valiant Leader Zorobabel whose Stock and Vertue is ennobled by the Genealogy of our Saviour Christ He had with him the High Priest Jeschua and other Chief Priests and Levites the companions of Zorobabel their Leader out of Babylon and he had also all that were Pillars of Piety among all the people These were the men designed for the Settlement of Religion not only for the present time but for the eternal benefit of Posterity from whom they knew the gift of Prophecy was now departing Cap. 10. XXXII In this Synod they thought it not sufficient to have delivered the Sacred authentick books unto the Church but the manner also how to read them cleerly and expound them was most prudently prescribed It appeareth by the learned Hebrews exposition of that place in Nehemiah chap. 8. vers 8. So they read in the Book in the sight of all the people and gave the sense and caused them t◠understand the reading that in the publick Synagogue they read first the Text of the Book of the Law in Hebrew distinctly and understandingly according to the pauses and then explained it in the Chaldee which was now the vulgar Tongue of the people brought from Babylon This Reformation of the Sacred Scripture by Ezra was not unknown to Tertullian a most grave Writer of the first Antiquity in the Christian Church for in his Book De Hab. Mul. he saith After the overthrow of Jerusalem by the Babylonians it is certain that all the Instruments of the Judaic Literature were restored by Ezra Chrysostome also ascribeth unto Ezra the same work where he writeth Attend and Learn Gods mercy to us of old He inspired Moses and he wrote the Tables of Stone He determined him forty days in the Mount and again so many days that he might give him the Law In after times he sent Prophets who suffered innumerable wrongs War rushed in it consumed all sorts of men the Books were burnt in the Fire But again he inspired another man that he might repair those admirable Scriptures I mean Ezra and enabled him to compose the Law anew out of their Reliques c. Hom. 8. in Epist ad Hebr. Cap. 11. XXXIII Now and henceforth were the Foundations of the Masora laid the work was begun in the partition of the Sacred Books in the distinction of the Text into greater Sections and into Verses and in the dinumeration of them as also of the Letters least one Prick or Tittle might afterward be changed or lost For first having constituted the number of Canonical Books and reduced them into one body of Scripture they divided it into three principal parts viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prophets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Writings or Hagiographa This Division was taken notice of by our Saviour and declared in that saying of his All things must be fulfilled which were written in the Law and in the Prophets and in the Psalmes concerning me Luc. 24. 44. where the Psalmes are put for all the Books in that part entitled Hagiographa out of which also some things are cited in the new Testament as fulfilled Elsewhere he named only two parts The Law and the Prophets were until John Luc. 16. 16. And in another place a whole part of Scripture is set for one Book of that part as It is written in the Prophets Mark 1. 2. Jo. 6. 45. That is in that part of Scripture which contains the Prophets in that Volumne of the Prophets For that which was cited was not written in all the Prophets but in one of them the first in Mal. 3. 1. the other in Isa 54. 13. Thus is this division usuall in the most antient writings of the Hebrews In the Masora when any word is found only thrice and that in the three parts of Scripture then they say We meet with it three times once in the Law once in the Prophets once in the Hagiographia In the Talmudists one binds up the Law the Prophets and the Hagiographa into one Book Again They brought unto us the Law the Prophets the Hagiographa bound into one Barabathra fol. 13. 2. Elias Levita in the third preface to his Masoreth where he speaks of the men of the great Synagogue and their labour in restoring of the Scripture writes thus For all the twenty four Books were not bound up together but they the Men of the great Synagogue conjoyned them and made three parts of them the Law the Prophets and the Hagiographa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cap. 11. XXXIV These three parts were afterward divided into others The Law according to the diversity of the matter and the History was subdivided into five Books which are entitled by us Genesis Exodus Leviticus Numbers Deuternomy The Prophets were subdivided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former Prophets and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter Prophets The former are four in number which are named under the title of the Books of Joshua Judges Samuel and Kings or so called because in these Books it is treated of the first Prophets In these Samuel was reckoned at first for one Book and the Kings likewise for one which afterwards were distinguished into two Hence Samuel is called a Prophet as in that He gave them Judges until Samuel the Prophet Act. 13. 20. The latter Prophets are also four Isaiah Jeremiah Ezekiel Daniel and the Twelve Lesser These last were united in one Book that they might not be in danger by their smalnesse to be lost Hence is that to be taken Act. 7. 42. As it is written in the Book of the Prophets that is of the lesser Prophets to wit Amos 5. 25. and hence also we read in the Hebrew Doctors Those eight Prophets were bound in one Barabathra fol. 13. 