light But that this part of the Masoretic Study was referred into certain places of their Books and so delivered to the notice of Posterity appears by a certain Poem which in a curious manner exhibites the number how often every Letter in tâ—e Alphabet is contained in the whole Scripture Cap. 18. LV. The Author of those Verses is affirmed by Elias to be Raf Saadia Gaon who was Head of the Sorian Academy in Babylon about the year of Christ 927. The Verses are very difficult but this Sum of them here followeth × 42377 ב 38218 ×’ 29537 ד 32530 ×” 47754 ו 76922 ×– 22867 ×— 23447 ט 11052 ×™ 66420 ×› 48253 ל 41517 מ 77778 × 32977 ס 13580 ×¢ 20175 פ 22725 צ 21822 ק 22972 ר 22147 ש 32148 ת 59343.     And hence it is clearly seen how exceeding great was the Industry of these men how laborious their Study and how much their Zeal that they might conserve the Integrity of Scripture inviolate even in the least tittle to all posterity Cap. 18. LVI We have seen the Matter now for the Form of the Masora it was at first consigned in separate and distinct Books but afterward the Scribes adjoyned it to the Text by parts but confusedly and defectively In which Form it stood till the publick impression made about the beginning of the last age by the singular Study and cost of Daniel Bombergus and by the Assistance of R. Jacob Ben Chajim at Venice But notwithstanding all the diligence of the man the difficulty of the work caused him to leave innumerous Faults a good part whereof we have corrected in our Edition Cap. 19. LVII The Form and Order of the Masora in the Bibles printed at Venice is in this sort Masora is twofold the Great and the Little the Great Masora which comprehends all the Critical Learning with a full enumeration of the places of Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is proposed either separately without the Text of Scripture in the end of the Bibles or jointly with the Text in the higher and lower Margin thereof the one is named Final the other Textual The little Masora is that which is briefly and succinctly written down at the side of the Text in Numeral Letters in short and Symbolical words Here is no citation of the places but when a word occurs twice which is signified by the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the other place is noted by a word or two annexed to that Letter A greater number sometimes is expressed in a Symbolical Sentence and in the Chaldee where the single words denote the several places of the Bible alledged in the Great Masora This is the Form Cap. 19. LVIII We conclude with the end of the Masora This the more Sound and Learned Hebrews have excellently observed that the Masora is a sure Safegard and Defence of the Sacred Text to this end set round about it to secure and keep it safe against all Errors Here is pertinent what the wise Cosri said to his Antagonist objecting that the Study of the Masoreths was placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an unlawful and unprofitable work But saith he Their Study was in such an unprofitable Work with which is joyned the conservation of the Law that there might never bâ— occasion of changing any thing therein To the same purpose is that of the wise Aben Ezra Certainly a great Reward is due to the Authors of the Masoreth who are as it were the Keepers of the City-Walls for by their endeavor persisteth the Law of the Lord and the Holy Books in their Form without any addition or detraction And that of Elias Levita After the Labour performed by the Masoreths it is impossible that any change at all in any Books of Scripture hath happened heretofore or can hereafter happen That of R. Jacob Ben Chajim is not to be omitted who in his Preface to those great Bibles after he had declared largely the use of Masora saith Had not the men of the Great Synagogue bin who restored the Crown of the Law to its antient splendor as it is written So they read in the Book of the Law of God distinctly and gave the Sense and caused them to understand the reading Nehem. 8. 8. We had walked in the dark and bin as blind men and had not had one Book corrected nor a Copy of the Law whereon we might rely Thus the Jews Cap. 20. LIX The same hath been acknowledged by Christians as many as have attained to any better knowledge of this Art Benedictus Arias Montanus in his Preface discoursing of the various Reading in the Hebrew Books and the way and use of the Masoreths Great saith he was the Religion and great the care of the antient Israelites in the conservation of the Reading of the Holy Books and that treasury intrusted by God and commended to them wherein were contained the mysteries of eternal life was esteemed worthy of all their diligence to keep it so that by no meanes any one word of it or so much as the least tittle might be impaired Hugh Broughton an English man upon the 9. of Dan. saith There is one sort of great renown the Masorites whose diligence preserves the Hebrew Text safe and sound for ever and Nicholas Fuller in his Miscell Theol. l. 