Accents are repeated and are the same But in this I do not assert that the same individual Accents are repeated but they or their equivalent Ex. gr Ezek. 11.7 21.19 36.5 Wherefore ‖ thus saith ‑ the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Ezek. 5 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 28.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 17.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 23.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reason of this Variety is from the different Lord that sits in the end of the Sentence as may be seen in the Table each having some Variety in his Train or Consecution He that desireth more instances of this kind may read Wasm p. 151. 327. The Second Thing I propose as convincing in this business is the Axioms that are so many universal Maxims in this Case Axiom 1. All the Kings in Number 22 do always distinguish the Word they are under or over more or less from the following Except where the sense is emphatical and some Rhetorical Figure be understood Axiome 2. Every Minister signifies that the Word it marks is joined in sense or construed with the following Word by some Syntactical Rules as that of Apposition Regimen Genitivi or Adjective and Substantive c. In these Two Things they differ from other Syntaxes 1. In the whole use of the Reges for Syntaxes are only concerned about the manner of conjunction of Words We have no Western Art about Opposition except what is comprehended in a right placing of Comma's Colon's and Punctum's which is little studied 2. In the use of the Ministers about Seven in Number they are not applicable to Seven Rules or more of our Latine Syntax the Hebrew Grammar affords Rules of that kind as also about the Idiotisms wherein it differs from other Languages but their difference arises from their relation to the Lords they serve as may be learned by the Table Axiome 3. The more remote an inferiour Lord stands from his superiour in the same Sentence or proportion the more his distinguishing Power is It is so in Civil Affairs a Sheriff is eclipsed in the Court who shines in his County Axiome 4. The greater the Rex is the more Words are under his Power if more than Two Words or Three at the most a Major like Lord Mayor rides on the last Word of the Sentence if the Members are lesser there is only a Minor Dominus or a Minister according to their mutual respect If one part of the Proposition consists of little Members the other of greater there is a great Lord to divide Ex. gra Gen. 3.15 I will put enmity between thee and the Woman and between her Seed and thy Seed There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest respective Lord upon Woman for tho the Members are alike viz. answering to one Question and their Relation the same yet not equal for the Enmity and Opposition Between Christ and Satan with all his Seed is infinitely more than what is between the single Believer Eve and Satan This Axiome is pregnant of many particular Rules but without Exemplification they are dry and useless Axiome 5. Where the Consecution according to the Grammatical Table takes no place either by undue Absence Presence or displacement the Rhetorical Table is to be inspected Axiome 6. As these Points are Rhetorical they are not applicable to the Figures of our Rhetorick tho as Glassius has demonstrated they are all to be found virtually in the Bible but carry a congruity to the Affection Intention of the Author and Moment of the Matter which a live Orator would express by Look Gesture Manner of Expression or some other Motion For Instance Passion Haste Anger is signified by putting a Minister in place of a Lord and on the contrary Love Delight Momentousness of Matter is signified by putting a Dom. in room of a Minister or a great Dominus for a lesser Axiome 7. The Poetick and Prophetick Books are so full of Alterations from the Grammar Table that the Exceptions would exceed the Rules yea the former viz. Job Proverbs and Psalms differ in the very Points themselves so that they need a distinct Table This would stand a most powerful Argument against their Validity but so harmonious with the Rhetorick Table that there is scarce any exception from both Tables and consequently an efficacious Argument that that double use was the design of the Author for de contingentibus non datur certa scientia there cannot be any orderly Analysis where there was no Methodical Synthesis we may as well assert the Worlds Harmony out of Epicurean Atoms or that the Bible came to pass by a Shower of Letters as these Points to be incerted without the ends being designed that they are such adapted Means for The Third Branch of this Argument are the Rules particular about each Points Value and Use absolutely considered The most comprehensive of which I shall reduce to Seven also tho Seventy will scarce comprehend them all until again and again refin'd Rule 1. Silluk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concludes every Verse and supposes every Verse concluded by it in the Grammatical Table to contain one entire Proposition if litterally the Verse do not as Gen. 14.1 it is a Mystical Sense that makes up the Proposition which is not at first seen for in that Gen. 14.1 there is a clear Type of the Four Monarchies If there be but one Proposition in the Verse there is no place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Verse without an Emphasis Rule 2. Admach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divides every Verse of Two Propositions not more nor fewer of distinct Subjects or Arguments exactly in the middle where the Matter gives most proper place if he find not Two he will make Two and that will make his Emphasis appear Rule 3. When the Verse is of 3 Propositions in Prose there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Verse is of Three Propositions in Verse and sometimes it supplies the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when but Two Propositions Rule 4th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do divide the greater Members of a Proposition as the former Four did the greater or immediate Members of an Oration viz. Proposition The Characters of great Members are 1. Three Words at least 2. The Matter is the Circumstances or Properties or Actions of the Subject 3. It contains a compleat Answer to some Questions about it What Where When How Why In Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Majores Domini and have the same Office Rule 5. The following Domini in the Scheme are Minores but of different degree in separation 1. Their place is second or third from great Dom. but the Majores are in the 4th 5th 6th or 7th place 2. They comprehend but Two Words 3. The likeness equality or dependance of
informed me the Rhetorical Use is entirely unknown to those Parts But it is fit to see first what Acceptance these Rudiments find But Reader having now made Apology for my Stile or defect of one and set before thee in clear Light comparing it with the Book that it is to deny Demonstration nay Matter of Fact to deny that these Points were Contriv'd intentionally in the Harmonious Constitution they stand in every Word bearing its Point whose Figure Indicates the relation it has to the next Word only if a Minister or little Lord to it and more if a greater Lord c. to assist the Reader to know the Sense of every Verse by Indicating the relation of all the Words and Propositions And to deny that these Tables and Rules do Indicate these Relations that the Reader may be secure of the Author's Intention may as well deny the Grammatical Harmony of Classical Authors or the Rules of Grammar to Indicate them The next thing is to Enquire who is the Author of this Art or these Points that contain it This indeed has been contended among great Names but never since or where the Sense of the Bible was own'd to be the end of the Art It was no wonder a wise Man should deny that to be the Fruit of Divine Wisdom that thirty several Figures should be invented to inform us if the Accent was on the last Syllable or that before it when the Position of one was sufficient but so high an end as the Author's Intention through so harmonious a Chain of Means might have charm'd them into a Belief of it For who can know the Mind of the Lord but his Spirit And who can set Rules to know what he understands not Secondly The Dispute has been about the Vowels these great Names when press'd with Arguments have own'd that the Accentual were before Thirdly Suppose that was their Opinion That the Tyberian Masorites were Authors of all the Points there is reason since thou imbrace it on their Authority thou should take all their Authority together and then thou will believe them the best Artists of the World nay Divinely Inspired says Levita thou may expect a great Exposition but yesterdays Authority is too mean and if thou go beyond them thou wilt I doubt find as little of their Greatness as of the wise Men of Gotam's Fourthly To come to earnest Two things I think may demonstrate the Tyberians not to be Authors These Tyberian Schools continued until Ann. 1000. and yet we have no Footsteps of its Skill and Practice among them an entire Silence still as the Night for that five hundred Years and ever since except what they bring by Quotation from more Ancient Authors but the Authors before the Tyberians do I shall conclude this with a Providential Story known to my Friends I once Preaching on Gen. 2.4 Translated it thus These are the Generations of the Heaven and the Earth when God had created them These are the Generations of the Heaven and the Earth in the Day when God had perfected re-made or established them From which I inferr'd a two-fold Re-capitulation to be contain'd in the Verse one perform'd within the time of first Creation the Six Days the other perform'd in one Day the one was a pure Creative Work the other a more Common Adorning Perfecting or doing further Moses had more signaliz'd that one Day and Work in it in the Context and from Chap. 3.8 to the end whereby it appeared evident That the work of Redemption by our Lord Jesus Christ was the Foundation of the Seventh-Day-Sabbath An Ancient Vnderstanding Christian hearing me ask'd if I had read Dr. Walker a Divine in Queen Mary's Days who has Printed That Adam fell on Friday the same Day our Lord Jesus Christ suffer'd That He endur'd the Curse of the Law that Night that Gen. 2.8 in the Morning of Saturday God appear'd in Humane Form and gave that New Gospel Constitution So that all the New Testament is but a Comment on the Seventh Day 's Work from Gen. 2.8 to the end of that Chapter Having obtain'd this Old and Rare Book and after that Jacob Alting on the same Subject I found an Entire Agreement as to the Doctrine but not as to the Original my Points had forced me into it but the Old Cabbalistical Jews had enticed them into it The Inferencce I draw is That the Evangelical Doctrines contain'd in these Old Jewish Kabbala's were Doctrines retain'd since the Points were lost but known from and by them and I think it is the most Rational Account of that Phaenomena I am sure it is more becoming than to call all the Laborious Pains of our Christian Fathers in these Rabbies Forgeries Lies and Cheats before we try too by our Pains if so or no. Secondly This is not only true but there is much Vse made of these Points before the Masorites of five or six Hundred and no use made by them but their Work shows them really Ignorant of their Vse as may be seen in the Book But Thirdly the Tyberians were poor blinded Jews and their Creed the same with our Jews and their own Fathers directly Opposite to the Christian Faith but the Authors of the Points as may be seen by the Doctrinal and Prophetick Places of the Old Testament Expounded by the Points were truly and thorowly Christian so that to say they invented this is to deny them to be Jews which no Man ever yet did And I take this for Demonstration That they would never deliver the Sense of their Bibles to be contradictory or destructive to themselves Therefore at least the Sense of the Scripture given by these Points is of Prophetick Authority a Comment by Ezra Haggai Zechariah and Malachi with others of that day Some may think this was over-order'd by Divine Providence as their preserving the rest of the Parts of the Old Testament entire without Corruption though against them R. That is what I yield a Providence in their Preservation that supposes their Pre-existence but to suppose any Jews since Christ invented these Points and affixed them as giving the Sense of the Bible is not only a Miracle but a Contradiction for it is their Reason and not their Reason that their Judgment was both pro and con at the same time For Instance it was and is Paul Attests it their most Radicated Judgment that they expected to be Sav'd by the Works their Law Commanded but if they affix'd these Points to that place in Hab. with a design to give its Sense in their Judgment They tell you that their Judgment is That he who is Just or Righteous by Faith shall live he shall never taste of the Curse of Death but ever drink the Waters of Life None of them ever pretended an Opinion opposite to what they believed was the Bible's Sense yet whenever they give their Opinion in other Writings it is opposite So if Authors of this Art in place of an over-ruling Providence we
