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
to 't on the Old Testament and to Restore that long lost and Useful Art And that it may be with the greater Success I will for once offer up Prayers with a Jew Rab Calon the First who awakened the World to this Study God of his Tender Mercies and Great Bounty give us a large Heart for understanding the Secrets of the Points and Accents For he who rightly understands them needs no other Exposition The Two Foundations of the Hebrew Language are its Letters Twenty Two in Number and its Points Fifty Five the latter are of Three Kinds First they that serve for Reading as the Vowel Points and such as affect the Sound of the Consonant as Dages Mappick and the Diacritical betwixt Schin and Sin Eighteen in number Secondly They that mark a difference in Reading and are called Rabbinical or Masoretie as a Circle above a Word in the Text which signifie the Vowels of that Word to be read with the Consonants in the Margin a Circle in the middle signifies imperfection but a cluster of Points above a Word signifies an Emphasis these are but Three in Number The Third sort are to be the subject of this Discourse which the Jews usually call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment Sense Reason Prov. 11.22 a fair Woman without Discretion Psl 199.66 Wisdom and Knowledge are the excellency of it Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Translated Chancelor that is the Lord and Judge of the Sense of the Law not the Judge ty'd close to the Letter of it Equity is the end of the Law So as the former Points are helps to the Letter of the Bible these are helps to know the Sense and Meaning of the Bible Job 12.20 The understanding of the Ancient is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Learned Buxtorf says these Points bear this General Name because by right Pronunciation they give the Words a savour and by true Distinction give the Sense of the Verse The Rabbins call them Reasons Law His Lips drop sweet smelling Myrrh that speak according to them it s a Rabbi's Exposition on Can. 5.13 stillant rationes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex omni latere Thus much for the Name in General I shall next give their Names and Figures in particular as a part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Names of Emperors 3. Soph Pasuk the end of the Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silluk a Period these are joined thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athnach respiration rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings 5. Segolta a Bunch of Grapes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sakeph katon is little Erector 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sakeph gadol a great one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipcha the Palm of the Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merca Mahpahatus in Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukes 8. Robhia Lying like a Dog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarka Scatterer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pashta a Bender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ithibh a sitter viz. before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tehbir broken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merka kephula double Productor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebhia Geresheatus in Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalsheleth a Chain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords 5. Paser a Divider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karne Para Bullocks Horns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telisha Gedola rooter up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geresh an Expeller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesik a Stopper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers Merca a productor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munah Void 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahpah inverted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Darga a Ladder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadma a forerunner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telisha Ketanna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerah Moon viz. Horned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maccaph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metheg may be too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe first that Position only distinguishes some of these as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Pashta a Lord when hanging over the last Letter of a Word but when more forward on the first Letter of the last Syllable it is Kadma If the last Letter be a Vowel and have the Accent Kadma may be there Jer. 13.13 veamarta but he serves few except Geresh and therefore may be known by his Master 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Ithib when before the first Letter of the Word but Mahpah is always at the latter end except it be forced as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.11 but then in Prose Mahpah serves few but Pashta and that when there is a Syllable or two between him and his Master In Verse indeed it serves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The Vowel Cholem and Rebhia are alike but they differ 1. In Place Rebhia is on the middle of the Letter Cholem at the side 2. Cholem is lesser 3. Cholem is known by his need if a Word or Letter wants him 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Silluk at the end of a Word at the beginning Metheg for it hath always the Tonic Accent after it In the middle between two Words it is Pesik A Second kind of Observation is about other Names the Reader may hear of and think he has not all his Accents here and the more because the proposed Number of 55 Points are not compleated there being but 30 Accents and 21 others which make but 51. Rule 1. I have only set down distinct Figures for there is Tiphcha initiale in Verse a Dom. Ministers 2. There is Merca double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. There is Geresh double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. There is Munah superiour in Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Mahpah Superiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sarka Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sarca Mercatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Sarka Mahpahatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Munah Munahatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So here are enough for Number Rule 2d The same Accent hath different Names Tiphcah is called Tarcha and before Athnach or Silluk called Meajila Geresh is called Teres or Asla when Kadma is before it Telisha Ketanna is called Talsha or Tarsa and Jerah called Galgal and Pesik Munachatus Legarme Munach on the last Syllable before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Hillui but in the beginning called Mecharbel Merca Mahpahatus is called Mercha ithibatus but not rightly for there is no Ithib in Verse nor in Prose except vicarious of Pashta A Third kind is about their Division first as to place some above some below Some think the reason is for elevation or depression of Voice or Affection I think rather to prevent Confusion Above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18 in number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beneath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12 in number with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anterior 2dly In Prosical And Metrical for Job Psalms and Proverbs 〈…〉 And 3dly In those that are common and those that are proper and each in Lords and Ministers The common Lords are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and
or post-positive accent affects Maccaph a transverse line comes in here too but by way of privation for it removes the accent not only from the Syllable or whole Word but sometimes shortening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ן cholem ן scurek in kametz chataph yet metheg is sometimes on the very Syllable with maccaph as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but much more frequent on the former Syllables when the Word consists of two or three Syllables which shews us that even this is governed by the matter also Observe what a Critical Grammar Capellus will afford us that removes all the Points and with them all difference in the Conjugations Nouns Affixes But when necessity pinch him its best to follow the Mazorites until we find a better way The Papists inform us of that better way Hear the Church Morinus to extol his Samaritan Grammar informs us until 1000 Years after Christ the Jews had no Grammarians nor the Language a Grammar I wonder wherein the Criticisms of the Scribes and Ezra's Excellency did then consist CHAP. II. Of Arguments for the Accents being Instruments of Interpretation or Means of Sense As also of their Antiquity and Authority THE First I shall make use of is of least weight viz. That they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Judgment Reason Sense or means of it because they give to us a good Taste and Knowledge in the Book of GOD Ephod Gram. cap. 8. It 's true they are called Neginoth the playing on a Musical Instrument Yet not true according to Cosri and others who say the Jews Musick is by Rhetorical Numbers rather than Poetical wherein the Rise and Fall of Affection governs the Voice the Intentions Inclinations and Flections of the one gives Laws to the other that the Hearer may read and see the Speakers Heart and Devotion in his Word Obj. On the other Hand Capellus says That the Names of the Letters have been 3000 Years without Change but the Names of Vowels new about 1040 barbarous Caldaic Resp I. Then the Four Corner'd Letters as they are called have been so long not the Samaritan Character for the Significations and Figures agree to it not the Samaritan Vide Wasm vind p. 49. Resp II. The consequence is naught the Names of the Months now used are Chaldaic Ergo the Months and their use are but of late among the Jews It is a very bad consequence and why one should be better than the other is what a Logician can give no reason for No doubt the Chaldee was mix'd in their common use of Speech Chaldee and Hebrew are only different Dialects they differ more in Termination than VVords Resp III. VVhat if Capellus says falsly That they are barbarous and Chaldaic Aben Ezra and R. Immanuel knew what was Hebrew and they assert them to be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to ascend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiar sakephs rhebia paser karne para geresh munah mahpah jerah are not these Hebrew The Second Argument is from the withdrawing other Uses from them These Two have been pitched on Pronunciation and Musick that the former is not their chief end may be evident on a double account That there is no need of Thirty different Figures when One or Two would suffice 2. The Tone is not known from the different Figure but the different Site or Syllable it is over or under 3. There is no need or use for Kings and Ministers the accentuation is the same 2dly These Points often are not where the Tone is for there are Five Prepositive Points viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipcha anterior or initial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jethib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telisha the great and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarka initiale and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geresh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And here are four post-positive always on the last Letter as the former on the first viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if the use of these Nine are not for that end it s not likely the others are I may add further some Words have Two Theod. Ebert Poet. Ebr. Cap. 2. thinks the form of Old Poesie did consist in the Number of Time and occult dispositions of Accents Res 1. Then the whole Old Testament is Poetical or the same Words or Syllables in Psalm 18. makes Verse but in 2 Sam. 22. they do not for they have the Prosical Points And 2. The Song of Solomon is not Verse for it has not the Points of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what is common to Prose 3. Many Sentences Verses taken out of Prose Psalm 136. v. 8 9. with Gen. 1.16 and 12. Deut. 4.3 4. v. 19. Numb 21.35 So Psal 72.8 with Zach. 9.10 Psal 8.11 with Exod. 20.1 Psal 86.15 with Exod. 34.6 4. Number of Syllables are not observed Ps 9. nor Words Psalm 10. and there is less reason to expect a proportion in the Measure of Syllables 5. It is not unworthy Observation what Bohlius says That the Jews falsly and not without Satan's cunning say the use of the Accents is Musical an Art only known to the Jews Christians need not search into them lest by the Spirit of Christ they should find this Key of Scripture-Sense which they have lost But how have they this Art They say one Melody becomes the Paraschoth another the Haphtoroth may be more Hoarse because lost One in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Job Psalms Proverbs another in Prose The German Spanish and Asiatic have all different Melodies have each several Arts 6. If the Accents give Laws to the Sacred Verse then the Songs of Praise and most bitter Lamentations are sung both with one Tune an intolerable Absurdity Compare Job 3.3 with Psal 66. and Job 3.8 with Psalm 66.8 the Points are the same David's Jubilee and Triumphal Songs sung to the Tune of Cursed be the Day Surely the sweet Singer of Israel knew Musick better His Michtam's and Penitentials were never sung with one Melody tho Penned with the same sensual Points 7. These Jews that Mutter rather than Sing all their Bible over use a Bible without Points both Vowel and Accentual not that they think they are the more in value but sitter for Cabbalistical Allegory the more uncertain the more room for Conjecture and therefore make no use of the Accents in their Musick Add further That it s scarcely credible They sung the Name of the Musical Instrument the Musician in Chief with the Occasion and Preface but all these in Scriptures bear the same Points with the Song Lastly As to their Verse in General That seems to have been the Ancient and Sacred Method such as the Song of Elizabeth Luke 1.42 to 56 v. and the Ancient Jews acknowledge so much see Argum. 1. Now indeed they have two kinds Rhyme and Meeter and both