3. c. 13. To this end that the Hebrew truth might be kept inviolate was excogitated by the most expert Jewish Masters a certain subtile and curious Art which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a tradition or the most accurate way of delivering through the hands of those who do succeed the Canon of Holy Scripture alwayes pure and perfect By the benefit whereof they exactly know and have the number of not the words only but the very Letters too So that not the least change can be made by any either unlearned or rash or negligent hand but it is deprehended presently Whence it is fitly stiled by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the hedge or mound of the Old Testament to keep off thence all corruption and depravation Cap. 20. LX. And this may suffice for the present concerning the Author Matter Form End of the Masora I will close up these Collections with a saying of Pliny used by my Author Optima quaeque malunt contemnere plerique quam discere Very many there are who had rather despise the most excellent things then take the pains to learn them FINIS
Masora A COLLECTION Out of the Learned Master JOANNES BUXTORFIUS 's Commentarius Masorethicus By CLEMENT BARKSDALE Neque Omnia neque Nihil Iota unum non peribit LONDON Printed for Matthias Thurston and are to be sold at his Shop next the St. Johns-head Tavern within Ludgate 1665. PETRVS CVNAEVS Of the Hebrew COMMONWEALTH Lib. 1. Cap. ult WHat time the Christians understood scarce Three words of Hebrew how easie had it been for the Jews to corrupt those places which seemed to refute their Follies but Piety would not permit them Religion forbad them to move or alter any thing in the Sacred Text And truly when I look upon the unwearied diligence of the MASORITES I am almost amazed For all the parts of the Hebrew Bible being accurately revised and compared they signed with Impressed Notes They observed not only how many Verses and Words but also how many Letters every Book contained Wherefore that afterward when Barbarism orespread the World not one point of that Divine writing perished we owe next under God to them The INDEX MASORA whence so called 2. What are Traditions 3. Definition of Masora 4. The deligence of the Heb. Gods providence 5. Who the Authors of Masora two opinions 6. Aben Ezra and Elias Levita I. 7. The School of Tiberias the Hierusalem Talmud Rabbi Jehuda 8. The Babylon-Schools their Talmud 9. Hillel Hannasi his new compute Jos Scaliger 10. Tiberias decayed 11. St. Jerom his Hebrew Doctor 12 The Masorites of Tiberias not Authors 13. The Authority of the Babylon-Talmud 14. The Oral Kabala 15. Masora more antient then the Talmud 16. 17. The points before the Masoretic Notes 18. Dages and Mappik 19. The Accents noted 20. Masorites office 21. Masorites the Antients 22. Vowels from one Prick 23. Punctation before Talmud 24. Chaldee names of Points 25. Need of Points 26. Vowel Points not from the Tiberians why 27. The Septuagint 28. The Great Synagogue II 29. Ezra Nehemiah c. High Priest and Alex. M. 30. Scribes Ezra praised 31. Ezra Haggai Malachi Zorobabel c. 32. Nehem. 8. 8. expounded Tertul. and Chrysost 33. Beginning of Masora Division of the Bible Lu. 24. 44. 34. Subdivision into 22. 35. Distinction of Verses Fiction of the Kabalists Septuagint 36. Critical Learning The first Masorites 37. Reading of the words Vowels and Accents Letters numbred 38. Testimonies for the men of the Great Synagogue 39. Elias Levita Succession of Masorites Ezra the first Author 40. The Matter of the Masora The number of the Verses in Genesis c. 41. Notes upon the Verses Venice Edition of the Bible 42. Notes upon the Words 43. The writing and reading 44. VVords written fully or defectively 45. The place of VVords 46. Structure of Verbs 47. Ambiguous signification noted 48. Vowels and Accents observed 49. The Letters noted in their Figure and Number 50. Great Letters observed 51. Little Letters observed 52. The Letter Nun inverted 53. Pricked words 54. The Letters numbred The middle Letter of the Law 55. Raf. Saadia Gaon 56. The Form of the Masora The Edition of Daniel Bomberg and R. Jac. Ben Chajim 57. The Great and Little Masora Textual and Final 58. The end of the Masora The hedge of the Law Testimonies of Jews 59. Testimonies of Christians 60. Conclusion MASORA I. _ה 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masora Masoreth are Verbal Nouns derived from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver and are here taken for a Doctrine or Knowledge which one delivers and communicates to another as it were from hand to hand The correlative Verb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive i. to perceive know and understand for what is delivered by word of mouth is received with the Ear and so transmitted to the Mind So the Hebrews have a saying Moses received the Law from Sinai and delivered it to Joshua Joshua to the Elders the Elders to the Prophets the Prophets delivered it to the men of the great Synagogue Cap. 1. II. In the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradition or delivery is usually taken for a Doctrine or Institution about certain Rites and Ceremonies so the Jews had many Traditions invented and prescribed by the Scribes and Doctors for the advancement of Piety that is to keep them by the observing of these in the better observation of Gods Commands whence in Syriac Tradition is called Perfection because they imagined that the Law of God comprehended in writing somwhat imperfectly was perfected and compleated by such Institutions but Christ hath disapproved them saying Ye have made void the Law of God by your Tradition Mat. 15. 