these Members are indicated by the variety of these sub-distinguishers Rule 6. A Parenthesis is either of two Words and then it begins with a Minor and is concluded with a Major if it end 4 or 5 Words before a Dom. absolutum Or 2dly Of more Words than two and then it begins with a Major and is concluded as the former for if either ends but in 2 or 3 Words before a Dom. absol they are concluded by a Minor But if a Minor or an absolutum Dom. come in the room of a Major or Minor there is an Emphasis as the Matter will manifest If more than a Verse or if a whole one be a Parenthesis the former Rules are sufficient Rule 7. There remains another Rule for Emphasis viz. Maccaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it accelerates the Word so as to make it one in Construction with the following and signifies Haste for that Word has no Accent whereas on the contrary many have Two Accents which makes that one Word Two in consecution Gen. 35.22 is a most noble Instance of this kind where there is a whole Sentence each Word having two Constructions and two Senses and both pertinent and Emphatick This Argument is to me Demonstration and tho treated with Variety is omitted by none lying so obvious spun out of the very Bowels and Essentials of the Art I thought it worth while to enquire what had been or could be said against it and I found Capellus in his Vindiciis Anno Dom. 1689 much despising and contemning of it p. 906. cap. 17. but most weakly refuting it tho I shall at this time shun Controversie I cannot but give an account of this because it strikes at the Root of my Tree First Says he Ledeburius in his Preface to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1647. indirectly proves the Antiquity of the Points from their admirable Order that savours more of Divine Wisdom than Humane Industry It is wonderful that he should not once meddle with Wasmuth who so fully answers all his Arguments returns them as opposite Arguments on him and falls foul upon Ledeb's Preface Wasmuth was Printed 1664. 24 Years before this Vindiciae Secondly He says it is a Work of Herculean Labour aptly to reduce these Accents to their several Classes and Dominions but of very little Use Resp That shall be seen in the Chapter Of the Vses of the Accents Thirdly Four or Five of the great Points he says are useful the rest are Trifles 2. One may do better by comparing Contexts and Versions or by prudential Conjecture than by them Points 3. Suppose Sense and Reason can be better made contrary to them Rules than by them I will yield to Reason and slight Masoretical Authority Resp It 's certain all are of the same Authority and Antiquity the fruit of the same Wisdom and that the Momentousness of the Matter may be more Marked by a little Point than what is marked by a great one Prov. 1.1 I would know of Capellus whether Solomon or David be called there King of Israel Gen. 11.20 If Shem or Japhet be the elder if Habbak 2. the just by Faith shall live or just shall live by faith And I would have the Reader try if by all his Critical Comments he can suit the Point Resp 2. That is the Question if the Authority be Masoretical 500 Years after Christ or before Resp 3. He cannot know nor understand the Proposition Antecedent or Consequent without knowledge of the Points and can he understand the whole by unknown parts Resp 4. The preferring Versions to the Original and Conjecture to certain Rules are both of a piece I interpret French the one way and Latine the other way which renders me liable to filthy Blunders in the one when I am sure of the other Resp 5. Suppose the Masorites the Authors can we pretend or he to such Skill in the Hebrew as they had And suppose he can make a coherent Sense Piercing contrary to the Points by his own value of the Tiberians I ought to prefer that Sense for Instance Psal 30.6 Clop translates it thus Many Lives are but a Moment in Divine Wrath In his favour weeping lodges but a Night there is rejoicing in the Morning Our English thus His anger endureth but a Moment Lives are in his favour weeping may endure for a Night but Joy cometh in the Morning The Question is which of these Senses are preferable Clop against the Points not allowing to an absolute Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of a Comma against his constant Use or our Translators that follow a common Rule I have given to this Vindiciae of Capellus but a cursory View for Three Hours time The General Cry of the Learned of that Opinion is it ought to be answered None has Answered it My Answer and Opinion is It was Answered 24 Years before it was Printed by Wasm Vinditiae And if he had not been conscious of Impotency or self-condemned he would never have suffered such a Famous Adversary the greatest Master that ever wrote in this Art to pass without one Blow one Reflection one Answer once Naming If I find one more serious Perusal more worth in this Author it may be more easie to retract a mean Sentiment than one honourable one as Rivet and Spanheim those great Names did who once admired and after abhorred him when they read Buxtorf's Answer how much more would they seeing Wasmuth's The Fourth Argument I shall bring is from Divine Testimony to prove that in Ezra's time the Priests and Levites made use of them for Interpretation when they read the Law to the People the Text is Neh. 8.8 They read in the Book of the Law distinctly that is saith the Talmud in Megilla cap. 4. with the Targum others by Sections and gave the sense say they samu taghum they put the Accents to it and made them understand the Reading viz. by them Aben Ezra says the same in Mozena haleskon hakkodesh about the time of building the Holy House the second time The Spirit of the Lord rested upon the Men of the great Synagogue And they did restore the Accents and taught their Posterity the sense of every Word by the Means of the Accents the Kings and Ministers They taught their Posterity i. e. the two kinds of Accents Hence the usual Title given to Ezra by the Rabbies is Hammappesick Hamaphsick that is he who Pointed or the Pointer I wonder says Aben Ezra that any should charge the Author of the Stops and Distinctions with Error since it was Ezra the Scribe Kimchi in Amos 1.1 expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observing the Stops and Distinctions and Grotius on the Text agrees with him rendering it distinctis vocabulis for the Words are distinguished by them only Most of the late Interpreters refer it to the 52 great Sections of the Law which were like to the Gospels in the Book of Common Prayer and gave Original to them But I oppose it First Because
Collecting and Concluding the Canon of the New Testament that we have of the Old A Second Motive that I shall use for Diligence in this Study is That though a Man may be a good Christian without knowledge of the Original yet he cannot be an able Teacher and that not only Primis labiis gustare For he that hath only tasted of a thing is far from a Sufficiency to fill his Belly or a Plenty to Dispence to others A Man can never be an Able Minister of the New Testament without being well skill'd in the Originals By great Divines this is thought the Sense of Christ Matth. 13.52 Every Scribe which is Instructed into the Kingdom of Heaven is like to an Housholder which bringeth forth of his Treasure things new and old The Old are ex ipso fonte to drink the Waters of Life from the Original The New says Altingius are all the Translations and Explications that as so many Rivulets have flowed from thence The Treasure says another is the Holy Scriptures the Old and New are the Types and Anti-Types the Prophecies and Fulfilments the Promises and Experiences But it is farther observable here That Scribe is a Title that Christ gives to New Testament Ministers Mat. 23.34 Every Minister is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man of Letters a Bookish Man He is not one of Christ's Ministers that pretends to it without Learning 2. As he is to be a Disciple he is supposed to have had a Master Every Scribe who is taught saith the Text. There was never yet a Teacher in the World whom God sent to Preach but he could give account who taught him The Jews call Moses their Master Our Lord Jesus professes He received his Doctrine from his Father He had given to him the Tongue of the Learned Christ was a Man of Letters a Learned Man though the Authors differ the Effects do not How knoweth this Man Letters say the Jews having never Learned The Apostle Paul enjoins Timothy to commit what he had learned unto faithful men who might be able to teach others 3. There is a limitation upon this Learning all kind of Learning will not serve turn Learning in Arts or Trade will not qualifie Coloss 2.8 Philosophy nor Mathematicks He must be taught in Things that concern the Kingdom of Heaven John 3.31 That 's the Object he must be a Skilled Man in It is not what may fit him to be a Statesman in Athens or Rome but an Acquaintance with the Oeconomy and State of Heaven 4. He must be a Faithful Steward or Dispenser of what Knowledge he receives He is now supposed to have the Key of Knowledge at his Girdle by which he can Unlock all the Treasuries of Duties Cases Promises Threatnings Laws and Institutions of the Wisdom of God But how can he do this to whom the Book is a Sealed Book who cannot so much as a School-Boy Pearse a Sentence in it But he who has received this Furniture and Trust he must Act the part of a Faithful Steward He does all indeed at his Master's Charges but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to throw out Copiously and Plentifully in a suitableness to the Richness of the Treasure He is not to Husband and Dress up and Adorn some Cramben Recoctum but to throw forth New and Old And yet one thing more he is to be at pains in this though the Food is the Masters the fitting of it is the Stewards To be a Plagiary among Ministers is a Theft in its kind The Stealing of the Word of the Lord one from another is a great Fault when God proposes himself to be Teacher to all I shall end this Motive with one more Text of this kind and that 's the Apostle Paul's Character of a Teacher Rom. 2.17 18. First says he thou art a Jew The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Thou art a Jew by Name and Profession It is not here distinctive of a Nation but of a Religion Rev. 2.9 I know the Blasphemy of them who call themselves Jews and are not but the Synagogue of Satan A be-lied Country is not Blasphemy but a be-lied Profession is Then every Teacher must be a Professor though every Professor is not a Teacher but 2. And restest in the Law This Law is the Constitutution of the Kingdom of Heaven before-mentioned He is not to be a Lawless Person nor a Person under the Law but the Law must be in him and he must live in it This Word Rest in the Law is very Emphatick and yet more so in the Greek than in the English For it imports this Law not only to be the Object of their Work but the Satisfaction of their Heart they saw all their desire in it 3. And makest thy boast of God Glorying to call Him thine and to be called by him But in an especial manner here it imports a Glorying in his Testimony and his Authority and depending on no Testimony else John 5.39 How can ye believe who receive honour one of another That is depend on one another's Testimony Have any of the Pharisees or Princes believed in him John 7.26.48 The receiving a Doctrine as an Oracle of Truth or Orthodox from Man is to pay that Honour to Man that is due to God only This seems to be their fault who profess themselves to be Paul's Apollo's and Cephas's He that can say I Profess thus Truth because I read it in the Word and Words of God he glories in God as his Teacher There follows in this Text ver 18. the degrees of Knowledge attainable under this Instruction The First is being Instructed or Catechised out of the Law that is by a Live Voice by the Mouth of the Teacher in Question and Answer to receive in the Principles of Religion in our rude Minds The Second is And knowest his Will Catechetical Knowledge depends on another's Faith but Knowledge upon a more proper bottom as the Samaritans first Believed because the Woman told them but afterwards they trusted their own Eyes and Ears The former is Credulity the latter is Firm Knowledge which can never want Desire and Delight to attend it when fixed on the Law of God The Knowledge of the Original doth mightily contribute to this Solidity and Firmness and especially this part of the Knowledge For what can a Person that is Ignorant of the Tongue determine in a Text tortured to three or four several Senses by so many various Criticks who is Skilful in no Rule by which he may Judge who is right and who is wrong Lastly And approvest the things that are more excellent or can prove what 's to be preferred where things differ This Man says the Apostle is not only able to Guide a poor blind ignorant One but is capable to be a Light to them that sit in Darkness who without Prudence that is Pharisee-like think they have Knowledge enough Capellus is offended that Ledeburius should so much exalt the