be read thus Above the Earth towards the open firmament of Heaven Or That Firmamental Heaven signifies all between the Earth and the proper Heavens mentioned v. 1. or at least to the Waters under them Thus we see passing by the necessity of the accents that is requisite to explain each of these Verses I have but pointed at one that is like a Candle giving light to the whole Context the whole Chapter and yet this is but a little one in his Office and Dignity as well as Bulk but his use is there to limit the subject of the Discourse to a particular part of what he had spoken of before Argument 7. For the sacredness of the Number I will conclude with this but it shall be a sacred Argument on a better Account i. e. for the Mediums sake viz. The sense of that Promise of Christ Mat. 5.18 Till Heaven or Earth pass one Iota or one Tittle shall in no wise pass from the Law And here I will freely acknowledge that man consonants or vowels or words might perish with out the impeaching of Christ's Fidelity The expression seems to be Proverbial and the Sence the preservation of Divine Oracles as to their Matter or Sence and therefore if these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. be understood in the Letter the accents seem to be Christ's intent being preservers of the Sence of the Law There are Horns for flourish or superstition set upon the Consonants by the Jews if so old as Christ's time is very doubtful but that Christ should mean them is incredible Thus stand these Horns And therefore I think the care of preserving the Scripture entire has been a special Favour of Divine Providence But that care 1. Has not been exerted without Humane Means 2. Not Superstitiously as the Jews do who are so zealous for a Letter where Sense is not concerned As to the first Men were the Penmen and it was wrote in a Method customary to Men Isa 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written it with a Man's Pen that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gimel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zajin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hajin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzadi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin is say the Jews according to the Custom and Manner of Writing among Men as legible as intelligible as what is suited to their common converse But still the Spirit of God took the over-ruling Conduct of these Men admitted to be Amanuenses For Holy Men of God spake as they were moved by the Holy Ghost And all Scripture the Chetubim as well as the Law and Prophets was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As to the preserving of the Scripture it is enjoyned to Man committed to the Priests and Levites Deut. 31.2.4 When Moses had made an end of Writing the Words of this Law in a Book until they were finished Where on the by it s to be observed That the Pentateuch or whole Book of the Law from beginning to end excepting the last Chapter was writ by Moses himself For it is twice in this Verse Emphatically Asserted First in the same Phrase that God Asserts the Finishing of the Creation viz. Chekaloth And Secondly in a more Emphatick Ghalsepher Ghadtomim until the compleat Perfection of the Book Ver. 25. Moses commanded the Levites which bare the Ark of the Covenant of the Lord saying Take this Book of the Law and put it in the side of the Ark of the Covenant of the Lord your God c. As Moses was the Writer of the Law and wrote all the Words of it and consequently left none to Tradition So the Custody of the Law is committed to the Levites as the Persons immediately concerned And this Office continued with them while they were a Church Rom. 3.2 Vnto them were committed the Oracles of God Now indeed the Keepers are changed the Christian Church the House of the Living God is the Pillar and Ground of the Truth and especially the Levites as in the Old Timothy keep that which is committed to thy Trust Malachi 2.7 The Lips of the Priests are to be the keepers of Knowledge The People must ask the Law at their Months as Angels of the Lord of Hosts The Ark in the Tabernacle and Temple was the Repository but the Bearers of the Ark were the Persons intrusted Ver. 9. Moses wrote this Law and delivered it to the Priests the Sons of Levi which bare the Ark of the Covenant of the Lord. And to show their Fidelity once in Seven Years viz. On the Feast of Tabernacles they were to read that individual Law before all Israel Some think no Levites but they that were Priests were entrusted with this The Second Thing to be spoken to is the place where it was kept Moses expresseth it thus B. Azad Aaron in the side of the Ark but × signifies rather from or by the difficulty is whether it was in the Ark or in some Box besides the Ark. My Opinion is with the latter For First Sam. 6.8 The same Expression is used of the Philistines Presents Secondly 1 Kings 8.9 2. Chron. 5.10 There is nothing found to be in the Ark but the Two Tables of Stone Thirdly Both Jonathan the Paraphrast and the Talmud mention a little Chest at the side of the Ark wherein Moses put the Book of the Law Fourthly The Manna and Aaron's Rod was only put by the Ark. Fifthly The Ark was now covered with the Propitiatory Sixthly None but the High Priest once a Year durst go in where the Ark was but the Holy of Holies was a place sure enough and Sacred enough for this end Books that were not put in here were called Apocryphal that is not put into the hidden or secret place as Epiphan in the Book De Ponderibus saith of the Book of Wisdom and Son of Syrach they were profitable Books but not Canonical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not put that is saith Scaliger on Euseb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Ark of the Testament Afterwards when Prophetical Books were Wrote they were likewise laid up here 1 Sam. 10.25 When Samuel had told the People the manner of the Kingdom he wrote it in a Book and laid it up before the Lord. And the same is the Sense of Josh 24.26 Jonathan the Paraphrast being Interpreter There is a Noble Testimony to Divine Providence preventing Humane Miscarriages or repairing them A failure on the one side we find in 2 Chron. 34.14 Hilkiah the Priest found the Book of the Law of the Lord wrote by the Hand of Moses And a special care on the other Isa 34.16 Seek you out of the Book of the Law of the Lord and read one of these viz. Prophesies shall not fail neither one or other shall be wanting for my Mouth it self has commanded it may be Christ and his Spirit hath gathered them
This makes way for A Fifth Argument Thou needst not grieve as Alexander did for fear that no Work nor Honour be left for thee That which is deficient cannot be numbred Wasmuth's Rules leave more Irregulars than Regulars especially in Pathetick Books Secondly There are no sufficient Rules extant for the Rhetorical Use of them which is half their end Thirdly He only minds the Consecution and therefore says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no more than a Comma sometimes and that he is or may be in any Verse whereas 1300 Verses want him he is in no Verse of three Words though they are 182 in number and there are 306 Verses of four Words that has him not and there are above 800 besides that have him not He is only to be found in Verses of two distinct Propositions Grammatically if otherways it belongs to the Rhetorical Rules Ex. Gr. Dan. 9.24 there is a long Verse containing six or seven Infinitive Verbs yet there is only one Proposition made by the Indicative Verb Determined There are seventy Weeks determined on thy People and upon thy Holy City to finish Transgression c. Here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between bringing in of Everlasting Righteousness and Sealing up the Vision Two little Members whose distinction the smallest of the Reges might serve Well! What doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach us then How comes the Second most Soveraign of all Kings to this small Service Resp Where he finds not Two Propositions his Presence will make them so We must repeat the former Verb thus Seventy Weeks are determined upon thy People and upon thy holy City to Seal up the Vision and Prophecy and to Anoint the Most Holy Resp 2. His work is not done he is here Figurative and Emphatick and it s left to the Studious Divine to enquire for a suitable Application which I adventure to propose thus The Emphasis is a Type or sweet Allusion thus There are Seventy Weeks of Days viz. one Year and eighteen Weeks to the end of the Seventy Years Captivity From this first of Darius near its latter end to the first of Cyrus there is Darius his Second Year and Nine Weeks more or less in each of the other Years first of Cyrus and first of Darius then shall that Prophecy of Jeremiah about which thou enquires so Earnestly in Prayer be fulfilled and the most holy things Altar and Vessels shall again be Consecrated But Secondly I further Inform thee as the Seventy Years of Captivity and these Seventy Weeks of their latter end have been Days of Affliction to you especially as a Church before your Covenant by which you are a Church be disanulled ver 27. You shall have Seventy Weeks of Years that is 490 Years of Prosperity within which Compass all the great things I have spoken of Regeneration Remission Satisfaction Everlasting Righteousness shall have an actual Existence in the World And since I have said so much there is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Verse 25. that Interpreters make scarce a Comma of when they join seven Weeks and sixty two Weeks which is in no Case to be done Therefore to make Two Propositions the Verb is to be repeated thus Know therefore and understand from the going forth of the Commandment to restore and to build Jerusalem unto Messia the Prince shall be Sixty two Weeks i. e. 434 Years But now for my Emphasis or Figure I Answer thus These seventy Weeks or 490 Years are not all the Time you shall enjoy before the Abrogation of your Covenant and my solemn Chusing and Calling the Gentiles but the time of Prosperity in opposition to the time of Affliction you have suffered while my People Secondly Nor shall this Time be continued without Breaches Clouds and Divisions in it for there will be two from its beginning One at the end of seven Weeks or forty nine Years and another before the last Week or the beginning of Christ's Ministry Now having followed the Genuine Sense of the Text let us try if it will help to remove the great Difficulty how this Prophecy is Fulfill'd In order to this I shall from that Incomparable Canon of Ptolomy found by Dr. Overald Publish'd by Seth Calvisius demonstrated to be Authentick by Youngmannus half a Sheet of Paper worth a Talent of Gold set down the Intervals of Time that were de facto First then Cyrus his first Year of Empire over Babylon and Persia was in Anno Nabon 212. Secondly The Second of Darius wherein Haggai and Zechariah began to Prophecy was An. Nab. 326. Thirdly The Birth of Christ was An. Nab. 747. His Famous Disputation in the Temple 759. The Penult of Augustus His entering on his Ministery In the 15 of Tiberius 775. the Staff of Beauty broken the Jews forsaken as a Church the Spirit of God left them 787 or 788. the Last of Gaius or First of Claudius Secondly Apply it from 212 to 788. are 576 Years that is 490 of Prosperity and 85 of Adversity especially in a Spiritual Sense The 490 from Cyrus Edict to the Disanulling the Covenant between God and that People are divided in Three Parcels The First is seven Weeks or forty nine Years between Cyrus his Edict and Darius his The whole of the Time is 114 Years But Zech. 7.5 8.19 we read of 70 Years of Carnal and Selfish Fasting which ended in a Spiritual Joy and Gladness on the second or sixth at least of Darius when the Temple was finished which Zechariah Prophecy'd to be done by the Spirit of the Lord. Forty six of this John 2.20 was spent in Building the Temple as the Spirit moved them for the Essusion of the Spirit began with Cyrus's Edict Ezr. 1 2 3. and through its Power they continued the Work against all Opposition Ezra 4. ver 5 6 7 24. until it was with-drawn For Haggai 1. when God on Darius's Edict restored his Spirit to them there was no Life nor Heart in them for that work Their cry was The Time was not come though they found it seasonable to Build Palaces for themselves So here is evidently 49 Years of Spiritual and Temple Prosperity and 70 of Carnal Security There is indeed a little Fraction of three or four Years between 114 Years and 118 but it makes neither 10 to the one Number nor a Week to the other The 49 Years in the first place and the 70 in the Last The Second Portion is the greatest and easiest viz. 434 Years or 62 Weeks wherein all should be restored and repaired that was destroyed by Nebuchadnezzar ver 25. it is well Translated What was cut off or broken as in the Margin there is warning that this time should not want its Troubles and indeed great they were in Antiochus's Time especially But the Spirit of the Lord did not forsake them as their Holiness Zeal Suffering Victories did testifie as may be read in the Macchabees Now add 434 Years to 326 the Second of Darius when the
