the Word is called Milra, or on the laſt except one, and then it's called Milhil.
Rule Third is, When the ſame accent is doubled on a Word, the former gives Tone; but if two different be on one Word, the latter gives Tone.
Rule the Fourth is, If (:) follow the accent with a long Vowel, it is quieſcent.
Rule the Fifth is, If the Word be Milra, and the accent a Rex with a long Vowel or quieſcent LetDageſh in lene, ſoft, for elſe they would have (h) in the following Word.
But the moſt troubleſome and yet uſeful, is to diſtinguiſh between what Words are properly Milra, and what properly Milhil.
Know firſt then as to Nouns or Participles; that Plurals are Milra; and ſecondly, all Duals are Milhil.
R ƲLE II. All Verbs without augment are Milra, and the genuine Method of the Language is to carry along the accent to the laſt, and to ſhortpreter tenſe, the ſecond perſon ſingular, and the first perſon, both ſingular and plural; the participle in futures in conjug Hiphib both preter and future, where (ו) is expreſſed in the creſcency, and alſo in quieſcentia (ן): ה foem and radical is Milra, which diparagogicum and local, which is Milhil, except firſt, if ſecond Radical have (:) as Gen. 11.7. Milhil, as a
full ſalvation
the greateſt terrour. 4. When Words end in Radical Letters, the longer has the accent; if not the Root it ſelf; if they are equal, it is Milra, except Milhil, the reſt Milra.
There are ſome Exceptions, but theſe of greateſt frequency, come from the Third Head; which the change of accents from Milra to Milhil, or the con
2. Of milra becomes milhil, when the followaccent on the firſt, as Gen. 15. This Rule wants not exceptions, firſt, if there be room for metheg, viz. a triſ-ſyllable of long Vowels, there is no retraction, as Jer. 16.14. it ſhall not be ſaid any more. 2dly, If room for maccaph, i. e. when the penult is ſhort then thrown away garments of Salvation.
3dly. Except the participle kal, to diſtinguiſh from Nouns of that form.
4thly. Roots of the Form
5thly. The preter plural quieſc. ה to diſtinguiſh from quieſc. medio
ac
Plural, Nouns abſolute.
Rule II. a conjunctive accent is retracted to the penult; for the Negative Verb or ן converſive of a future into a preterit Tenſe.
Rule III. For good Sounds ſake ſometimes &c. are retracted in Verbs ending ſcheva going before
Rule IV. The accents deſcends to the laſt, for (ן) turning the preterit into a future.
There remains a Fourth Grammatical Head, and that is the change of Vowels on the account of Accents. 1. They make (:) a Vowel. 2. Pathach a Kametz: And 3. Segol the ſame. 4. SomeTzere is turned into Pathach. 5. Final (ן) in the future Kal, if a Vowel converſite be addCholem. 2dly, when one accent is retracted (Kametz chataph.
The Fifth Head is the uſe of metheg, who is paſſed by, as not worth noticing, but in my Opiniaccent, for one we always depreſs, and we elevate another.
1. Its proper place is the Third Syllable incluaccent in the ſame Word, or comaccaph; but if the Word be comdageſch or ſcheva, it's place is the fourth Syllable.
2. On a long Vowel before ſcheva, which elſe would be a ſhort
3. On a ſhort Vowel before ſcheva, if in value long, by Vicegerency, or by dageſch excluded, as pro
4. If metheg be omitted in theſe places, as often before (
5. In Vowels before ſcheva compounded. 2. Afchirek in the futures of Verbs. 3. Before Dageſch forte in Polyſyllables. But I believe that one Rule of having a Syllable between it, and the accent behind on the ſame Word, or before one another is ſufficiaccent affects. Maccaph a tranſverſe line comes in here too; but by way of privation, for
accent not only from the Syllable or whole Word, but ſometimes ſhortening & cholem ן ſcurek in kametz chataph, yet metheg is ſometimes on the very Syllable with maccaph, as
Obſerve what a Critical Grammar Capellus will afford us, that removes all the Points, and with them all difference in the Conjugations, Nouns, Affixes. But when neceſſity pinch him, its beſt to follow the Mazorites, until we find a better way. The Papiſts inform us of that better way, Hear the Church. Morinus to extol his Samaritan Grammar, informs us, until 1000 Years after Chriſt, the Jews had no Grammarians, nor the Language a Grammar. I wonder wherein the Criticiſms of the Scribes, and Ezra's Excellency did then conſiſt.
THE Firſt I ſhall make uſe of, is of leaſt weight, viz. That they are called, Ephod. Gram. cap. 8. It's true, they are called Neginoth, the playing on a Muſical Inſtrument. Yet not true, according to Coſri and others, who ſay, the Jews Muſick is by Rhetorical Numbers, (rather than Poetical) where
Obj. On the other Hand, Capellus ſays, That the Names of the Letters have been 3000 Years without Change; but the Names of Vowels new, about 1040 barbarous Caldaic.
Reſp. I. Then the Four Corner'd Letters (as they are called) have been ſo long, not the Samaritan
Samaritan. Vide Waſm. vind. p. 49.
Reſp. II. The conſequence is naught, the Names of the Months now uſed are Chaldaic: Ergo, the Months and their uſe are but of late among the Jews: It is a very bad conſequence, and why one ſhould be better than the other, is what a Logician can give no reaſon for. No doubt the Chaldee was mix'd in their common uſe of Speech; Chaldee and Hebrew are only different Dialects; they differ more in Termination than VVords.
Reſp. III. VVhat if Capellus ſays falſly, That they are barbarous, and Chaldaic? Aben Ezra and R. Immanuel knew what was Hebrew, and they aſſert them to be ſo. to aſcend;
an end;
to reſt;
peculiar; ſakephs, rhebia paſer, karne para, gereſh, munah, mahpah, jerah, are not theſe Hebrew?
The Second Argument is from the withdrawPronunciation and Muſick; that the for
2. The Tone is not known from the different Figure; but the different Site or Syllable, it is over or under.
3. There is no need or uſe for Kings and Mini
2dly. Theſe Points often are not where the Tone is, for there are Five Prepoſitive Points, viz.
Tipcha anterior or initial Jethib,
Teliſha the great, and Sarka initiale, and gereſh in viz.
Theod. Ebert. Poet. Ebr. Cap. 2. thinks the form of Old Poeſie did conſiſt in the Number of Time, and occult diſpoſitions of Accents.
Reſ. 1. Then the whole Old Teſtament is Poetical, or the ſame Words or Syllables in Pſalm 18. makes Verſe; but in 2 Sam. 22. they do not; for they have the Proſical Points; And
2. The Song of Solomon is not Verſe, for it has not the Points of
3. Many Sentences, Verſes, taken out of Proſe, Pſalm 136. v. 8, 9. with Gen. 1.16. and 12. Deut. 4.3, 4. v. 19. Numb. 21.35. So Pſal. 72.8. with Zach. 9.10. Pſal. 8.11. with Exod. 20.1. Pſal. 86.15. with Exod. 34.6.
4. Number of Syllables are not obſerved, Pſ. 9. nor Words, Pſalm 10. and there is leſs reaſon to expect a proportion in the Meaſure of Sylla
5. It is not unworthy Obſervation, what Bohlius ſays, That the Jews (falſly, and not withAccents is Muſical, an Art only known to the Jews; Chriſtians need not ſearch into them, leſt by the Spirit of Chriſt, they ſhould find this Key of Scripture-Senſe, which they have loſt.
But how have they this Art? They ſay, one Melody becomes the Paraſchoth, another the Haphtoroth, may be more Hoarſe, becauſe loſt. One in i. e. Job, Pſalms, Proverbs, another in
German, Spaniſh and Aſiatic have all different Melodies, have each ſeveral Arts?
6. If the Accents give Laws to the Sacred Verſe, then the Songs of Praiſe, and moſt bitter LamentaJob 3.3. with Pſal. 66. and Job 3.8. with Pſalm 66.8. the Points are the ſame; David's Jubilee, and Triumphal Songs, ſung to the Tune of Curſed be the Day. Surely the ſweet Singer of Iſrael knew Muſick better. His Michtam's and Penitentials were never ſung with one Melody, tho Penned with the ſame ſenſual Points.
7. Theſe Jews that Mutter, rather than Sing, all their Bible over, uſe a Bible without Points, both Vowel and Accentual (not that they think they are the more in value, but ſitter for Cabbaliſtical Allegory; the more uncertain, the more room for Conjecture) and therefore make no uſe of the Accents in their Muſick. Add further, That its ſcarce
Laſtly, As to their Verſe in General, That ſeems to have been the Ancient and Sacred MeElizabeth, Luke 1.42. to 56 v. and the Ancient Jews acknowledge ſo much, ſee Argum. 1. Now indeed they have two kinds, Rhyme and Meeter, and both much like the Arabians.
But I think they have more Time than Wit to ſpare, that can beſtow much of it in Learning or Teaching that Art. But of Old it did conſiſt only in an Oratorical Proportion.
1. The Names ſignifie it,
2. The Muſical Inſtruments.
3. No Attempts have been able to reconcile them to any ſtrict Meaſure, uſed in Europe, Arabia, Perſia or Turkey; No Lyric Licence in Horatian, or Pindarick Odes will comprehend the Pſalms of David. No Comical Dimenſions uſed in Terentius or Plautus, can confine any Hebrew Verſe, except by accident, as ſometimes in the New Teſtament. Deviation is rare in the one, common in the other.
Gomarus in his Lyra has this Rule (Reg. 5.) The Hebrew Verſe are firſt various. Secondly, Of various Feet. Thirdly, More, or Mixed. Fourthly, Short or long. Fifthly, Analogous, or anomalous. Sixthly, Exceſſive or defective. Seventhly, Of many kinds, without Order or Relation.
It had been ſooner ſaid, Any Proſe makes Hebrew Verſe.
I do think the Ancient Form of the M S S. Bibles in Parchment Rolls, gave occaſion to think all the Old Teſtament an Iambic kind of ſhort Verſe. For Hermannus Vander Hardit ſays he has ſeen ſome in this Form:
Wherein every conſiderable Lord commands a Line, which renders the Senſe obvious, and diDeut. 32. ſtands in our Hebrew Bible, after this manner now; a Remnant of the Old Method. This looks like our European Poeſie, and may de
There is another Notion may be worth the inJewiſh Synagogues, viz. Their Bigneſs, that (as Goodw. ſays) was Ten Ells in breadth, and Twenty in length; Buxtorf ſays, in ſome of their Synagogues, you may ſee all the Pentateuch, in a Volume of Fifty Ells, moſt neatly compacted. Ariſteus ſays, That that preſented to Ptol. Phil. by the LXX, had its Parchments ſo neatly united, ſowed, or glewed, that neither Eye nor Reaſon could ſee where the Juncture was. How falſly then doth P. Sim. ſay; much diſorder in the Bible,
Pſal. 40.8. Its in the Volume of the Book; the whole Book was one Volume, nor doth the Epiſtle to the Hebrews oppoſe it, Cap. 10. v. 7. H. Gro. and Sui. do obſerve is the ſame with aliquid humani, he had had a better foundation for gueſſing it from miſplacing of the Jer. 36.23. When he had read three or four leaves. The Word ſigniJeremiah; ſome Stories in a latter Chapter, 7 or 20 Years acted before what is recorJeremiah is put after Nehemiah, which in time was 200 Years before; and Solomon's Books 500 Years before him, and Jeremiah's LaHebrew Books put next to Moſes's. But I am informed by a French Miniſter, who heard it that Heideggerus ſo run down P. Simon that he confeſſed (what I could do before hand) that his Arabick, and Rabbenic, &c. was all at ſe
The 3d. Argument is that which alone might give ſaticfaction, Becauſe they are harmonious means in ſerving of this end; no body could ever yet find out Rules by which they guided us in the Metre or Muſick of Scripture, though it has been ſtudied by many this 1500 Years. But I can find no Man before Bohlius, about 40 Years ago, that has dreamt of this end ſince it was loſt; and it had come to a conſiderable perfection; if too early Death had not ſnatch'd him off in his very Youth, we might have ſeen it in its Latin ſomething like to them. In Phyſicks we require no more of Axioms than this, that we can explain the moſt difficile appearance or effect of Nature by them. Now in this Bible thou haſt at leaſt 22 Claſſick Authors (Time will, it may be, diſcover ſome other Book that has them too, if not, its an exactneſs ſhining to the Glory of this Book above others) and the Rules I ſhall give thee about theſe Points, ſhall both inſtruct thee to expound them, and make Hebrew in Syntactical order like them; and thou ſhalt have Axioms holding as univerſally without exception, as the Axioms of Phyſicks. And that I may not diſappoint, nor defer thy ex
As equal there is an harmonious tenour in this Affair ex gr. Lev. 4.1. And the Lord ſpake unto Moſes.
Likewiſe chap. 8.1. and 12.1. and 14.1. and 17.1.18.1.19.1.20.1.22.1. compare Pſal. 14. with 53. and Pſal. 105. to v. 16. with 1 Chro. 17. from v. 8. to v. 13. and Pſal. 18. with 2 Sam. 22. Tho there is a difference in Poetical Points; yet there is an Equivalency, Num. 7. is a remarkable Scripture, the Vowels are omitted in all our Bibles, becauſe, as moſt think, no need, the ſame being again repeated, but the Accents are repeated, and are the ſame. But in this I do not aſſert that the ſame individual Accents are repeated, but they, or their equivalent. Ex. gr. Ezek. 11.7. & 21.19. & 36.5. Wherefore ‖ thus ſaith | the Lord God
The Reaſon of this Variety is from the diffeWaſm. p. 151. & 327.
The Second Thing I propoſe, as convincing in this buſineſs is the Axioms that are ſo many uni
Axiom 1. All the Kings, in Number 22, do al
Axiome 2. Every Miniſter ſignifies, that the Word it marks is joined in ſenſe, or conſtrued with the following Word by ſome Syntactical Rules; as that of Appoſition, Regimen Genitivi, or Adjective and Subſtantive, &c.
In theſe Two Things they differ from other Syntaxes.
1. In the whole uſe of the Reges; for Syntaxes are only concerned about the manner of conjunOppoſition, except what is comprehended in a right placing of Comma's, Colon's and Punctum's, which is little ſtudied.
2. In the uſe of the Miniſters, about Seven in Number, they are not applicable to Seven Rules, or more, of our Latine Syntax, the Hebrew Grammar affords Rules of that kind, as alſo about the Idiotiſms; wherein it differs from other Languages, but their difference ariſes from their relation to the Lords they ſerve, as may be learned by the Table.
Axiome 3. The more remote an inferiour Lord ſtands from his ſuperiour in the ſame Sentence, or proportion; the more his diſtinguiſhing Power is. It is ſo in Civil Affairs; a Sheriff is eclipſed in the Court, who ſhines in his County.
Axiome 4. The greater the Rex is, the more Words are under his Power, if more than Two Words, or Three at the moſt; a Major, like Lord Mayor, rides on the laſt Word of the Sentence; if the Members are leſſer, there is only a Minor Dominus, or a Miniſter, according to their mutual reſpect. If one part of the Propoſition conſiſts of little Members, the other of greater; there is a great Lord to divide Ex. gra. Gen. 3.15. I will put enmity between thee and the Woman, and between her Seed and thy Seed. There is Woman, for tho the Members are alike (viz. anſwering to one Queſtion, and their Relation the ſame) yet not equal, for the Enmity and Oppoſition: Between Chriſt and SaEve and Satan.
This Axiome is pregnant of many particular Rules; but without Exemplification they are dry and uſeleſs.
Axiome 5. Where the Conſecution, according to the Grammatical Table, takes no place, either by undue Abſence, Preſence or diſplacement, the Rhetorical Table is to be inſpected.
Axiome 6. As theſe Points are Rhetorical, they are not applicable to the Figures of our Rhetorick (tho as Glaſſius has demonſtrated, they are all to be found virtually in the Bible) but carry a conPaſſion, Haſte, Anger, is ſignified by putting a Miniſter
Lord; and on the contrary, Love, Delight, Momentouſneſs of Matter, is ſignifiDom. in room of a Miniſter, or a great Dominus for a leſſer.
Axiome 7. The Poetick and Prophetick Books are ſo full of Alterations from the Grammar Table, that the Exceptions would exceed the Rules; yea, the former, viz. Job, Proverbs and Pſalms, differ in the very Points themſelves, ſo that they need a diſtinct Table: This would ſtand a moſt powerde contingentibus non datur certa ſcientia, there cannot be any orderly Analyſis where there was no MethoSyntheſis; we may as well aſſert the Worlds Harmony out of Epicurean Atoms; or that the Bi
The Third Branch of this Argument are the Rules particular about each Points Value and Uſe, abſolutely conſidered. The moſt comprehenſive of which I ſhall reduce to Seven alſo; tho Seventy will ſcarce comprehend them all, until again and again refin'd.
Rule 1. Silluk
Gen. 14.1. it is a Myſtical Senſe that makes up the Propoſition
Gen. 14.1. there is a clear Type of the Four Monarchies: If there be but one Propoſition in the Verſe there is no place for
Rule 2. Admach
Propoſitions (not more nor fewer) of diſtinct Sub
Rule 3. When the Verſe is of 3 Propoſitions in Proſe, there is Propoſitions in Verſe; and ſometimes it ſupPropoſitions.
Rule 4th. Propoſition, as the forviz. Propoſition.
The Characters of great Members are
1. Three Words at leaſt. 2. The Matter is the Circumſtances, or Properties, or Actions of the Subject. 3. It contains a compleat Anſwer to ſome Queſtions about it. What? Where? When? How? Why?
In Verſe Majores Domini, and have the ſame Office.
Rule 5. The following Domini in the Scheme, are Minores, but of different degree in ſeparation.
1. Their place is ſecond or third from great Dom. but the Majores are in the 4th, 5th, 6th or 7th place.
2. They comprehend but Two Words.
3. The likeneſs, equality or dependance of theſe Members are indicated by the variety of theſe ſub-diſtinguiſhers.
Rule 6. A Parentheſis is either of two Words, and then it begins with a Minor, and is concludMajor, if it end 4 or 5 Words before a Dom. abſolutum. Or 2dly, Of more Words than two, and then it begins with a Major, and is concluded as the former; for if either ends but in 2 or 3 Words before a Dom. abſol. they are conMinor. But if a Minor, or an abſolutum Dom. come in the room of a Major or Minor, there is an Emphaſis, as the Matter will manifeſt. If more than a Verſe, or if a whole one be a Parentheſis, the former Rules are ſufficient.
Rule 7. There remains another Rule for Emviz. Maccaph (Haſte, for that Word has no Accent, whereas on the contrary many have Two Accents, which makes that one Word Two in conGen. 35.22. is a moſt noble Inſtance of this kind, where there is a whole Sentence, each Word having two Conſtructions, and two Senſes, and both pertinent and Emphatick.
This Argument is to me Demonſtration, and tho treated with Variety, is omitted by none lyCapellus in his Vindiciis, Anno Dom. 1689, much deſpiſing and contemning of it, p. 906. cap. 17. but moſt weakly refuting it; tho I ſhall at this time ſhun Controverſie. I cannot but give an account of this, becauſe it ſtrikes at the Root of my Tree.
Firſt, Says he, Ledeburius in his Preface to Waſmuth, who ſo fully anſwers all his Arguments, returns them as oppoſite ArLedeb's PreWaſmuth was Printed 1664. 24 Years before this Vindiciae.
Secondly, He ſays it is a Work of Herculean LaAccents, to their ſeveClaſſes and Dominions, but of very little Uſe.
Reſp. That ſhall be ſeen in the Chapter, Of the Ʋſes of the Accents.
Thirdly, Four or Five of the great Points, he ſays, are uſeful, the reſt are Trifles.
2. One may do better by comparing Contexts and Verſions, or by prudential Conjecture, than by them Points. 3. Suppoſe Senſe and Reaſon can be better made contrary to them Rules than by them; I will yield to Reaſon, and ſlight Maſoretical Authority.
Reſp. It's certain all are of the ſame Authority and Antiquity, the fruit of the ſame Wiſdom, and that the Momentouſneſs of the Matter may be more Marked by a little Point, than what is markProv. 1.1. I would know of Capellus whether Solomon or David be called there King of Iſrael, Gen. 11.20. If Shem or Japhet be the elder; if Habbak. 2. the juſt by Faith ſhall live, or juſt ſhall live by faith; And I would have the Reader try if by all his Critical Comments, he can ſuit the Point.
Reſp. 2. That is the Queſtion if the Authority be Maſoretical 500 Years after Chriſt, or before.
Reſp. 3. He cannot know nor underſtand the Propoſition, Antecedent or Conſequent without knowPoints; and can he underſtand the whole by unknown parts.
Reſp. 4. The preferring Verſions to the OriFrench the one way, and Latine the other way, which renders me lia
Reſp. 5. Suppoſe the Maſorites the Authors; can we pretend, or he, to ſuch Skill in the Hebrew as they had? And ſuppoſe he can make a cohePoints by his own value of the Tiberians, I ought to prefer that Senſe; for Inſtance, Pſal. 30.6. (Clop. tranſlates it thus) Many Lives are but a Moment in Divine Wrath: In his favour weeping lodges but a Night; there is rejoicing in the Morning: Our Engliſh thus, His anger endureth but a Moment, Lives are in his favour; weeping may endure for a Night, but Joy cometh in the Morning. The Queſtion is, which of theſe Senſes are preferable. Clop. againſt the Points not allowing to an abſolute Lord Comma, againſt his conſtant Uſe, or our Tranſlators that follow a common Rule.
I have given to this Vindiciae of Capellus but a curſory View for Three Hours time. The GeneWaſm. Vinditiae. And if he had not been conſcious of Impotency, or ſelf-condemned,
Rivet and Spanheim, thoſe great Names did, who once adBuxtorf's Anſwer; how much more would they ſeeing Waſmuth's?
The Fourth Argument I ſhall bring, is from DiEzra's time the Prieſts and Levites made uſe of them for InterpreNeh. 8.8. They read in the Book of the Law diſtinctly, that is, ſaith the Talmud in Megilla, cap. 4. with the Targum, others by Sections, and gave the ſenſe, ſay they ſamu taghum, they put the Accents to it and made them underſtand the Reading, viz. by them. Aben Ezra ſays the ſame in Mozena haleskon, hakkodeſh, about the time of building the Holy Houſe the ſecond time — The Spirit of the Lord reſted upon the Men of the great Synagogue, — And they did reſtore the Accents, and taught their Poſterity the ſenſe of every Word, by the Means of the Accents, the Kings and Miniſters; They taught their Poſterity, i. e. the two kinds of Accents. Hence the uſual Title given to Ezra by the Rabbies, is Hammappeſick, Hamaphſick, that is, he who Pointed, or the Pointer. I wonder, ſays Aben Ezra, that any ſhould charge the Author of the Stops and Diſtinctions with Error, ſince it was Ezra the Scribe.
Kimchi in Amos 1.1. expounds Stops and Diſtinctions; and Grotius on the Text
diſtinctis vocabulis; for the Words are diſtinguiſhed by them only. Moſt of the late Interpreters refer it to the 52 great Sections of the Law, which were like to the Goſpels in the Book of Common Prayer, and gave Original to them. But I oppoſe it, Firſt, Becauſe theſe Sections were for Yearly Order, that all the Law might be once Read every Year on the Sab
2. The intent was that the People might unAccents did very much. But a ſecond Opinion refers it to the Tranſlation in Chaldee or Syrian, the PeoHebrew in the CapNeh. 13.23, 24. Their Children ſpoke the Language of Aſhdod, and could not ſpeak the Jewiſh.
Reſp. 1. Elias Levita grants it was not loſt in 200 Years Captivity in Egypt, Why ſhould we think they loſt it in 70 Years? Twenty whereof was gradual. So that the Bulk were in Babylon about 50 only.
2. Daniel, with ſome others that were Noble, had Maſters to Teach them; others had not.
3. Jeremiah and Ezekiel the Prophets in that Captivity, wrote, taught and converſed in the Jewiſh Language. Jer. 10.11.29.50, 51. Ezek. 14.33. & 20. And what Daniel wrote in Chaldee conHebrew, even his Prayer.
4. They lived by themſelves, Ezek. 11. uſing their own Cuſtoms, keeping their own GenealoEzra cap. 2.8. & 9. The Marriages complained of Neh. 13. were not Mixtures with Chaldeans, but Moabites and Ammonites, 100 Years after there were a few of both kinds, but both rejected, Ezra 9.10. Neh. 13.3.
5. The Books wrote after the Captivity, viz. Two Books of Chronicles, Ezra, Nehemiah, Eſther, Haggai, Zechariah, Malachi, and ſome Pſalms, Pſal. 137.126. & 83.89. & 44. were wrote in Hebrew.
6. Ezra, cap. 5, 7. mentions the Arabian Tongue as a thing Foreign to them, both Letters and Words. As to the Samaritan Character, it is not my buſineſs; for it is ſufficient for my purQuadrate LetWaſmuth's Vinditiae, where he demonſtrates Capellus's Chief ArPoints, or made uſe of Grammatical Arguments, as Jac. Alting in his Diſſertations ſays the Talmuds and Rabbin, whom he quotes, do underſtand the meaning of it to tend. But that one read Lev. 24.12. Num. 15.34. that the Mind of the Lord might be diput the ſenſe this was the Interpreter's Work, there were ſeveral in the Pulpit, ſays Maimonides, in Ihlcoth, Tephilla. From the days of Ezra it was a
Jews, That it was by help of theſe Points they did interpret; for what follows Junius very well expounds thus, And made them underſtand by the Scripture it ſelf
Mikra is the uſual Title for the Scripture, therefore they conGrecian Monarchy.
Argument 5. Is from heaps of Humane TeſtiJews, Zohar and Bohaz, the Talmud and Maſora; not that I pretend to be a Rabbi, but what I have collected in Quotations for other purpoMajus Gewſſ. in his Diſſertation on Deut. 6.4. Hear O Iſrael, the Lord our God is one Lord But nearer the Original in Words thus, Hear O Iſrael, the Lord our God, the Lord one; or, Hear O Iſrael, Jehovah, our Adori, or
Jehova One; R. Simeon Bar Jochas, Author of the moſt Ancient Book Sohar, viz. in Adrian's Time, about 100 Years after Chriſt (ſays Majus) he obſerved the Stop made by the Accents between Jehovah and One, when he renders it thus, The Lord our God, the Lord; they are One; for Peſik with Merca or Munah, makes a Dominum. Nay he adds (Sohar I mean) ſol. 72. Theſe Three are one; that John Ep. 1. cap. 5. v. 7. ſeems to Quote this Text; Theſe Three are One. And he adds, weigh this great Myſtery of Faith, penetrate into this Secret, if thou ſtudy not this, it were better thou had never been. Hear O Iſrael, that they Jehova, our adorable One, Jehova, they are in one Ʋnity; and confirm it from Deut. 4.
The Lord he is the God; Or, He is theſe Adori's; and v. 37. They are exHe brought them out in his Sight by his mighty power. Power is an uſual Epithet for the Spirit of God; and Sight, is the uſual Title of the Meſſiah in Deut. 8. its ſaid My Preſence ſhall go with you. In Iſaiah its called The Angel of his Preſence. And among all the Titles, given to Modes, Properties or Degrees, in the Divine Eſſence, among the Rabbies, viz. Havajeth, Dargin, Middeth, Parzuphin; this Phanim, this great
Aben Ezra ſays on this Text the Principal or Antecedent to which our God. And on that Text Zech. 14.9. On that day the Lord ſhall be one, and his Name One, ſays he, One is to be referred to King, not Lord; for a Proper Name cannot admit of a Numeral without AequivocaThomas or John. This Text is quoted, Marc. 12.29. Trinity out of this Text, and the intent I bring it for, viz. to prove the Author of Zohar expounded the Scripture by theſe Points.
Again, On Dan. 12.3. They that be wiſe ſhall ſhine; the wiſe, ſays he, are the Letters of the Law, and the Luſter are the Points; like the Soul in the Body; for the Accents of the Law are like a Crown over the Head of the Letters. Hence Arcuvolti ſays, Surely what is wrote in the Book of Zohar, about the Points, was hid from Elias Lev. for he ſays in Maſ. Hammaſ. If any could convince me, that my Opinion was contrary to the Sentence of the Rabbi's, or
the Truth of the Cabbala, that is in the Book Zohar, my Opinion ſhould go for nothing. Let us to him add Bohar, Cotemporary with Jonathan the ParaGen. 18.3. The Points are to the Letters what the Soul is to the Body.
But what Anſwers the Antagon to ſuch AuthoAlas, ſays Biſhop Walton, If the Authority of thoſe Books, were as great as is pretended, our Cauſe were utterly loſt. Therefore, ſays Capellus on the AnThe Jews are not to be credited in this Affair; or if they were, who can tell but theſe Teſtimonies about the Points are foiſted in? But when Buxtorf has taken him to Task about the Matter contained in the Book, which contributes much to the probability of ſuch things; he makes a moſt Noble Defence, Its no wonder that I cannot expound ſuch a Book rightly, who never had a Hebrew Maſter; ſays he, I wonder that he found not more faults, in my Tranſlating him, than he has.
Reſp. Are not 10 or 11 in a Page, or Two enough; Is a Man obliged to Print all the Faults he finds? But they have another Refuge, which makes to my purpoſe, viz. That the Rabbies meant the Accentual Points, not the Vowels; and that's all I contend for.
Let us next come to the Authors of the Maſora, and they tell us, That on Exod. 32.6. Segol and Silluk: On Joſh. 6.14. Sakeph katon, and Kametz. Here it cannot, nor is not denied, That the Points were before the Maſorites. And therefore a Diſpute ariſes about ſeveTiberians, Anno 500, and Ben
Aſher, and Naphtali Anno 1000, they were made by the firſt, and obſerved by the next. Cap. Vind.
Reſp. We may as well obſerve all various LectiMaſoretic Obſervations. For, the former was the buſineſs of B. Aſher and Naphtali. Therefore according to the Jews, The Men of the Great Synagogue were the Firſt, and the Tiberians the laſt of the Maſorites. The Work of B. Aſher, and B. Naphtali is called the different Readings, Viz. between the Eaſtern and Weſtern Books.
The Maſoretic Notes are Signs of Fact and CuAmama, that all the Waves of the Sea cannot waſh off, viz. That the Bib. Regia, and Corn. a Lap. ſhould put Gen. 3.15. Maſora's Marks; as if the Margin were he, and Text ſhe, to Found the Wor
Laſtly, In Menaſſes Ben Iſrael's Bible, there is obſerved by Pfeiffer, 27 places, viz. Ruth 3.5.17. Lam. 1.18. & 2, 2. & 5.3. Jude 20.13. &c. Where the Vowels are put without the Conſonants in the Text, and are the Object of the Maſoretic Ob
The Third Rank of Authorities, ſhould be Talmudical; Authors that lived before the Sixth CenTiberian Maſorite; the Jeruſalem is thought commonly to be compos'd Ann Chriſti 230. by R. Jochanan; the whole of both compleated before Anno Chriſti 500. And yet both often quote the Maſorites. Hieroſ. Megill. C. 4. Bab. Gr. Nodarim c. 4. 37. f. Megilla, c. 1. f. 3. and Kidduſchim, c. 1. fol. 30. Therefore the former Maſorites were before the Talmudists.
The next thing is, What they ſay for this pur
Reſp. They ſay, on Deut. 11.12. You muſt not read One Hundred, Now O Iſrael, What doth the Lord thy God require of thee? They anſwer Cabbaliſtically, One Hundred Prayers. Now it is a common Phraſe with them, You muſt not read thus, but thus: Not that they thought the Original Text was corruptTalmud, differs from our Hebrew Bible; but they mean thus, That you may make ſome Spiritual Allegory. However it ſhews this, That the Points were in their Day. And Waſmuth. p. 170. adds to the Talmuds Comment on Neh. 8.8. the GloſTalmud, R. Sol. R. Bechai, and R. Aſſarius in Meor Enajim, aſſerting, That the Intention of their Text was, about the Figures of the Accents themſelves, and not the Sound only: And for this quotes the Talmud Berach, fol. 62. wherefore they uſe not to wipe any Duſt from off the Book of the Law, with the Right Hand, but the Left. Why? R. R. Nachm. becauſe with the Right Hand the Accent of the Law is ſhewn,
accent that both Finger and Eye was employed about; But there is no need of ſounding an accent, he will have a great Gift of ſounding who varys with the accents.
To make this Argument the more binding, I will follow, Cap. Vind. 842. who pretends to looſe all its Joints with great Eaſe.
1. Says he, I value not the Authority of
Ephodeus, Azarius, Joſeph, Medico or Coſri, they are
Points of Antiquity.
Reſp. The Firſt was 1390, the Second 1570, the Author of Cozri is about the Eleventh CenHebrew, then ContempoAben Ezra. If this Authority be of no value, far leſs then is ſingle Elias Levita's, who lived ſince 1570, the Acquaintance of our late Reformers, Fagius and Munſter.
2. He ſaith, Doth not He know? That the Additions to the
Talmud are later than it, Let him look his Fathers Libl. Rahb. on the Word
Reſp. I wiſh the Reader may (for I hope it will make him) conclude, the action more become a Capellum, than Ovem; to ſtink more of the Goat, than ſavour of the Sheep; He dares not ſay theſe Quotations are out of the ſuper-added and later Toſiphots.
3. His Refuge is, That the
Talmud mentioning ſound, that is the accent in Voice, not Figure or Writing.
And thus he grants the accents to be meant in Neh. 8 8. which is to me great ſatisfaction; for I never dreamt what he denies, viz. That the Levites did not take a Pen in their Hands, and write them down; and this Diſtinction is his laſt Retreat, and Caſtle of Security; where he ſays, being the Defender, Denying only is his part, he is not obliThat the Motion with the Hand was to teach them Muſick by the Accents; an Art he denies they ſerve for elſewheee.
Reſp. My buſineſs is to look for Credibility not Subtilty; for upon his two foundations, 1. DiGrammarian, ſince the 1000 Year of Chriſt, as to the ſignification of Words. I durſt venture to deTalmud never mentioned nor owned any Conſonants to exiſt before them, there was only the ſound of them; The vowels and accents were in Writing and Figure, and by Cuſtom they knew what conſonants were to be added; And I will add this ſhew of Reaſon, There are many Points yet ſtanding as Monuments of the Ancient Cuſtom, without the conſonants; theſe are in the Margin only, as formerly all were. Therefore I will leave him and turn to my Collections. In Lib. Nedarim, R. Juchan is introduced ſaying, It is lawful to take a reward for the pauſes or the accents. i. e. for teaching them. And Mur Zutra is recordaccents. And R. Ihuda in the Miſchna ſays, Its not lawful for us to make any diſtinctions in the Verſes, which Moſes has not made. And Zohar to the like purpoſe' If all the Prophets were equal to Moſes, they had no power, neither to alter Letter nor Point of the Law. Obſerve further, Many Copies of the Miſna are Poinetd both with vowels and accents.
I ſhall conclude this Branch from the Talmud, with a Story out of Raban, who ſays, In his time, (i. e. Anno Dom. 1000.) There was a great Book of punctation in their Library, which had been wrote by Raffe Aſc or Aſhe in Babylon, about Anno Chriſti 360. This was the Firſt Author of the Babylonian Talmud, and therefore no late additament.
Talmud. And ſhall conclude the whole Argument with ſome Obſervations on Aben Ezra and Jerom, Two Authors that the two contend
As to the firſt, I find Capellus is content to diBuxtorf nor Waſmuth on Exod. 18.3. The Name of Meſſias, Jer. 33.23. comprehends all that, The Lord our Righteouſneſs. That excellent Doctor ſays Aben Ezra ſays, That the Name
Jehova is the Name of him that Names the Meſſias, ſo that the Name of the Meſſias is only Our Righteouſneſs. Thus the Name by which Jehova ſhall call Meſſias, is our Righteouſneſs.
But this Interpretation adds he, ariſes from an Eraccent Tirha or Tiphcha, which is un(he ſhall call) and not upon the Word Jehova. It is worth obſerving, that Lords that Capellus grants to be of uſe, but a little Lord, on which he builds a weighty ArguMatter, Whether Meſſias is truly Jehova or not?
2. I ſhall obſerve upon what Quotations they Diſpute, viz. if from Neh. 8.8. Aben Ezra beEzra was the Author of the Accents, whom he mentions alone, and aſſerts, he could not Err.
Capellus firſt grants, that Ezra taught the ſame Reading of the Sacred Book by the Accents, which we have now from the Tiberians; and that EducaWalton thinking that increTyberians.
(2.) He propoſes the Queſtion thus, Whether Ezra actually wrote thoſe Points or little Notes? Or, Whether he was ſo moroſe, and ſcrupulous, in the leaſt punctilio's that we now receive in our Bible? Now, ſaith he, We deny that that can be proved, tho Aben Ezra ſeems to aſſert it. But why, ſaith he, is Aben Ezra to be believ'd more than the reſt of the RabAben Ezra, we are like to gain little ground on Capellus. And yet in Aben Ezra's Diformer and later Maſorites, or Pointers, he ſtill endeavours to defend his own ground. Aben Ezra ſays, That the Pointers put Scheva unTau, in the Word Ghaſhit, leſt it ſhould be confounded with the Maſculine Form. But why? ſays he, He anſwers, It's the Cuſtom of the Wiſe Men of Tiberias, who did this leſt any ſhould think the Pointer had forgot to point the Letter Tau, or be doubtful how it ſhould be read: This Capellus would make it an indetermined thing by theſe Words, whether this Pointer was before, or cotemporary with the Tiberians. Tho' this Pointer is ſome famous, ſingle Perſon, to whom this Work is aſcribed, and the Jews commonly aſcribe it to Ezra. (2.) Tho he and his Work is an Object about which the Tiberian Maſorites do converſe, and therefore muſt be before.
The Second Author contended about, is Hieronimus, the Father who after Origen gave moſt
Hebrew; and therefore if the Points and Accents were in his day, he would certainly have made ſome mention of them in his Works; But his ſilence (ſaith Walton) makes it clearer than the light, that there was neither Points nor Accepts in his Age.
Reſp. This Argument would prove that the Points were not invented by the Maſorites; for neither Jewiſh nor Chriſtian Hiſtorian has recorded it, then, or ſince, for 1400 Years.