is to put that in the Mind of the Hearer which was in the Mind of the Speaker This Intention says he is best known from the Speakers own Breath and Gesture But the Accents supply that want in the Bible for Coherence and Stops Questions and Answers Admiration and other Affections are Indicated by them about which there are many Books wrote I wish we had now one of them He was Translated into Hebrew Anno Christi 1140. But the Authors of late Comments on him as R. Jehu Muscatus says The heaps of our Comments arise from Ignorance of the Accents for we have lost the Knowledge of them And so says Arcavolti in his Grammar which he calls Aream Aromaticam Venice 1602. Their Use is forgotten and hence we see their Shapes taken faithful Care of in the Edition of every Hebrew Bible and their Names in every Grammar without any thing further said about them except some change of the Vowels by their Presence R. Calonymus 1594. in his App. to Balmes Grammar De Accentibus says The use of them is lost through their frequent Exiles Travels Povetry and Distresses yet not without their Fault Neither has any made it their Business to restore and recover it though of so great Moment Buxtorf The Accents are the best and most necessary help for finding out the Sense of the Holy Scriptures but neither we nor the Jews have any sure and constant Rule about them in his Thesaurus Grammaticus Likewise his Son in Anturitica says No doubt their Vse is great but the Jews confess and bewail the loss of this Knowledge And yet they doubt not but that they have their certain Rules and Methods And Hottenger in his Erotemata says the same Bohl on Iss 12. The certainty of the Explication of Scripture cannot be attain'd while the Methods of true Accentuation is neglected in our Academies The Jewish Rabbies though that Title is but like our Master in Civility for since An. 300. there haâ— none arisen with that Title in their Comments have been making Observations though not compleated any Grammar about them R. S. Abeâ— Tisben in Eccl. says The Figure of Irony is known by the affixed Points I am sure our Commentators saw none on Gen. 3.22 Man is become as one of us to imagine that our Great Messias at his first entering on his Office of Publishing the Gospel from the Bosome of the Father should compleat his first Sabbath with a Jest poor Man's Misery We shall not read another broken on his poor Church in all his Ministry A.D. 1145. R. A. Ezra in Bib. Buxtorf Fol. 501. on Issâ— 19. a small Remnant it should be a Remnant for a little time for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is says he of a great Moment to observe these Distinctions or Accents Item ex 18. Saadias says That in Jer. 23.6 It should be The Lord shall call him our righteousness But he condemns the Author of the Points for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divides them Jehova is not the Nom. to call R. Cal. 1 Sam. 3.3 thus the English And e'er the lamp of God went out in the Temple of the Lord where the Ark of God was And Samuel was laid down to sleep The Order is violated not the Sense For the Original is this Before the Lamp of God went out or was put out and Samuel was laid down in the Temple of the Lord c. Here is says Calen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parenthesis they who say that Samuel slept in the Temple of the Lord where the Ark was assert a Falshood and they do it by uniting what is distinguished by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot but take notice that about Seven or Eight Translations are guilty of this viz. Lxx. Vulgar Munster Vataâ—lus Castalio Pagnine Arias Montanus the French But Luther whom Junius and Tremellius follow do well in putting Samuel's Sleeping in the beginning of the Verse viz. Samuel being asleep when the Lamp of God was not extinguished in the Temple of the Lord. And so the Dutch But the true Order is When the Lamp of God was not yet put out Samuel being asleep in the Temple of the Lord c. Indeed there is a great Emphasis on Samuel's being asleep being only two Words and beginning post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reason may be the rareness of Vision the Extaticalness of Sleep or the like Calon quotes the like in Gen. 39.17 The Hebrew Servant which thou brought unto us came in unto me to mock me The Order is thus in the Hebrew He came in unto me the Hebrew Servant whom thou brought to us to mock me The Point on Me manifests it but Sense and Reason guided our Translators though they knew not the Hebrew Mark for a Parenthesis for they could not imagine she would charge her Husband with such a thing If the Matter had been difficult they could have only by Providence happened right Abarbanel in Isa 53. vixit 1508 ver 9. If he shall make his Soul c. There is a Maccaph between If and Put therefore most strictly united in Sense R. Isaac Arama Deut. 10.12 And now Israel what doth the Lord require of thee c. How excellently doth the Author of the Accents here Illustrate the Fear of God putting an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he Indicates the Intent and Sense of God to be What O Israel doth the Lord require of thee Only Fear God c. and this too shall be for thy good ver 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All he asks of thee is for the good Thy Good is not joyned with Command but Ask. A Fourth Argument or Motive is From the Means and Helps thou now hast which others had not and that is to be found among late Protestants nâ— old Rabbies Wasmuth about 1666. is the most noted of this kind through the Benefit of a short-liv'd but most Ingenious Man Bohlius whose Tables and Apodixis 1636. was the first Rudiments of this kind It is better to have Three Lessons of a Learned Man than Three Years Labour under a Blockhead It the Scholar esteems his Master he doth not only suck in his Lesson but his Likeness and Image Aliquid Animae recipit It s so also in hearing Ministers if the Minister grow not New and Old is our Rule all others Profess themselves Wasmuth's Disciples Varenius his Practice Ledeburius his Catena that cost him eight Years Study Henckenius his Eruditio Clamerus Florinus who hast most Perplexed it Pseifers is only an Epitome of Wasmuth Reinbeck is the last from whom I have Learned much until I stumbled on the Repugnancy between the Procedure of his Tables and Rules and their Explications his Sixth Chapter and fore-going Chapter the one respecting the Matter the other the Respective Masters and Domini
without the Accents must be lost as to Sense though we should take all other helps Eccles. 8.2 I counsel thee to keep the King's Commandment and that in regard of the Oath of God I counsel thee is the Translators as all Words in small Characters an usual Sign of their being at their last Refuge The Points turn it thus As to me keep the King's Command and as to the Most High keep the Words the Oath of God The same easie Sense with Fear the Lord and the King fear God and honour the King The Lxx thus Keep the King's Commandment and be not hasty concerning the Word of God's Oath Wherein the first Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out and two fetched from the third Verse and put in This is to turn Adversary and cut at Pleasure it is certain the Verses were from the beginning they are expresly mentioned in the Mischna and their use and every Verse or Silluk is Relative it is the Head of such a Chain of Points without which it cannot be put I met with a MSS. put this in my Head but as that Expressed it all Verses in all Languages must have Points Now the Syrian Arab and Chaldee follow the Lxx. in this Verse therefore to follow them is to be led by the Blind The Vulgar Roman Luther Osiander thus I observe the King's Commandment c. Here besides the running over Points they transgress all Rules of Grammar and make the Second Person Imperative the First Person Indicative Arias Montan. and some others I keep thou the King's Commandment c. Where is the Sense for I Aben Ezra Vatab. Pagn Junius and Tr. I counsel thee c. As the English But then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is trampled on 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III Translated 3. Hard and Difficult Sense 4. Word left out Cant. 7.5 The King is held in the Galleries Our Translation is right and the Sense is That the Churches Beauty detains the King when he is as it were passing from one Room to another through the Galleries He cannot forsake his walking among the Golden Candlesticks he cannot withdraw his Presence from his Church not only on the account of his Father's Commission and Command but from a Principle of Love he bears to her His walk has been from his Birth to his Second Coming But Criticks carry it thus The Hair of thy Head like to the King 's Purple ty'd up in Curls or Ringlets But contrary to the Accents for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is on Purple Judges 6.24 And Gideon built an Altar there and called it Jehova Shalom Our Translation favours Photinians and Socinians who invalidate the Argument for Christ's Deity from the proper Name of God Jehova being ascribed to him since it is ascribed to other things as here to the Altar but falsly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipha is under Jehova and shows it is not to be united with Shalom or Peace and therefore is thus to be Translated And the Lord called it Peace Isa 24.5 That great Critick Lud. de Dieu Translates it thus As the heat in a dry place so is the noise of strangers Thou shalt bring down their heat with the shadow of a cloud that is thick the breath of the cruel ones shall witness it A Man might as well take a Text out of Aristotle's Ethicks and propose it to the People for Divine Revelation as this Solomon bids us not remove the ancient land-mark which our fathers have set The removing of Marks here is to call the Imaginations of our Brain the Dictates of Divine Wisdom Here is a triple Transgression first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Tachniagh thou shalt bring down used as if it were a Minister Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipcha on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strangers used as a Major Dominus Thirdly Sakeph on Zaon a dry place made a Minor So that the whole Tenor of the Sacred Language is violated by him to make this Sense and yet the last Clause is none of the best It is to be turned according to the Points thus As the heat in a dry place thou shalt bring the noise of strangers As the heat by the shadow of a cloud the song of the terrible shall be brought low I shall end this with Psal 110.3 Such variety of Opinions is here says Bootius that there is nothing so Fanciful or far from the Author's Scope that is not attempted to be accommodated to this place A sharp Wit proves often a most Perverse Interpreter of Scripture And hence your popular Preachers at a venture making Scripture for their purpose deal not always fairly with their Credentials if ever committed to their Trust The Lxx. and Vulgar read it thus With thee was the Principle in the Day of thy Power in the Beauty of Holiness from the Womb before the Morning-Star have I begotten thee And this lays a Foundation for School-Divinity First How is there place for a Principium within the Trinity how can there be a Cause for then there must be an Effect Secondly Who is the Principium Father or Son Toto Coelo errant misapplying this Scripture to the Eternal Generation of the Son that is wholly imployed in the Regeneration of Saints that is the Adequate Object of it Vatablus Munster Luther Castalio French and Dutch turn it thus Thy People shall be willing in the Day of thy Power in the Beauty of Holiness from the Womb of the Morning By which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neglected upon Power and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipha on Holiness made Major And Thirdly Atnah on Morning made a Minister Our English is better but puts not a just value on Merca Mahpah Now we shall find an easie ornate and genuine Sense by observing the Points thus Thy People shall be a willing People in the Day of thy Power thy People shall be in the Beauty of Holiness from the Womb of the Morning thou shalt have the Dew of thy Youth I never was forced by absurdness and unreasonableness in Sense to forsake these Points but often could find no place for the Soal of my Foot until I took them for my Guide Note further That I have abstain'd from Paraphrase on these Texts from the easiness I suppose in them being once rightly Translated ex gr In this last the Three Lords make Three Propositions The first Asserting the readiness of Christ's Disciples to follow him from the Influence of Divine Power The second the earliness of their being at Publick Worship as the Effect and Evidence of that Promptitude The third a Promise to Christ of Reward viz. The Reward of Success not one drop of Sweat should be in vain He should Reap a Harvest of Glory from all A Third Vse is To Compare Examine Correct or Confirm Translations as the Case requires ex gr Eccl. 5.8 Engl. Moreover the profit of the earth is for all The King himself is served by the field French The
profit of the earth is above all the King himself is served in the Field or Camp Vatablus Castalio Pagnine Arias Montanus Junius and Tremelius and the Dutch much to the same purpose and are well and right in the first Proposition but in the Second they separate the King and the Field with served contrary to the Accents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore wrong and to be mended thus The King is for the Land who is served or worshipped All the rest Lxx Luther Castalio Vulgar make but one Proposition of the Verse and so neglect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a greater Fault thus The King of the plowed Land is the chief of all in the Earth Or The King of the whole Land commands him that labours it I shall only give Examples in the English it with the Dutch being among the Exactest except Varennius who understood this Art there is but little he has done Exod. 18.11 Now I know that the Lord is greater than all Gods For he was above them in that thing wherein they dealt proudly against him The latter part of the Verse contains the Difficulty and Variety that wherein I differ from the English in which is thus For in the thing wherein they dealt proudly he was above them is not whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies above or against I value not which it may be either but against will be better But it is about the place where the Relative Propositions terminate and where the Supplement is to be made says the English just before ghalehem Above them he was is to be supplied and there the Stop Relative For on Zadu dealing proudly is a Minor no stop to a Proposition 2. Upon wherein ascher is a Minor which signifies that United to it 3. On thing is silluk's Major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shows all between them to be one Proposition and therefore on the contrary the Stop is to be there as I have put it Now Note further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on thing will have a Proposition between him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as between him and silluk therefore as is usual the Supplement is to be made by Repetition of he was greater or above them so that there is more difference in the Reason of things here than in the Result This informs us of another use of these Points viz. Where the Supplement is to be put in Exod. 20.20 Ye shall by no means make with me here stop Gods of silver and Gods of gold ye shall not in any wise make unto you The stop is on me Lev. 27.2 The Person shall be for the Lord by thy estimation Correct thus The vow shall be to the Lord by thy estimation of the Soul or Person because the Points are thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul and Estimation are united but Soul and Lord disjoyned By which we see the Priests were Fathers of their Flesh that could Mulct at pleasure Deut. 20.19 For the Tree of the Field is Man's Life to employ them in the siege Or The Tree of the Field is for Man though he be imployed in the siege Correct it thus Man there are Trees of the Field viz. wild and fruitless let them be brought before thee for the siege Eccle. 