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-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
Type for the Spiritual Intent makes the Argument and Sense compleat And therefore I advise the Interpreter to look after that Gen. 14.1 2 3. for any thing I know a Type of the Four Monarchies we are sure Melchisedeck is a Type and also Gen. 23.3 4 5 6. for in both these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is between respective Propositions I shall conclude with this Caution That we must not conclude there is no Type where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so placed For then all the Book of Leviticus must have been so Pointed but only where it comes in unexpectedly the general Intent being Historical or Doctrinal I shall yet add one more We may give beyond Promise but not punish beyond Threatning I will declare the Decree the Lord hath said to me Thou art my Son this Day have I begotten thee Ps 2.7 The Question is If this be the Eternal Generation of the Son from the Fathers Essence per modum cogitandi says one Seipsum modificandi says another Or the Temporal of his Mother the Virgin and with which of these Quotations the New will agree best Now I think there is a Third Son-ship to be proposed viz. A peculiar supereminent Son-ship of the Humane Nature by Virtue of its incomparable and ineffable Union with the Divine Nature If a Beggar Marry a King's Daughter he is the King's Son Nearness to God is the Foundation of highest Dignity this puts a value on his Blood to be a Price sufficient Now this Text says it is a Name and Generation by Statute and Decree so an Eternal necessary Generation is not Secondly The Psalmist refers to some peculiar Famous Day wherein this was or was exhibited for begetting this Day seems to be an execution of what was before Decreed Now Gen. 3.8 There is a most famous Day wherein a Voice or Word of the Lord walking in the Garden in the Morning of that Day read for cool of the day Now that was the Seventh the first Sabbath wherein the Promise of that Seed which was so Eminent by virtue of this Son-ship was Promised and by Praeludium appeared with the Message i. e. The Divine Nature exerting his Office Thirdly Prov. 8.22 The Lord possessed me in the beginning of his way The first Week is that which bears the Name of beginning Fourthly Heb. 1.5.6 Where it is quoted says the Time when he got this Name was when he bringeth the first begotten into the World 2. A Son-ship by Promise 2 Sam. 7. Wherein He excels the Angels D. G. Thinks the whole Intent of this Chapter is to prefer Christ to Angels but not as God what Jew would equal GOD and an Angel but as Man by virture of his Personal Dignities through that Union to God which was nearer than theirs Fifthly Heb. 5 5 8. A Son-ship by Calling 2. A Son-ship by which God glorified Him 3. A Son-ship wherein He learn'd Obedience and Suffered 4. A Son-ship to found a Priest-hood Sixthly Acts 13.13 This is said to be fulfilled in his Resurrection Now 1. His Resurrection was necessary on the account of his Son-ship it was inconsistent with his Dignity to be long dead Psal 16.10 Such an holy one ver 35. could not feel corruption I may add That though his Resurrection and first Introduction into the World were not the same Day of the Week the one being first the other the seventh yet they agreed in his being Foundation of both and in the Solemnity and Significancy of both hence that we have a sweet Harmony in the Quotations 2. A just ground for calling the Union betwixt the Humane Nature and Divine Personal or next to Union of Nature for I believe Angels comprehend it not so nigh it is There remains yet two more Uses of these Points First Their Elentick Vse they fit one to be a good Disputant The Papists were not able to stand before the Protestants at the first Reformation because of their Promptitude and Readiness in Scripture neither is now a Learned Scholar otherwise able to deal with a Country Farmer who is very Conversant in his Bible I have seen a Master of Arts and then my own Master baffled by a Shepherd and another by a Thresher And how much less is one Ignorant of the Original able to Dispute with them that are for that is the Rule that is the Canon that is our Bible It 's rare to find a Verse where all Translations agree and what Priviledge can we claim for ours above others but that it agrees more with the Original and that he who is Ignorant cannot Judge I may add That he who is skilled in the Original and other Daughters of that Tongue Rabbin Syrian Chaldean Arabian c. and wants this part of Grammar or Key of Scripture-Sense is not able to Expound Scripture nor Dispute from Scripture on a Divine Subject with him that is I have occasion to experience