emphatical Repetition of majors ex gr Gen. 9.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is regularly on Haazetz but Rhebia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 major should be Jihjeh in Place whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is repeated for indeed the Fear of Man planted on the Creature is an infinite Mercy without it Man would soon be destroyed from of the Face of the Earth So Gen. 24.3 The same and again ver 35. So Exod. 3.17 To the Land of the Canaanites Hittites and Amorites c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a minister because it agrees with all but there is through all ministers for minors and majors for minors to denote the powerfulness of the Enemy See again ver 20. Exod. 9.4 Jos 1.4 1 Kings 21.4 Gen. 34.7 Exod. 8.11 and 10.14 Jos 6.25 1 Kings 1.13 2 Sam. 6.20 and 20.6 A fifth Subject is double Accentuation and there is a Triple kind of it First In single words Secondly In Propositions Thirdly In Verses especially the Law Can. 1. Where one Word has two Accents that Word 1. In Consecution of Accents must be reckoned two in Number 2. In Pronounciation it supplies Methegs Place if that be proper for him 3. It Augments the Signification of the Word and its Emphasis must be exactly opposite to Maccaph for as that makes two Words sometimes Three or Four one Word in Consecution it hastens this suspends Hence we may learn that the general Key to the Explication of the Import or Emphasis of the Figures in the Old Testament is to be taken from the Affections whose two great Roots to the Soul are like Arteries and Veins to the Heart the one bringing the other expelling the Blood but both equally necessary to Life So Aversion is the Root of Hatred Fear Anger and all Compounded of them Attraction is of Love Desire Joy Hope and all Compounded of them Among which the greatest difficulty is in explaining the Passions that are Compounded of Aversion and Attraction So among these Points Pausing and Festination are easily discernable and Degrees of that Kind too But 1. Compounded Figures as Transposition and Extrusion are more difficile And 2. Distinction between the Original of the Figures 1. Grammar 2. Affection 3. Subject-matter And 3. The Kind of the Affection of Jealousie of Hope and Desire mixed of Hope or Desire separated of Anger or Hatred In all which tho' I see general Characters to distinguish them I dare not attempt Rules about them until if it please God I have finished my next Design on the Dicta Classica Dubia of the Bible according to my Specimen The Examples of this Kind are many Jonah 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Verse 10. it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but three times before it has Metheg Ver. 7 8 9. But in this Verse it is proposed Comparatively with the City Nineveh its Greatness its Riches its Antiquity its Usefulness But over and above that its spiritual Case there were Souls there none in the Gourd and many Souls 120000 Souls of meer Babes and alive more than these ten Times are the least we can bring in proportion may be 20 is nearer to other rationals to one Infant And the Spirits whereof God was Father the Souls that He himself had made must be above one or two Millions The Emphasis lies then in diminishing the Gourd it had no Immortal Soul in it no it had no Animal Life like Cattle in it Jonah was no Father to it no he had not so much as laboured for it nor had he any more gain by it than a Woman has of a Fan in an hot day and yet Jonah exceeds in Joy in the Possession is blind with Anger at its loss This double Accentuation is to stop his Thoughts in a more just deliberation and consideration of it so that it is exactly opposite to Maccaph Exod. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has Munah with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has Metheg there is no diversity in the Form of Words to be found they are much of a likeness but therefore it must be sought in the Matter or Signification many of which are lost yet there wants not Matter of wonder that the Hittites Land should be theirs not only on the account of their greatness but their kindness to Abraham and their Covenant with him which continued inviolated until Jacob's Death Thirdly It is probable there was some Aggravation in their Iniquity Ezek. 16.3 45. Thy Mother was an Hittite and therefore their Ruin Fourthly More Universal Whereas there was little probability of Peace with the Hivites Gen. 34. whom Jacob's Sons destroyed the old Hatred was like to be soon kindled but Eventually they were not destroyed though they were dispossessed they were made most happy Slaves Josh 9.7 I wonder some Book is not wrote to prove that the Ministers under the Gospel are the Successors to them Hivites or Gibeonites that ought to enjoy nothing but Life and hard Service Yet I hope it is the Comfort of many that necessity put them to seek the better that would have been too soon satisfied with worse of this kind See Gen. 28.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Ministers Padenah Psal 50.3 Jabo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116.16 Ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 14.31 Ghoshek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly A Minor and Minister 1 Chron. 13.2 Vajikka betzu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 106.28 Vajatzamedu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly A Major and a Minister Sebibothaim Gen. 35.5 Laobothehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly A Minor and a Major Ezek. 48.20 Vleleh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fifthly An Absolute and a Minister Lehodaghtani Dan. 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sixthly An Absolute and a Minor Beshabughthechem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lehehhallu Lev. 21.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ledorthechem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 15.21 There are many of these Examples that admit not of Metheg as may be seen P. 1. C. 1. and therefore the end must be higher than a bare change for change sake Thirdly The Accents would lose their general use of being Ministers of Sense if they never subserved that end when doubled on a Word The Second Branch is about Propositions whereof Gen. 35.22 is a famous Instance G. 35.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it came to pass that while Israel dwelt in that land that Reuben went in and lay with Bilha the concubine of his father and Israel heard it And it came to pass that the sons of Jacob were twelve Observe First That the double Punctation only asserts this abominable Crime and every Word of that except Pilegesh the Concubine from which I would infer the Emphatickness of every step of that Lewdness For first It was less relation than a Wife Secondly Less wonderful for a Miss a Concubine to be a Whore than for a Wife she might be turned off and the Seed disinherited as Hagar
THE Taghmical Art OR THE ART of Expounding SCRIPTURE By the POINTS Usually Called Accents But are really Tactical A Grammatical Logical and Rhetorical Instrument of Interpretation In Two PARTS I. Containing the Proof that they are so II. The Method how they Perform that Office By WALTER CROSS M. A. LONDON Printed by S. Bridge for the Author and are to be Sold by A. and I. Churchill at the Black Swan in Pater-Noster-Row 1698. TO THE READER Reader I Know many will expect a very great Name * The A. B. of Cant. should Front this very little Piece But is not Disproportion a very unbecoming thing a Penny Book Dedicated to a Prince His Right is Prior either as to Pains or Expences If thou art a Gainer by it the Praise is his due though the Deed is a Mite among the Numerous and Eminent Acts of that Person Let Protestants never forget his Prudence and Courage in Confronting the Jesuites in King James's Reign They who know him know how insipid Flatteries and Complements are to him even when his Charity is convinc'd they come from the Heart But for drawing his Picture to the World my Pensil is very unfit and my Colours at present too Lifeless Two Things I would further Inculcate though in the Book Insisted on The Solidity and Gain of this Art As to the First I have no Reason to distrust the Faculties God has given me and therefore will never reject my own Opinion for anothers without Conviction On the other hand I know I am not Infallible and therefore rejoyce that at last I have gotten this Piece this Art set upon the Stage of our English World where as it will meet with Fond Embracers and Foolish Rejecters so will it with Sagacious Unprejudic'd Impartial and Skilful Judges as any in the World For this End have I been at this unseasonable Pains For this End have my Noble Benefactors been at the Charges that if it be an Impostor it may die as a Criminal and the World be undeceived But if it be a Light from Heaven we may not be Fighters against God and rejecters of our own Mercy He that would either Attack it as an Enemy or endeavour Satisfaction about it as a Disciple must first and principally enquire If this be a real Art or a Fiction If the ends pretended by these Rules be as really gain'd as the making Verse by Prosodia Latine by the Syntax and Analysis by Rules of Logick Now all that I require of thee is That thou be a good Proficient a Master of the Art not a Scholar in it before thou undertake to Judge A Boy cannot pierce Corderius by his Grammar but the defect is in the Boy not in the Grammar I had still some Difficulties about this Point until I found out the Rhetorical Use I mean that use of knowing the Author's Intentions which bears an Emphasis and so I call it the Rhetorical Use I found so many Exceptions but now I know not if there are any Are ever Words separated in Sense where a Minister joyns Are ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be found in the Logical Vse where Propositions are not distinguished Is ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be found in a Verse of one Proposition But when it s made two by repeating the Verb the very Harmony of Truth with fulness and sweetness Charms the Reader into an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As far as my Eyes can yet see the Reader must embrace this for an Art a Grammar about thirty Points as the Latine Hebrew Greek Grammar about Twenty Two or Twenty Four several Letters but with a Fulness and Exactness beyond them so that it seems to comprehend Logick and Rhetorick also But though Grammar Rhetorick and Logick are of Affinity yet distinct Arts so this is distinct from all the Three in its Matter Points its End the Sense and Intention of the Author its Means or Rules it supposes thy Skill in Grammatical Syntax and begins with that Now I am glad it comes on the Stage with perfection of Parts by which it is so easily able to dispell all Mists of Obscurity and Answer all Objections against it One may more reasonably deny all Arts than own them and deny this to be one But some Ignoramus may say Did not Capellus Elias Levita B. Walton Vossius Magna Nomina deny them to be an Art for this end R. I wish thou knew what these Men said that thou may not be guilty of the Absurdity I have found in them whom themselves and this City count great I thank you Mr. C. says one for your Pains against Capellus he deserves more Satyr But within a few Days says the same the Hebrew Bibles differs so much from one another that no Rules can agree to them Capellus would have spit in the Man's face that durst affront our Sacred Originals at any such rate I am glad says a Second you bring down Vossius a little he is a proud saucy Author on which I sent one to see if he would Incourage by Subscription No says he the Seventy is my Original I pray what would Vossius say to this Man I never denied says he That the best of the Seventy's had 20000 Errors in him Where is now the Perfection of our Rule of Faith Where is now Scrupulous Nonconformity with these Men if this be their Opinion of their Bibles that they neither are Perfect nor do agree in Faith Worship Life or Government for the Hebrew does not with the one and the Greek does not as all consent with the other R. 2. These great Names never denied that these Points contain'd an Art R. 3. They never denied that they contain'd this Art in them for they dreamt not of it it was not started to them or by them It s like this Prospect had allur'd these Magna Nomina to be Patrons However Enemies in this Point they never were Thou must begin or some body else for none yet have to Oppose it But though this Edition of this Art appears with greater Maturity and Adultness than others it is far from a Perfection of Beauty Never did Book more want Apology never was more Apology to be made It is so far from Embellishment with the Trappings and Phalera's of Rhetorick and Eloquence that it comes forth with a Stile Difficile Laconick Curt and Abrupt it wears a Rent instead of a Girdle and Baldness for Beauty Reader Though the Art has cost me many Years Studies and Collections the time of Composing it as now Publish'd has been a time of severe Sickness all the Time I have kept my Chamber and most of it my Bed Soul and Body bear a powerful Sympathy so it is a sickly Stile Secondly If it please God to restore Health I shall endeavour to mend it I daily expect Improvements from Rostoch Wasmuth Junior of Lipsic and Mr. Gordon Professor or to be of this Art in Aberdeen But he
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho rare in Prose Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proper Lords to Prose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Itibbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proper to Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 initiale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisik Mahpach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pisik kadmatus Ministri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the final that is not foregoer 4th Direction may be some premises as our reading Hebrew begins at the Right Hand but piercing by Accents at the left Hand And therefore a Word may be called the second in one respect that is the penult or last but one in another 2. That Maccaph makes two or three Words one in accentuation and on the other hand Scheva is reckon'd to make a Syllable ex gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s counted but a bis-syllable but here a three-syllabl'd Word On the other hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is counted a bis-syllable because from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3dly A Word is said to labour when there is but one Syllable before the Accent But my Design in this Book is only to shew their use and prove they were design'd for that use viz. The great Key for unlocking the Scripture-Sense yet I shall communicate whatever Rules I find in any Author of this Art I shall reserve my own Improvement for the next occasion I shall only set down in this Chapter what is purely Grammatical and that because of its use not only in true Pronunciation as may be seen afterwards but also their use for instruction in distinguishing Words otherwise equivocal 2dly For Proof that the Accents serve for another end than bare accenting the Sound The First Rule is That every accent here is accute the Voice rests on it there is no grave's nor circumflex's Rule the Second is That the Tone is either on the last and then the Word is called Milra or on the last except one and then it 's called Milhil Rule Third is When the same accent is doubled on a Word the former gives Tone but if two different be on one Word the latter gives Tone Rule the Fourth is If follow the accent with a long Vowel it is quiescent Rule the Fifth is If the Word be Milra and the accent a Rex with a long Vowel or quiescent Letter Dagesh in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is lene soft for else they would have h in the following Word But the most troublesome and yet useful is to distinguish between what Words are properly Milra and what properly Milhil Know first then as to Nouns or Participles that Plurals are Milra and secondly all Duals are Milhil RVLE II. All Verbs without augment are Milra and the genuine Method of the Language is to carry along the accent to the last and to shorten the Vowels as the Word encreases But here are to be excepted in the preter tense the second person singular and the first person both singular and plural the participle in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the futures in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the conjug Hiphib both preter and future where ו is expressed in the crescency and also in quiescentia ן ה foem and radical is Milra which distinguishes from ה paragogicum and local which is Milhil except first if second Radical have as Gen. 11.