1.5 Thus it should be The Sun ariseth and the Sun goeth down he goeth down to his place there panting for the same Sun then is rising there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between Panting and Place therefore they agree not Eccle. 3.18 Varenius excellently thus I said in my heart according to the state of the Sons of Men there is need they choose a God and that they see that they are Beasts I say that they are Beasts to themselves This agrees with the Points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and agrees with the Context viz. Tyrannical and Unjust Tribunals on Earth ver 17. But upright Judgment from Heaven Ver. 18. Which if Men deny or decline they will be Beasts to one another Eccle. 8.11 The Order and Consecution of the Points are disturbed in most Because the Decree is not executed the work of wickedness going on with speed therefore the heart of the Sons of Men is full in them to work wickedness For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is between Sentence and what follows Eccles 9.1 Or hatred by all that is before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is skipped over and by ill supply'd tho Sense is Man knoweth neither Love nor Hatred but all these things are before them viz. God in the Plural Eccles 9.4 For who would associate with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. wicked dead among all the living there is hope Else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like neglect of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josh 7.10 Wherefore liest thou thus upon thy face wherefore is this why art thou thus fall'n on thy face Two Questions not one only Judg. 5.13 Then shall the remaining Rule the remaining People shall rule over the Nobles Thus Seb Schmidt I should not forsake the Common Translation he means Junius and Tremelius Luther Dutch and English who turn it The remnant shall rule over the Nobles among the People They suppose כ in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood among the People without any Cause they neglect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under Le adirim Princes therefore says he I Translate it as before because the Accents agree not and it supposes ב understood which is harsh The Vulgar Latin deserves not the Name of a Translation here that turns it thus The residue of the People the Lord hath fought among the mighty c. The French is right Judges 5.15 Schmidt makes the like Correction on a Text sufficiently tortured thus The Princes of Issachar were with Deborah Issachar also was with Barak in the valley was the enemy thrust under his feet In the ranks of Reuben there would have been the like for they were great Men in the thoughts of their heart Judges 5.22 Idem The hoofs of the horses were broken from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tramplings were the tramplings of his mighty ones i. e. They trode down one another viz. Sisera's Horse through Confusion one riding down another There are Nine Translations make but one Proposition the French and English suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be under Medaharath Prancings but there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under Sus Horse The Reason I have omitted other Translations is to prevent Bulk and needless Pains If I can know what is Truth and Right it is no loss to be ignorant of what is Erroneous but this I assert of the most known Translations Chaldee Lxx. Vulgar Munster Castalio Pagnine Arias Mont. Vatablus Junius and Tremelius Luther French c. That in these quoted Places they are much more Corrupt than the English Secondly That there are two hundred more and more momentous Corruptions in them and the
English too See for once more Ezek. 20.26 And I polluted them in their own Gifts in that they caused to pass through the fire all that openeth the Womb that I might make them desolate to the end that they might know that I am the Lord. It were horrid to say That when they committed Idolatry God was the Author of the Pollution And secondly yet more to say He did it that He might destroy them Thirdly How unbecoming Knowledge of God would this Exhibit Yea suppose to Pollute did signifie to permit it but for that no Reason can be brought except Absurdity otherways Consequent Fourthly By what Authority do they add Fire to the Text there was enough in it before in their Sense Fifthly It is contrary to Consecution of Points to change the Person it is much more consistent to continue the same Person thus In that I caused c. And this gives a Key to all which is to be turned thus I pronounced them with their gifts to be unclean Lev. 13.2 When I passed over the first-born and chose the Levites or made the first-born pass over to me and rejected the People Ex. 13.12 15. Numb 18.16 8.16 And this for a double end That I might render them amaz'd or fill them with admiration Job 21.5 Ezek. 35.15 3.15 And 2. That they might know that I am the Lord. The Constitution of the Priests did illustrate God's Holiness and Typifie the Mediator A Fourth Vse is That which I first learned and will undertake to instruct another Man in an Hours time viz. The Analysis of any Verse or Text into its greatest greater lesser and least Members and that with such certainty that let any Man tell me the Points without telling me where the Verse is or what the Words are in it I shall tell him every Division and Sub-division the Matter requires where every Proposition ends what Propositions are most related and what most opposed and what are the Circumstantial Words to the Proposition This may save Students many Hours pains who frequently labour under a Difficulty about what are to be United what Divided Secondly It will enable to give Obedience to St. Paul's Pastoral Letter to Timothy about rightly Dividing the Word of Truth To give an Instructing and Affecting Anatomy not a Butcherly forcing and cutting things asunder that the Spirit of God has United I remember that witty Book call'd The Contempt of the Clergy Ridicules this Phrase That the Text divides it self But we may see it is a Sacred Truth for these Points leave it not to our Arbitration how many Members or Branches or what kind of ones the Text is to be divided in For the Text divides it self or the Authors of the Text at least of these Points To assist thee in this these few Rules are sufficient First Silluk with Soph pasuk divides every Verse from another Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atnach divides every Verse in two equal Parts Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Poetick Books supplies the place of Atnach and is of the same use Fourthly Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both in Prose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Verse then the Verse is to be divided in three equal Propositions Fifthly These great Branches are divided in lesser Propositions where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be seen or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes Sixthly Subject and Predicate of the Propositions Time Place and other Circumstances are divided by lesser Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or others of the like kind Seventhly Where any Minister is make no Breach or Division To Assist thee yet a little further Suppose every Verse or Text to be an Oration or Speech to be Analysed Secondly That its immediate or greatest Members are usually Propositions and these may be very Comprehensive too being Copulative Comparative Disjunctive Conditional or attended with Circumstances Thirdly That the mediate Members are simple Propositions that bear a Respect to the other by Connexion Disjunction or Comparison Fourthly That the ultimate Members of these are Subject or Predicate Fifthly That beside these Essentials of a Proposition there are Adjuncts as How Where When Why Who Sixthly That the Analyser if he can truly divide every Verse in a Chapter may Divide or Analyse the whole Chapter aright and he that knows the true determined Sense of every Verse is able to understand the whole Chapter As to the former here is a most helpful Art and to improve it to the latter needs only a good Judgment with a little of Practical Logick To conclude this Logical Vse of the Points I shall Illustrate it with some Examples which may be found in the two Last Chapters of this Book at present take this Gen. 3.15 The Points are thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from which without Knowledge of the Words I can see the Text is not only to be Divided into two Propositions but of different Subject The Matter of the one Hemistich is distinct from the other for the middle Point is Atnach See the Rule Secondly That each of these Hemistichs is to be Sub-divided into two Propositions for there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in each which by the Rule stands always on the end of a Sentence and has another between him and the absolute Lord. Thirdly That the single Terms being more in the first Proposition than in the following it is likely it contains some common thing to be repeated for it contains four Words the other three only Fourthly That though this Text contains but 15 Words it must contain at least 12 or 11 distinct Subjects to be treated on for there are 10 Lords Now let us turn to the Words and we may fill up these Blanks with the Work of God in the first Hemistich and the Office of Christ in the Second The first Proposition contains God's Work of Regeneration changing the Temper of Man's Mind putting Enmity where Love was and Love where Enmity The Second contains God's Work of Reconciliation Where as was noted Enmity is to be repeated Here is indeed the Promise of a Seed imply'd for where the individual Life was forfeited the Title to Increase was surely lost besides that Promise was to both Conjugated this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Woman apart But here is expressed an Enmity and that by Divine Constitution between this Seed and Satan and there is moreover here expressed some Emphatick Difference between the Enmity as it stands in this Member and the Member before for little Members needs only little Lords here is a great one indeed since we know the Subject to be Christ the only Seed of Woman alone We know that as to Woman there was a necessity of Regeneration in order to Enmity but here 's no need for that would render the Emphasis on the first
is this first Scheme And hence we are not in Parsing by these Rules to expect new Rays of Light and flights of Fancy but a Confirmation to what we enjoy of Light that is Truth by this Touchstone also and so when the Points and Verse agrees they may be set down to confirm it without further notice 10. This is a Rule also and one of the greatest but is pertinently added to the Table for Explication since the Table or Scheme is its Object The different manner of Consecution is observable for instance Sometimes the little or greater Lord stands in their Subordination exactly as they appear Sometimes it is cross the Scheme in great variety Schema Rhetoricum in Prosis 1. This Column not Rhetor. but Basis to all the rest 2. 3. 4. Gr. Rh.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   Extrusion Permutation and Transposition Notes on the Second Scheme 1. IT is to be observed here That the first Rank of Lords stands as before without notice of their Emphasis It is only the Consecution here minded 2. That the Second Rank consists of Minors Emphatically placed in room of the Ministers that should be there by the Grammar Table 3. The Third Rank are in place either of the Rank of Ministers or Minors in the Second or Third Row of the Grammatical Scheme 4. The next Two Rows belong to the Third in the Grammatical Scheme in the former is set down what is Grammatical in the latter what is Rhetorical 5. The Last Three stand thus when the first Rank comes immediately after the Lords in the first Rank the Second Rank Emphatically supplies the place and the Third are Ministers For Instance Suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipcha were immediately to follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is by a Figure for Emphasis sake extruded and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put in its place to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows as Minister I shall leave other Notes to the Illustrations of the Rules and Tables Schema Metricum  Dom. Min. Min. Maj. Sec. Ord. I. Silluk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Merca mah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. Atnah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IV. Rebhia geres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Pesik schels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VI. Rebhia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VII Tipcha fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VIII Sarka 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IX Paser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 X. Pesik kadma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Third Order are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes on the Metrical Table 1. OBserve that the general Order of Proceedure is as before from Silluk to Atnah and from Atnah to Merca mahpahatus and so to the beginning of the Verse 2. That here is more Choice and Variety of Servants than in the Prosaical but each Servant has his place For Instance 1. Silluk has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Pesik goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if no Syllable goes before the Tone else it has Merca. 2. Merca mahpah has always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gerah except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Word before it 3. Atnah has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Tipcha the fore-runner be on the Word before it else it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Rhebia gereschatus has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it s Atnah's Vicar 5. Rhebia if it comes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 else it has either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if there be no Sub-distinctive or if it be compounded with Sarka else it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munah's Superiour 6. Sarka has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Tone be in the Penult or on a Letter with Dagesh else it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. Paser has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Pesik mahpah goes before else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. Pesik kadmatus has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very seldom and that in a Monosyllable 2. It has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when there is one Syllable or none before the Accent except when compounded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 else 3dly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. Rhebia geresh when it is Atnah's Vicar has Tipcha for minor and Rhebia or Paser for Majors else it has no Train 10. Silluk has for Major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Pesik follow as minor else it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for major 11. Observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are much of a value but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used when mahpah goes before but it s more to be noted that Pesik