2. to wit the four former and so many latter before mentioned as the Commentator there explains The rest of the Books are the Hagiographa and they were stiled in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Writings by a Synecdoche in asmuch as they were written by the Holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by immediate instinct of the Holy Ghost and not by a Prophetick spirit or by Prophecy properly so called So Daniel and Esra are accounted as it were Historical composing the History of the Church by divine instinct whither also pertain the Paralipomena or Chronicles whose Author Esra is supposed to have been David and Salomon have written most part things belonging unto piety and manners and Doctrin in adversity and prosperity albeit they have Prophetical matters David eminently often times intermixed The five small Books which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are likewise judged as Didactical and historical The Hagiographa therefore at first were accounted nine Books Psalmes Proverbs Job Canticles Ecclesiastes Esther Daniel Esra Chronicles where Esra comprehends also Nehemiah and the two Books of Chronicles are taken for one The Book of Ruth was referred to the Book of Judges for the
in the Letters is incorrupt and unchanged and that may be judge For the Vowels are the soul giving life to the distinct Words and the Word written with bare Consonants cannot be read nor understood without Vowels and especially in dark and difficult places one will adde these Vowels another those as every own shall attempt to draw forth the meaning Here is need of another Judge the Word written with naked Letters cannot speak for it self The Greek version of the lxx differs from the Hebrew Text not only in the reading of Vowels but Letters also so that it cannot be Judge Where will you seek another Shall the Servant give sentence upon the Lord the waiting Maid upon her Royal Lady or shall the living and most clear fountain be tryed by the Tast and Colour of the troubled and muddy stream Cap. 9. XXVIII The other Opinion of the Hebrews touching the Authors of the Masora is that the Masora was written by the Men of the great Synagogue whom they stile in their Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the great Council gathered by Ezra the Priest the President thereof after the Babylonian Captivity by whose help and assistance he restored the Church of Jerusalem and of all the Jews purging and reforming it from many corruptions errors and vices contracted in Babylon For this Office when he departed from Babylon to Jerusalem by the Grace of God and the Authority of King Artaxerxes was committed to him as appears by the Kings Letters Esr 7. Not long after him the King sent away Nehemias also as a most faithfull Colleague and zealous assistant who being armed with the Royal Commission and publick authority promoted the reformation of the City and the Church with great fervour of affection as the Book of Nehemiah shewes Cap. 10. XXIX Esra and Nehemiah associated to themselvs others of the prime Men of the people and the wisest so that the whole Council completed the number of 120. Men which Council is of most worthy memory frequently in the Writings of the Hebrews Hence in the Chronicle Juchasin fol. 13. It is read of this Counsell When Constitutions are named absolutely they are from Esra And the house of Judgement of Esra is that which is called the great Synagogue or the great Council which restored the Crown unto the antient estate The Hebrews had three Crowns of the Law the Priesthood and the Kingdome The Crown of the Law i. the Study of Wisdom and the knowledge of the Divine Law was the greatest of all according to that Prov. 8. 15. By me i. Wisdome Kings Raign This Crown Esra which his Colleagues reduced to the Primitive Condition i. e. He reformed the Ecclesiastical Common-wealth from the filth and pollutions of Babylon and reduced it to the old integrity and purged the Holy Scripture from the deceitfull Books of the false Prophets and from all corruptions Therefore in the Jerusalem Talmud in the Book Megilla c. 4. in fine When the men of the great Synagogue arose they restored magnificence i. The Crown of the Law then whose magnificence none is greater Don Isaac Abarbinel in the preface to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commemorates the principal men of this Council most of whom came from Babylon and Jerusalem with Zorobabel The Catalogue saith he of the men of the great Council are Hagaeus the Prophets Zacharias the Prophet Malachias the Prophet Zorobabel the son of Schealtiel Mordecai Bilsohan Ezra the Priest and Scribe Jehosua the Son of Johotzedek the Priest Seraja Realja Mispar Bigaeus Rachum Bana Nehemiah the Son of Chacilja These are the twelve prime Men c. The last man saith Rabbi Moses ben Mâ—jomen in whom the Council ended was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simeon the just he who went forth to meet the great Alexander in bis Priestly habit and inclined him to shew Clemency toward the City which story is famous among the Hebrews It happened according to their account in the fourth year after the building of the second Temple whence we gather that the men of this Synod supervived beyond forty years All this is to shew that the Hebrews esteemed this Synod of very great Authority Cap. 10. XXX The head and President of this Synod Ezra was above all the rest furnished with singular gifts of God for these affairs chiefly was he expert in the Divine Law in the interpretation and description of the Sacred Scripture most exercised for which he is commended Esr 7. 6. He was a ready Scribe in the Law of Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe he is called not so much à Scribendo from writing as from declaring and explaining the things contained in the Holy Scriptures For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an interpreter of Books a Doctor a Scribe And by no Book was gotten greater praise then by the Book of the Law whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lawyer who taught and interpreted the Law of God So in the New Testament they are sometimes stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes who instructed the people sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Skilfull of the Law Yet properly was he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scribe who did write Letters Instruments Books Contracts and such like as in Psa 45. 