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if in Names ∷ go before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of intensiveness is Milhil as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greatest terrour 4. When Words end in Radical Letters the longer has the accent if not the Root it self if they are equal it is Milra except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The affixes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Milhil the rest Milra There are some Exceptions but these of greatest frequency come from the Third Head which the change of accents from Milra to Milhil or the contrary occasions of which next 2. Of milra becomes milhil when the following Word is of one Syllable or of two with the accent on the first as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 15. This Rule wants not exceptions first if there be room for metheg viz. a tris-syllable of long Vowels there is no retraction as Jer. 16.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall not be said any more 2dly If room for maccaph i. e. when the penult is short then thrown away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 garments of Salvation 3dly Except the participle kal to distinguish from Nouns of that form 4thly Roots of the Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distinguish from the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5thly The preter plural quiesc ה to distinguish from quiesc medio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6thly Plural Nouns absolute Rule II. a conjunctive accent is retracted to the penult for the Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going before the Verb or ן conversive of a future into a preterit Tense Rule III. For good Sounds sake sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. are retracted in Verbs ending 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and scheva going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In Words of the form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the assix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rule IV. The accents descends to the last for ן turning the preterit into a future There remains a Fourth Grammatical Head and that is the change of Vowels on the account of Accents 1. They make a Vowel 2. Pathach a Kametz And 3. Segol the same 4. Sometimes Tzere is turned into Pathach 5. Final ן in the future Kal if a Vowel conversite be added into Cholem 2dly when one accent is retracted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is shortned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ן into Kametz chataph The Fifth Head is the use of metheg who is passed by as not worth noticing but in my Opinion equal to all the rest in this affair for he has as much Influence on his own Syllable as they 2. Every two Syllables needs one accent for one we always depress and we elevate another 1. It s proper place is the Third Syllable inclusively with the accent in the same Word or copulated by maccaph but if the Word be compounded with dagesch or scheva it 's place is the fourth Syllable 2. On a long Vowel before scheva which else would be a short 3. On a short Vowel before scheva if in value long by Vicegerency or by dagesch excluded as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. If metheg be omitted in these places as often before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is to be supposed and understood 5. In Vowels before scheva compounded 2. After chirek in the futures of Verbs 3. Before Dagesch forte in Polysyllables But I believe that one Rule of having a Syllable between it and the accent behind on the same Word or before one another is sufficient By this we may know where the Praepositive
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
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
profitable is it to tread on the Threshold of our Masters to learn from Artists and know the plenty of ambiguity in their Words Ergo not from Origen 4. Ibidem p. 209 c. My Interpretation is called says he a reprehension of the Lxx. Resp What then there are Three of them says he Hesychius's for Egypt Lucian's for Constantinople and Antioch Origen's for Palestine 2. There are three more beside them says he Aquila's Symmachus's and Theodotion's Now says he He that hath them all and wants the Hebrew is the more in the Wood and at the more cost for it for these were Judaizing Hereticks He adds That the Apostles Evangelists Christ himself when they quote the Old Testament they use the Hebrew ex gr John 7. He that believes in me as the Scripture hath said Out of his belly shall flow rivers of living Water And Mat. 27. My God my God why hast thou forsaken me These are not so in the Lxx. Now this cannot be Origen's for 1. Would Rufinus have blamed him for following his Patron Origen Or 2. In his endeavouring to reproach him for Origenisme would he not have used that Argument But 3dly It is the same Hebrew Truth he follows that Christ and his Disciples followed not Origen's 5. Tomb. p. 208. I have found the place he builds on If we err in an accent or the length of a vowel or in the aspiration of Letters The Jews mock our Ignorance thence we have taken care to mend all the Books of the Old Testament which that Learned Origen digested into Examples wherein the Hebrew Words are described in their own proper Characters and again expressed in Greek Letters in the next Column Also Aquila and Symmachus the Lxx and Theodosius possess their Ranks these described out of the Cesarian Library we have mended from the Authentick Originals These that Immortal Wit has given to us Through his Labour it is that we need not fear the Jews superciliousness in their loose Lips their distorted Tongue their hissing Spittle and their rough Throats wherein they glory because we cannot imitate them They have 3 S's we but one They have 4 H's we but one therefore it is no wonder that so different Languages do not entirely harmonize in Pronunciation I do observe here a very considerable Proof both from Origen and Jerome that the Vowels and Accents were not only existent in the Hebrew Tongue before the Fifth or Fourth Century either but were imitated in other Tongues 2. That Hierom expresses more difficulty in conforming the Consonants to one another than the Vowels It 's true he says elsewhere That the Hebrew hath no vowels viz. Tom Quarto but he gives the reason because they express their Vowels and Points as the Ethiopians do Virgulis Literis affixis I find yet nothing to prove that Hierom made use of that in his Translations or Comments But on the contrary That he made use of the Hebrew For he expresses himself thus in Words Why may not I make the Hebrew speak Latine as well as the Lxx and Origen made it speak Greek He only uses Origen's in answering the Jews Mockery he appeals to themselves if he had not as truly expressed their Words in another Tongue as they themselves could But this fact of Origen's being so evident is to me a most powerful Proof that the Points were known in the Second Century in that he could so exactly turn them into Greek as to stand the Challenge of the Jews And that this Fact is true Capellus confesses Hierom testifies so Epiphan p. 534. he composed the Hebrew Scripture in Hebrew Characters in one Column but in Greek Elements in the other for the sake of them who know not the Hebrew Elements So in these Octupla's there are Two Hebrew Columns and 6 Greek which Wetstene in his Notes on Origen ad Africanum orders thus 1 Hebrea Hebreis 2. Hebraea Graecis 3. Aquilae 4. Symmachi 5. Lxxij 6. Theodotion 7. Quinta 8. Sexta Weems Vsher Huetius Valesius have all wrote on this Subject The Sixth Argument is from the Absurdity that would follow this Opinion For if either the Hebrew Words wanted Vowels or the Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accents the Old Testament would be a Book full of Aequivocations and Uncertainties like unto the Diabolical Predictions Aio te Aeucidi Romanos vincere posse Ibid. Ibis redibis nunquam per bella peribis It were to think of God most unbecoming his Goodness to discover his Mind or pretend to do it in a concern of the whole Earth's Government Souls Eternal Welfare our Devotion to God our Duty to Man in Oracles of Uncertainty And that this would be the consequence I shall first shew in Words These Three Consonants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are liable at least to Eight several Significations according as you Point them 1. A Word ″ a Saying ″ Say thou ″ ′ Saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He said ∴ To say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Say thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Moon a Brick or Pavement Incence the Poplar Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Days or Years Mules Seas c. 2. In Sentences or Verses Psal 110. He shall drink of the Brook in the way Most of the Translations leave it undetermined whether Brook be joined with way or drinking as the Vulgar Latin Munst Vatab. Castal Pagn Trem. and Junius French and English Commentators are exercised in finding out what Brook this was in Christ's way if Kidron or if spiritually his sufferings or his consolations But the Points determine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of the Brook in the way he shall drink So that it connotes not the place of the Brook but the time of his drinking when in via ad Regnum the time of his Humiliation v. 3. Thy People shall be willing in the day of thy Power in the beauties of Holiness from the Womb of the Morning thou hast the dew of thy youth Margin More than the Womb of the Morning thou shalt have the dew of thy Youth I might reckon up Twelve Translations divided as the Text and Margin are some neglecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon power others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Morning and all distracted about what sense to make of the Verse for there are Three Propositions thus Thy People shall be willing in the day of thy power Thy People shall be in the beauty of Holiness from the Womb of the Morning i. e. early in the Temple thou shalt have the Dew of thy Youth Psal 49.15 Like Sheep are they laid in the Grave Death shall feed on them and the Vpright shall have Dominion over them in the Morning viz. of the Resurrection Then shall their Rock come to destroy Death He shall come from his Habitation viz. the Heavens The Reason Varenius in his Triumph Dav. differs thus from all other Versions is because they neglect the Accents which
times is redundant at the end of a Word and ן 43 times in the beginning 56 Words wrote with ד at the beginning but read with י 2. These Differences are not many 848 says Elias Levita It s true there are more in Clode's late Bible 3. It is the difference in Sense that these Points are most helpful in and that concerns us most Christ's Promise Mat. 5. of no Points perishing from the Law is faithfully kept so long as we have the Sense intire And thus we may defend the Integrity of the Hebrew Text. A Second Vse is to prevent or with-stand the Scepticism of this Age a very ill but flourishing Weed grown up in the Garden of Criticism Some says Thilo by accident promote this when they propose the different Sentiments of the Learned without Decision In which Number says he the Famous and most Laborious Work of Pool is to be reckoned For what one builds another destroys and the Opposition distracts the Mind and leaves the tender Conscience is Fluctuation but fills the Cavillers Mouth with Argument How few says he were the Arguments of the Papists to prove the Scriptures being a Sufficient Perspicuous and Perfect Rule until now they see every Particle of Sacred Writ dissolved into various Senses by the Patronage of Learned Criticks Any Man says he may Palliate any Profession from the Synopsis of Pool Now this is a great Medium to keep the Mind like a Rock stable against such Winds and Tides of Temptation that the Student may be stable and unmoveable in the Sense of Scripture The first Instance I shall bring for Illustration of this Use is 2 Kings 5.17 18 19. It is pregnant of a Twin Difficulty one ver 17. whether Naaman intreats for a Burden of Israelitish Mould for an Altar to be built in Syria or if he asks leave to give to Gehazi at least a part of the Present which he had so peremptorily refused The other ver 18 19. whether Naaman intreats for an Indulgence in his Civil Office that had the visible appearance of Idolatry attending it when his Master went to Worship Saturn or Remphan the most high God in the Syrian account Or if he asks Pardon for Adoring such an Idol formerly There is a Third Question Whether Elisha's Farewell be of a Civil or Religious Nature But this will come in in Subordination to the others Among others there have been two Famous Seasons of treating this Text as a Foundation of some Casuistick Cases the former in Luther's time on the Prince of Saxony's carrying the Sword before the Emperor to Mass but not without a preceding Protestation The latter on the King of France's becoming Master of Strasburgh then the Learned Schmidt could see from this Text First That it was Lawful to use indifferent Things for Monuments of great Benefits or good Men either in the Old or New-Testament-Church Secondly That a Person may lawfully be present at False or Idolatrous Worship if from a weighty Cause Ecclesiastick Civil or Politick For if then any were offended it was Offence taken not given Thirdly it was better for Naaman to Sacrifice at Syria than totally omit it For to Sacrifice is the Duty of all To Sacrifice at Jerusalem only the Duty of Israel Fourthly The weak or infirm are to be borne with in