this by a Gentleman whose Superiour in these Languages I doubt if Europe can afford that is my kind and near Neighbour How soon is a Boy baffled at School when you tell him he does not Construe right he does not Parse right He is Silenced for he is Conscious that then he cannot make True English But on the other hand thou must have other Parts of Grammar as well as this It were a foolish Method to begin a Child with the Syntactical Part of Grammar before he can Conjugate a Verb or Decline a Noun To initiate a Boy with Flowers and Figures of Rhetorick to Teach him the Logical Analysis of Speeches before he is acquainted with the Common Style of the Language or before he knows the Ingredient Parts of Speech I shall add here That this doth not only prepare a Student to carry the empty Air of Victory in an Eristick Contention As good Skill and Promptitude in Logick will enable a mean Scholar to do from a great Master and Learned Divine I have known them come off from the Publick Palestria with Triumphal Hums that understood neither their Thesis nor their Arguments nor the true Use of Logick But to Stablish and Settle his own Faith once believing this Book is God's that his Creator and Governour who has the Disposal of his Immortal Soul and Temporal Affairs too at his Pleasure has communicated his Will towards Sinners in this Book how they may be Happy notwithstanding that otherwise insuperable Difficulty that lies Latent in a Natural Conscience will the God that needs me not will the God whose Patience and Goodness I have abused whose Talents I have misimproved whom I have Offended and Contemned every Day I have lived make me Happy hugg in his Favour assoon as I have done Breathing By this thou mayest be as much Convinced of the Author's Sense and Intention in this Book as its Divine Characters whereof may be this is no small part will Convince thee who the Author is what depth of Wisdom he had and what Ocean of Love and
these Sections were for Yearly Order that all the Law might be once Read every Year on the Sabbath but here they read every Day Three Hours in a Day for at least the space of Twenty Four Days 2. The intent was that the People might understand Now the Order of Sections did contribute nothing to that end but the Order of Accents did very much But a second Opinion refers it to the Translation in Chaldee or Syrian the People having forgotten the Old Hebrew in the Captivity which they confirm from Neh. 13.23 24. Their Children spoke the Language of Ashdod and could not speak the Jewish Resp 1. Elias Levita grants it was not lost in 200 Years Captivity in Egypt Why should we think they lost it in 70 Years Twenty whereof was gradual So that the Bulk were in Babylon about 50 only 2. Daniel with some others that were Noble had Masters to Teach them others had not 3. Jeremiah and Ezekiel the Prophets in that Captivity wrote taught and conversed in the Jewish Language Jer. 10.11.29.50 51. Ezek. 14.33 20. And what Daniel wrote in Chaldee concerned the Empire the rest is Hebrew even his Prayer 4. They lived by themselves Ezek. 11. using their own Customs keeping their own Genealogies not mixing with the People of the Land Ezra cap. 2.8 9. The Marriages complained of Neh. 13. were not Mixtures with Chaldeans but Moabites and Ammonites 100 Years after there were a few of both kinds but both rejected Ezra 9.10 Neh. 13.3 5. The Books wrote after the Captivity viz. Two Books of Chronicles Ezra Nehemiah Esther Haggai Zechariah Malachi and some Psalms Psal 137.126 83.89 44. were wrote in Hebrew 6. Ezra cap. 5 7. mentions the Arabian Tongue as a thing Foreign to them both Letters and Words As to the Samaritan Character it is not my business for it is sufficient for my purpose that the Bible was put in the Quadrate Letter by the posteriour Prophets But I desire him that believes the Change to read Wasmuth's Vinditiae where he demonstrates Capellus's Chief Arguments to flow from his not understanding the Quotations he brings which are directly opposite to him I do not think that the Prophets taught the People the Art of the Points or made use of Grammatical Arguments as Jac. Alting in his Dissertations says the Talmuds and Rabbin whom he quotes do understand the meaning of it to tend But that one read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 24.12 Num. 15.34 that the Mind of the Lord might be distinctly understood not through prudential conclusion but distinct Revelation in opposition to Traditions beginning to come in Value which in Christ's time overflowed the Nation And put the sense this was the Interpreter's Work there were several in the Pulpit says Maimonides in Ihlcoth Tephilla From the days of Ezra it was a Custom that there be an Interppreter by the