2. My Tongue is the Pen of a ready Scribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Esra was excellent both-wayes being at once a Learned expounder of the Law and a ready Writer of it For Ezra had prepared his heart to seek the Law of the Lord and to do it and to teach in Israel Statutes and Judgments Ez. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence also they compare him to Moses for the excellency of his Dignity as we may read in both Talmuds and he was justly named Ezra for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is help St. Jerom renders it Adjutor a Helper XXXI Ezra therefore being sollicitous to help a decayed Church and to reform it distributed Offices Ecclesiastical instituted Sacrifices consecrated Vessels appointed for Divine uses celebrated Solemn Feasts proclaimed Fasts and Repentance cleansed the people from the Wedlock of Strangers and endeavoured to order and compose all things after the Prescript of Divine Law but that the Law it self and the whole Sacred Scripture might be extant amongst the people of God in the genuine and pure Integrity and that there might be a difference between the Writings of many false Prophets and the Books of the true and whatsoever spot by reason of the incommodities of their long Captivity had blemished the holy Letters might be stripped off there was great need of mature Advice of the provident care of Learned men exercised perfectly in the reading of the Sacred Scripture and of the vigorous aid of many Assistants To this purpose he had with him Divine Collegues endued with a prophetick Spirit Haggaeus Malachias Nehemias whose fervent and most ardent affection is testified openly by their Holy Sermons He had with him that most
continuation of the History and the Lamentations to Jeremy for the same Authors sake According to this distinction the Books of the Bible in all were computed two and twenty agreeable to the number of the Hebrew Letters Cap. 11. XXXV After that they had defined and distributed the Canonica◠Books the Men of the great Synagogue further considered of the conformity of the Text and the verity and variety of the reading Here first of all the Text was distinguished into Verses Notes of distinction being added which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there was the end of every Verse For the Hebrews conceive that all the Scripture-text before was but as it were one Verse without any notes of distinction even as it is this day all their Books except very seldome and almost only in the greater Sections and Parts do not use distinctive Points but signifie a new Part Section or matter of discourse by larger Writing of the first Word And that till the time of this Council or great Synagogue the Text of Scripture was without Notes of distinction of the Verses the Jews prove out of the Sacred Book of the Law writen after the antient manner into a great form rouled up kept in their Synagogues in a Sacred Chest for publick solemn Readings on Sabbath dayes and other Festivals which is still to be seen without those Notes of Verses and without the Points of Vowels and Accents according to the form of the first exemplar written by Moses and given to the people of Israel as themselves affirm But that the whole Law was written without any distinction of words without any space interposed that the whole Text was as it were one Verse or one Word is a vain fiction of the Kabbalists Now if the Hebrew Text was distinguished into Verses by the Men of the great Synagogue why have not the lxx Greek Interpreters prudent Elders born Jews the chiefest learned Men most observant of their Law retained that distinction in their Traslation The Answer is that the difference of Verses as also of innumerous other places in that version is not from those first Interpreters but from the Transcribers who sometimes conjoyned sometimes divided the sentences as their Pen ran and their mind was either more or lesse intent which in great and long works usually happens Besides who can certainly affirm or believe that the present Greek version is altogether the same which those first interpreters with so great labour ftamed What made some of the most pious and most learned Fathers in the Primitive Christian Church so often to complain of that Translation What moved them to set forth so many new ones in the Greek Why did some so religiously embrace and so much commend the verity of the Hebrew Text Cap. 11. XXXVI After the distinction of the Verses by the men of the Great Synagogue they took into consideration the single Words and therein they had a double care one respected the writing of them by naked Consonants the other the reading of them and pronunciation by the Letters and Vowels jointly In the writing of the Words by the Letters they consulted with the Authentick Copies of the first Authors as many as were then extant in their hands or else followed the fidelity of other Copies most approved and most in number whether the Words were Written according to the Native propriety of their Origination what words with what quiescent Letters were written fully and what defectively what Letters and Words were written abundantly and not read or on the contrary what were read and not written in the Text or what were written in this manner and read in another as the Church had observed it continually from the time of Moses Of all which particulars the learned and skilfull then were able to give account and there