their using things indifferent for Religious Service Pleisfer in his Dubia 1685. after setting a number of great Names one against another says If the Method of his Book did not necessitate him to determine something Plane sedebat animo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should leave the Reader to Judge At present I shall Judge against him except in his Preliminaries where he renounceth the Thoughts of Aben Ezra viz. That Naaman asked leave to dissemble in the Worship of God or to Worship Rimmon with Iehovah ver 17. The Words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the Author of Cosri's Rule is to be minded viz. We are to suppose our selves over-hearing the Discourse and expressing Affections and Passions suitable to the Matter and their Concern with the Intention remission of the Voice nod of the Head wink of the Eyes Now says he the Accents are in place of these lively Actions The Accents by which the Bible is read denotes says he Stops Pauses Slowness of Speech and e contra Haste or Continuation Admiration or any Passion Now the Prophet ver 16. had refused his Gifts absolutely Ver. 17. he Answers and Replies full of wonder and amazing Thoughts And Naaman said but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies he thought much more than he said The Prophet had so positively rejected his Presents urged with the greatest Sincerity and Importunity At last he replies having thought of two Expedients at once and he unites them to make them have the greater force Observe this Emphasis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between respective Propositions The Sign and Thing signified is frequent Gen. 2.23 Num. 11.21 Esth 5. ver 12. Judg. 2.18 9.36 If he were going to speak of a new Subject and propound a new Question the Passion would leave boiling at least appear so until he saw what success it should have Secondly He proposes the Expedient in general thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose place and office is to end a Proposition or as much as will make up a distinct Answer to a Question and this we must make out of this one Word But not or And not but except they have a Reference to some one general Subject it cannot be done but that being supposed it runs currently thus But though you your self have utterly rejected all Tokens of my Gratitude and Love may not I shew my Love and Gratitude thus If that Method be not acceptable may not this viz. Let it be given to thy Servant here again ends a Proposition So the Expedient is a change of Persons the Servant may take it sure if the Master do not If he had not meant the same Blessing he spoke of before his Sense had not been Intelligible to the Prophet The Second Expedient is The Denominating Qualifying of what he intended to give A load of dust Neh. 9.1 As much Dust as was only in one Waggon only drawn by two Mules much less than what he saw there in many Waggons So much Earth would have borne little Bulk in an Altar they must have been beholden to Tradition for the Monument more than to the Monument for the Story But it was probably the Fruits of the Land of Syria And this he presses with a new Motive he was resolved to Worship the Prophet's God only he needed not reject his Gift as an Idolater So there is little Ground left in this Earth for Relick-Worship to grow upon The Second Difficulty is ver 18. whether it be a Pardon or Indulgence He asks If it
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
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
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
advances the Dignity and Use of his Proverbs in this That by them we shall not only receive the Doctrine of Prudence which comprehends in its ample Sense all Vertues but that in particular we shall receive the Vertues themselves and therefore such an Emphatick Mark is put on it To receive the Doctrine has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to R. 1. and 2. M. 1. And the reason why it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes before it T. 3. N. 2. M. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 4. To give subtilty to the simple to give to the young man knowledge and discretion Discretion has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 1. M. 1. Knowledge has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 2. M. 1. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the Tone is on the first Syllable T. 3. N. 2. M. 1. Young Man has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there is no Word more to receive the Major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to give being understood This informs us of it viz. That there is a fourth Word belonging to the Sentence the Rule is twice before mentioned Subtilty has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. 1. M. 2. To give to the simple has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in T. 4. Col. 10. Word 6. in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is by Extrusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides Initiating the Reader a little in practice the particular End I have produced these Examples for is to show the Limitation that Silluk has on it when used between respective Propositions for this place is to be referr'd to the Third Solution a little before In these Six Verses there is a most Eloquent Description of the Book Ver. 1. The Author Ver. 6. the Book Ver. 2 3. the End or Advantage Ver. 4 5. the variety of Persons to whom this Emolument will redound The variety of each is so great that it would increase the multitude of Propositions and if the Verses were filled with them orderly compleated the Sentencious Style of the Book would be lost or some material Point of Doctrine omitted Ex Gr. These Proverbs of Solomon afford the pleasant Fruits of Wisdom and that to them that are even Simple and Childish Secondly These Dictates of David's wise Son makes a Man know Instruction and perceive the Words of Understanding Not only Beginners and young Persons but the Wise and Prudent may increase their Wisdom and Learning by it Before I end this and begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Observation of the Masorits is worth inserting viz. That in 25 or 28 places Atnah is of more power than Silluk but in Examination we will find it false or the place Figurative ex gr Gen. 35.22 is a Verse of double Accentuation and Silluk is with Atnah under Israel and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Pasuk or Soph pasuk Gen. 4.8 And Cain had a Conference or Dispute with his Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divides only between Cause and Effect Silluk ends the whole Story So greater Job 19.27 My reins are consumed within me The Supplement of though as our English or after out of the fore-going Verse makes this belong to what goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after My reins c. as in Ver. 26. after my Skin Secondly Suppose it an Interjection of Sorrow mixing with his glorious Confession while he thinks of the glorious Resurrection and Redeemer his Pain minds him of fore-going Death SECTION II. ATnah is the next Absolute Lord in Power but generally the Doctrine about him in Wasmuth Schnegas Ledeburius is repugnant to his Title Absolute and make him as respective and dependent as the least Lord in all the Scheme It is thus that 1. Every Verse requires an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly That Atnah's Power may be but a Semi-Comma for though next in power to Silluk yet when Silluk's Power is but like a Comma's Atnah's must be like a Semi-Comma A Second Argument I have against it is That the Degrees of Distinction at this rate are too Subtle to be comprehended Ex gr 1 Chron. 28.1 There are 32 Words and the greatest Sub-distinction is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thirdly Though all the Points depend on the Connexion and Distinction of the Doctrine or Matter yet the Distinctions of Matter are of an Absolute and Independant distance where the Lords are call'd Absolute I have therefore proposed Rules of another Nature about them R. 1. M. 2. R. R. 1. M. 3. 4. viz. the proper office of Atnah is to End or Rule a compleat Proposition therefore there is no need of him where the Verse has but one Proposition and consequently he is not to be found Silluk being able with his own Domestick Train to Point the whole it were Superfluous and unbecoming to bring an Absolute Prince to supply the Function of another Prince's Servants when the difference is but gradual between the Princes and between their Servants also Therefore when we find it otherwise viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is present where there is but one Proposition or absent where there are more than one of distinct Subjects 1. We must either search into the Matter or 2. Examine the Affections of the Speaker or 3. The eloquent manner of Expression For we shall find it is by a Figure and one that bears his Mark about him so that there is no danger of Equivocation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either absent when such a Proposition calls him or present when no place or work for him or that he changes his place viz. if he stand not there where the greatest distinction of Matter is within the Verse I shall First Confirm this Secondly Answer some Objections against it Arg. 1. The Exceptions against the former viz. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be in every Proposition are too numerous being between 1500 and 2000. To which I may add That the Solutions given to these Objections or Reasons for them are not valid enough which is either the number of Words or Seat proper for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If says Wasmuth the Verse contains but three or four Words and one Sub-distinction there is no place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is indeed true but the number of Words is not the Reason but because it is rare if ever that three or four Words make two distinct Propositions For suppose there be five Words and one Proposition there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 25 15. 9 4.10 15.12 9.23 5. 14 42 17. Exod. 1 13.6 17. 17.13 21 1.12 15 17.23 6 14. and about 140 Verses more Secondly Suppose the Verses contain six Words if but one Proposition there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 36.41 1 Sam. 30.27 and about 140 Verses more Thirdly
Suppose the Verse contain seven Words if but one Proposition there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 10.14.21.3 and about 80 more Fourthly Suppose the Verse contain eight Words if but one Proposition there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5.4 Num. 7.15.21.27.33 39.45.51.57.63.69.75.81 and about 40 or 50 more Fifthly Suppose the Verse contain nine Words Jer. 23.25 Gen. 13.1 Deut. 7.11 and about 20 more Suppose Ten Words Gen. 35.15 Deut. 4.33 6.22 Jos 10.7.13.9 1 Kings 1.26 Jer. 25.2 Ezek. 24.1 42.10 Neh. 5.17 c. Suppose Eleven Words Jos 21.7 1 Kings 9.20 26. Jer. 52.18 Ezek. 41.17 Dan. 6.26 1 Chron. 5.13 2 Chron. 8.7 Suppose Twelve Words Numh. 9.1 Deut. 5.24.13.12 Jos 13.16.21.5 Jer. 30.2 1 Chron. 6.46.48.29.6 2 Chron. 1.2 Suppose Thirteen Words Jos 13.30 1 Chron. 28.11 Suppose Fourteen Words Ezra 7.13 1 Chron. 12.37 2 Chron. 34.20 Suppose Fifteen Words Jos 22.6 2 Kings 22.12 1 Chron. 6.47 Suppose Sixteen Words 1 Chron. 26.26 Seventeen Jer. 8.1 Eighteen Eccles 5.17 Nineteen Jer. 13.13 Twenty Three Ezra 6.9 1 Chron. 28.1 Yet if but one Proposition there is not one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Verse though therefore he assert what is true he brings not the true Reason and therefore it is false that because the Verse has but Four Words there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if it had 24 Words and but one Proposition there would be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wasmuth's Second Reason he divides in three thus If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper Seat happen to be first in the Second Word from Silluk Secondly in the third or fourth Word from Silluk Thirdly sometimes in the fifth Word from Silluk then there is no place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resp That seems not to be the Reason neither for First there is no necessity for asserting that to be a proper place for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Examples he brings Ex gr Gen. 21.28 And Abraham set seven sheep of the flock by themselves Seorsim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is too little a distinction between flock and by themselves for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resp 2. There may be above sixty Examples brought to prove the contrary Jer. 28.10 He took the yoke from off the neck of Jeremiah the Prophet and broke it Ruth 4.2 And they did sit down Gen. 1.3 And it was light ver 7. Gen. 9.2 33.4 41.21 42.20 Ex. 14.4 23.23 36.7 Lev. 13.18 Resp 3. He grants that first if the Argument be distinct Secondly Or if the Propositions be relatively opposed Thirdly If the Verb is to be repeated then Atnah may be in the next Word to Silluk which is as much as to say Wherever there is place for Atnah whether Silluk follow immediately after or not there it will be and must Resp 4. Where these Limitations are not in his own Opinion yet there Atnah is immediately before Atnah Exod. 26.23 39.14 Lev. 18.20 Num. 31.20 Lev. 21.4 Num. 15.21 Isa 8.17 Hos 11.6 Arg. 3. Where Atnah is absent there two Propositions are not and the Matter is not so distinct and opposite as to require it where Atnah is de facto we find it so Arg. 4. If Atnah be where one Proposition is Repetition of the Verb makes two two with Sense and two with Emphasis and that such as the Sense and Scope of the place doth require Arg. 5. There appears no pretext of Reason for designing Exceptions contrary to a Rule if Atnah should be in every Verse and his Office and Power as proper there as any where why all Verses of three Words in number about 180 and all of Four Words in number about 306. should want this Atnah It is then universally true all Verses of few Words want him surely there must be some reason for this they can give none who say Atnah can become a Comma but the Reason is Reason like to say because we cannot well make two Propositions of Four Words I may add further here That when a Word is absent by Privation that is where he should be he leaves a Deputy in his place Now in these Verses of three or four Words the Points stand according to Table and Rule and therefore are in their own proper place and are Vicars to none Yea where there are nine or ten Words the Case is the same Ex gr Deut. 7.11 Therefore thou shalt keep the precept statute and judgment which I command thee this day that thou do them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greatest distinction within this Verse is in Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but Rhebia is not Figuratively or Rhetorically here for he stands in his proper place Major to Tipcha which Atnah can never be nor is Tipcha in Atnah's place for that shuts up the Parenthesis See Gen. 7.22.35.15 Lev. 15.9 Num. 5.9.33.56 Deut. 6.6.13.12 1 Kings 11.42 2 Kings 10.36 Isa 31.6.37.5 Jer. 10.1.32.34 2 Chron. 