Reader to give the Sense to the People Now I assert so far with the Jews That it was by help of these Points they did interpret for what follows Junius very well expounds thus And made them understand by the Scripture it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mikra is the usual Title for the Scripture therefore they contained a Key within themselves Their Tongue began not to be corrupted until about the end of the Grecian Monarchy Argument 5. Is from heaps of Humane Testimonies from all the Ancient Writings of the Jews Zohar and Bohaz the Talmud and Masora not that I pretend to be a Rabbi but what I have collected in Quotations for other purposes by other Authors For Instance Majus Gewss in his Dissertation on Deut. 6.4 Hear O Israel the Lord our God is one Lord But nearer the Original in Words thus Hear O Israel the Lord our God the Lord one or Hear O Israel Jehovah our Adori or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehova One R. Simeon Bar Jochas Author of the most Ancient Book Sohar viz. in Adrian's Time about 100 Years after Christ says Majus he observed the Stop made by the Accents between Jehovah and One when he renders it thus The Lord our God the Lord they are One for Pesik with Merca or Munah makes a Dominum Nay he adds Sohar I mean sol 72. These Three are one that John Ep. 1. cap. 5. v. 7. seems to Quote this Text These Three are One. And he adds weigh this great Mystery of Faith penetrate into this Secret if thou study not this it were better thou had never been Hear O Israel that they Jehova our adorable One Jehova they are in one Vnity and confirm it from Deut. 4. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord he is the God Or He is these Adori's and v. 37. They are expressed He brought them out in his Sight by his mighty power Power is an usual Epithet for the Spirit of God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is translated Sight is the usual Title of the Messiah in Deut. 8. its said My Presence shall go with you In Isaiah its called The Angel of his Presence And among all the Titles given to Modes Properties or Degrees in the Divine Essence among the Rabbies viz. Havajeth Dargin Middeth Parzuphin this Phanim this great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the most Sacred Aben Ezra says on this Text the Principal or Antecedent to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred is our God And on that Text Zech. 14.9 On that day the Lord shall be one and his Name One says he One is to be referred to King not Lord for a Proper Name cannot admit of a Numeral without Aequivocation We say not one Thomas or John This Text is quoted Marc. 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understood I hope the Reader will distinguish between the intent of the Author to prove a Trinity out of this Text and the intent I bring it for viz. to prove the Author of Zohar expounded the Scripture by these Points Again On Dan. 12.3 They that be wise shall shine the wise says he are the Letters of the Law and the Luster are the Points like the Soul in the Body for the Accents of the Law are like a Crown over the Head of the Letters Hence Arcuvolti says Surely what is wrote in the Book of Zohar about the Points was hid from Elias Lev. for he says in Mas Hammas If any could convince me that my Opinion was contrary to the Sentence of the Rabbi's or the Truth of the Cabbala that is in the Book Zohar my Opinion should go for nothing Let us to him add Bohar Cotemporary with Jonathan the Paraphrast 40 Years before Christ on Gen. 18.3 The Points are to the Letters what the Soul is to the Body But what Answers the Antagon to such Authority Alas says Bishop Walton If the Authority of those Books were as great as is pretended our Cause were utterly lost Therefore says Capellus on the Antiquity of the Points The Jews are not to be credited in
Member for God doth more where he is Lord of Hosts and manages the War and also infuses Ability and Will for the Battle than where he is only Generalissimo But the Emphasis being on the Second signifies the Heat of the Battle to lie on Him and that God had more to do in and through Christ in destroying the Work of Satan than in Man though a new Creation be necessary in him The whole Work of God then in Conquering Satan through Christ is in the Second Proposition The Third Proposition contains all the Activity of Christ as King or Mediator in that Affair And the Fourth all his Sufferings The Scope of the Verse is pointed at in the Word Enmity for 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by it 2. It is a Threatning 3. All is exerted through it Satan's Malice the Regenerate Man's Grace the Mediator's Office and the God of Hosts as Glorifying his Holiness