were mystical reasons known to them but among the posterity through the most grievous calamities of after-times forgotten Now if this part of Critical learning belongs to the Masora and thence by all they are stiled Masoreths who were the Authors of it then none can deny but the first Masoreths were the Men of the great Synagogue Cap. 11. XXXVII A Second care of these Masoreths was about the reading and pronouncing of the Words together with the Vowels and Accents of them also particularly were written Masoretic Notes But whether the men of the great Synagogue here first invented the Points of Vowels and Accents or perfected them being invented by other or being neglected or disused restored them and took care that a Masora should be also written of them this cannot easily be said nor proved Lastly these men not content with all this numbred the Letters Words and Verses in every Book that it might be known what Letter what Word what Verse was in the midst of every one what Word did but once occur and therefore did easily admi◠some error or corruption what words more often and how many times they were read under this or that form and infinite other things of like nature touching the explication of the Holy Text did they deliver that so they might fence it about as it were and preserve it from corruption And from this part of their Office whith was employed in numbring of the Words they were also called Sopherim i. e. Numerators from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number and to celebrate their Antiquity and their Excellency the Talmudists call them the Antients and the First using this of those admirable men The Elogy heart of the Antients was like the Gate of the Porch to the Temple but the heart of the Latter like the eye of a Needle Lib. 119. Eribbim Cap. 5. Cap. 11. XXXVIII As afore Num. 6. two Authorities of Aben Ezra and Elias Levita were alledged touching the Authors of the Masora so likewise here shall we bring in the Testimony of some famous Hebrews to confirm this which is the more current opinion R. Gedalia in his Catena Kabalae fol. 21. writes Behold the men of the great Synagogue have set forth many new Constitutions for the good of the whole Captivity as the distinction of Verses the diversity of reading and writing the full words and the defective the Sections close and open the Letters greater and less the Accents and Vowel points My mind gives me that all were given to Moses from Mount Sinai but posterity was forgetful of them or that they were given indeed to Moses not that they should be committed to writing but these Princes the men of the Great Synagogue wrote them all down and communicated them to all Israel Don Isaac Abarbinel in the Preface to his Nachale Abhoth writes Ezra likewise taught Israel the Points Accents and ends of the Verses whereby he directed them and freed them from all confusion and error Ephodi cap. 7. of his Grammer writes in this manner That most Holy man who was the Head of the Scribes Ezra the Priest and Scribe shook his Lap and strained all his
Nerves that he might bring into order what was perverted so did all the Scribes who followed him and corrected these Books with all possible care until they left them most perfect by numbring the Sections Verses Words and Letters the full and defective Words the irregular and regular and so forth whence they are also stiled Sophorim Numberers and made of these the Books of Masora Cap. 11. XXXIX This is the common Sentence of the Hebrews that the Masora proceeded from the men of the Great Synagogue and was not unknown to Elias as in his foresaid third Preface he acknowledgeth Lo it is the opinion of many that Ezra the Scribe and his Council namely the men of the great Synagogue made the Masora the Punctation and Accents upon the whole Bibles So it is and one shall scarce find any Hebrew or Jew giving his voice for Elias but on the contrary his reasons are refuted by the most Learned Rabbins Thence I say from Ezra had the Masora its beginning and rise and the Vowel-points either their Birth or Renovation but I confess the Masora as a matter of infinite Study was continued by their Successors many Ages untill it grew up into a great Book exceeding for its quantity the Bibles themselves as Elias writeth who saw many Books of the Masora Well might so great a Work and Study so infinite and vast a Labor require both a long time and many hands and those not vulgarly learned Now the circumstance of time and the holy care and most ardent Zeal of Ezra and the rest of his Colleagues toward the Reformation of the Church favour this work very much He knew by his Prophetick Spirit that the last of the Prophets in the Jewish Church then lived and therefore nothing was more necessary then that the Sacred Scripture should be conserved in it uncorrupted Their prudence and care it was to prevent the corruption by this Critical Labor whereby the true and constant writing and reading of all the words might remain for ever and indeed they have effected it as none can deny who is throughly acquainted with the Secrets of this Study Thus much of the Original and Authors of the Masora Cap. 11. XL. The Matter of the Masora of which it consisteth are the Critical or Censorious Annotations touching the Hebrew Text of Holy Scripture The Texts are reckoned according to the Verses Words and Letters the Verses are numbred first entire through the several Books of the Bible and in the Pentateuch of Moses according to the greater Sections too which are shewed by three greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And withall through the whole Scripture the middle Verse of every Book is named all which are set down after the Text at the end of every Book as for Example Genesis hath 1534 Verses and the middle Verse is And by thy Sword shalt thou live Chap. 27. 