But 2dly, The thing ſeems really falſe, ſince Hierome ſo often blames the Lxx as corrupt, and prefers the Hebrew Truth as he calls it. In Gen. 19.33. he ſays pointed: Jer. 3.4. both the accents and ſyllables of the Hebrew Text are repugnant to the Lxx. In Pſalm 90.8. it is to be read Gholaumenu, our negligence, according to the Hebrew, but the Lxx has render'd it (our Ages) as if it had been Gholamenu, Gen. 47. laſt Verſe, it is not in the Hebrew Mittah a Scepter, but Mattah, a Bed. On Eccleſ 12. in the beginning of Jeremy, ſays he, if you change the Points, of Nut; but change Watching. Lyranus who lived in the 1300 Century, and wrote a moſt large Gloſs on the Bible, was perſwaded that Jerom's Latine TranſlaHebrew Bible, becauſe he corrects both the Lxx and the Chaldee Paraphraſes by the Points of the Hebrew. But let us try what Influence it has on Capellus. He hath indeed a very ſubtile Refuge, but brings no reaOrigen in his Octupla, put the Hebrew Bible in Greek Letters, and expreſſed the Hebrew Sound in Greek Vowels; and from that Hierom corrected the Lxx. and
Chaldee. This, he ſays, was that Hebrew Verity he ſaw the vowels and accents in. It is not to be exNegative. However, It is my Opinion, Capellus is in the wrong, becauſe he ſhifts his Refuge.
1. It was the Hebrew the Lxx uſed, he corrects 'em by. 2. He grants then that Origen no Jew, who lived in the Third Century, was able, and actupoint the Bible truly. His Invention of Greek Vowels, was as good as Points; Why ſhould they rob Origen of his Glory?
3. Tom. 2. p. 198. Rufinus, Origen's Friend and Interpreter, thus cavils at Hierom Pſ. 2. in the Vulgar, it is Embrace Diſcipline. In the Hebrew,
Adore ye the Son, but in my Tranſlation, Worſhip in purity.
Hierom Reſp. I teach the Latines what I learned of the Hebrews; and how profitable is it to tread on the Threſhold of our Maſters; to learn from Artiſts, and know the plenty of ambiguity in their Words? Ergo, not from Origen.
4. Ibidem, p. 209, &c. My Interpretation is call
Reſp. What then, there are Three of them, ſays he, Heſychius's for Egypt; Lucian's for Conſtantinople and Antioch. Origen's for Paleſtine. 2. There are three more beſide them, ſays he, Aquila's, Symmachus's, and Theodotion's. Now, ſays he, He that hath them all, and wants the Hebrew, is the more in the Wood, and at the more coſt for it, for theſe were Judaizing Hereticks.
He adds, That the Apoſtles, Evangeliſts, Chriſt himſelf, when they quote the Old Teſtament, they uſe
Hebrew, ex. gr. John 7. He that believes in me, as the Scripture hath ſaid, Out of his belly ſhall flow rivers of living Water. And Mat. 27. My God, my God, why haſt thou forſaken me. Theſe are not ſo in the Lxx. Now this cannot be Origen's, for 1. Would Rufinus have blamed him for following his Patron Origen? Or 2. In his endeavouring to reproach him for Origeniſme, would he not have uſed that Argument? But 3dly, It is the ſame Hebrew Truth he follows that Chriſt and his Diſciples followed, not Origen's.
5. Tomb. p. 208. I have found the place he builds on. If we err in an
accent, or the length of a vowel, or in the aſpiration of Letters, The Jews mock our Ignorance; thence we have taOrigen digeſted into Examples, wherein the Hebrew Words are deGreek Letters, in the next Column. Alſo Aquila and Symmachus, the Lxx, and Theodoſius poſſeſs their Ranks; theſe deſcribed out of the Ceſarian Library we have mended from the Authentick Originals. Theſe that Immortal Wit has given to us: Through his Labour it is that we need not fear the Jews ſuperciliouſneſs in their looſe Lips, their diſtorted Tongue, their hiſſing Spittle, and their rough Throats, wherein they glory, becauſe we cannot imitate them. They have 3 S's, we but one; They have 4 H's, we but one; therefore it is no wonder, that ſo different Languages do not entirely harmonize in Pronunciation.
I do obſerve here a very conſiderable Proof, both from Origen and Jerome, that the Vowels and Accents were not only exiſtent in the Hebrew
Hierom expreſſes more difficulty in conformConſonants to one another, than the Vowels. It's true, he ſays elſewhere, That the Hebrew hath no vowels, viz. Tom Quarto, but he gives the reaVowels and Points as the Ethiopians do Virgulis Literis affixis. I find yet nothing to prove, that Hierom made uſe of that in his Tranſlations, or Comments. But on the contrary, That he made uſe of the Hebrew. For he expreſſes himſelf thus in Words, Why may not I make the Hebrew ſpeak Latine, as well as the Lxx, and Origen made it ſpeak Greek. He only uſes Origen's in anſwering the Jews Mockery; he appeals to themſelves, if he had not as truly exOrigen's being ſo evident, is to me a moſt powerful Proof, that the Points were known in the Second Century; in that he could ſo exactly turn them into Greek, as to ſtand the Challenge of the Jews. And that this Fact is true, Capellus confeſſes, Hierom teſtiEpiphan. p. 534. he compoſed the Hebrew Scripture in Hebrew Characters, in one Column, but in Greek Elements in the other, for the ſake of them who know not the Hebrew Elements. So in theſe Octupla's there are Two Hebrew Columns, and 6 Greek which Wetſtene in his Notes on Origen ad Africanum, orders thus, 1 Hebrea Hebreis. 2. Hebraea Graecis. 3. Aquilae. 4. Symmachi. 5. Lxxij. 6. Theodotion. 7. Quinta. 8. Sexta. Weems, Ʋſher, Huetius, Valeſius have all wrote on this Subject.
The Sixth Argument, is from the Abſurdity that would follow this Opinion, For if either the
Hebrew Words wanted Vowels, or the Verſe accents, the Old Teſtament would be a Book full of Aequivocations and Uncertainties, like unto the Diabolical Predictions. Aio te Aeucidi Romanos vincere poſſe. Ibid. Ibis redibis, nunquam per bella peribis. It were to think of God, moſt unbePoint them. 1. A Word ″; a Saying ″; Say thou ″ ′; Saying
He ſaid ∴; To ſay
Say thou
ſaying
Moon, a Brick or Pavement, Incence, the Poplar Tree;
Days or Years, Mules, Seas, &c.
2. In Sentences or Verſes, Pſal. 110. He ſhall drink of the Brook in the way. Moſt of the TranBrook be joined with way, or drinking, as the Vulgar Latin, Munſt. Vatab. Caſtal Pagn. Trem. and Junius, French and Engliſh. Commentators are exerciſed in finding out what Brook this was in Chriſt's way; if Kidron, or if ſpiritually his ſufferings, or his conſolations. But the Points determine out of the Brook in the way he ſhall drink. So that it connotes not the place of the Brook, but the time of his drinking, when in via ad Regnum, the time of his Humiliation, v. 3. Thy People ſhall be willing in the day of thy Power, in the beauties of Holineſs, from the Womb of the Morning, thou haſt the dew of thy youth. Margin. More than the Womb of the
Morning thou ſhalt have the dew of thy Youth. I might reckon up Twelve Tranſlations divided, as the Text and Margin are, ſome neglecting power, others Morning, and all diſtracted about what ſenſe to make of the Verſe; for there are Three Propoſitions thus, Thy People ſhall be willing in the day of thy power; Thy People ſhall be in the beauty of Holineſs, from the Womb of the Morning (i. e. early in the Temple) thou ſhalt have the Dew of thy Youth.
Pſal. 49.15. Like Sheep are they laid in the Grave, Death ſhall feed on them; and the Ʋpright ſhall have Dominion over them in the Morning, viz. of the Reſurrection. Then ſhall their Rock come to deſtroy Death. He ſhall come from his Habitation, viz. the Heavens. The Reaſon Varenius in his Triumph. Dav. differs thus from all other Verſions, is becauſe they neglect the Accents, which makes three Prothey ſhall feed on them; and Death or Grave, which is a Subſtitute, for Lord for the Diſtinction our Engliſh makes, their beauty ſhall conſume in their Grave from their dwelling, the leaſt of Dominus may ſerve that Comma.
Pſal. 10.15. Break thou the arm of the wicked man, and the evil: ſeek out his wickedneſs till thou find none. Here's an intolerable diſorder, and by it a different ſenſe from the Truth. For there is an wicked man, a colon between it and the evil; and then there is evil, to divide it from what follows, and ſo ſuppoſes ſomething underBreak thou the arm of the wicked; and then as to the evil man, if thou ſeek for his Iniquity thou ſhalt not find it. Or, as before David confeſſes, ſo long as they have
Pſal. 106. There is a Generation, thus; He hath ſaid in his heart, I ſhall never be moved: from Generation to Generation, I ſhall never be moved; for I ſhall never be in adverſity.
Thus have I made choice of giving Inſtances of what is otherwiſe than it ſhould be, by neglect of the accents, rather than what muſt be; for I could change every Verſe into a quite contrary Senſe
Neither Capellus nor Bp. Walton deny this, The occaſion of difference in Verſions, was from the want of Points. Some read it thus, and ſome thus, and ſome thus, and therefore the Maſorites Service (ſay they) is great. And why ſhould we think otherHebrew than of other Languages? Who could make a determinate Senſe of one Chapter of the Engliſh Bible, and take the Vowels and Stops away? Who could ſay that or were care, or cure, or cur, or cry, or crow, or acre? But God hath ſaid, Prov. 8.8. That all the words of his mouth are right; there is nothing in them liable to be diLight and a Lamp.
This Topick produceth another Medium, and will bring the contrary Opinion under another Abſurdity, viz. If the accents and vowels, on which the Soul and Senſe of this Book depends, is from the Maſorites, who were Men, Men void of the Spirit of God, the Senſe of the ScripTiberias for the Senſe of Scriptures than
Rome. The Anſwer I find to this in the Vind. of Capellus is, That tho the Points are a great help, yet its not impoſſible to read and underſtand without them. There are indeed ſome places we cannot fully underſtand now, and theſe had been more in number if we wanted the Points: But among the Jews, when it was their Native LanAs to the
Maſorites Senſe given by the Points, its Divine, becauſe gathered out of the context; they impoſe not their Authority on us, but perſwade us by the Light of compared Scripture; and where that is not clear enough to us, we may leave them, and take another Senſe: And indeed comparing of what goes before, and what follows, is the grand Medium of Solution inſiſted on, and the grand Mean of Interpretation propoſed.
In Anſwer to him, I do grant it a very great Mean, but its a Mean that ſuppoſes,
1. ſignification of the Words, and this requires the vowel points.
2. Construction, what Words are conſtruaccentual.
3. peculiar Stile of the Tongue, its Idiotiſm and Emphaſis; and the accentual ſubſerves that too. Take a Chapter in the Bible, write noviz. It is a truth that this Compariſon accents. Every Context hath Three Texts, every CompariAccents are neceſſary for each of theſe parts; he ſuppoſes a knowledge of the whole, without the knowledge of the parts. Can an Engliſh Reader underſtand a Greek or Latin Text by the Context? Ex. Gr. Gen. 1.6, 7. is my Text, Let there be a firmament in the midſt of the Waters, and let it divide the Waters from the Waters. The difficulty is what the Waters above the Firmament are? Whether the Wateriſh Miſt in the Clouds, or ſome Body of Waters above the Starry Firmament? To ſolve this let us conſult the Context; and I find, v. 8. That this Firmament is Heaven, the Clouds are not. 2. v. 14. The Stars are placed in the FirCap. 2, 6. The Cloudy Rain, belongs to the Waters under the Firmament, as their proper place. And further they receive ſuch an alteration by that diſtillation, that they change their Name. The Context then determines that theſe Waters are above Sun, Moon and Stars. But then you muſt underſtand, v. 8.14. & 2.6. And they are not a whit eaſier than v. 6, 7. and contain as great Difficulties, viz. Whether Firmav. 14. be not liable to ſeveral acv. 2
But now I ſhall ſhew thee how the Accents ſolves all. In v. 1. God divides the whole Syſtem of Creation in Earth and Heavens. v. 2. the Earth, before was, and as to the Earth it was, ſhews that Moſes's intent is only to diſcourſe on the Earth,
Iſrael, Moſes muſt be ſubject to what vis & norma loquendi conHeaven. But adds a diſtinctive Term Moſes would not uſe an equivocal Word, when the intent was to prevent it. And therefore we may either ſay, that v. 20. is to be read thus, Above the Earth towards the open firmament of Heaven: Or, That Firmamental Heaven ſignifies all between the Earth, and the proper Heavens mentioned, v. 1. or at leaſt to the Waters under them.
Thus we ſee, paſſing by the neceſſity of the accents, that is requiſite to explain each of theſe Ver
Argument 7. For the ſacredneſs of the Numi. e. for the Mediums ſake, viz. The ſenſe of that Promiſe of Chriſt, Mat. 5.18. Till Heaven or Earth paſs; one
Iota, or one Tittle ſhall in no wiſe paſs from the Law And here I will freely acknowledge, that man conſonants or vowels, or words might periſh, with out the impeaching of Chriſt's Fidelity. The exJews call &c. be underſtood in the Letter, the accents ſeem to be Chriſt's intent, beConſonants by the Jews, if ſo old as Chriſt's time is very doubtful, but that Chriſt ſhould mean them is incredible.
Thus ſtand theſe Horns:
And therefore I think the care of preſerving the Scripture entire, has been a ſpecial Favour of DiJews do, who are ſo zealous for a Letter, where Senſe is not concerned.
As to the firſt, Men were the Penmen, and it was wrote in a Method cuſtomary to Men, Iſa. 8.1.
Jews, according to the Cuſtom and Manner of Writing among Men, as legible, as inAmanuenſes; For Holy Men of God ſpake as they were moved by the Holy Ghoſt. And all Scripture (the Chetubim, as well as the Law and Prophets) was
2. As to the preſerving of the Scripture, it is enjoyned to Man, committed to the Prieſts and Levites, Deut. 31.2.4. When Moſes had made an end of Writing the Words of this Law, in a Book, until they were finiſhed. Where on the by, its to be obſerved, That the Pentateuch, or whole Book of the Law, from beginning to end (exMoſes himviz. Chekaloth. And, Secondly, in a more Emphatick Ghalſepher Ghadtomim, until the compleat Perfection of the Book. Ver. 25. Moſes commanded the Levites, which bare the Ark of the Covenant of the Lord, ſaying; Take this Book of the Law, and put it in the ſide of the Ark of the Covenant of the Lord your God, &c. As Moſes was the Writer of the Law, and wrote all the Words of it, and conſequently left none to Tradition. So the Cuſtody of the Law is comLevites, as the Perſons immediately concerned: And this Office continued with them while they were a Church. Rom. 3.2.
Ʋnto them were committed the Oracles of God. Now indeed the Keepers are changed, the Chriſtian Church, the Houſe of the Living God, is the Pillar and Ground
Levites, as in the Old. Timothy, keep that which is committed to thy Truſt. Malachi 2.7. The Lips of the Prieſts are to be the keepers of Knowledge. The People muſt ask the Law at their Months, as Angels of the Lord of Hoſts. The Ark in the Tabernacle and Temple, was the ReVer. 9. Moſes wrote this Law, and delivered it to the Prieſts, the Sons of Levi, which bare the Ark of the Covenant of the Lord. And to ſhow their Fidelity once in Seven Years, viz. On the Feaſt of Tabernacles, they were to read that individual Law, before all Iſrael. Some think no Levites but they that were Prieſts, were entruſted with this.
The Second Thing to be ſpoken to, is the place where it was kept. Moſes expreſſeth it thus: B. Azad Aaron, in the ſide of the Ark; but (נ) ſigfrom, or by, the difficulty is whether it was in the Ark, or in ſome Box beſides the Ark. My Opinion is with the latter. For,
Firſt, Sam. 6.8. The ſame Expreſſion is uſed of the Philiſtines Preſents.
Secondly, 1 Kings 8.9. 2. Chron. 5.10. There is nothing found to be in the Ark, but the Two Tables of Stone.
Thirdly, Both Jonathan the Paraphraſt, and the Talmud, mention a little Cheſt at the ſide of the Ark, wherein Moſes put the Book of the Law.
Fourthly, The Manna, and Aaron's Rod, was on
Fifthly, The Ark was now covered with the Propitiatory.
Sixthly, None but the High Prieſt, once a Year, durſt go in where the Ark was; but the Holy of Holies was a place ſure enough, and Sacred enough for this end. Books that were not put in here, were called Apocryphal, that is, not put into the hidden, or ſecret place, as Epiphan. in the Book De Ponderibus, ſaith of the Book of Wiſdom, and Son of Syrach, they were profitable Books, but not CaScaliger on Euſeb.
Sam. 10.25. When Samuel had told the People, the manner of the Kingdom, he wrote it in a Book, and laid it up before the Lord. And the ſame is the Senſe of Joſh. 24.26. Jonathan, the ParaChron. 34.14. Hilkiah the Prieſt found the Book of the Law of the Lord, wrote by the Hand of Moſes. And a ſpecial care on the other. Iſa. 34.16. Seek you out of the Book of the Law of the Lord, and read one of theſe, viz. Propheſies ſhall not fail, neither one or other ſhall be wanting, for my Mouth it ſelf has commanded it (may be Chriſt) and his Spirit hath gathered them. Our TranProphecies, whereof not one Word ſhould fail, much leſs a Word of Precepts and Promiſes, not one Iota, nor Tittle of Senſe, the Spirit that endited them, in
The Second Propoſition is, That there has been ſome Change, if not of Conſonants, at leaſt of vowels in the Bible, viz. Sometime the quieſcent Letvowels in the Bible, א for a and e; ן for o and u; ן for i. I did drink in this very early, for Letters were never invented to be quieſcent; they once ſerved for Expreſſion and Sound, therefore there is a Change in the Tongue. It is ſo in the Engliſh and French, in the Word though (ugh) are now quieſcent, but they were not ſo Fifty Years ago; nor are not yet in the Northern Countries, where they make a deep Guttural Expreſſion.
2. There are many Relicts yet not removed, like the Standards in a Field or Cops. For Inſtance, that famous crux Criticorum, Pſalm 22.16. Dogs have compaſſed me
punctuation, for the Roman Soldiers, Herod's Courtiers, with curſings and ſcoffs, beatings and ſpittings, like barkings and bitings did ſurround me. The aſſembly of the wicked have encloſed me
The Sanedrim o
it may be read, pierced, rather than encloſed, from Iſa. 3.24. in place of a Girdle, a Rent, & 29.1. the ſame with Zach. 12.10. they ſhall look upon him whom they have pierced, viz. with the Spear. Here is v. 1. Chriſt Deſertion. Verſe 8, 9. the Jews Mockery. Matth 27, 3. & v. 16. his Crucifiction, with the preparaThey pierced my hands and my feet
Periphraſis of Crucifiction, and this is the only place where it is Propheſied: But here is a moſt ſharp Combat between Jews and Chriſtians the former making it Nonſence as a Lion, the latter divided, and their Diſputes lengthened into TreaVitringa removes all their Doubts with this Hypotheſis; firſt agreeing with Alt. & Pfeif, that this Word comes from an unuſual Root, to pierce, or make hollow, and that this is the preſent Participle for Points in the place of theſe Vowels, ſome of the Vowels were left ex Hoſ. 10.14. Amos 2.7. & 8 4. Hoſ. 4.6. quieſcentia ך ſhould be called quieſcentia medio א.
The Third Propoſition I ſhall advance on this Point, is, That this Change of vowels into points was before the Tiberian Maſorites; and moſt proEzra's time.
Argument 1. Capellus and Walton grant (and have reaſon ſo to do; for the Maſor on Numb. 11.15. call it Tikkun Ezra) that Tikkun ſopherim the Ordination of the Scribes was before the Maſorites; i. e. cautions about 18 places, that they are not to be otherwiſe read than they ſtand; tho they might appear otherwiſe to the unskilful; now theſe are about the Points.
Argument 2. Many of their Notes ſeem to flow from fear of corrupting the Text, and want of Skill to correct, Ex Nu. 24.9. the ſpurious Maſora, that is late additions have caari is twice found: But the old and true ſays, that caari occurs 4 times, twice with Iſa. 38.13. Pſal. 22.17. Iſa. 38.13. ſigas a Lion, Ergo, not Pſal. 22.17. In the great
Maſora it is the 60 Example of two Words, twice found in different ſignifications. Now where there is no alteration, nor corruption of Senſe, cannot ſee any Reaſon why ſuch Words might not be reſtored to their purity, and their general Rules, viz. that here it is Contraction, but the Mark of ם omitted as in Greek it often may, Maſculine from another ſingular
Argument 3. It ſeems certain, that by Ezra, and in his time there was a great deal of Scribe and Grammarian Work performed about the Law, Ezra 7.10. He prepared his heart to ſeek the Law of the Lord, and do it; and to teach in Iſrael Statutes and Judgments: and v. 6. he was ready, prompt and ſwift in this affair. This Word to do it, ſignifies not his perſonal practice, but his reforming, reEngliſh on this Word Creation it ofGen. 2.4. Iſa. 41.4. & 43.7 45.18. and it can ſignifie no other thing here, than reſtoring the Law to its primitive integrity, mending and correcting what was amiſs. Talm. Bal. Sanch. c. 2. on Ezra 4, 7. altho the Law was not given by the hand of Ezra; yet it was Babylon,
Veſpaſian carried the Ark to Rome, tho others deny it to have been in the Second Temple. But ſo long as inſpired Men and Prophets were Collectors or Correctors, the Diſperſion or Correction need cre
Capellus and Buxtorf, Walton and Waſmuth grant ſome great Work or Change about the Scripture by Ezra. But in this they differ, the one ſays that the Jews changed their Native Language for the Aſſyrian, and put their Bible into that LanEzra's time; the one Sacred, which is the Murbhah, or Quadrate Letter; The other Vulgar, like the preſent Samaritan. But in Ezra's time, all their Copies were put in a Quadrate Letter; tho it is of no great Moment which of the Two Opinions is the trueſt as to my buſineſs; for it's a very ill conſequence, the Samaritan was before the Captivity, and ſo corQuadrate was ſince, and ſo corrected by Prophets: Ergo, The Samaritan is to be preRabbi Aſarias in Meorenajim, ſays thus, In the time of the Second Temple there were two Copies of the Jewiſh Law, both writ: The one did conſiſt in Aſſyrian Writing, and Sacred Tongue, as the Books which are true and right, which we now poſſeſs; the other here and there varying, which was common among the People wrote in Hebrew, that is the Characters uſed beyond the River, which are left to the Idiots, that is Cutheans or Samaritans. To the ſame purpoſe ſaith the Authors of Ben Iſrael. R. Gedaliah ſays, The Law was given in that kind of Writing which we now call Aſſyrian; this FiIſrael; for the Vulgar uſed the Samaritan Hebrew; but when Ezra came, he let the People uſe the Figure wherein the Law was given. It's called Aſſyrian, becauſe the Nobles of Iſrael brought it from thence with them; for they kept it there ſecret, becauſe it was the Holy Scripture.
Abarbynell ſays, It is the Eighth Article of the Jewiſh Creed, to believe the Law that now is in our hands, is the ſame that was given in Mount Sinai, without any Change.
Ritbam ſays, The meaning of this Sentence in the Talm. viz. The Law was given in the days of Ezra, in the Aſſyrian Scripture, is, That an Edict went forth from Ezra, That all and every man ſhould write the Book of the Law in the Aſſyrian Figure, and no other; That for the future, they might uſe that kind of Writing wherein the Tables of the Law, and Book of the Law which was in the Ark was writ. And when it is ſaid in the Talmud, That in the beginning the Law was given to Iſrael in the Hebrew Writing; that's only meant of Books wrote for private uſe. For, the God of Mercy ſave us from thinking the Law that was in the Ark to be of that Character.
Now it ſeems a very probable thing, That theſe quieſcent Letters were the Vowels to the one, and the Points the Vowels to the other; which a furThat on a double account the Accentual Points have a priority to theſe Vowels.
1. There are ſome parts of the Bible yet withVowel-Points, but no part without accentual.
2. That the Accentual make a Change on the vowels, but the vowels none on them.
3. The accentual goes along with both CharactVowels only with the Quadrate Figure.
4. That the Anomala's and Irregularities are fewer in the Accents than either in Vowels or Conſonants. And the Reaſon may be good, be
IT is confeſſed by Biſhop Walton in his Prolog, tho he diſputes for the Tiberians being the InPoints; Yet not of their Uſe and Value: that was before from Ezra's time, and before that too, and ſo Capellus and they think that either in Writing, or by faithful Tradition, it was preſerved in that IntePoints in that Syllogiſme againſt them (What the Maſorites are Authors of is humane, but the Maſorites are Authors of the ſenſe of the Old Teſtament, Prob. Minor, The form of Words are their Senſe; but they are Authors of the form, viz. the Points.) They diſtinguiſh and ſay, They are Authors of the Figure, not Sound, nor Uſe in Signification. The Engliſh Tranſlators are as much Authors of the Bible Senſe, by their InEngliſh Signs to Communicate the forHebrew Signs) to Engliſh People. So the Tiberians Invented only theſe more fit Signs, for preventing Miſtakes and
Maſorites work is only Application, the Authority of the Points is Prophetical. But to paſs this by too, and not to urge Conceſſions at a ſtrait, too much (though Elias Levita, the only Jew, and the firſt Author of Tiberian Maſorits, alMaſorits were exCriticks and Grammarians; there were no Men ſuch Maſters of that Language, and by theſe Points they have conveyed to us the true Senſe of the Old Teſtament in their Day, which before was kept by Tradition. And though they did not believe, nor underſtand the Evangelical Doctrines, or Myſteries, wrapt up in the Grammatical Senſe of the Words; yet the Grammatical, or Oratorical Part of it they did well underſtand. As a Latiniſt can Conſtrue or Pierce Euclid, and when he has done, cannot find the Senſe, nor make out the Demonſtration: But an Engliſh Mathematician ſitting by him, and hearing the Latiniſt, can eaſiTiberian Maſorite, in this caſe, is the Latiniſt, and the Chriſtian the Engliſh Mathematician. But now ſuppoſing the Matters of the greateſt MoChriſtian has it kept and lock'd up in this Book; and that there is not a Book in the World beſide that diſcovers and reveals this Matter; (there are indeed many TranSyntax upon this Book. But the Natives being ſatisfied with this Book, as they uſed it before, made no great MatChristians, they taught that part of it they uſed, and the other part they knew not, ſo much of it is loſt. But a thouſand Years after this the World turns Inquiſitive; for during that time the whole Book, much more its Critical Art, was ſunk in Oblivion; and Religion, by Church Authority comes in Faſhion; until the Prieſts not only Impoſed on their Conſciences, and carved an Hell, or Heaven for them, as they thought fit; but on their Reaſon and Senſes; they would have the Laicks live on Hay, and give to them the Meat and the Bread. This awakened the Indignation of ſome, the Pity of others, and Eyes of All: but by degrees they firſt diſpute old Men's Authority with Young; the Dead with the Living; the Authority of Many and Few, Prieſts and PeoDavid and the Young Men, eat Shew-bread, makes People venture to open the Sacred Book; but ſtill with Prayers to God to
Legends, viz. the more Ignorant (as I have ſeen, and have yet Living WitSpain) on all, a Tranſlation of their own making, or CorCapell frequently renouncing, when Buxtorf Challenges him for wrong Tranſlating Zohar and Maimonides. But as to this part of it which I proBuxtorf, ever ſaw. It ſeems he has looked on Ledebh. but he that reads what he ſays, and what follows in this Book, will eaſily be Convinced he knew not Ledebh's Intent; for he looks on it as Madneſs, as a Plow-man would on Algebra.
The Firſt Branch I think fit to Inſiſt upon here, is the Uſe of the Old Teſtament in the Christian Religion; for if that be not very neceſſary, it is cerOld Teſtament, though they delighted in the Name of Chriſtian. Of this kind were the Followers of Simon Magus, the Saturnians,
Marcionites, and Manichees. The moſt Famous of this Latter Age, were the Munſter-Men, and Libertines, and Mennonites, called in Holland and Germany, by the Name of Anabaptiſts; though in this Point they both Hope and Believe moſt opEngland. There is another pair of this kind ſtill, and that is Men that are highly Enthuſiaſtick; and Men that pretend to no Rule but Reaſon. Smalcius the Socinian, will allow the Old Teſtament for Illuſtration and Commendation, but not for Proof; he will not admit it as a Principle of the Chriſtian Religion, and rather give it a Practical Slight, than any Verbal Diſgrace.
In Anſwer to all which, It is very certain they give little Credit to the New Teſtament, that do not think the Old its fellow, or rather Father or Foundation. For CHRIST, and his Apoſtles, borrowed all their Arguments for the Truth of that Doctrine which is now called Chriſtian, out of the Old Teſtament, and that with ſuch a Charge, that he rejects all from being his Diſciples who did not embrace it. John 5.39. Search the Scriptures, for in them you think ye have Eternal Life; and they are they which teſtifie of me. If you believe not his Writings, How ſhall ye believe my Words. Luk. 24, 25. O fools, and ſlow of heart to believe, all the Prophets have ſpoken, and beginning at Moſes, and all the Prophets, He expounded unto them in all the Scriptures, the things concerning Himſelf. Vide Ver. 32. & 45, 46. The Old Teſtament was not only the Book out of which Chriſt Taught, and made all his Diſciples; but the Book out of which the Apoſtles Taught Chriſtianity: For the firſt HunCanon to all
Acts 10.43. To him give all the Prophets witneſs, that through his Name, whoſoever believeth on Him, ſhall receive Remiſſion of Sins. This was the Sum of Peter's Sermon, through the MiniCor. 3. Acts 17.2. And Paul, as his manner was, went in unto them, and three Sabbath Days Reaſoned with them out of the Scriptures. So that all his Diſputations were founded on the Scripture; that the Synagogue owned. And as Paul's Logick was Built on that Foundation: So was Apollo's Oratory, Acts 18.24. He was an Eloquent Man, and mighty in the Scriptures. He mightily ConJews, ſhowing by the Scriptures, That Jeſus was the Chriſt. Paul Retracted nothing of this in his latter Days; for 24.14. So Worſhip I the God of my Fathers, believing all things which are written in the Law, and the Prophets: Therein do I exerciſe my ſelf. Though he adviſed a Young Timothy to do ſo, he did not think it fit for an Old Paul to leave that Exerciſe, of Acts 26.22. I continue unto this day, witneſſing both to ſmall and great, ſaying none other things than thoſe which Moſes and the Prophets did ſay ſhould come. This he particulaCor. 15 3. Chriſt dyed for our Sins, according to the Scriptures; He was buried, and roſe again the third day, according to the Scriptures. There was no Article of Faith, but what was reduced to this Canon, Luke 22.29. Ye do err, not knowing the Scriptures, nor the Power of God. It was this ScriOld Teſtament, the Apoſtle Peter, in his
Pet. 1.19. As unto a Light that ſhineth in a dark place. Becauſe at firſt, it came not by the Will of Man, but by the Holy Ghoſt. Neither do the dying Apoſtles recommend any other Scriptures to their Succeſſors: For Paul, 2 Tim. 3.15. he adviſes his to continue in what things he had learned; For from a Child he had learned the Holy Scriptures; which was able to make him wiſe unto Salvation. Neither do we find any other Book mentioned under the Name of Scripture, in all the New Teſtament. I do not ſay all this to diNew Teſtament is a Hiſtory of the Fulfilment of ſome of the old Prophecies, and a Prophetical Enlargement of what is not FulfilOld, ſuited to the CirNew, after the Exhibition of the Meſſias. The Old Teſtament is the Book, and the New is the Comment: The Old Teſtament is the Text, the New is the Sermon; and it were a moſt unreaſonable thing to prefer the Laſt to the ForNew Teſtament are the Pillars of the Truth, there is no Hiſtory gives us account of that Accuracy, DiliNew Teſtament, that we have of the Old.
A Second Motive that I ſhall uſe for Diligence in this Study is, That though a Man may be a good Chriſtian (without knowledge of the Original) yet he cannot be an able Teacher, and that not only Primis labiis guſtare: For he that hath only taſted
New Teſtament, without being well skill'd in the Originals. By great Divines this is thought the Senſe of Chriſt, Matth. 13.52. Every Scribe which is Inſtructed into the Kingdom of Heaven, is like to an Houſholder which bringeth forth of his Treaſure things new and old. The Old are ex ipſo fonte, to drink the Waters of Life from the Original. The New, ſays Altingius, are all the Tranſlations and ExpliOld and New are the Types and Anti-Types, the Prophecies and Fulfilments, the Promiſes and Experiences. But it is farther obScribe is a Title that Chriſt gives to New Teſtament Miniſters, Mat. 23.34. Every Miniſter is to be
2. As he is to be a Diſciple, he is ſuppoſed to have had a Maſter; Every Scribe who is taught, ſaith the Text. There was never yet a Teacher in the World, whom God ſent to Preach, but he could give account who taught him. The Jews call Moſes their Maſter: Our Lord Jeſus profeſſes, He received his Doctrine from his Father, He had given to him the Tongue of the Learned. Chriſt was a Man of Letters, a Learned Man: though the Authors differ, the Effects do not. How knoweth this Man Letters (ſay the Jews) having never Learned? The Apoſtle Paul enjoins Timothy, to commit what he had learned unto faithful men, who might be able to teach others.
3. There is a limitation upon this Learning, all kind of Learning will not ſerve turn. LearnColoſſ. 2.8. Philoſophy nor Mathematicks: He muſt be taught in Things that concern the Kingdom of Heaven, John 3.31. That's the Object he muſt be a Skilled Man in. It is not what may fit him to be a Stateſman in Athens or Rome, but an Acquain
4. He muſt be a Faithful Steward, or Diſpenſer, of what Knowledge he receives: He is now ſupKey of Knowledge at his Girdle, by which he can Unlock all the Treaſuries of DuWiſdom of God: But how can he do this to whom the Book is a Sealed Book? who cannot ſo much as a School-Boy, Pearſe a SenCramben Recoctum, but to throw forth New and Old. And yet one thing more, he is to be at pains in this, though the Food is the Maſters, the fitting of it is the Stewards. To be a Plagiary among Miniſters, is a Theft in its kind. The Stealing of the Word of the Lord one from another is a great Fault, when God proMotive with one more Text of this kind, and that's the Apoſtle Paul's Character of a Teacher, Rom. 2.17, 18. Firſt, ſays he, thou art a Jew: The Word is Jew
Rev. 2.9. I know the Blaſphemy of them who call themſelves Jews, and are not, but the Synagogue of Satan. A be-lied Counreſteſt in the Law. This Law is the ConſtituReſt in the Law, is very Emphatick, and yet more ſo in the Greek, than in the Engliſh: For it imports this Law not only to be the Object of their Work, but the Satisfaction of their Heart: they ſaw all their deſire in it.
3. And makeſt thy boaſt of God— Glorying to call Him thine, and to be called by him. But in an eſpecial manner here, it imports a Glorying in his Teſtimony, and his Authority, and depending on no Teſtimony elſe. John 5.39. How can ye believe, who receive honour one of another. That is, depend on one another's Teſtimony. Have any of the Phariſees or Princes believed in him, John 7.26.48. The receiving a Doctrine as an Oracle of Truth, or Orthodox, from Man, is to pay that Honour to Man that is due to God only. This ſeems to be their fault, who profeſs themſelves to be Paul's, Apollo's, and Cephas's. He that can ſay, I Profeſs thus Truth, becauſe I read it in the Word, and Words of God, he glories in God as his Teachver. 18. the de
The First is being Inſtructed, or Catechiſed out of the Law; that is, by a Live Voice, by the Mouth of the Teacher, in Queſtion and Anſwer, to receive in the Principles of Religion in our rude Minds.
The Second is, And knoweſt his Will. CatechetiSamaritans firſt Believed, becauſe the Woman told them, but afterwards they truſted their own Eyes and Ears: The former is Credulity, the latter is Firm Knowledge, which can never want Deſire, and Delight to attend it, when fixed on the Law of God. The Knowledge of the Original, doth mighright, and who is wrong.
Laſtly, And approveſt the things that are more excellent; or can prove what's to be preferred where things differ. This Man (ſays the Apoſtle) is not only able to Guide a poor, blind, ignorant One, but is capable to be a Light to them that ſit in Darkneſs; who, without Prudence, that is Phariſee-like, think they have Knowledge enough. Capellus is offended that Ledeburius ſhould ſo much exalt the KnowHebrew Accents, and upon that acReader's Mind: And further Aſſerts, That certainly the Sin muſt
Pareneſis, or Exhortation, if it were to perſuade the Study of the Hebrew Tongue. Therefore to prevent offending any, I ſhall make the Motives of a more general Nature. But in the mean time, adReader to conſider, either from TeſtimoHebrew Grammar, or Language this is.
The Third Motive I ſhall uſe, Is the Rarity or Scarceneſs of it. The Late Enquiring Age has found out many things, Printing, Powder, Bombs, Short-Hand-Writing, The Pointing at the North-Pole by the Magnetified Needle and Card, Teleſcopes, Mag &c. Its certain, Divinity has its Depths not yet Div'd into; Myſteries unknown to us, that are in this Revealed Book; and to bring forth New and Old, ſeems to be well Expounded, by not Repeating the ſame things always to the People. And what can they do elſe that ſearches no further? Some think one Day in a Week enough for Study. The Study of others is Populo ut placerent quas feciſſent fabulas. It is not their buMethodiſts is a Title due to more than them that wear it as a Livery of an Opinion. The blind Horſe in the Mill is a Methodiſt; he has his Round, and is moſt Faithful to it. A Man may be Excommunicated as an Heretick for a Sound and Comfortable Doctrine by ſuch Methodiſts: And a Man may receive his Degrees of
Phi. without a Penny-worth of Learning, and an Office of Divinity, by Reading others Works. But to paſs by ſuch Mockers of God, and Deceivers of the People, there are many Men, many Learned Men, Late Men, not only Engliſh, but Foreigners, who Trade more in the Art of Hebrew, that know nothing of this part of the Art: Even Lutheriſm, where Rabbiniſm reigns: Even Jews, where the Language is native: Even Profeſſors, where the Art is their Buſineſs. Sebaſt. Schmidt. in his Diſputation on Naaman the Syrian, his bowing in the Houſe of Rimmon, minds them not, 1682. though one of the great Criticks and Interpreters of his Age. Vitringa, a Man full of Sharpneſs, Wit and Fancy, in his Obſervationes Sacrae, 1683. P—on Deut. 33.28. he TranIſrael ſhall dwell ſecurely alone; the Fountain [the Poſterity] of Jacob in a Land of Corn and Wine. But a greater before him, Coccejus, has turned it better, and taken the Accents (as he ProIſrael ſhall dwell ſecurely alone by the Fountains of Jacob. There is a Jacob, which always ends a Propoſition. Therefore FounJacob, cannot be joyned with Corn and Wine.
Secondly, There is a Paſchta on alone, which only Divides between the Circumſtances and EſContext ſhews the Happineſs of his Dwelling, which was bleſs'd both with upper and nether Springs. There is no place for diſtinguiſhing between him and his PoſteThilo, another late Critick, is often guilty of the ſame neEngland its rara avis in terris. I may challenge
Rembeck, 1692. ſays, That our Laborious Tranſlators were like the old Mariners, who Coaſted it along by the help of forVoſſius, for that was before Chriſt's time. Reſp. He cannot prove that Chriſt, or his Apoſtles uſed it, but the contrary may be proved.
