the Eye on a sudden and transmitted to some inward Parts These are full of Admirable Arcanums and hidden Secrets and deserve further more perfect Inquiry At present my inclination leads me distinctly to handle some Particulars about Hebrew Grammar which I may put together into some kind of Frame wherein its uniformness and proportionedness and Beauty may the more and better commend itself to a spiritually discerning and a right judging Eye The Hebrew Bible doth give us a good accompt both of the Number and order of the Letters of the Hebrew Alphabet The one hundred and nineteenth Psalm has them in Eights It is a Psalm a Song a Praise a prayer a meditation a conference all in one It is composed exactly and compleatly according to the Number and order of the Letters of the Hebrew Alphabet It has eight verses for each distinct letter and every one of those verses doth begin in all and in every of the eight parts of it severally with the same Letter by which Letter each Part is called and the number of Eight is in some respect a full perfect Number As in Musick there are some Gradual Tones or Degrees of sound by which the voice Natural doth either Ascend or Descend Then comes the (f) Eccl. 11. â— Mich. 5. 5. Octave or Eight whether you reckon upward or Downward which is still the like as well in Nature as Denomination which doth much commend the Excellency of this Original Language and speaketh the Weightiness of the matter in this Singular Psalm There are in all Twenty and two Octostic's wherein almost in every verse except vers 122. The law of Jehovah comprehended in the Decalogue or Ten words and commented upon in the other Scriptures has a Name of Honour in great variety and sweet significancy of choice expressions as Law Way Testimony Institutions or ordinances visitings deposited Truths and Things Praecepts Sayings Word and Words Promises Judgments Justice Statutes Truth Name or such like This Psalm is called by the Masora The Great Alphabet The Book of the Lamentations has the same Remark of Honour put upon it The first second fourth and fifth chapters whereof do each of them consist of Twenty and Two verses Every verse begining according to the order of the Hebrew Alphabet in the first chapter which is else where to be found in heavenly Psalms and high Poems of holy Scripture The third chapter of this Book has all and every of those Letters in Trines every one of the Letters in three verses one after another which do begin with one and the same Letter only in the second third and fourth chapters two of the Letters Gnajin and Pe have inverted the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This did not fall out casually but by special Dispose and wise ordination of this language and Alphabet and the letters thereof The Thirty seventh Psalm is penned according to the true right order of the Hebrew Alphabet there being two verses allowed to every one of the two and twenty Letters except four which have but one verse Daleth v. 7. Caph. v. 20. Tsade v. 29. Koph v. 34. Gnajin is left out Pe and Tsade transposed Thau omitted The Twenty and fifth Psalm is also composed according to the same order of Letters one verse is alloted to each letter only Koph is left out and Resh is doubled Beth left out and Aleph doubled and Vau wanting a second Pe in the last verse The Thirty and Fourth Psalm is in the like order one verse being allowed for every letter only the verse in the Title doth begin with Lamed and the last verse doth begin with Pe only Vau is left out and Pe is a second time repeated The one hundred and Eleventh Psalm observeth the same order every point of a Sentence beginning with a distinct Letter The one hundred and twelfth Psalm is composed in the same Alphabetical order The one hundred forty and fifth Psalm is after the same manner one whole verse for every letter excepting only one which is Nun. The one and thirtieth Chapter of the Proverbs that part of it which is a Commendation of a vertuous prudent woman begining from the tenth verse and so on to the End is set down in the first letters of every verse according to the number and order of the Hebrew Alphabet Thus careful hath the LORD been to preserve this original mother-tongue in the very letters of it according to that saying and Promise of our Lord Jesus Christ (v) Mat. 5. 18. Luk. 16. 17. that not the least letter not any one Iota nor Apex not one Jod or Chirek not any one essential original Letter vowel or consonant or accent of of His word shall be lost shall pass away or fall out from His Law no little Vowel or Consonant or punctation of them that is original in the true Text and necessary to the right understanding of the words phrases and Sentences of which some proof is given in the Greek of the new Testament where so far as the Rules of that Tongue will admit it doth retain some Hebrew words As Halleluia Hosanna and Amen not any little Top or corner of a word was missing in Christs time for the miss of such a small thing makes a great change in the sense as between Daleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Resh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so between He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Cheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Nun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samec Capâ— Final 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Daleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun final 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Zain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and