I.

ה [...], Masora, Masoreth are Verbal Nouns derived from the Root [...], to deliver, and are here taken for a Doctrine or Knowledge, which one delivers and communicates to another, as it were from hand to hand: The correlative Verb is [...], to receive, i. to perceive, know, and understand; for what is delivered by word of mouth, is received with the Ear, and so transmitted to the Mind: So the Hebrews have a saying; Moses received the Law from Sinai, and delivered it to Joshua, Joshua to the Elders, the Elders to the Prophets, the Prophets delivered it to the men of the great Sy­nagogue. Cap. 1.

II.

In the New Testament [...] tradition or delivery, is usually taken for a Doctrine or Institution about certain Rites and Ceremo­nies; so the Jews had many Traditions in­vented and prescribed by the Scribes and Doctors for the advancement of Piety, that is, to keep them by the observing of these in the better observation of Gods Commands; whence in Syriac Tradition is called Perfection, because they imagined that the Law of God, comprehended in writing somwhat imper­fectly, was perfected and compleated by such Institutions; but Christ hath disapproved them, saying, Ye have made void the Law of God by your Tradition, Mat. 15. 6. Cap. 1.

III.

Masora, as we take it here by a Synecdo­che, signifies the Critical Doctrine about the Holy Hebrew Text, and may be thus defined: A Critical Doctrine concerning the Hebrew Text of Holy Scripture, ingeniously invented by the antient wise men of the Hebrews, wher­by the Verses, Words, and Letters there­of were numbred, and all the variety of them [Page 3] marked and shewed in their several places with the particular Verses recited, that so the constant and genuine reading of the Text might be preserved, and for ever secured from all chang and corruption: Hence is that saying of the Rabbins, The Masora is the Hedge or Fence of the Law. Cap. 2.

IV.

In this Study, admirable was the diligence of the antient Hebrews, their Zeal in conser­ving the Text of Gods Word most ardent, inimitable, and without example in any other Nation of the whole World was their Labor. No less to be admired is the providence of God, shining forth toward the Gentiles, who were to be called to the knowledge of him by the Scripture: For here, through East and West, the Word of God is of one reading, the Books do all consent with perfect Harmo­ny, a Happiness granted to no other Nation, no other Books in the World: That most antient Writer of the Christian Church Justin Martyr, justly ascribs it to the singular care and providence of God, that the Jews so studiously in their Synagogues kept safe and sound the holy Writings for our use and benefit, Serm. ad Gentes: And St. Austin [Page 4] stiles the Jews, our Servitors to carry our books for us, in Psal. 41. Cap. 2.

V.

The Authors of Masora are named by the Hebrews [...], in our Schools the Masoreths, from their handling the Masora, or Critical Doctrine: Who they were in­deed, where or when they lived, is not easily to be determined. Two opinions there are especially among the Rabbins; the one, that the Authors were the wise men of the City Tiberias; the other, that the Masora was written by the men of the Great Syna­gogue, or the great Council called by the Prophet Ezra, Cap. 3.

VI.

They of the first opinion do not only at­tribute the Masora to the wise men of Tiberi­as, but will have them to be the first Inven­tors of the Points, Vowels, and Accents. Among these, the first is R. Aben Ezra (he flourished in the year of Christ 1150,) who in his Grammer plainly saith, Thus was the Cu­stom of the wise men of Tiberias, for of them were the Authors of the Masora; and from [Page 5] them have we received all the pointing; and of­ten doth he mention those wise men in the same Book, and commends them several times for their skil in reading and genuine pronuntiation; his second in this opinion is Elias Levita, a Jew of Germany, and a Fa­mous Grammarian in the Last age, and one that in the explication of the whole Masora, and particularly in the curious handling of this part, got the praise from all the Rabbins of his people. In sundry Prefaces to his Maso­reth Hammasoreth, his opinion touching the original of Masora, and the Vowel points, is this in short: 1. That there were innume­rable Authors of the Masora in divers ages. 2. That the time of the beginning of them and the end is uncertain. 3. That the Hebrews of Tiberias first wrote the Masora, and invented the points of Vowels and of Accents, after the Talmud was finished, i. long after, 500. years since our Saviour Christ. Cap. 3.

VII.

The City of Tiberias, which produced the Masoreth, of all the Jews most expert in the Hebrew Tongue, was in the Land of Galilee, seated near the Lake of Henne-Caroth, of whose Rise and Scituation, Josephus that noble [Page 6] and most antient Writer of the Jewish Af­fairs informs us, Antiq. lib. 18. c. 3. And when after the desolation of Jerusalem by the Roman Army, some Reliques of the Learned Jews escaped into Babylon, and some remain­ed in Palestin; these by a little and little in the more commodious places and cities, re­stored their Schools and Assemblies, and this Tiberias was one of those Cities celebrated in the writing of the Hebrews, and adorned with some Names of wise and learned men, and enjoyed that honor till the year of Christ 230. after which time the Chronicles of the Hebrews relate nothing very memorable con­cerning Schools, and the Studies of good learning in Judea; for here Rabbi Jehuda, af­tet the publishing of the Jerusalem Talmud, died in the same or the following year, and af­ter his death, the Studens in Judea were dis­persed, and the Schools translated into Baby­lon. Cap. 4. & 5.

VIII.

Thus the Schools of Judea as it were expi­ring with R. Jehuda the Saint, their Light and Life, and the principal Schollars being removed about the year 230. out of Palestin into Babylon, there did they renew their [Page 7] Studies with great Fervor; chiefly did the Profession of the Jewish Law flourish, com­prehended in the Book Mischna, their Corpus Juris as it were: This was the Subject of thei Lectures and Disputations, so that after­ward, in the year after the destruction of the City 436. as Elias puts it, that is of Christ 506, came forth the Babylonian Talmund di­stinct into six principal parts, and Sixty three Books, by which even until this day, the whole Nation of the Jews are governed. In the year of Christ 1037, then the Babylonian Schools were altogether extinguished, the wise Masters vanished thence, and fixed them­selves in another Sphear, in Spain and other parts of Europe, as R. Abraham and other Writers testifie. Cap. 6.

IX.

It seems yet that all Learning did not die in Palestin with Rabbi Jehuda the Saint; for though the Chronicles give us nothing me­morable after him, yet the Hebrew History makes mention of some Doctors of Schools in the Land of Israel, as may be seen in Ju­chasin, fol. 106. In the year of Christ 340. Hillel Hannasi was famous among the Jews, both a Philosopher and excellent Astrono­mer. [Page 8] so that he made a new Compute: and Jos Scaliger in his Book of De Emendatione Temp. p. 544. saith, The new Compute was the worke of the Masters of Tyberias. We read of none but this Hillel that reformed the Kalender: therefore by the Masters of Tybe­rias we must understand Hillel: the rather, because all the Jews unto this day do follow his Computation, and will follow it till the time of their Deliverer whom they expect, as we see in Inchasin fol. 90. According to Sca­liger then, this Hillel lived in Tyberias, and to that time Tyberias was not decayed. Cap. 7.

X.