2.14 Arg. 6. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not Essential to every Verse I prove thus Atnah is not necessary to Silluk's part of the Verse nay is necessarily absent from it but Silluk's part of the Verse in one place of Scripture makes sometimes a whole Verse in another Words and Sense being entirely the same therefore Atnah is not necessary to that Verse yea is necessarily absent from it You have an Instance for this Gen. 1.5 8 31. 13.19 23. And the evening and the morning was the first second c. day It makes a compleat Verse in the latter Quotations and the latter Clause only in the former Quotations I should now come to the Second Part viz. Answering Objections against it that is remove the Difficulties that seem to lie against it from the Forms of several Scriptures some having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in one Proposition others wanting him in two others not having him where greatest distance is or appears to be To all which I Answer in general they belong to the R. R. and R. Sheme For First The greatest number of them is to be found in the Affectionate Books of Jeremiah Lamentations and Song of Solomon Secondly Wasmuth P. 82. acknowledges If there be two Propositions and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absent it is from Acceleration in short and abrupt Speeches from a Mind troubled or wrestling with grief Thirdly In particular I will reduce them to Classis and make Experiment Clas 1. Of one Proposition that has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 2.16 Also the children of Noph or Tachpanes have broken or pick'd the crown of thy head First There are two Propositions Virtually being two Subjects Secondly There is Emphasis in that Friends Confederated Ones trusted should do worse than Enemies Jer. 2.9 They that observe lying Vanities forsake their own mercy Or They are keepers of lying Vanities They are forsakers of their own Mercy viz. who do as I have done ver 10. but for the future I will cleave to the Lord.
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
respect to them By before here is meant by order of Reading not Pointing or Parsing Secondly Observe the general need of this Rule flows from these little Members breaking the Line of Consecution for they lead a Man cross the Scheme by the Columns of Minors and Ministers So that its a doubt what is to be excepted when the Line is broke Thirdly You may find the Fourth Rule Explained by it First then That Word has a Major if it belong not to the little Members Gen. 23.1 Thus was the Life of Sarah one hundred Years and twenty Years and seven Years Sarah has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because none of the Members and is the seventh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.15 And the Lord kill'd all the first-born of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Egypt Exod. 26.36 So Gen. 7.4 Exod. 6.9 Though there is an Emphatick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Tipha before Tipha being in the place of Munah before it But though it belong not to them so as to be one of them they may have all a reference to it or be contra-distinguished from it and have a respect among themselves Gen. 24.67 Into the tent of Sarah his mother And he took Rebecca and she became his wife and he loved her Mother has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on it all the rest cohere as little Members and have a respect among themselves See Gen. 24.65 Gen. 30.31 Judges 7.31 Exod. 2.23 17.12 4.18 1 Chr. 13.2 Secondly If this fifth sixth or seventh c. Word first cohere to its following Word Secondly Is Construed with all that follow Thirdly The immediate following be parted by a Minor then the fourth fifth c. has a Minister Exod. 10.16 They shall fill thy houses and the houses of all thy servants and the houses of all Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahu shall fill has Kadma on it For it s Construed with all and thy house has Geresh on it Judges 7.10 And this holds true though one Member be great and another little if alike 2 Sam. 6.12 Gen. 8.17 Here is place for an Emphatick Permutation too Ex gr Gen. 9.29 Nine Hundred Years is a little Member but has an Emphatick Sakeph Another Example of this Canon 2 Sam. 17.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the common Word and so has a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly If this Word be not a common Word and there be no necessary respect between the Members then as little Members has always Minors this fourth fifth sixth seventh Word must also Ex gr Gen. 18.5 I will fetch a morsel of bread strengthen ye your hearts after that go on There is no dependance among them three each may be without the others therefore are distinguished by Minors Paschta and Geresh So Gen. 30.31 I will return I will feed thy sheep I will keep them So Exod. 23.21 Lev. 5.22 Judg. 7.21 Isa 27.10 When otherwise there is an Emphasis Exod. 2.17 there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Ishak He gave drink in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be a Joshghan Before it he saved them So Judg. 7.13 Tent has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it in place of a Minor to signifie it was the chief Tent but I am not yet convinced of the necessity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being always a Major SECT V. Of Consecution and of the Ministers in Particular THese are Nine in Number First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Servant to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prose only in Verse he serves all in his turn according to the Notes except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anterior and Paser them he never serves In Prose he serves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in turns Secondly There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is Servant to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prose alone and in Verse to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone to all the rest in their turns except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either as Superiour or Inferiour In Prose it serves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its turns Thirdly In Prose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only In Verse their place in particular is a little more Abstruse but the Notes on the Table sufficiently distinguishes them and by this one may see a plain Method in discovering Errata's in Editions of the Hebrew Bible Can. 1. This place is usually the Second before a Lord and his Off ce to show that his Words and his Lords are united by some Grammatical Concord or Regimen Hence one may see That the Second Rule or First in Consecution comes to be Explained here though some Members of it must be left to the next Section The Examples of this are obvious in every Verse Gen. 1.22 c. The first thing observable is That when the Words seems not to Cohere there is something understood wherein the Union stands Ex gr Gen. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merca is under Bo. wherein which agrees not with Phri Fruit without the Supplement of is So Gen. 15.13 In a land not theirs which is is to be supplied So Psal 36.6 O Lord thy mercy in the heavens is Can. 2. There are two Modes of Figure or Emphasis in variation from the Rule First when a Minister is on the third Word also in place of a Minor Ex gr Exod. 12.19 For it was not leavened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 28.17 Two rings of gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 26. Gen. 28.20 In the way that I go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3.24 And the flame of a Sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 27.30 When Isaac had made an end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 34.28 And what was in the city 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 35.7 Or what receives he of thine hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesek for Tipha Psal 102.4 My heart is smitten and withered like grass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 3.4 Thou shalt find favour and a good understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Tipha the fore-goer Observe The end of this is sometimes to prevent the major's coming in the place of a minor hence this change is more usual before the lesser Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rare before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that according to their greatness or littleness for before the least it is sometimes necessary See Josh 8.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all Israel and their elders
and judges stood on this side the ark and on that side before the priests the levites who bear the ark of the covenant of the Lord as well the stranger as he who was born among them c. It is a Verse of Thirty Words notwithstanding the several Maccaphs in it which make two Words one but the Notes belonging to this Canon affect the first Part. 1. Neged before has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it but it should the minor of Geresh who stands on Priests so it must either take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a major 2. Vinezeh on that side should have pasers minor who stands on Ark but it has none E. must take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a major 3. The like on Ghomedin 4. Observe paser himself is often as here repeated for his own major The Second way of Figure is when the Second though it Cohere with the First has a minor tho more rarely a major The end of it is either Emphasis or to Indicate that the first Word agrees with more than the next only Isa 1.25 I will take away all thy tinn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with power haste certainty indignation that counterfeit of Silver Isa 8.20 To the law and to the testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 5.11 He shall bring him to the priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 7.11 On the second month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 23.20 And he went down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that Martial Benaja who durst descend into the Pit of the Lion Here is a Major for a Minister So Psal 2.1 The people imagine a vain thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4.27 The people Israel that wise people holy people Psal 2.7 I will declare the decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhebia for Jerah Christ's Prophetick Office Psal 119.36 Incline my heart to thy commandment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hutter's Bible thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first is best Rhebia gereschate being Atnah's Vicar Tipha the Fore-goer is in place of Merca the Emphasis is The corruption of the Heart even after Regeneration The same is on Exod. 23.30 to signifie how great a benefit it was for God to expel the Canaanites Exod. 6.16 Seven and thirty and an hundred years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Years are Emphatick but besides they agree with Thirty and Seven See Verse 18 20. And hence Years used to be repeated Gen. 5.3 Deut. 13 14. Then shalt thou enquire and make search and ask diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diligently has equal respect to all Can. 3. Is about Maccaph who serves these two Lords First Grammatical when three or four Words are to be joyned together which the Consecution of Points admits not then Maccaph that joyns faster than any Minister ties one Knot Secondly Rhetorical when the Affliction is violent as Tamar acting a Whore Gen. 38.16 What will you give Jonah 4.6 Jonah in Passion I do well to be angry even to death Judges 9.12 The inordinate desire of making a King after a Repulse Go thou and reign over us SECTION VI. Of the MINORS THEY are much the same Number one or two being disputable and doubtful First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prose is under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Prose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Verse where it is observable they have the like majors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so almost the like Consecution a probable Argument of their like power Thirdly Verse has nothing but Pesik macpah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all the rest but in Prose Fourthly Geresch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their turns Fifthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves Sakeph Sixthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seventhly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their turns Eighthly That the last Five should have no minors and yet have majors is what I shall next Reading thorow of the Bible Correct Credulousness to my Masters has led me in Error I do think it is excusable to follow such until Reason and Necessity cause a Diversion But thou wilt often find these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 executing the office of minor and that to themselves too their Office is to distinguish little Members within a Proposition or to signifie a less Coherence than a Minister Indicates their place is usually the Third or Second before a greater Lord. Hence this Section contributes Light to Rule 3. and also Rule 2. and 5. Gen. 1.26 Let us make man in our image according to our likeness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is an usual Custom in the Hebrew to express an Adjective by an added Substantive For instance it s now a doubt among the Criticks if this should be Translated In our most like Image Imagine Simillima or Image and Likeness And I doubt it will be long before it be ended without observing by this Rule That when it s to be Construed as an Adjective it has a Minister to Unite them which is not here And this will help Monsieur Le Canne to a Foundation for his Notion P. 170. The Name of God is often used Superlatively in Scripture for most excellent as goodly Cedars high Mountains Psal 80.10 104.16 Cant. 8.6 That hath a most vehement heat The Question is When it is so to be understood Says he When the likeness of Phrase directs us but the difficulty remains shall I Expound Ark of God Word of God Spirit of God so or Son of God This will banish the proper Name of God almost out of Scripture if that Rule hold for all these are alike in Phrase but with some Limitations this will shew the difference Ex gr Psal 19.6 7 8 9. Word of the Lord Law Statutes Fear c. has a minor on them before Lord or a Minister Emphaically vicarious but this is not to be expected universal especially when any thing of GOD is Predicated of Himself Gen. 1.2 The Spirit of the Lord is not to be turned a vehement Wind However this affects not the Rule for Regimen Genitivi by another Substantive requires a Minister as well as Adjective and Substantive but two distinct Substantives do not Can. 1. When the Second agrees by some Syntactical Rule with the First and the Third not the Third has a minor and the Second a minister Can. 2. If the Second and the Third bear the same relation to the First and are Construed with the same Syntactical Rule to