This is the more punctually observed as relating to the Law Some of the Hebrews have been so unweariedly diligent herein as to reckon up how many not only verses but words neither only words but Letters neither only Letters but also how many of particular Letters in some books of the old Testament and they are very punctual in their Printing of Hebrew Bibles and that The Purity of this Hebrew Tongue might not be lost The Lord hath shaped the very Form of the Character of the Hebrew Letters in Nature as in pronouncing of the First and the Last Letter ni the Heb. Alphabet for instance Alâ—ph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sound as it goes out of the Mouth doth make a sloping line thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that part of this Letter that moves side long the right side of the Tongue goes up to the higher Gumm or Teeth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the left side of the Tongue Moveth downward resteth upon the lower teeth or gumm and doth add the rest of this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thau there is a Transverse line on the top
from one side of the Tongue to the other in the Palate and the drawing down both of the sides of the Tongue the left side a little crooked in its motion do add the two leggs of â—â—â—or its support 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who would inform himself about this mystery in Nature let him narrowly observe how his own Instruments of speech do form every Letter and let him consult Helmonts Natural Hebrew Alphabet which is that peculiar Honour this orginal Language hath put upon it above and beyond all other Tongues Thus by some such means The Purity of the Text has been preserved A letter in the present case is an Element Principle or Rudiment of which syllables are made up in the Hebrew tongue Pilaâ—es inscription on the cross of Christ was (w) Luk. â—3 38. Joh. 19. 19 20. Act. 28. 21. 2 Sam. 11. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esther 9. 20. 25. Jer. 29. 1. 25 29. Dan. 41 c. 6. 25. Act 9. 2. 22. 5 15. 23 3â— 18. 27. 1 Cor. 7. 1. 16. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3. 1. 2 Thes 2. 15. 2 Tim. 3. 15. John 7. 15. 2 Chron. 21. 12. Isa 29. 11 12. Dan. 1. 4. 17. Act. 26. 24. Rev. 1. 8 11. 21. 6. 22. 13. Isa 41. 4. 44. 6. 48. 12. Joh. 5. 39. in Greek Roman and Hebrew Letters from these Letters we have wordâ— aâ—d sentences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to write heâ—ce comes Grammar hence Epistles are called Letters so are Books The Holy Scriptures have their name from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Christ is said to know letters which the carnal Jews wondered at because he had not been so trained up in their Schools Academies and universities Thus we read of the letters of Elijah to King Joram of Christs letters sent by John the servant of Christ unto the seven Churches of Asia in the First second and third chapters of the Book of Revelation written Letters are for this end that they may be read Daniel his Companions were to learn the Letters of the Chaldee tongue By Letters are signified the several sorts of Sciences contained in Writings Festus wrongfully charged Paul as if he were so addicted to Letters that many letters his much reading and Learning particularly as to Scripture-learning would bring him to madness We may read of A. Alpha of ω Omega the one the first Letter the other the last Letter in the Greek Alphabet answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thau the former the first the latter the last letter in the Hebrew Alphabet By this name Christ is called He being the First and the Last The Beginning and the Ending This is subjoyned by way of Explanation Jehovah Christ is honored with the same Title in the Old Testament All Creatures have their Being of and from him As the Author and therefore they should all be for and to him As the End such an honourarie dignity has Christ crowned little letters withall He is the Author the Subject-matter and the End of the whole Holy Scripture this is that written word which doth testify concerning him This being the ordinary appointed means by which we come to the saving knowledg and Acknowledgment of Him These Greek Letters have their derivation from the Hebrew Alpha from Aleph Beta from Beth Gamma from Gâ—mel Delta from Daleth Lambda from Lamed c. Thus in other Tongues and Languages is the Hebrew Alphabet imitated Hence it is that from no Translation of the holy Scriptures in other Languages can we so convince Gainsaiers and Contradicters as by the Original language and Authentick Tongue of the God-inspirer of them The Greek tongue wanteth two Consonants Jod and Vau and it has no h in the beginning of a syllable in the middle of a word nor in the end of a syllable in the End of a word hence it is that that Name of Names and word of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah is not ordinarily pronounceable by the Greek tongue according to the Common rules of their Gramâ—â—â—s which doth not admit them so neither Jah by itself nor in Compound form as Halelujah nor any other proper name in Hebrew that hath those consonants in it as Aijob Mirjam c. Vowels are Essential to Pronunciation hence has a Consonant his signification for a Consonant is a Letter which doth sound that is constitute a Syllable with a vowel not without a vowel A vowel is to a Consonant what the Soul is to the Body it doth give Animation to a Syllable to a pronounced