Secondly, Voſſius owns that there are four difCompluten, Venetian, Roman, and Alexandrian. there is no ſuch variety in the Original, nor in its Points.
Thirdly, None of them are Uncorrupted, as he grants, nor is there Credibility that any of them are the True Copies of what was before Chriſt. The Alexandrian is preferred in England, and put in the Polyglot, becauſe a Famous MSS. of it is in the King's Library. Another ſays, beThecla, was the TranModo pulchra fuit. I find the half of that Famous Prophecy, Iſaiah 9.4, 5. The wonderful Counſellor, the ſtrong God, the Eternal Father, the Prince of Peace; all that I find wanting in it, 1 Sam. 18. v. 18. a great part of that Verſe is wanting, viz. And David ſaid unto Saul, who am I, and what is my life, or my father's family in Iſrael. Biſhop
Ʋſher ſays, Whatever we have now under that Name of the Lxx. was certainly never ſeen by them. Druſius ſays, Its a Reproach to impute this Book called ſo to them. Calovius Glaſſius, Salmaſius, and Alting, in his Theol. Hiſt. do all Speak to the ſame purpoſe. And indeed, I wonder to what
Origen ſhould have Collected his Hexapla & Octupla, if the Lxx. had been ſo pure a Piece in his Days. Jerom ſays of it, That in his Day there were Three contending for the Prehemency; the Alexandrians, the Antiochean, and that called the Middle: And if we will ſtand to Jerom's own VerOctupla of Origen. But let Capellus's own Ver
Secondly, The Latin Hieron. ſay the Papiſts, inTiberian Jew taught him Skill in this Affair. But where is it? The Vulgar, and his own Quotations agree not: Ergo, the Vulgar is not his. Secondly, they have CorWeems ſays of Clement, he Tranſgreſs'd the Canon of the Church, that forbids Baptiſm before the Child is born, for he declared it Authentick, and then Corrected it. But among all their CaTrent, none were obtained with ſuch DiLatin Tranſlation Authentick: Its thought not to have above Forty Votes. I fancy we might gather more for the Engliſh. It is true, its much better; but a Tranſlation will never be an Origi
R. Jehuda Levita, the Author of Coſri, who liThe Scope of Speech is to put that in the Mind of the Hearer, which was in the Mind of the Speaker. This Intention (ſays he) is beſt known from the Speakers own Breath and Geſture: But the Accents ſupply that want
in the Bible for Coherence and Stops, Queſtions and Anſwers, Admiration, and other Affections, are Indicated by them, about which there are many Books wrote; I wiſh we had now one of them. He was Tranſlated into Hebrew, Anno Chriſti 1140. But the Authors of late Comments on him, as R. Jehu Muſcatus ſays, The heaps of our Comments ariſe from Ignorance of the Accents; for we have loſt the Knowledge of them. And ſo ſays Arcavolti in his Grammar, which he calls Aream Aromaticam, Venice, 1602. Their Uſe is forgotten, and hence we ſee their Shapes taken faithful Care of in the Edition of every Hebrew Bible, and their Names in every Grammar, without any thing further ſaid about them, except ſome change of the Vowels by their Preſence. R. Calonymus, 1594. in his App. to Balmes Grammar, De Accentibus, ſays, The uſe of them is loſt through their frequent Exiles, Travels, Povetry, and Diſtreſſes, yet not without their Fault. Neither has any made it their Buſineſs to reſtore and recover it, though of ſo great Moment.
Buxtorf. The Accents are the beſt, and moſt neceſſary help for finding out the Senſe of the Holy Scriptures; but neither we, nor the Jews, have any ſure and conſtant Rule about them, in his Theſaurus GramAnturitica ſays, No doubt their Ʋſe is great, but the Jews confeſs, and bewail the loſs of this Knowledge. And yet they doubt not but that they have their certain Rules and Methods. And Hottenger, in his Erotemata, ſays the ſame. Bohl. on Iſſ. 12. The certainty of the Explication of Scripture, cannot be attain'd, while the Methods of true Accentuation is neglected in our Academies.
The Jewiſh Rabbies (though that Title is but like our Maſter in Civility, for ſince An. 300. there haR. S. Abe
in Eccl. ſays, The Figure of Irony is known by the affixed Points. I am ſure our Commentators ſaw none on Gen. 3.22. Man is become as one of us: to imagine that our Great Meſſias, at his firſt entering on his Office of Publiſhing the Goſpel from the Boſome of the Father, ſhould compleat his firſt Sabbath with a Jeſt poor Man's Miſery. We ſhall not read another broken on his poor Church in all his Miniſtry.
A.D. 1145. R. A. Ezra, in Bib. Buxtorf, Fol. 501. on Iſſ
19. a ſmall Remnant; it ſhould be a Remnant for a little time; for It is, ſays he, of a great Moment, to obſerve theſe Diſtinctions or Accents. Item ex 18. Saadias ſays, That in Jer. 23.6. It ſhould be; The Lord ſhall call him our righteouſneſs. But he condemns the Author of the Points, for
divides them, Jehova is not the Nom. to call.
R. Cal. 1 Sam. 3.3. thus the Engliſh: And e'er the lamp of God went out in the Temple of the Lord, where the Ark of God was. And Samuel was laid down to ſleep. The Order is violated, not the Senſe. For the Original is this: Before the Lamp of God went out (or was put out) and Samuel was laid down, in the Temple of the Lord, &c. Here is, ſays Calen,
Samuel ſlept in the Temple of the Lord, where the Ark was, aſſert a Falſhood; and they do it by uniting what is diſtinguiſhed by a Seven or Eight Tranſlations are
viz. Lxx. Vulgar, Munſter, Vata
the French. But Luther, whom Junius and Tremellius follow, do well, in putting Samuel's Sleeping in the beginning of the Verſe, viz. Samuel being aſleep, when the Lamp of God was not extinguiſhed in the Temple of the Lord. And ſo the Dutch. But the true Order is: When the Lamp of God was not yet put out [Samuel being aſleep] in the Temple of the Lord, &c. InSamuel's being aſleep, being only two Words, and beginning poſt
Calon quotes the like, in Gen. 39.17. The Hebrew Servant which thou brought unto us, came in unto me to mock me. The Order is thus in the Hebrew. He came in unto me [the Hebrew Servant whom thou brought to us] to mock me. The Point on Me maHebrew Mark for a Parentheſis) for they could not imagine ſhe would charge her Husband with ſuch a thing. If the Matter had been difficult, they could have only by Providence happened right.
Abarbanel, in Iſa. 53. (vixit 1508) ver. 9. If he ſhall make his Soul, &c. There is a Maccaph beIf and Put, therefore moſt ſtrictly united in Senſe.
R. Iſaac Arama, Deut. 10.12. And now Iſrael, what doth the Lord require of thee, &c. How excelAccents here Illuſtrate the Fear of God, putting an What, O Iſrael! doth the Lord require of thee? Only Fear God, &c. and this too ſhall be for thy good,
All he asks of thee is for the good. [Thy Good] is not joyned with Command but Ask.
A Fourth Argument, or Motive is, From the Means and Helps thou now haſt, which others had not and that is to be found among late Proteſtants, n
Rabbies. Waſmuth, about 1666. is the moſt noted of this kind, through the Benefit of a ſhort-liv'd, but moſt Ingenious Man, Bohlius, whoſe TaAliquid Animae recipit. Its ſo alſo in hearing Miniſters; if the Miniſter grow not, (New and Old is our Rule) all others Profeſs themWaſmuth's Diſciples. Varenius his Practice, Ledeburius his Catena, that coſt him eight Years Study, Henckenius his Eruditio, Clamerus Florinus, who haſt moſt Perplexed it, Pſeifers is only an Epitome of Waſmuth, Reinbeck is the laſt, from whom I have Learned much, until I ſtumbled on the ReDomini: This makes way for
A Fifth Argument: Thou needſt not grieve, as Alexander did, for fear that no Work, nor Honour be left for thee. That which is deficient cannot be numbred. Waſmuth's Rules leave more Irregulars than Regu
Secondly, There are no ſufficient Rules extant for the Rhetorical Uſe of them, which is half their end.
Thirdly, He only minds the Conſecution, and therefore ſays Comma ſomeEx. Gr. Dan. 9.24. there is a long Verſe, containing ſix or ſeven Infinitive Verbs, yet there is only one Propoſition made by the Indicative Verb [Determined.] There are ſeventy Weeks determined on thy People, and upon thy Holy City, to finiſh Tranſgreſſion, &c. Here is an Everlaſting Righteouſneſs, and Sealing up the Viſion. Two little Members, whoſe diſtinction the ſmalleſt of the Reges might ſerve. Well! What doth
Reſp. Where he finds not Two Propoſitions, his Preſence will make them ſo. We muſt repeat the former Verb thus: Seventy Weeks are determined upon thy People, and upon thy holy City, to Seal up the Viſion and Prophecy, and to Anoint the Moſt Holy.
Reſp. 2. His work is not done, he is here Figuviz. one Year and eighteen Weeks
Darius, near its latter end, to the firſt of Cyrus there is Darius his Second Year, and Nine Weeks more or leſs, in each of the other Years; firſt of Cyrus, and firſt of Darius; then ſhall that Prophecy of Jeremiah, about which thou enquires ſo Earneſtly in Prayer be fulfilled, and the moſt holy things, Altar and Veſſels ſhall again be Conſecrated.
But, Secondly, I further Inform thee (as the Sever. 27. You ſhall have Seventy Weeks of Years, that is, 490 Years of Proſperity; within which Compaſs all the great things I have ſpoken of, Regeneration, Remiſſion, Satisfaction, Everlaſting Righteouſneſs, ſhall have an actual Exiſtence in the World. And ſince I have ſaid ſo much, there is another Verſe 25. that Interpreters make ſcarce a Comma of, when they join ſeven Weeks, and ſixty two Weeks, which is in no Caſe to be done. ThereVerb is to be repeated thus: Know therefore and underſtand, from the going forth of the Commandment, to reſtore and to build Jeruſalem unto Meſſia the Prince ſhall be Sixty two Weeks, i. e. 434 Years. But now for my EmGentiles; but the time of Proſperity, in oppoſition to the time of Affliction, you have ſuffered while my People
Secondly, Nor ſhall this Time be continued withGenuine Senſe of the Text, let us try if it will help to remove the great Difficulty how this Prophecy is Fulfill'd. In order to this, I ſhall from that IncomPtolomy, found by Dr. Overald, Publiſh'd by Seth Calviſius, demonſtrated to be Authentick by Youngmannus (half a Sheet of Pade facto.
Firſt then, Cyrus his firſt Year of Empire over Babylon and Perſia, was in Anno Nabon. 212.
Secondly, The Second of Darius, wherein Haggai and Zechariah began to Prophecy, was An. Nab. 326.
Thirdly, The Birth of Chriſt was An. Nab. 747. His Famous Diſputation in the Temple, 759. The Penult of Auguſtus; His entering on his Miniſtery. In the 15 of Tiberius, 775. the Staff of Beauty broJews forſaken as a Church, the Spirit of God left them, 787, or 788. the Laſt of Gaius, or Firſt of Claudius.
Secondly, Apply it from 212, to 788. are 576 Years, that is, 490 of Proſperity, and 85 of AdCyrus Edict, to the Diſanulling the CoveCyrus his Edict, and Darius his. The whole of the Time is 114 Years. But Zech. 7.5. & 8.19. we read of 70 Years of
ſecond, or ſixth at leaſt of Darius, when the Temple was finiſhed; which Zechariah Prophecy'd to be done by the SpiJohn 2.20.) was ſpent in Building the Temple, as the Spirit moved them; for the Eſſuſion of the Spirit began with Cyrus's Edict, Ezr. 1, 2, 3. and through its Power they continued the Work againſt all Oppoſition, Ezra 4. ver. 5, 6, 7, 24. until it was with-drawn. For, Haggai 1. when God, on Darius's Edict, reThe Time was not come: though they found it ſeaſonable to Build Palaces for themſelves. So here is evi
The Second Portion is the greateſt and eaſieſt, viz. 434 Years, or 62 Weeks, wherein all ſhould be reſtored, and repaired, that was deſtroyed by Nebuchadnezzar, ver. 25. (it is well Tranſlated, What was cut off, or broken, as in the Margin) there is warning, that this time ſhould not want its TrouAntiochus's Time eſpecially. But the Spirit of the Lord did not forſake them, as their Holineſs, Zeal, SufferMacchabees Now add 434 Years to 326, the SeDarius, when the Spirit was reſtored to Iſrael, as Haggai and Zecharias Teſtifie. Now add
Darius Nothus, 434. and the reſult is, 760, or 759. the Penult of Auguſtus, and Twelfth of Chriſt, when the Meſſias made his Firſt Active and Admired Appearance in the Temple, Luke 2.41. which was Propheſied by Malach. 3.1, 2, 3. and Jer. 3.16, 17. And hereunto Meſſias the Prince. This Period agrees, not only with Ptolomy's Canon, but Euſebius's alſo, who ſays, Darius's Second fell in Ann. 1594. from Abraham's Birth, and Auguſtus's his Laſt, except one, in 2027. And Thirdly, with the Eclipſes obThycid. the ſecond by Dion. Caſſius; and both Compared by Bunting, Fol. 217. But now there is a Segment at the end of this Period, plainly Indicated, ver. 26. After threeſcore and two weeks. Which proves that the Meſſias was to have an Illuſtrious Advent at the end of 434 Years. But his Death, which was to be within the 490, ver. 24. and within the laſt Week, for an Expiation was to be made, ver. 27. Sacrifice, and Oblation made to ceaſe, was to be ſome conſiderable time after. This I thus apply from Chriſt's Twelfth, viz. 17 Years, to his 30th Year, wherein both John Baptiſt, and HE, began their Miniſtery, was a time of as great deadneſs, lifeleſneſs, and withSadducees and Herodians; and the TemPhariſees; the Land full of Prophanity. Before this there was a Zecharias and a Simeon in the Temple; and after this a great Reformation, which brings me to the Third and Laſt Portion, viz. one Week, ver. 27. He ſhall Confirm the Covewhich they all ended. Three and an half of this time was fulfilled by Chriſt in his own Miniſtery, and John Baptiſt's, by which many were Converted, and brought within the Bond of the Covenant, and even their Ordinances reſtored to Purity, according to Mal. 3. The Meſſias, and John Baptſt's Office was to Purifie the Sons of Levi, that they might Offer unto the Lord Offerings of RighZachariah and Elizabeth, walking in the Ordinances, all of them without blame. And three and an half after his Death by the Apoſtles, unGentiles to his Work. After which we hear of few or none ConJews. Their Miniſters Work was to Preſerve and Nouriſh what was RegeneraThy Holy City, ſignifies, That the City and People were the Object to whom, as the School ſpeaks. They who were to enjoy this Bleſſing, but not de quo, not the Matter Prophecied of. Hence we may be ſure, That the Prediction of breaking the Staff of Bands, as Zechariah Propheſies the Deſtruction of Jeruſalem by the Romans, is only an Event Pro
Fourthly, Waſmuth miſtakes in this, that in Verſe
Fifthly, His Mr. Bohlius, who deſerves a Monu
Sixthly, Buxtorf ſays, That
Seventhly, Lud. de Dieu. Sometimes they diſtin
Laſtly, All comes ſhort in this, that there are no Tables, nor Rules, to be found in any of them for their Rhetorical uſe, which is half the Work at leaſt. Reinbeck pretends 13, which he calls Conſequences. But they all Terminate in this one. WhatGrammar Rules, is Em
Ledebhurius ſays, He can find no way to underMaccaph. But the End of this Chapter, will be more gained by the next.
THIS Number is Arbitrary. I ſhall reduce them to Seven.
Ʋſe Firſt, Thou mayſt know the Genius and Style of the Tongue by them: For Inſtance; InHebrean of the Engliſh Tranſlation, where it is exact, tell him the Hebrew Words in any order, and alſo the Points, but in their OrSecond Argument: So that it
Maſora to the Bible. And it ſeems theſe poor Maſorites, that lived about 500 Years after Chriſt, that were ſo mean, that no Hiſtorian thought them, nor their Work, worthy Record in Hiſtory: unScepticiſm. Theſe Men were under a Curſe, wanted the Spirit of God, were Ignorant of the Scripture, and this help, that ſo much helps to Solve their propoſed Difficulties.
Secondly, To know what Copies are preferable in any Variation that is in Hebrew Editions, which are few, and theſe differing in very minute things, Joſh. 15, 47.
Ʋnto the river of Egypt, and the great Sea, and the Border. Our Tranſlation follows the Margin, which the Maſorites call Keri: the Ketib, or Text is thus,
Ʋnto the river of Egypt, and Sea its border, even border, which makes not good Senſe, nor will conſiſt with the Accents, which ſtand thus, border, even its border, or bordering, agrees; but great agrees not with border, but with Sea: therefore we ſhould chuſe what is Conſonant to the Points, that are not doubtful, at leaſt here, and ſo doth the Engliſh, 1 Sam. 4.13. And when he came, lo, Eli ſat upon a ſeat, by the way ſide, watching. Our Tranſlation follows Keri, the Margin, not the Text, which would be thus: Eli ſat upon a ſeat, and ſmote himſelf, and his heart ſmote him (as Kinchi Expounds it) by the way ſide, watching. Now the Queſtion is, which is to be followWaſmuth, Gram. Hebr. Reg. 31. I cannot hear of a fault in the Text, that is Ketib, others, e contra, Keri, is always to be followed. I AnAccent is agreed to be he beat the way, which is not ſo like Senſe, as he ſate by the ſide of the way.
A Third Place is, Iſa. 9.3. Thou haſt multiplied the nation, and not increaſed the joy. Our Engliſh follows Chetib. not without Company; for Vatablus, Pagnine, Oſiander Vulg. Junius, and Trem. Luther, Arias Montan. and alſo the Dutch. But ſince Tipcha under it, it evidences that Not is not here, for a Negative is joyned to the Verb in Hebrew, by a Miniſter, as may be ſeen in the Rules. But here is a Minor, uſual to an acquiſitive Dative, thus; Thou haſt multiplied the Nation, and to it increaſed joy. And the Context confirms it abunSyriack is the only TranſlaMaſorites, and office of Keri and Chetib, as much as any Word, 2 Kings 8.10. Say to him thou ſhalt ſurely live. Some think an Irony being under it, has cauſed the variety. The like is in the Words of Huſhai, 2 Sam. 16.18. Whom the Lord chooſes, and this People, and all Iſrael, his ſhall I be, and with him will I remain, or his ſhall I not be? keri
Huſhai meant negatively, but ſpake affirmatively. However ocKeri and Ketib, is oc
A Fourth of this kind is, Iſa. 49.5. Though Iſrael be not gathered. So the Vulgar, Munſter, Tremel. Arias Montan. and the Dutch. But the Truth is, To him Iſrael ſhall be gathered. And ſo the Lxx. Chaldee, Syr. Arab. Pag. Vatab. which is Confirmed from the Context and Parallels, Mat. 15.24. John 11.52. Rom. 15.18.
A Fifth is, Iſa. 63.9. In all their afflictions he was afflicted. Now our Tranſlation is right, folKeri, as Munſter, Pagnine, Oſiander, and Luther do, but more are led by Chetib, He was not afflicted. Parallel Places confirm the Affirmative, Zach. 2.8 Jude 10.16. Acts 9.4.
A Sixth is, Job 13.15. Though he ſlay me, yet will I truſt in him.
Maſora adds Teſtimony, ſaying, This is the Fifteenth Place that is wrote or if there be Hebraical, accord with its Explication.
It might be here objected, That the various Readings of Ben. Aſcher, and Ben. Napthali, and the Editions of Plantin, Bomberge, Buxtorf, Athias Clode, and Manaſ. Ben Iſrael, &c. are moſt frequently about the Accents themſelves, or the Vowels. Is it probable they can be their own Correctors, or Rule?
Reſp. They can by Vertue of their Relation, ex gr. Clodius, in his Laſt Edition, 1692. on Pſal. 30.8. Lord, by thy favour thou haſt made my mountain to ſtand ſtrong; thou didſt hide thy face, &c. puts Minor of Lord in thy favour thou haſt eſtabliſhed my mountain in ſtrength: Or, O ſtrength thou haſt hid thy face: which makes not ſo good Senſe. Therefore Hutter's Bible is to be preEngliſh follows, Pſal. 109.16. But perſecuted the poor and afflicted man. Clode thus, M. B. Iſrael,
Plantine has Tipha, the Fore-goer, and Atnah on the ſame Words. Buxtorf, Tipha without Atnah. Now the Queſtion is, which is to be preferr'd. But Menaſſ. Ben Iſrael is not only preferable in this place, for here all agree that Clode, and others has it, muſt not be upon iſh, ghani, the afTipha anterior is Minor, which here is not. Buxtorf is in the wrong to diſplace Plantine's ſeems to be a Fault in the Printer, as is evident in many Copies on the former ExamErrata's. Jer. 52.30. Nebuzaradan, Captain of the Guard. Plan. thus, Bib. Regis Hiſp.
Men. B. Iſrael, Buxtorf, Clode. The firſt is to be preferred by Rule; for when the third has a Minor, the fourth ſhould have a Major: and the third has a Minor, becauſe the ſecond and third agree not with the firſt, by the ſame Syntax.
Having mentioned the Maſorites diminutively, I would Explain my ſelf ſo far as relates to my Sub
Firſt, That Ezra, Haggai, Zechariah, with others, bore that Name, who were the Authors or Reſtorers of theſe Points; whom all that own the Bible honour: for both Talmuds (Bab. Tr. Nedarim. Cap. 4. Fol. 37. Megilla, Cap. 1. Fol. 3. And Kidduſchim, Cap. 1. Fol. 30. Heiros Megilla, C. 4.) And the Talmuds are computed to be Wrote about Ann. 230 of Chriſt. Call this
Secondly, From about 500 Years after Chriſt, unto Ben. Aſcher, and B. Napthali, An. Dom. 1034. ſome have borne the Name of Maſorite, according to Elias, and have been a Hedge to Letters, SyllaKeri, and Ketib.
Thirdly, This difference is rarely in Senſe, but in Letters, as א 12 times is redundant at the end of a Word, and ן 43 times in the beginning; 56 Words wrote with ד at the beginning, but read with י
2. Theſe Differences are not many, 848 ſays Elias Levita. Its true, there are more in Clode's late Bible.
3. It is the difference in Senſe that theſe Points are moſt helpful in, and that concerns us moſt. Chriſt's Promiſe, (Mat. 5.) of no Points periſhing from the Law, is faithfully kept, ſo long as we have the Senſe intire. And thus we may defend the Integrity of the Hebrew Text.
A Second Ʋſe is to prevent, or with-ſtand the Scepticiſm of this Age, a very ill, but flouriſhing
Criticiſm. Some, ſays Thilo, by accident promote this, when they propoſe the different Sentiments of the Learned without Deciſion. In which Number (ſays he) the Famous and moſt Laborious Work of Pool is to be reckoned. For what one builds, another deſtroys; and the Oppoſition diſtracts the Mind, and leaves the tender Conſcience is Fluctuation, but fills the Cavillers Mouth with Argument. How few (ſays he) were the Arguments of the Papiſts, to prove the Scriptures being a Sufficient, Perſpicuous, and Perfect Rule; until now they ſee every Particle of Sacred Writ, diſſolved into various Senſes, by the Patronage of Learned Criticks? Any Man (ſays he) may Palliate any Profeſſion from the Synopſis of Pool. Now this is a great Medium to keep the Mind like a Rock, ſtable againſt ſuch Winds and Tides of Temptation, that the Student may be ſtable and unmoveable in the Senſe of Scripture.
The firſt Inſtance I ſhall bring for Illuſtration of this Uſe, is 2 Kings 5.17, 18, 19. It is pregnant of a Twin Difficulty; one ver. 17. whether Naaman intreats for a Burden of Iſraelitiſh Mould, for an Altar to be built in Syria: or, if he asks leave to give to Gehazi, at leaſt a part of the Preſent which he had ſo peremptorily refuſed. The other, ver. 18, 19. whether Naaman intreats for an InSaturn, or Remphan, the moſt high God, in the Syrian account: Or, if he asks Pardon for Adoring ſuch an Idol formerly.
There is a Third Queſtion, Whether Eliſha's FareLuther's time, on the Prince of Saxony's carrying the Sword before the Emperor to Maſs, but not without a preceding Proteſtation. The latter on the King of France's becoming Maſter of Strasburgh; then the Learned Schmidt could ſee from this Text, Firſt, That it was Lawful to uſe indifferent Things for MonuOld or New-Teſtament-Church. Secondly, That a PerThirdly, it was better for Naaman to Sacrifice at Syria, than toJeruſalem only the Duty of Iſrael. Fourthly, The weak, or infirm, are to be borne with in their uſing things indifferent for Religious Service.
Pleiſfer, in his Dubia, 1685. after ſetting a numIf the Method of his Book did not neceſſitate him to determine ſomething, Plane ſedebat animo, ſhould leave the Reader to Judge. At preſent I ſhall Judge againſt him, except in his Preliminaries, where he renounceth the Thoughts of Aben Ezra, viz. That Naaman asked leave to diſſemble in the Worſhip of God, or to Worſhip Rimmon with Iehovah,
ver. 17. The Words are theſe, Coſri's Rule is to be minded, viz. We are to ſuppoſe our ſelves over-hearing the Diſcourſe, and expreſſing Affections and Paſſions
Accents are in place of theſe lively Actions. The Accents by which the Bible is read, denotes (ſays he) Stops, Pauſes, Slowneſs of Speech; and, e contra, Haſte, or Continuation, Admiration, or any Paſſion. Now the Prophet, ver. 16. had refuſed his Gifts abſoVer. 17. he Anſwers and Replies, full of wonder, and amazing Thoughts. And Naaman ſaid; but he thought much more than he ſaid. The ProEmphaſis of Gen. 2.23. Num. 11.21. Eſth. 5. ver. 12. Judg. 2.18. & 9.36. If he were going to ſpeak of a new Subject, and pro
Secondly, He propoſes the Expedient in general thus But not, or And not; but except they have a Reference to ſome one geviz. Let it be given to thy Servant; here again ends a Propoſition. So the Expedient is a change of Perſons, the Servant may take it ſure, if the Maſter do not. If he had not meant the ſame Bleſſing he ſpoke of before, his Senſe had not been Intelligible to the Prophet. The Second Expedient is, The Denominating, QualifyA load of duſt, Neh. 9.1. As much Duſt as was only in one WagSyria. And this he preſſes with a new Motive; he was reſolved to Worſhip the Prophet's God, only; he needed not reject his Gift, as an Idolater. So there is little Ground left in this Earth, for Relick-Worſhip to grow upon.
The Second Difficulty is, ver. 18. whether it be a Pardon or Indulgence? He asks; If it be a ParBow or Worſhip, is in the Pretertenſe. Its true, there is ן but not Converſive, for the Accent ſtill remains in the Penult.
Secondly, The Preter
Gerund
Pretertenſe.
Thirdly, Its a Religious Bowing he begs Pardon for: Would God Pardon, or the Prophet Indulge known Idolatry, wilful Idolatry. The Office is in
Fourthly,
Fifthly, Go in Peace, ſignifies Approbation, Mark 5.3, 4. Luke 7.49. This Verſe is an Exception to the Profeſſion of Worſhip to the only True God which he now made. I will henceforth Offer to none but Iehovah.
But (ſays he) ver. 18. In this thing the Lord pardon thy Servant. When my Maſter came into the Houſe of Rimmon, he lean'd on my hand, and then I worſhipped in the Houſe of Rimmon. In that I did Worſhip in the Houſe of Rimmon, the Lord pardon thy Servant in this thing. A little Worſhip ſerved a Soldier; he was Generaliſſimo, not being much acquainted in Caſes of Conſcience. This preferIehovah to Saturn; the Iſraelitiſh Iehovah,
to the Syrian Rimmon, is all his Religion; and the contrary was all his Sin he yet is Convinced of. Obſerve that Gehazi's running after Naaman, does not import that Gehazi's had gotten nothing before. For when he Meditates on the Caſe, he laments that his Maſter did not take what he offered, viz. Ten Talents of Silver, and 6000 Pieces of Gold. Now Gehazi runs for one Talent of that: It ſeems they were of a groſſer kind that he had gotten bePoints ſtand thus, are very Emphatick, and Eſtabliſh this Tranſlation.
I ſhall be ſhorter in the other Examples, Gen. 10.21.
Ʋnto Shem alſo, the Father of all the Children of Heber, the Brother of Japhet the elder. The Queſtion is whether Shem or Japhet be the Elder. If it
Frater Japheti majoris; or, Frater Japheti major. The Doubt remained unShem, Ham and Japhet, and there were Three Opinions: Franzius, Abravanell, with many others, were for Shem being ElLydiat is for Ham; Aben Ezra, Lyranús, &c. are for Japhet; and others will have them Trines, at one Birth. But Merca being put under Japhet in this Text, ſhews that Japhet and Elder are ConSubſtantive and Adjective; Japheti majoris. And Ch. 9.24. Katon being joyned to Ham abſolutely, without the comparative Particle Min, ſhews that Ham is younger than either of the two. And Gen. 11.10. we have a good gueſs at the diſtance between Japhet and Shem: For Noah began to beget, when he was 500 Years old; but Shem was born when Noah was 502. Iſaiah 8.20. To the Law and to the Teſtimony, if they ſpeak not according to this Word, Believe or Know it. It is becauſe there is no Morning, or Light in them. Great Criticks, ſuch as Piſcator, and Glaſſius, Amama, Caſtalio, turns it thus: To the Law and to the Teſtimony, if they do not; let them ſpeak according to the Word, wherein there is no light. The Reaſon of this Difference is not the Signification of Words, but Opinion of the Points; for this laſt miſtakes Mahpah for Itib; the Figure is the ſame, but the place makes the Diſtinction: Itib is before the firſt Vowel of the Word, Mahpah poſſeſſes the laſt, or Penult, viz. the place of Tone; and the Sakeph katon on Word, is entirely neglected by them. Iſa. 16.1. There is another Controverted Place by Criticks. Send ye the Lamb to the Ruler of the Land, from Sela
to the Wilderneſs, unto the Mount of the Daughter of Zion. There are ſeveral Faults here.
Firſt, A ſtop made between Lamb and Ruler, where none is.
Secondly, A Wilderneſs and Mount, where leſs than a Colon cannot be.
Thirdly, A ſtop between Sela and Wilderneſs, where there is
Fourthly, I doubt there is no Senſe, where the moſt Divine Senſe is to be expected: For the Lamb is to be ſent to two moſt oppoſite places; Mount Zion and the Wilderneſs; or elſe they are ſuppoſed to be the ſame. There are ſix other ways that this Text is tortured and racked, it were to take and give needleſs pains to repeat them: the Words are to be thus: Send ye the Ruler of the Land's Lamb, from the Rock of the Deſart, to the Mountain of the Daughter of Zion. As the Points lay the Words thus, the Context embrace it as Coherent. It is the Prophet's Politick, and juſt Advice to the proud Moabites, after a ſevere threatning of Ruin, viz. by paying the Juſt Tribute. I ſhall conclude this
Ʋſe, with a Place out of Pſeiffer's Dubia Vex. 1685. He was my firſt Maſter, in his Compend. of Waſmuth. But I doubt, from this place, if ever he made his own, what he Communicated in that AfSam. 23.1. David the Son of Jeſſe ſaid, the Man who was raiſed up on high, the Anointed of the God of Jacob, and the ſweet Pſalmiſt of Iſrael ſaid. The Queſtion is, If the Anointed of the God of Jacob be one of David's Titles or Chriſt's? and ſo that Clauſe to be read thus: The Man who was eſtabliſhed, or raiſed up, concerning the Meſſiah of the God of Jacob. If Meſſiah be David's Title, or the ObVulgar, and Oſiander, and Luther, are for this laſt, the Meſſiah's being the Object. But that Pſeiffer ſhould follow them I admire, againſt Eight moſt Accurate Criticks, and Four Jews. But let us weigh Reaſons:
Firſt, On High has a Jacob? There are four Epi
Secondly,
Hoſ. 7.16. & 11.7. They return, but not to the Moſt High. Waſmuth's firſt Reaſon is, That the Anointed of the God of Jacob is too great a Title.
Reſp. A greater than this, which is, Meſſiah Elohim, is applied to Saul and David, viz. Meſſiah Jehovae, 1 Sam. 24, 6, 10. & 26.9.11. 2 Sam. 1. 14. & 19.21.
His Second Reaſon is, That Sakef katon, or Sakeph gadol brings me beyond intention, to as hard a place as any mentioned, and without the Accents muſt be loſt, as to Senſe, though we ſhould take all other helps. Eccles. 8.2. I counſel thee to keep the King's Commandment, and that in regard of the Oath of God. [I counſel thee] is the Tranſlators, as all Words in ſmall Characters (an uſual Sign of their being at their laſt Refuge.) The Points turn it thus: As to me, keep the King's Command; and as to the Moſt High, keep the Words, the Oath of God. The ſame eaſie Senſe with, Fear the Lord, and the King; fear God, and honour the King. The Lxx thus: Keep the King's Commandment, and be not haſty concerning
the Word of God's Oath. Wherein the firſt Word Miſchna, and their uſe, and every Verſe, or Silluk, is Relative; it is the Head of ſuch a Chain of Points, without which it cannot be put. I met with a MSS. put this in my Head; but as that Expreſſed it, all Verſes, in all Languages, muſt have Points.) Now the Syrian, Arab and Chaldee, follow the Lxx. in this Verſe; therefore to follow them, is to be led by the Blind. The Vulgar, Roman, Luther, Oſiander, thus. I obſerve the King's Commandment, &c. Here, beſides the running over Points, they tranſImperative, the Firſt Perſon Indicative. Arias Montan. and ſome others, I, keep thou the King's Commandment, &c. Where is the Senſe for [I]? Aben Ezra, Vatab. Pagn. Junius, and Tr. I counſel thee, &c. As the Engliſh. But then Word left out.
Cant. 7.5. The King is held in the Galleries. Our Tranſlation is right, and the Senſe is; That the Churches Beauty detains the King, when he is, as it were, paſſing from one Room to another through the Galleries: He cannot forſake his walking among the Golden Candleſticks; he cannot withCriticks carry it thus: The Hair of thy Head, like to the King's Purple, ty'd up in
Curls or Ringlets. But contrary to the Accents, for Judges 6.24. And Gideon built an Altar there, and called it Jehova Shalom. Our Tranſlation favours Photinians and Socinians, who invalidate the Argument, for Chriſt's Deity, from the proper Name of God Jehova being aſcribed to him, ſince it is aſcribed to other things, as here to the Altar, but falſly; for Tipha is under Jehova, and ſhows it is not to be united with Shalom, or Peace; and therefore is thus to be TranAnd the Lord called it Peace.
Iſa. 24.5. That great Critick, Lud. de Dieu, Tranſlates it thus: As the heat in a dry place, ſo is the noiſe of ſtrangers: Thou ſhalt bring down their heat with the ſhadow of a cloud that is thick: the breath of the cruel ones ſhall witneſs it. A Man might as well take a Text out of Ariſtotle's Ethicks, and propoſe it to the People for Divine Revelation, as this. Solomon bids us not remove the ancient land-mark which our fathers have ſet. The removing of Marks here, is to call the Imaginations of our Brain, the Dictates of Divine Wiſdom. Here is a triple Tranſgreſſion; firſt Tachniagh, thou ſhalt bring down, uſed as if it were a Miniſter. Secondly,
Tipcha on Strangers, uſed as a Major Dominus. Thirdly, Sakeph on Zaon, a dry place, made a Minor. So that the whole Tenor of the Sacred Language is violated by him, to make this Senſe; and yet the laſt Clauſe is none of the beſt. It is to be turned according to the Points, thus: As the heat in a dry place, thou ſhalt bring the noiſe of ſtrangers: As the heat by the ſhadow of a cloud; the ſong of the terrible ſhall be brought low. I ſhall end this with Pſal. 110.3. Such variety of Opinions is here, ſays Bootius, that there is nothing ſo FanVulgar, read it thus. With thee was the Principle in the Day of thy Power, in the Beauty of Holineſs, from the Womb, before the Morning-Star have I begotten thee. And this lays a Foundation for School-Di
Firſt, How is there place for a Principium? within the Trinity how can there be a Cauſe? for then there muſt be an Effect.
Secondly, Who is the Principium, Father or Son? Toto Coelo errant, miſapplying this Scripture to the Eternal Generation of the Son, that is wholly im
Vatablus, Munſter, Luther, Caſtalio, French and Dutch turn it thus. Thy People ſhall be willing in the Day of thy Power, in the Beauty of Holineſs, from the Womb of the Morning. By which Tipha on Holineſs made Major. And,
Thirdly, Atnah on Morning, made a Miniſter. Our Engliſh is better, but puts not a juſt value on Merca Mahpah. Now we ſhall find an eaſie, orThy People ſhall be a willing People in the Day of thy Power: thy People ſhall be in the Beauty of Holineſs, from the Womb of the Morning: thou ſhalt have the Dew of thy Youth. I never was forced, by ab
Note further, That I have abſtain'd from Paraex gr. In this laſt, the Three Lords make Three Propoſifirſt Aſſerting the readineſs of Chriſt's Diſciples to follow him, from the Influence of Diſecond, the earlineſs of their bethird, a Promiſe to Chriſt of Reward, viz. The Reward of Succeſs, not one drop of Sweat ſhould be in vain, He ſhould Reap a Harveſt of Glory from all.
A Third Ʋſe is, To Compare, Examine, Corex gr. Eccl. 5.8. Engl. Moreover, the profit of the earth is for all. The King himſelf is ſerved by the field. French. The profit of the earth is above all; the King himſelf is ſerved in the Field, or Camp. Vatablus, Caſtalio, Pagnine, Arias Montanus, Junius and Tremelius, and the Dutch, much to the ſame purpoſe; and are well and right in the firſt Propoſition, but in the Second they ſeparate the King and the Field, with ſerved, contrary to the Accents
The King is for the Land, who is ſerved or worſhipped. All the reſt, Lxx, Luther, Caſtalio, Vulgar, make but one Propoſition of the Verſe, and ſo neglect The King of the plowed Land, is the chief of all in the Earth: Or, The King of the whole Land, commands him that labours it. I ſhall only give Examples in the Engliſh, it with
Dutch being among the Exacteſt, except Varennius, who underſtood this Art (there is but little he has done) Exod. 18.11. Now, I know, that the Lord is greater than all Gods: For he was above them in that thing; wherein they dealt proudly againſt him.