40. Exodus 1209. the middle Verse Speak not evil of the Magistrate Chap. 22. 28. Leviticus 859. the middle Verse He that toucheth the flesh of him that hath an Issue Chap. 15. 7. Numbers 1288. the middle Verse And it shall come to pass that the mans rod whom I shall choose shall blossom Chap. 17. 5. Deuteronomy 955. the middle And thou shalt do aecording to the Sentence Chap. 17. 10. The Sum of the Verses but mistaken in all the Books of the whole Pentateuch 5845. the middle Verse of the whole Law or Pentateuch And he put the Breast-Plate upon him Levit. 8. 8. The Verses of the greater Sections c. This Hedge the first Masorets set about the Holy Scripture that the Sacred Body thereof might not be maimed by the loss even of one Verse Cap. 12. XLI Again the Verses were considered according to their various affections in the Words and Letters One Verse is noted consisting of two and forty words which have in them Letters one hundred and sixty It is read Jer. 21. 7. Two Verses there are in which there is four times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 22. 7. 1 Reg. 20. 14. Three Verses there are which have each Eighty Letters one is Num. 36. 8. Three Verses in every one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four times as Num. 11. 19. Three have each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also thrice as Exod. 29. 5. Three begin and end with the Divine name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Memorial of Gods eternal essence as Deut. 31. 3. where the Masora cites the other two There are four Verses in every one whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is five times as Exod. 40. 18. Five Verses and in every one are five continued words of two Letters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Reg. 3. 26. where the rest are cited Ten Verses wherein are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Reg. 7. 20. Ten in the Law whose first and last word is the same as Levit. 7. 9. Fourteen which consist only of three words as Gen. 5. 6. Exod. 28. 13. where the rest are alledged There are twenty six Verses in every of which are extant all the letters of the Alphabet as Ezek. 38. 13. where the rest are quoted among those there is one Verse which hath not only all the Alphabet simple but is enriched also with the five final Letters and that is Soph. 3. 8. But let them beware who have the Venice Editions lest-they weary themselves too much in seeking for the Verses for there are in them some false Verses cited which fault we have amended in our Edition Innumerous more of this kind have the Masoreths noted in the examination of the Verses in the Bible Cap. 12. XLII In the Words the Masoreths noted First the genuine writing and reading of them where any diversity did occur 2ly Where they were written fully with the quiescent Letters or defectively without them Thirdly Their seat and place in the beginning middle or end of the Verse and what form they had either by themselves or by reason of some accent Fourthly Their structure and conjunction with other words or composition with servile Letters Fifthly Their signification where was any ambiguity Sixthly They often noted words different in vowels and accents where any peculiar observation or difference seemed to require it And to all these they added both the number how often and the place where every one was exstant Cap. 13. XLIII The Writing and Reading is called by the Masoreths 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a Word was otherwise Written in the Text by Letters and noted in the Margin to be otherwise read by Vowels or when a Word was Written abundantly in the Text and omitted in Reading or on the contrary was not written at all in the Text and yet was to be read whence arose many and various kinds of this head As sometimes a Letter was wanting in a
by the presence of a dead body a Levite A great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Deut. 6. 4. in that illustrious sentence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O Israel the Lord our God is one Lord. In this sentence the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also a great one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie that the Eternal Lord is the only God in the four parts of the world that is in the whole world both in heaven and earth and no other God in any part of the world besides him For the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands for four The two great Letters in this sentence conjoyned make the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witnesse as if they would thereby say unto us Hear Israel and be a witness to me that I have seriously admonished thee concerning the one true and Eternal God according to that Ye shall be my witnesses saith the Lord Isa 43. 10. A great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 't is said Do ye thus requite the Lord O foolish people and unwise Deut. 32. 6. to raise the greater admiration that they should make such an ill requital to that Lord Father Redeemer Maker and Governour by shewing themselves to their fivefold benefactor five ways which the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does withall denote wicked and ungrateful being corrupt perverse crooked foolish and unwise as all these are expressed in the Text c. Cap. 14. LI. The little Letters signifie diminution and contempt as a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 30. 15. The Horseleach hath two daughters called Give Give The Horseleach is a Symbol or sign of a covetous man their estate to whom his Daughters are married is sucked out and diminished If at any time he doth good to a poor man he never does it gratis but requireth double by his Daughters Give Give till the poor man be brought to extremity and this diminution is intimated by the smalness of the Letter A little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 28. 