date 2. The Constitution is ended 3. CHRIST's First Coming gives full Assurance For Types do stand in force until the Substance come to displace them therefore until Christ's Second Coming Tythes stands Jure Divino a Right of Priests and Pastors and the Duty of People and they who neglect it in any Proportion are still guilty of Sacriledge and Robbers of God Mal. 3.8 Having now given Two Witnesses for the Proof of this Rule viz. That when the Author is God and the Figure founded on the Matter spoken the Figure is a Type I shall advance another Solution when the Figure is from the manner of Speaking viz. We see by some Figure an heap of Subjects in one Verse And Secondly an heap of Predicates in another Thirdly May be an heap of Properties Effects or Ends in a third Verse wherein you have two Silluks or may be three and two three or more compleat Senses but Transposed for Eloquence This Coacervation I cannot tell what Name the Figure bears being usual among Men and the Divine Style condescending to imitate Men it is no wonder to find such Figures in the Bible and thus you find 2 Sam. 17.27 28 29. the Persons that came to David three in number with their Epithets ver 27. the many things they brought ver 28. from whom ver 29. This may also serve for Num. 31.22 an Enumeration of Metals although it may be more easily answered by supplying the Verb understood in the Word only viz. Shall not be purified It may be further noted That this falls out in Matter that is easie it creates no difficulty Secondly That the number of Words fall within the compass of an Hebrew Verse which at least has three Words in Prose and Four in Verse and at most Forty Words This affords a Fourth Solution viz. Necessity when a Parenthesis falls in the latter part of the Verse which is rare and concludes in Silluk there is a necessity for the former parts of the two Verses being united and when the Parenthesis is long that must be done to prevent the over-growness of the Verse Jer. 33.10 11. This may abundantly satisfie Wasmuth's Objection and leave our first Rule without Exception viz. R. 1. G. Silluk the Sentence and the Verse doth end R. 1. R. If Silluk Verse but not the Sense compleat Or Mediator makes Respectives meet One may think considering the number less might have served but that the Reader may see the Masora is not always to be trusted and that we may try the Practice of our Rules a little I shall set down some Examples from Prov. 1. where a respective Silluk abounds N. B. Remember that R. G. is Rule Gram. and R. R. Rule Rhetorical and T. Table or Scheme M. Member N. Note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 1. These are the Proverbs of Solomon the Son of David the Proverbs of the King of Israel Israel has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 1. King has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of a Minister by R. R. 3. M. 2. or Meeter major for Extrusions sake T. 4. Col. 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhebia gereschate in place of merca A King is a Word requires a Pause a Wise King a Writing King a Teaching King a Repenting King much more David has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under it by R. 1. M. 2. which shows our Translation is wrong making but one Proposition of the Verse and making David King when Solomon wrote or leaving it doubtful who The Son of David coheres with Maccaph a Relation to and Interest in such a pray Father on whose Seed so many Blessings were entailed was worth boasting in R. R. 3. M. 1. vagrant Malcaph most closely ties the Chain Of Solomon has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 2. M. 1. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by N. 2. M. 3. T. 3. The Proverbs has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fore-goer R. 3. M. 1. a Minor doth the Third in order use T. 3. This Verse contains the Title of the Book wherein is set forth the Subject of the Treatise Mishlae Proverbs by Synechdoche for Verse 6. Riddles Sentences Agothegms Dictates of Wit and Wisdom of all kind Secondly The Author with various Epithets from his Relations and Office But this Division answers not the intent of Solomon else he would have put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between Proverbs and Solomon therefore we may learn two things from the Points First That Proverbs is to be repeated in the Second Proposition else the greatest Lord and the greatest Distinction in Matter could not agree Secondly We may learn the Author's Scope in this Verse viz. Not to Describe or Characterise the Book that follows but the Author Solomon as if he should say That Noted and Famous Person Solomon wrote this Book I may add Thirdly That we may learn how to divide it according to the Author's Scope viz. In a Contemplation of the Author of this Book in his Private and Publick Capacities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 2. To know wisdom and also instruction to understand the words of understanding Vnderstanding has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 1. Words has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 2. M. 1. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. 2. M. 1. T 3. To understand or apprehend has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. R. 3. M. 2. with T. 4. Col. 6.7 a Major for a Minor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Third Instruction or Discipline has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 1. M 2. To know wisdom has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. 3. Col. 3. For though the Third agree with First and Second in the same manner yet the Second and Third agrees not with the First in the same manner R. 2. M. 2. There is therefore a double Figure 1. By Permutation or Transposition rather of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Third to the Second by R. 3. M. 4. Secondly By Extrusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is extruded and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put in its place another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before it T. 4. Col. 10. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Minister is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 3. To receive the doctrine of prudence to receive justice judgment and equity Equity has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 1. Justice and Judgment has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but being little Members and having the like Grammatical Respect to the first it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 2. M. 2. but by Figure a Major is put in Merca's place R. R. 3. M. 2. Prudence has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 2. M. 2. Our Translators make quite another Sense by not observing this viz. To receive the Doctrine of Juctice Wisdom and Equity But Solomon
10.3 30. There are about 80 Instances Psal 18 2. 46 9. 49 6. 50 5. 61 9. 66.18 94 17 c. Psal 42 2. As the Hart pants after the brooks of water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so pants c. Here the desire fear thirst and anguish of the hunted Hart is set forth to represent the anguish of David's Soul Prov. 24.10 If thou faint in the day of adversity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy strength is small So our English but the Scope being to set forth the danger of Pusilanimity and Cowardise the Supply'd Verb should be expressed in the Future there is also a Figure of Eloquence not expressed in the Translation It is then better thus If thou faint or be remiss in the day of straits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strait shall be the measure of thy strength Si animum a resistendo remittis in die angustiarum oppido tuae cogentur Copiae The Propositions are respective Hypothetical a Prohibition and Threatning Command and Sanction yet Rhebia gereschate Atnah's Vicar distinguishes them Emphatically to express the Greatness and Certainty of Danger Can. 6. Merca mahpah and Atnah are sometimes Emphatically absent where there are Two Propositions of Subjects distinct enough Psal 34 8.35 24.37 23.41 14.45 13.47 8.49 9.68 4.71 21.73 4.76 8.79 3. There are about 70 Examples of this kind Psal 34.8 The Angel of the Lord surrounds them that fear him and delivereth them Here are Two Propositions containing two distinct Mercies and yet there is only Rhebia gereschate not as a Vicar but Rhetorically changed to express the Joy Readiness of this Sweet Singer hastening to the use Ver. 9. Taste and see that the Lord is good Note That in many places by the Corrector's neglect there is naked Rhebia for Rhebia gereschate which the Consecution will Correct Psal 30.8 Vid. C. 3. Use 1. Can. 7. As in Prose Atnah has his Vicar sometimes Tipcha Gen. 40 23. 29 22. Ex 15.24 Num. 12.9 2 Chron. 39.3 Sakeph katon Can. 7 11. Lam. 3 18. Gen. 26 30. Cant. 2 4. Ruth 4.16 Cant. 1 13. 1 Chron. 17 31. Ezek. 34 15. So in Verse Rhebia gereschate is his Vicar which is when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears before him for he takes Atnah's Train this never happens to Merca mahpah Can. 8. Atnah and his Deputy leave their proper place sometimes either for Emphasis or as in Prose for denoting the Respect that what follows has to all before Psal 120 7.83 13.137 9. Prov. 28 3.29 1. Job 39 28. Of the latter kind see Psal 2 2. 11 2. 19 15. 48 11 12. 59 12. 97 8. 119 60. 120 3. 121 4. 122. 4. Prov. 7 7.19.26 Job 34 22. Psal 120.7 I am for peace but when I speak they are for war Our Translation has put Colon on Peace I am a man of Peace for the greatest opposition is there the Verse containing David's Character in one Proposition and his Enemies in another But the Author puts only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on speak the first to signifie his readiness to Act according to his Principle many pretend to Peace but few act for it and he is loth to part these in him The last to give occasion to the Reader or Hearer to Meditate and Consider how little occasion he gave them to be of that temper to see what a Spirit of Contradiction was in them speaking of Peace in him was an Alarm to them Psal 2.2 The kings of the earth set themselves and the rulers take counsel together against the Lord and against his anointed Here are two distinct Propositions if we put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon themselves for Consulting and Opposing in general are distinct but then the Lord and Anointed would only be the Object of Evil Counsel not of that setting themselves that obstinate rooted Resolution So the case of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here may be compared with Silluk on Answer third Can. 9. Atnah and Merca mahp are Emphatically both present where are only Two Propositions Psal 9 11.49 5 13.10 18. 11.5 22 26. There are about 40 Instances of this kind Psal 9.21 Put them in fear O Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Nations may know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves to be but men Selah I should turn the last Clause they are but men Selah For here is very good Sense with three Propositions the second Proposition having this Sense That they may know God their own guilt and danger and the Third this They are men as well as we as capable of Grace and subjection to Thee as we of the same Blood with us Lord put fear in them and they will be as good as we If they knew Thee they would fear Thee as we do Can. 10. Atnah and Merca mahp are both Emphatically absent where two or three distinct Propositions are Psal 27.7 Hear O Lord with my voice will I cry have mercy upon me and answer me Or grant me the favour of an Answer For two Verbs being united by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one of them is to be Construed as a Noun or Adverb or Verb in the Infinitive Mood Rhebia gereschate is upon Cry as Atnah's Vicar for Tipha the Forerunner is upon Jehova O Lord. So Psal 52 8.59 7.15 83.18.99 5.104 35.105 54.106 6.48.116 19.117 2.119 144 145.146 10. 147 20.148 14.149 9. Prov. 3 28. 8 33. Job 3 26.10 22.17 1.33 24 27. Can. 11. As in Can. 8. in Two Propositions so in Three Propositions or more Atnah leaves his proper place Merca mahpah being sometimes absent sometimes present either for Emphasis or Indicating a Relation to what goes before Psal 11.1 To the chief Musician that is to David where Merca mahpah is put for Silluk to signifie the haste and readiness of his Spirit to pour forth the following Psalm In the Lord do I put my trust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how do you say to my Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fly you to your Mountain O thou Bird. Atnah should be on Trust for there is the greatest distinction But the Author's intent is to stop the Reader that he may meditate and consider the unreasonableness of his Enemies in bidding one that Trusted in GOD Fly And he Emphatically changes the Number to signifie that their Foolish Advice reach'd all his Companions all them that Trusted in GOD as well as him Psal 15.5 He that putteth not forth his Money to a biting Vsury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taketh not a reward against the Innocent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who doth these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall never be moved Where Atnah stands our English puts a Punctum the Reason of the stop is to signifie That this Promise belongs to all before as well as what is in this Verse Psal 17.1 A Prayer of David or rather inspired to David For First As Seb. Schmidt