The latter part of the Verſe contains the DiffiEngliſh, in (which is thus) For in the thing wherein they dealt proudly, he was above them, is not whether above, or againſt. I value not which, it may be either; but againſt will be better. But it is about the place where the Relative PropoſiEngliſh, juſt before ghalehem, Above them: he was, is to be ſupplied, and there the Stop Relative. For on Zadu, dealing proudly, is a Minor, no ſtop to a Propoſition. 2. Upon wherein, aſcher, is a Minor, which ſignifies that United to it. 3. On thing is ſilluk's Major,
Now, Note further, thing will have a Propoſition between him and ſilluk, therefore, as is uſual, the Supplehe was greater, or above them; ſo that there is more difference in the Reaſon of things here than in the Reſult.
This informs us of another uſe of theſe Points, viz. Where the Supplement is to be put in, Exod. 20.20. Ye ſhall by no means make with me. [here ſtop] Gods of ſilver, and Gods of gold ye ſhall not in any wiſe make unto you. The ſtop is on me. Lev. 27.2. The Perſon ſhall be for the Lord by thy eſtimation.
The vow ſhall be to the Lord, by thy eſtimation of the Soul, or Perſon, becauſe the Points are thus Deut. 20.19. — For the Tree of the Field is Man's Life, to employ them in the ſiege. Or, The Tree of the Field is for Man, though he be imployed in the ſiege. Correct it thus: Man, there are Trees of the Field, [viz. wild and fruitleſs] let them be brought before thee for the ſiege. Eccle. 1.5. Thus it ſhould be: The Sun ariſeth, and the Sun goeth down; he goeth down to his place, there panting. (for the ſame Sun then is riſing) there is Eccle. 3.18. Varenius excellently thus: I ſaid in my heart, according to the ſtate of the Sons of Men there is need they chooſe a God, and that they ſee that they are Beaſts, I ſay that they are Beaſts to themſelves. This agrees with the Points viz. Tyrannical and Unjuſt Triver. 17. But upright Judgment from Heaven. Ver. 18. Which if Men deny, or decline, they will be Beaſts to one another, Eccle. 8.11. The Order and Conſecution of the Points are diſturbed in moſt; Becauſe the Decree is not executed, the work of wickedneſs going on with ſpeed; therefore the heart of the Sons of Men is full in them to work wickedneſs. For
Eccleſ. 9.1. — Or hatred by all that is before them.
by ill ſupply'd, tho Senſe is, Man knoweth neither Love nor Hatred, but all theſe things are before them, viz. God in the Plu
Eccleſ. 9.4. For who would aſſociate with them
among all the living there is hope: Elſe Joſh. 7.10. Wherefore lieſt thou thus upon thy face? wherefore is this? why art thou thus fall'n on thy face? Two Queſtions, not one only.
Judg. 5.13. Then ſhall the remaining Rule; the remaining People ſhall rule over the Nobles. Thus Seb Schmidt. I ſhould not forſake the Common TranJunius and Tremelius, Luther, Dutch and Engliſh, who turn it. The remnant ſhall rule over the Nobles among the People. They ſupamong the People, without any Cauſe; they neglect Le adirim, Princes, therefore ſays he, I Tranſlate it as before, becauſe the Accents agree not, and it ſupVulgar Latin deſerves not the Name of a Tranſlation here, that turns it thus: The reſidue of the People, the Lord hath fought among the mighty, &c. The French is right.
Judges 5.15. Schmidt makes the like Correction on a Text ſufficiently tortured, thus: The Princes of Iſſachar were with Deborah, Iſſachar alſo was with Barak; in the valley was the enemy thruſt under his feet: In the ranks of Reuben, there would have been the like, for they were great Men in the thoughts of their heart.
Judges 5.22. Idem. The hoofs of the horſes were broken; from
tramplings were the tramplings of his mighty ones, i. e. They trode down one another, viz. Siſera's Horſe through Confuſion; one riding down another. There are Nine Tranſlations make but one Propoſition; the French and Engliſh ſupMedaharath, Prancings; but
Sus, Horſe. The ReaChaldee, Lxx. Vulgar, Munſter, Caſtalio, Pagnine, Arias Mont. Vatablus, Junius and Tremelius, Luther, French, &c. That in theſe quoted Places they are much more Corrupt than the Engliſh.
Secondly, That there are two hundred more, and more momentous Corruptions in them, and the Engliſh too. See for once more Ezek. 20.26. And I polluted them in their own Gifts, in that they cauſed to paſs through the fire all that openeth the Womb, that I might make them deſolate, to the end that they might know that I am the Lord. It were horrid to ſay, That when they committed Idolatry God was the Author of the Pollution. And, ſecondly, yet more to ſay, He did it that He might deſtroy them.
Thirdly, How unbecoming Knowledge of God would this Exhibit? Yea, ſuppoſe to Pol
Fourthly, By what Authority do they add Fire to the Text? there was enough in it before in their Senſe.
Fifthly, It is contrary to Conſecution of Points to change the Perſon, it is much more conſiſtent to continue the ſame Perſon thus, In that I cauſed, &c. And this gives a Key to all, which is to be turned, thus; I pronounced them, with their gifts, to be unclean. Lev. 13.2. When I paſſed over the firſt-born,
Levites, or made the firſt-born paſs over to me, and rejected the People, Ex. 13.12, 15. Numb. 18.16. & 8.16. And this for a double end, That I might render them amaz'd, or fill them with admiration, Job 21.5. Ezek. 35.15. & 3.15. And 2. That they might know that I am the Lord. The Conſtitution of the Prieſts did illuſtrate God's Holineſs, and Typifie the Mediator.
A Fourth Ʋſe is, That which I firſt learned, and will undertake to inſtruct another Man in an Hours time, viz. The Analyſis of any Verſe or Text, in
Secondly, It will enable to give Obedience to St. Paul's Paſtoral Letter to Timothy, about rightly Dividing the Word of Truth. To give an InſtructThe Contempt of the Clergy, Ridicules this Phraſe; That the Text divides it ſelf. But we may ſee it is a Sacred Truth; for theſe Points leave it not to our Arbitration, how many Members, or Branches, or what kind of ones the Text is to be divided in. For the Text divides it ſelf, or the Authors of the Text, at leaſt of theſe Points. To aſſiſt thee in this, theſe few Rules are ſufficient.
Firſt, Silluk with Soph paſuk, divides every Verſe from another.
Secondly,
Atnach divides every Verſe in two equal Parts.
Thirdly,
Atnach, and is of the ſame uſe.
Fourthly, Where Proſe, and Verſe, then the Verſe is to be di
Fifthly, Theſe great Branches are divided in leſ
Sixthly, Subject and Predicate of the Propoſitions, Time, Place, and other Circumſtances, are divi
Seventhly, Where any Miniſter is, make no Breach or Diviſion.
To Aſſiſt thee yet a little further, Suppoſe every Verſe or Text to be an Oration, or Speech, to be Analyſed.
Secondly, That its immediate, or greateſt Mem
Thirdly, That the mediate Members are ſimple Propoſitions, that bear a Reſpect to the other, by Connexion, Disjunction, or Compariſon.
Fourthly, That the ultimate Members of theſe are Subject, or Predicate.
Fifthly, That beſide theſe Eſſentials of a Propo
Sixthly, That the Analyſer, if he can truly divide every Verſe in a Chapter, may Divide, or Analyſe the whole Chapter aright; and he that knows the true determined Senſe of every Verſe, is able to underſtand the whole Chapter. As to the forPractical Logick.
To conclude this Logical Ʋſe of the Points, I ſhall Illuſtrate it with ſome Examples, which may be found in the two Laſt Chapters of this Book; at preſent take this, Gen. 3.15. The Points are thus Hemiſtich is diſtinct from the other; for the middle Point is Atnach. See the Rule.
Secondly, That each of theſe Hemiſtichs is to be Sub-divided into two Propoſitions; for there is a
Thirdly, That the ſingle Terms being more in the firſt Propoſition, than in the following; it is likely it contains ſome common thing to be repea
Fourthly, That though this Text contains but 15 Words, it muſt contain at leaſt 12 or 11 diſtinct Subjects to be treated on, for there are 10 Lords.
Hemiſtich, and the Office of Chriſt in the Second. The firſt Propoſition contains God's Work of ReSecond contains God's Work of Re
Where, as was noted, Enmity is to be repea
But here is expreſſed an Enmity, and that by Divine Conſtitution, between this Seed and Satan; and there is moreover here expreſſed ſome EmphaGeneraliſſimo.
But the Emphaſis being on the Second, ſignifies the Heat of the Battle to lie on Him, and that God had more to do in and through Chriſt, in deſtroySecond Propoſition. The Third Propoſition contains all the Activity of Chriſt, as King or MeFourth, all his Suf
The Scope of the Verſe is pointed at in the Word Enmity, for 1.
Every little Lord has ſome conſiderable Subject, 1. Heel, Chriſt's Humanity. 2. Head, Satan's PowRev. 12.6. He was then caſt down to the Earth, when Chriſt aſcended on High, and led them that uſe to take Captive Captives; but he will meet with a more ſevere Day, &c.
A Fifth Ʋſe is, To Reconcile the Citations in the New Teſtament, with the Original Text in the Old, which if they effectually do, I think it is no ſmall Argument of their Authentickneſs. But it muſt not be here forgotten, that they are Miniſters of Senſe, not Sound or Letters; and therefore I cannot undertake more by them, than to recon
Another Caution I muſt add, That this is not the only Mean of Reconciling Difficulties of that kind, though its a great one. But Inſtances muſt beſt Illuſtrate the Caſe, and make theſe Points ſpeak for themſelves. Pulchrum eſt Digito de monſtrari & dicier, hic eſt.
The firſt I ſhall mention is ſcarcely obſerved to be, or have a Reference, viz. Mat. 1.1. The Book of the Generation of Jeſus Christ. But I have often obſerved, That the New Testament is only a ComOld Testament. They are the Texts from which Chriſt and the Apoſtles Diſcourſed, and on which they Wrote, being the whole Bible in their Day. I find Forty of them before I read to the 13th. Chapter of this firſt Book; of which St. Matthew, the Author, calls the Origen of Christianity; or, a Book of the Original or Beginnings of that Great Jeſus Christ. And I find above Forty Pſalms quoted in the New Testament; ſome of them twice, ſome three, ſome four, five, ſix, ſeven times quoted; that the New Testament is a very little Book without the Old. What Matthew does in acto ſignato, in Name or Title, Luke, Cap. 3. doth in Fact, Who was the ſon of Adam, who was the ſon of God. Spanhemius, with others, refers this to Gen. 5.1. where the like Phraſe is: This is the book of the generation of Adam. But Adam's OriChriſt's, are very different, Mat. 1.18. Chriſt's Original was Supernatural, from the Holy Ghoſt, that from Adam was Natural. The goings forth of Chriſt, Mic. 5.2. have been from everlaſting. Therefore I refer to Gen. 2.4. and ſhall Illuſtrate the Agreement from the Points: The Words ſhould be Tranſlated thus: Theſe are the originals of the Heavens, and of the Earth; in the days when they were created: and theſe are the Originals in the day of the Lord God's reſtoring the Earth and the Heavens, viz. The Seventh Days Work, wherein God gave the Meſſias to the World, Gen. 3.8.15. as the Origen and Foundation of Settling and EſtabSyſtem.
Moſes began the Hiſtory of the Church in the Old Teſtament; ſo Matthew doth in the New.
The Second Quotation is from Mat. 1.23. from Iſa. 7.14. There is no difference, nor difficulty, except with the Jews, who plead that called Immanuel, cannot ſignifie his Nature, or Natural Name; but his impoſed, individual Name, againſt both Scripture, and Rabbinical Authority. But by the Points I ſhall give thee a Paraphraſe on that dif
In the Days of Ahaz, a moſt degenerate Son, and Grand-Son, God afflicted Judah, both by Syria, and Ephraim, ſeparately. Theſe two now Confederate, and intend to overthrow Judah's Kingdom, and the Davidical Succeſſion; and to ſet up a Vice-Roy, the Son of Tabeal, a Famous WarAhaz, and all Jeruſalem; in which condition, God ſends Iſaiah, and Son of Hope, Shear Jaſhub, to Comfort him, and inform, That the Fire he feared to be conſumed in, could not laſt long; for theſe two Kings were but, firſt, Firebrands: ſecondly, Tal's: thirdly, Smoaking only: and more plainly, that the Leaſe of their Lives and Kingdoms, was but ſhort, viz. 65 Years from Amos's Prophecy, 1.3. & 4.23. & 5.27. whereof now there remained not 20 to both Kingdoms. He continues to preſs the Belief of this, and deſires him to ask any Sign for Confirmation. But that Blaſphemous Mouth breaks Silence, with a ProJehovah: I neither will ask, nor put it to any Tryal or ExJehovah can do for me. 2 Kings 7.
Aſſyrian is my Pillar I depend on, and ma Gods I have choſen; Jehova I will not meddle with, He ſhall have no place among my Gods. In oppoſition to it Iſaiah blames him for wearying his God. My God, ver. 13. and further Informs him how God would diſpoſe of the Davidical Family.
Firſt, That a Virgin of that Family ſhould conGen. 3.15.
Secondly, That that Seed ſhould be Called on, Believed in, and Profeſs'd to be, God with us, Iſa. 62.4. Jer. 3.17. Ezek. 48.35. Iſa. 61.3. & 9.6. & 54.5. So far Matthew cites. For what follows belong'd not to his Birth, but Life, ver. 16. viz. all Riches, Honour and Glory, would periſh from that Family; for that great King ſhould not live like Solomon, but on Natural, Country, wild Food. Inter caſeatos nutritus montes, ſylvaſ
Butter and Honey. But beſide that, he ſhould exver. 16, 18. Though on this account God will perfect this Royal Line, he will not ſuffer your Iniquity to paſs unpuniſhed. And though, as I have ſaid, thy two Enemies ſhall quickly be ruined, and not thou by them whom thou feareſt; but the King of Aſſyria, whom thou truſts in, ſhall deſtroy thee.
A Second, more to my purpoſe, is Mat. 2.5. from Mic. 5.2. Herod enquires about the place of Chriſt's Birth: The Prieſts and Scribes anſwer, from a FaMeſſias.
The Firſt is, Deut. 33.27. Pſal. 55.20. Hab. 1.12. Kimchi is ſo ſenſi
The Second is, Gen. 3.14. This Diſtinction is uſed, Prov. 8.22, 24. In the beginning of God's ways, and before the beginning of his works. So John 1.1. In the beginning was the Word, i. e. When that Week of Creation gave Being to Creatures, He then was John 1.1. From the beginning was the Word of Life. The laſt Phraſe ſignifies only Contemporarineſs with that firſt Week, the former Pre-exiſtence. Hence the ProTit. 1.2. And Grace given in Chriſt which was within this beginning. 2 Tim. 1.9. is ſaid to be Beginning, Gen. 1.1. John 1. Prov. 8. &c.
But the Third Egreſſion is, St. Matthew's SubBethlehem, in the Expreſſion whereof he ſeems neither to agree with the Lxx. nor Hebrew, as we Engliſh it. As to the former I am not ſolicitous, but conclude againſt its AuHebrew, there are more diffeHebrew Words expreſs more his Authority and Power, Matthew more his GoodHe ſhall guide and feed. Some think good
Simeon did it to alleviate Herod's Anger and Fear, however there is no Inconſiſtency.
Secondly, As to the place, Micah calls it Ephrata, 1 Chron. 2.19. from Caleb's Wife, or the FruitRuth 2.1. or the Name of the Country about. Pſal. 132.6. We heard of it at Ephrata. Matthew calls it Judah, from the Tribe. Joſ. 10.15. There was another in Zebulon; but there is no Repugnancy, all is true.
The Third is a Difficulty that needs Points about the Dignity of Bethlehem
Thou art little, ſays Micah,
thou art by no means one of the leaſt, i. e. Thou art one of the greateſt, ſays Matthew. Hottinger reconciles them thus, Jer. 48.4. Zech. 13.7. And ſo they agree, Micah calling Bethlehem a Prince among Thouſands. To him Pocok adds Iſa. 60, laſt Verſe.
Secondly, Kimchi explains it by Conceſſion: Al
Thirdly, De Dieu thus Adverbially; It is a little thing that thou ſhould be among the Thouſands; that is a ſmall Dignity, thou ſhalt have a greater, For out of thee, &c.
Fourthly, Grotius, Jacob Alt. Reconciles them by ה Ellipticam & Interrogativum. 2 Sam. 18, 29, 32. Pſal. 14.2. Rom. 3.11. Pſal. 121.1. with Jer. 3.23. Art thou little?
Fifthly, Capellus, by ſuppoſing the Text corrupt, and that [Lo not] ſhould be added: this is the worſt of all.
Sixthly, Obſerve a Rhetorical Conſecution of Accents on the Word [thou art little] therefore ſome are Convinc'd they are Emphatical and Figurative, not
Mica's Senſe is, as we uſed to ſay of London, when it wanted its Charter, Little London, the little Village, for Bethlehem was reckoned for a Chiliarch, and ſo taxed for Men and Money. But it had all the Riches of the Royal Family FatMeioſis, and an Irony, harmonizes, for to ſay Little, and mean Much, is very like ſaying one thing, and meaning the con
Secondly, A repeated Domini divide in Senſe by their Office; Paſhta is one, but the ſame Dominus repeated unites the Words, and makes them as one. My Opinion agrees with the Third, though De Dieu is no Friend to the Points, he is ſo good an Hebrean, they ſeldom fall out in practice. It is a little thing that thou ſhould be. For, 1. little and art: and, 2. the Subſtantive Verb is in the Infinitive. 3. There is haveth. So that indeed it had been, and is a fault in the TranſlaThou art little. 4. Figures are not to be uſed without neceſſity; and therefore, though the former Irony may be good, there is no place for him, when a muſt goes before it. And that place in Mica, muſt be Tranſlated thus. But thou Bethlehem Ephrata, it is a little thing for to be among the Thouſands of Judah: For out of thee, &c.
There remains three more quoted Places by Matthew, in this Second Chapter; one ver. 15. — By the Prophet, ſaying, Out of Egypt have I called my Son. Another, ver. 17, 18. by Jeremiah the ProIn Rama was there a voice heard, lamentation
and weeping, &c. The laſt, ver. 23. In a City called Nazareth, that it might be fulfilled which was ſpoken by the Prophets; he ſhall be called a Nazarene. There is alſo another, in the Opinion of moſt Divines, v. 2. & 9. about the Star that conducted the Magos, or wiſe Men.
I ſhall begin with the Second, being the moſt eaſie and agreeable, Jer. 31.15. The Prophet from the beginning of the Chapter, having fore-told Iſrael's happy Days under the Reign of the Meſſias, gives warning of intervening Clouds, that would turn that bright Morning of Chriſt's Birth into Blackneſs, and Eclipſe that Morning-Star, with all his Oriental Beams: The cries of Bethlehem ſhould be heard, even as far as Rama, on the other ſide of Jeruſalem, at Rachel's Grave (that gave name to the Country) ſhould the ſorrow of Rachel's Death be re-acted, the Birth of her Son could not comfort her. Nor could the Birth of this Benjamin comfort the Mothers of Bethlehem, For he was not, ſays Jeremiah, gone to all intents in their Opinion, all Iſrael's Hope cut off by the Cruelty of Herod. As Auguſtus ſaid, He had rather be his Sow than his Son; for his own Child at Nurſe is ſlaughtered with the reſt. For they are not, ſays Matthew. EveBethlehem was ſprinkled with the Blood of Babes, every Houſe had now a Benoni in it.
The difficulty of the Firſt ariſes from our InterHoſ. 11.1. which is a Hiſtory of what God had done to Iſrael, but no Prophecy of the Meſſias. We may find a more proper Text in the very following 16 verſe of this Jer. 31. Refrain thy voice from weeping, for they ſhall return out of the land of the enemy. Egypt
Iſrael, the firſt and the chief, Exod. 15.6, 9. Deut. 28.68. There is a change of Number, as before, and not without great Emphaſis; for through this great Redeemer, the Babes were to return from the Land of their Enemy Death Alſo 1 Cor. 15.26. Luke 24.14. which ver. 17. is expreſſed.
The Third is from the ſame Chap. ver. 6. The day ſhall come wherein the Nazarites ſhall cry in the Mount of Ephraim, Ariſe, and let us go up to Zion, to Jehovah our God. It's a Prophecy of the great Means and Inſtruments of Iſrael's Happineſs, who are called Watchmen in the Engliſh, but Nazarites in the Original. And we find this was both a Name to Chriſt and his Diſciples, Acts 24.5.14. & 28.22. And theſe are the great Means, and ſhall be, of Iſrael's Reſtauration. Abarb, a Jew, comes nigh to this Senſe, when he ſays the Prophet, by the Holy Ghoſt, fore-ſaw that the Romans would Believe in Jeſus of Nazareth, and therefore would be called Nazarites from him. But Matthew ſays more than one Prophecied of this, Iſa. 11.1. A Branch
ſhall grow out of his Roots. When the Family of David is as low as it was in the Days of Jeſſe, a meer Plebeian, none of the ElSam. 16. when like a Tree without Branches, yea a part of the Trunk cut off; when the Number was few, and the Strength ſmall, then ſhall this tender Cyon ſpring from this dry Root.
Neither of theſe ſeem full enough to anſwer Matthew's intent, who ſays, He had this Name from his place of Education, that the Prophets might be fulfilled. Yet it ſeems obſcurely, for the Jews expected no Prophet from Nazareth. Now I
Ezek. 17.22, 23. to anſwer both theſe. I will crop off from the top of his young twig, a tender one, and will plant it upon a high Mountain, and eminent, &c. The very Property and ChaNazareth, Luke 4.29. Here was Chriſt, the Branch, Planted, after he came from Egypt. It was not his Native Soil; the Properties and EpiJews conſent too, demonſtrate it to be a Prophecy of the Meſſias, and much like the former, for it ſignifies his Original to be at a time when that Royal Oak of the Davidical Line was brought very low.
We may obſerve many Quotations to be com[by the Prophets] do ſupv. gr. Mat. 2.15. Out of Egypt. Jeremiah calls it the Land of their Enemy. But Numb. 24.8. The King of Iſrael, that was higher than Agag, its ſaid, That God brought him out of Egypt. Jerome, and Euſebius, both think that to be the Prophecy that Matthew intends, and indeed both are appliChriſt's Star. The only Difficulty is, if Balaam meant the Perſon of the Meſſias, or a Sign of him, when he ſaid, ver. 17. There ſhall come a Star out of Jacob. Chriſt himſelf is called The bright and morning Star, Rev. 22.16. But that is no Argument for Balaam's Star, its being He. On the contrary, the Jews, who only draw Concluſions from the Words, think a Cometical Star is meant. Abrab thinks if the Perſon of the Meſſias were intended, it would not be מ from or out, but כ in Jacob, which receives much Strength from Mat. 2.3. The Magi, in Meſopotamia, or Perſia, ſaw this Star ariſing in Iſrael.
Secondly, The Word ſhall walk, or make its way, or courſe from Jacob. Judg. 5.20. Stars in their courſes. Now this had a very low courſe, for it went before them, and ſtood over the place.
Thirdly, The Scepter, or Perſon, as the Lxx. has it, Then ſhall a Scepter ariſe cut of Iſrael. For
that is upon Jacob, is too great a Lord to diſtinguiſh between the Star and Scepter, if both ſignified the ſame thing.
The Fourth Argument is only to prove, That this is the Meſſias; that the two Lords of this Star, ver. 19.17. are but one, and that from the Influence of this Scepter.
1. He would wound Moab, leave no part unaffected; but on the contrary the Sethits, the firſt diſtinguiſhing Title of the Sons of God, in oppoſition to Cainites, Judg. 9. Gen. 4.24. & 5.2. & 6. The People of that Diſpoſition and Genius he would build up, or Cluck together, Mat. 23.37. Iſa. 22.5. Cant. 8.9. but Glocitare, to Cluck, or Coaxare. We render Iſa. 22.5. Breaking down the Wall (others the City Kir) and crying to the Mountains. But the Talmud, Glocitando Glocitationem clamore verſus montem. The Senſe is (for the Literal Engliſh is harſh) Mothers, Fathers, each to their dear Relations, O come, let us fly to the Mountains, as the Hen doth to her Chickens; for Iota longum; but here its
The Second Effect, ver. 18, 19. is againſt Edom, and its chief City, which the Jews call Bozrah, Jer. 49.13. and think it is Typical Rome. But the Roman Monarchies Riſe and Ruine, under the Ships
Chittim, are both Prophecied of, ver. 24, 25. as the laſt and greateſt Diſpenſation of this great King.
I have kept cloſe to this cluſter of Quotations in one place, that the Reader may ſee how vain the attempt is of ſtudying the New Teſtament, or hoping to attain a thorow Knowledge of it, without being expert in the Old: When the Apoſtles Preached, their Texts were out of the Old Teſtament, and their Sermons were the New Teſtament. When the Bereans, and others of the Primitive Chriſtians, put their Sermons to Tryal; It was by the Old Teſtament: For it was long before the New Teſtament was wrote, about twenty or thirty Years before any was wrote, one hundred before the Revelations and Epiſtles of John, and longer before the Churches received them as their compleat Canon. The New Teſtament has as much Relation to the Old now it is wrote, as before, when ſpoke, therefore there is no Refuge left in this common Aſylum. We may learn from this alſo, the unNew Teſtament from the Old. Our Fathers have done great Service in ſearching out theſe Quotations, it is no great wonder if they have omitted ſome, or miſtaken ſome; but it is a ſad Concluſion that the Scripture contradicts it ſelf, becauſe that miſtaken place, or the other, agrees not ex gr. It is brought as a ſtrong Argument againſt the Doctrine of Chriſt's Suffering for our Sins, that Matthew, 8.17. applies that Phraſe, Iſa. 53.4. as quoted by Annotators, to the curing of Diſeaſes. I Anſwer, May be Matthew intended
Iſa. 53.4. or at leaſt intended it not alone, but as accompanied with other Prophecies in that Prophet, which did fore-tell theſe healing Mirafor by his ſtripes we are healed. Now Iſa. 29.18. and 35.5. are moſt explicite Predictions of his Curing Diſeaſes. The weak hands ſtrengthened, the feeble knees confirmed, the blind eyes opened, and deaf ears unſtop'd, &c. This, ſays the Prophet, ver. 4. will be a Salvation, that hath Merit and Reward in it to the Ranſomed Ones; but ver. 10. Vengeance on Satan, your Enemy, acMatthew further improves Iſaiah's Prophecy, for the Medicine as well as the Cure; what this Cure, of Body and Soul coſt Chriſt, viz. no leſs than bearing our Sickneſſes; and that not only as he was a Mortal Man, and ſo the Seed of all Diſeaſes in him, like us in all things, except Sin; but ſuffered in a more violent manner, Gal. 3.10. The very Curſe of the Law. There was no Threatning, ſo no Curſe in the Law or Covenant Mediatorial, 1 Peter, 2.24. confirms this to be the Senſe, He bore our Sins in his own Body. So did He bear our Griefs, and carry our Sorrows, when the Jews thought that God afflicted Him for his own Sin. The like Solution Heinſius gives to that perplexed place, Matth. 27.9. where Matthew is thought to miJeremiah for Zechariah; but Matthew Quotes Jeremiah for the place purchaſed, Jer. 19.6. It ſhould be called the valley of blood, or ſlaughter, as a Preſage of Jeruſalem's utter Ruine approaching, and Zechariah for the Price, Chap. 11.13. they weighed for my price thirty pieces of ſilver.
Secondly, It may be different Dialects or Lanex gr. Amos 5.26. ſays, Ye have borne the tabernacle of your Moloch and Chiun. But Luke, Acts 7.42. calls him Remphan, and a Latiniſt would call him Saturn; for Caſtel Lex. ſhows the firſt to be the Arabick and Perſian Name; and the Coptick Scholiaſt ſays Rephan, or Remphan, is the God of Time; Hyſichus calls him Remban, no doubt the ſame with Rimmon, 2 Kings 5.18.
I ſhall conclude this Head with a moſt Emphatick Inſtance of the Points, Gal. 4.24, 25. —30. we have the Story of Hagar and Sarah, with their Sons, and the Story aſſerted to be Allegorical, or Typical, and the particular place of Scripture quoted by Paul, as a Foundation for it, is Gen. 21.10. Wherefore ſhe ſaid unto Abraham, caſt out this bond-woman, and her ſon, for the ſon of this bond-woman ſhall not be heir with my ſon, with Iſaac. The thing Typified is Jacob's Carnal Poſterity, viz. not by Iſhmael, but by Iſaac: They that through the Grace of the Promiſe Believed in the Lord Jeſus Chriſt, and through Him were Heirs of Heaven, born from above. But the Queſtion is by what Spectacles Paul ſaw this in Sarah's ſeemingly doviz. Silluk cum ſuo Soph paſuk, where the diSakeph may ſerve by Rules of Conſecution. This bond-woman, and her ſon: for the ſon, &c. They are reſpective Propoſitions, the one being the reaſon of the other, and therefore required a reſpective Lord, but by no means the moſt abſolute EmpeVerb Indicative, you muſt repeat him to make two. So Sarah had added, For Fleſh and Blood cannot Inherit the Kingdom: Or, No birth by the ſtrength of Nature entitles to Supernatural Promiſes: or any thing of that kind, it makes a compleat Argument. Now we have the Apoſtle's AuthoProverbs, that ſeem difficult to be explained. But I am inBohlius has done it. Reinbeck thinks, Page 496. That the Emphaſis conſiſts in the Pregnancy
Sarah's Heart, with boiling Paſſion, ſeeing the proud aſpiring Son of an haughty Mother, every Day mocking and ſcoffing at her Son, with Words and Geſtures, and threatning after the Parent's Death the diſpoſal of that Brat. Sarah ſees this with both Eyes, and hears of it in both Ears: ſhe endeavours his Amendment; ſhe commits the Caſe to God, with many Groans and Tears: At laſt God Hears, Anſwers, Inſpires her with his Holy Spirit, to enjoyn Abraham [loath to part with ſuch a MaſMaccaphs, and in the diſturbed Conſecution of the Points. Secondly, Divine Inſpiration is evidently noted in Verſe 12. In all [that Sarah ſhall ſay unto thee] hearken to her voice. Where Col. in all has Teliſha Ketanna, a Miniſter in place of Rhebkia, the Major to Sarah.
I do not Aſſert that Sarah or Abraham knew this compleat Typical Senſe; the Prophets often had their own Prophecies for their Study. But I Be
Secondly, to Reinbeck, That the Points are to be Guides in the Application of their Emphaſis RheSilluk as a Type; for the Spiritual InGen. 14.1, 2, 3. for any thing I know a Type of the Four Monarchies; we are ſure Melchiſedeck is a Type; and alſo Gen. 23.3, 4, 5, 6. for in both theſe places Leviticus muſt have been ſo Pointed; but only where it comes in unexpectedly, the general Intent being Hiſtorical, or Doctrinal. I ſhall yet add one more, We may give beyond Promiſe, but not puniſh be
I will declare the Decree the Lord hath ſaid to me, Thou art my Son, this Day have I begotten thee. Pſ. 2.7.
The Queſtion is, If this be the Eternal GeneraEſſence, per modum cogitandi, ſays one. Seipſum modificandi, ſays anoNew will agree beſt.
Now I think there is a Third Son-ſhip to be proviz. A peculiar ſupereminent Son-ſhip of the Humane Nature, by Virtue of its incomparable and ineffable Union with the Divine Nature. If a Beggar Marry a King's Daughter, he is the King's Son. Nearneſs to God is the Foundation of higheſt Dignity; this puts a value on his Blood, to be a Price ſufficient. Now this Text ſays it is a Name and Generation by Statute and Decree, ſo an Eter
Secondly, The Pſalmiſt refers to ſome peculiar Famous Day, wherein this was, or was exhibited; for begetting this Day ſeems to be an execution of
Gen. 3.8. There is a moſt famous Day, wherein a Voice, or Word of the Lord, walking in the Garden, in the Morning of that Day, read, for [cool of the day.] Now that was the Seventh, the firſt Sabbath, wherein the Promiſe of that Seed which was ſo Eminent, by virtue of this Son-ſhip, was Promiſed, and by Praeludium api. e. The Divine Nature exerting his Office.
Thirdly, Prov. 8.22. The Lord poſſeſſed me in the beginning of his way. The firſt Week is that which bears the Name of beginning.
Fourthly, Heb. 1.5.6. Where it is quoted, ſays the Time when he got this Name, was when he bringeth the firſt begotten into the World. 2. A Son-ſhip by Promiſe, 2 Sam. 7. Wherein He excels the Angels.
D. G. Thinks the whole Intent of this Chapter is to prefer Chriſt to Angels, but not as God; what Jew would equal GOD and an An
Fifthly, Heb. 5 5, 8. A Son-ſhip by Calling. 2. A Son-ſhip by which God glorified Him. 3. A Son-ſhip, wherein He learn'd Obedience, and Suffered. 4. A Son-ſhip to found a Prieſt-hood.
Sixthly, Acts 13.13. This is ſaid to be fulfilled in his Reſurrection. Now 1. His Reſurrection was neceſſary on the account of his Son-ſhip; it was inPſal. 16.10. Such an holy one (ver. 35.) could not feel corruption I may add, That though his Reſurfirſt, the other the ſeventh; yet they agreed in
both, and in the Solemnity and Significancy of both; hence that we have a ſweet Harmony in the Quotations.
2. A juſt ground for calling the Union betwixt the Humane Nature and Divine Perſonal, or next to Union of Nature; for I believe Angels com
There remains yet two more Uſes of theſe Points.
Firſt, Their Elentick Ʋſe, they fit one to be a good Diſputant. The Papiſts were not able to ſtand before the Proteſtants, at the firſt Reformation, becauſe of their Promptitude and Readineſs in Scripture; neither is now a Learned Scholar otherCountry Farmer, who is very Converſant in his Bible. I have ſeen a Maſter of Arts (and then my own Maſter) baffled by a Shepherd, and another by a Threſher: And how much leſs is one Ignorant of the Original, able to Diſpute with them that are? for that is the Rule, that is the Canon, that is our Bible. It's rare to find a Verſe where all Tranſlations agree; and what Priviledge can we claim for ours above others, but that it agrees more with the Original, and that he who is Ignorant cannot Judge? I may add, That he who is skilled in the Original, and other Daughters of that Tongue, Rabbin, Syrian, Chaldean, Arabian, &c. and wants this part of Grammar, or Key of Scripture-Senſe, is not able to ExEurope can afEngliſh. But on the other hand, thou muſt have other Parts of Grammar, as well as this. It were a fooliſh Method to begin a Child with the Syntactical Part of Grammar, before he can Conjugate a Verb, or Decline a Noun. To initiate a Boy with Flowers and Figures of Rhetorick, to Teach him the Logical Analyſis of Speeches, beCommon Style of the Language, or before he knows the Ingredient Parts of Speech. I ſhall add here, That this doth not only prepare a Student to carry the empty Air of Victory in an Eriſtick Contention: As good Skill and Promptitude in Logick, will enable a mean Scholar to do from a great Maſter, and Learned Divine. I have known them come off from the Publick Paleſtria with Triumphal Hums, that underTheſis, nor their Arguments, nor the true Uſe of Logick. But to Stabliſh and Settle his own Faith, once believing this Book is God's, that his Creator and Governour, who has the Diſpoſal of his Immortal Soul, and Temporal Affairs too, at his Pleaſure, has communicated his Will towards Sinners in this Book, how they may be Happy, notwithſtanding that otherwiſe inſuperable DiffiDivine Characters (whereof, may be, this is no ſmall part) will Convince thee who
Firſt, Mutability is the Creatures Eſſential Ne
Secondly, In Moral Creatures, Reaſonable Crea
Thirdly, What became the Governing Wiſdom of the Creator of the World to Eſtabliſh as Law-Giver, it became Him as King to Execute.
Fourthly, We will grant a Sovereign Throne of Grace in the Eſſence of the Deity, Superiour to the Tribunal of Juſtice, ſettled among the CreaSpiritually Dead; it ſuppodead and alive at once; for God to give this Spiritual Life, whoſe Frame of Mind is Repentance, is to act contrary to his ſettled Government in the Word. For when the Subject
Death, [I mean Spiritual] for Separation of Soul and Body I think was not the Sanction, elſe at the Reſurrection, why ſhould the Wicked be cloathed with their Bodies? muſt be in every Diſpen
Fifthly, I therefore conclude, That the giving the Mediator to the World, and the contrivance of his Death as a Satisfaction, [not given to God, as God or Sovereign over the ſettled Tribunal of Juſtice, for as ſuch, and as Creator and Father to his poor made Spirits, He gave Him but as Gover
Reader, Pardon my going out of my own Road, the Advantage I have found with the moſt LearnEurope this Day affords of them that do not reliſh the Doctrine of Chriſt's Satis
I ſhall now return to give Inſtances of the Sylogyſtick, or Argumentative Ʋſe of theſe Points, for Diſpute, Confirmation, Refutation, Conviction, Direction or Comfort. And firſt we find the Jews Diſputing with one another from them, on Jer. 23.6. Aben Ezra Argues againſt R. Saadias, who Tranſlates the Words, The Lord ſhall call him our Righteouſneſs. If (ſays he) he had obſerved that Tipcha, or Tircha, had been on Vajikra, and Merca on Jehovah, he would not have ſo done, for the one divides, Call from the Lord, and the other unites the Lord and Righteouſneſs. So that it ſhould be The Lord our Righteouſneſs. And on the like bottom we may Argue againſt all the Jews, on Iſa. 9.5. The Queſtion is, Whoſe are theſe TiThe Wonderful Counſelour, The Strong God, The Everlaſting Father; if the Caller, God; or the Called, Meſſias, be the Subject of them? The Caller, ſay the Jews, and they Confirm it from the Targum of Jonathan, who has the Connection thus, His Name ſhall be called from before him, that is the Wonderful Counſellor, God, a Man enduring for ever. Now if it be yielded, That any one of theſe Epithets belong to God, there can be no ſolid Ground for ſtopping; you
Jews are here divided, R. Salomo leaving the laſt Title, Prince of Peace, to the Meſſias. But Aben Ezra, one better Skill'd in the Points, and the Talmud. Maſeechet Semedrim, Cap. 11. Beth Iſrael, Fol. 121. Jackut, Part 2. p. 237. And all the Ancient Rabbies bear a Reſpect in their Practice to the Points. Here (ſay theſe Authors) by reaſon of the Points, all theſe muſt belong to one Subject. Obſerve,
Firſt, That Vajikra is kal, future, but its uſed paſſively, His Name ſhall be called: So the Chaldee, itkera, and the Lxx.
Secondly, So its uſed, Gen. 15.6. & 16.14. Neh. 2.7. & Mich. 1.4. Lev. 13.45. 2 Sam. 2.16. Iſa. 62, 2.
Thirdly, The Senſe, the ſame with any, or every one ſhall call Him.
Fourthly, Kadma on vajikra, ſhows [Name] to be the Nominative Caſe in Senſe, for the Verb ſticks not ſo cloſe to the Object, on which it paſſes; as in the Subject from whence it flows.