6. Cap. 1. III. Masora as we take it here by a Synecdoche signifies the Critical Doctrine about the Holy Hebrew Text and may be thus defined A Critical Doctrine concerning the Hebrew Text of Holy Scripture ingeniously invented by the antient wise men of the Hebrews wherby the Verses Words and Letters thereof were numbred and all the variety of them marked and shewed in their several places with the particular Verses recited that so the constant and genuine reading of the Text might be preserved and for ever secured from all chang and corruption Hence is that saying of the Rabbins The Masora is the Hedge or Fence of the Law Cap. 2. IV. In this Study admirable was the diligence of the antient Hebrews their Zeal in conserving the Text of Gods Word most ardent inimitable and without example in any other Nation of the whole World was their Labor No less to be admired is the providence of God shining forth toward the Gentiles who were to be called to the knowledge of him by the Scripture For here through East and West the Word of God is of one reading the Books do all consent with perfect Harmony a Happiness granted to no other Nation no other Books in the World That most antient Writer of the Christian Church Justin Martyr justly ascribs it to the singular care and providence of God that the Jews so studiously in their Synagogues kept safe and sound the holy Writings for our use and benefit Serm. ad Gentes And St. Austin stiles the Jews our Servitors to carry our books for us in Psal 41. Cap. 2. V. The Authors of Masora are named by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our Schools the Masoreths from their handling the Masora or Critical Doctrine Who they were indeed where or when they lived is not easily to be determined Two opinions there are especially among the Rabbins the one that the Authors were the wise men of the City Tiberias the other that the Masora was written by the men of the Great Synagogue or the great Council called by the Prophet Ezra Cap. 3. VI. They of the first opinion do not only attribute the Masora to the wise men of Tiberias but will have them to be the first Inventors of the Points Vowels and Accents Among these the first is R. Aben Ezra he flourished in the year of Christ 1150 who in his
Masora were not the same persons but the Masoreths as they saw the use of the Accents in the Books afore pointed so wrote the Masora of them Gen. 30. 19. upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sixth Son the Masoreths note every Ben before Makkaph hath Pathach the little i. Saegol except four the other three are extant 1 Sam. 22. 20. 2 Sam. 9. 12. Ezek. 18. 20. Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accent hath always Tzere except six which with an Accent have Saegol just as if they were before Makkaph The places are cited in the Masora Psal 27. 4. is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Masora It is not found elsewhere with Pathach and Athnach If these Masoreths were also the Printers why did they not point it as elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104. 34. What they found in their Books that they noted Cap. 9. XX. There are infinite examples of the like kind and the whole Masora shews that the Masoreths were not the Authors of the Vowels and Accents but only noted what was before invented for otherwise why should they bring in so many Anomalies to perplex the Reader when they might easily have kept the Analogy of the Tongue but their office only was to note the Form of the sacred Text in the Verses Words and Letters exactly as they had it in their Copies and judged it to be Authentick to the end it might remain to all Posterity uncorrupted and unchanged or if any diversity should happen by mistake or negligence of Transcribers it might by those Notes be corrected and restored Cap. 9. p. 72. XXI Neither is it probable that the Inventors of the Points and the Authors of the Masora lived at the same time for then might they have enquired of them the reason of the more notable Anonymies and Diversities and set it down in writing that so Posterity might not have been perplexed with the common Accidents of Grammer in a Language otherwise plain But seeing we have great evidence that the principal parts of the Masora and consequently the first Masoreths were before the Jewish Talmud and that a long time for they are by the Talmudists