says It is not yet proved that ל can be a Sign of the Genitive Case to signifie of Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Major to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being next to it signifies That there is something between them understood for other Points If it were of David it would have a Minister Hear the right O Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attend unto my cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give ear unto my prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from feigned lips Here the English makes no stop at all where Atnah is but the Reason for Atnah is evident viz. To keep it from joyning with Prayer for then it would not joyn nor belong to the rest But now as it stands apart it is of equal readiness to import that there is neither Hypocrisie in his right nor in his cry nor prayer Read Psal 14 7.29 9.31 3 12.32.7.40 6.42 6.12.43 5.50 1.52 2.53 7.54 2. and about twenty more Merca mahpah comes under the same displacement Psal 12.5 For the oppression of the poor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sighing of the needy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now will I arise saith the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will set him in safety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from him that puffeth at him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be on rise for there is the great Distinction but it is Emphatically placed on the moving Cause viz. needy which is Emphatically repeated being the same with Poor See Psal 24 4.42 5. 56 14.137 8. Prov. 24 24.30 17. Job 30 3. The Second Part of this Section consists in Treatment of Segolta for Rhebia gereschate as Atnah's Vicar has been spoken of before and when otherwise considered he comes in his place among the Majors This has been usually compared with the Sakephs in power but Wasmuth owns it to be the greater and so the greatest Major Reinbeck calls him the Rival or Fellow of the Absolute Lords and deservedly so but I think him in particular Merca mahpah's Fellow or equal the one in Meeter the other in Prose For the one never appears in Verse the other never in Prose Secondly Both have the same site or place in respect of Atnah and Silluk viz. it stands first Thirdly Neither ever appears properly without Figure or Emphasis except in Verse of Three Propositions Fourthly It is more frequently absent if these Three or Two of them be respective but never without Emphasis absent if the Subjects be distinct Fifthly That all this holds true most universally in the Historick Books the Exceptions are most numerous in the Prophetick Books and Books of an Affectionate and Figurative Stile Gen. 16.5 And Sarah said unto Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my wrong or violence is upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or thou art the occasion of it My Love to thee least I should hinder thee from the enjoyment of the Promise brought forth this Injury I now bear I gave my maid unto thy bosome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when she saw that she had conceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was despised in her eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord will judge between thee and me Sarah is commonly look'd on as a Scold and on this Text they raise their base Calumny but the Spirit of God is an Vnivocal Witness never contradicting to himself 1 Pet. 3.16 there is a large Commendation of her Behaviour both toward God and Man and the Points carry the Sense of this Text agreeable to it Gen. 21. Her Language was more Austere and Sharp and yet it was Inspired Here I find nothing but an Appeal to God with Meekness and Reverence The first Proposition contains an Appeal to Abraham My wrong is upon thee or I lay it before thee to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Second contains the Narrative of the Injury she had received with its Aggravations to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Third An Appeal to GOD for his over-judging and superintending in that Judgment Exod. 17.1 First to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's standing on the Rock to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the striking on the Rock the Issue of the Waters and the drinking of the People commanded by God to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Obedience Numb 11.31 Job 2.11 Jer. 49.3 Gen. 17.28 6 4. 8.21 17 20. 21 17. 23 16.24 47. This is Confirmed by about seven hundred Examples which is sufficient Testimony to Establish this Can. 1. About Segolta viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Absolute Lord Ruling the first Sentence in a Verse of Three Propositions in Prose as to places of Emphasis or Figure they are divers Can. 2. First Very Emphatick where Atnah and it too in one Proposition as Ezek. 16.57 An Emphatick Time before Discovery of her Abomination and another after the first for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Second for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Numb 3.36 Josh 21.27 34. Dan. 3.10 Ezra 6.8 1 Chron. 6.56 61 63. 2 Chr. 31.6 There is one of this kind Ezra 7 13. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is and not Atnah Can. 3. Where both in a Verse of Two Propositions Gen. 19.4 But before they lay down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the haste of their Passion it is matter of wonder they should not Thief-like wait until all were fast asleep Lev. 12.6 13 56. 23 43. Numb 7.8 Isa 7.17 Dan. 6.26 There is one place Ezekiel 8.10 where Segolta takes place of Atnah Can. 4. If a Verse before Atnah have two or three Propositions of distinct Argument and want Segolta it is Emphatical Gen. 16.6 Thy maid is in thy hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 17.9 Choose us men again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 11.32 All the day following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 2.12 And did not know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sorrow of the sight disturb'd their thoughts and words Jer. 49.4 Valleys Emphatick inaccessible Can. 5. If the first Proposition of the Verse be Relative and has Segolta it is Emphatick Gen. 2.23 And Adam said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with great joy for knowledge Mat. 19.5 Numb 11.21 And Moses said with distrust Esther 5.12 And Haman said thrasonically Judg. 2.18 And the Lord raised up Judges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 9.36 And Baal saw the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. suddenly and beyond Expectation 1 Sam. 12.12 Come against you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fill'd with fear and distrust Ezek. 14.15 If these three men were in the midst of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indignation and Anger are exerted with the Expression Gen. 3.17.19.19.22.9.26.28.28.16 and about 160 more Can. 6. If it has not its proper place that is the greatest place of distinction in the first Hemistich it is Emphatical or has
Reference to some further Antecedents 1 Sam. 2.15 Before they burnt the fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It should be on the back of the Priest but the Aggravation of the Sin is in that the Priest would have his share before that God had his Jer. 36.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is upon Four it should be upon Scribe Ezek. 8 12. Gen. 3 14. 20 13. 24 15. And about 80 more SECTION IV. Of Consecution in General with the proper Place and Proportion of the Points COnsecution is a Tract or Train of Accents from one Absolute Lord to another or to the beginning of the Verse in a suitable Correspondency to the Subject-Matter So there is a double Relation or Dependency one to the Absolute Lord another to the Matter First as to the Absolute Lords in Prose it stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Meeter thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to the Matter secondly every Verse is an Oration or Speech and every Speech is made up of various compounding Parts and all these Parts either Cohere or not if they Cohere not and are not Construed together the distance is liable to several degrees First Different Subjects Secondly Different Propositions that are full and Compounded Thirdly Different Simple Propositions that are compounding Parts Fourthly Different Subject and Predicate or appending Circumstance Fifthly A variety of these some of them equal or unequal to one another some like or unlike to one another the like and equal Members stand not at such a distance as the unlike and unequal do It is to be observed That there is no notice taken or to be taken of degrees of Union or Conjunction to prevent confusion for the degrees of Union are as numerous as the degrees of Distance and would fall in upon the same Word with the other for no Words in a Speech are at such a distance as not to be in some measure united or related But de facto in the Bible the Matter stands related in a Correspondency to the Consecution of Points before for what of the Art we know is by Observation and Analysis Exod. 15.15 All the Inhabitants of Canaan shall melt away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 45.27 The spirit of Jacob their father reviv'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 21.28 Where are the dwelling places of the wicked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 9.7 And you be ye fruitful and multiply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where first it is to be observed That the Words next to the Absolute Lord are first to be Adorned or Pointed and the first three Words are to be taken notice of For if the first agree with the second it has a Minister if not a Minor and then the third a Minor usually Psal 6.6 In the Grave who shall praise Thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 42.6 O my God my Soul is cast down within me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly If the second and third Word bear the same Syntactical Relation to the first then the third has a Minister the second a Minor Isa 28.24 Doth he open or break the clods of his ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 19.6 9.23 Job 10 11. Isa 7.22 Zac. 2.14 Jer. 44.25 Numb 35.16 Thirdly The fourth Word commonly Compleats the Sense and makes a stop when the former three are Construed as Before the heart that devised wicked imaginations Prov. 6.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 2.2 Numb 3.40 Ex. 31.6 35.17 Gen. 8.13 Ex. 14.7 And so there is a Major But if the fourth stop not the Sense the third has the Lord and the fourth the Minister Cant. 3.11 Go and see O ye daughters of Zion Exod. 3.7 I have surely seen the affliction of my people Psal 105.8 He hath commanded his word to a thousand generations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Chron. 16.15 In this Case the third has sometimes a Major and the second a Minor Jer. 3.7 Isa 5.2 And this is most usual when the fourth doth less stay or stop the Sense than the third or second then to be distinguished the second with a Minor the third with a Sub-minor especially when there are many Verbs to express one Act of Predication all pleading share in the last Isa 52.13 He shall be exalted and extolled and be very high 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13.14 Then shalt thou enquire and make search and ask diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hag. 2.13 And the Priests answered and said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if the third Word be united or Syntactically Construed the fourth not compleating the Sense receives a Minor or Sub-minor Is 37.28 I know thy in-coming and out-going and sitting down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 30.1 Job 19.3 More of this to be read afterwards Fourthly The fifth Word viz. after four Constructions or Cements if it stop the current of Thought or compleat the Sense then it receives a greater Lord or Major or in a greater power the same repeated 1 Kings 2.12 And Solomon sat upon the throne of David his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 34.3 He began to seek the God of David his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 11.27 But if it stop not the Sense it has a Minister and must Thou shall surely redeem the first-born of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.12 This surrounds all the land of Havilah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifthly The sixth Word after five Constructions or Joynts if it compleat the Sense receives a greater Lord than the fifth or fourth if not as before and the same hold true of the seventh Word or eighth Word c. The common Methods of deviation from the Lines set down after these Absolute Lords in the Table into the Roads of the other Lines from minor Lords is that which shall make up the Second Part of this Section it being always occasion'd from the dependance on the Matter and that Matter which occasions it is usually a number of little Members and little Members must have little Lords so that a great Lord is kept at a further distance until their Multiplication make a Sentence or great Member Let it be here minded That the variety found on this bottom flows not from Figure or Emphasis but from that diversity that is in Vulgar and Common Speech So many and multiform are the Methods that Matter may be chain'd in a Discourse which is a Convincing Evidence that any Language not only may but ought in Discourses or Treatises which are Regular to be so Pointed and that whether we observe them or not the Relations stand there observable And it were a suitable Exercise for some of our great Orators whose Genius is so lucky in finding Words of a due Compass for Things and Thoughts and so exact in ballancing the weight of every Syllable that renders the Pronounciation Charming to find out the just Laws of Distance and Conjunction in the Chain of Syntax and give to them some Noscible Characters for our