it then the Third has the Minister and the Second the minor I have before given a probable Reason of this viz. The Minister takes first hold and challenges a relation to the first Word it Unites the whole but the Minor implies a Distinction to be within that Cement Can. 3. Suppose Second and Third do Cohere with the First but if not by the same Syntax the First Canon takes place and with much more Reason when the Third agrees with the Second and the Second with the First but not the Third with the First Can. 4. The Particles usually follow the First except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Negatives which follow the Second Canon Examp. Psal 1.5 The wicked shall not stand in judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeremiah 34.3 Mouth to mouth he shall speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 1.6 The Lord knows the way of the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 2. Gen. 13.8 For men brethren we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 5.2 Male and female He created them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 48.11 For my own sake my own sake I will do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isaiah 40.1 Comfort ye comfort ye my people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 37.8 Shall he in reigning reign over us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genesis 37.8 Shall he in ruling rule over us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 3. Jer. 5.19 Ye served Gods that were strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 42.23 In the place where ye would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 27.24 In cloaths blue and broidered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28.25 So saith the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. 2. Gen. 4.10 The voice of the blood of thy brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.1 In the beginning God created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 4. Exod. 32.2 Which are in the ears of your wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 11.3 Also the man Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges 7.4 As yet the people are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4.9 Where is Abel thy brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10.12 But not the daughter of my mother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deutero 14.3 Thou shalt eat no unclean thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 14.16 There is none to bury them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 15.1 After these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kin. 14.5 Behold that Shunamite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 13.10 From the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 33.10 For no man can see me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 32.24 Vntil the morning arose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 5. Each Branch of these Four Canons by Figure are altered but not without some Emphasis and here I must be the longer on a double account viz. To give Rules and Examples that may Illustrate the Rhetorical Tables and Rules both in Prose and Verse which are the much more Abstruse Part of this Doctrine especially the last Table of Extrusion And that I may at once Convince that they are extraordinary or Rhetorical designedly and show how to know if the Consecution be Grammatical or Rhetorical Observe First That as we are never to part from the Native Signification of a Word without necessity so we are never to leave the Grammatical Consecution so long as we can apply them Secondly When the Connection of Words and Sense are the same in two Verses or Propositions and the Consecution of Points opposite the one is ordinary the other extraordinary and the fewest are the extraordinary Thirdly The Grammatical is the most simple easie and plain the other full of curvous turnings and windings more compounded uncertain and difficult it has been always counted difficult and uncertain arguing from what is Allegorical or Parabolical Fourthly The Points that stand not changed challenging their fellow in the Grammatical Table implies his Emphatical Absence and is a sure Rule of knowing it to be Rhetorical Fifthly A common Rule is where things are like to pass the like Judgment and where things are contrary the Effects are so too Sixthly The Subject Matter and Circumstances are assistant in this as well as in other ways of Interpretation But to return First that as to Position we find a minor on the fourth Word the major's place Exod. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Lord saw that he turned aside to see Tipcha is under Jehovah the fourth from Atnah in Sakeph's place as Munah by the former Section is in Tipha's place under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 8.13 There is a vanity that is upon the earth Observe again That Sarka a minor is in place of Rhebia as before it again Munah in Sarka's place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 7.2 All the Jews who enter within these gates Paschta is both in his own place upon Habaim and in his major's Rhebia upon Huda Isa 3.16 Because the daughters of Zion are haughty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Sakeph has minister and minor right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again Paschta's minister mukaph next should Sakeph's major Rhebia come in place but in his stead appears Itib Sakeph's minor So Deut. 6.10 Tebhir for Rhebia And Sam. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Numb 31.30 Pesek munachatus for Peser And Is 19.1 Gerish for Paser Also Deut. 4.10 Jer. 44.18 A Second Figure is when by Extrusion the second Word which should have a minor by reason of non-coherence Grammatically or having the same Coherence with the Third in place of the Extruded minor a minister succeeds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 28.13 Fear not but what thou saw viz. tell Chi and Mah have the same Relation to Raith so it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then Tiri would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Gen. 26.28 We have in seeing seen that the Lord is with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesik is here Euphonick here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being Extruded puts Munah in his place another Munah going before it Deut. 1.23 And I took from among you twelve men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here Paschta being Extruded substitutes Munah since another goes before Gen. 27.25 Then he brought wine to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same in value Merca two-fold and Darga 1 Kings 10.19 Six steps to the throne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 17.1 And the Philistins had gathered their camps or armies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Geresh extruded puts in Mahpah Kadma going before it Gen. 13.34 Lift up thy eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 2.5 What did
Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 20.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 38.5 A Seventh Canon arises out of M. 2. of Can. 2. when Emphatically a major is put in that Ministers place 1 Kings 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Solomon sat on the throne of his father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here are all the Three Conditions First Solomon agrees with Jashab Secondly Jashab is separated from the following Thirdly It is the common Word that agrees with all therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in place of Merca Ezek. 21.19 Therefore you bring into memory your iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 34.3 He began to seek the God of his father David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He began should have a Minister it being joyned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the common Word but it being wonderful that a Boy of Eight Years old should begin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphatically to mark it SECTION VIII Of Things belonging to this Subject of a mixed and various Nature not properly reducible to the former Heads or therein omitted Can. 1. THERE are two Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are sometimes united to what follows sometimes to what goes before by the Points where no coherence in Sense or Syntax gives ground for it In such a Case there is Emphasis as also in Maccapb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 13.14 Saying What is that or saying what means that Gen. 28.20 Jacob vowed a vow saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 9.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked is ensnared in the work of his own hands This is for Meditation Selha Gen. 5.29 Psal 44.9 Job 21.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no coherence in Sense between jm and maduagh if so why should not A Second Canon may be put in the fore-going Chapter viz. Major Members are distinguished by Major Lords so that in the end of the fore-going Member the major of the respective or Absolute Lord which follows doth appear Gen. 3.8 the latter Hemestick has two Majors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Silluk's and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sakeph's both of this use Gen. 3.6 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Lehashkil and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its major on Leghenaim and Geresh its major of the third order on Lencaakal and Paser its major on Haisha and four Questions in their Answers 1. What did the woman She saw 2. What That it was good to eat 3. To the Eye desirable And 4. To the Heart make it wise On the end of which stands a major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sam. 12.9 And he sold them into the hands of Sisera Prince of the Host of Hazor and into the hands of the Philistines and into the hand of the King of Moab 1. Here is a doubt if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not a major of the fourth order and the two following Words in a Parenthesis or if Geresh on Hazor be in place of a Major because the Rhebiate Members is only of one Word There are four Members either way First ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moab the second on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philistine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third on Hazor or Sisera the fourth on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otham them Exod. 32.19 Anger grew hot in Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be threw out of his hands the tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he broke them under the Mount Isa 6.11 And he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until the Cities be desolate without Inhabitant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Houses without Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Earth be destroyed by desolation 1 Sam. 19.4 Exod. 27.1 Eccles 6.3 Gen. 26.22 2 Sam. 17 18. 1 Sam. 10.3 When thou shalt go from this and further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and shalt come to the Plain of Tabor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall find thee three men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 going up to God to Bethel The same Major is twice repeated at first making a Member of a Proposition next making a Member of an Oration 2 Sam. 19.43 And the man of Israel answered to the men of Judah and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have ten parts in the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also in David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am before thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why hast thou contemned me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why should not my word have been first in bringing back the king 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are three Parts Preface Assertion and bitter Expostulation each divided into two Parts Ezek. 40.7 Gen. 29. verse 35. Esther 3.7 1 Kin. 3.15 1 Sam. 14.45 2 Kings 1.16 Est 6.6 Jer. 52.30 A Third Subject is a Parenthesis and is an Illustration of the last Rule Gen. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the tree yielding fruit whose Seed was in it self after its kind Tebhir is on the fourth Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if the following did cohere and make one Sentence Sakeph would be on it and the Sense would be Seed after its kind not Fruit after its kind The Parenthesis is concluded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor to Atnah on the second before Silluk and it containing but two Words begins after a minor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 7.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the rod which was turned into a serpent take in thy hand Rod and take are very closely united in Sense and therefore what comes between them is to be inclosed which is before But Lev. 6.