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
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
Grammer plainly saith Thus was the Custom of the wise men of Tiberias for of them were the Authors of the Masora and from them have we received all the pointing and often doth he mention those wise men in the same Book and commends them several times for their skil in reading and genuine pronuntiation his second in this opinion is Elias Levita a Jew of Germany and a Famous Grammarian in the Last age and one that in the explication of the whole Masora and particularly in the curious handling of this part got the praise from all the Rabbins of his people In sundry Prefaces to his Masoreth Hammasoreth his opinion touching the original of Masora and the Vowel points is this in short 1. That there were innumerable Authors of the Masora in divers ages 2. That the time of the beginning of them and the end is uncertain 3. That the Hebrews of Tiberias first wrote the Masora and invented the points of Vowels and of Accents after the Talmud was finished i. long after 500. years since our Saviour Christ Cap. 3. VII The City of Tiberias which produced the Masoreth of all the Jews most expert in the Hebrew Tongue was in the Land of Galilee seated near the Lake of Henne-Caroth of whose Rise and Scituation Josephus that noble and most antient Writer of the Jewish Affairs informs us Antiq. lib. 18. c. 3. And when after the desolation of Jerusalem by the Roman Army some Reliques of the Learned Jews escaped into Babylon and some remained in Palestin these by a little and little in the more commodious places and cities restored their Schools and Assemblies and this Tiberias was one of those Cities celebrated in the writing of the Hebrews and adorned with some Names of wise and learned men and enjoyed that honor till the year of Christ 230. after which time the Chronicles of the Hebrews relate nothing very memorable concerning Schools and the Studies of good learning in Judea for here Rabbi Jehuda aftet the publishing of the Jerusalem Talmud died in the same or the following year and after his death the Studens in Judea were dispersed and the Schools translated into Babylon Cap. 4. 5. VIII Thus the Schools of Judea as it were expiring with R. Jehuda the Saint their Light and Life and the principal Schollars being removed about the year 230. out of Palestin into Babylon there did they renew their Studies with great Fervor chiefly did the Profession of the Jewish Law flourish comprehended in the Book Mischna their Corpus Juris as it were This was the Subject of thei Lectures and Disputations so that afterward in the year after the destruction of the City 436. as Elias puts it that is of Christ 506 came forth the Babylonian Talmund distinct into six principal parts and Sixty three Books by which even until this day the whole Nation of the Jews are governed In the year of Christ 1037 then the Babylonian Schools were altogether extinguished the wise Masters vanished thence and fixed themselves in another Sphear in Spain and other parts of Europe as R. Abraham and other Writers testifie Cap. 6. IX It seems yet that all Learning did not die in Palestin with Rabbi Jehuda the Saint for though the Chronicles give us nothing memorable after him yet the Hebrew History makes mention of some Doctors of Schools in the Land of Israel as may be seen in Juchasin fol. 106. In the year of Christ 340. Hillel Hannasi was famous among the Jews both a Philosopher and excellent Astronomer so that he made a new Compute and Jos Scaliger in his Book of De Emendatione Temp. p. 544. saith The new Compute was the worke of the Masters of Tyberias We read of none but this Hillel that reformed the Kalender therefore by the Masters of Tyberias we must understand Hillel the rather because all the Jews unto this day do follow his Computation and will follow it till the time of their Deliverer whom they expect as we see in Inchasin fol. 90. According to Scaliger then this Hillel lived in Tyberias and to that time Tyberias was not decayed Cap. 7. X. That something of the Schools in Palestin remained till this time appeareth by Schalschelet fol. 34. He R. Jehuda Nesia was the father of Rabbi Hillel the Prince who was promoted into a Master in the Land of Israel and the last of the promoted as may be seen in the Talmudical Book De Idololatria And in Tzemach David where is mention of this Hillel fol. 47. The promoted in the Jews of Israel ceased in him Now if Scholastical promotion here ceased it is very probable that professions and publick exercises ceased also being those Dignities are the rewards of an excellent learning ordained for the conservation and propagation of studies which is made more probable in that the Chronicles of the Hebrews relate nothing at all after this Hillel touching the Schools or Wise men of Palestin but pursue the Schools of Babylon to the last Cap. 7. XI Yet St. Hierom a very antient Writer of the Christian Church carries us a little farther For he when he translated the Hebrew Bible into Latin procured a Learned Jew from Tyberias whose help he used in the interpretation of the Book of Chronicles a certain Doctor of the Law admir'd among the Hebrews by whose assistance he was encouraged to go through with his translation as himself tell us in the preface to that Book Now St. Hierom as our Chronologers say ended his life at Bethelem in the year of Christ 420 or 422. I suppose he might be upon his interpretation about the year 400. being he spent some years about it and liv'd some years after it was finished to hear the censures of men for it or against it and to make his defence at sundry times Cap. 7. XII Thus we have searched into the studies of these Tyberians and followed them to the year 400. drawn on by some hope of finding the most wise College of Masoreths at Tyberias We have found indeed that learning after the waste of Jerusalem was a long time conserved in Palestin and especially in the City of Tyberias but being the Hebrew History pursues the course of studies and the several generations of wise men to a thousand years in Babylon and leaves off in Palestin or the Land of Israel about the year 340 ending with Hillel the Prince it is no way credible that after 500 or about 600. years from Christ or more so many mighty Scholars were extant at Tyberias who above all the Jews were most exercised in the Reading of holy Scriptures and were the authors of an invention so new so admired of such concernment to the most sober and most weighty handling of the sacred Letters and delivered the same without any witnesse without any history without any memory of Books delivered it I say as a divine Oracle to be accepted by all the Nation of the Jews yea by the whole world wheresoever
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
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