called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Antients we may conclude that this part also of the Masora touching the words arrayed with Vowel-points and Accents was composed by those Antiens and their Successors before the Talmud and not by the Tyberians many ages after when there was neither the same vigor of Studies nor the same Felicity of wits nor so great convenience and frequency of Schools all things being disturbed by Wars and cruel Persecutions Cap. 9. p. 73. XXII The Vowel points seem to be deduced from one single prick A prick below the Letter is Chireck in the midst Schurck above Cholem being doubled below the Letter and placed sidewise it is Tzere and by confluence Pathach being placed perpendicularly one above the other Sheva being tripled in the Form of a Triangle Saegol and by confluence Kamets c. Cap. 9. XXIII In the Talmudical Book Nedarim fol. 37. the Doctors dispute whether it be lawful to teach the Law for a Reward Some affirm others deny others distinguish Some said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward of observation and inspection of Children that they may keep home repeat their Lessons not run about not be wanton is lawfully received Another R. Jochanan said It is also lawfull to take reward for teaching the pauses of the Accents The Gloss of R. Solomon for teaching the punctation and the Accents But how could they teach these if indeed no Punctation was then extant Cap. 9. XXIV That the Points came from Mount Sinai and were given to the people by Moses not a few of the Rabbins and those of no vulgar Authority have determined that the names of the points which are now used and are partly mentioned in the Masora were also given by Moses from the Mount they do not affirm but most of the Rabbins say these names had their beginning from the Men of the great Synagogue who had good Skill in both Tongues the Chaldee and the Hebrew And the Jews of the second Temple spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee Language or the Syriac very many words also and names came new with them out of Babylon It s no wonder then that the men of the great Synagogue made use of the Chaldee in the tradition or delivery of the Points and the Masora Wherhfore what Elias objecteth from the Syriac and Babybolonic names of Zere Segol c. is of no force against us Cap. 9. XXV And as to what Elias saith that they had no need of Points who were so exercised and Skilled in the Hebrew Tongue that they could read without them it may be true of the Men of the great Synagogue amongst whom some Prophets were intermixed but of the Jews Universally and of their posterity when Prophecy ceased and the Heavenly Doctrin by God's just judgment was decay'd this can no wise be granted as all times do testifie and is confirmed by experience at this day And whereas he saith that by the Tradition and Protection of the Prophets they accurately kept in remembrance and could tell where a pause was to be made or the speech continued it may be granted of the Prophets immediately by God instructed but that the following people even to the Talmudists could do the same after so many calamities and persecutions is altogether impossible What humane wit what memory was able to retain so exactly the distinct pauses of many thousand Verses the distinct pronuntiation of so many thousand Words so that no error should be committed in any Member in any Voice or Vowell untill Elias's Tiberian Masoreths who can believe that those Tiberians Men never famous never mentioned with honour had a fuller measure and greater efficacy of the divine Spirit then the Men whose Counsells and designes were happily conducted by the direction of the Prophets Zachary Maelachy and Esra Cap. 9. XXVI Plainly if the Vowell-points and distinguishing Accents were added to the Holy Scripture by those Tiberians or such like Men of the Common sort then that sense which the Reading of the Vowell-Points and the distinguishing exhibites must necessarily be of humane authority and consequently uncertain not Divine and Propheticall and so Authentick then those Points in places doubtfull ambiguous and difficult may be changed by any other Learned Man and others substituted for them There will be contention who shall be the more Learned and more Skilfull in Correction Then everywhere will be great doubt the same Word by reason of but one Point changed passing into another sense Then the Text consisting of naked Letters will be like Wax mutable into divers forms Then in such debates will be no supream Judge and so no Canon of the Sacred Scripture of the Old Testament which may be the measure and the end of controverted interpretation Cap. 9. XXVII Nor is it enough to say the Text