articulat sound without which we cannot rightly understand any speaking or writing as the Soul can move by itself and also move the Body together with it so a vowel both moves by itself that is it doth constitute a sound thus in the Hebrew it is in pronunication and in voice These Discoveries are not Childish trifles Great and weighty truths and things do much depend upon them as the Intelligent do know If the vowels were taken away and only the Hebrew consonants written as if these only and not also they were original one and the same word would have so many various significations as would leave the true right meaning of the Scripture at great uncertainties which may not be given any way to at all In the way it being natural to write as we speak and to speak as we write let Advancers of the best learning diligently inquire and seriously consider whether there ought not to be Dipthongs put into Hebrew Grammars which is commonly omitted and whether it be not an Errour both in Hebrew Grammar and Pronunciation that those four consonants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put with out a vowel in voice do lose all their valor value force vertue or price in pronunciation as if worth nothing at all in pronunciation being idle and doing nothing in sound so that they call them Quiescent having a place in the word written but not being movable consonants because not pronounced All dipthongs in the Latine tongue the Ancients so brought forth into sound as that both the vowels were heard in the pronunciation which was the true way of uttering in speech when two vowels one following another did not constitute one Dipthong but made two divers Syllables they were noted by two points on the Top or Cap of them as Igneüs Oceänus Aït Phaëton The Greeks have twelve Dipthongs six of these they call Proper because in these the sound of both the vowels was heard as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aura a and v are both in the sound the like in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eja both e and i are heard in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euge e and v and in the rest Their Poets were more punctual in this for when there was need they would disjoine them
the Help of such whose riper knowledg and longer experience had better furnished and fitted them to be Teachers of others These (n) 1 Sam. 2. 3 chapters Mat. 9. 14. 11. 2. Joh. 1. 35 37. 3. 25. Mat. 5. 1. 10. 1. Acts 9. 1. and in scores of other places Mat. 10. 24 26. Luk. 6. 40. Joh. 13. 13 14. 2 King 2. 3 5 16. 5. 20 22 25 6. 5 15. Prov. 27. 11. 2 Cor. 7. 14. Rom. 1. 12. Prov. 10. 1. Schools were places in which Arts and Sciences were taught and learned chiefly Scripture knowledges which was their primary-Institution and Design Thus was Samuel the Disciple of Heli Thus the Prophets had their Disciples and Sons of which much has been written already Thus also John and Christ had theirs These Disciples if they would profit under good Teaching ought to be duly Subject to their Teachers They should give them all due Honour and Respect they should by their Docibleness and Progress in useful Learning rejoice and make glad the Heart of their Teacher and give them matter of holy Glorying This will excite and encourage him to take the more pains and use the more industry for a further putting of them onward and forward till they become skilfully useful in their generation Their demeanour should be very Dutiful as that of Humble obedient Children for which cause they have often in Scripture the name (o) Joh. 13. 33. 1 Joh. 2. 1. 28. 3 7 18. 4. 4. 5 21. 1 Tim. 1. 2. 18. 2 Tim. 1. 2 2. 1. 3 14. 17. T it 1. 4. 1 Pet. 5. 13. Joh. 3. 4 of Sons and Children Sons of the Prophets have been already mentioned Thus Paul called Timothy his Son and Titus his Son Peter nameth Mark his Son into the like relation John took Gajus How often in the Book of the Proverbs do David and Solomon thus lovingly bespeak those whom they instruct who will give that we had more of such Teachers and Tutors as Paul and more of such Disciples and Sons as Timothy and Titus Paul the Teacher though he was versed in Philosophical Studies and had read their Pagan Poets yet when converted he saw an (p) Phil. 3. 7 8 9 10. 1 Cor. 2. 2 c. 2 Tim. 3. 10 14 17. Excellency in Scripture-Learning and in the Saving knowledge of a God in Christ of a Christ crucifyed of his all-wonderful Person and of his Mediatorial office And it was Timothy's commendation that from a Child he had known the Holy Scriptures which were able to make him wise unto Salvation through faith which is in Christ Jesus The whole Scripture being God-inspired and Profitable for Doctrine for Reproof for Correction for instruction in Righteousness that The Man of God may be perfect throughly furnished or perfected for every good Work Schools Colledges and Universities there are to instruct youth in Ciceronian (q) Act. 17. 16 17 18 c. 19. 