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he shall take of the ashes when the Fire had consum'd the burnt Offering from the altar Aeth hadeschen by Veherim agrees with Hamizbeagh therefore what is between them is in Parenthesis but the Parenthesis containing four Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it begins from a Major See Numb 25.14 The name of the Israelitish man who was smitten by the Midianitish was Zimri the son of Salu. Observe That Sakeph by Permutation for Tipcha is upon Midianitish Deut. 11.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land into which you pass over that you may possess it is a land of mountains and valleys The first and last cohering so close the middle is to be inclosed the end falling on the fourth before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is concluded with Sakeph and begins from Sakeph's major Rhebia on Haareth Judges 7.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All who lap with their tongue as a dog lappeth thou shalt make stand by himself apart Rhebia sakeph's major stops the Sense for the Sequel coheres not with it or what preceeds it Min hammajim out of the water has Geresh Rhebia's major upon it because there is a great Member as a dog lappeth between them Now this Geresh a troublesome Point to be reduced to Rule should have his major 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the fourth Word before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gives beginning to the Parenthesis but Minister Munah comes in his place I should call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before it a minor though by the Scheme it s made a Minister too Hence Can. 3. If a Parenthesis end in a Word or two before a Lord Absolute or respective the concluding Word has a minor but if three four or five before a Lord then it has a major Can. 4. If it ends on a Lord himself its Emphatick extraordinary for it suffers Lords that distinguisheth Propositions yea Subjects to divide between Subject and Predicate or Parts of one Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30.14 Whosoever passeth over of the numbred from twenty years old and upward shall offer the oblation unto the Lord. In this Verse the Subject proceeds to Atnah and the Predicate follows a part of the Subject is in a Parenthesis which Atnah concludes So Deut. 20.13 In keeping the commands of the Lord and his Statutes which I command thee this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may be well with thee And much more Emphatick is Gen. 23.17 18. where both Atnah and Silluk comes within the Parenthesis And the field of Ephron was confirmed which was Machpelah which was before Mamri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the field and the cave which was in it and every tree which was in the field which was in all its bounds round about Ver. 18. to Abraham for a possession Gen. 3.3 It ends in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 1 Kings 9.9 Jer. 44.12 Can. 5. Since a Parenthesis usually begins after the major of that Lord it ends in or in his power it is extraordinary if he begin after a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a major vicarious Ex gr Gen. 14.17 It begins from Segolta and ends in Atnah Judges 8.7 It begins from Rhebia there in Sakeph's place and ends in Atnah Can. 6. A Parenthesis usually coheres more strictly to the former part of the Proposition where it is inserted than to the latter Jer. 31.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At that time saith the Lord I will be their God Paschta before a Sakeph behind Prov. 3.4 The soul of the sluggard hath not greatly coveted Isa 45.24 ver 3. 2 Chron. 34.3 Psal 40.17 Hence this not a Parenthesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no peace saith God to the wicked For it would begin with Sakeph the greater and end with Tipcha the lesser If it were a Parenthesis it would be turned thus To the wicked God says there is no peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The difference in Sense between its being Parenthetical or not seems to be thus that the Non-parenthetical is the more Applicatory God asserts it to the wicked wicked is the Dative to the Verb that they shall have no Peace He awakens and rouses their Consciences with the apprehension of it A Fourth Subject contains Indexes of Rhetorical Emphasis in deviation from former Rules not hitherto noted as Can. 1. A Major among minor Members on one as Gen. 8.16 Thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thy wife and thy sons Noah was the great Person and Nineveh the great City Gen. 10.11 Can. 2. When a Major of second Rank stands before or number of these little Members instead of a Major of the first order 2 Sam. 11.7 And David asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.20 Adam called the names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 19.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 16.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 3. When the fore-going Word takes a Major or Minor for a Minister Exod. 5.3 Lest he pursue us with plague or sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 6.21 And they brought forth Rahab Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Rahab Emphatically the most famous Person and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Vajotzin 1 Sam. 14.42 And Saul said cast lots between me and my son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Emphatical for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haphilu is Construed not with all and the following Word is separated from his follower No doubt he was in Confusion and met with Intreaties from his Nobles to desist Ezek. 3.19 2 Sam. 2.2 Can. 4. When a Major or Minister comes in place of a Minor as Gen. 21.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elave hae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the following had a mutual respect but they have not for Abraham is not related to what follows it So 2 Sam. 12.16 the Members have no dependency or respect there for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipcha's minor and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vba has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Minor for they cohere not So Gen. 12.19 And now behold thy wife take her and be gone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they cohere not So Exod. 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Minors Can. 5. When minors depend their permitting the minor of the respective Lord for the major speak Affection Gen. 27.4 Make me savoury Meat such as I Love and bring it to me that I may eat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring it to me that I may eat Coheres and depends as mean and end therefore Ahhabti I love should have a major upon it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emphatically from the Affection he had to bless him So in Gen. 42.22 on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spoke with Affection for the Childs Life The like Exod. 15.9 on Amar The Enemy said I will pursue I will overtake c. So Psalm 12.4 there is Pesik Kadmatus for Rhebia upon Ascher Amera Who say with our Tongues we will prevail our Lips are our own Sometimes a minister is put in a majors Place Gen. 37.33 And he knew it and said this is the Coat of my Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on vajachra he knew it Sometimes a major is removed to let what follows have its Influence on all that goes before ex gr Gen. 17.20 Behold I will bless him and fructifie him and multiply him exceedingly That this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may carry its respect back there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like we see in forecited Place Exod. 1.7 There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vajishretzu for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can. 6. Is about
and Ishmael the Father's Will or Divine Sovereignty was their constant Title But that young Reuben should lie with old Bilha is stupendious that there should be Friendship was much between the Heir and such Suckers of the Estate between Rachel and Leah's side of the House was strange but to Befriend her Love her Lye with her that was Enemy by Education Interest and Older than his Mother in all Probability and of so nigh Relation to his Father such an heinous Crime from so slender a Temptation wants not an Emphasis As is the Man so is his Strength and as his so his Appetite Observe Secondly That the Two Accentuations stand apart thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The other thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the former Punctation there are two Verses in this Text in the latter one I am of the Opinion that there are really two Verses For First What Consistency or Connexion is there between the Number of Jacob's Sons and this Crime of Reuben's that they should be put in one Verse Secondly The Context is full of distinct Verses of distinct Subjects Thirdly This פ is a sufficient Mark for Pasuk the Verse or Soph pasuk the end of the Verse And Fourthly Clode and others ends the Verse there Fifthly This Circle or Masoritick Mark whereof there are about 25 in Number signifying some Imperfection or Defect in the Sense though it signifies some Defect yet it never signifies that the following Verse should be put in to make it up Nor indeed does it any Complement to it that which seems deficient is Israel's Behaviour What did he Or what said he when he heard this horrible Story In all probability the Text's deficiency or silence rather informs us he said nothing but sate down amazed the Groans of his grieved Heart and the tricklings of his brinish Tears were the most that Sorrow had left motion in Observe then Thirdly from hence That the former Accentuation is the more Regular and that if there be not a Divine Emphasis but the Text has suffered aliquid humani some Erring Hand pretending to Correct the latter is the Addition especially in the Word Israel and that the other has been added by some Scribe who thought both Verses to be in one פ being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Abbreviation for the Character for the Second Punctation harmonizes best and only can with Two Verses being put in one To conclude then Fourthly That all is Divine I must say with Varenius That in this Punctation there is a double Relation one to the Sense with the first Punctation the other to all the rest of the Verse with the second Punctation without which double Consecution or Dependence it were impossible for one Proposition to have two Punctations regular So if there be no failure here as indeed there is no necessity of yielding and to yield without necessity were a greater failure in us We have the nature of this double Accentuation in the first Observation viz. Reuben's Sin and Jacob's Sorrow there is no Emphasis in Hearing Jishmagh has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only for such Abominations cannot be buried in Silence But that Israel should all the Town commonly hears such Crimes before Parents do but when the Father and Husband heard of the Son and vicarious Wife it struck him dead The Third Branch is of the double Accentuation of the Decalogue There are two considerable Questions both depending upon the Points The First is between the Lutherans and Reformed about the Division and Order of the Commandments Observe First That the Number of the Commands by Divine Authority are Ten. Exod. 34.28 And he wrote upon the tables the words of the covenant the ten commandments Deut. 4.13 He declared unto you His Covenant which He commanded you to perform Ten Commandments Observe Secondly That the Lutherans make the Two First Commands one and divide the last one into Two So that the First Precept contains Five Verses says Varenius it is fundamentally in the Second Formerly in the Third Exegetically in the Fourth and first part of the Fifth and Syllogistically in Verse Five and Six Observe Thirdly That as all grant the Number Ten so the Tables to be Two for though all the Ten are Divine as to their Original yet the Second is Humane as to the immediate Object Fourthly That the Question is not so material as to it self as to its Consequences for under this Cover the Papists hide their Idolatry and the Lutherans their Images because say they both own only one True God the Substance of the First Arg. First The First Command ends with the Third Verse for there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Verse 17 is only divided by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore contains only one Precept in one Verse Arg. Second The Matter agrees with the Points for the thing forbid in Verse 17 is on Covet If to be divided by Objects we may make it Ten alone Horse Sheep Fields c. And Deut. 5. the Order is altered the Original of every Sin is forbid in every Commandment But there are two Objects specifically distinct in the First and Second Command viz. the Object of Worship in Precept first and manner in Precept Second The Lutherans bring Paul Confirming their Opinion Rom. 7.7 I had not known lust c. R. Though Paul puts Lust without an Object Moses doth not Secondly The Law taught him by inferring a General out of a Particular If a Man an Animal But my Weakness confines me to few Words though the last Text was defendible without allowing aliquod humani here there is probability for it and I the more readily imbrace it because that Phoenix for Knowledgs of that kind as all his Adversaries allow has pav'd my way by his Authority Buxtorf One Reason is there appears no Emphasis to Parties on either side Secondly The Jews preserve the Use and Value of both but their Use is different the one for the Number of the Commands in this the Jews and we agree the other for the division of the Parascha's and number of their Verses Vide Wasmuth P. 197. Now the former Use required the Punctation from the Beginning the latter Use came in about the beginning of the Grecian Monarchy or after Therefore what subserves must come after Thirdly I would step further on this Supposition and Plead if a second Super-added Punctation was before the Masorites and so Old and Sacred by them esteemed surely the first Punctation was long before indeed where no Mystery is intended a double Punctation at one time is inconceivable Fourthly We have hence no Corruption in our Bibles for these are no more than the Letters פ and × c. and other Masoretic Marks Observe in the double Accentuation some Words have onely one the Reason is that one serves either Consecution of Points SECTION IX Of Examples at large both in Synthetick and Analytick Practice by which the Former Rules may be rendered more