in all Every little Lord has some considerable Subject 1. Heel Christ's Humanity 2. Head Satan's Power and Dominion it s now over Death Darkness this World but the World to come shall not be Subject to him he fell much at Christ's Ascension before that we find him appearing in Heaven among the Angels but Rev. 12.6 He was then cast down to the Earth when Christ ascended on High and led them that use to take Captive Captives but he will meet with a more severe Day c. A Fifth Vse is To Reconcile the Citations in the New Testament with the Original Text in the Old which if they effectually do I think it is no small Argument of their Authentickness But it must not be here forgotten that they are Ministers of Sense not Sound or Letters and therefore I cannot undertake more by them than to reconcile the Sense the Words may differ without Repugnancy to this Another Caution I must add That this is not the only Mean of Reconciling Difficulties of that kind though its a great one But Instances must best Illustrate the Case and make these Points speak for themselves Pulchrum est Digito de monstrari dicier hic est The first I shall mention is scarcely observed to be or have a Reference viz. Mat. 1.1 The Book of the Generation of Jesus Christ. But I have often observed That the New Testament is only a Comment on the Old Testament They are the Texts from which Christ and the Apostles Discoursed and on which they Wrote being the whole Bible in their Day I find Forty of them before I read to the 13th Chapter of this first Book of which St. Matthew the Author calls the Origen of Christianity or a Book of the Original or Beginnings of that Great Jesus Christ. And I find above Forty Psalms quoted in the New Testament some of them twice some three some four five six seven times quoted that the New Testament is a very little Book without the Old What Matthew does in acto signato in Name or Title Luke Cap. 3. doth in Fact Who was the son of Adam who was the son of God Spanhemius with others refers this to Gen. 5.1 where the like Phrase is This is the book of the generation of Adam But Adam's Original and Christ's are very different Mat. 1.18 Christ's Original was Supernatural from the Holy Ghost that from Adam was Natural The goings forth of Christ Mic. 5.2 have been from everlasting Therefore I refer to Gen. 2.4 and shall Illustrate the Agreement from the Points The Words should be Translated thus These are the originals of the Heavens and of the Earth in the days when they were created and these are the Originals in the day of the Lord God's restoring the Earth and the Heavens viz. The Seventh Days Work wherein God gave the Messias to the World Gen. 3.8.15 as the Origen and Foundation of Settling and Establishing all things See more of this in the System We see as Moses began the History of the Church in the Old Testament so Matthew doth in the New The Second Quotation is from Mat. 1.23 from Isa 7.14 There is no difference nor difficulty except with the Jews who plead that called Immanuel cannot signifie his Nature or Natural Name but his imposed individual Name against both Scripture and Rabbinical Authority But by the Points I shall give thee a Paraphrase on that difficult Context In the Days of Ahaz a most degenerate Son and Grand-Son God afflicted Judah both by Syria and Ephraim separately These two now Confederate and intend to overthrow Judah's Kingdom and the Davidical Succession and to set up a Vice-Roy the Son of Tabeal a Famous Warrior who should pay Tribute to them two according to Agreement The News of this most grievously Afflicts Ahaz and all Jerusalem in which condition God sends Isaiah and Son of Hope Shear Jashub to Comfort him and inform That the Fire he feared to be consumed in could not last long for these two Kings were but first Firebrands secondly Tal's thirdly Smoaking only and more plainly that the Lease of their Lives and Kingdoms was but short viz. 65 Years from Amos's Prophecy 1.3 4.23 5.27 whereof now there remained not 20 to both Kingdoms He continues to press the Belief of this and desires him to ask any Sign for Confirmation But that Blasphemous Mouth breaks Silence with a Profession of utter and entire Rejection of Jehovah I neither will ask nor put it to any Tryal or Experiment what Jehovah can do for me 2 Kings 7. The Assyrian is my Pillar I depend on and ma Gods I have chosen Jehova I will not meddle with He shall have no place among my Gods In opposition to it Isaiah blames him for wearying his God My God ver 13. and further Informs him how God would dispose of the Davidical Family First That a Virgin of that Family should conceive and bear the Promised Seed Gen. 3.15 Secondly That that Seed should be Called on Believed in and Profess'd to be