That something of the Schools in Palestin remained till this time, appeareth by Schal­schelet fol. 34. He (R. Jehuda Nesia) was the father of Rabbi Hillel the Prince, who was promoted into a Master in the Land of Israel, and the last of the promoted, as may be seen in the Talmudical Book De Idololatria. And in Tze­mach David, where is mention of this Hillel fol. 47. The promoted in the Jews of Israel cea­sed in him. Now if Scholastical promotion here ceased, it is very probable that professi­ons and publick exercises ceased also; being those Dignities are the rewards of an excel­lent [Page 9] learning, ordained for the conservation and propagation of studies; which is made more probable, in that the Chronicles of the Hebrews relate nothing at all, after this Hil­lel, touching the Schools or Wise men of Pa­lestin, but pursue the Schools of Babylon to the last. Cap. 7.

XI.

Yet St. Hierom, a very antient Writer of the Christian Church, carries us a little farther. For he, when he translated the Hebrew Bible into Latin, procured a Learned Jew from Ty­berias, whose help he used in the interpreta­tion of the Book of Chronicles; a certain Doctor of the Law, admir'd among the Hebrews, by whose assistance he was encouraged to go through with his translation, as himself tell us in the preface to that Book. Now St. Hierom, as our Chronologers say, ended his life at Bethelem in the year of Christ 420, or 422. I suppose he might be upon his interpretation about the year 400. being he spent some years about it, and liv'd some years after it was finished, to hear the censures of men for it or against it, and to make his defence at sun­dry times. Cap. 7.

XII.

Thus we have searched into the studies of these Tyberians, and followed them to the year 400. drawn on by some hope of finding the most wise College of Masoreths at Tyberi­as. We have found indeed, that learning, af­ter the waste of Jerusalem, was a long time conserved in Palestin, and especially in the City of Tyberias; but, being the Hebrew Hi­story pursues the course of studies and the se­veral generations of wise men to a thousand years in Babylon, and leaves off in Palestin or the Land of Israel about the year 340, ending with Hillel the Prince; it is no way credible, that after 500, or about 600. years from Christ, or more, so many mighty Scholars were extant at Tyberias, who above all the Jews were most exercised in the Reading of holy Scriptures, and were the authors of an invention, so new, so admired, of such con­cernment to the most sober and most weighty handling of the sacred Letters, and delivered the same, without any witnesse, without a­ny history, without any memory of Books; delivered it, I say, as a divine Oracle to be accepted by all the Nation of the Jews, yea by the whole world, wheresoever the Word of [Page 11] God was communicated or to be communica­ted. Cap. 7.

XIII.

Moreover, being the Elaboration, Con­scription, authors, and whatsoever pertains to the history of these books of both the Jeru­salem and Babylon-Talmud, was observed and noted with great care by the He­brews, how was it possible they should con­ceal that which concerned the genuine, au­thentick and everlasting reading of the sacred Scripture. Again being the most vaunting and self conceited Jews of Babylon, dwelling in a most flourishing Empire, by the authority and celebrity of their Doctrin, quickly obscu­red & at length wholly extinguished, the Jew­ish Masters and their Schools left among the ruines and rubbish of poor Palestin, how can we imagine, that after so many ages, in such vigour and pride of their studies at Babylon, they would have given up the eternal praise and glory of this Critical study about holy Scripture, and permitted these Tyberians a­lone to enjoy it? Further, being the Babylo­an Jews overcame, darkned and brought almost to nothing the Jerusalem-Talmud by their Babylonian-Talmud, and obtained so [Page 10] [...] [Page 11] [...] [Page 12] much authority to theirs, that thereby the whole Jewish Nation under heaven must be for ever ruled, as it is this very day, how could it be that they have not also procured to themselves the authority, credit and renown of this Masoretical Learning!

XIV.

Further yet, if the Tyberian Jews after the Babylon Talmud studies flourishing a thou­sand years at Babylon, were the authors of the Masora and the points of the sacred Read­ing, how were they able to do such a work without the knowledge of the Babylonians, with whom all the Jewish learning was in its height! how could they affect it, without their consent and common approbation? Sure­ly, that Reading which was tyed to the exter­nal figures of vowels, and confirmed by Ma­soretick notes, required the testimony and approbation of all the Jewish Congregation to shew its conformity and agreement with the old Mosaick and prophetical authentick Reading, in all and every one of the letters and vowels, even to the least prick. But of this either communication of Counsel or ap­probation of the enterprise, there is not ex­tant [Page 13] one tittle in all the history of the Jews. No question, if the first writers after the Ba­bylon Talmud had wholly been silent, yet the oral Kabala would never so have suppressed it, or withdrawn it from posterity, but that some time or other it would have been disco­vered by some body. Lastly, by the con­fession of Elias himself, the Authors of the Masora were in divers generations almost in­numerable, their beginning and end uncer­tain; how then can the Tyberians alone be said to be the Authors? how is the beginning thereof ascribed to the time after the Babylon-Talmud? Cap. 7.

XV.

Aben Esra (as above) said, that the Ma­sora and punctation proceeded from the Wise men of Tyberias: Elias Levita defined the circumstance of time, and said this came to passe, and the Masora was written by them after the Talmud. But if both the name it self and the things contained in the Masora, as are the distinction of the Text into verses, the noting of words according to their divers writing and reading, and the observation of the same words written fully or defectively, the quality of letters, and the dinumeration of [Page 14] all the words, and verses be mentioned in the Talmud: if also the Talmud sometimes deter­mines or disputes against the Masora: then it follows, that the use and knowledge of the Masora, in the greatest part, was before the Talmud, and consequently the sentence of Elias cannot hold. And these particulars are declared. Cap. 8.

XVI.

Elias saith, the Tyberians invented the art of punctation, and wrote the Masora, whence they were called Masoreths. But we may ar­gue from the Masoretick notes themselves, that the Masora now extant, and the points, had not the same Authors. For example, Gen. 16. 13. it is written [...], and verse 15. [...], where the Glosse of the Masoreths, every [...] is with Kametz (the little, i. tzere) excepting six with Saegol. If the Authors of the Punctation and Masora be the same, what reason had they to point six only of so many hundred, against the com­mon form? Why are those six here alledg­ed in the Masora so pointed, and no other? why have they discovered the irregularity themselves by adding a note? surely, they were not the same men who made the Puncta­tion [Page 15] and the Masora; but the Masoreths who revised the Forms of words, and found it so in the Copies pointed formerly, did therefore specifie this Form; for they did not give themselves this right, to change the least prick in the Sacred Text, nor would permit that License to any, because the Authority of Holy Scripture, ought to be inviolable, whose Form being Authentick and Divine, and so acknowledged by them, no boldness of man could alter without extream Impiety. They put a Note therefore to these six, that even in the least the Text of Scripture might ever­more remain Inviolate, the only Scope of the whole Masora. Cap. 9.

XVII.

Another example hereof, Gen. 19. 2. It is written [...]; the Masorites, every [...] of the signification of [...] is with Kametz (the little i. tzere) except this one. Wherefore in so many places have they printed this word always alike, this one place excepted? Wherfore have they, if themselves were Authors of this Pun­ctation, shewed their Novelty by their Gloss? Why the Masoreths seeing this word in their Copies printed so in this place formerly by o­thers, added their note that none might alter it, [Page 16] which every one might most easily have done according to Grammer. Many more exam­ples are set down. Cap. 9.

XVIII.