four Marks are far from sufficient viz. Comma Semi-colon Colon and Punctum And this may serve for Proof of it 'till more be invented Steady Rules can never be given for what place they should be put in Indeed Silluk and Punctum Atnah and Colon may agree and agree in this that no Syntax is to pass over their head I mean a Verb must not be on one side of a Colon and an Accusative on another c. But what is to supply all the other inferior degrees of Distance Comma is often used where there is Conjunction so that twenty places are left vacant for Semi-colon and nothing to distinguish the variety occasioned from such variety of Matter as I am now going to Discourse on viz. when a Verse or Proposition is fill'd with many little Members that as to Syntax are the same over and over again though the Words signifie different things On this I shall set down the Canons belonging to the Grammatical and Historical Stile under Alphabet Figures and the Rhetorical under Numerical Can. 1. When the Members of a Proposition are little but like and equal they are like when one Question serves them all little when two Words at most equal when none above two or all above two each Member has a Minor or a Minister as Consecution requires Ex gr Gen. 8.22 Seed time and harvest cold and heat summer and winter day and night shall not cease The first three are according to Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And night shall not cease From thence there be no place for a Major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes the Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Winter day and night From thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tebhir takes the Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heat summer and winter From thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geresch takes the Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Major for it has no Minor Harvest cold and heat This clearly demonstrates That minor Lords are Marks of minor Members Observe further how they are coupled by Pairs and each Pair has a Minister and a Minor And Thirdly How Harmoniously it agrees with the Table So Gen. 2.31 Exod. 8.21 Behold I will send swarms upon thee and upon thy servants and upon thy people and upon thy house Where again to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there being no such respect as was in the former Pairs and the fore-going Words to Tipha's having the same Syntactical Relation to him it stands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before and according to Rule follow the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Exod. 25.4 there are five Members of one Proposition Blue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and scarlet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and silk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Goats hair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all little and Minors by Rule And the like Exod. 28.6 where the very same little Members and their Minors are again as the Matter of the Ephod but there is one before added viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gold with Gerish's Major upon him Reinbeck thinks it is Emphatick from the Preciousness of the Material but he is mistaken the Signification of Words is not their Province Secondly I think rather the Reason to be because Geresh has no Minor this is his Minor and should be so in the Table and the frequency of it persuades me Gen. 8.22 Numb 18.9 As also its being put in place of Geresh Deut. 62.15 Numb 29.33 It is again Geresh's Minor 1 Sam. 9.24 Let that Observation be a second Member of this Canon and this a Third That if Three or Four or more of these Members are so interwoven That they bear a Relation or Respect to one another there is room for Majors and so the more common road of Consecution is followed as the first Hemistich of Gen. 3.15 will testifie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Woman thy Seed her Seed are little Members but I will put being repeated makes them two Propositions and so my Canon has no place in this Text where one would think it should So Gen. 24.35 13.8 For Illustration of this and the other Canon I shall Parse Hag. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I called for a drought upon the land and upon the mountains and upon the corn and upon the new wine and upon that which the ground bringeth forth and upon men and upon cattle and upon all the labour of the hands First I observe a Coacervation of little Members to the number of eight which fill up four Lines yet among Twelve several Translations I find no Point bigger than a Comma in all the Verse viz. Chaldee Lxx. Vulg. Munster Vatab. Castalio Pagnin and Arius Mont. Trem. Junius Vaz French English Luther but the Dutch has a Colon where the Hebrew has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shews that the Verb is to be repeated after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus I will call for a wasting drought on man or bring c. as Castelio Secondly The number of Maccaph's Ten signifies the suddenness of this Gradation one upon the back of another suddenly R. R. R. 3. Vagrant Maccaph most closely ties the Chain Thirdly The last Member of this Verse is a great one on all the labour of the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hence Cattle has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it R. 6. The Major always of some c. as shall be next explain'd Fourthly Man in the next Proposition has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because a little Member Fifthly Oil has again a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Major on it because there is a great Member between it and Atnah which is made up thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transposition being on the second and third Word Sixthly Next comes Liquids united by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wine and oil Secondly Fruits of Ground Arids and Liquids little Members divided by a little Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly The Earth and its Fruits considered as great Members and divided by Rhebia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Mountains and all according to the Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earth and Mountains stand again as little Members but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drought should have a Major by the following Canon But first observe Lex talionis you leave my House waste I will lay your Earth waste and the sweet Paronomasia both are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly The great Emphasis For I will call for a wasting drought is to be supplied in every Major Proposition So four or five times I will call for a drought upon the corn wine and oil I will call for a drought on all the earth produces I will call for a drought on men and upon cattle I will call for a drought on all the labour of the hands Can. 2. The Word before these little Lords in order of Consecution receives Major Minor or Minister as it bears
Emphasis of Seasons all set Times for Sacred or Civil Affairs since both Church and State depends on it needs not a narrow Scrutiny and Days the most profitable of natural Uses The Second Hemistich begins with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under Haljlah but Hashamaim seems a sitter Place for the distance is greater between the Place of the Luminaries and their Use than between one Use and another Therefore in my Opinion and Answer to this the first Proposition Let there be Luminaries in the Firmament of Heaven is to be repeated after Atnah and then by R. R. M. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stands properly and it is like that is the Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not on Hashamaim the next Words between the Day and between the Night the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by R. 3. and two extreams by R. 2. Tipcha is also conform to R. 5. The Fifth Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since 1. The Four following are little Members and like 2. This is none of them nor 3. Agrees with the following hence by R. 4. M. 3. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because no train it is true it is according to general Consecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Reason is the fewness of the Members if there had been one more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had appeared under it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it by vertue of two Rules R. 4. M. 3. and R. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 2. and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 3. see the Table which becomes a new Lord for what follows compleats the Answer to where viz. In the Firmament of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has a Minister by R. 2. M. 1. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because a Syllable between them by T. 1. N. 4. has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sakeph's major by R. 4. M. 3. or on the end of a Sentence by R. 6. or as major of second Rank from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticé the last has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 2. Hence first we learn the Scope of the Verse not to set forth the Existence of these Luminaries in general for that was the Work of the first Day Or in particular for that belongs to verse 16. But the Use and that is the Reason Sakeph stands for Segolta upon Heavens and also the Reason of repeating that Proposition in both Hemisticks it subserving only as an Introduction to the use of them which is also repeated in the following Verse 15. Hence Secondly The Verse is divided by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in two equal Parts First The general use of the one great Luminous Body ver 2. applied to these Particular divided Parts in the first Hemistich Secondly The Four Particulars in the following Hemistich Hence Thirdly The Subdivisions are distinguished by Inferiour majors As 1. Gods saying 2. Doing 3. Placing 4. Dividing In the first Hemistich and the second into a four-fold Particularlar Use the most excellent whereof are extraordinarily Pointed Hence Fourthly That good Mathematician is a bad Textuary who expounds ver 16. Not of the creating of Sun Moon and Stars but in making them appear to the Earth and so be useful to it When 1. Their use is so distinctly and positively insisted on before 2. The making is the Emphatick Word insisted on ver 16. And though once expressed the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shows it is three Times to be repeated Thirdly The Points shows that it is not making them Rule that is meant for then a Minister would be upon the Word before Rule but that bearing a Paschta shows that though Ruling was the end of Making yet that by Making is meant a distinct Action by which nothing but their Existence in such a Form can be understood Fourthly Ver. 17. Their situation is a distinct Act and this Mathematick Divine seems to understand nothing else but relative Site by the whole of this Day work A Third Example Gen. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 12.6 And Abraham passed thorow the land unto the place of Sechem unto the Plain of Moreah for that Canaanite was then in that land But our Translation has it And the Cannanite was then in the land The last Hemistich stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Table and first 3 R. The last three Words of the first stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shows that Moreh is a Man not a place the proper Owner not the proper Name of the place for then by R. 2. the Points would stand thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when Second and Third agrees with the First by like Syntax If it were Apposition to the place Moreh then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would have the like relation to both The Fourth has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Major to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 4. M. 3. and also R. 6. The next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 2. but the Sixth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has Itib Pascha's Vicar because no train and a Monosyllable The next should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 4. and Sixth also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it repeats it self Emphatically by R. R. 4. M. 5. Next comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 2. N. 3. T. 1. Hence we learn That Spinoza and after him the Author of the Five Letters do most wrongfully conclude from an ill Translation That Moses was not Author of this Book or as Father Simon says of some part of it only For the Canaanite was not in the Land say they when this Author wrote And the Canaanite was then in the land therefore they were driven out before the Author wrote But the Original has two things omitted in the Translation ח Emphatick before Canaanite to signifie it was not Canaanite in general but that Canaanite and the Points tell you Moreh was a Man therefore the Verse says only That that Canaanite viz. Moreh was in that Land in Abraham's time But in Jacob's time Gen. 33.34 Sechem the Hivite possessed it So Moses describes the place by its different Names and Lords in different times We may learn from it the Corruptness of such Authors rather than the Corruptness of the Text. And Secondly the Usefulness of the Original Tongues to stop such black Mouths and prevent the Infection of such Contagious Errors I am Informed by a great Traveller Mr. C. That Albert. Natalis de Verse the supposed Author of these Letters and by Jo. Iben M. in his Refutation of their Asserted Authors is for Immoralities a Monster of Mankind and Excommunicated both by the Popish and Protestant Churches for Scandals not to be named It is no wonder that such a Man wrote against the Bible for if it be an Inspired Word he is an undone Man Did