continuation of the History and the Lamentations to Jeremy for the same Authors sake According to this distinction the Books of the Bible in all were computed two and twenty agreeable to the number of the Hebrew Letters Cap. 11. XXXV After that they had defined and distributed the Canonica◠Books the Men of the great Synagogue further considered of the conformity of the Text and the verity and variety of the reading Here first of all the Text was distinguished into Verses Notes of distinction being added which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there was the end of every Verse For the Hebrews conceive that all the Scripture-text before was but as it were one Verse without any notes of distinction even as it is this day all their Books except very seldome and almost only in the greater Sections and Parts do not use distinctive Points but signifie a new Part Section or matter of discourse by larger Writing of the first Word And that till the time of this Council or great Synagogue the Text of Scripture was without Notes of distinction of the Verses the Jews prove out of the Sacred Book of the Law writen after the antient manner into a great form rouled up kept in their Synagogues in a Sacred Chest for publick solemn Readings on Sabbath dayes and other Festivals which is still to be seen without those Notes of Verses and without the Points of Vowels and Accents according to the form of the first exemplar written by Moses and given to the people of Israel as themselves affirm But that the whole Law was written without any distinction of words without any space interposed that the whole Text was as it were one Verse or one Word is a vain fiction of the Kabbalists Now if the Hebrew Text was distinguished into Verses by the Men of the great Synagogue why have not the lxx Greek Interpreters prudent Elders born Jews the chiefest learned Men most observant of their Law retained that distinction in their Traslation The Answer is that the difference of Verses as also of innumerous other places in that version is not from those first Interpreters but from the Transcribers who sometimes conjoyned sometimes divided the sentences as their Pen ran and their mind was either more or lesse intent which in great and long works usually happens Besides who can certainly affirm or believe that the present Greek version is altogether the same which those first interpreters with so great labour ftamed What made some of the most pious and most learned Fathers in the Primitive Christian Church so often to complain of that Translation What moved them to set forth so many new ones in the Greek Why did some so religiously embrace and so much commend the verity of the Hebrew Text Cap. 11. XXXVI After the distinction of the Verses by the men of the Great Synagogue they took into consideration the single Words and therein they had a double care one respected the writing of them by naked Consonants the other the reading of them and pronunciation by the Letters and Vowels jointly In the writing of the Words by the Letters they consulted with the Authentick Copies of the first Authors as many as were then extant in their hands or else followed the fidelity of other Copies most approved and most in number whether the Words were Written according to the Native propriety of their Origination what words with what quiescent Letters were written fully and what defectively what Letters and Words were written abundantly and not read or on the contrary what were read and not written in the Text or what were written in this manner and read in another as the Church had observed it continually from the time of Moses Of all which particulars the learned and skilfull then were able to give account and there were mystical reasons known to them but among the posterity through the most grievous calamities of after-times forgotten Now if this part of Critical learning belongs to the Masora and thence by all they are stiled Masoreths who were the Authors of it then none can deny but the first Masoreths were the Men of the great Synagogue Cap. 11. XXXVII A Second care of these Masoreths was about the reading and pronouncing of the Words together with the Vowels and Accents of them also particularly were written Masoretic Notes But whether the men of the great Synagogue here first invented the Points of Vowels and Accents or perfected them being invented by other or being neglected or disused restored them and took care that a Masora should be also written of them this cannot easily be said nor proved Lastly these men not content with all this numbred the Letters Words and Verses in every Book that it might be known what Letter what Word what Verse was in the midst of every one what Word did but once occur and therefore did easily admi◠some error or corruption what words more often and how many times they were read under this or that form and infinite other things of like nature touching the explication of the Holy Text did they deliver that so they might fence it about as it were and preserve it from corruption And from this part of their Office whith was employed in numbring of the Words they were also called Sopherim i. e. Numerators from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number and to celebrate their Antiquity and their Excellency