As of the Vowel-points, so also the incon­stant use of the Points, Dages, and Mappik, is observed and noted by the Masoreths, whence it may very probably be concluded that the Masoreths, or the Authors of the written Masora, were not withall the Inventors of these two points, and then wrote a Masora of them, but judged of their Inconstancy in the Books formerly pointed, and added their Masoretical Notes, that they founded it thus and thus in their Books; nor was it law­full for any man to amend the least point in Holy Writ, least in time it should by Degrees degenerate from a Divine to a Humane sense. For the boldness of man, hardly contains its self within any bounds. The Rule is, that the four Guttural Letters admit not Dages — yet the Masoreths noted the Letter [...] to be dagessed four times, for so they found it in their Books; Mappik hath a necessary use, yet the Masoreths have observed and noted the omission of it in [...] thrice, once in the Law, once in the Prophets, once in the [Page 17] Hagiographa, for the same reason.

XIX.

Also from the divers use of the Accents and the Notes upon them, it appears that the In­ventors of the Accents, and the Authors of the Masora, were not the same persons; but the Masoreths, as they saw the use of the Accents in the Books afore pointed, so wrote the Masora of them, Gen. 30. 19. upon [...] the Sixth Son, the Masoreths note, every Ben before Makkaph, hath Pathach (the little i. Saegol) except four; the other three are extant, 1 Sam. 22. 20. 2 Sam. 9. 12. Ezek. 18. 20. Again [...] with an Accent hath always Tzere, except six, which with an Accent have Saegol, just as if they were be­fore Makkaph: The places are cited in the Masora; Psal. 27. 4. is written [...], the Ma­sora. It is not found elsewhere with Pathach and Athnach. If these Masoreths were also the Printers, why did they not point it as else­where [...] Psal. 104. 34. What they found in their Books, that they noted. Cap. 9.

XX.

There are infinite examples of the like kind, and the whole Masora shews that the Maso­reths were not the Authors of the Vowels and Accents, but only noted what was before invented; for otherwise why should they bring in so many Anomalies to perplex the Reader, when they might easily have kept the Analogy of the Tongue? but their office only was, to note the Form of the sacred Text in the Verses, Words, and Letters, exactly, as they had it in their Copies, and judged it to be Authentick, to the end it might remain to all Posterity uncorrupted and un­changed; or if any diversity should happen by mistake or negligence of Transcribers, it might by those Notes be corrected and re­stored. Cap. 9. p. 72.

XXI.

Neither is it probable that the Inventors of the Points, and the Authors of the Ma­sora, lived at the same time; for then might they have enquired of them the reason of the more notable Anonymies and Diversities, and set it down in writing, that so Posterity [Page 19] might not have been perplexed with the com­mon Accidents of Grammer, in a Language otherwise plain. But seeing we have great evidence that the principal parts of the Ma­sora, and consequently the first Masoreths were before the Jewish Talmud, and that a long time (for they are by the Talmudists called [...] the Antients, we may conclude that this part also of the Masora touching the words arrayed with Vowel-points, and Ac­cents, was composed by those Antiens and their Successors before the Talmud, and not by the Tyberians many ages after, when there was neither the same vigor of Studies, nor the same Felicity of wits, nor so great con­venience and frequency of Schools, all things being disturbed by Wars and cruel Persecuti­ons. Cap. 9. p. 73.

XXII.

The Vowel points seem to be deduced from one single prick. A prick below the Letter is Chireck; in the midst Schurck; above, Cholem; being doubled below the Letter, and placed sidewise, it is Tzere, and by confluence Pathach; being placed per­pendicularly, one above the other, Sheva; being tripled in the Form of a Triangle, [Page 20] Saegol, and by confluence Kamets, &c. Cap. 9.

XXIII.

In the Talmudical Book Nedarim, fol. 37. the Doctors dispute whether it be lawful to teach the Law for a Reward? Some affirm, others deny, others distinguish. Some said [...] a Reward of observation, and in­spection of Children, that they may keep home, repeat their Lessons, not run about, not be wanton, is lawfully received: Ano­ther, R. Jochanan said, It is also lawfull to take reward for teaching the pauses of the Ac­cents. The Gloss of R. Solomon, for teach­ing the punctation and the Accents: But how could they teach these, if indeed no Puncta­tion was then extant? Cap. 9.

XXIV.

That the Points came from Mount Sinai, and were given to the people by Moses, not a few of the Rabbins, and those of no vulgar Authority, have determined; that the names of the points which are now used, and are partly mentioned in the Masora, were also given by Moses from the Mount, they do [Page 21] not affirm; but most of the Rabbins say, these names had their beginning from the Men of the great Synagogue, who had good Skill in both Tongues, the Chaldee and the He­brew. And the Jews of the second Temple spake [...] the Chaldee Language or the Syriac; very many words also and names came new with them out of Babylon. Its no wonder then, that the men of the great Sy­nagogue made use of the Chaldee in the tra­dition or delivery of the Points and the Ma­sora. Wherhfore what Elias objecteth from the Syriac and Babybolonic names of Zere, Segol, &c. is of no force against us. Cap. 9.

XXV.

And as to what Elias saith, that they had no need of Points, who were so exercised and Skilled in the Hebrew Tongue, that they could read without them; it may be true of the Men of the great Synagogue, amongst whom some Prophets were intermixed; but of the Jews Universally, and of their posteri­ty when Prophecy ceased, and the Heavenly Doctrin by God's just judgment was decay'd, this can no wise be granted, as all times do testifie, and is confirmed by experience at this [Page 22] day. And whereas he saith, that by the Tra­dition and Protection of the Prophets, they accurately kept in remembrance and could tell, where a pause was to be made, or the speech continued, it may be granted of the Prophets immediately by God instructed; but that the following people even to the Tal­mudists could do the same, after so many ca­lamities and persecutions, is altogether im­possible. What humane wit, what memory was able to retain so exactly the distinct pau­ses of many thousand Verses, the distinct pro­nuntiation of so many thousand Words, so that no error should be committed in any Member, in any Voice or Vowell, untill Elias's Tiberian Masoreths? who can be­lieve, that those Tiberians, Men never fa­mous, never mentioned with honour, had a fuller measure and greater efficacy of the divine Spirit then the Men whose Counsells and designes were happily conducted by the direction of the Prophets, Zachary, Maela­chy, and Esra? Cap. 9.

XXVI.

Plainly, if the Vowell-points and distin­guishing Accents were added to the Holy Scripture by those Tiberians, or such like Men of the Common sort, then that sense which the Reading of the Vowell-Points and the distinguishing exhibites, must necessarily be of humane authority, and consequently un­certain, not Divine and Propheticall, and so Authentick; then those Points, in places doubtfull, ambiguous and difficult, may be changed by any other Learned Man, and o­thers substituted for them: There will be contention who shall be the more Learned, and more Skilfull in Correction: Then, e­verywhere will be great doubt, the same Word by reason of but one Point changed passing into another sense: Then, the Text consisting of naked Letters will be like Wax, mutable into divers forms: Then, in such debates will be no supream Judge, and so no Canon of the Sacred Scripture of the Old Testament, which may be the measure and the end of controverted interpretation. Cap. 9.

XXVII.

Nor is it enough to say, the Text in the Letters is incorrupt and unchanged, and that may be judge. For the Vowels, are the soul giving life to the distinct Words, and the Word written with bare Consonants, cannot be read nor understood without Vowels; and especially in dark and difficult places, one will adde these Vowels, another those, as every own shall attempt to draw forth the meaning. Here is need of another Judge, the Word written with naked Letters cannot speak for it self: The Greek version of the lxx. dif­fers from the Hebrew Text, not only in the reading of Vowels but Letters also, so that it cannot be Judge. Where will you seek another? Shall the Servant give sentence upon the Lord, the waiting Maid upon her Royal Lady? or shall the living and most clear fountain be tryed by the Tast and Co­lour of the troubled and muddy stream? Cap. 9.