Fifthly, Wherever Caller, and Called, it always belongs to the Perſon calGen. 4.25. & 16.15. & 21.3. & 25.25. & 22.14. Ex. 2.22. Ruth 4.17. 1 Sam. 1.20. And this brings me to my Points, which ſhow the folName, not as Sir-Names, or Chriſtian-Names, as we call them, (rather we ſhould call them Family, or Individual Names) but that he ſhould be owned as endued with ſuch Properties, Jer. 23.6. Iſa. 7.14.
In particular, Firſt as to Rab. Salom's Opinion,
viz. That Prince of Peace ſhould only be the Meſſias's Title, and all the reſt Titles of God.
I Anſwer, There is only a Tipcha
Everlaſting Father, which diſtinguiſhes between little Members only, not between Propoſitions, as it muſt if the Senſe were thus. He who is the Wonderful, the ſtrong God, the everlaſting Father, ſhall call him Prince of Peace.
Secondly, There had been ſome better ſhew and pretext of Reaſon, to have made the breach at the ſtrong God; for ſakeph is there; but that would not anſwer their end: For if the Meſſias be the Everlaſting Father, He is God.
Secondly, According to the Rule of Conſecution, whatever is between ſilluk, belongs to one Subject.
Thirdly,
Accuſative ſhould have been put immediately before Nominatives.
Fourthly, It is contrary to the Prophet's Scope, to deſcribe and give Epithets of him that gives the Name, when he propoſes a Child as the Subject of his Diſcourſe, and the Reader or Hearers Atten
Fifthly, Theſe Epithets are neither perpetual TiPrince of Peace.
Sixthly, There is no Probability of applying this Prophecy to Hezekias, which is what the Jews do. For, Firſt, It is a further Explication of Iſa. 7.14. That young Immanuel, and applied to him, Luke 1.33. And not only by the Evangeliſt, but Targum
Jonathan alſo, who adds to what you may read before on this Text. The Man enduring for ever, the Meſſias, whoſe Peace ſhall be multiplied upon us in his days. And Defarim Rabba, Fol. 196. I am about to raiſe up the Meſſias (ſays the Bleſſed God) of whom it is wrote to us, a Child is born.
Secondly, Hezekias was not now to be Born, for he was a Man, 2 Chron. 16.2. & 18.2. nor was the Government on his Shoulders from his Birth; nor was he a Light to Jew and Gentile, as this Son was, ver. 3, 4, 5.
The Second Opinion of the Jews is, That all theſe Attributes belong to one Subject. But then they are divided as to the Subject, in Three Kinds. One aſcribing all of them to Hezekias; another, viz. Abarvanel, attributing them all to God: The Third to the Meſſias. What has been ſaid, togeEpithets, diſcharges the Firſt; as to the other Two, the Accents and Syntax decide the Queſtion. As for Inſtance, 1. Before the Text, To us a Child is born; to us a Son is given, is in the Hebrew all one Propoſition, under the Doſakeph, whoſe major is rehbia, and therefore to be Tranſlated thus: There is a Child born to us, viz. the Son, who was given unto us. The Senſe whereof is; That Son who was given to us is become a truly born Child for us, from which the Epithets of his Pre-exiſtence before Birth, demonſakeph
gibbor, the ſtrong God, if theſe were Epithets of God; God Almighty being his uſual DeEmphaſis in it; and ſakeph here ſtands Emphatically, not Hiſtorically; for theſe being
maccaph in place of merca, to ſignifie the more unitedneſs and cloſeEternity and Princedom, are moſt Inherent Dignities. 2. tebhir) as may be ſeen in the Table, or as I plac'd it before, not to ſignifie a greater Disjunction from what follows; but to ſigMeſſias's being what is there expreſs'd, viz. Almighty, to all Intents and Purpoſes. But R. Solomo's Tranſlation would require this Conſecution Gen. 49.10. The Scepter ſhall not depart from Juda, nor a Law-giver from between his feet, until Shilo ſhall come. R. Man. Ben. Iſrael turns it thus: — Nor a Law-giver from between his feet for ever; for Shilo ſhall come. Formeruntil, or for ever; for it ſignihis feet, and Itib is upon minor of Shilo, ſo it belongs to another Sentence. From this one may eaſily ſee, what a Diſhonour a Perſon proChriſtian Religion would do to his Profeſſion, being publickly engaged in Diſpute with a Learned Jew. It is not from Ignorance of Talmuds, Targums, Rabbins, or Jewiſh Antiquities, all are helps to Refute the Jews. But here I will ſuppoſe thee a Defendant, only upon neceſſity, and a DefenModerate Grammar Knowledge. I confeſs, Converſe with Jews is but rare, if not ſought for; but the Caſe is the ſame in all Profeſſions and Sects that own the Bible to be a Divine Volume, and Rule of our Faith, Hope and Manners, Papiſts, Socinian, Arminian, Antinomian, Quaker, for ſtill the Controverſie ends in the determining the Senſe of ſuch a Verſe or Place of Scripture, if 2 Sam. 7.19. have this for its determined Senſe. This is the cuſtom or manner of that Man who is the Lord God. Or, Zech. 9.11. have this Senſe: O Zion alſo, thou daughter of Zion, by vertue of the Blood of thy Covenant; I have ſent thee Priſoners out of the Lake, where there is no Water—of Conſolation and Bleſſedneſs. So that the Covenant-Bleſſing is Redemption from Hell, and the meritorious Condition, is the Blood of the Meſſias. Or, Hab. 2.4. The Righteous by Faith ſhall live, has this Senſe; what RighteouſHe that doth theſe things ſhall live. Or, Pſal. 50.1. The mighty God, even the Lord hath ſpoke. With the like places, Iſa. 6.3. Joſh. 22.22. be a ſufficient Proof for the Trinity, for in the Original it is thus; God
the Lord, ‖ Jehova,
hath ſpoken in Iſaiah thus; Holy | Holy | Holy | Lord God
Grammatical diſtinguiſhing Matter.
The Laſt Ʋſe of theſe Points that I propoſed, is to know the Scope and End of the Author, in any
Emphatick, or Rhetorick Mark is, there it is.
Firſt, If there be none, it is a Sign or Mark that the Verſe has the ſame Intention with the former.
Secondly, If there be two or three, it is a ſign of the Pregnancy of each Propoſition of the Verſe; that theſe have a ſingular Intention the Author would have us to mind.
Thirdly, If there be an Emphatick Mark on PerChorography, though the reaſon in particular be now forgotten, we may know theſe Perſons were Famous, or InGen. 1.1. one may know the Scope is to Aſſert a Creation, that every thing, the Univerſe, had its Being by that Powerful Act of Omnipotency, ProEmphatick
Created. Verſe Second has for its Scope a Propoſal of the one Part of that Univerſe, only the Earth, to be the Subject of his Treatiſe, though he had mentioned the Original of the HeaEmphatick
Earth denotes. Gen. 3.15. There is a double Emphaſis, one is on Enmity, another on Woman; the firſt to ſignifie the grand Scope of the Promiſe, or Commination; it was Hatred, rooted Hatred, irreconcilable Hatred. All the Steps or Method that God takes in deſtroying Satan, or Saving Man, are Paved with Enmity againſt Sin and Satan, the Devil and his Works. By Enmity in Man, Enmity in the Mediator, all the Sanctifying Work
The Second is to ſignifie the vaſt difference bemajor Lord. But though the Propoſitions are like, they are not equal; hence comes ſakeph on
FIRST, the Method of Proceeding is to be obſerved, for it's oppoſite to that of ReadHebrew you read from the Right Hand to the Left; but in Parſing by theſe Points, you muſt begin at the Left Hand, for there ſits the greateſt Ruler or Emperor Silluk, on whom the reſt depend, according as the Senſe bears RelaFirſt, Second, or Third; either with Relation to where you begin, in Reading or Par
Secondly, The purport of the Word, Train, or Dominion, is to be obſerved, which is a Tract of Words making ſome ſence; and ſubordinated to a diſtinctive Lord, which is more or leſs, mediate, or immediate. For Inſtance, Sakeph has a Train of his own, and yet makes up a part of Silluk, or Atnach's Train, a Line in the Table is uſually a Train or Dominion.
Thirdly, The Word Labore, to Labour, is uſed, and denotes a Word that has no Syllable, or one only before the Accent, which makes one to find the Uſe of the Hebrew Grammar: For Pſal. 119.127.
Fourthly, We may obſerve, That two or three Words united by Maccaph, make but one Word, and one Word is counted two, if another Accent be put in place of Metheg.
Fifthly, I Premiſe this, That though the putting the Rules in ſome Compact Order, makes me repeat moſt of the Rules given in Chap. Second, yet I need not trouble the Reader, nor my ſelf, to repeat the Axioms, thither I remit them.
Sixthly, I wiſh my Reader well Skill'd in Grammar Learning, it will mightily Facilitate him, for withviz.
Syntax. Now this is where one Noun governs another in the Genitive Caſe, or agrees with it by Appoſition, or Copulative Particle, or as Adjective and Subſtantive; or elſe where a Verb governs anoInfinitive, or is joyned to another by a Particle that may be ſo reſolved; or when it goNoun behind it, or agrees with one before; and therefore, without Knowledge of theſe, he cannot be ſo diſtinct and accurate in the KnowJoſh. 24.1. and they ſerved other Gods, i. e. Strangers. It is not, and others, or Strangers ſerved God, viz. as well as they did. The Miniſter Merca, under Elohim ſhows that it, and others, are to be united, though I did not know by what Rule.
A Seventh Preliminary is, Required Skill in the Genius of the Hebrew Tongue, eſpecially its Idiotiſms, or Properties. For Inſtance, in other Tongues, three, four, or five Words, may be Conſtrued toAxioms, that two Miniſters never come together immediex gr. Iſa. 28.24. Doth he open and break his ground
Minor on the Second, to ſhow, that though he ſtand next, he comes but in ſharer, or partner in that common Word, in which one already has claimed an Intereſt. The Truth of this is evident, Iſa. 19.6.7.22.9.23, 28.19.22. & 40.1.46.2. Job 10.11. Zach. 2.14. &c.
A Second Property is, That any ſeparable PartiVerb, uſually takes a Miniſter, as if Conſtrued with it. But more of this may beſpared.
An Eighth Prerequiſite is Skill in Logick; for its hard to Parſe by theſe Points, without knowledge of a Propoſition, its Subject, Predicate, and CoEx. 15.15. All the Inhabitants of the Land ſhall melt away.
Idiotiſms in the Hebrew Grammar, ſo there are in their Logick. Not that Senſe and Reaſon are repugnant to it ſelf in any Language, but that the Points incline to Grammar, in determining what makes one PropoEx gr. Jer. 27.13. As the Lord hath ſaid againſt the Nation that will not ſerve the King of Babylon, is but one Propoſition, Lord and Nation being diſtinguiſhed as Subject and Predicate. But this Poſition And the Lord ſaid to the Nation: the other, The Nation which ſhall not ſerve the King of Babylon. So that the Author's Intention (whether you ſhould conſider this laſt Propoſition as a diſtinct Subject, or an Enlargement only of the former) is to be learned from the Points, and not Knowledge to
Deut. 18.12. & 2.36. & 17.7. Hoſ. 5.10. Lam. 2.10.
A Ninth is Knowledge of ſome other Terms, as, 1. Permutation, which is the ſimple change of a Point, as Ex gr. for Tranſpoſition, which is a change of two Points, and that into each others place; Ex gr. for Extruſion is a Tranſpoſition with a Permutation; Ex gr. for Tipcha is thrown away, or by Permutation chang'd again for Merca, ſo that by Extruſion it is
A Tenth Prerequiſite is Marks of Abbreviation in applying the Rules, in Interpreting or Parſing; Ex gr. R. for Rule, R. R. for Rules Rhetorical, T. for Table, N. for Notes, S. for Section, C. for Canon, M. for Member.
There are alſo a Third Order, which are Minors, on the Fourth Word, as
Notes on the firſt Scheme.
1. OBſerve, That as a Column, or Rank of Miniſters, ſtand in the ſecond place, beMajors or Minors, as need requires. 2. That the laſt Rank, viz. the Fifth, are by Permutation ſometimes put in place of the fourth Order. 3. That each Lord has uſually his own Servants or Vaſſals; Ex gr.
Minor, but Tebkir has Major, but the reſt have Minor thrice, Lev. 10.6.20.21. Ruth 1.2. So Tibker be excluded before Tipha, then there is Merca cephula
Scheva, elſe it hath Kadma. 5. That the ſame Accent is ſometimes doubled, viz.
milhel, or a Word that ends with double ſcheva, or patah the Thief, Exod. 10.16. and gereſh
miltra frequently. 6. major or minor ought to be placed; they put often a Miniſter, and repeat their own Iſa. 63.20. Joſh. 12.7. 1 Kings 14.21. 7. Some of thoſe Lords are only Deputies, and therefore have no Train, as pro
Sakeph katon, the major to metheg, eſpecially if there be no ſub-diſtinction before. 2. If metheg be not there, then Kadma on the firſt Syllable of the Word. 9. This may paſs for a Rule, as well as a Note, to diſtinguiſh between the Grammatical and Rhetorical Scheme, we are not to ſeek for FiScheme. And hence we are not in Parſing by theſe Rules, to expect new Rays of Light, and flights of Fancy, but a Confirmation to what we enjoy of Light that is Truth, by this Touchſtone alſo, and ſo when the Points and Verſe agrees, they may be ſet down to confirm it, without further notice. 10. This is a Rule alſo, and one of the greateſt, but is pertiScheme in great variety.
Permutation and Tranſpoſition.
Notes on the Second Scheme.
1. IT is to be obſerved here, That the firſt Rank of Lords ſtands as before, without notice of their Emphaſis. It is only the Conſecution here minded.
2. That the Second Rank conſiſts of Minors Em
3. The Third Rank are in place either of the Rank of Miniſters, or Minors, in the Second or Third Row of the Grammatical Scheme.
4. The next Two Rows belong to the Third in the Grammatical Scheme; in the former is ſet down what is Grammatical, in the latter what is Rhetorical.
5. The Laſt Three ſtand thus: when the firſt Rank comes immediately after the Lords in the firſt Rank, the Second Rank Emphatically ſupplies the place, and the Third are Miniſters. For InTipcha were immediately to follow Emphaſis ſake, ex
I ſhall leave other Notes to the Illuſtrations of the Rules and Tables.
The Third Order are
Notes on the Metrical Table.
1. OBſerve that the general Order of ProceeSilluk to Atnah, and from Atnah to Merca mahpahatus, and ſo to the beginning of the Verſe.
2. That here is more Choice and Variety of Servants, than in the Proſaical; but each Servant has his place. For Inſtance:
1. Silluk has Peſik goes before Merca.
2. Merca mahpah. has always Gerah, except
3. Atnah has Tipcha, the fore-runner, be on the Word before it, elſe it has
4. Rhebia gereſchatus has Atnah's Vi
5. Rhebia, if it comes before Sarka, elſe it has Munah's Superiour.
6. Sarka has Penult, or on a Letter with Dageſh, elſe it has
7. Paſer has Peſik mahpah goes before, elſe
8. Peſik kadmatus has Monoſyllable. 2. It has
9. Rhebia gereſh. when it is Atnah's Vicar has Tipcha for minor, and Rhebia, or Paſer, for Majors, elſe it has no Train.
10. Silluk has for Major
Peſik follow as minor, elſe it has major.
11. Obſerve that mahpah goes before; but its more to be noted, that Peſik is often omit
Thirdly, That the Pains in this variety receives relief from the fewneſs of majors or minors, for there are but three minors or four, majors
Fourthly, The variety of Miniſters ſerves for a Maſora.
Notes on the Fourth Table, or Rhetorica Metrical.
First, Obſerve, That the firſt Rank are the Lords abſolute, or reſpective, before which theſe RhetoPoints, but they themſelves are not Figurative.
Secondly, The next Two Columns are by PerGrammatically; but the Third Row is Figuratively put in their room, uſually among little Mem
Thirdly, The like Tranſpoſition is in the Six following Columns, be the Members great or litFifth put in place of the Fourth, by ſimple Permutation; the Seventh in place of the Sixth, by Tranſpoſition; the Ninth in place of the Eighth, uſually in the Fourth, Fifth, Sixth diſtant Word from its Lord.
Fourthly, The laſt Three Columns, viz. 10, 11, 12, are by Extruſion; for more diſtinction I have reSilluk acts like a Proteus, he is ſo given to change, the moſt general Rule to bind him, is the Preſence or Abſence of Conſecution, that the Senſe may be learned from them. And further, ſuch as prove that theſe Deviations from the Grammatical Scheme, are not Irregulars and Anomola's, as Waſmuth calls them: but another kind of Conſecution, viz. Emphatick or Rhetorical, the variety may be more clearly ſeen in the following Scheme.
All which ſhall be Exemplified in the IlluſtraConſecution is obtained, theſe will be eaſie, that thus ſeem inſuperable.
1. SIlluk is the moſt Sovereign of all the AbſoConſecution; and reaſon good, for it is the concluding Point in every Verſe of the Bible, from whence all Conſequence takes its Original; and it has been by all I know (exWaſmuth) reckoned to have the Value of a Punctum, or full Stop. But he, P. 67. ſays, It has not ſometimes the Value of half a Comma, which he confirms from Gen. 23.17. and with SubordiAxioms thus: Every Regale Accent always, and every where, doth diſtinguiſh; but the ſame Accent, not always with the ſame value; for the Place or Seat of Diſtinction makes great diſparity, P. 23. It may be I ſhall tell thee News, in Informing thee, that our Tranſlation, though long before him, proceeded from the like Minds, for every Verſe ends not with a Stop or Punctum. Gen. 14.1. ends with a Colon: Numb. 31.22. ends with a Comma, Gen. 23.17. not ſo much as a Comma. And in the New Teſtament, Acts 1.21.
Comma. In Anſwer to all this I muſt plead for Silluk's abſoluteneſs: Firſt, Becauſe the number of ſuch places are few; I think the Maſora ſays five or ſeven: 2 Sam. 17.27, 28, 29. Eſther 8.11, 12. Num. 31.22. Suppoſe theſe Seven were truly Seventeen, the Exceptions are not one in a Thouſand, and it would be granted in any LanSilluk being a Commander of Senſe, falls under his Providence and Care in a more eſpe
Secondly, The Spirit of God is Author of the Faithful Record of what was ſpoken by the Erring Spirit of Man, ſometimes by the Devil himſelf; and what is Recorded as ſpoken by ſuch, is not liable to this urg'd Inconveniency. For Inſtance, Gen. 23.10, 14, 17. the one is the Story of Ephron, the other the Story of Abraham; the one's Heart is filled with true Sorrow, for the loſs of Sarah, the others with Sympathy, both acting, as well as expreſſing their Affection: And can Grief be expreſſed without making Pauſes in the midſt of Sentences? We muſt expect there was a Sob or a Sigh where the Silluk was placed. And this is what the Author of Coſri is ſo large upon. From which I propoſe a General Rule, viz. That great Care is to be taken in diſtinguiſhing the RheReſpectu dicti, or Dicentis, if it flow from the Paſſion of the SpeakGen. 21.10. Though it is ſpoke by Sarah in great Paſſion, yet the Words had an Inrention from the Spirit of God, which made the Senſe compleat. Caſt out the bond woman and her ſon: All that think or hope to obtain Heaven by their own Works, their natural Induements, as Hagar's Fertility or Pains, as her place required, or by being born within the Church, and receiving its Initial Signs, as Iſhmael did, will be diſappointed; the Spirit of God commands their Ejectment. Here is enough to make up a Compleat Senſe for Silluk. For the ſon of the bond woman ſhall not be heir with my ſon, with Iſaac. The Tenor of the Incorruptible Inheritance, is the Promiſe of God, from his Sovereign and Free Grace; a Birth not of Blood, nor of Fleſh, nor of the Will of Man, but a GeIſaac is Heir.
And the like is very probable, Gen. 14.1. It has been of old, and is of late, the Interpretation of Learned Men, That as Abraham, the Father of Believers, repreſented the Church, whereof Lot was a Back-ſliding Part, fallen in Love with the fat Valleys of the Earth, brought leanneſs to his Soul, deſolation to his Family, diſhonour to his Name: Though he had his Soul for a Prey, may be he grew better when rid of his back-looking Bag of Salt; as Tart as Job's Meet-help, but much more meet for Satan's Service.
Melchiſedeck, or Shem, Repreſented our Bleſſed Jeſus (if not He) welcoming and bleſſing the Church with his viſible Preſence, as their viſible King; afAbraham and Melchiſedeck, for the Story its being Typical, its moſt reaſonable to put in the Third, viz. The Enemy Triumphed over theſe Four Kings, one is King of Shinar, Babylon's Country, having the ſame relation to the Worldly Empire, that Abraham had to the Church. And Tidal, King of Nations, the laſt, a true Character of the Romans, ſo often called Gentiles, or Nations in Scripture, and may be a part of theſe Kingdoms under the Roman Empire, in the time of its Flouriſhing, for it ſeems to take beginning from Galilee. Galilee of the Gentiles, or Nations. Galilee ſignifies the Border, ſo that from thence, to Weſt and North, were the Nations; ſome ſmall part whereof was under Tidal. Elam was Shem's Eldeſt Son, and Aſhur the next, Gen. 10.22. 1 Chron. 1.17. ſettled their Dominions nigh to one another: Neither was Lydia and Aramea far off. So that old Shem was in his own Countrey, among his own degenerate Poſterity, who had forgotten both his Education and himſelf. But in particular, this Elam, until the Perſian Monarchy, comprehended both Suſian (whoſe principal Seat, Dan. 8.2. is ſaid to be in Elam, on the Banks of
Ʋlai, and theſe Elamites that aſſiſted Iſrael, Iſa. 22.6. were Suſianites for Perſia, was not under Aſſyria or Babylon then, 2 Kings 17.24. 2 Chron. 32.21.) and Perſia, Iſa. 21.2. Jer. 25.25. a Prophecy of the Two Kings, Cyaxar of Media, and Cambyſis of Perſia, both under their common Generaliſſimo Cyrus.
Some go yet a little further in Typification, viz. That Abraham's Ten Years Pilgrimage (from
Charan, thorow Canaan to Egypt, and back to Mamre, the place of Abode, and from thence this Victory) did by putting a Year for a Day, ſignifie the Churches Pilgrimage in this World, until the Coming of Melchiſedeck, Ten Times 365 Years, that is 3650 Years, and add, that both is conMelchiſedeck, by which he acknowledged not only this Victory to be by the Bleſſing of the Lord of Hoſts, but all his Riches, as he tells the King of Sodom; and all his Protections during the Ten Years Dangers and Difficulties he had gone thorow.
It may be this High Prieſt Read a Lecture of this kind to him when he bleſſed him, that occaAbraham's Paying this Tythe to him, Heb. 7.1. We are ſurely informed, it was a Rite de
By this Calculation there remains 28 Years for the Emperor's Conquering the Turk, Dan. 11.40. to the end, for the Pope's Regaining his loſt DoRev. 16.12, 13. for the ſlaying of the Witneſſes, for their Revival and great Converſion in the Eaſt, for Romes utter Ruine, &c.
So far have ſome Divines gone with Knowledge of this Hypotheſis, which I Advance, viz. That where Silluk ends a Verſe, without making a full Point, a compleat Diſtinction, there is a Figure. And, Secondly, When the Author of that Verſe is God, and the Figure founded on the momentouſviz. That God from this Time begins to hide nothing from him, but by piece-meal, and particular Periods, ProphetiGen. 15.13. The firſt Period of 400 Years is revealed to Abraham. And, Secondly, That it Harmonizes with other Prophetical Periods. But this Opinion does not Harmonize; and yet moſt of theſe TypiR. 1. Prieſtly Tythes are of a latter date. 2. The Conſtitution is ended. 3. CHRIST's Firſt Coming gives full Aſſurance. For Types do ſtand in force, until the Subſtance come to diſplace them; thereJure Divino, a Right of Prieſts and Paſtors, and the Duty of People; and they who neglect it in any Proportion, are ſtill guilty of Sacriledge, and Robbers of God, Mal. 3.8.
Having now given Two Witneſſes for the Proof of this Rule, viz. That when the Author is God, and the Figure founded on the Matter ſpoken, the Figure is a Type. I ſhall advance another Solution, when the Figure is from the manner of Speaking, viz. We ſee by ſome Figure an heap of Subjects in one Verſe: And Secondly, an heap of Predicates in another. Thirdly, May be an heap of Properties; Effects, or Ends, in a third Verſe; wherein you have two Silluks, or may be three, and two, three, or more compleat Senſes, but Tranſpoſed for EloCoacervation (I cannot tell what Name the Figure bears) being uſual among Men, and the Divine Style condeſcending to imitate Men, it is no wonder to find ſuch Figures in the Bible, and thus you find 2 Sam. 17.27, 28, 29. the PerDavid, three in number, with their Epithets, ver. 27. the many things they brought, ver. 28. from whom, ver. 29. This may alſo ſerve for Num. 31.22. an Enumeration of Metals, although it may be more eaſily anſwered, by ſupplying the Verb underſtood in the Word only, viz. Shall not be purified. It may be further noted, That this falls out in Matter that is eaſie, it creates no difficulty. Secondly, That the number of Words fall within the compaſs of an Hebrew Verſe, which at leaſt has three Words in Proſe, and Four in Verſe, and at moſt Forty Words. This affords a Fourth Solution, viz. Neceſſity, when a Parentheſis falls in the latter part of the Verſe, (which is rare) and concludes in Silluk, there is a neceſſity for the former parts of the two Verſes being united; and when the Parentheſis is long, that muſt be done to prevent the over-growneſs of the Verſe, Jer. 33.10, 11. This may abundantly ſaWaſmuth's Objection, and leave our firſt Rule without Exception, viz.
R. 1. G. Sillukthe Sentence and the Verſe doth end.R. 1. R.IfSillukVerſe, but not the Senſe compleat. Or Mediator makes Reſpectives meet.
One may think, conſidering the number, leſs might have ſerved; but that the Reader may ſee the Maſora is not always to be truſted, and that we may try the Practice of our Rules a little, I ſhall ſet down ſome Examples from Prov. 1. where a reſpective Silluk abounds.
N. B. Remember that R. G. is Rule Gram. and R. R. Rule Rhetorical; and T. Table, or Scheme; M. Member; N. Note.
〈 in non-Latin alphabet 〉 Verſe1.
Theſe are the Proverbs of Solomon the Son of David, the Proverbs of the King of Iſrael. Iſrael has King has Meeter major, for Extruſions ſake, T. 4. Col. 4, 5. Rhebia gereſchate in place of merca. A King is a Word requires a Pauſe, a Wiſe King, a Writing King, a Teaching King, a Repenting King, much more David has David King, when Solomon wrote, or leaving it doubtful who. The Son of David coheres with Maccaph, a Relation to, and
Malcaph moſt cloſely ties the Chain; Of Solomon has The Proverbs has Minor doth the Third in order uſe, T. 3. This Verſe contains the Title of the Book, wherein is ſet forth the Subject of the Treatiſe, Miſhlae, Proverbs by Synechdoche, for Verſe 6. Riddles, Sentences, Agothegms, Dictates of Wit, and Wiſdom of all kind.
Secondly, The Author, with various Epithets from his Relations and Office. But this Diviſion anſwers not the intent of Solomon, elſe he would have put Proverbs and Solomon; therePoints.
Firſt, That Proverbs is to be repeated in the Se
Secondly, We may learn the Author's Scope in this Verſe, viz. Not to Deſcribe, or Characteriſe, the Book that follows; but the Author, Solomon, as if he ſhould ſay, That Noted and Famous PerSolomon wrote this Book. I may add,
Thirdly, That we may learn how to divide it acviz. In a Contem
〈 in non-Latin alphabet 〉 Ver.2.
To know wiſdom, and alſo inſtruction; to underſtand the words of underſtanding. Ʋnderſtanding has Words has To underſtand, or apprehend, has Major for a Minor
Third. Inſtruction or Diſcipline has To know wiſdom has Third agree with Firſt and Second, in the ſame manner, yet the Second and Third agrees not with the Firſt in the ſame manner, R. 2. M. 2. There is therefore a double Figure, 1. By PermuThird to the Second, by R. 3. M. 4.
Secondly, By Extruſion
〈 in non-Latin alphabet 〉 Ver.3.
To receive the doctrine of prudence; to receive juſtice, judgment and equity. Equity has Juſtice and Judgment has Major is put in Merca's place, R. R. 3. M. 2. Prudence has viz. To receive the Doctrine of Juctice, Wiſdom and Equity. But Solomon advances the Dignity and Uſe of his Proverbs in this, That by them we ſhall not only receive the Doctrine of Prudence, which comEmphatick Mark is put on it. To receive the Doctrine has
〈 in non-Latin alphabet 〉 Ver.4.
To give ſubtilty to the ſimple; to give to the young man knowledge and diſcretion— Diſcretion has Knowledge has Young Man has Major
viz. That there is a fourth Word belonging to the SenSubtilty has To give to the ſimple has
Beſides Initiating the Reader a little in practice, the particular End I have produced theſe Examples for, is to ſhow the Limitation that Silluk has on it, when uſed between reſpective Propoſitions, for this place is to be referr'd to the Third Solution, a little before. In theſe Six Verſes there is a moſt Eloquent Deſcription of the Book. Ver. 1. The Author; Ver. 6. the Book; Ver. 2, 3. the End or Advantage; Ver. 4, 5. the variety of Perſons to whom this Emolument will redound. The variety of each is ſo great, that it would increaſe the mulEx Gr. Theſe Proverbs of Solomon afford the pleaſant Fruits of Wiſdom, and that to them that are even Simple
Secondly, Theſe Dictates of David's wiſe Son, makes a Man know Inſtruction, and per
Before I end this, and begin with Maſorits is worth inſerting, viz. That in 25 or 28 places Atnah is of more power than Silluk; but in Examination we will find it falſe, or the place Figurative; ex gr. Gen. 35.22. is a Verſe of double Accentuation, and Silluk is with Atnah under Iſrael, and there is Paſuk, or Soph paſuk. Gen. 4.8. And Cain had a Conference, or Diſpute, with his Brother.
Cauſe and Effect, Silluk ends the whole Story. So greater, Job 19.27. My reins are conſumed within me. The Supplement of though, as our Engliſh, or after, out of the fore-going Verſe, makes this belong to what goes before, My reins, &c. as in Ver. 26. after my Skin. Secondly, Suppoſe it an Interjection of Sorrow mix
ATnah is the next Abſolute Lord in Power; but generally the Doctrine about him in Waſmuth, Schnegas, Ledeburius, is repugnant to his Title Abſolute, and make him as reſpective and dependent, as the leaſt Lord in all the Scheme. It is thus, that 1. Every Verſe requires an Secondly, That Atnah's Power may be but a Semi-Comma, for though next in power to Silluk, yet when Silluk's Power is but like a Comma's, Atnah's muſt be like a Semi-Comma.
A Second Argument I have againſt it is, That the Degrees of Diſtinction, at this rate, are too Subtle to be comprehended. Ex gr. 1 Chron. 28.1. There are 32 Words, and the greateſt Sub-di&c.
Thirdly, Though all the Points depend on the Connexion and Diſtinction of the Doctrine or Matviz. the proper office of Atnah is to End, or Rule a compleat Propoſition; thereSilluk being able with his own Doviz. That viz. if he ſtand not there where the greateſt di
I ſhall Firſt Confirm this:
Secondly, Anſwer ſome Objections againſt it.
Arg. 1. The Exceptions againſt the former, viz. That Waſmuth, the Verſe contains but three or four Words, and one Sub-diſtinction, there is no place for Gen. 25, 15. & 9, 4.10, 15.12, 9.23, 5.
Exod. 1, 13.6, 17. & 17.13. & 21, 1.12, 15, 17.23, 6, 14. and about 140 Ver
Secondly, Suppoſe the Verſes contain ſix Words, if but one Propoſition, there is not Gen. 36.41. 1 Sam. 30.27. and about 140 Verſes more.
Thirdly, Suppoſe the Verſe contain ſeven Words, if but one Propoſition, there is no Gen. 10.14.21.3. and about 80 more.
Fourthly, Suppoſe the Verſe contain eight Words, if but one Propoſition, there is not Deut. 5.4. Num. 7.15.21.27.33, 39.45.51.57.63.69.75.81. and about 40 or 50 more.
Fifthly, Suppoſe the Verſe contain nine Words, Jer. 23.25. Gen. 13.1. Deut. 7.11. and about 20 more. Suppoſe Ten Words, Gen. 35.15. Deut. 4.33. & 6.22. Joſ. 10.7.13.9. 1 Kings, 1.26. Jer. 25.2. Ezek. 24.1. & 42.10. Neh. 5.17, &c. Suppoſe Eleven Words, Joſ. 21.7. 1 Kings 9.20, 26. Jer. 52.18. Ezek. 41.17. Dan. 6.26. 1 Chron. 5.13. 2 Chron. 8.7. Suppoſe Twelve Words, Numh. 9.1. Deut. 5.24.13.12. Joſ. 13.16.21.5. Jer. 30.2. 1 Chron. 6.46.48.29.6. 2 Chron. 1.2. Suppoſe Thirteen Words, Joſ. 13.30. 1 Chron. 28.11. Suppoſe Fourteen Words, Ezra 7.13. 1 Chron. 12.37. 2 Chron. 34.20. Suppoſe Fifteen Words, Joſ. 22.6. 2 Kings 22.12. 1 Chron. 6.47. Suppoſe Sixteen Words, 1 Chron. 26.26. Seventeen, Jer. 8.1. Eighteen, Eccleſ. 5.17. Nineteen, Jer. 13.13. Twenty Three, Ezra 6.9. 1 Chron. 28.1. Yet if but one Propoſition, there is not one
Waſmuth's Second Reaſon he divides in three, thus, If Silluk. Secondly, in the third or fourth Word from Silluk. Thirdly, ſometimes in the fifth Word from Silluk, then there is no place for
Reſp. That ſeems not to be the Reaſon neither, for Firſt, there is no neceſſity for aſſerting that to be a proper place for Ex gr. Gen. 21.28. And Abraham ſet ſeven ſheep of the flock by themſelves. Seorſim,
flock, and by themſelves, for
Reſp. 2. There may be above ſixty Examples brought to prove the contrary, Jer. 28.10. He took the yoke from off the neck of Jeremiah the Prophet, and broke it. Ruth 4.2. —: And they did ſit down. Gen. 1.3. —: And it was light, ver. 7. Gen. 9.2. & 33.4. & 41.21. & 42.20. Ex. 14.4. & 23.23. & 36.7. Lev. 13.18.
Reſp. 3. He grants that, firſt, if the Argument be diſtinct. Secondly, Or if the Propoſitions be reThirdly, If the Verb is to be reAtnah may be in the next Word to Silluk; which is as much as to ſay, Wherever there is place for Atnah, whether Silluk follow immedi
Reſp. 4. Where theſe Limitations are not in his own Opinion, yet there Atnah is immediately beAtnah, Exod. 26.23. & 39.14. Lev. 18.20. Num. 31.20. Lev. 21.4. Num. 15.21. Iſa. 8.17. Hoſ. 11.6.
Arg. 3. Where Atnah is abſent, there two ProAtnah is de facto, we find it ſo.
Arg. 4. If Atnah be where one Propoſition is, Repetition of the Verb makes two; two with Senſe, and two with Emphaſis; and that ſuch as the Senſe and Scope of the place doth require.
Arg. 5. There appears no pretext of Reaſon, for deſigning Exceptions contrary to a Rule, if Atnah ſhould be in every Verſe, and his Office and Power as proper there, as any where; why all Verſes of three Words, in number about 180, and all of Four Words, in number about 306. ſhould want this Atnah. It is then univerſally true, all Verſes of few Words want him; ſurely there muſt be ſome reaſon for this; they can give none, who ſay Atnah can become a Comma; but the Reaſon is Reaſon like, to ſay, becauſe we cannot well make two Propoſitions of Four Words. I may add furEx gr. Deut. 7.11. Therefore thou ſhalt keep the precept, ſtatute and judgment [which I command thee this day] that thou do them.
Judgment
Rhebia is not Figuratively or RheMajor to Tipcha, which Atnah can never be; nor is Tipcha in Atnah's place, for that ſhuts up the PaGen. 7.22.35.15. Lev. 15.9. Num. 5.9.33.56. Deut. 6.6.13.12. 1 Kings 11.42. 2 Kings 10.36. Iſa. 31.6.37.5. Jer. 10.1.32.34. 2 Chron. 2.14.
Arg. 6. That Atnah is not neceſſary to Silluk's part of the Verſe, nay, is neceſſarily abſent from it: but Silluk's part of the Verſe in one place of Scripture, makes ſometimes a whole Verſe in anoAtnah is not neceſſary to that Verſe; yea, is neceſſarily abſent from it. You have an Inſtance for this, Gen. 1.5, 8, 31. & 13.19, 23. And the evening and the morning was the firſt, ſecond, &c. day. It makes a compleat Verſe in the latter Quotations, and the latter Clauſe only in the former Quo
I ſhould now come to the Second Part, viz. An
To all which I Anſwer in general, they belong to the R. R. and R. Sheme. For,
Firſt, The greateſt number of them is to be found in the Affectionate Books of Jeremiah, Lamentations, and Song of Solomon.
Secondly, Waſmuth, P. 82. acknowledges, If there be two Propoſitions, and
abſent, it is from Acceleration in ſhort, and abrupt Speeches, from a Mind troubled, or wreſtling with grief.
Thirdly, In particular, I will reduce them to Claſſis, and make Experiment.
Claſ. 1. Of one Propoſition that has Jer. 2.16. Alſo the children of Noph, or Tachpanes, have broken, or pick'd, the crown of thy head.
Firſt, There are two Propoſitions, Virtually be
Secondly, There is Emphaſis, in that Friends, ConJer. 2.9. They that obſerve lying Vanities, forſake their own mercy: Or, They are keepers of lying Vanities: They are forſakers of their own Merviz. who do as I have done, (ver. 10.) but for the future I will cleave to the Lord. So Two Propo
Secondly, It's no wonder to hear Jonah Preach with Affection and Emphaſis, in ſuch a Pulpit. Gen. 24.34. Numb. 25.17. Ex 6, 21. & 8.4. & 25.7. Gen. 13.5.41.37. 1 Sam 30.31. Gen. 14.6. Ex 12.49. Jer. 25.22. Gen. 17.27.
Claſ. 2. Of Two Propoſitions where no Gen. 40.23. Numb. 12.9. Cant. 7.11. Lam. 3.18. Gen. 26.30. Ex 15.24. Gen. 29 22. Cant. 2.4. Ru. 4.16. Cant. 1.13. 1 Chron. 17.31. Ezek. 34.15. 2 Chron. 39.3.
Claſ. 3. Of them that ſeem to be but one ProGen. 7.5. Supply, ſo he did, before Silluk, Deut. 18.7. SupGen. 6.22. and Deut. 18.6. where we may find the Two Supplements ex
Claſ. 4. Of them where the Two Propoſitions are reſpective, there Numb. 14.20. & 16.4. Jer. 38.24. but Emphatically and FiguGen. 24.34. from Joy, Hope, ConfiJud. 14.11. It fill'd them with amazement, and they took counſel. Jer. 28.10. Falſe Prophets his Indignation.