God with us Isa 62.4 Jer. 3.17 Ezek. 48.35 Isa 61.3 9.6 54.5 So far Matthew cites For what follows belong'd not to his Birth but Life ver 16. viz. all Riches Honour and Glory would perish from that Family for that great King should not live like Solomon but on Natural Country wild Food Inter caseatos nutritus montes sylvasque melleas Heirom Butter and Honey But beside that he should experience Affliction very much yet always his choice should be Holy But says he ver 16 18. Though on this account God will perfect this Royal Line he will not suffer your Iniquity to pass unpunished And though as I have said thy two Enemies shall quickly be ruined and not thou by them whom thou fearest but the King of Assyria whom thou trusts in shall destroy thee A Second more to my purpose is Mat. 2.5 from Mic. 5.2 Herod enquires about the place of Christ's Birth The Priests and Scribes answer from a Famous Prophecy that gives account of a triple
Ephron the other the Story of Abraham the one's Heart is filled with true Sorrow for the loss of Sarah the others with Sympathy both acting as well as expressing their Affection And can Grief be expressed without making Pauses in the midst of Sentences We must expect there was a Sob or a Sigh where the Silluk was placed And this is what the Author of Cosri is so large upon From which I propose a General Rule viz. That great Care is to be taken in distinguishing the Rhetorical Position of a Point if it be Respectu dicti or Dicentis if it flow from the Passion of the Speaker or the momentousness of the Matter Now when God is Author these are not to be parted except where it is as it were acted or dissembled after the manner of Man Now Gen. 21.10 Though it is spoke by Sarah in great Passion yet the Words had an Inrention from the Spirit of God which made the Sense compleat Cast out the bond woman and her son All that think or hope to obtain Heaven by their own Works their natural Induements as Hagar 's Fertility or Pains as her place required or by being born within the Church and receiving its Initial Signs as Ishmael did will be disappointed the Spirit of God commands their Ejectment Here is enough to make up a Compleat Sense for Silluk For the son of the bond woman shall not be heir with my son with Isaac The Tenor of the Incorruptible Inheritance is the Promise of God from his Sovereign and Free Grace a Birth not of Blood nor of Flesh nor of the Will of Man but a Generation by the Power of God when Natures Power entirely fails by this Title my Son Isaac is Heir And the like is very probable Gen. 14.1 It has been of old and is of late the Interpretation of Learned Men That as Abraham the Father of Believers represented the Church whereof Lot was a Back-sliding Part fallen in Love with the fat Valleys of the Earth brought leanness to his Soul desolation to his Family dishonour to his Name Though he had his Soul for a Prey may be he grew better when rid of his back-looking Bag of Salt as Tart as Job's Meet-help but much more meet for Satan's Service Melchisedeck or Shem Represented our Blessed Jesus if not He welcoming and blessing the Church with his visible Presence as their visible King after by his invisible Power he had assisted them to Triumph over all their Carnal Enemies Now the Analogy of Scripture leads us to a firm Persuasion That this is at the end and over the last of the Four Monarchies having then two Witnesses Abraham and Melchisedeck for the Story its being Typical it s most reasonable to put in the Third viz. The Enemy Triumphed over these Four Kings one is King of Shinar Babylon's Country having the same relation to the Worldly Empire that Abraham had to the Church And Tidal King of Nations the last a true Character of the Romans so often called Gentiles or Nations in Scripture and may be a part of these Kingdoms under the Roman Empire in the time of its Flourishing for it seems to take beginning from Galilee Galilee of the Gentiles or Nations Galilee signifies the Border so that from thence to West and North were the Nations some small part whereof was under Tidal Elam was Shem's Eldest Son and Ashur the next Gen. 10.22 1 Chron. 1.17 settled their Dominions nigh to one another Neither was Lydia and Aramea far off So that old Shem was in his own Countrey among his own degenerate Posterity who had forgotten both his Education and himself But in particular this Elam until the Persian Monarchy comprehended both Susian whose principal Seat Dan. 8.2 is said to be in Elam on the Banks of Vlai and these Elamites that assisted Israel Isa 22.6 were Susianites for Persia was not under Assyria or Babylon then 2 Kings 17.24 2 Chron. 