XXVIII.

The other Opinion of the Hebrews touch­ing the Authors of the Masora is, that the Ma­sora was written by the Men of the great Sy­nagogue, whom they stile in their Books, [...]. This is the great Council gathered by Ezra the Priest, the President thereof, after the Babylonian Captivity: by whose help and assistance he restored the Church of Jerusalem and of all the Jews, purging and reforming it from many corruptions, errors and vices, contra­cted in Babylon. For this Office, when he departed from Babylon to Jerusalem, by the Grace of God, and the Authority of King Artaxerxes was committed to him, as appears by the Kings Letters Esr. 7. Not long after him the King sent away Nehemias also, as a most faithfull Colleague and zealous assistant; who being armed with the Royal Commission and publick authority, promoted the refor­mation of the City and the Church with great fervour of affection, as the Book of Nehemiah shewes. Cap. 10.

XXIX.

Esra and Nehemiah, associated to them­selvs others of the prime Men of the people, and the wisest, so that the whole Council completed the number of 120. Men; which Council is of most worthy memory, fre­quently in the Writings of the Hebrews. Hence in the Chronicle Juchasin, fol. 13. It is read of this Counsell, When Constitutions are named absolutely, they are from Esra. And the house of Judgement of Esra, is that which is called the great Synagogue or the great Coun­cil, which restored the Crown unto the antient estate. The Hebrews had three Crowns of the Law, the Priesthood and the Kingdome. The Crown of the Law, i. the Study of Wis­dom, and the knowledge of the Divine Law, was the greatest of all, according to that Prov. 8. 15. By me (i. Wisdome) Kings Raign. This Crown Esra which his Col­leagues reduced to the Primitive Condition, i. e. He reformed the Ecclesiastical Common­wealth from the filth, and pollutions of Baby­lon, and reduced it to the old integrity, and purged the Holy Scripture from the deceit­full Books of the false Prophets, and from all corruptions. Therefore in the Jerusalem [Page 27] Talmud, in the Book Megilla, c. 4. in fine: When the men of the great Synagogue arose, they restored magnificence, i. The Crown of the Law, then whose magnificence, none is great­er. Don Isaac Abarbinel in the preface to his [...] Commemorates the principal men of this Council, most of whom came from Babylon and Jerusalem with Zorobabel: The Catalogue, saith he, of the men of the great Council are Hagaeus the Prophets, Zacharias the Prophet, Malachias the Prophet, Zorobabel the son of Schealtiel, Mordecai, Bilsohan; Ezra the Priest and Scribe, Jehosua the Son of Johotze­dek the Priest, Seraja, Realja, Mispar Bigaeus, Rachum, Bana, Nehemiah the Son of Chacilja. These are the twelve prime Men, &c. The last man (saith Rabbi Moses ben M [...]jomen,) in whom the Council ended, was [...] Simeon the just, he who went forth to meet the great Alexander, in bis Priestly habit, and inclined him to shew Clemency toward the City; which story is famous among the He­brews. It happened, according to their ac­count, in the fourth year after the building of the second Temple; whence we gather, that the men of this Synod supervived beyond for­ty years. All this is to shew, that the He­brews esteemed this Synod of very great Au­thority. Cap. 10.

XXX.

The head and President of this Synod, Ez­ra was, above all the rest, furnished with sin­gular gifts of God for these affairs: chiefly was he expert in the Divine Law, in the in­terpretation and description of the Sacred Scripture most exercised; for which he is commended Esr. 7. 6. He was a ready Scribe in the Law of Moses, [...]; A Scribe he is called, not so much à Scribendo, from writing, as from declaring and explaining the things contained in the Holy Scriptures. For [...] is a Book, [...] an interpreter of Books, a Doctor, a Scribe. And by no Book was gotten greater praise, then by the Book of the Law: whence [...] a Lawyer, who taught and interpreted the Law of God. So in the New Testament they are sometimes stiled [...] Scribes, who instructed the people, sometimes [...] Skil­full of the Law. Yet properly was he called [...] a Scribe, who did write Letters, In­struments, Books, Contracts and such like, as in Psa. 45. 2. My Tongue is the Pen of a ready Scribe, [...]; But Esra was excellent both-wayes, being at once a Learned expounder of the Law, and [Page 29] a ready Writer of it: For Ezra had prepared his heart to seek the Law of the Lord, and to do it, and to teach in Israel Statutes and Judgments, Ez. 7. 10. [...] Hence also they compare him to Moses for the excellency of his Dignity, as we may read in both Talmuds; and he was justly named Ezra, for [...] is help; St. Jerom renders it Adjutor, a Helper.

XXXI.

Ezra therefore being sollicitous to help a decayed Church, and to reform it, distributed Offices Ecclesiastical, instituted Sacrifices, consecrated Vessels appointed for Divine uses, celebrated Solemn Feasts, proclaimed Fasts and Repentance, cleansed the people from the Wedlock of Strangers, and endea­voured to order and compose all things after the Prescript of Divine Law; but that the Law it self, and the whole Sacred Scripture might be extant amongst the people of God in the genuine and pure Integrity; and that there might be a difference between the Wri­tings of many false Prophets, and the Books of the true, and whatsoever spot by reason [Page 30] of the incommodities of their long Captivity had blemished the holy Letters, might be strip­ped off; there was great need of mature Ad­vice, of the provident care of Learned men, exercised perfectly in the reading of the Sa­cred Scripture, and of the vigorous aid of many Assistants. To this purpose he had with him Divine Collegues, endued with a prophetick Spirit; Haggaeus, Malachias, Ne­hemias, whose fervent and most ardent affe­ction is testified openly by their Holy Ser­mons; He had with him that most valiant Leader Zorobabel, whose Stock and Vertue is ennobled by the Genealogy of our Saviour Christ: He had with him the High Priest Jeschua, and other Chief Priests and Levites, the companions of Zorobabel their Leader out of Babylon, and he had also all that were Pil­lars of Piety among all the people. These were the men designed for the Settlement of Religion, not only for the present time, but for the eternal benefit of Posterity, from whom they knew the gift of Prophecy was now departing. Cap. 10.

XXXII.

In this Synod they thought it not sufficient to have delivered the Sacred authentick books unto the Church, but the manner also how to read them cleerly, and expound them, was most prudently prescribed. It appeareth by the learned Hebrews exposition of that place in Nehemiah, chap. 8. vers. 8. (So they read in the Book in the sight of all the people, and gave the sense, and caused them t [...] understand the reading) that in the publick Synagogue they read first the Text of the Book of the Law, in Hebrew, distinctly and understandingly, according to the pauses, and then explained it in the Chaldee, which was now the vulgar Tongue of the people, brought from Babylon. This Reformation of the Sacred Scripture by Ezra was not unknown to Tertullian, a most grave Writer of the first Antiquity in the Christian Church; for in his Book De Hab. Mul. he saith, After the overthrow of Jerusa­lem by the Babylonians, it is certain that all the Instruments of the Judaic Literature were, restored by Ezra. Chrysostome also ascribeth unto Ezra the same work, where he writeth, Attend and Learn Gods mercy to us of old; He inspired Moses, and he wrote the Tables of [Page 32] Stone; He determined him forty days in the Mount, and again so many days, that he might give him the Law. In after times he sent Pro­phets who suffered innumerable wrongs; War rushed in, it consumed all sorts of men, the Books were burnt in the Fire. But again he in­spired another man, that he might repair those admirable Scriptures, I mean Ezra, and ena­bled him to compose the Law anew out of their Reliques, &c. Hom. 8. in Epist. ad Hebr. Cap. 11.