the Talmudists call them the Antients and the First using this of those admirable men The Elogy heart of the Antients was like the Gate of the Porch to the Temple but the heart of the Latter like the eye of a Needle Lib. 119. Eribbim Cap. 5. Cap. 11. XXXVIII As afore Num. 6. two Authorities of Aben Ezra and Elias Levita were alledged touching the Authors of the Masora so likewise here shall we bring in the Testimony of some famous Hebrews to confirm this which is the more current opinion R. Gedalia in his Catena Kabalae fol. 21. writes Behold the men of the great Synagogue have set forth many new Constitutions for the good of the whole Captivity as the distinction of Verses the diversity of reading and writing the full words and the defective the Sections close and open the Letters greater and less the Accents and Vowel points My mind gives me that all were given to Moses from Mount Sinai but posterity was forgetful of them or that they were given indeed to Moses not that they should be committed to writing but these Princes the men of the Great Synagogue wrote them all down and communicated them to all Israel Don Isaac Abarbinel in the Preface to his Nachale Abhoth writes Ezra likewise taught Israel the Points Accents and ends of the Verses whereby he directed them and freed them from all confusion and error Ephodi cap. 7. of his Grammer writes in this manner That most Holy man who was the Head of the Scribes Ezra the Priest and Scribe shook his Lap and strained all his
Grammer plainly saith Thus was the Custom of the wise men of Tiberias for of them were the Authors of the Masora and from them have we received all the pointing and often doth he mention those wise men in the same Book and commends them several times for their skil in reading and genuine pronuntiation his second in this opinion is Elias Levita a Jew of Germany and a Famous Grammarian in the Last age and one that in the explication of the whole Masora and particularly in the curious handling of this part got the praise from all the Rabbins of his people In sundry Prefaces to his Masoreth Hammasoreth his opinion touching the original of Masora and the Vowel points is this in short 1. That there were innumerable Authors of the Masora in divers ages 2. That the time of the beginning of them and the end is uncertain 3. That the Hebrews of Tiberias first wrote the Masora and invented the points of Vowels and of Accents after the Talmud was finished i. long after 500. years since our Saviour Christ Cap. 3. VII The City of Tiberias which produced the Masoreth of all the Jews most expert in the Hebrew Tongue was in the Land of Galilee seated near the Lake of Henne-Caroth of whose Rise and Scituation Josephus that noble and most antient Writer of the Jewish Affairs informs us Antiq. lib. 18. c. 3. And when after the desolation of Jerusalem by the Roman Army some Reliques of the Learned Jews escaped into Babylon and some remained in Palestin these by a little and little in the more commodious places and cities restored their Schools and Assemblies and this Tiberias was one of those Cities celebrated in the writing of the Hebrews and adorned with some Names of wise and learned men and enjoyed that honor till the year of Christ 230. after which time the Chronicles of the Hebrews relate nothing very memorable concerning Schools and the Studies of good learning in Judea for here Rabbi Jehuda aftet the publishing of the Jerusalem Talmud died in the same or the following year and after his death the Studens in Judea were dispersed and the Schools translated into Babylon Cap. 4. 5. VIII Thus the Schools of Judea as it were expiring with R. Jehuda the Saint their Light and Life and the principal Schollars being removed about the year 230. out of Palestin into Babylon there did they renew their Studies with great Fervor chiefly did the Profession of the Jewish Law flourish comprehended in the Book Mischna their Corpus Juris as it were This was the Subject of thei Lectures and Disputations so that afterward in the year after the destruction of the City 436. as Elias puts it that is of Christ 506 came forth the Babylonian Talmund distinct into six principal parts and Sixty three Books by which even until this day the whole Nation of the Jews are governed In the year of Christ 1037 then the Babylonian Schools were altogether extinguished the wise Masters vanished thence and fixed themselves in another Sphear in Spain and other parts of Europe as R. Abraham and other Writers testifie Cap. 6. IX It seems yet that all Learning did not die in Palestin with Rabbi Jehuda the Saint for though the Chronicles give us nothing memorable after him yet the Hebrew History makes mention of some Doctors of Schools in the Land of Israel as may be seen in Juchasin fol. 106. In the year of Christ 340. Hillel Hannasi was famous among the Jews both a Philosopher and excellent Astronomer so that he made a new Compute and Jos Scaliger in his Book of De Emendatione Temp. p. 544. saith The new Compute was