32.21 and Persia Isa 21.2 Jer. 25.25 a Prophecy of the Two Kings Cyaxar of Media and Cambysis of Persia both under their common Generalissimo Cyrus Some go yet a little further in Typification viz. That Abraham's Ten Years Pilgrimage from Charan thorow Canaan to Egypt and back to Mamre the place of Abode and from thence this Victory did by putting a Year for a Day signifie the Churches Pilgrimage in this World until the Coming of Melchisedeck Ten Times 365 Years that is 3650 Years and add that both is confirmed from the Tenth paid to Melchisedeck by which he acknowledged not only this Victory to be by the Blessing of the Lord of Hosts but all his Riches as he tells the King of Sodom and all his Protections during the Ten Years Dangers and Difficulties he had gone thorow It may be this High Priest Read a Lecture of this kind to him when he blessed him that occasioned Abraham's Paying this Tythe to him Heb. 7.1 We are surely informed it was a Rite designed of GOD for Future Signification and I know of none that have found a better if another for it We may then draw a Line of Time and Expectation but let not thy Faith exceed the Sureness of the Foundation I dare not undertake for the Prophecy but I will for the Line thus From Abraham to Moses 430 From Moses to Solomon's Temple 480 From Solomon 4 to his Death at 40 036 From Rhehoboam to the Captivity 372 From the 3d of Jehojakim to 212 of Nab. 070 From thence by Ptol. Canon to the Birth 535 From Christ's Birth to this Time vera 1699 vulgo 1697 Sum 3622 Proph. 3650 By this Calculation there remains 28 Years for the Emperor's Conquering the Turk Dan. 11.40 to the end for the Pope's Regaining his lost Dominion Rev. 16.12 13. for the slaying of the Witnesses for their Revival and great Conversion in the East for Romes utter Ruine c. So far have some Divines gone with Knowledge of this Hypothesis which I Advance viz. That where Silluk ends a Verse without making a full Point a compleat Distinction there is a Figure And Secondly When the Author of that Verse is God and the Figure founded on the momentousness of the Matter there is a Sacred Figure a Type and that is the Case in this Text So that I add Strength to the Foundation and diminish from the weight of the Roof so that the Structure is more likely to stand The weight which I diminish is the determining of the Time though I could add two Buttresses to it viz. That God from this Time begins to hide nothing from him but by piece-meal and particular Periods Prophetically Reveals the Church's various Fates and Lots From this Victory does he begin for you see Gen. 15.13 The first Period of 400 Years is revealed to Abraham And Secondly That it Harmonizes with other Prophetical Periods But this Opinion does not Harmonize and yet most of these Typical Gentlemen are against Tythes R. 1. Priestly Tythes are of a latter
Instructing and Convincing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 22.31 As for God his way is perfect the word of the Lord is try'd He is a buckler to all those who put their trust in Him ACcording to my Axioms then the first Question in a Synthetick Method or a Priori is Where should Ministers be placed or where Lords Either in Hebrew or English let Matter Rule In Answer I find Way and perfect Adjective and Substantive Word of the Lord one Substantive governing another c. He and Shield by an understood Verb Substantive trusting him or crediting him Fidem es habentibus I find all these agree Syntactically then these must have Ministers the other Lords at which rate here is place for Four Ministers and Seven Lords for here are Eleven Words My Second Enquiry is according to the following Axioms about the Proportion of the Lords where Absolute and where Majors and where Minors are to be placed Now there are Four most sensible degrees of Difference 1. Between Verse and Verse 2. Between Subject and Subject within the Verse 3. Between Propositions 4. Between simple Terms that are distinct within each Proposition As to the first Silluk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeps his place As to the Second it is a Question whether it should be on Tzerupha or on Darcho for in both there is change of the Verses Subject the first Subject is God As to God his way is perfect The Second is his Word The Word of the Lord is try'd After which the former Subject returns He is a buckler Or there are Three Subject His Way his Word and Himself Hence this very Verse Psal 18.31 is thus Pointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where Merca maphat is on the end of the first Subject Atnah on the Second and Silluk on the Third But in Prose Atnah is on the First and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Second on this Consideration That He is a shield has reference to Iehovah in the foregoing Proposition Hence as to the Third then