So Two Propositions Secondly It 's no wonder to hear Jonah Preach with Affection and Emphasis in such a Pulpit Gen. 24.34 Numb 25.17 Ex 6 21. 8.4 25.7 Gen. 13.5.41.37 1 Sam 30.31 Gen. 14.6 Ex 12.49 Jer. 25.22 Gen. 17.27 Clas 2. Of Two Propositions where no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Gen. 40.23 Numb 12.9 Cant. 7.11 Lam. 3.18 Gen. 26.30 Ex 15.24 Gen. 29 22. Cant. 2.4 Ru. 4.16 Cant. 1.13 1 Chron. 17.31 Ezek. 34.15 2 Chron. 39.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphatically Clas 3. Of them that seem to be but one Proposition and yet have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but are really two which will appear by adding the Supplement Gen. 7.5 Supply so he did before Silluk Deut. 18.7 Supply he shall Minister after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that we may be sure this Supplement is according to the Author's Intention compare Gen. 6.22 and Deut. 18.6 where we may find the Two Supplements expressed Clas 4. Of them where the Two Propositions are respective there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not be Numb 14.20 16.4 Jer. 38.24 but Emphatically and Figuratively Gen. 24.34 from Joy Hope Confidence of Success boasting in his Master Jud. 14.11 It fill'd them with amazement and they took counsel Jer. 28.10 False Prophets his Indignation The Fifth Classis is Of them that have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place where the greatest distinction in Matter appears Observe That the place of the greatest Distinction needs thought to know it for it s not in the middle of Words Gen. 1.7 there is but One Word behind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Fourteen before him which contains Two Propositions but the difference between the Purpose and Product Act and Effect is the greatest Gen. 1.22 the former Hemistich has but one Proposition the latter Three Deut. 16.19 Thou shalt not wrest judgment thou shalt not respect persons neither take a gift for a gift doth blind the eyes of the wise c. Our Translators make the greatest Stop at Take a Gift and any Body else on a superficial view of the Text would think so with them for the Verse consists of Five Propositions three of them Prohibitions and two of them Reasons for it the greatest Stop appears between the Precepts and Reasons but on a more narrow Perspection the two Reasons belong only to the last Precept and the former two Propositions are related as Text and Explication therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rightly placed on Persons Gen. 15.13 And he said unto Abraham know of a surety that thy seed shall be a stranger in a land that is not theirs and shall serve them and they shall afflict them four hundred years Here our Translators have put no Colon at all but the Emphatick placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original is a Comment on the Text and a better one than many or any Chronologer has given on it Isaac Vossius among his many other Additions to Sacred Chronology asserts 200 Years into this Epocha saying There were 430 Years from Jacob's going down to Egypt until Moses coming up out of it which he confirms from Exod. 12.40 though he himself takes Acts 7.6 where they are said to be evil treated 400 Years by way of Synecdoche for a part of that time but Matter of Fact will not suffer it for Gal. 3.16 this Prediction ended with the Law and began with the Promise and we find 215 Years after the Promise before Jacob went to Egypt viz. 25 from Abraham 75 to Isaac's Birth 100 Abraham 60 from Isaac's birth to Jacob's Gen. 21.5 130 from Jacob's to his appearing before Pharaoh Gen. 47.9 This Summ'd makes 215. Secondly We find but two Generations in Egypt for Levi begot Cahad in Canaan hence Amram Moses Reuben begot Phallu in Canaan hence Eliab Dathan and Abiram Judah begot Ezrom and he Pharez in Canaan hence Jephunna Caleb Now if we examine the Original of this Prediction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put after afflict them whereas distance of Matter seems to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between their Pilgrimage and Affliction with Service and Bondage the latter being only in their Brick-Days in Egypt the former all their Tent-Days in Canaan from Abraham's first coming to it But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being placed after both and between both and 400 Years informs us that the 400 Years comprehends both or all three viz. Days of Pilgrimage Service and Affliction Another Example you have of this Emphatical Displacement of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 29.21 And Jacob said to Laban give me my wife for my days are fulfilled that I may go in unto her The greatest distinction is justly on Wife but the Hebrew has it on fulfilled Jacob made no stop in his Speech until he had inforced it with irrefragable Justice lest Laban should have put in some excuse or delay and then if they had come to balancing of Reasons the covetous Heart and crabb'd Temper of a Laban had cloathed it self with the Mantle of Father-hood It was dishonour to a Father to yield though some Justice appear on the Son's side but a Son of Honour would not bear it to see his grey Hair'd Father bending to him and besides the Son's Father like enough might have taken it ill to see the Father dunn'd after a Denial therefore the Stile shows his great haste to prevent a Denial SECT III. I Shall now proceed to the rest of the Absolute Lords with the use of Atnah in Verse Wasmuth expresses his principal Rule thus Merca mahphate who is Lord of the first of the Verse in Meeter if he fall on a Word the fourth or fifth from Silluk where also there is room for middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a little King If there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebhia gereschate is in his place as Vicar with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servants This I do not agree with much less his Foundation viz. As they stand in a difference from Silluk but a Disputative and Refutative Stile is that my Genius is averse to Secondly The Person is one I highly esteem he has been my first and chief Master in this Doctrine Thirdly In my Opinion many have done worthily in it but he above all I shall therefore take a more Didactick Method and shall begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Meeter for the Sum of what is to be said consists either in comparing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prose or Verse if he be of the same Value and the same Rules Figures or Accidents happen to him here that is there which I shall assert or in comparing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of the two are the greatest Lord and if he be liable to as much Emphasis as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Segolta and Rhebia gereschate will be soon dispatched
Canon 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of as great distinguishing Power in Meeter as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and equal to what it had in Prose The first Argument I produce is that in Verses of Two Propositions of distinct Subjects in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Psalms Proverbs Job which are all that bear the Name Metrical as to distinct Points more may as to Rhetorical Position of them There are above 1300 that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish these two and not above 14 or 15 Verses that have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are not above if strictly examined one Exception to an hundred Examples It may be Objected on Merca mahp part that where there are three or more Propositions of distinct Subjects where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both expressed that then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has the place of greatest Opposition Psal 1.1.3.6.5.10.6.3.7.9 There are about 200 Examples of this kind that if they were in Prose Atnah would be put where Merca mahp is and therefore it is to be yielded their Assertion that Merca mahp is the greatest Lord in Meeter is not without Reason since where both show themselves he takes both the first place and the chief tho' his taking the first place here is a sign of Inferiority not Dignity yet this wants not some Exceptions viz. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are both present in a Verse of Two Propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the chief place Psal 18.12 At the brightness that was before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his thick clouds passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hail-stones and coals of fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 15. Then the channels of water were seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the foundations of the world were discovered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy Rebuke O Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both of them viz. At the blast of the breath of thy nostrils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 37.14 106.47 A Second Argument then to Balance it is That there are above 400 Verses of three or more distinct Propositions that have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all Psal 3.8.4.23.5.4 12.6 57.7.23 67. Psal 10.11 c. And above 100 more where three or more Propositions but so respective that there is place left only for one Absolute Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he always that is present Psal 2.8.7 13.9.20.10 3.6 15.12 5 c. Here is now place for Enquiry if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not a pure Pathetick or Rhetorical Point viz. Whether he takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 place from him in these places where he appears or appears only in a Rhetorical manner Number of Examples seem to approve it but though in Prose that would carry the Victory I dare not entirely comply with it for the ordinary Consecution of Words is more frequently changed in some little thing or other than holds Ex gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But indeed the Question is here What is meant by Ordinary or Exception For if we mean most frequently most usually then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordinarily absent usually absent though two or three or four Propositions of distinct Subjects If we mean without Figure or Emphasis which is the usual Stile of the Book then it is like the Rhetorical Figure is to be look'd after where he is absent not present which requires a second Scrutiny Can. 2. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is liable to the same Rhetorical Exceptions in Meeter that he is in Verse for first it is Emphatically present in a Verse of one Proposition Ex gr Psal 3.1 A Psalm of David when he fled from Absolom his son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consecution is exact if compared with the Table as to the rest But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very Emphatick to stand between Author and Occasion of the Psalms but both has Matter of Amazement First The unnatural Rebellion and its success a David flye before an Effeminate Fellow before a Son his own Brat But more in this A David after all his Adultery and Blood-shed Inspired with the Spirit of God made a Pen-Man of Holy Writ a choice Cordial for a Flying David No wonder he bid his Folks let Shemei Curse for he had found a Greater Blessing Him He passed Kidron a Type of the greater David and drank of the Brook in the way They are weak Chronologers if not Divines who say David never Penn'd Scripture after his Murder and Adultery and as bad that say a Believer never Relapses into the same Sin once Repented of Psal 116.1 is another Emphatical place I love the Lord because he hath heard my voice and my supplication My supplication hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voice hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. R. M. 3. Lord hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphatical because but one distinct Proposition hath heard has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularly Table 3. and so I love has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regularly the Emphasis then is to he expressed thus This is my delight that the Lord would hear I say that he would hear my voice the cry of so poor and sinful a wretch that he would hear the supplication or weeping voice of such a miserable despicable wretch And who could in more lively Characters express a Penitents Frame before God on the receipt of some remarkable Token of Favour how much of the Life of the Psalmist's Frame is lost in not observing them And yet this Emphasis is not a rare thing Psal 7.11.85 10.9 4.12 9.17 4.19 4. 22 14. 28 2. and about 130 more places Can. 3. is an Appendix of the former viz. Rhebia gereschate as Atnah's Vicar supplies this Emphatick place Psal 22.1 To the chief Musician on Ajeleth Shahar a Psalm of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is upon the Morning Hart Ajeleth Shahar which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before doth demonstrate the Proposition being one it signifies the Subject of the Psalm Jesus Christ in the condition he was set to be hunted by Men and Devils Psal 65 8.69 32.76 5.106 37.119.4 5.14 24.36 44.54 57.112 12 84. Prov. 6.7 Can. 4. This Emphasis is yet augmented when in one Proposition there is both Merca mahpah and Atnah or Rhebia gereschate with him also Ex gr Psal 14.2 there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Proposition the first signifies the Emphatick Provision of God His careful compassionate Look over the whole fallen corrupt Race The second denotes the Stupidity of their Judgments and the third the aversion of their Hearts Psal 31.19 there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Psal 33 7.118 1.53 3.78 71.103 20.115 1. Prov. 8 34.30 14. Job 30 1. Can. 5. Atnah or Rhebia gereschate appears Emphatically in respective Propositions Psal 42 2. Prov. 24 10. 1