The Fifth Claſſis is, Of them that have not Gen. 1.7. there is but One Word behind Gen. 1.22. the former Hemiſtich has but one Propoſition, the latter Three. Deut. 16.19. Thou ſhalt not wreſt judgment; thou ſhalt not reſpect perſons; neither take a gift; for a gift doth blind the eyes of the wiſe, &c. Our Tranſlators make the greateſt Stop at Take a Gift, and any Body elſe, on a ſuperficial view of the Text, would think ſo with them; for the Verſe conſiſts of Five
Perſons. Gen. 15.13. And he ſaid unto Abraham, know of a ſurety, that thy ſeed ſhall be a ſtranger in a land that is not theirs, and ſhall ſerve them, and they ſhall afflict them four hundred years. Here our Tranſlators have put no Colon at all, but the Emphatick placing of Iſaac Voſſius, among his many other Additions, to Sacred Chronology, aſſerts 200 Years into this Epocha, ſaying, There were 430 Years from Jacob's going down to Egypt, until Moſes coming up out of it, which he confirms from Exod. 12.40. though he himſelf takes Acts 7.6. where they are ſaid to be evil treated 400 Years, by way of Synecdoche, for a part of that time, but Matter of Fact will not ſufGal. 3.16. this Prediction ended with the Law, and began with the Promiſe; and we find 215 Years after the Promiſe, before Jacob went to Egypt, viz. 25 from Abraham, 75 to Iſaac's Birth, 100 Abraham, 60 from Iſaac's birth to Jacob's, Gen. 21.5. 130 from Jacob's, to his appearing before Pharaoh, Gen. 47.9. This Summ'd makes 215.
Secondly, We find but two Generations in Egypt, for Levi begot Cahad in Canaan, hence Amram Moſes: Reuben begot Phallu in Canaan, hence Eliab Dathan and Abiram: Judah begot Ezrom, and he Pharez in Canaan, hence Jephunna Caleb. Now
afflict them, whereas diſtance of Matter ſeems to put Pilgrimage and Affliction, with Service and Bondage; the latter being only in their Brick-Days in Egypt, the former all their Tent-Days in Canaan, from Abraham's firſt coming to it. But viz. Days of Pilgrimage, Service, and Affliction.
Another Example you have of this Emphatical Diſplacement of Gen. 29.21. And Jacob ſaid to Laban, give me my wife, (for my days are fulfilled) that I may go in unto her. The greateſt diWife, but the Hebrew has it on fulfilled. Jacob made no ſtop in his Speech unLaban ſhould have put in ſome excuſe or delay; and then if they had come to balancing of Reaſons, the covetous Heart; and crabb'd Temper of a Laban, had cloathed it ſelf with the Mantle of Fa
I Shall now proceed to the reſt of the Abſolute Lords, with the uſe of Atnah in Verſe. Waſmuth expreſſes his principal Rule thus: Merca mahphate (who is Lord of the firſt of the Verſe in Meeter) if he fall on a Word, the fourth or fifth from Silluk, where alſo there is room for middle Rebhia gereſchate is in his place, as Vicar with
This I do not agree with, much leſs his Founviz. As they ſtand in a difference from Silluk; but a Diſputative, and Refutative Stile, is that my Genius is averſe to.
Secondly, The Perſon is one I highly eſteem, he has been my firſt and chief Maſter in this Do
Thirdly, In my Opinion, many have done worMeeter, for the Sum of what is to be ſaid, conProſe or Verſe; if he be of the ſame Value, and the ſame Rules, FiSegolta and Rhebia gereſchate will be ſoon diſpatched.
Canon 1. Meeter, as Proſe. The firſt Argument I produce, is that in Verſes of Two Propoſitions, of diſtinct Subjects, in Pſalms, Proverbs, Job (which are all that bear the Name Metrical, as to diſtinct Points) more may as to Rhetorical Poſition of them. There are above 1300 that have Merca mahp. part, that where there are three, or more Propoſitions of diſtinct Subjects, where Pſal. 1.1.3.6.5.10.6.3.7.9. There are about 200 Examples of this kind, that if they were in Proſe, Atnah would be put, where Merca mahp. is, and thereMerca mahp. is the greateſt Lord in Meeter) is not without Reaſon, ſince where both ſhow themſelves, he takes both the firſt place, and the chief, tho' his taking the firſt place here, is a ſign of Inferiviz. where Pſal. 18.12. At the brightneſs that was before him
his thick clouds paſſed
hail-ſtones and coals of fire
Then the channels of water were ſeen
and the foundations of the world were diſcovered
at thy Rebuke, O Lord
both of them,
At the blaſt of the breath of thy noſtrils,
Pſal. 37.14. & 106.47.
A Second Argument then to Balance it is, That there are above 400 Verſes, of three, or more diſtinct Propoſitions, that have not Pſal. 3.8.4.23.5.4, 12.6, 57.7.23, 67. Pſal. 10.11, &c. And above 100 more, where three, or more Propoſitions, but ſo reſpective, that there is place left only for one Abſolute Lord, Pſal. 2.8.7, 13.9.20.10, 3.6, 15.12, 5, &c. Here is now place for Enviz. Whether he takes Proſe that would carry the Victory, I dare not entirely comWords is more frequently changed in ſome little thing or other, than holds, Ex gr.
Can. 2. That Meeter, that he is in Verſe; for firſt,
Ex gr. Pſal. 3.1. A Pſalm of David, when he fled from Abſolom his ſon.
Author and Occaſion of the Pſalms; but both has Matter of Amazement. Firſt, The unnaDavid flye beDavid, after all his Adultery and Blood-ſhed, Inſpired with the Spirit of God, made a Pen-Man of Holy Writ; a choice Cordial for a Flying David. No wonder he bid his Folks let Shemei Curſe, for he had found a Greater Bleſſing Him. He paſſed Kidron, a Type of the greater David, and drank of the Brook in the way.
They are weak Chronologers, if not Divines, who ſay David never Penn'd Scripture after his Murder and Adultery; and as bad that ſay, a BePſal. 116.1. is another Emphatical place: I love the Lord becauſe he hath heard my voice and my ſupplication. My ſupplication hath voice hath Lord hath hath heard has I love has This is my delight that the Lord would hear: I ſay, that he would hear my voice, the cry of ſo poor and ſinful a wretch, that he would hear the ſupplication, or weeping voice, of ſuch a miſerable, deſpicable wretch. And who could in more lively Characters expreſs a Penitents Frame, before God, on the receipt of ſome remarkable
Pſalmiſt's Frame is loſt, in not obſerving them? And yet this Emphaſis is not a rare thing! Pſal. 7.11.85, 10.9, 4.12, 9.17, 4.19, 4. & 22, 14. & 28, 2. and about 130 more places.
Can. 3. is an Appendix of the former, viz. Rhebia gereſchate, as Atnah's Vicar, ſupplies this EmPſal. 22.1. To the chief Muſician on Ajeleth Shahar, a Pſalm of David.
Ajeleth Shahar, which Pſalm, Jeſus Chriſt, in the condition he was ſet, to be hunted by Men and Devils, Pſal. 65, 8.69, 32.76, 5.106, 37.119.4, 5.14, 24.36, 44.54, 57.112. & 12, 84. Prov. 6.7.
Can. 4. This Emphaſis is yet augmented, when in one Propoſition there is both Merca mahpah and Atnah, or Rhebia gereſchate with him alſo, Ex gr. Pſal. 14.2. there are Emphatick Proviſion of God, His careful, compaſſionate Look, over the whole fallen, corrupt Race: The ſecond denotes the Stuthird, the averPſal. 31.19. there is Pſal. 33, 7.118, 1.53, 3.78, 71.103, 20.115, 1. Prov. 8, 34.30, 14. Job 30, 1.
Can. 5. Atnah, or Rhebia gereſchate, appears EmPſal. 42, 2. Prov. 24, 10. & 1, 10.3, 30. There are about 80 Inſtances, Pſal. 18, 2. & 46, 9. & 49, 6. & 50, 5. & 61, 9. & 66.18. & 94, 17, &c. Pſal. 42, 2. As
the Hart pants after the brooks of water,
ſo pants, &c. Here the deſire, fear, thirſt and anguiſh of the hunted Hart is ſet forth, to repreſent the anguiſh of David's Soul. Prov. 24.10. If thou faint in the day of adverſity
thy ſtrength is ſmall. So our Engliſh; but the Scope being to ſet forth the danger of Puſilanimity and Cowardiſe, the Supply'd Verb ſhould be expreſſed in the Future; there is alſo a Figure of Eloquence not expreſſed in the TranſlaIf thou faint, or be remiſs, in the day of ſtraits,
ſtrait ſhall be the meaſure of thy ſtrength. Si animum a reſiſtendo remittis in die anguſtiarum oppido tuae cogentur Copiae. The Propoſitions are reſpective Hypothetical, a ProhiRhebia gereſchate, Atnah's Vicar, diſtinguiſhes them Emphatically, to expreſs the Greatneſs and Certainty of Danger.
Can. 6. Merca mahpah, and Atnah, are ſometimes Emphatically abſent, where there are Two PropoPſal. 34, 8.35, 24.37, 23.41, 14.45, 13.47, 8.49, 9.68, 4.71, 21.73, 4.76, 8.79, 3. There are about 70 Examples of this kind, Pſal. 34.8. The Angel of the Lord ſurrounds them that fear him, and delivereth them. Here are Two Propoſitions, containing two diſtinct Mercies, and yet there is only Rhebia gereſchate, not as a Vicar, but Rhetorically changed, to expreſs the Joy, Readineſs, of this Sweet Singer, haſtening to the uſe, Ver. 9. Taſte and ſee, that the Lord is good. Note, That in many places, by the Corrector's neglect, there is naked Rhebia, for Rhebia gereſchate, which the Conſecution will Correct, Pſal. 30.8. Vid. C. 3. Uſe 1.
Can. 7. As in Proſe Atnah has his Vicar, ſomeTipcha, Gen. 40, 23. & 29, 22. Ex 15.24. Num. 12.9. 2 Chron. 39.3. Sakeph katon, Can. 7, 11. Lam. 3, 18. Gen. 26, 30. Cant. 2, 4. Ruth 4.16. Cant. 1, 13. 1 Chron. 17, 31. Ezek. 34, 15. So in Verſe, Rhebia gereſchate is his Vicar, which is when Atnah's Train; this never happens to Merca mahpah.
Can. 8. Atnah, and his Deputy, leave their proEmphaſis, or as in Proſe, for denoting the Reſpect, that what follows has to all before. Pſal. 120, 7.83, 13.137, 9. Prov. 28, 3.29, 1. Job 39, 28. Of the latter kind, ſee Pſal. 2, 2. & 11, 2. & 19, 15. & 48, 11, 12. & 59, 12. & 97, 8. & 119, 60. & 120, 3. & 121, 4. & 122. 4. Prov. 7, 7.19.26. Job 34, 22. Pſal. 120.7. I am for peace: but when I ſpeak they are for war. Our Tranſlation has put Colon on Peace: I am a man of Peace; for the greateſt oppoſition is there, the Verſe containing David's Character in one Propoſpeak; the firſt to ſignifie his readineſs to Act according to his PrinPeace, but few act for it, and he is loth to part theſe in him. The laſt to give occaſion to the Reader or Hearer, to MediPeace in him, was an Alarm to them. Pſal. 2.2. The kings of the earth ſet themſelves, and the rulers take counſel together, againſt the Lord, and againſt his anointed. Here are two diſtinct Propoſitions, if we put themſelves, for Conſulting, and Oppoſing in geneSilluk on Anſwer third.
Can. 9. Atnah and Merca mahp. are EmphatiPſal. 9, 11.49, 5, 13.10, 18. & 11.5. & 22, 26. There are about 40 Inſtances of this kind. Pſal. 9.21. Put them in fear, O Lord,
that the Nations may know
themſelves to be but men. Selah. I ſhould turn the laſt Clauſe, they are but men. Selah. For here is very good Senſe, with three Propoſitions; the ſecond Propoſition having this Senſe, That they may know God, their own guilt and danger; and the Third this, They are men as well as we, as capable of Grace, and ſubjection to Thee as we, of the ſame Blood with us. Lord put fear in them, and they will be as good as we. If they knew Thee, they would fear Thee as we do.
Can. 10. Atnah and Merca mahp. are both EmPſal. 27.7. Hear, O Lord, with my voice will I cry: have mercy upon me, and anſwer me. Or, grant me the favour of an Anſwer. For two Verbs being united by Noun, or Adverb, or Verb, in the Infinitive Mood. Rhebia gereſchate is upon Cry, as Atnah's Vicar, for Tipha, the ForeJehova, O Lord. So Pſal. 52, 8.59, 7.15, 83.18.99, 5.104, 35.105, 54.106, 6.48.116, 19.117, 2.119, 144, 145.146, 10.
Prov. 3, 28. & 8, 33. Job 3, 26.10, 22.17, 1.33, 24, 27.
Can. 11. As in Can. 8. in Two Propoſitions, ſo in Three Propoſitions, or more, Atnah leaves his proper place (Merca mahpah being ſometimes abEmphaſis, or Indicating a Relation to what goes before. Pſal. 11.1. To the chief Muſician, that is, to David, where Merca mahpah is put for Silluk, to ſignifie the haſte and readineſs of his Spirit, to pour forth the following Pſalm. In the Lord do I put my truſt,
how do you ſay to my Soul
fly you to your Mountain, O thou Bird. Atnah ſhould be on Truſt, for there is the greateſt diſtinction. But the Author's intent is to ſtop the Reader, that he may meditate and conſider the unreaſonableneſs of his Enemies, in bidding one that Truſted in GOD, Fly. And he Emphatically changes the Number, to ſignifie that their Fooliſh Advice reach'd all his CompaniPſal. 15.5. He that putteth not forth his Money to a biting Ʋſury
and taketh not a reward againſt the Innocent,
who doth theſe things
ſhall never be moved. Where Atnah ſtands, our Engliſh puts a Punctum; the Reaſon of the ſtop is to ſignifie, That this Promiſe belongs to all before, as well as what is in this Verſe.
Pſal. 17.1. A Prayer of David, or rather inſpiDavid. For,
Firſt, As Seb. Schmidt ſays, It is not yet proved, that ל can be a Sign of the Genitive Caſe, to ſignifie of.
Secondly,
Major to David, it would have a Miniſter. Hear the right, O Lord,
attend unto my cry,
give ear unto my prayer
not from feigned lips. Here the Engliſh makes no ſtop at all where Atnah is, but the Reaſon for Atnah is evident, viz. To keep it from joyning with Prayer; for then it would not joyn, nor belong to the reſt: But now, as it ſtands apart, it is of equal readineſs to import, that there is neither Hypocriſie in his right, nor in his cry, nor prayer. Read Pſal. 14, 7.29, 9.31, 3, 12.32.7.40, 6.42, 6.12.43, 5.50, 1.52, 2.53, 7.54, 2. and about twenty more.
Merca mahpah comes under the ſame diſplacePſal. 12.5. For the oppreſſion of the poor,
for the ſighing of the needy.
Now will I ariſe, ſaith the Lord
I will ſet him in ſafety
from him that puffeth at him.
riſe, for there is the great Diſtinction, but it is Emphatically placed on the moving Cauſe, viz. needy, which is Emphatically repeated, being the ſame with Poor. See Pſal. 24, 4.42, 5. & 56, 14.137, 8. Prov. 24, 24.30, 17. Job 30, 3.
The Second Part of this Section conſiſts in TreatSegolta, for Rhebia gereſchate, as Atnah's Vicar, has been ſpoken of before, and when otherMajors. This has been uſually compared with the Sakephs in power; but Waſmuth owns it to be the greater, and ſo the greateſt Major. Reinbeck calls
Merca mahpah's Fellow, or equal, the one in Meeter, the other in Proſe: For the one never appears in Verſe, the other never in Proſe.
Secondly, Both have the ſame ſite or place, in reſpect of Atnah and Silluk, viz. it ſtands firſt.
Thirdly, Neither ever appears properly, with
Fourthly, It is more frequently abſent, if theſe Three, or Two of them, be reſpective; but never without Emphaſis abſent, if the Subjects be diſtinct,
Fifthly, That all this holds true moſt univerſally in the Hiſtorick Books; the Exceptions are moſt numerous in the Prophetick Books, and Books of an Affectionate and Figurative Stile. Gen. 16.5. And Sarah ſaid unto Abraham,
my wrong, or violence is upon thee
or thou art the occaſion of it. My Love to thee, leaſt I ſhould hinder thee from the enjoyment of the Promiſe, brought forth this InI gave my maid unto thy boſome,
and when ſhe ſaw that ſhe had conceived,
I was deſpiſed in her eyes
the Lord will judge between thee and me. Sarah is commonly look'd on as a Scold, and on this Text they raiſe their baſe Calumny; but the Spirit of God is an
Ʋnivocal Witneſs, nePet. 3.16. there is a large Commendation of her Behaviour, both toGen. 21. Her Lan
Here I find nothing but an Appeal to God, with Meekneſs and Reverence. The firſt Propoſition contains an Appeal to Abraham, My wrong is upon thee, or I lay it before thee to Appeal to GOD for his over-judging, and ſuperintending in that Judgment. Exod. 17.1. Firſt, to Numb. 11.31. Job 2.11. Jer. 49.3. Gen. 17.28. & 6, 4. & 8.21. & 17, 20. & 21, 17. & 23, 16.24, 47. This is Confirmed by about ſeven hundred Ex
Can. 1. About Segolta, viz. That Emphaſis, or Figure, they are divers.
Can. 2. Firſt, Very Emphatick where Atnah, and it too, in one Propoſition, as Ezek. 16.57. An Emphatick Time before Diſcovery of her AbomiNumb. 3.36. Joſh. 21.27, 34. Dan. 3.10. Ezra 6.8. 1 Chron. 6.56, 61, 63. 2 Chr. 31.6. There is one of this kind, Ezra 7, 13. where Atnah.
Can. 3. Where both in a Verſe of Two ProGen. 19.4. But before they lay down
Lev. 12.6. & 13, 56. & 23, 43. Numb. 7.8. Iſa. 7.17. Dan. 6.26. There is one place, Ezekiel 8.10. where Segolta takes place of Atnah.
Can. 4. If a Verſe before Atnah have two or three Propoſitions of diſtinct Argument, and want Segolta, it is Emphatical. Gen. 16.6. Thy maid is in thy hand,
Exod. 17.9. Chooſe us men again,
Numb. 11.32. All the day following,
Job 2.12. And did not know him,
The ſorrow of the ſight diſturb'd their thoughts and words, Jer. 49.4. Valleys Emphatick, inacceſſible.
Can. 5. If the firſt Propoſition of the Verſe be Relative, and has Segolta, it is Emphatick, Gen. 2.23. And Adam ſaid,
with great joy for knowledge, Mat. 19.5. Numb. 11.21. And Moſes ſaid with diſtruſt. Eſther 5.12. And Haman ſaid thraſonically. Judg. 2.18. And the Lord raiſed up Judges
And Baal ſaw the people
viz. ſuddenly, and beyond Expectation. 1 Sam. 12.12. Come againſt you
fill'd with fear and diſtruſt. Ezek. 14.15. If theſe three men were in the midſt of it
Gen. 3.17.19.19.22.9.26.28.28.16. and about 160 more.
Can. 6. If it has not its proper place, that is the greateſt place of diſtinction in the firſt Hemiſtich, it is Emphatical, or has Reference to ſome further Antecedents. 1 Sam. 2.15. Before they burnt the fat
Jer. 36.23. Four, it ſhould be upon Scribe, Ezek. 8, 12. Gen. 3, 14. & 20, 13. & 24, 15. And about 80 more.
COnſecution is a Tract or Train of Accents, from one Abſolute Lord to another, or to the beginning of the Verſe, in a ſuitable CorreſProſe it ſtands thus:
In Meeter thus:
As to the Matter, ſecondly, every Verſe is an Oration or Speech; and every Speech is made up of various compounding Parts; and all theſe Parts either Cohere, or not; if they Cohere not, and are not Conſtrued together, the diſtance is liable to ſeveral degrees.
Firſt, Different Subjects.
Secondly, Different Propoſitions that are full, and Compounded.
Thirdly, Different Simple Propoſitions, that are compounding Parts.
Fourthly, Different Subject and Predicate, or appending Circumſtance.
Fifthly, A variety of theſe, ſome of them equal, or unequal to one another; ſome like, or unlike to one another; the like and equal Members ſtand not at ſuch a diſtance as the unlike, and unequal do.
It is to be obſerved, That there is no notice taken, or to be taken of degrees of Union, or Conjunction, to prevent confuſion; for the de
But de facto, in the Bible the Matter ſtands reExod. 15.15. All the Inhabitants of Canaan ſhall melt away
Gen. 45.27. The ſpirit of Jacob their father reviv'd
Job 21.28. Where are the dwelling places of the wicked
Gen. 9.7. And you, be ye fruitful and multiply
firſt agree with the ſecond, it has a Miniſter, if not a Minor, and then the third a Minor uſually. Pſal. 6.6. In the Grave who ſhall
praiſe Thee
Pſal. 42.6. O my God, my Soul is caſt down within me
Secondly, If the ſecond and third Word bear the ſame Syntactical Relation to the firſt, then the third has a Miniſter, the ſecond a Minor. Iſa. 28.24. Doth he open, or break the clods of his ground
Iſa. 19.6. & 9.23. Job 10, 11. Iſa. 7.22. Zac. 2.14. Jer. 44.25. Numb. 35.16.
Thirdly, The fourth Word commonly Compleats the Senſe, and makes a ſtop when the former three are Conſtrued, as Before the heart that deviſed wicked imaginations, Prov. 6.18. Ezek. 2.2. Numb. 3.40. Ex. 31.6. & 35.17. Gen. 8.13. Ex. 14.7. And ſo there is a Major. But if the fourth ſtop not the Senſe, the third has the Lord, and the fourth the Miniſter. Cant. 3.11. Go and ſee, O ye daughters of Zion. Exod. 3.7. I have ſurely ſeen the affliction of my people. Pſal. 105.8. He hath commanded his word to a thouſand generations
Chron. 16.15. In this Caſe the third has ſometimes a Major, and the ſecond a Minor. Jer. 3.7. Iſa. 5.2. And this is moſt uſual, when the fourth doth leſs ſtay, or ſtop the Senſe than the third or ſecond [then to be diſtinſecond with a Minor, the third with a Sub-minor] eſpecially when there are many Verbs to expreſs one Act of Predication, all pleading ſhare in the laſt. Iſa. 52.13. He ſhall be exalted, and extolled, and be very high
Deut. 13.14. Then ſhalt thou enquire, and make ſearch, and ask diligently
Hag. 2.13. And the Prieſts anſwered, and ſaid not.
third Word be united, or Syntactically Conſtrued, the fourth not compleating the Senſe, receives a Minor, or Sub-minor. Iſ. 37.28. I know thy in-coming, and out-going,
and ſitting down.
Pſal. 30.1. Job 19.3. More of this to be read afterwards.
Fourthly, The fifth Word, viz. after four ConMajor, or in a greater power, the ſame repeated. 1 Kings 2.12. And Solomon ſat upon the throne of David his father.
He began to ſeek the God of David his father.
Kings 11.27. But if it ſtop not the Senſe, it has a Miniſter, and muſt. Thou ſhall ſurely redeem the firſt-born of man.
Gen. 2.12. This ſurrounds all the land of Havilah,
Fifthly, The ſixth Word after five Conſtructions or Joynts, if it compleat the Senſe, receives a greater Lord than the fifth or fourth, if not, as beſeventh Word, or eighth Word, &c.
The common Methods of deviation from the Lines ſet down after theſe Abſolute Lords in the Table, into the Roads of the other Lines from minor Lords, is that which ſhall make up the SeSection; it being always occaſion'd from the dependance on the Matter, and that MatFigure or Emphaſis, but from that diverſity
Syntax, and give to them ſome Noſcible Characters; for our four Marks are far from ſufficient, viz. Comma, Semi-colon, Colon, and Punctum. And this may ſerve for Proof of it, 'till more be invented. Steady Rules can never be given for what place they ſhould be put in. Indeed, Silluk and Punctum, Atnah and Colon, may agree, and agree in this, that no Syntax is to paſs over their head; I mean, a Verb muſt not be on one ſide of a Colon, and an Accuſative on another, &c.
But what is to ſupply all the other inferior deComma is often uſed where there is Conjunction; ſo that twenty places are left vacant for Semi-colon, and nothing to diſtinguiſh the variety, occaſioned from ſuch variety of Matviz. when a Verſe, or Propoſition, is fill'd with many little Members, that as to Syntax are the ſame over and over again, though the Words ſignifie different things. On this I ſhall ſet down the Canons beGrammatical and Hiſtorical Stile,
Alphabet Figures, and the Rhetorical under Numerical.
Can. 1. When the Members of a Propoſition are little, but like and equal (they are like when one Queſtion ſerves them all; little when two Words at moſt; equal when none above two, or all above two) each Member has a Minor, or a Miniſter, as Conſecution requires. Ex gr. Gen. 8.22. Seed time and harveſt, cold and heat, ſummer and winter, day and night, ſhall not ceaſe. The firſt three are acAnd night ſhall not ceaſe. From thence there be no place for a Major
Winter day and night. From thence Tebhir takes the Government Heat ſummer and winter. From thence Gereſch takes the Government Major for it has no Minor, Harveſt, cold and heat. This clearly demonſtrates, That minor Lords are Marks of minor Members. Obſerve further, how they are coupled by Pairs, and each Pair has a Miniſter and a Minor. And, Thirdly, How Harmoniouſly it agrees with the TaGen. 2.31. Exod. 8.21. Behold I will ſend ſwarms upon thee, and upon thy ſervants, and upon thy people, and upon thy houſe. Where again to Tipha's having the ſame Syntactical Relation, to him it ſtands Exod. 25.4. there are five Members of one Propoſition: Blue
purple
ſcarlet,
double
ſilk
Goats hair
Minors by Rule. And the like, Exod. 28.6. where the very ſame little MemMinors, are again, as the Matter of
viz.
Geriſh's Major upon him. Reinbeck thinks it is Emphatick, from the Preciouſneſs of the Material; but he is miſtaken, the Signification of Words is not their Province. Secondly, I think rather the Reaſon to be, becauſe Gereſh has no Minor, this is his Minor, and ſhould be ſo in the Table, and the frequency of it perſuades me. Gen. 8.22. Numb. 18.9. As alſo its being put in place of Gereſh, Deut. 62.15. Numb. 29.33. It is again Gereſh's Minor, 1 Sam. 9.24. Let that Obſervation be a ſecond Member of this Canon; and this a Third, That if Three or Four, or more, of theſe Members, are ſo interwoven, That they bear a Relation, or Reſpect to one another, there is room for Majors, and ſo the more common road of ConHemiſtich of Gen. 3.15. will teſtifie; for The Woman, thy Seed, her Seed, are little Members, but [I will put] being repeated, makes them two ProGen. 24.35. & 13.8. For Illuſtration of this, and the other Canon, I ſhall Parſe Hag. 1.11.
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And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour
of the hands. Firſt, I obſerve a Coacervation of little Members, to the number of eight, which fill up four Lines; yet among Twelve ſeveral Tranſlations, I find no Point bigger than a Comma in all the Verſe, viz. Chaldee, Lxx. Vulg. Munſter, Vatab. Caſtalio, Pagnin. and Arius Mont. Trem. & Junius, Vaz. French, Engliſh, Luther: but the Dutch has a Colon where the Hebrew has Verb is to be repeated after I will call for a waſting drought on man, or bring, &c. as Caſtelio.
Secondly, The number of Maccaph's Ten ſignifies the ſuddenneſs of this Gradation, one upon the back of another, ſuddenly.
R. R. R. 3. Vagrant Maccaph moſt cloſely ties the Chain.
Thirdly, The laſt Member of this Verſe is a great one, on all the labour of the hand
Cattle has
R. 6. The Major always of ſome, &c. as ſhall be next explain'd.
Fourthly, Man in the next Propoſition has
Fifthly, Oil has again a Major on it, becauſe there is a great Member between it and Atnah, which is made up thus ſecond and third Word.
Sixthly, Next comes Liquids, united by wine and oil. Secondly, Fruits of Ground, Arids and Liquids, little Members, divided by a little Lord, Rhebia
drought ſhould have a Major, by the folCanon. But firſt obſerve, Lex talionis, you leave my Houſe waſte, I will lay your Earth waſte, and the ſweet Paronomaſia, both are
Secondly, The great Emphaſis. For I will call for a waſting drought, is to be ſupplied in every Major Propoſition. So four or five times; I will call for a drought upon the corn, wine, and oil. I will call for a drought on all the earth produces. I will call for a drought on men and upon cattle. I will call for a drought on all the labour of the hands.
Can. 2. The Word before theſe little Lords, in order of Conſecution, receives Major, Minor, or Miniſter, as it bears reſpect to them. [By before] here is meant, by order of Reading, not Pointing, or Parſing. Secondly, Obſerve, the general need of this Rule flows from theſe little Members breaking the Line of Conſecution, for they lead a Man croſs the Scheme by the Columns of Minors and Miniſters. So that its a doubt what is to be excepted when the Line is broke. Thirdly, You may find the Fourth Rule Explained by it.
Firſt, then, That Word has a Major, if it beGen. 23.1. Thus was the Life of Sarah one hundred Years, and twenty Years, and ſeven Years. Sarah has ſeventh from Exod. 13.15. And the Lord kill'd all the firſt-born of Egypt
Egypt, Exod. 26.36. So Gen. 7.4. & Exod. 6.9. Though there is an Emphatick
Tipha before, Tipha being in the place of Munah before it. But though it belong not to them, ſo as to be one of them, they may have
Gen. 24.67. Into the tent of Sarah his mother. And he took Rebecca, and ſhe became his wife, and he loved her. Mother has Gen. 24.65. Gen. 30.31. Judges 7.31. Exod. 2.23. & 17.12. & 4.18. & 1 Chr. 13.2.
Secondly, If this fifth, ſixth, or ſeventh, &c. Word firſt cohere to its following Word. Secondly, Is Conſtrued with all that follow. Thirdly, The imMinor, then the fourth, fifth, &c. has a Miniſter. Exod. 10.16. They ſhall fill thy houſes, and the houſes of all thy ſervants, and the houſes of all Egypt
Mahu, ſhall fill, has Kadma on it; For its Con[with all] and [thy houſe] has Gereſh on it. Judges 7.10. And this holds true, though one Member be great, and another little, if alike. 2 Sam. 6.12. Gen. 8.17. Here is place for an Emphatick Permutation too. Ex gr. Gen. 9.29. [Nine Hundred Years] is a little Member, but has an Emphatick Sakeph.
Another Example of this Canon, 2 Sam. 17.16.
Thirdly, If this Word be not a common Word, and there be no neceſſary reſpect between the MemMinors, this fourth, fifth, ſixth, ſeventh Word muſt alſo. Ex gr. Gen. 18.5. I will fetch a morſel of bread,
ſtrengthen ye your hearts, after that go on. There is no dependance among them three, each may be without the others, therefore are diſtinguiſhed by Minors, Paſchta and Gereſh. So Gen. 30.31. I will return, I will feed thy ſheep, I will keep them. So Exod. 23.21. Lev. 5.22. Judg. 7.21 Iſa. 27.10. When otherwiſe there is an Emphaſis, Exod. 2.17. there is Iſhak, He gave drink, in place of Joſhghan, Before it he ſaved them. So Judg. 7.13. Tent has Minor, to ſignifie it was the chief Tent; but I am not yet convinced of the neMajor.
THeſe are Nine in Number: Firſt,
Proſe only, in Verſe he ſerves all in his turn, according to the Notes, exAnterior and Paſer, them he never ſerves. In Proſe he ſerves
Secondly, There is Proſe alone, and in Verſe to Proſe it ſerves
Thirdly, In Proſe
Verſe their place in particular is a little more Abſtruſe, but the Notes on the Table ſufficiently diſtinguiſhes them, and by this one may ſee a plain Method in diſcovering Errata's in Editions of the Hebrew Bible.
Can. 1. This place is uſually the Second before a Lord, and his Off ce, to ſhow that his Words and his
Lords are united by ſome Grammatical Concord or Regimen.
Hence one may ſee, That the Second Rule, or Firſt in Conſecution, comes to be Explained here, though ſome Members of it muſt be left to the next Section. The Examples of this are obvious in every Verſe, Gen. 1.22, &c. The firſt thing obſervable is, That when the Words ſeems not to Cohere, there is ſomething underſtood, wherein the Union ſtands, Ex gr. Gen. 1.29. Merca is under Bo. wherein which agrees not with Phri, Fruit without the Supplement of [is] So Gen. 15.13. In a land not theirs [which is] is to be ſupplied. So Pſal. 36.6. O Lord, thy mercy in the heavens (is.)
Can. 2. There are two Modes of Figure or Emphaſis, in variation from the Rule. Firſt, when a Miniſter is on the third Word, alſo in place of a Minor. Ex gr.
Exod. 12.19. For it was not leavened,
Exod. 28.17. Two rings of gold,
Ver. 26.
Gen. 28.20. In the way that I go
Gen. 3.24. And the flame of a Sword
Gen. 27.30. When Iſaac had made an end
Gen. 34.28. And what was in the city
Job 35.7. Or what receives he of thine hand
Peſek for Tipha.
Pſal. 102.4. My heart is ſmitten, and withered like graſs
Prov. 3.4. Thou ſhalt find favour, and a good underſtanding
Tipha the fore-goer.
Obſerve, The end of this is ſometimes to premajor's coming in the place of a minor; hence this change is more uſual before the leſſer Lords Joſh. 8.33.
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And all Iſrael, and their elders and judges ſtood on this ſide the ark, and on that ſide, before the prieſts the levites, who bear the ark of the covenant of the Lord, as well the ſtranger, as he who was born among them, &c. It is a Verſe of Thirty Words, notwithſtanding the ſeveral Maccaphs in it, which make two Words one, but the Notes belonging to this Canon affect the firſt Part. 1. Neged, before, has minor of Gereſh, who ſtands on Prieſts, ſo it muſt either take major. 2. Vinezeh, on that ſide, ſhould have paſers minor, who ſtands on Ark, but it has none. E. muſt take major. 3. The like on Ghomedin. 4. Obpaſer himſelf is often as here repeated for his own major.
The Second way of Figure is, when the Second, though it Cohere with the Firſt, has a minor, tho more rarely a major. The end of it is either EmIſa. 1.25. I will take away all thy tinn.
Iſa. 8.20. To the law, and to the teſtimony.
Lev. 5.11. He ſhall bring him to the prieſt.
Gen. 7.11. On the ſecond month.
Sam. 23.20. And he went down.
Benaja, who durſt deſcend inMajor for a Miniſter. So Pſal. 2.1. The people imagine a vain thing.
Acts 4.27. The people Iſrael, that wiſe people, holy people. Pſal. 2.7. I will declare the decree
Rhebia for Jerah, Chriſt's Prophetick Office. Pſal. 119.36. Incline my heart to thy commandment
Hutter's Bible thus Rhebia gereſchate being Atnah's Vicar, Tipha, the Fore-goer, is in place of Merca, the Emphaſis is, The corruption of the Heart, even after Regeneration. The ſame is on Exod. 23.30. to ſignifie how great a benefit it was for God to expel the Canaanites. Exod. 6.16. Seven and thirty, and an hundred years
Years are Emphatick, but beſides, they agree with ThirVerſe 18, 20. And hence Years uſed to be repeated, Gen. 5.3. Deut. 13, 14. Then ſhalt thou enquire, and make ſearch, and ask diligently
Diligently has equal reſpect to all.
Can. 3. Is about Maccaph, who ſerves theſe two Lords. Firſt Grammatical, when three or four Words are to be joyned together, which the ConMaccaph, that joyns faſter than any Miniſter, ties one Knot. Secondly, Rhetorical, when the Affliction is violent, as Tamar acting a Whore, Gen. 38.16. What will you give, Jonah 4.6. Jonah in Paſſion, I do well to be angry even to death. Judges 9.12. The inordinate deſire of making a King, after a ReGo thou and reign over us.
THEY are much the ſame Number, one or two being diſputable and doubtful.
Firſt,
Proſe is under Verſe
Secondly,
Proſe, and Verſe, where it is obſervable, they have the like majors,
Conſecution; a probable Argument of their like power.
Thirdly, Verſe has nothing but Peſik macpah
Proſe.
Fourthly, Gereſch
Fifthly,
Sakeph.
Sixthly,
Seventhly,
Eighthly, That the laſt Five ſhould have no minors, and yet have majors, is what I ſhall next Reading thorow of the Bible Correct; Credulouſminor, and that to themſelves too: their Office is to
Third or Second, before a greater Lord. Hence this Section conRule 3. and alſo Rule 2. and 5. Gen. 1.26. Let us make man in our image, according to our likeneſs
There is an uſual Cuſtom in the Hebrew to exAdjective by an added Subſtantive: For inſtance, its now a doubt among the Criticks, if this ſhould be Tranſlated, In our moſt like Image. Imagine Simillima, or Image, and Likeneſs. And I doubt it will be long before it be ended, without obſerving by this Rule, That when its to be ConAdjective, it has a Miniſter to Unite them, which is not here. And this will help Monſieur Le Canne to a Foundation for his Notion, P. 170. The Name of God is often uſed SuperPſal. 80.10. & 104.16. & Cant. 8.6. That hath a moſt vehement heat. The Queſtion is, When it is ſo to be underſtood? Says he, When the likeneſs of Phraſe directs us, but the difficulty remains: ſhall I Expound Ark of God, Word of God, Spirit of God ſo, or Son of God? This will baniſh the proper Name of God almoſt out of Scripture, if that Rule hold; for all theſe are alike in Phraſe, but with ſome Limitations this will ſhew the difference, Ex gr. Pſal. 19.6, 7, 8, 9. Word of the Lord, Law, Statutes, Fear, &c. has a minor on them before Lord, or a Miniſter Emphaically vicarious; but this is not to be expected univerſal, eſpecially when any thing of GOD is Predicated of Himſelf, Gen. 1.2. The Spirit of the Lord is not to be turned a vehement Wind: However,
Regimen Genitivi, by another Subſtantive, requires a Miniſter, as well as Adjective and Subſtantive, but two diſtinct Subſtantives do not.
Can. 1. When the Second agrees by ſome Syntactical Rule with the Firſt, and the Third not, the Third has a minor, and the Second a miniſter.