the worke of the Masters of Tyberias We read of none but this Hillel that reformed the Kalender therefore by the Masters of Tyberias we must understand Hillel the rather because all the Jews unto this day do follow his Computation and will follow it till the time of their Deliverer whom they expect as we see in Inchasin fol. 90. According to Scaliger then this Hillel lived in Tyberias and to that time Tyberias was not decayed Cap. 7. X. That something of the Schools in Palestin remained till this time appeareth by Schalschelet fol. 34. He R. Jehuda Nesia was the father of Rabbi Hillel the Prince who was promoted into a Master in the Land of Israel and the last of the promoted as may be seen in the Talmudical Book De Idololatria And in Tzemach David where is mention of this Hillel fol. 47. The promoted in the Jews of Israel ceased in him Now if Scholastical promotion here ceased it is very probable that professions and publick exercises ceased also being those Dignities are the rewards of an excellent learning ordained for the conservation and propagation of studies which is made more probable in that the Chronicles of the Hebrews relate nothing at all after this Hillel touching the Schools or Wise men of Palestin but pursue the Schools of Babylon to the last Cap. 7. XI Yet St. Hierom a very antient Writer of the Christian Church carries us a little farther For he when he translated the Hebrew Bible into Latin procured a Learned Jew from Tyberias whose help he used in the interpretation of the Book of Chronicles a certain Doctor of the Law admir'd among the Hebrews by whose assistance he was encouraged to go through with his translation as himself tell us in the preface to that Book Now St. Hierom as our Chronologers say ended his life at Bethelem in the year of Christ 420 or 422. I suppose he might be upon his interpretation about the year 400. being he spent some years about it and liv'd some years after it was finished to hear the censures of men for it or against it and to make his defence at sundry times Cap. 7. XII Thus we have searched into the studies of these Tyberians and followed them to the year 400. drawn on by some hope of finding the most wise College of Masoreths at Tyberias We have found indeed that learning after the waste of Jerusalem was a long time conserved in Palestin and especially in the City of Tyberias but being the Hebrew History pursues the course of studies and the several generations of wise men to a thousand years in Babylon and leaves off in Palestin or the Land of Israel about the year 340 ending with Hillel the Prince it is no way credible that after 500 or about 600. years from Christ or more so many mighty Scholars were extant at Tyberias who above all the Jews were most exercised in the Reading of holy Scriptures and were the authors of an invention so new so admired of such concernment to the most sober and most weighty handling of the sacred Letters and delivered the same without any witnesse without any history without any memory of Books delivered it I say as a divine Oracle to be accepted by all the Nation of the Jews yea by the whole world wheresoever
the Word of God was communicated or to be communicated Cap. 7. XIII Moreover being the Elaboration Conscription authors and whatsoever pertains to the history of these books of both the Jerusalem and Babylon-Talmud was observed and noted with great care by the Hebrews how was it possible they should conceal that which concerned the genuine authentick and everlasting reading of the sacred Scripture Again being the most vaunting and self conceited Jews of Babylon dwelling in a most flourishing Empire by the authority and celebrity of their Doctrin quickly obscured at length wholly extinguished the Jewish Masters and their Schools left among the ruines and rubbish of poor Palestin how can we imagine that after so many ages in such vigour and pride of their studies at Babylon they would have given up the eternal praise and glory of this Critical study about holy Scripture and permitted these Tyberians alone to enjoy it Further being the Babyloan Jews overcame darkned and brought almost to nothing the Jerusalem-Talmud by their Babylonian-Talmud and obtained so much authority to theirs that thereby the whole Jewish Nation under heaven must be for ever ruled as it is this very day how could it be that they have not also procured to themselves the authority credit and renown of this Masoretical Learning Cap. 7. XIV Further yet if the Tyberian Jews after the Babylon Talmud studies flourishing a thousand years at Babylon were the authors of the Masora and the points of the sacred Reading how were they able to do such a work without the knowledge of the Babylonians with whom all the Jewish learning was in its height how could they affect it without their consent and common approbation Surely that Reading which was tyed to the external figures of vowels and confirmed by Masoretick notes required the testimony and approbation of all the Jewish Congregation