there is one respective Proposition with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his end and what follows him makes up one for Silluk This Iehovah is a Shield and by his word He obliges and declares Himself to be so As to the Fourth in the First Two Propositions there is an Enlargement or Explication of the Subject As to God his way The Lord's word which requires Minors As to the Third there is a gradual Perfection after the Fourth word of the same Proposition and therefore there is place not only for a Minor on the Acquisitive Dative to all but for a Major on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be repeated A Third Enquiry might be about what are to be put in these places and first from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Table the Consecution stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since it agrees this being compleatly Perfected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begins again which proceeds thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since the immediate agrees not from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Table it is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to the Psalms the value continues though there be a different Face of Accents for as to the first Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Verse are of the same Value by the Tables and Rules As to the Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a Minor left omitted through Maccaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is known that such a Case as this Verse is in Atnah is not much above Sakeph and Maccaph is less than a Minister much less than a Minor So the Equivolent continues As to the Third the Comparison is easie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both A Second Example Gen. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.14 And the Lord said Let every Light be in the Firmament of Heaven to divide between Day and Night and let them be also for Signs Seasons Day and Years An Answer to these three Questions will discover the Synthesin of this Verse as to the Points viz. Where Ministers or Lords should be 2. The Proportion of Lords How big Or Little 3. The Kind of Lords As in the first Lord and said agrees 2. Be and Lights 3. In Firmament of Heaven 4. Between and Day and between and Night 5. Be Signs the following being little Members are more doubtful So there is Place for Nine or Ten Members As to the Second next to the concluding Silluk the greatest seems to be after Night Halajlah jjjj Next to that between Heaven and divide the Place and Use jjj. The Fourth in Order is between Signum and Signatum The Lord said Let there be Light The Fifth is on Third Fourth or Fifth from the absolute Lord. jj The Last on Terms within a Proposition j. The Third is about the Kind As to the first two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no difficulty nor needs the next two much a Sakeph and his major without Emphasis may be a Segol The Last two are majors or minors known by respect to them But two Things are to be noted here First That a Figure spoils my skill in Synthesis for I must know the Figure by the Point and therefore I cannot know a Priori what Point should be there that depends on the Speaker it is sufficient that when I express my own Mind I know a Priori where the Rhetorical Point should be The Author only knows his intent until he informs another Secondly The Bible is Pointed already and therefore though a little Exercise in Composing may be useful for Correcting Press Errors or Differences in Copies Analytick Practice is sufficient which in this Verse stands thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 end Verse and Sentence R. 1. M. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the next Vlejamim seems Emphatical for by R. 5. where a respect is little Members have minors and ministers in turn but by R. R. 5. there is a minor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence the Third Word Vlemoyhadim has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. R. 6. M. 1. But over and above to augment the Emphasis there is munah for metheg by § 9. C. 7. hence this Word is to be reckoned two and so the foregoing Leothoth takes as Third Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his minor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by R. 3. M. 1. and he his Servant mahpah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him Tab. 1. N. 4. because there is a Syllable viz. Leoth between them else it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reason it is a minister you may see R. 4. M. 1. for Vehab agrees with the following or may and is necessarily Construed with all that follows The