Can. 2. If the Second and the Third bear the ſame relation to the Firſt, and are Conſtrued with the ſame Syntactical Rule to it, then the Third has the Miniſter, and the Second the minor. I have before given a probable Reaſon of this, viz. The Miniſter takes firſt hold, and challenges a relation to the firſt Word; it Unites the whole, but the Minor implies a Diſtinction to be within that Ce
Can. 3. Suppoſe Second and Third do Cohere with the Firſt, but if not, by the ſame Syntax the Firſt Canon takes place, and with much more ReaThird agrees with the Second, and the Second with the Firſt, but not the Third with the First.
Can. 4. The Particles uſually follow the First, except Negatives which follow the Second Canon.
Examp. Pſal. 1.5. The wicked ſhall not ſtand in judgment,
Jeremiah 34.3. Mouth to mouth he ſhall ſpeak,
Pſal. 1.6. The Lord knows the way of the righteous,
Can. 2. Gen. 13.8. For men brethren we are,
Gen. 5.2. Male and female He created them,
Iſa. 48.11. For my own ſake, my own ſake, I will do it,
Iſaiah 40.1. Comfort ye, comfort ye my people,
Gen. 37.8. Shall he in reigning reign over us?
Geneſis 37.8. Shall he in ruling rule over us?
Can. 3. Jer. 5.19. Ye ſerved Gods that were ſtrange,
Jer. 42.23. In the place where ye would,
Ezek. 27.24. In cloaths blue and broidered,
— 28.25. So ſaith the Lord God,
M. 2. Gen. 4.10. The voice of the blood of thy brother,
Gen. 1.1. In the beginning God created,
Can. 4. Exod. 32.2. Which are in the ears of your wives,
Exod. 11.3. Alſo the man Moſes,
Judges 7.4. As yet the people are many,
Gen. 4.9. Where is Abel thy brother?
— 10.12. But not the daughter of my mother,
Deutero. 14.3. Thou ſhalt eat no unclean thing,
Jer. 14.16. There is none to bury them,
Gen. 15.1. After theſe things,
2 Kin. 14.5. Behold that Shunamite,
Deut. 13.10. From the Lord thy God,
Exod. 33.10. For no man can ſee me,
Gen. 32.24.
Ʋntil the morning aroſe,
Can. 5. Each Branch of theſe Four Canons by Figure are altered, but not without ſome Emphaſis; and here I muſt be the longer on a double acviz. To give Rules and Examples that may Illuſtrate the Rhetorical Tables and Rules, both in Proſe and Verſe, which are the much more Abſtruſe Part of this Doctrine, eſpecially the laſt Table of Extruſion: And that I may at once Convince that they are extraordinary, or Rhetorical deſignedly, and ſhow how to know if the Conſecution be Grammatical or Rhetorical, Obſerve,
First, That as we are never to part from the NaGrammatical Conſecution, ſo long as we can apply them.
Secondly, When the Connection of Words and Senſe are the ſame, in two Verſes or Propoſitions, and the Conſecution of Points oppoſite, the one is ordinary, the other extraordinary, and the feweſt are the extraordinary.
Thirdly, The Grammatical is the moſt ſimple, ea
Fourthly, The Points that ſtand not changed, challenging their fellow in the Grammatical Table,
Emphatical Abſence, and is a ſure Rule of knowing it to be Rhetorical.
Fifthly, A common Rule is, where things are like to paſs the like Judgment, and where things are contrary, the Effects are ſo too.
Sixthly, The Subject Matter and Circumſtances are aſſiſtant in this, as well as in other ways of Interpretation: But to return, Firſt, that as to Poſition we find a minor on the fourth Word, the major's place, Exod. 3.4. When the Lord ſaw that he turned aſide to ſee. Tipcha is under Jehovah, the fourth from Atnah, in Sakeph's place, as Munah by the former Section is in Tipha's place under that.
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Eccleſ. 8.13. There is a vanity that is upon the earth. Obſerve again, That Sarka, a minor, is in place of Rhebia, as before it; again Munah in Sarka's place.
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Jer. 7.2. All the Jews who enter within theſe gates. Paſchta is both in his own place upon Habaim, and in his major's Rhebia upon Huda, Iſa. 3.16. Becauſe the daughters of Zion are haughty,
Sakeph has miniſter and minor right Paſchta's miniſter mukaph, next ſhould Sakeph's major Rhebia come in place; but in his ſtead appears Itib, Sakeph's minor. So Deut. 6.10. Tebhir for Rhebia. And Sam. 4.18. Numb. 31.30. Peſek munachatus for Peſer: And Iſ. 19.1. Geriſh for Paſer. Alſo Deut. 4.10. Jer. 44.18.
A Second Figure is, when by Extruſion the ſeminor, by reaſon of non-coherence Grammatically, or having the ſame Coherence with the Third, in place of the Extruminor, a miniſter ſucceeds.
Sam. 28.13. Fear not, but what thou ſaw, viz. tell. Chi and Mah have the ſame Relation to Raith, ſo it ſhould be Tiri would have Gen. 26.28. We have in ſeeing ſeen, that the Lord is with thee,
Peſik is here Euphonick, here Munah in his place; anoMunah going before it. Deut. 1.23. And I took from among you twelve men,
Paſchta being Extruded, ſubſtitutes Munah, ſince another goes before. Gen. 27.25. Then he brought wine to him,
Merca two-fold, and Darga. 1 Kings 10.19. Six ſteps to the throne,
And the Philiſtins had gathered their camps, or armies,
Gereſh extruded puts in Mahpah, Kadma going before it. Gen. 13.34. Lift up thy eyes,
Jer. 2.5. What did your fathers find in me,
Gen. 16.18. And Sarah ſaid to Abraham. Sarah agrees not with Abraham in Conſtruction, therefore it ſhould have Gereſh
minor to Sarka, but that being extruded, it ſubſtitutes Sarka's miniſter ▪ Gereſh's miniſter, Kadma, going before it, which is an Index, that this is the method of Solving the Phaenomena: For if Gereſh ſhould not have been there, his miniſter could not have come there.
A Third Figure which is more uſual in Proſe) is that not only the minor is thus Extruminiſter put in his place, but the major alſo; and, thirdly, this is peculiar to Merca mahpah, Rhebia and Sarka, that not only the ſecond being diſtinct from the firſt, takes a major in the place of a minor, but if need be, that minor is in fourth or fifth place, that is place of that major.
Pſal. 68.19. Who daily leadeth us, the God of our ſalvation. Selah,
Rhebia being upon [us] Lanu ſhows that Munah ſuperiour on Jeſhughathenu, is in place of Rhebia gereſchate
Atnah's vicar, for Rhebia is his major, and Mahpah goes before, which is compounded with Sarka, becauſe there is a long Vowel before the Tone of the Word.
Prov. 8.13. The froward mouth do I hate. Here is again Munah ſuperiour, for Rhebia gereſchate with Kadma going before it.
Pſal. 140.6. The proud have hid a ſnare for me. Paſer is here upon Pah, in place of the minor Peſik; Peſik Kadmate going be
Prov. 27.10. Thy friend, and the friend of thy father, do not forſake,
Peſik does ſubſtitute his major Paſer, before Rhebia, whoſe miniſter is Mahpah, Peſik Kadmatus Empbatick going before it.
Pſal. 126.2. Then ſhall our mouth be filled with laughter,
Peſik ſubſtitutes Paſer, whoſe miniſter is Jerah, peſik Mahpahatus going before, but Peſik, as is uſual, is omitted.
Prov. 8.33. Hear wiſdom, and be wiſe,
Tipha Fore-goer a minor, Tipha the miniſter going before.
Pſal. 18.48. He ſubdu'd the People under me,
miniſter, Munah is in place of Peſik.
Pſal. 36.1. To the chief muſician, the ſervant of the Lord, David,
Job 26.11. The pillars of Heaven were ſhaken,
Pſal. 19.8. Teſtimony of the Lord is faithful,
Pſal. 31.24. Love the Lord all ye his Saints,
major
minor
Pſal. 40.6. O Lord my God, marvelous are thy thoughts towards us,
Sarka and Rhebia change places.
Pſal. 70.5. Let them be glad, and let them rejoyce in Thee, all they who ſeek Thee,
Rhebia and Peſik change places.
Prov. 30.20. So is the way of an adulterous woman,
Rhebia and Peſik. So in one part of the Examples a minor on the ſecond, changes with a miniſter; and in another, the minor on the ſecond with a major, but ſo as that minor takes the major's place.
Fourthly, This kind of Extruſion is alſo continuMeeter and Proſe. Iſa. 5.25. And he ſtretched forth his hand againſt him, and ſmote him,
Peſik's minor
Sam. 18. And an evil ſpirit of, or from the Lord invaded Saul,
Peſik is EuphoGereſh, Paſchta's minor, ſhould be on Rayha, evil, for not united with Saul, but its miniſter mahpah is put in its place. Thirdly, Elohim ſhould have Gereſh's minor, but Gereſh having none, its Miniſter Kadma takes place, as minor, and the other Miniſter to Gereſh teliſha ketanna keeps its own place. Fourthly, Munah, Gereſh's third Miminor, being ſuppoſed upon Elohim.
1 Sam. 2.20. The Lord give to thee a ſeed,
Gereſh's minor
Fifthly, This continued Extruſion is alſo in Meeter, Pſal. 74.10. Shall the enemy contemn thy name for ever. Becauſe no place for a major here, the ſecond Word ſhould receive a Rhebia gereſchate, but that ſubſtitutes Munah, the third Word ſhould have Extruded. R. Gereſh minor, but that ſubſtitutes Tipcha not foreMahpah going before him. So Prov. 3.27. When it is in the power of thy hand to do it,
Pſal. 54.5. They ſet not the Lord before them. There being no place
major, R. Ger. is to be on the Second, but he ſubſtitutes Munah;
R. Ger. minor ſhould be on the Third, but he ſubſtitutes Tipha poſteriour, the Fourth ſhould have minor Peſik, but that ſubKadma mahpah going before it. Pſal. 45.5. Gird thy ſword upon thy thigh, O moſt mighty
exter.
poſter. So Job 4.2. Tipha anter. before Atnah ſubſtitutes, Peſik, Tipha's minor, ſubſtitutes another Munah, going before, viz. ſuper. See Pſal. 9.10. Pſal. 32.2. Prov. 6.27. Pſal. 72.3. & 119.52. & 68.15. & Pſal. 3.3.
Can. 6. or, Rhetor. 2. is, That the Third, which by no coherence ſhould take a minor, figuratively poſſeſſes a major, and in that caſe the Second, in place of the Miniſter, poſſeſſes a minor.
Exod. 2.4. To know what would be done to him,
Cant. 2.4. Stay me with flagons, comfort me with apples,
Exod. 36.2. And Moſes called on Bezaleel and Aholiab,
Iſa. 45.1. Thus ſaith the Lord of his anointed Cyrus,
1 Sam. 20.5. And David ſaid to Jonathan, behold the new moon is to morrow,
Deut. 33.6. Exod. 35.29. & verſe 1. Num. 18.9. Deut. 6.15. & ver. 2. Num. 29.33. Exod. 39. ver. 25.8. 2 Sam. 9.24.
This Canon holds true in Meeter, as well as in Proſe; but whatever be the Poeſie, there is commajor on Second, and a major on Third too.
Pſal. 58.2. Weigh the violence of their hands.
Pſal. 106.47. Save us, O Lord our God, and gather us out of the nations,
Pſal. 22.14. All my bones are out of joint,
Pſal. 35.10. All my bones ſhall ſay, Lord, who is like thee,
Pſal. 133.2. As the beſt oil on the head, deſcending down the beard,
Job 34.25. Pſal. 12.9. & 109.16. & 113.9. Prov. 1.10. Pſal. 45.3. & 5.12.
A Seventh Canon, or Third Rhetorical is, That Emphatically a non-cohering Second receives a Mi
Gen. 24.46. And ſhe ſaid, Drink. Which imports the readineſs and promptitude of her mind, her haſte.
Gen. 27.13. Go and bring to me; where Maccaph adds to the Emphaſis, and confirms the No
Gen. 32.11. Leſt he come and deſtroy me, the mother with the children,
Firſt, Tipha is vicarious for Sakeph is on the Third; and Secondly, Munah on the Fourth, though diſtinguiſhed from the Third, to ſignifie Eſau's haſte, Exod. 3.13. & 13.14. I may add to this, a non-cohering Second, receivmajor, is alſo Emphatick.
Gen. 4.25. Second has a minor, and the Third a Miniſter, though the Second agrees with the Firſt, and not
Third. Jer. 4.20. Deſtruction calleth upon deſtruction,
Hoſ. 4.2. Blood touches blood. But may be the Reſolution will be the eaſier in ſaying, the Third is the Nominative.
An Eighth Canon, That the ſame Emphatick DeJer. 5.7. Whether? in this ſhall I forgive thee,
Third coheres not, yet has a Miniſter. So Neh. 2.17. & Judges 13.21. & Sam. 19.31. Exod. 8.5. & Gen. 45.3. & Hoſ. 4.4. & Iſa. 53.6. & Deut. 15.7. & Exod. 22.19.
A Ninth Canon is a Rhetorical Oppoſition to Can. 2. viz. when Second and Third bear the ſame relation to the Firſt, yet the Second has the MiniThird the minor.
Jer. 42.22. To come and ſojourn there. Sojourning and that place, is what you would Unite, as well as going thither, but my Judgments ſhall prevent it.
So Gen. 6.10. Shem, Ham and Japhet,
Deut. 15.11. compared with Verſe 8. Thou ſhalt certainly open thy land,
Verſe 11. but Verſe 8.
A Tenth Canon is, where Second and Third agree not to the Firſt, by like Conſtruction; the Second Emphatically takes a minor, and the Third a Mi
Numb. 22.1. When Balak the ſon of Zippor ſaw,
Verſe 16. So ſaith Balak the ſon of Zippor
Second is united to the First by (ן) Co
Gen. 1.2. But as to the earth, it was without form, and void,
Pſal. 8.5. Out of the mouth of babes and ſucklings,
Phi. mouth, and gholelim, Babes agree with Sucklings, the firſt as one Subſtantive goverVajomkim; yet the Second has a minor, the Third a Minister, the Emphaſis is the Extenuation of Preachers, by the Office being laid on Babes, Gen. 24.63. the Particle imitates this.
An Eleventh, or laſt Canon, If the Third agree with the Second, and the Second with the Firſt, but not the Third with the Firſt, and the Second have a minor, and the Third a Miniſter, it is EmCan. 3.
Gen. 8.7. Engliſh has it, He went too and fro until the Waters were dried. Twenty one Days are too long for a Raven to live without Victuals, and your old Carrion is not Food. The Points make it, He went out quickly, but reNumb. 32.23. Iſa. 36.5. Pſal. 22.17. Gen. 28.15. Jer. 9.15. & 2.10. Gen. 38.24. Ruth 1.11. Zach. 1.6. Iſa. 30.18. Gen. 14.12. Pſal. 96.12. Jer. 14.10. 1 Sam. 2.16. Hoſ. 11.1. Exod. 34.3. & 7.25.
In Gen. 49.31. Three Examples are in one place, Am. 7.2. Iſa. 48.18. Gen. 25.39. & 27.12. 1 Sam. 14.9, &c.
THEY are much the like Number alſo; for in Proſe the two Sakephs
Verſe
Proſe. In Verſe
Silluk. FifthSakephs, and majors, in Verſe
minors that come in the fourth place, &c. are majors, minors, and ministers,
majors, becauſe they govern a great Tract of Words, at leaſt three, ſometimes four, five, ſix, ſeven, ſome
Deut. 1.19. We came even to Kadeſh barnea,
Verſe 41. In the fifth place with a Miniſter after Tipcha. We will go up and fight, according to what the Lord God commandded us,
first contains an anſwer to How far? The ſecond to By what rule? Deut. 6.17. Keep the commandments of the Lord thy God. Qu. What?
Sam. 15.2. Moreover, Abſolom roſe in the morning, and ſtood in the way by the gate,
Verb [is] Gen. 1.2. And darkneſs (was) upon. And ſo when a major ends a Propoſition. Pſal. 1.1. Bleſſed (is) the man, or rather Bleſſedneſſes are that Man's, or belongs to him, it ends with Job 15.24. Prevail, the fourth before Battle, becauſe as a King ready anſwers to How? Pſal. 63.2. My fleſh deſireth thee. Soul before that has Rhebia, Hence,
Can. 1. That ordinarily the fourth or fifth from an Abſolute Lord, has a major, eſpecially when what follows contains a diſtinct Anſwer to a Que
Can. 2. If the following cohere, or contain a Word expreſſed, or underſtood, from which all
minor of the next reſpective major.
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Gen. 11. ver. 9. Therefore every one ſhall call its name Babel, becauſe there the Lord confounded the lip of the whole earth: and from thence the Lord ſcattered them upon the face of the whole earth.
Obſerve, Firſt, That Sakeph is upon Iehovah, according to the First Canon: what follows, conHow far? Ʋpon the face of the whole earth. But here is another kind of Co
Ʋmiſham, and from thence (which has Sakeph's minor, Paſhta upon it) For first, There is an Anſwer to many Queſtions which ariſe out of the Principal Verb He ſcattered, viz. Who? whom? whence? whether? And ſecondly, Sham has Tipha's minor on the ſame acBalel is the principal Verb. And, thirdly, So Chalquen has Paſhta's minor, and Sarka is the principal Verb. So Iſa. 37.28. Veskibtecha has Jadaghti I know is the common Word, Pſal. 1.5. Ghalchen has Peſik, Jakumu is the principal Word.
A Second Member of this Canon is, If that four, five or ſix agree with the following, then it hath a miniſter not a minor; and ſecondly, That following by a minor be diſtinguiſhed from what follows it.
Exod. 15.18. The Lord reigns for ever and ever.
Iſa. 30.12. The fourth has Deut. 25. & 21, 1. & Pſal. 28.4. & 34.22. & 37.25.
A Third Canon is an Emphatick Alteration from the firſt, viz. minor in the major's place. Gen. 18.6. Make ready three meaſures of flower wheat
Gereſchaim for Rhebia. And Verſe 29. And He ſaid I will not do it for the ſake of fourty,
Deut. 1.41. We will go up and fight, according to what the Lord our God commanded us,
Canon, 2 Sam. 15.2. and on Conſecution in ge
Firſt, There is Emphatick Haſte.
Secondly, It refers alſo to what follows, as, The Lord commanded us. And on this account a major of the ſecond Order is put in place of the firſt. Ex gr.
Gen. 48.17. Ex. 10.23. And major of the third Order, for Judg. 7.13.
A Fourth Canon is, when a Miniſter is put in the fourth or fifth, viz. the major's place, Gen. 8.10. He took the ſon of a cow, tender and good,
Kadma for Teliſha gedola, Exod. 10. Verſe 8. compared with Verſe 24. Go and ſerve the Lord your God, Ver. 10. Merca for Sakeph, Joh. 1.21.
A Fifth Canon affects Figuratively Canon 2. when a major is in the place of the minor.
Exod. 12.19.
Gen. 24.7. The Paſchta reſpective ſays Gereſh, ſhould be on Syntax ſays a Miniſter, but Rhebia being there, ſays, it's not the Nominative, but ſome underſtood Sentence is ſuppoſed here. He who is Lord of Heaven, who took me out of my father's houſe, &c. He ſent his angel. See Gen. 14.13. Deut. 1.36. Therefore becauſe he fulfilled after the Lord,
Sakeph gadol in place of Tebhir. And Gen. 22.16. it ſhould be on Therefore becauſe thou haſt done this thing. Deut. 21.23. Which the Lord thy God gave thee to inherit. It is here Emphatical, by way of Motive, to prevent polluting the Land. But Ver. 1. the ſame is Hiſtorical. Hence, in Ver. 23. there is Sakeph for the minor, Tebhir upon thy God, in ver. 1. there is the minor Gereſh.
Pſal. 13.3. How long ſhall my enemy raiſe up himſelf against me.
Schalſchelatus for Pſal. 68.3.
Kircher. Lypſia, 1657.
Clode, &c.
Hutter.
Menaſ. Ben. Iſrael.
Plantin's Quarto, a manifeſt miſtake.
Obſerve, This Rhebia, which they all have on Tzadikim, is Emphatical, diſtinguiſhing the Lot of the Godly from the Wicked, They ſhall not fly, nor melt. In this Caſe the Figure is increaſed, when the major thus is put in the minor's place, the major of the ſecond Order is put in place of the firſt Order.
Gen. 40.17. minor to Tibhir. And the fowls did eat them out of the basket that was on my head,
And Gen. 42.44. Without thee no man ſhall lift up his hand or foot in all the land of egypt,
Jarim is the Verb on which all depends; hence Bilghadeca ſhould have Paſhta's minor Gereſh, but Rhebia.
A Sixth Canon on the fourth or fifth Word beminor, a Miniſter is Emphatick.
Exod. 34.12. Merca is for Tibhir. So Deut. 2.34. Only the cattle we took for a prey unto our ſelves
Merca in place of Tibhir, as it is, ver. 36. Kings 20.40. Pſal. 38.5.
A Seventh Canon ariſes out of M. 2. of Can. 2. when Emphatically a major is put in that Miniſters place.
1 Kings 2.12. And Solomon ſat on the throne of his father,
Firſt, Solomon agrees with Jaſhab.
Secondly, Jaſhab is ſeparated from the following.
Thirdly, It is the common Word that agrees with all, therefore Merca, Ezek. 21.19. Therefore you bring into memory your iniquity,
2 Chron. 34.3. He began to ſeek the God of his father David,
[He began] ſhould have a Miniſter, it being joyned to
Can. 1. THERE are two Words, Maccapb.
Exod. 13.14. Saying, What is that? or, ſaying, what means that?
Gen. 28.20. Jacob vowed a vow, ſaying,
Pſal. 9.17. The wicked is enſnared in the work of his own hands. This is for Meditation. Selha.
Gen. 5.29. Pſal. 44.9. Job 21.4. jm and maduagh if ſo; why ſhould not?
A Second Canon may be put in the fore-going Chapter, viz. Major Members are diſtinguiſhed by
Major Lords; ſo that in the end of the fore-going Member, the major of the reſpective or Abſolute Lord which follows doth appear. Gen. 3.8. the latter Hemeſtick has two Majors
Silluk's, and Sakeph's both of this uſe. Gen. 3.6. There is Lehaſhkil, and major on Leghenaim and Gereſh its major, of the third order, on Lencaakal, and Paſer its major, on Haiſha, and four Queſtions in their Anſwers.
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Sam. 12.9. And he ſold them into the hands of Siſera, (Prince of the Hoſt of Hazor) and into the hands of the Philiſtines, and into the hand of the King of Moab.
1. Here is a doubt if major of the fourth order, and the two following Words in a Parentheſis; or if Gereſh on Hazor be in place of a Major, becauſe the Rhebiate Members is only of one Word. There are four Members either way; Firſt ending in Moab, the ſecond on Philiſtine;
third on Hazor, or Siſera; the fourth on otham, them.
Exod. 32.19. Anger grew hot in Moſes,
and be threw out of his hands the tables,
and he broke them under the Mount.
Iſa. 6.11. And he ſaid,
until the Cities be deſolate without Inhabitant,
and the Houſes without Man,
and the Earth be deſtroyed by deſolation. 1 Sam. 19.4. Exod. 27.1. Eccleſ. 6.3. Gen. 26.22. 2 Sam. 17, 18. 1 Sam. 10.3. When thou ſhalt go from this, and further,
and ſhalt come to the Plain of Tabor
there ſhall find thee three men
going up to God to Bethel. The ſame Major is twice repeated, at firſt making a Member of a PropoSam. 19.43. And the man of Iſrael anſwered to the men of Judah, and ſaid,
I have ten parts in the King,
and alſo in David,
I am before thee,
why haſt thou contemned me?
why ſhould not my word have been firſt in bringing back the king,
Ezek. 40.7. Gen. 29. verſe 35. Eſther 3.7. 1 Kin. 3.15. 1 Sam. 14.45. 2 Kings 1.16. Eſt. 6.6. Jer. 52.30.
A Third Subject is, a Parentheſis, and is an Il
Gen. 1.12. And the tree yielding fruit (whoſe Seed was in it ſelf) after its kind. Tebhir is on the fourth Word Sakeph would be on it, and the Senſe would be, Seed after its kind, not Fruit after its kind. The Parentheſis is concluded with minor to Atnah, on the ſecond before Silluk, and it conminor
Ex. 7.15. And the rod (which was turned into a ſerpent) take in
thy hand. Rod and take, are very cloſely united in Senſe, and therefore what comes between them is to be incloſed, which is before.
But Lev. 6.3. And he ſhall take of the aſhes (when the Fire had conſum'd the burnt Offering) from the altar. Aeth hadeſchen, by Veherim, agrees with Hamizbeagh; therefore what is between them is in Parentheſis; but the Parentheſis containing four Words, Major.
See Numb. 25.14. The name of the Iſraelitiſh man (who was ſmitten by the Midianitiſh) was Zimri the ſon of Salu.
Obſerve, That Sakeph, by Permutation for Tipcha, is upon Midianitiſh.
Deut. 11.11. The land (into which you paſs over, that you may poſſeſs it) is a land of mountains and valleys. The firſt and laſt coheSakeph, and begins from Sakeph's major Rhebia, on Haareth.
Judges 7.5. All (who lap with their tongue, as a dog lappeth) thou ſhalt make ſtand by himſelf apart. Rhebia, ſakeph's major, ſtops the Senſe, for the Sequel coheres not with it, or what preceeds it. Min hammajim, out of the water, has Gereſh, Rhebia's major upon it, becauſe there is a great Member, as a dog lappeth, between them. Now this Gereſh, (a troubleſome Point to be redumajor,
Parentheſis, but Miniſter Munah comes in his place. I ſhould call minor,
Can. 3. If a Parentheſis end in a Word or two, before a Lord Abſolute, or reſpective; the conminor; but if three, four, or five before a Lord, then it has a major.
Can. 4. If it ends on a Lord himſelf its Em
Exod. 30.14. Whoſoever paſſeth over of the numbred, (from twenty years old, and upward) ſhall offer the oblation unto the Lord. In this Verſe the Subject proceeds to Atnah, and the Predicate folParentheſis, which Atnah concludes.
So Deut. 20.13. In keeping the commands of the Lord and his Statutes (which I command thee this day
that it may be well with thee. And much more Emphatick is Gen. 23.17, 18. where both Atnah and Silluk comes within the Parentheſis. And the field of Ephron was confirmed (which was Machpelah, which was before Mamri,
the field and the cave which was in it, and every tree which was in the field, which was in all its bounds round about) Ver. 18. to Abraham for a poſſeſſion, Gen. 3.3. It ends in Kings 9.9. Jer. 44.12.
Can. 5. Since a Parentheſis uſually begins after the major of that Lord it ends in, or in his power, it is extraordinary if he begin after a major vicarious. Ex gr. Gen. 14.17. It begins from Segolta, and ends in Atnah. Judges 8.7. It begins from Rhebia there in Sakeph's place, and ends in Atnah.
Can. 6. A Parentheſis uſually coheres more ſtrictJer. 31.1. At that time (ſaith the Lord) I will be their God. Paſchta before, a Sakeph behind. Prov. 3.4. The ſoul of the ſluggard (hath not) greatly coveted, Iſa. 45.24. ver. 3. 2 Chron. 34.3. Pſal. 40.17. Hence this not a Parentheſis:
There is no peace (ſaith God) to the wicked. For it would begin with Sakeph the greater, and end with Tipcha the leſſer. If it were a Parentheſis, it would be turned thus: To the wicked (God ſays) there is no peace.
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The difference in Senſe between its being ParenGod aſſerts it to the wicked (wicked is the Dative to the Verb) that they ſhall have no Peace. He awakens and rouſes their Conſciences with the apprehenſion of it.
A Fourth Subject contains Indexes of Rhetorical Emphaſis, in deviation from former Rules, not hi
Can. 1. A Major among minor Members on one, as Gen. 8.16. Thou,
and thy wife, and thy ſons. Noah was the great Perſon, and Nineveh the great City, Gen. 10.11.
Can. 2. When a Major of ſecond Rank ſtands before or number of theſe little Members, inſtead of a Major of the firſt order. 2 Sam. 11.7. And David asked,
Gen. 2.20. Adam called the names,
Gen. 24.35. Exod. 19.6. Kings 16.3.
Can. 3. When the fore-going Word takes a Major or Minor for a Miniſter. Exod. 5.3. Leſt he purſue us with plague or ſword,
Joſh. 6.21. And they brought forth Rahab. Here is Rahab Emphatically, the moſt famous Perſon, and Vajotzin. 1 Sam. 14.42. And Saul ſaid, caſt lots between me and my ſon,
Haphilu is ConEzek. 3.19. 2 Sam. 2.2.
Can. 4. When a Major, or Miniſter, comes in place of a Minor, as,
Gen. 21.1. Elave hae Abraham is not reSam. 12.16. the Members have no dependency or reſpect there, for Tipcha's minor, and not
Ʋ
ba has Minor, for they cohere not. So Gen. 12.19. And now behold thy wife, take her and be gone,
Exod. 1.7. Minors.
Can. 5. When minors depend, their permitting the minor of the reſpective Lord, for the major ſpeak Affection, Gen. 27.4. Make me ſavoury Meat ſuch as I Love, and bring it to me that I may eat,
bring it to me that I may eat, CoAhhabti, I love, ſhould have a major upon it Gen. 42.22. on the word, Exod. 15.9. on Amar, The Enemy ſaid, I will purſue, I will overtake, &c. So Pſalm 12.4. there is Peſik Kadmatus for Rhebia upon Aſcher Amera, Who ſay with our Tongues we will prevail, our Lips are our own. Sometimes a miniſter is put in a majors Place, Gen. 37.33. And he knew it, and ſaid, this is the Coat of my Son
vajachra he knew it. Sometimes a major is removed, to let what follows have its Influence on all that goes before, ex. gr. Gen. 17.20. Behold, I will bleſs him, and fructifie him, and multiply him exceedingly. That this Exod. 1.7. There is vajiſhretzu for
Can. 6. Is about emphatical Repetition of majors, ex. gr. Gen. 9.2. Haazetz but Rhebia
major ſhould be Jihjeh in Place, whereof Gen. 24.3. The ſame and again, ver. 35. So Exod. 3.17. To the Land of the Canaanites, Hittites, and Amorites, &c. miniſter, becauſe it agrees with all, but there is through all miniſters for minors, and majors for minors to denote the powerfulneſs of the Enemy. See again, ver. 20. Exod. 9.4. Joſ. 1.4. 1 Kings 21.4. Gen. 34.7. Exod. 8.11. and 10.14. Joſ. 6.25. 1 Kings 1.13. 2 Sam. 6.20. and 20.6.
A fifth Subject is double Accentuation and there is a Triple kind of it. Firſt, In ſingle words. Secondly, In Propoſitions. Thirdly, In Verſes, eſpeLaw.
Can. 1. Where one Word has two Accents, that Word, 1. In Conſecution of Accents muſt be recMethegs Place, if that be proper for him. 3. It Augments the Signification of the Word, and its Emphaſis muſt be exactly oppoſite to Maccaph, for as that makes two Words ſometimes Three or Four, one Word in Conſecution it haOld Teſtament, is to be taken from the Affections, whoſe two great Roots to the Soul, are like Arteries and Veins to
difficile. And 2. Diſtinction between the Original of the Figures. 1. Grammar. 2. AffeDicta Claſſica & Dubia of the Bible, according to my Specimen. The Examples of this Kind are many, Jonah 4.10. Metheg, Ver. 7, 8, 9. But in this Verſe it is propoſed Comparatively with the City Nineveh, its Greatneſs, its Riches, its AntiEmphaſis lies then in diminiſhing the Gourd, it had no Immortal Soul in it; no, it had no Animal Life, like Cattle, in it: Jonah was no Father to it; no, he had not ſo much as laboured for it, nor had he any more gain by it than a Woman has of a Fan in an hot day; and yet Jonah exceeds in Joy in the Poſſeſſion, is blind with Anger at its loſs. This double Accentuation is to ſtop his Thoughts in a more juſt deliberation and conſideration of it; ſo that it is exactly opMaccaph.
Exod. 3.17. Munah with Metheg; there is no diverſity in the Form of Words to be found, they are much of a likeneſs, but therefore it muſt be ſought in the Matter, or Signification, many of which are loſt; yet there wants not Matter of wonder, that the Hittites Land ſhould be theirs, not only on the acAbraham, and their Covenant with him, which contiJacob's Death.
Thirdly, It is probable there was ſome AggraEzek. 16.3. & 45. Thy Mother was an Hittite, and therefore their Ruin.
Fourthly, More Univerſal. Whereas there was little probability of Peace with the Hivites, Gen. 34. whom Jacob's Sons deſtroyed, the old Hatred was like to be ſoon kindled: but Eventually they were not deſtroyed, though they were diſpoſſeſſed, they were made moſt happy Slaves, Joſh. 9.7. I wonder ſome Book is not wrote to prove that the Miniſters under the Goſpel are the Succeſſors to them Hivites, or Gibeonites, that ought to enjoy nothing but Life and hard Service. Yet I hope it
Gen. 28.2. Padenah. Pſal. 50.3. Jabo
Pſal. 116.16. Ana
Prov. 14.31. Ghoſhek,
Secondly, A Minor and Miniſter, 1 Chron. 13.2. Vajikka betzu
Pſal. 106.28. Vajatzamedu
Thirdly, A Major and a Miniſter, Sebibothaim, Gen. 35.5. Laobothehem
Fourthly, A Minor and a Major, Ezek. 48.20.
Ʋleleh
Fifthly, An Abſolute and a Miniſter, Lehodaghtani, Dan. 5.15.
Sixthly, An Abſolute and a Minor, Beſhabughthechem
Lehehhallu, Lev. 21.4. Ledorthechem
Num. 15.21.
There are many of theſe Examples that admit not of Metheg, as may be ſeen P. 1. C. 1. and therefore the end muſt be higher than a bare change for change ſake.
Thirdly, The Accents would loſe their general uſe of being Miniſters of Senſe, if they never ſub
The Second Branch is about Propoſitions, whereof Gen. 35.22. is a famous Inſtance.
G. 35.22.
And it came to paſs, that while Iſrael dwelt in that land, that Reuben went in, and lay with Bilha the concubine of his father: and Iſrael heard it. And it came
to paſs that the ſons of Jacob were twelve. Obſerve Firſt, That the double Punctation only aſſerts this abominable Crime, and every Word of that, exPilegeſh, the Concubine; from which I would infer, the Emphatickneſs of every ſtep of that Lewdneſs. For firſt, It was leſs relation than a Wife. Secondly, Leſs wonderful, for a Miſs, a Concubine, to be a Whore, than for a Wife, ſhe might be turned off, and the Seed diſinherited, as Hagar and Iſhmael, the Father's Will, or Divine Sovereignty, was their conſtant Title. But that young Reuben ſhould lie with old Bilha, is ſtupenRachel and Leah's ſide of the Houſe was ſtrange, but to Befriend her, Love her, Lye with her, that was Enemy by Education, Intereſt, and Older than his Mother, in all Probability, and of ſo nigh Relation to his Father; ſuch an heinous Crime from ſo ſlender a Temptation, wants not an Emphaſis. As is the Man, ſo is his Strength, and as his, ſo his Appetite.
Obſerve, Secondly, That the Two Accentuations ſtand apart thus:
The other thus:
In the former Punctation there are two Verſes in this Text, in the latter one. I am of the OpiJacob's Sons, and this Crime of Reuben's, that they ſhould be put in one Verſe. SePaſuk the Verſe, or Soph paſuk the end of the Verſe. And, Fourthly, Clode, and others, ends the Verſe there. Fifthly, This Circle, or Maſoritick Mark (whereof there are about 25 in NumIſrael's Behaviour, What did he? Or, what ſaid he? when he heard this horrible Story. In all probability the Text's deficiency, or ſilence, rather informs us he ſaid nothing, but ſate down amazed; the Groans of his grieved Heart, and the tricklings of his bri
Obſerve then, Thirdly, from hence, That the former Accentuation is the more Regular, and that if there be not a Divine Emphaſis, but the Text has ſuffered, aliquid humani, ſome Erring Hand pretending to Correct the latter is the AdIſrael, and that the other has been added by ſome Scribe, who thought both Verſes to be in one, פ being put for
To conclude then, Fourthly, That all is Divine, I muſt ſay with Varenius, That in this Punctation there is a double Relation, one to the Senſe with the firſt Punctation, the other to all the reſt of the Verſe with the ſecond Punctation, without which double Conſecution or Dependence, it were imviz. Reuben's Sin, and Jacob's Sorrow; there is no Emphaſis in Hearing. Jiſhmagh has Iſrael ſhould (all the Town commonly hears ſuch Crimes before Parents do) but when the Father and Husband heard of the Son and vicarious Wife, it ſtruck him dead.
The Third Branch is of the double Accentuation of the Decalogue. There are two conſiderable QueLutherans and Reformed, about the Diviſion and Order of the Commandments.
Obſerve Firſt, That the Number of the Commands by Divine Authority are Ten. Exod. 34.28. And he wrote upon the tables the words of the covenant, the ten commandments. Deut. 4.13. He declared unto you His Covenant, which He commanded you to perform, Ten Commandments.
Obſerve, Secondly, That the Lutherans make the Two Firſt Commands one, and divide the laſt one into Two. So that the Firſt Precept contains Five Verſes, ſays Varenius, it is fundamentally in the SeVerſe Five and Six.
Obſerve Thirdly, That as all grant the Number Ten, ſo the Tables to be Two; for though all the Ten are Divine, as to their Original, yet the Se
Fourthly, That the Queſtion is not ſo material as to it ſelf, as to its Conſequences, for under this Cover the Papiſts hide their Idolatry, and the Lutherans their Images, becauſe, ſay they, both own only one True God, the Subſtance of the Firſt.
Arg. Firſt. The Firſt Command ends with the Third Verſe, for there is
Arg. Second. The Matter agrees with the Points, for the thing forbid in Verſe 17, is on Covet. If to be divided by Objects, we may make it Ten alone, Horſe, Sheep, Fields, &c. And Deut. 5. the Order is altered, the Original of every Sin is forbid in every Commandment. But there are two Objects ſpecifically diſtinct in the Firſt and Second Command, viz. the Object of Worſhip in Precept firſt, and manner in Precept Second.
The Lutherans bring Paul Confirming their Opinion. Rom. 7.7. I had not known luſt, &c.
R. Though Paul puts Luſt without an Object, Moſes doth not.
Secondly, The Law taught him, by inferring a General out of a Particular. If a Man an Ani
But my Weakneſs confines me to few Words, though the laſt Text was defendible, without alaliquod humani; here there is probability for it, and I the more readily imbrace it, becauſe that Phoenix for Knowledgs of that kind, as all his Adverſaries allow, has pav'd my way by his AuBuxtorf. One Reaſon is, there appears no Emphaſis to Parties on either ſide.