17. A man that doth violence to the blood of any person to shew his misery who is guilty of shedding of blood that he is even unworthy of the name of man A little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 4. when they were created to wit the Heaven and the Earth to declare that all created things shall decay and perish and as the letter consists of broken parts so shall they be dissolved The Hebrews affecting mysteries say a transposition of this letter is intimated that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Abraham i. e. for the faithful was the world created for they alone praise God for his wonderfull works of creation c. But some who have more throughly searched the letters and numbers have given another cause of greater and lesser letters namely that every such Letter is the terme or bound of a certain number of letters either from the preceding great letter or the beginning of the book or some other place heretofore known by a peculiar index as the little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. is the term of the number from the beginning of the Book to wit that the letters hitherto are 1112. c. Cap. 15. LII Of the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inverted saith the Masora Numb 10. 35. at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in going fòrward there are nine Verses wherein is such a sign of Nun inverted And the first is this And it came to pass when the Ark set forward that Moses said Rise up Lord and let thine enemies be scattered and let them that hate thee flee before thee Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is conceiv'd to be inverted to intimate that all the enemies of Israel should so be turned back and overthrown The second Numb 11. 1. And the people complained where the inverted Nun is a token of the preversnesse of the people in the midst of so many signal deliverances and great blessings of God bitterly complaining and shewing their contumacy and ingratitude c. Cap. 16. LIII That the Masoreths might have nothing untoucht that was pertinent to the conservation of the sacred Text and the notation of its genuine form being thus intent upon the work they espyed in the whole Text of sacred Scripture fifteen words wherein some one letter or other was noted extraordinarily with certain pricks above not with Vowels or the notes of Vowels but Symbolical notes the signes of some Arcane and secret sense the explication whereof being delivered and propagated Orally was known to those first and next following times but among the posterity by reason of Wars and Persecutions went out of knowledge into Oblivion Now the Masoreths easily judging they were not set down in vain by the Antients but as remembrances of some point of secret wisdome would by no mâ—anes wipe them out of the Text but rather mark them thereby to hold posterity to the duty of meditation The pricked words as I said are in the whole fifteen ten in the Law four in the Prophets one in the Hagiographa First is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 16. 5. The Lord shall judge between me and thee the words of Sarah to her husband Abraham The Masora noteth there is a Prick above the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not written fully with both Jods in all the Law but in this place whence the latter was pricked to mind us it was not put here in vain c. Cap. 17. LIV. Next for the quantity of the Letters or their number that the Masoreths comprehended in a certain number the Letters of all the Books of Holy Scripture is evident enough out of some Remains to this day extant of the Masora for the Masora noteth upon the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 11. 42. that it is the middle Letter of the whole Pentateuch or Law and the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 80. 14. is the middle Letter of the Book of Psalms At the end of Genesis after the number of the Verses of that Book it is added and the Letters thereof are 4395. which is to be understood of the last Section of that Book not of the Letters of the whole Book Elias Levita Pref. 3. l. Mas writeth that the Letters of the whole Law are Sixty thousand thousands forty five and there he saith the Letters of the first Section Bereshit are 1915. which is false we believe they are more then 5000. We doubt not but an account was given of the number of Letters in all the Books of the Bible though this Masora is not brought to
the Word of God was communicated or to be communicated Cap. 7. XIII Moreover being the Elaboration Conscription authors and whatsoever pertains to the history of these books of both the Jerusalem and Babylon-Talmud was observed and noted with great care by the Hebrews how was it possible they should conceal that which concerned the genuine authentick and everlasting reading of the sacred Scripture Again being the most vaunting and self conceited Jews of Babylon dwelling in a most flourishing Empire by the authority and celebrity of their Doctrin quickly obscured at length wholly extinguished the Jewish Masters and their Schools left among the ruines and rubbish of poor Palestin how can we imagine that after so many ages in such vigour and pride of their studies at Babylon they would have given up the eternal praise and glory of this Critical study about holy Scripture and permitted these Tyberians alone to enjoy it Further being the Babyloan Jews overcame darkned and brought almost to nothing the Jerusalem-Talmud by their Babylonian-Talmud and obtained so much authority to theirs that thereby the whole Jewish Nation under heaven must be for ever ruled as it is this very day how could it be that they have not also procured to themselves the