9. and Athenian Philosophy and in Paganish Religion but where are the Shools and Colledges in which the Scriptures of Truth are the only Book of Authority Christ himself is the main Subject matter the Saving knowledg of whom is not only the best knowledg but also Eternal Life And other Arts and Sciences such as are lawful and Profitable are more inquired after there and the Original Language is the Tongue of Tongues What a Shame is it unto Christians that the Jews who for so many ages and generations have been bitter Enemies to the Christian Religion and who have framed a Religion much of Sundry strange opinions of the ancienter Philosophers together with certain capricious fancies and fables of the Rabbins wherein they are so ready and will give a quick accompt thereof out of a certain moral philosophy and natural Reason wherein they are well seen and will also make some plausible shew for it out of that part of the Bible which they own wherein they are very skilful that these Hebrews should Set their Children to the Hebrew language at three years old and following no other Study but this of the old Testament Scripture and writing upon it all their life long excepting some few of them who betake themselves to the medicinal Art whereas scarcely one Christian among the common people of many hundreds doth understand any one word of Hebrew all his life long If this Hebrew-Tongue and Language were the Universal Character all the inhabited Earth over in All Ambassies between Princes and were all Places and offices of Publick trust more throughly studied and researched in Scripture-words and Phrases collected and well put together both concerning their office and work as to Councellors of state in Peace and in war As to Generals of Armies and all under officers and Souldiers their Training up their Encamping marching ambushes fighting weapons martial-discipline and what else doth belong to them As to Aâ—mirals at Sea shipping Sailing and the rest of the Naval Art As to Ambassadors As to judges and As to what else may serve and tend towards the making of Nations and of kingdoms Holy and Happy Honourable and Rich Potent and Successful strong and safe wel Setled in Peace and in Plenty at home and feared anâ— Admired abroad were this once throughly effected it would carry the Self Evidence of its own Excellency and commendation along with it before the Eyes of every Spiritual discerner There is a singular Excellency and a peculiar Honour which the Lord hath tipped the Hebrew-Tongue withal What a shame and rebuke is it unto Christians that the Emperor of China who has so many several Languages of Peoples under his large Dominion has yet one kind of Character which all his Subjects do understand in which he writes all his Edicts and sends all his Messages Whil'st the many Princes who outwardly profess the Christian Religion do not yet agree to own and commend the Hebrew-Letters as the only Universal Character that one part of this Hebrew-learning which is onomastical that is which doth explain the true full significant meaning of the Hebrew proper Names recorded in the Scriptures doth contain in it all true good â—eligion the Sum and substance of whole Christianity and were this more retained in all Translations that the proper names be all retained in all versions and the meaning of each of them be rightly opened in some little Treatise as the Geneva Bibles turned into English have somewhat done for it is imperfect in divers places it would be much more useful Some of those Names are continued all the Inhabited Earth over as Jehovah though the veiled Jews Superstitiously as yet refuse to use it Haleln-jah Amen Cherubims Seraphims David Solomon Abraham Jacob Daniel Sarah Elizabeth Messiah Adam Eve Paradise Jerusalem to name no more Whereby together with the Names the Christian Religion is also some ways kept alive and propagated and the Glory of a Redeemer doth somewhat shine out and still comes forth and shews
particularly named or their Name is expresed We should be so well versed in Scripture so familiarly acquainted with it It should so Indwel in us richly In all wisdom that assoon as any sentence or member of a sentence or part of the distinction of a member is spoken of we should know it that it is a Scripture-Testimonie or Scripture-phrase although the particular Book Place sentence or clause be not expressed There are some Accents in the Hebrew which some do call King-Accents because they do posess the Chief Stations and do most distinguish the sentences called pauses and Distinctive-Accents * Soph-pasuk Eccles 12. 13. Acts 8. 32. that which puts an end of the sentence and is the period of it they express by two words the former of them doth signifie An End and is so taken in several Scriptures particularly in the closing up of that Book of Solomons called Ecclesiastes as the pause at the ending of it an End of all this word hath been heard or we will hear this same Aelohim fear thou and those commandments of his keep thou for this All that Adam Because Al-that-work these Aelohim will bring in-judgment over all that is hidden If good and If evil and the other word which is translated place of Scripture in a passage of the Acts of the Apostles is retained in the Syriac denoting a cessation as when one doth cease to read and doth shut the book It puts an end to the section or sentence of a Scripture when the reader puts a stop or makes a pause Hence the Hebrews do call these Distinctive Accents †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a name which has its meaningof Tasts or Relishes because to a right judging-spiritual discerner they do indicate and discover what the nature and sense of every speech is as the palat doth judg of meat by the Tast and Relish of it Those who would find out more of this kind of Hebrew Learning let them industriously dig deep to come at Hebrew roots in their proper significance and apply themselves * Joh. 16. 13. 1 Joh. 2. 