XXXIII.

Now and henceforth were the Founda­tions of the Masora laid; the work was begun in the partition of the Sacred Books, in the distinction of the Text into greater Sections, and into Verses, and in the dinumeration of them, as also of the Letters, least one Prick or Tittle might afterward be changed or lost. For first, having constituted the number of Canonical Books, and reduced them into one body of Scripture, they divided it into three principal parts, viz. [...], the Law, [...], the Prophets, and [...], the holy Writings or Hagiographa. This Division was taken no­tice of by our Saviour, and declared in that saying of his; All things must be fulfilled [Page 33] which were written in the Law, and in the Pro­phets and in the Psalmes concerning me, Luc. 24. 44. where the Psalmes are put for all the Books in that part entitled Hagiographa, out of which also some things are cited in the new Testament as fulfilled. Elsewhere he named only two parts: The Law and the Prophets were until John, Luc. 16. 16. And in another place a whole part of Scripture is set for one Book of that part, as, It is written in the Pro­phets, Mark. 1. 2. Jo. 6. 45. That is, in that part of Scripture which contains the Prophets in that Volumne of the Prophets. For that which was cited, was not written in all the Prophets, but in one of them, the first in Mal. 3. 1. the other in Isa. 54. 13. Thus, is this division usuall in the most antient wri­tings of the Hebrews. In the Masora, when any word is found only thrice, and that in the three parts of Scripture, then they say: We meet with it three times, once in the Law, once in the Prophets, once in the Hagiographia. In the Talmudists, one binds up the Law, the Prophets and the Hagiographa into one Book. Again, They brought unto us the Law, the Pro­phets, the Hagiographa bound into one. Bara­bathra fol. 13. 2. Elias Levita in the third preface to his Masoreth, where he speaks of the men of the great Synagogue, and their [Page 34] labour in restoring of the Scripture, writes thus: For all the twenty four Books were not bound up together, but they (the Men of the great Synagogue) conjoyned them, and made three parts of them, the Law; the Pro­phets, and the Hagiographa, [...] Cap. 11.

XXXIV.

These three parts were afterward divided into others. The Law, according to the diversity of the matter and the History, was subdivided into five Books, which are en­titled by us, Genesis, Exodus, Leviticus, Numbers, Deuternomy. The Prophets were subdivided into [...] the former Prophets, and [...] the latter Prophets. The former are four in number, which are named under the title of the Books of Joshua, Judges, Samuel and Kings, or so called because in these Books it is treated of the first Prophets. In these, Samuel was reckoned at first for one Book, and the Kings likewise for one; which afterwards were di­stinguished into two. Hence Samuel is called a Prophet, as in that, He gave them Judges until Samuel the Prophet, Act. 13. 20. The latter Prophets are also four▪ Isaiah, Jeremiah, [Page 35] Ezekiel, Daniel, and the Twelve Lesser. These last were united in one Book, that they might not be in danger by their smalnesse to be lost. Hence is that to be taken, Act. 7. 42. As it is written in the Book of the Prophets, that is, of the lesser Prophets, to wit, Amos 5. 25. and hence also we read in the Hebrew Do­ctors, Those eight Prophets were bound in one, Barabathra fol. 13. 2. to wit, the four for­mer and so many latter before mentioned, as the Commentator there explains. The rest of the Books are the Hagiographa, and they were stiled in the Hebrew [...] Writings by a Synecdoche, in asmuch as they were writ­ten by the Holy Spirit, [...], that is by immediate instinct of the Holy Ghost, and not by a Prophetick spirit, or by Prophecy properly so called. So Daniel and Esra are accounted as it were Historical, composing the History of the Church by divine instinct; whi­ther also pertain the Paralipomena or Chroni­cles, whose Author Esra is supposed to have been. David and Salomon have written, most part, things belonging unto piety, and manners, and Doctrin in adversity and pro­sperity; albeit they have Prophetical matters, David eminently, often times intermixed. The five small Books, which they call [...] are likewise judged as Didactical and [Page 36] historical. The Hagiographa therefore at first were accounted nine Books, Psalmes, Proverbs, Job, Canticles, Ecclesiastes, Esther, Daniel, Esra, Chronicles: where Esra comprehends also Nehemiah, and the two Books of Chronicles are taken for one. The Book of Ruth was referred to the Book of Judges, for the continuation of the Histo­ry; and the Lamentations to Jeremy for the same Authors sake. According to this di­stinction, the Books of the Bible in all were computed two and twenty, agreeable to the number of the Hebrew Letters. Cap. 11.

XXXV.

After that they had defined and distributed the Canonica [...] Books, the Men of the great Synagogue further considered of the confor­mity of the Text, and the verity and variety of the reading. Here first of all the Text was distinguished into Verses, Notes of distincti­on being added, which they called [...] because there was the end of every Verse. For the Hebrews conceive, that all the Scripture-text before was but as it were one Verse, without any notes of distinction; even as it is this day, all their Books, except [Page 37] very seldome, and almost only in the great­er Sections and Parts, do not use distinctive Points, but signifie a new Part, Section or matter of discourse, by larger Writing of the first Word. And that till the time of this Council or great Synagogue the Text of Scripture was without Notes of distinction of the Verses, the Jews prove out of the Sacred Book of the Law, writen after the antient manner, into a great form rouled up, kept in their Synagogues in a Sacred Chest for publick solemn Readings on Sabbath dayes and other Festivals; which is still to be seen without those Notes of Verses, and without the Points of Vowels and Accents, according to the form of the first exemplar written by Mo­ses, and given to the people of Israel, as themselves affirm. But that the whole Law was written without any distinction of words, without any space interposed, that the whole Text was as it were one Verse or one Word; is a vain fiction of the Kabbalists. Now, if the Hebrew Text was distinguished into Ver­ses by the Men of the great Synagogue, why have not the lxx. Greek Interpreters, pru­dent Elders, born Jews, the chiefest learned Men, most observant of their Law, retained that distinction in their Traslation? The Answer is, that the difference of Verses, as [Page 38] also of innumerous other places in that versi­on, is not from those first Interpreters, but from the Transcribers▪ who sometimes con­joyned, sometimes divided the sentences, as their Pen ran, and their mind was either more or lesse intent; which in great and long works usually happens. Besides, who can certainly affirm, or believe, that the present Greek version is altogether the same, which those first interpreters with so great labour ftamed? What made some of the most pious and most learned Fathers in the Primitive Christian Church so often to complain of that Translation? What moved them to set forth so many new ones in the Greek? Why did some so religiously embrace, and so much commend the verity of the Hebrew Text? Cap. 11.

XXXVI.