authority credit and renown of this Masoretical Learning Cap. 7. XIV Further yet if the Tyberian Jews after the Babylon Talmud studies flourishing a thousand years at Babylon were the authors of the Masora and the points of the sacred Reading how were they able to do such a work without the knowledge of the Babylonians with whom all the Jewish learning was in its height how could they affect it without their consent and common approbation Surely that Reading which was tyed to the external figures of vowels and confirmed by Masoretick notes required the testimony and approbation of all the Jewish Congregation to shew its conformity and agreement with the old Mosaick and prophetical authentick Reading in all and every one of the letters and vowels even to the least prick But of this either communication of Counsel or approbation of the enterprise there is not extant one tittle in all the history of the Jews No question if the first writers after the Babylon Talmud had wholly been silent yet the oral Kabala would never so have suppressed it or withdrawn it from posterity but that some time or other it would have been discovered by some body Lastly by the confession of Elias himself the Authors of the Masora were in divers generations almost innumerable their beginning and end uncertain how then can the Tyberians alone be said to be the Authors how is the beginning thereof ascribed to the time after the Babylon-Talmud Cap. 7. XV. Aben Esra as above said that the Masora and punctation proceeded from the Wise men of Tyberias Elias Levita defined the circumstance of time and said this came to passe and the Masora was written by them after the Talmud But if both the name it self and the things contained in the Masora as are the distinction of the Text into verses the noting of words according to their divers writing and reading and the observation of the same words written fully or defectively the quality of letters and the dinumeration of all the words and verses be mentioned in the Talmud if also the Talmud sometimes determines or disputes against the Masora then it follows that the use and knowledge of the Masora in the greatest part was before the Talmud and consequently the sentence of Elias cannot hold And these particulars are declared Cap. 8. XVI Elias saith the Tyberians invented the art of punctation and wrote the Masora whence they were called Masoreths But we may argue from the Masoretick notes themselves that the Masora now extant and the points had not the same Authors For example Gen. 16. 13. it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Glosse of the Masoreths every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with Kametz the little i. tzere excepting six with Saegol If the Authors of the Punctation and Masora be the same what reason had they to point six only of so many hundred against the common form Why are those six here alledged in the Masora so pointed and no other why have they discovered the irregularity themselves by adding a note surely they were not the same men who made the Punctation and the Masora but the Masoreths who revised the Forms of words and found it so in the Copies pointed formerly did therefore specifie this Form for they did not give themselves this right to change the least prick in the Sacred Text nor would permit that License to any because the Authority of Holy Scripture ought to be inviolable whose Form being Authentick and Divine and so acknowledged by them no boldness of man could alter without extream Impiety They put a Note therefore to these six that even in the least the Text of Scripture might evermore remain Inviolate the only Scope of the whole Masora Cap. 9. XVII Another example hereof Gen. 19. 2. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Masorites every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with Kametz the little i. tzere except this one Wherefore in so many places have they printed this word always alike this one place excepted Wherfore have they if themselves were Authors of this Punctation shewed their Novelty by their Gloss Why the Masoreths seeing this word in their Copies printed so in this place formerly by others added their note that none might alter it which every one might most easily have done according to Grammer Many more examples are set down Cap. 9. XVIII As of the Vowel-points so also the inconstant use of the Points Dages and Mappik is observed and noted by the Masoreths whence it may very probably be concluded that the Masoreths or the Authors of the written Masora were not withall the Inventors of these two points and then wrote a Masora of them but judged of their Inconstancy in the Books formerly pointed and added their Masoretical Notes that they founded it thus and thus in their Books nor was it lawfull for any man to amend the least point in Holy Writ least in time it should by Degrees degenerate from a Divine to a Humane sense For the boldness of man hardly contains its self within any bounds The Rule is that the four Guttural Letters admit not Dages yet the Masoreths noted the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dagessed four times for so they found it in their Books Mappik hath a necessary use yet the Masoreths have observed and noted the omission of it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice once in the Law once in the Prophets once in the Hagiographa for the same reason Cap. 9. XIX Also from the divers use of the Accents and the Notes upon them it appears that the Inventors of the Accents and the Authors of the