20 27. unto the holy Spirit for teaching as others have done In the supplies of which Good Spirit whose office and work it is from the Father and from his Son Christ to lead into all truth and to anoint with such a spiritual Unction whereby they may know all things the writer and composer of these few sheets doth intend if life and liberty be continued to set about the Practical part of this Science of Sciences and Art of Arts as any young hopeful sons and Disciples shall be willingnesses in the day Christs Power The method and mode of Arguing Disputing about any matter of profitable Inquiry in any Useful Art or Science will be this according to the Scriptures The Lord hath given us a Full Treasury of useful Knowledg in his word did we throughly apprehend prize and improve it in so much as that there is sometimes more in the right understanding of one Hebrew word For instance the first word of the First Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its Full significancy than in all the Commentaries that I have met with upon that whole Psalm as This word O the Happy goings on with a straight foot Or O the blessed progresses with a straight foot The Root of this word is Ashar in Piel Ishsher he went with a straight foot he went happily he walked on in a right way This one word rightly understood doth cast a shining light upon the whole drift and Scope of the Psalm which is to discover who and what they are who do make an happy progress in the Christian Religion and what choice Priviledges they are which such holy Proficients do injoy This is more particularly and expresly described negatively such a man is one who hath not walked in the Councel of the unjust nor hath stood in the way of sinners nor hath fate in the seat of the scornful For Experience will convince Evidently that he who hath thus walked stood and set the Hebrew Phrase by the time past being often used to set out continued actions he will be thereby hindered in his religious journy and lose much of his precious time Then positively such a man is one whose delight in the Law of Jehovah and who in his Law will meditate Day and night because if he have done so do and shall do so This will put him onward and set him forward in the way of the LORD The holy Spirit will bear witness with his Spirit unto the Truth and goodness of This to his clearer Evidence and sweeter satisfaction And then shall he be As a Tree planted by brooks of waters which shall give his Fruit in his season and his leaf shall not fade and whatsoever he shall do shall prosper when others are fruitless and fading and unthriving as to any Spiritual holy good Progress he shall be confirmed established and not so moved whilst the unjust shall be As Chaff which the Spirit or wind driveth it away he shall be justifyed and stand upright in judgment when others are condemned and cast he shall have Church-Communion and Gospel-fellowship in the Assembly and Society of just ones which the unjust shall not be so priviledged withal For Jehovah will know he will acknowledg this way of such just ones wherein they make such an holy happy Progress whereas the way of the unjust will and shall perish they and their way together shall be done away decay be lost not regarded but rejected note this well what a Storehouse of practical religion there is contained sometimes in one Hebrew word It has been puzzling disturbing distracting and discourageing unto many in their endeavours and Studies after the knowledg of the Hebrew tongue that in most of the Hebrew Lexicons they meet with so many various and sometimes contrary significations of one Root which doth so leave them at a loss that they are under a temptation to throw away their Books and to conclude as if there were scarce any certainty in this Kind of Knowledg whereas the Scriptures of Truth copied out in the true real nature of created Beings is the one and the only Book of books where rightly and thorowly understood believed experienced lived and practised for infallible certainty of useful Science which Philosophical writings (w) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Academica qui Academici negabant aliquid posse comprehendi idest intelligi certo from α privativa particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deprehendo apprehendo of vain affecters of human wisdom are not Therefore this also would I further commend to those who are Gifted and Graced for and called to such a work of Works and so others who having estates might do much in their place for encouraging and promoting of it by large Contributions that way that in writing of Lexicons in translating of the Orginal Scriptures into Mother-Tongues and in giving forth the interpretation and
as in musick there is a brve and a long note the third is larger yet containing the perfect member of a Sentence and so as in musick has more of length or quantity the last doth bring the whole Sentence to a full Period and is the perfecting and filling up of all the parts and Members of it like as in Musick Natural there are distinct Pauses or Rests which have shorter or longer intermissions and cessations of sound Breve-Rest or long Rest according to the measures and Proportions of time wherein natural Organs and the breathing faculty should mutually direct and help each other as to the manner of Pronunciation that we be neither too much Minim nor too much Maxim we should know how to keep Time and give every particular note of distinction its due measure without making it either longer or shorter than it ought to be Musitians do this by a Constant motion of the hand or Foot or imagination down and up successively and equally Divided every down and up being called a Time measure-note or