After the distinction of the Verses by the men of the Great Synagogue, they took in­to consideration the single Words, and there­in they had a double care; one respected the writing of them by naked Consonants, the other the reading of them and pronunciation by the Letters and Vowels jointly. In the writing of the Words by the Letters, they [Page 39] consulted with the Authentick Copies of the first Authors, as many as were then extant in their hands, or else followed the fidelity of other Copies most approved, and most in number; whether the Words were Written according to the Native propriety of their Origination; what words with what quiescent Letters were written fully, and what defe­ctively; what Letters and Words were writ­ten abundantly, and not read; or on the contrary, what were read; and not writ­ten in the Text; or what were written in this manner, and read in another; as the Church had observed it continually from the time of Moses. Of all which particulars, the lear­ned and skilfull then were able to give ac­count, and there were mystical reasons, known to them; but among the posterity, through the most grievous calamities of after-times, forgotten. Now, if this part of Critical learn­ing belongs to the Masora, and thence by all they are stiled Masoreths who were the Au­thors of it, then none can deny but the first Masoreths were the Men of the great Syna­gogue? Cap. 11.

XXXVII.

A Second care of these Masoreths, was a­bout the reading and pronouncing of the Words, together with the Vowels and Ac­cents: of them also particularly were writ­ten Masoretic Notes. But whether the men of the great Synagogue here first invented the Points of Vowels and Accents, or perfe­cted them being invented by other, or being neglected or disused, restored them, and took care that a Masora should be also written of them, this cannot easily be said nor proved. Lastly, these men not content with all this, numbred the Letters, Words and Verses in every Book, that it might be known, what Letter, what Word, what Verse was in the midst of every one; what Word did but once occur, and therefore did easily admi [...] some error or corruption; what words more of­ten, and how many times they were read under this or that form; and infinite other things of like nature, touching the explica­tion of the Holy Text, did they deliver; that so they might fence it about, as it were, and preserve it from corruption. And from this part of their Office, whith was employed in numbring of the Words, they were also cal­led [Page 41] Sopherim, i. e. Numerators, from [...] to number; and to celebrate their Antiquity and their Excellency the Talmudists call them the Antients and the First, using this of those admirable men: The Elogy heart of the An­tients was like the Gate of the Porch to the Tem­ple; but the heart of the Latter, like the eye of a Needle, Lib. 119. Eribbim. Cap. 5. Cap. 11.

XXXVIII.

As afore Num. 6. two Authorities of Aben, Ezra, and Elias Levita, were alledged touch­ing the Authors of the Masora; so likewise here shall we bring in the Testimony of some famous Hebrews, to confirm this which is the more current opinion: R. Gedalia in his Catena Kabalae, fol. 21. writes, Behold the men of the great Synagogue have set forth ma­ny new Constitutions for the good of the whole Captivity, as the distinction of Verses, the di­versity of reading and writing, the full words and the defective; the Sections close and open, the Letters greater and less, the Accents and Vowel points; My mind gives me that all were given to Moses from Mount Sinai, but posterity [Page 42] was forgetful of them; or that they were given indeed to Moses, not that they should be commit­ted to writing; but these Princes (the men of the Great Synagogue) wrote them all down and communicated them to all Israel. Don Isaac Abarbinel, in the Preface to his Nachale Ab­hoth, writes, Ezra likewise taught Israel the Points, Accents, and ends of the Verses, where­by he directed them and freed them from all con­fusion and error. Ephodi cap. 7. of his Gram­mer writes in this manner; That most Holy man, who was the Head of the Scribes, Ezra the Priest and Scribe, shook his Lap, and strain­ed all his Nerves, that he might bring into order what was perverted; so did all the Scribes who followed him, and corrected these Books with all possible care, until they left them most perfect, by numbring the Sections, Verses, Words, and Letters; the full and defective Words, the ir­regular and regular, and so forth (whence they are also stiled Sophorim, Numberers) and made of these the Books of Masora, Cap. 11.

XXXIX.

This is the common Sentence of the He­brews, that the Masora proceeded from the men of the Great Synagogue, and was not unknown to Elias, as in his foresaid third Preface he acknowledgeth; Lo, it is the opinion of many, that Ezra the Scribe and his Council, namely the men of the great Synagogue, made the Masora, the Punctation and Accents upon the whole Bibles. So it is: and one shall scarce find any Hebrew or Jew giving his voice for Elias, but on the contrary his reasons are refuted by the most Learned Rabbins. Thence I say, from Ezra had the Masora its beginning and rise, and the Vowel-points either their Birth or Renovation; but I confess, the Ma­sora, as a matter of infinite Study, was conti­nued by their Successors many Ages, untill it grew up into a great Book, exceeding for its quantity the Bibles themselves, as Elias wri­teth, who saw many Books of the Masora. Well might so great a Work and Study, so infinite and vast a Labor, require both a long time and many hands, and those not vulgarly learned. Now the circumstance of time, and the holy care and most ardent Zeal of Ezra, and the rest of his Colleagues, toward the Re­formation [Page 44] of the Church, favour this work very much: He knew by his Prophetick Spi­rit, that the last of the Prophets in the Jewish Church then lived, and therefore nothing was more necessary, then that the Sacred Scripture should be conserved in it uncorrupted. Their prudence and care it was to prevent the cor­ruption by this Critical Labor, whereby the true and constant writing and reading of all the words, might remain for ever; and in­deed they have effected it, as none can deny who is throughly acquainted with the Secrets of this Study. Thus much of the Original and Authors of the Masora. Cap. 11.

XL.

The Matter of the Masora, of which it consisteth, are the Critical or Censorious Annotations touching the Hebrew Text of Holy Scripture; The Texts are reckoned ac­cording to the Verses, Words, and Letters; the Verses are numbred first entire through the several Books of the Bible, and in the Pentateuch of Moses according to the greater Sections too, which are shewed by three greater [...] or [...]. And withall through the whole Scripture, the middle Verse of every [Page 45] Book is named; all which are set down after the Text, at the end of every Book; as for Example: Genesis hath 1534 Verses, and the middle Verse is, And by thy Sword shalt thou live, Chap. 27. 40. Exodus 1209. the middle Verse; Speak not evil of the Magi­strate, Chap. 22. 28. Leviticus 859. the middle Verse, He that toucheth the flesh of him that hath an Issue, Chap. 15. 7. Num­bers 1288. the middle Verse, And it shall come to pass that the mans rod whom I shall choose shall blossom, Chap. 17. 5. Deuterono­my 955. the middle, And thou shalt do aecord­ing to the Sentence, Chap. 17. 10. The Sum of the Verses (but mistaken in all the Books) of the whole Pentateuch, 5845. the middle Verse of the whole Law or Pentateuch, And he put the Breast-Plate upon him, Levit. 8. 8. The Verses of the greater Sections, &c. This Hedge the first Masorets set about the Holy Scripture, that the Sacred Body thereof might not be maimed by the loss even of one Verse. Cap. 12.

XLI.

Again, the Verses were considered accord­ing to their various affections in the Words and Letters. One Verse is noted consisting of two and forty words, which have in them Letters one hundred and sixty. It is read Jer. 21. 7. Two Verses there are in which there is four times [...], Gen. 22. 7. 1 Reg. 20. 14. Three Verses there are, which have each Eighty Letters; one is Num. 36. 8. Three Verses, in every one is [...] once, and [...] four times, as Num. 11. 19. Three have each [...] thrice, and [...] also thrice, as Exod. 29. 5. Three begin and end with the Divine name [...], which they call [...] the Me­morial of Gods eternal essence, as Deut. 31. 3. where the Masora cites the other two. There are four Verses, in every one whereof [...] is five times, as Exod. 40. 18. Five Verses, and in every one are five continued words of two Letters, as [...] 1 Reg. 3. 26. where the rest are cited. Ten Verses, where­in are [...] as 1 Reg. 7. 20. Ten in the Law, whose first and last word is the same, as Levit. 7. 9. Fourteen, which consist only of three words, as Gen. 5. 6. Exod. 28. 13. where [Page 47] the rest are alledged. There are twenty six Verses, in every of which are extant all the letters of the Alphabet, as Ezek. 38. 13. where the rest are quoted: among those there is one Verse, which hath not only all the Alphabet simple, but is enriched also with the five final Letters, and that is Soph. 3. 8. But let them be­ware, who have the Venice Editions lest-they weary themselves too much in seeking for the Verses; for there are in them some false Verses cited, which fault we have amended in our Edition. Innumerous more of this kind have the Masoreths noted in the examination of the Verses in the Bible. Cap. 12.