to shew its conformity and agreement with the old Mosaick and prophetical authentick Reading in all and every one of the letters and vowels even to the least prick But of this either communication of Counsel or approbation of the enterprise there is not extant one tittle in all the history of the Jews No question if the first writers after the Babylon Talmud had wholly been silent yet the oral Kabala would never so have suppressed it or withdrawn it from posterity but that some time or other it would have been discovered by some body Lastly by the confession of Elias himself the Authors of the Masora were in divers generations almost innumerable their beginning and end uncertain how then can the Tyberians alone be said to be the Authors how is the beginning thereof ascribed to the time after the Babylon-Talmud Cap. 7. XV. Aben Esra as above said that the Masora and punctation proceeded from the Wise men of Tyberias Elias Levita defined the circumstance of time and said this came to passe and the Masora was written by them after the Talmud But if both the name it self and the things contained in the Masora as are the distinction of the Text into verses the noting of words according to their divers writing and reading and the observation of the same words written fully or defectively the quality of letters and the dinumeration of all the words and verses be mentioned in the Talmud if also the Talmud sometimes determines or disputes against the Masora then it follows that the use and knowledge of the Masora in the greatest part was before the Talmud and consequently the sentence of Elias cannot hold And these particulars are declared Cap. 8. XVI Elias saith the Tyberians invented the art of punctation and wrote the Masora whence they were called Masoreths But we may argue from the Masoretick notes themselves that the Masora now extant and the points had not the same Authors For example Gen. 16. 13. it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and verse 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Glosse of the Masoreths every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with Kametz the little i. tzere excepting six with Saegol If the Authors of the Punctation and Masora be the same what reason had they to point six only of so many hundred against the common form Why are those six here alledged in the Masora so pointed and no other why have they discovered the irregularity themselves by adding a note surely they were not the same men who made the Punctation and the Masora but the Masoreths who revised the Forms of words and found it so in the Copies pointed formerly did therefore specifie this Form for they did not give themselves this right to change the least prick in the Sacred Text nor would permit that License to any because the Authority of Holy Scripture ought to be inviolable whose Form being Authentick and Divine and so acknowledged by them no boldness of man could alter without extream Impiety They put a Note therefore to these six that even in the least the Text of Scripture might evermore remain Inviolate the only Scope of the whole Masora Cap. 9. XVII Another example hereof Gen. 19. 2. It is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Masorites every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with Kametz the little i. tzere except this one Wherefore in so many places have they printed this word always alike this one place excepted Wherfore have they if themselves were Authors of this Punctation shewed their Novelty by their Gloss Why the Masoreths seeing this word in their Copies printed so in this place formerly by others added their note that none might alter it which every one might most easily have done according to Grammer Many more examples are set down Cap. 9. XVIII As of the Vowel-points so also the inconstant use of the Points Dages and Mappik is observed and noted by the Masoreths whence it may very probably be concluded that the Masoreths or the Authors of the written Masora were not withall the Inventors of these two points and then wrote a Masora of them but judged of their Inconstancy in the Books formerly pointed and added their Masoretical Notes that they founded it thus and thus in their Books nor was it lawfull for any man to amend the least point in Holy Writ least in time it should by Degrees degenerate from a Divine to a Humane sense For the boldness of man hardly contains its self within any bounds The Rule is that the four Guttural Letters admit not Dages yet the Masoreths noted the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dagessed four times for so they found it in their Books Mappik hath a necessary use yet the Masoreths have observed and noted the omission of it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice once in the Law once in the Prophets once in the Hagiographa for the same reason Cap. 9. XIX Also from the divers use of the Accents and the Notes upon them it appears that the Inventors of the Accents and the Authors of the