Secondly, The Jews preſerve the Uſe and Value of both, but their Uſe is different; the one for the Number of the Commands (in this the Jews and we agree) the other for the diviſion of the Paraſcha's, and number of their Verſes. Vide Waſmuth, P. 197. Now the former Uſe required the Punctation from the Beginning; the latter Uſe came in about the beginning of the Grecian Monar
Thirdly, I would ſtep further on this SuppoſiMaſorites, and ſo Old and Sa
Fourthly, We have hence no Corruption in our Bibles, for theſe are no more than the Letters פ and ם &c. and other Maſoretic Marks.
Obſerve in the double Accentuation, ſome Words have onely one, the Reaſon is, that one ſerves either Conſecution of Points.
2 Sam. 22.31.
As for God, his way is perfect, the word of the Lord is try'd, He is a buckler to all thoſe who put their truſt in Him.
ACcording to my Axioms then, the firſt QueWhere ſhould Miniſters be placed? or where Lords? Either in Hebrew or Engliſh, let Matter Rule; In
Word of the Lord, one Subſtantive go&c. He and Shield by an underFidem es habentibus. I find all theſe agree Syntactically, then theſe muſt have Miniſters, the other Lords, at which rate here is place for Four Miniſters, and Seven Lords, for here are Eleven Words.
My Second Enquiry is, according to the followMajors? and where Minors are to be placed? Now there are Four moſt ſenſible degrees of Difference.
As to the firſt, Silluk
Tzerupha, or on Darcho, for in both there is change of the Verſes Subject; the firſt Subject is God, As to God his way is perfect.
The Second is his Word; The Word of the Lord is try'd. After which the former Subject returns, He is a buckler. Or there are Three Subject, His Way, his Word, and Himſelf. Hence this very Verſe, Pſal. 18.31. is thus Pointed:
Where Merca maphat is on the end of the firſt Subject, Atnah on the Second, and Silluk on the Third But in Proſe Atnah is on the Firſt, and He is a ſhield, has reference to Iehovah in the foreSilluk. This Iehovah is a Shield, and by his word He obliges and declares Himſelf to be ſo. As to the Fourth, in the Firſt Two Propoſitions, there is an Enlargement, or Explication of the Subject. As to God, his way. The Lord's word, which requires Minors. As to the Third there is a gradual PerMinor on the Acquiſitive Dative to all, but for a Major on
A Third Enquiry might be about what are to be put in theſe places; and firſt from
As to the Pſalms the value continues, though there be a different Face of Accents; for as to the
Proſe and Verſe are of the ſame Value by the Tables and Rules.
As to the Second Minor left omitted through Maccaph
Atnah is not much above Sakeph, and Maccaph is leſs than a Miniſter, much leſs than a Minor. So the Equivolent con
As to the Third the Compariſon is eaſie
A Second Example, Gen. 1.14.
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Gen. 1.14. And the Lord ſaid, Let every Light be in the Firmament of Heaven, to divide between Day and Night; and let them be alſo for Signs, Seaſons, Day and Years.
An Anſwer to theſe three Queſtions will diſSyntheſin of this Verſe as to the Points, viz. Where Miniſters or Lords ſhould be? 2. The Proportion of Lords? How big? Or Little? 3. The Kind of Lords. As in the firſt Lord and ſaid agrees. 2. Be and Lights. 3. In Firmament of Heaven. 4. Between and Day,
As to the Second, next to the concluding Silluk, the greateſt ſeems to be after Night, Halajlah, jjjj. Next to that between Heaven, and diSignum and Signatum, The Lord ſaid, Let there be Light. The Fifth is on Third, Fourth or Fifth from the abſolute Lord. jj. The Laſt on Terms within a Propoſition (j.)
The Third is about the Kind. As to the firſt two Sakeph, and his major withSegol. The Laſt two are majors or minors known by reſpect to them.
But two Things are to be noted here. Firſt, That a Figure ſpoils my skill in Syntheſis, for I muſt know the Figure by the Point, and therePriori what Point ſhould be there, that depends on the Speaker, it is ſufficiPriori, where the Rhetorical Point ſhould be. The Author only knows his intent until he in
Secondly, The Bible is Pointed already, and thereR. 1. M. 1.
Ʋlejamim ſeems Emphatical, for by R. 5. where a reſpect is, litminors and miniſters in turn, but by R. R. 5. there is a minor
Ʋlemoyhadim has R. R. 6. M. 1. But over and above, to augment the Emmunah for metheg, by §. 9. C. 7. hence this Word is to be reckoned two, and ſo the foregoing Leothoth takes as Third Word minor
R. 3. M. 1. and he his Servant mahpah
Tab. 1. N. 4. becauſe there is a Syllable, viz. Leoth between them, elſe it had been miniſter you may ſee R. 4. M. 1. for Vehab. agrees with the fol
The Emphaſis of Seaſons, all ſet Times, for Sacred or Civil Affairs ſince both Church and State depends on it, needs not a narrow Scru
The Second Hemiſtich begins with Haljlah, but Haſhamaim ſeems a ſitter Place, for the diſtance is greater between the Place of the Luminaries and their Uſe, than between one Uſe and another. Therefore in my Opinion, and Anſwer to this the firſt Propoſition. Let there be Luminaries in the Firmament of Heaven, is to be repeated after Atnah, and then by R. R. M. 4. Haſhamaim, the next Words between the Day, and between the Night, the midR. 3. and two extreams by R. 2. Tipcha is alſo conform to R. 5. The Fifth Word R. 4. M. 3. and that R. 4. M. 3. and R. 6. R. 2. and the Third R. 3. ſee the Table which becomes a new Lord, for what follows compleats the Anſwer to where? viz. In the Firmament of Heaven R. 2. M. 1. and that T. 1. N. 4. has Sakeph's major by R. 4. M. 3. or on the end of a SenR. 6. or as major of ſecond Rank, from Emphaticé, the laſt has R. 2.
Hence firſt we learn, the Scope of the Verſe not to ſet forth the Exiſtence of theſe Luminaverſe 16. But the Uſe, and that is the Reaſon Sakeph ſtands for Segolta upon Heavens; and al
Hence Secondly, The Verſe is divided by
Firſt, The general uſe of the one great Lumiver. 2. applied to theſe Particular divided Parts in the firſt Hemiſtich.
Secondly, The Four Particulars in the following Hemiſtich.
Hence Thirdly, The Subdiviſions are diſtinmajors. As 1. Gods ſaying. 2. Doing. 3. Placing. 4. Dividing. In the firſt Hemiſtich, and the ſecond into a four-fold Particularlar Uſe, the moſt excellent whereof are extraordinarily Pointed.
Hence Fourthly, That good Mathematician is a bad Textuary, who expounds, ver. 16. Not of the creating of Sun, Moon and Stars, but in ma
When 1. Their uſe is ſo diſtinctly and poſi
2. The making is the Emphatick Word inver. 16. And though once expreſſed, the Particle
Thirdly, The Points ſhows that it is not making them Rule that is meant, for then a Miniſter would be upon the Word before Rule, but that bearing a Paſchta, ſhows, that though Ruling was the end of Making, yet that by Making is meant a diſtinct
Fourthly, Ver. 17. Their ſituation is a diſtinct Act, and this Mathematick Divine ſeems to under
A Third Example, Gen. 12.6.
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Gen. 12.6. And Abraham paſſed thorow the land, unto the place of Sechem, unto the Plain of Moreah, for that Canaanite was then in that land. But our Tranſlation has it, And the Cannanite was then in the land.
The laſt Hemiſtich ſtands thus Moreh is a Man, not a place, the proper Owner, not the proper Name of the place, for then by R. 2. the Points would ſtand thus Syntax: If it were Appoſition to the place, Moreh then Major to Itib, Paſcha's Vicar, becauſe no train, and a Monoſyllable. The next ſhould have Spinoza, and after him the Author of the Five Letters, do moſt wrongfully conclude from an ill Tranſlation, That Moſes was not AuSimon ſays, of ſome part of it only. For the Canaanite was not in the Land (ſay they) when this Author wrote. And the Canaanite was then in the land: therefore they were driven out before the Author wrote. But the Original has two things omitted in the Tranſlation ח Emphatick, before Canaanite, to ſigCanaanite in general, but that Canaanite; and the Points tell you Moreh was a Man, therefore the Verſe ſays only, That that Canaanite, viz. Moreh, was in that Land in Abraham's time: But in Jacob's time, Gen. 33.34. Sechem the Hivite poſſeſſed it. So Moſes deſcribes the place by its different Names, and Lords, in different times. We may learn from it the Corruptneſs of ſuch Authors, rather than the Corruptneſs of the Text. And, Secondly, the Uſefulneſs of the Original Tongues, to ſtop ſuch black Mouths, and prevent the Infection of ſuch Contagious Errors.
I am Informed by a great Traveller, Mr. C. That Albert. Natalis de Verſe (the ſuppoſed AuJo. Iben. M. in his Refutation of their Aſſerted Authors) is for ImPopiſh and Proteſtant Churches, for Scandals not to be named. It is no wonder that ſuch a Man wrote againſt the Bible, for if it be an Inſpired Word, he is an undone Man. Did not the Devils rage againſt Ieſus Chriſt?
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Pſal. 10. Verſe 14. Thou haſt ſeen it; for thou beholdeſt miſchief and ſpite; thou ſhalt view it to requite it, with, or by thy hand: the poor committeth himſelf unto thee: thou art the helper to the fatherleſs.
Miniſter, by R. 2. which is Peſik goes before, and Minor, by R. 3. which is Macpah goes not before the next. Minor, by R. 4. M. 2. but Emphatically it hath a Major
Hemiſtich ends with Tipcha anterior preMajor, R. 4. Peſik in Chaghas is Euphonical, and from thence the next
First, That
Secondly, That Peſik in ſome Impreſſions is omitPeſik mahpah.
Thirdly, That Maccaph is Emphatick to ſignifie the haſtineſs, preventing any Doubt or Unbelief: Thou haſt ſeen, ſurely thou haſt ſeen.
Fourthly,
Major, all that follows coThou haſt ſeen ſurely, thou haſt ſeen the miſchief. Here are three Propoſitions of diſtinct Subjects.
Firſt, What God does in Providence.
Secondly, What the Poor doth on that account.
Thirdly, What God hath done
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Prov. 1.20. The moſt excellent of wiſdoms cryeth without, in the ſtreets ſhe uttereth her voice.
The laſt Propoſition ſtands thus Major
Minor, R. R. 4. M. 3.
The Firſt Propoſition is according to Rule Tipcha being Atnah's Minor, Chochmoth is in the Plural Number, and ſuppoſes ſomething to Govern it, the Verb being in the Singular.
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Verſe 21. On the head of Concourſe ſhe cries, in the doors of the gates in the city, ſhe proclaims her Oracles.
Merca, bePeſik nor a Tone preceed, T. 2. N. 2. M. 1. on Major in place of a Minor, R. R. 4. M. 3. which ſhould be Peſik. Next comes two Miniſters, viz. Merca and Tipcha, not the fore-goer, therefore one of them muſt be a Subſtitute; Merca appears to be it. Hence I conclude, That Tipcha, Rhebia Gereſchate's Minor, being extruded, ſubſtitutes Merca, Tipcha not anterior, going before it, by Tab. 2. of Extruſion, Num. 3. the extruded Minor is
Obſerve, Gates and City, agree not, for then
The firſt Hemiſtich ends with Homoth, not agreeing, ſhould have the Minor, but the Major Rhehia is in its place EmBeroſh has Plurally, two Wiſdoms; The Son of God, and Wiſdom of the Father; or, the Eternal Wiſdom of GOD, the Contrivance of the way of Saving Sinners reveal'd in the Goſpel, its either the Ob&c.
A SPECIMEN OF A COMMENT ON THE OLD TESTAMENT BY THE Taghmical Art. In III. PARTS. I. On the Textual, Claſſical or Doctrinal Scriptures. II. On the Doubtful, Difficult, and Wrong Tranſlated Places. III. An Analyſis, with intermix'd ObſervaCompleat. The Art it ſelf, with the Doctrine about it, is now in the Preſs, thoro the Patronage of His Grace the Archbiſhop of Canterbury; And the Encouragement of ſome other Gentlemen, who deſire that their Country ſhould be a Land of Light; and are willing to be at Charges in orFirſt of theſe Parts (whereof this is a Pattern only) is alſo ready, when it can meet with the like be
Geneſis 1. v. 1.
〈 in non-Latin alphabet 〉 In the beginning God created the Heaven and the Earth.
THE Earth has R. 1. M. 1. Silluk the Sentence and the Verſe doth end; From which we may diſcover the Error of Grotius in his ComWhen firſt God created the Heaven and the Earth, the Earth was without form, &c. P. Simeon adds thus, Or before God created the Heaven and the Earth: Theſe, ſays he, are two Literal, proper and Grammati
The end of this is to find a Pretence for the Pagan Doctrine of Eternal Matter in Divine ReGentiles, Rom. 1. growing vain in their imaginations, Dem. Epicurus Ar. &c. did maintain and defend Prae-exiſtent Matter. Many Mungrel and NomiManichees, Marcionites, &c. and ſome later, and of better Note, as Prae-Adamites and others, viz. Smalcius, Vorſtius, &c. BeRabbins held this Doctrine. But one Argument ſtops their Mouth, We are not to be wiſe above what is written How ſhall we believe without Teſtimony? Heb. 11.2, 3. The Doct
Late Criticks have made Artificial Foundations for many ſuch Notions; and theſe Two, That they might give eaſe to Omnipotence, and find work for their high Towring Fancies, have digged in this Text for one to this Doctrine, which they ſtrongly prop up from Heb. 11.3. Things that are, were made out of things which did not appear. But both Fathers and Sons in Divinity anſwer, The Chaos appeared not for want of Light and Nothing, much leſs for want of Entity, therefore this will not ſupport it. The Orthodox further oppoſe to this Doctrine, beſides the Arguments from Reaſon,
1. That the Hebrew Language has no other Word to ſignifie a making of nothing.
2. That Paul defines Creation by a Word that imports no leſs, Rom. 4.17. A calling things that are not as though they were.
3. ב the Literal Particle is affixed to Beginning, In the beginning; not to create, when or before God created.
4. Parallel Places propoſe the Creation of HeaGen. 2.1. John 1.3. Pſal. 102.25. not in relative Propoſi
5. Prov. 8.24. Before ever the Earth was, when there was no deep. 1ſt. I infer, The Deep or Chaos had Wiſdom Perſonal, ſet up, brought forth before it, therefore not from Eternity. 2dly. The Earth and Chaos are contemporary Twins.
But now further, in the Sixth Place, by the Rules of Interpretation, uſed both by Jews and Samaritans, eſpecially the Scribes, Ezra 4.7, 8. whoſe Chancellor or Preſident is called Baghal Taghim, or Maſter of the Taghmical Art, Silluk ſuffers not the Propoſition in the v. 1. to bear any ſuch relative reſpect, he is an abſolute Lord, and makes an abſolute ſtop from the Senſe, Vide Ar. Tagh. lib. 2. §. 1. Where this is at large prov'd and explain'd, and therefore their Interpretation and Opinion too are repugnant to the Literal Senſe of the Text.
to run, or to prance, but from to humble, much in uſe in the Arabick; and has its Tendons fix'd ſtill in Sacred Writ, Jer. 49.19. & 50.44. I will depreſs or humble him from her. So. Pſal. 68.31. Aethiopia ſhall humble or ſubmit her hands, and by an uſual Change, Dan. 2.39. & 6.24. Obſerve that there are many falſe non inventus's aſſerted of the Bible. And 2dly, That no Concordance nor Lexicon are yet commake low, tho ſo plain in Jeremiah.
In the Second Place comes Veath, the Mark of an Accuſative after an Active Verb, by R. 2. M. 1. and Tab. 1. it is Silluk's Miniſter, and ſignifies a cloſe Ʋnion, and indeed it is ſo cloſe here, that it ſignifies nothing out of
Ʋnion, and therefore has uſually Points, and is of great uſe to diſtinguiſh beaeth the Mark of accuſative, and aeth ſignifrom or by, which refutes them who would tranſlate v. 16. with the Stars. And Maimonides who tranſlates it thus, The Heaven with the Earth.
It ſignifies, ſays Nachm, the tranſition of the Perſon by the Verb Active on the Noun. D. Rim, with others, add, That it denotes the Syriac has eſſe Coeli, & eſſe Terrae, the very Matter and Eſſence of the Heaven and Earth, and a Creation of them with their Hoſts, Inhabitants and Furniture; and it is the more likely, if Michlol Jophi's Rule be true, That its uſe is to denote the Patient; hence ſeldom uſed when the accuſative or patient is ſufaction on the ſubject. Which is oppoſite enough to Gaffarillus and Corn. Agrippa, who put Sign, for then Creation would extend only to the Furniture or Ornament of the Heavens.
2dly. It ſuppoſes the Original corrupted, in Conſonants, Vowels and Accents.
Thirdly,
Haſchamaim appears by R. 3. and T. 1. c. 3. which ſignifies Earth and Heaven, not to be joined together, but ſeparated, as little Members within a Propoſition being a little Lord tho ן, and unite them Verbally, yet as to ſenſe the Verb is implicitely repeated in Earth, he created the Heaven, and he created the Earth. So in ſenſe its the Verb that is united or repeated; for the Nouns are as oppoſite extreams as Heaven and Earth, by which I intend not to play or delude with an Aequivocation; for diſtance in place, inſenſe or conſtruction: But my intent is to ſhew, that Chaos.
The Pagan Philoſophers, ſome at leaſt, are for an Eternal Chaos, or Maſs of Matter, out of which God created all things. But ſome Divines are for a Temporary Chaos, created ſome time before that initial Week of the reducing this Earth into its preſent Form and Order.
Now by Heaven and Earth cannot be underſtood ſome one undigeſted and confuſed Maſs; for Tipcha propoſes them as two of the moſt oppoſite, diſtinct and ſeparated Beings of the whole CreSchamajim has many both falſe and fooliſh Derivations: 1. v. 6. 2. Sa Majim, it ſuſtains Waters. 3. Compoſitions among Appellatives is conGenius of this Tongue. All the Learned agree, That its Root is in Arabac,
high: Hence height is the common Epithet of Heaven, as lownes is of the Earth, Exod. 20.5. That is in the Heaven above, or in the Earth below, Job 11.8. Prov. 25.3. Gen. 11.4.
Hence we may learn the Scope of this laſt Haemiſtich, which is not to aſſert firſt the Creation of the Matter of the World, as a rude heap, ſo Gerard Hackſpan, and Prucknerus think, with others: But to make a Summary Propoſal of the General ObChapter; So Aeſtius and Seb. Schmid. with others, which is confirmed from what follows.
Hence we may learn, That Heaven and Earth is a Sacred Phraſe for
Ʋniverſe, all things, the whole World, and may be confirm'd from Pſal. 124.8. Acts 14.15. and 17.24.
By Heaven then is underſtood all that is not Earth: But where to place the limits between them is the Queſtion; tho from what follows we may ſolve it, viz. That Heaven is receptive of vaacceptations; but in the Text it is All that that is beyond or above the uttermoſt border of the Firmament, where the fix'd Stars ſtand plac'd; in other places following, the ſurface of the Earth, or Atmoſphaere, i. e. what is above either.
There is another Queſtion here de caſu Nominis, viz. What Number it is, dual, or plural, the accent on the penult makes it dual, but the Aethiopic having the ſingular Schamai, and the Root Schamah affording regularly Nouns of that derivatiHeaven of Heavens, and Third Heavens, I believe with Hottinger, and Lud de Dieu, that it is plural.
There remains yet one Queſtion more about Emphatick, or ה Notificative, theſe Heavens, and this Earth. P. Simon blames Tremeliius for tranſlating it thus, but he ſhould firſt blame Aben
Ezra, who ſo long before him turn'd it thus, and H. G. and Paraeus, and all the Hebrew Grammars; and then he ſhould prove that that is not the uſe of this ה.
That which we learn from it is the erroneouſPre-Adamites and prae-aerizits many Worlds before this; For Moſes informs us, That the Heaven and Earth which God created in the beginning, was this very Earth, and theſe very Heavens of which Moſes gave Account.
Fourthly,
atnach under Elohim, is here RheR. R. 2. M. 2. for where the Verſe contains but one Propoſition, there is no proper place for atnah, whoſe uſe is to divide the Verſe into the moſt oppoſite Propoſitions; And hence we may know wherein the Emphaſis conſiſts, viz. repeating the Verb that is on one ſide of Silluks Propoſition. bara with ſakeph gadol is to be ſupply'd next to Elohim; In Engliſh thus, In the beginning God created: He, I ſay, really created theſe Heavens and this Earth. Hence we have a moſt ſtrong Confirmation, that the uſe and ſignification of the Word Bara, in this place, is to aſſert a production out of nothing.
Some may think that the Emphaſis ſhould be enquired for in Elohim, not in Bara, becauſe little Lord or Miniſter that affects ſingle Terms, ſo it would. But Elohim becauſe he is the laſt Word of the Sentence; for its the whole Sentence he affects, and the Eſſence of the Sentence lies in the Indicative Verb.
1. Aelohim is not truly deriv'd from ſtrong, for he
mappikatum in Eloah ſhews ה to be Radical; nor from ſtrength. Nor 3dly, their ſtrength. Nor 4thly, Primarily from to ſwear; but from Arabians, to adore or worſhip, a part whereof ſwearing is, in which ſenſe the Bible retains the Word. This ſeems preAben Ezra's Opinion, who thinks it a primitive. In the New Teſtament worſhippable, the Adori is uſed by Paul in the Epiſtle to the Theſſalonians. 2. In the Old Teſtament it is the Name God declares himſelf by as the ObElohim, i. e. to worſhip none elſe. 4thly, It is very ſuitable, for his creating us is the moſt ſuitable foundation, and founds a moſt juſt Title to all our Worſhip and Service.
A Second Queſtion is de caſu Nominis, How it comes to be in the plural Number? Grotius thinks the ſingular is to be ſupplied before it, Eloah Elohim. But then Bara would bear a third word, tipcha, not munah, as next to it. Many Papiſts, Proteſtants, Lutherans and Calviniſts that are well skill'd in Criticiſm, think a Plurality in the Deity is underſtood, and ſuch as is conſiſtent with a ſingular individual Eſſence, and therefore that the Trinity is denoted. And to evade the Objections of Socinians, they form the Argument thus. 1. EvePlural Number. 2. Having a Singular Number. 3. Without analogy of Number. 4. The ſame ſignification being retained. 5. CarVerb Participle or Adjective to the Plural with it. 6. In the Third Perſon, as well as Firſt or Second, is of a plural ſignification. But Elohim is, Ergo
Fifthly, Of Bara already, It bears Munah
Miniſter to T. 1. R. 2. M. 2. Which ſhews that Elohim is the Nominative to it; and it being in the ſingular, does denote that whatever plurality be in the Deity, there is but one Creator, one God; whatever Multiplicity or Variety there is in formal, objective Conſiderations to draw forth our Adoration toward him, there is but one undivided Subſtance, who was before all Creatures, and by his powerful act gave being to them.
Sixthly, Braeſehit bears T. 1. and R. 3. as alſo the ſenſe, for being a little Lord, it denotes the diſtance beMinister, and if it belong'd to another Sentence it would bear a Major that divides Propoſitions; therefore adjunct or circumſtance of this Propoſition, and indeed, tho the variety of ſignifications attributed to this Word, is great, yet all agree in this.
ב in Braeſchit is by Cabbaliſts counted myſteriMaghaſche Bereſchith ſignifying Natural Religion, and Maghaſche Mecchaba, myſterious Divinity. Others think God begins his Book with ב, becauſe that begins bleſſing; for א begins arurah, curſing; but theſe are Monſters rather than Myſteries.
John in his Goſpel, c. 1. v. 1. interprets both ב and to us turning it in the beginning. So the Lxx. ſo Onkelos, and Jonath. Ben. Ʋziel Bekadmin, and ſo the Vulgar, and ſo the moſt uſual Tranſlations. Hence the others fall Hieruſ. Targum in Wiſdom, Tertull. in Power; Procop. in
Empire. 2. In the Foundation. 3. In the Head or Sum. 4. In the Foundation. Philo in Order before all. So R. Bechai and Caſtalio. Maimonides with Matter. And among all the moſt authorized, in the Son, which ſhall be exaRoot is Head, or the Arabick Raaſa, to excel, from which we may learn the uſe of Skill in theſe Eaſtern Tongues (tho there is not much in their Tranſlations) for in one Verſe (and that the very firſt) that contains but Five Words, has Four of them deriv'd from the Arabick.
Here yet remains Two Queſtions, The firſt is, if Breſchith be in Government or not? that is, if the ſenſe be in the beginning of Creation or Time, or in the beginning of all things, or in the beginProv. 8.22. or Works. I anſwer, tho any of theſe ſpeak the truth of the Caſe, the Word is not Grammatically in Government, for then it would have a Miniſter to ſignifie ſomething underſtood, with which it did agree, which it has not. But being put abſolutely, ſigfirſt and chief beginning, before which no
The Second Queſtion is, if Breſchith be taken here Metaphyſically, for the firſt inconceivable Minute that was meaſured by Nothings paſſing into being, that attended the firſt Jogg of Creative Moviz. 6 Days, according to common Opinion. But Seven, a Week, is the Creative Cycle, and as we ſhall ſee from the next inſtance, wanted not its Work. I am for the latter Opinion; for the firſt is a Word without an Idea. 2dly, Is contrary to
Beginning is uſed in this latiCreation, and oppoſed to after ſucceſſive Periods, Pro. 8.22. Chriſt was poſſeſſed in the beginning of God's Ways, therefore the Seventh Day comes within the beginning, See Matth. 19.4, 8. & 24.21. & 25.34. Mark 10 6. & 13.19. 2 Tim. 1.6. Given us in Chriſt before ſucceſſive Ages or Periods, Rom. 16.25. 1 Pet. 1.20. Eph. 1.4. 4thly, The Verſe being a Sum of the whole, this beginning muſt ſtand commenſurate with its Subject.
A Third Queſtion is, Which Week of the Year this is, which of the Fifty Two is the Creative IniR. That Week which was the beginSabbath, God appointed another beginning to the Year, when the Iſraelites came out of Egypt. Niſan our March was then the firſt Month, but before that September, their Tizri, from that the Sabbatical and Jubile-Year ſtill begins. If it were not the firſt Week of the firſt Month, of the firſt Year, it would not be abſolutely the beginSeptember or Tizri, [there is no place for intercalation or compariſon here] To this the Jews Paraphraſt. Cabbal. Hiſtorical agree; to this Nature agrees, every thing having its Seed in its ſelf, and its Fruit ripe; to this the Goſpel agrees, Chriſt being Born in this Month. Thus the Year and Day agree, beginning both from their Evening Seaſon. So the Sun was created in Libra—. The ſenſe of the Verſe is thus:
The DiaIn the beginning of all Created Being, Motion, Time or Seaſon, within the compaſs of the firſt,
Week, probably the firſt of September. God, the only adorable one, and that on this very botCreated, made out of meer Nothing, I ſay, by infinite Power and Skill brought forth, withtheſe Heavens, and this very Earth. The vaſt quantity of moſt extended Spheres.Sphere from one Pole Star to the oppoſite Point, contains Millions of Leagues. But that is a Point in compariſon of the Circumference of the Heavens of Heavens.
Diviſion:] Atnach being here Rhetorically only, the Verſe Logically makes but one ProAct and Agent; Two CircumſtanObject and Time.
Scope:] The Scope is to aſſert a Creation, that all the
Ʋniverſe, all this Weeks Work was the effect of immediate Omnipotence, Some without any matter, the reſt out of matter, uncapable by natuAtnach ſhews.
Geneſis1. v. 2.
〈 in non-Latin alphabet 〉
And the Earth was without form and void, and Darkneſs was upon the face of the Deep: And the Spirit of God moved upon the face of the Waters. Verſe 2.
I. Hammajim, as before by R. 2. M. 1. ſhews that Moſes here ſtops his Account of the
Light and Day was a Work of the ſame Firſt Day, yet it was a diſtinct, ſepabeginning, the natural Day from the Evening, becauſe the Earth was created in Darkneſs. And 2dly, The time of the Earth's dura
II. Phnae, Silluk's Miniſter, R. 2. M. 2. ſignifies its conjunction and conſtruction with Majim Waters and — Maccaph. 3dly, ſignifies yet a more cloſe conjunction between ghal and phnae, R. R. 3. and imports this Brooding Motion never to reach the Center of the Earth; (but the Surface) that has ſtood ſolid, unmov'd from the firſt creaChaos, Water, imports the dry or ſolid part to be but as a Veſſel or Ship in compariſon of the liquid) which ſhews that to be no proper place for Hell. If Sun, Moon and Stars be habitable, its moſt like the Devils, Fallen Angels, that left a better Heaven, dwell in theſe Heavenly Places, they are Princes and Powers of the Air, they are called Stars, may be as Man Adam, or Earth; and if a Third Part,
Rev. 12. For ſince we never read of their appearing with Holy AnJob 1. in the bleſſed Regions.
III. merahepheth, by R. 3. M. ſigniVerb
&c. Yet it remain'd a diſtinct thing from that Matter, and more belongs to the Agent than Object; it did not by an active tranVerb, (whoſe Nature is that the agent be patient alſo; for inI run, in this I am both doer and ſufferer) merahhepheth mov'd, is diſtinguiſh'd from Elohim by face of the earth by Carteſian Notion of con-creating a quantity of Motion with this Charahhap puts on a ſeminal, prolifick, nouriſhing form or kind, Deut. 22.11. & Jer. 23.2. not that of a tempeStorm or Hurrican, for then Creation was by a violent force, and the whole Maſs had revolved into its OrigiSyrian and Arabian
Nest was the
Ʋniverſe, its White the Water, and its Yolk the Earth, its Dame the Spirit.
IV. Elohim, by R. 4. M. 3. and ſhews ſilluk's Propoſition to be compleated. God the Creator of the Earth is Author and Director of that Motion by which it was put in a poſture and readineſs for reception of future Form and Oractus imperii; the one of Nature, the other of GOD. The Office of to ſtand at the beginning of ſilluk's ſentence, and at the end of his own: The former I have now done with; the ſecond is very ſhort and follows.
V. ruahh by R. 2. M. 1. the Spirit of God, or the Spirit GOD, as John 4. God is a Spirit. There are more things bears the Name ruahh, but Elohim is added for diſtinction, it is hard to diſprove either, and hard to make choice, the one denotes more the Divine Eſſence, the other
verſe is, whether Elohim be taken Metaphorically for exceeding great, and ruahh for Wind; ſo that the ſenſe ſhould be an exceeding great Wind moved upon the face of the Earth; the Authors are great and numerous, and the pretence is fair, ruahh ſigWind often, and Elohim is ſo taken often; Monſieur le Cenn's late Book pleads hard for this.
In Anſwer, I ſhall propoſe only the Chadiſtinction that theſe Points afford when Elohim is thus Metaphorical for exceeding, or the ſuperlative degree, then the Word qualified by it wears a Minor, not a Miniſter, as here. And Firſt, Obſerve that the relation and coherence in ſenſe, is much different, and we may ſee this from the Phraſe in Greek, Act 7.20. the Engliſh is that Moſes was very fair; but the Greek is he was fair to God. The Parallel to which you have Jonah 3.3. Nineve was a City great to God, there is paſchta upon great
ſakephs minor, not ſakeps Miniſter; for ſakeph is upon Elohim in both places. So 2 Cor. 10.4. mighty thoro God, or by him; he with others, think the ſenſe is very powerful. A ſecond Obſervation is, That the Phraſe is never uſed but where it admits of a Literal Expoſition, as we ſee our Tranſlators ſay a Truth in this, 2 Cor. 10.4. mighty thoro God, and ſo 11.2. a godly Jealouſie, and 8.2. the Grace of God; Great Charity, ſays he, beſtowed among the Churches. It is true God is in the Genitive in theſe two places; but not ſo true, that that is their ſenſe, tho the Rule is true, and therefore the ſenſe of this place would be a Wind created by God, prae-exiſtent to Wind after
Third Obſervation which contains the deciſion of the Caſe, ruahh would have paſchta on it, ſakephs minor, as Jonah 3.3. for confirmation whereGen. 30.8. with great wreſtlings, or the wreſtlings of God; there is indeed Kadma, but Clod's Bible ſhews a variety of Reading in the Caſe, and the conſtant Chain of Points ſhews a miſ-Printing, and that by turning the iron Letter
Points in the Text ſtand thus tebhirs Dominion, T. 1. Col. 11. and its thus Kadmah is only ſervant to gereſh is not here, therefore no place for kadma. 3dly, Two Miniſters can never come together, and Miniſter, therefore Miniſter cannot come next, and the ſame Caſe occurs, Gen. 23.6. Thou art a great Prince among us, 2 Chr. 28.13. has Cant. 8.6. Jer. 2.31. or Poetical, with a Rhetorical Point, as Pſal. 36.7. & 80.11. So we ſee the Phraſe is to be retain'd, the Spirit of God, not a great Wind, which may be conPſal. 33.6. By the Word of the Lord were the Heavens made, and all the Hoſt of them by the breath of his mouth. See Job 26.33. & 38.4. Acts 1.6. & 4.24. And 3dly, the Phraſe for tho ruahh ſignifie the Wind, never ruahh Elohim; it were abſurd to mention it.
VI. tehhom ſignifies the haemiſtich of the verſe, to terminate in this Word R. 1. M. 2. to diindex of theſe Points being a Logical Inſtrument,
The ſum of the Verſe is to Characterize the Earth as firſt made, before it was brought into a comely and perfect Order. Now the Characters are ſuch us denote imperfection or perfection, and between theſe on the one ſide ſtands and but but (but—the Spirit of the Lord, &c. tho it was in ſuch a ſtupendious, confus'd condiDam's influence over it that could preſerve it from Diſſolution, and ripen it un
VII. The Negative Properties are Three, the laſt in a Propoſition by it ſelf, And darkneſs was upon the face of the Earth, pointed regularly, as before T. 1. col. 2. R. 1. M. 2. R. 2. M. 1. R. R. 3. M. 1. R. 3. M. 1. a defect with which neither Form nor Inhabitant could conſiſt, and therefore firſt remov'd in general, in the later part of this day, and more perfectly in the Fourth Day.
VIII. The other two Properties (tho every CoPoints (as the AuCoſri ſays) and is a conſiderable help to the Interpreter; for often, formal Propoſitions, by the Rules of Logick, as in this very Chapter, are but amplifications of the Subject or Praedicate in the Authors intention; the Points in this ProTable 1. Col. 4. Sakeph's Train ſtands
1. Then we ſee ſakeph more viſibly than under ſilluk's dominion, beginning Atnah's Propoſition by R. 4. M. 3. which ſhews that (is or was) is to be ſupply'd (another uſe of theſe Points, little obſerv'd in our Tranſlation) for a Propoſition canindicative Verb. and ſtanding in the end of his own by R. 6. M. 1. and this upon vabohu, which B. Var. (the only InterpreRaſchi) turns well thus, But alſo void of form, it wanted not only Inhabitants, but it was uncapable to receive them, a privation, want is common to both, Jer. 4.23. Iſa. 24.10. and Moſes aſcends by gradation, want of Men, and want of fitneſs to receive them.
2. Paſcha on tohu which is doubled by T. 1. N. 5. becauſe the accent is in the penult, or the Word is mihil, ſignifies that (ן) here is advertòhu and bòhu are in diſtinct Propoſitions the Word was being repeated, it was without inhabitants, and it was without form; it is probable, that tehom the abyſs, and tohu without inhabitant, come from one root, for that mixture with waters, or covering by it, was reaſon ſufficient for it. This Privation or Emptineſs was filled up on the Fifth and Sixth Day.
3. Paſchta's, not ſakeph's ſervant is on hajetha, was, and ſhews Mr. Bamp. Panſophia to miſs this part of Learning, for he tranſlates the Words thus, and the Earth was, and tohu was, and bohu was; Three diſtinct Globes, Earth, Hell, and the
Earth is ſeparated from was, and tohu is joined with was as praedi
4. Sakeph's major is on Earth, and imports the whole to be but one Sentence; and 2dly, it imEarth is by no means Nominative to was, for then the Points would be rebhia a major, makes a great diſtinction, and ſhews that Earth is propos'd as the Subject of the whole future Diſcourſe to this effect: Para:]
But as to the Earth; 'Beſide this Earth God created many Heavens, Coeleſtial Spheres of vaſt Number and Variety; Many Manſions, of whoſe Nature or Form we are neither capable to know or ſpeak, except we be tranſported thiPaul heard were unutterable as to any ſuch purMoſes, though this Kingdom of Heaven ſome one may be Mat. 25.34. is prepar'd for you, and tho I aſſure you God made them all out of nothing; Yet I will not undertake to deſcribe theſe Places, or how they were made: But as to our own Country, this loweſt place, the Earth, know that when it was firſt created, it was without Man, without any living Creature: Job brings in the Angels ſhining like
Halelujahs to that great Adori, the CreAnd void of that due Order and Form that was neDeep, an Abyſs, a Lake of Water, withAnd darkneſs was upon the face of this deep; Neither Sun to ſhine and rule by Day, nor Moon by Night, not the Sparkle of one Star; Never was there a Night ſo dark as what belong'd to the Firſt Day: Here was neither the Light of the Candle, nor the flame or glow of Fire to ſupply this defect; the faint and pale light of the Glow-Worm had been here a ConEgyptian darkneſs that could be felt was preferable to this.
But the Spirit of God did brood upon the face of the Waters;tho it wanted all theſe, it was put under a tendency toward them, a quantity of Motion was created capable of all Varieties, and able to put the World into the moſt compleat Perfe ction, being directed by that Imperial Word of GOD, and theſe Directions exerted by that im mediate quickening and influencing Spirit of GOD.
Hence we learn, That all this Diſcourſe of Moſes, and all theſe Objects ſpoken of in this Chapter, Heavens, Sun, Moon and Stars, all belong to this
Moſes's propoſed ſubEarth, in oppoſition to Heavens; all brought out of this Water by the Spirits hatching Motion. This Earth has its Heavens and Earth, its aboves and belows; but the Heavens that were made the Firſt Day, are no where in our Bible Characteriz'd, they are left for our ſtudy when we come to dwell in their Manſions.
Scope:] Rhetorical
rebkia ſhews that the ſcope of this Verſe is to deſcribe the Earth by its Characters after the firſt creative Act.
Diviſion:] Grammatical
Atnach ſhews the firſt Diviſion of the Verſe is at deep; the firſt Haemiſtich containing the negative Characters, the ſecond the poſitive
ſakeph ſubdivides the firſt into two relative Propoſitions, the firſt whereof is complex of two prodarkneſs was upon the face of the deep, in which ſtate it was not capable to produce one Plant or Herb, therefore that defect was firſt ſupply'd by Creation of Light. The ſecond Haemiſtich contains but one Propoſition, viz. an aſſertion of the preſerving and Nurſing Care of Divine ProviAgent by Spirit of the Lord, the action by hatching or brooding motion; the object by the ſame, the Waters, the Deep or Earth.