XLII.

In the Words the Masoreths noted, First the genuine writing and reading of them, where any diversity did occur. 2ly, Where they were written fully with the quiescent Letters, or defectively without them. Thirdly, Their seat and place in the beginning, middle or end of the Verse; and what form they had either by themselves or by reason of some ac­cent. Fourthly, Their structure and con­junction with other words, or composition with servile Letters. Fifthly, Their signifi­cation, where was any ambiguity. Sixthly, [Page 48] They often noted words different in vowels and accents, where any peculiar observation or difference seemed to require it. And to all these they added both the number, how of­ten, and the place where every one was ex­stant. Cap. 13.

XLIII.

The Writing and Reading is called by the Masoreths [...] or [...] when a Word was otherwise Written in the Text by Letters, and noted in the Margin to be other­wise read by Vowels; or when a Word was Written abundantly in the Text, and omit­ted in Reading; or on the contrary was not written at all in the Text, and yet was to be read: whence arose many and various kinds of this head. As, sometimes a Letter was want­ing in a Word, somtimes it abounded; som­times one Letter was changed into another, somtimes it was transpos'd. Likewise, in words now some one was wanting in the Text, now it redounded; in this place a word was divided in two, which was to be read as one, and on the other side, in that place two written as one, which ought to be read divided, and in some places also a Word was written in the Text, for which another Word was to be read. Hence Elias Levita saith, he observed all the Words [Page 49] which are of diverse writing and reading, to be in number 848. and of them, saith he fur­ther, 65. are in the Law, 454. in the Pro­phets, 329. in the Hagiographa. But we have observed, that they are many more. Here we shall propose a few; [...] in thirteen places is deficient at the beginning, in three in the midst, in twenty nine at the end: So, many other Letters. [...] is twelve times written at the end of words abundantly, &c. Cap. 13.

XLIV.

Secondly, Words are said to be written fully or defectively, which are written with the Letters [...] or [...], or without them; and more rarely the same is said of [...] and [...]; as [...] Gen. 1. 12. is read in Scripture thrice, twice fully, with [...] in the midst, as in this place, and once defectively [...] without [...] in the midst, which the Masora cites out of Ruth. 2. 8. which yet at this day in the Printed Books is full, a­gainst the Masora. Also, [...] Gen. 2. 7. is written fully with a double [...], which they noted expresly, for in other places it is al­wayes [...]. It is a Rule in Elias Levita, in his Masoreth, Serm. 1. cap. 1. Whensoever the full words were more then the deficient, then they numbred the deficient: but when the defici­ent [Page 50] exceeded the number of the full, then the full were numbred. Cap. 13.

XLV.

Thirdly, The place of words in the Verses was noted; and first in the beginning of the Verse, as at [...] Gen. 1. 2. it was noted to be eight times the beginning of a Verse, and the places are quoted. [...] Gen. 1. 30. is noted to begin the Verse four times, and the places alledged at the end of Deuteronomy. So they noted innumerable other, and especially those which do more seldom begin the Verse. And very often have they noted certain Par­ticles undeclin'd, as [...] and the like; which also somtimes they numbred in the single Books of the Bible, that the be­ginnings of Verses might not be changed; so [...] is ten times the beginning of the Verse in Deuteronomy, &c. Cap. 13.

XLVI.

Fourthly, The structure is noted in Verbs, when a Verb is joyned with a peculiar Noun, or with a certain Preposition with which it is not wont to be joyned; as the Verb [...] to say, with [...] for to say unto God, is [Page 51] found nine times joyned, and the places are cited in the great Masora in the word [...]. So the Verb [...] with [...] for to fear God, is found seven times, and the places are reckoned up in the Masora Gen. 42. 18. The Verb, &c. Cap. 13.

XLVII.

Fifthly, The signification is noted in ambi­guous words; as Gen. 6. 11. at the Word [...] 'tis noted, six are to signify tears, for otherwise [...] is, Ascend thou. Gen. 19. 8. at [...] they note, eight are in a profane or common signification, when otherwise this word signifies God. Gen. 30. 24. at [...] the Masora sayes, eleven are in the signification of adding defective, beside three full, which are for the distinction of the proper name [...] Joseph, &c. So, infinite more, which are of singular use. Cap. 13.

XLVIII.

Sixthly, The Vowels and Accents are ob­served by the Masoreths. In the great Ma­sora they name only the Vowels Kametz and Tzere; where under Kametz, Pathach also, and under Tzere Saegol is comprehended; [Page 52] which the latter Rabbins, who collected the little Masora out of the great, for distinction sake have called little Kametz and little Tzere. The little Masora sometime expresseth the name of these and certain other Vowels, som­time only sets down the figure. For exam­ple, Gen. 16. 13. at [...] It is not extant a­ny more with Catephkamets; because they saw it was irregular, that such a Vowel should be put under a Letter not guttural, to which Sheva compounded properly agrees, &c. Cap. 13.

XLIX.

A Letter, though the least part of a Word, yet the Masoreths thought it not unworthy of their diligent care, that not so much as one Letter or Tittle of a Letter might be lost or changed. They noted first the quality of Let­ters in their Figure, and then the quantity in their number. The Figure of Letters was found in some without the common use either greater or lesse, either inverted or pointed extraordinarily. No doubt, the antient wise men had just and fit causes of this diversity, but such as the various dispersions and most heavy calamities of their posterity brought in­to oblivion, or for the most part turned into several fictions and groundlesse mysteries. It is well, those divers figures, however, are [Page 53] preserved as Eternal Monuments and Testi­monies of the antient wisedom. We will con­tent our selves with a taste, being assured that the use of this writing also is most antient, noted in the Masora long before the time of the Talmud, and not first invented by the Ti­berians who lived after it: for it is mentioned in the Talmud-tract, De Scribis c. 9. Cap. 14.

L.

A great [...] is extant in the word [...] Adam, 1 Chron. 1. 1. that it might be a memorial of the first and only man, from whom the writer there intended to deduce the original and the History of Mankind. That it was done to begin the Book, as some will have it, is the less probable, because that is observed very seldome in the beginning of other Books. A great [...] in the word [...] in the beginning Gen. 1. 1. to mind us to consider the greatness and sublimity of the work of creation: which is twofold, of the Heaven and of the Earth, signifyed also by the numeral value of the Letter [...]. A great [...] in the word [...] He shall be shaven, Levit. 13. 33. some think it to be a memorial of three that were bound to be shaven; a Youth of thirteen year old, a Nazarite polluted by the presence of a dead [Page 54] body, a Levite. A great [...] in [...] one, Deut. 6. 4. in that illustrious sentence [...] Hear O Israel, the Lord our God is one Lord. In this sentence the Letter [...] is also a great one: [...] to signifie that the Eternal Lord is the only God in the four parts of the world, that is, in the whole world, both in heaven and earth, and no other God in any part of the world besides him. For the Letter [...] stands for four. The two great Letters in this sen­tence conjoyned make the word [...] a witnesse, as if they would thereby say unto us, Hear Israel and be a witness to me, that I have seri­ously admonished thee concerning the one true and Eternal God: according to that, Ye shall be my witnesses saith the Lord, Isa. 43. 10. A great [...] in the word [...], where 'tis said, Do ye thus requite the Lord, O foolish people and unwise? Deut. 32. 6. to raise the greater admiration, that they should make such an ill requital to that Lord, Father, Re­deemer, Maker, and Governour, by shewing themselves to their fivefold benefactor five ways (which the letter [...] does withall denote) wicked and ungrateful, being corrupt, perverse, crooked, foolish and unwise; as all these are ex­pressed in the Text, &c. Cap. 14.