light But that this part of the Masoretic Study was referred into certain places of their Books and so delivered to the notice of Posterity appears by a certain Poem which in a curious manner exhibites the number how often every Letter in tâ—e Alphabet is contained in the whole Scripture Cap. 18. LV. The Author of those Verses is affirmed by Elias to be Raf Saadia Gaon who was Head of the Sorian Academy in Babylon about the year of Christ 927. The Verses are very difficult but this Sum of them here followeth × 42377 ב 38218 ×’ 29537 ד 32530 ×” 47754 ו 76922 ×– 22867 ×— 23447 ט 11052 ×™ 66420 ×› 48253 ל 41517 מ 77778 × 32977 ס 13580 ×¢ 20175 פ 22725 צ 21822 ק 22972 ר 22147 ש 32148 ת 59343.     And hence it is clearly seen how exceeding great was the Industry of these men how laborious their Study and how much their Zeal that they might conserve the Integrity of Scripture inviolate even in the least tittle to all posterity Cap. 18. LVI We have seen the Matter now for the Form of the Masora it was at first consigned in separate and distinct Books but afterward the Scribes adjoyned it to the Text by parts but confusedly and defectively In which Form it stood till the publick impression made about the beginning of the last age by the singular Study and cost of Daniel Bombergus and by the Assistance of R. Jacob Ben Chajim at Venice But notwithstanding all the diligence of the man the difficulty of the work caused him to leave innumerous Faults a good part whereof we have corrected in our Edition Cap. 19. LVII The Form and Order of the Masora in the Bibles printed at Venice is in this sort Masora is twofold the Great and the Little the Great Masora which comprehends all the Critical Learning with a full enumeration of the places of Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proposed either separately without the Text of Scripture in the end of the Bibles or jointly with the Text in the higher and lower Margin thereof the one is named Final the other Textual The little Masora is that which is briefly and succinctly written down at the side of the Text in Numeral Letters in short and Symbolical words Here is no citation of the places but when a word occurs twice which is signified by the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the other place is noted by a word or two annexed to that Letter A greater number sometimes is expressed in a Symbolical Sentence and in the Chaldee where the single words denote the several places of the Bible alledged in the Great Masora This is the Form Cap. 19. LVIII We conclude with the end of the Masora This the more Sound and Learned Hebrews have excellently observed that the Masora is a sure Safegard and Defence of the Sacred Text to this end set round about it to secure and keep it safe against all Errors Here is pertinent what the wise Cosri said to his Antagonist objecting that the Study of the Masoreths was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an unlawful and unprofitable work But saith he Their Study was in such an unprofitable Work with which is joyned the conservation of the Law that there might never bâ— occasion of changing any thing therein To the same purpose is that of the wise Aben Ezra Certainly a great Reward is due to the Authors of the Masoreth who are as it were the Keepers of the City-Walls for by their endeavor persisteth the Law of the Lord and the Holy Books in their Form without any addition or detraction And that of Elias Levita After the Labour performed by the Masoreths it is impossible that any change at all in any Books of Scripture hath happened heretofore or can hereafter happen That of R. Jacob Ben Chajim is not to be omitted who in his Preface to those great Bibles after he had declared largely the use of Masora saith Had not the men of the Great Synagogue bin who restored the Crown of the Law to its antient splendor as it is written So they read in the Book of the Law of God distinctly and gave the Sense and caused them to understand the reading Nehem. 8. 8. We had walked in the dark and bin as blind men and had not had one Book corrected nor a Copy of the Law whereon we might rely Thus the Jews Cap. 20. LIX The same hath been acknowledged by Christians as many as have attained to any better knowledge of this Art Benedictus Arias Montanus in his Preface discoursing of the various Reading in the Hebrew Books and the way and use of the Masoreths Great saith he was the Religion and great the care of the antient Israelites in the conservation of the Reading of the Holy Books and that treasury intrusted by God and commended to them wherein were contained the mysteries of eternal life was esteemed worthy of all their diligence to keep it so that by no meanes any one word of it or so much as the least tittle might be impaired Hugh Broughton an English man upon the 9. of Dan. saith There is one sort of great renown the Masorites whose diligence preserves the Hebrew Text safe and sound for ever and Nicholas Fuller in his Miscell Theol. l. 3. c. 13. To this end that the Hebrew truth might be kept inviolate was excogitated by the most expert Jewish Masters a certain subtile and curious Art which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a tradition or the most accurate way of delivering through the hands of those who do succeed the Canon of Holy Scripture alwayes pure and perfect By the benefit whereof they exactly know and have the number of not the words only but the very Letters too So that not the least change can be made by any either unlearned or rash or negligent hand but it is deprehended presently Whence it is fitly stiled by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the hedge or mound of the Old Testament to keep off thence all corruption and depravation Cap. 20. LX. And this may suffice for the present concerning the Author Matter Form End of the Masora I will close up these Collections with a saying of Pliny used by my Author Optima quaeque malunt contemnere plerique quam discere Very many there are who had rather despise the most excellent things then take the pains to learn them FINIS