Time-note the lively pulses in our own arteries sinnews and veines and the little minutes of a steady going watch or Pendulum do help somewhat to measure this motion in like manner is it applicable to the Notes of distinction for pointing of Sentences and look as in Musick where two Minim-Rests do stand together in common Time there it may be Supposed that the First belongs to the Foregoing Time and the second to the Time following thus is it useful in pointing the Sentences to know thereby the meaning of words relating to the Context as they have an Eye to what doth go before or to what doth follow after or to both and the Musitians have a mark or Arch commonly set at the end of a Song or Lesson to signify the close or Conclusion These things have foundation in Nature that the Spirit and Soul in breathing when tired out by long speech may resume and recover its forces and strength by due spaces and pauses and that the Oration and Sentence may thereby be rendred the more perspicuous and intelligible Oration or Speech I mean that which is in a perfect Sentence compleat in all its parts and members being as to the present matter in hand a distinct complexion of Hebrew words or a comprehending or agreement of such words in a Sentence till the Sentence be brought to a just period or conclusion whereby the opinion judgment or sentence of the mind is brought forth in word or in writing which complexion is sometimes drawn out into more length at other times brought into a less shortness Therefore the nature of the thing itself doth shew the necessariness and usefulness of distinctions which is to be denoted by certain points according as the parts of the Sentence are imperfect or the whole of it is perfect so that those Hebrew punctations and Accentuations which do evidently point out these Particulars must be acknowledged as natural and Essential to the right understanding of Scripture Sentences in the Hebrew Tongue the (v) 1 Sam. 18. 18. Scripture in the Margin may be taken for an instance as also the 111 Psal where every distinct point of a Sentence doth begin with a second letter according to the order of the Hebrew Alphabet whereby this Doctrine of Punctations is commended and preserved and secured in the very nature of the Letters which is note-worthy The same has a like remark set upon it in the 112 Psalm as observable The Book of the Proverbs is full of Distinct Sentences where the members of the Sentences do Naturally distinguish themselves either by the comparison similitude opposition or such like Even instruments of musick as well as the voice of the musician has * 1 Cor. 14. 7 8. 2 Tim. 2. 15. Lev. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinction not only for sound in Tunes in Notes as opposed to union nor only for time but also for the parts of the Song The Holy Scriptures are distinguished into its several Sections the word of truth must be Rightly cut as the Dissecting of the offering was to be into the Natural pieces and parts thereof which did figure the office and work of a Minister of Christ in Church Assemblies It might not be a confused handling or a disordered mangling but it must be the Natural parts both in reading and interpreting The Pronunciation and the reading †Neh. 8. 7 8. Lev. 24. 12. Job 23. 12. Det. 27. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel expressit verbis aut characteribus should be according to the writing as the Mouth of Jehovah had spoken it and as it is written in Characters words and Sentences How monstrous therefore was that evil invented fiction of those Hebrews who were so bold as to affirm that Jehovah Aelohim spake the ten words or commands at one moment of time all and every of the letters Syllables Words sentences in one breath without any interspiration pause or distinction as if it had all of it been but only one continued word whereas how could it be understood if it were not uttered distinctly and if it were not understood how could it be obeyed How could it be said that Aelohim spake all those ‖ Exod. 20. 1. 34. 27 28. Deut. 10. 4. words and that Moses wrote words the ten words if they had been all but one such confused Indistinct word which expression of words is used for whole sentences or commands as Paul saith elsewhere * Gal. 5. 14. one word when there were divers words in it and when he rehearsed the sum of all the Commandments of the Duties of man towards his neighbour †Mar. 7. 13. Mat. 15. 6. what also in one place is called the word of God in another place is called the commandment of God and this must be after the tenour rather over or upon the Mouth so is the Hebrew of these same words The Greek of the New Testament doth also give us further light in this Subject-Matter ‖ Luk. 4. 17s Act. 8. 32. Heb. 2. 6. 4. 4. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 6. Rom. 10. 18. Heb. 3. 7. Mat. 21. 13. John 8. 17. Mat. 1. 22. Mat. 2. 17. Mark 12. 26. Act. 1. 20. 13. 33. Col. 3. 16. where we may meet with words that do signifie and set out sometimes an whole Book or Psalm at other times an whole entire matter treated of a comprehension or complexion a certain text or versicle of Scripture an intire sentence or part of a sentence A part of Scripture is mentioned where neither the Penman of that Book is named nor the particular place in that Book or the holy Spirit the Inspirer and Inditer is named or such a phrase is made use of as is mentioned Indefinitly or in general terms it is written or In the law it is written or a prophet is Indefinitely spoken of but not