LI.

The little Letters signifie diminution and contempt; as a little [...] in the Word [...], Prov. 30. 15. The Horseleach hath two daughters, called Give, Give. The Horseleach is a Sym­bol or sign of a covetous man: their estate, to whom his Daughters are married, is sucked out and diminished. If at any time he doth good to a poor man, he never does it gratis, but requireth double by his Daughters Give, Give, till the poor man be brought to extre­mity; and this diminution is intimated by the smalness of the Letter. A little [...] in the Word [...] Prov. 28. 17. A man that doth violence to the blood of any person; to shew his misery who is guilty of shedding of blood, that he is even unworthy of the name of man. A little [...] in the word [...] Gen. 2. 4. when they were created, to wit, the Heaven and the Earth; to declare that all created things shall decay and perish; and as the letter consists of broken parts, so shall they be dissolved. The Hebrews affecting mysteries, say, a transposition of this letter is intimated, that of [...] may be made [...] for Abraham, i. e. for the faithful was the world created; for they alone praise God for his wonderfull works of crea­tion, [Page 56] &c. But some, who have more throughly searched the letters and numbers, have given another cause of greater and les­ser letters; namely, that every such Letter is the terme or bound of a certain number of letters, either from the preceding great letter, or the beginning of the book, or some other place, heretofore known by a peculiar index: as, the little [...] in [...] Gen. 2. is the term of the number from the beginning of the Book, to wit, that the letters hitherto are 1112. &c. Cap. 15.

LII.

Of the letter [...] inverted, saith the Masora, Numb. 10. 35. at the word [...] in going fòrward, there are nine Verses wherein is such a sign of Nun inverted. And the first is this, And it came to pass when the Ark set forward, that Moses said, Rise up Lord, and let thine e­nemies be scattered, and let them that hate thee flee before thee. Here [...] is conceiv'd to be in­verted, to intimate that all the enemies of Israel should so be turned back and over­thrown. The second Numb. 11. 1. And the people complained: where the inverted Nun is a token of the preversnesse of the people, in the midst of so many signal deliverances and [Page 57] great blessings of God, bitterly complaining and shewing their contumacy and ingrati­tude, &c. Cap. 16.

LIII.

That the Masoreths might have nothing untoucht, that was pertinent to the conser­vation of the sacred Text, and the notation of its genuine form, being thus intent upon the work, they espyed in the whole Text of sacred Scripture fifteen words, wherein some one letter or other was noted extraordinarily with certain pricks above, not with Vowels, or the notes of Vowels, but Symbolical notes, the signes of some Arcane and secret sense; the explication whereof being delivered and propagated Orally, was known to those first and next following times, but among the posterity, by reason of Wars and Persecuti­ons, went out of knowledge into Oblivion. Now the Masoreths easily judging, they were not set down in vain by the Antients, but as remembrances of some point of secret wis­dome, would by no m [...]anes wipe them out of the Text, but rather mark them, thereby to hold posterity to the duty of meditation. The pricked words, as I said, are in the whole fifteen; ten in the Law, four in the Prophets, one in the Hagiographa. First is in [...] [Page 58] Gen. 16. 5. The Lord shall judge between me and thee: the words of Sarah to her husband Abraham. The Masora noteth there is a Prick above the latter [...]. The word [...] is not written fully with both Jods in all the Law, but in this place: whence the latter was pricked, to mind us, it was not put here in vain, &c. Cap. 17.

LIV.

Next, for the quantity of the Letters, or their number, that the Masoreths compre­hended in a certain number the Letters of all the Books of Holy Scripture, is evident enough out of some Remains to this day ex­tant of the Masora; for the Masora noteth upon the Letter [...] in the word [...] Levit. 11. 42. that it is the middle Letter of the whole Pentateuch, or Law; and the Letter [...] in the word [...] Psal 80. 14. is the mid­dle Letter of the Book of Psalms. At the end of Genesis, after the number of the Ver­ses of that Book, it is added; and the Letters thereof are 4395. which is to be understood of the last Section of that Book, not of the Letters of the whole Book. Elias Levita Pref. 3. l. Mas. writeth, that the Letters of the whole Law are Sixty thousand thousands forty five; and there he saith, the Letters of [Page 59] the first Section Bereshit, are 1915. which is false; we believe they are more then 5000. We doubt not but an account was given of the number of Letters, in all the Books of the Bible, though this Masora is not brought to light. But that this part of the Masoretic Study was referred into certain places of their Books, and so delivered to the notice of Po­sterity, appears by a certain Poem, which in a curious manner exhibites the number, how often every Letter in t [...]e Alphabet is contain­ed in the whole Scripture. Cap. 18.

LV.

The Author of those Verses is affirmed by Elias to be Raf Saadia Gaon, who was Head of the Sorian Academy in Babylon, about the year of Christ 927. The Verses are very dif­ficult; but this Sum of them here followeth:

And hence it is clearly seen, how exceed­ing great was the Industry of these men, how laborious their Study, and how much their Zeal, that they might conserve the Integrity of Scripture inviolate, even in the least tittle to all posterity. Cap. 18.

LVI.

We have seen the Matter, now for the Form of the Masora; it was at first consigned in separate and distinct Books, but afterward the Scribes adjoyned it to the Text by parts, but confusedly and defectively. In which Form it stood till the publick impression made about the beginning of the last age by the sin­gular Study and cost of Daniel Bombergus, and by the Assistance of R. Jacob Ben Chajim at Venice. But notwithstanding all the diligence of the man, the difficulty of the work cau­sed him to leave innumerous Faults, a good part whereof we have corrected in our Editi­on. Cap. 19.

LVII.

The Form and Order of the Masora in the Bibles printed at Venice, is in this sort. Masora is twofold, the Great and the Little; the [Page 61] Great Masora which comprehends all the Critical Learning, with a full enumeration of the places of Scripture, called [...] is proposed either separately, without the Text of Scripture, in the end of the Bibles; or jointly with the Text in the higher and lower Margin thereof: the one is named Final, the other Textual. The little Masora is that which is briefly and succinctly written down at the side of the Text, in Numeral Letters, in short and Symbolical words. Here is no citation of the places, but when a word oc­curs twice, which is signified by the Letter [...]; then the other place is noted by a word or two annexed to that Letter. A greater num­ber sometimes is expressed in a Symbolical Sentence, and in the Chaldee, where the sin­gle words denote the several places of the Bible, alledged in the Great Masora. This is the Form. Cap. 19.

LVIII.

We conclude with the end of the Masora. This the more Sound and Learned Hebrews have excellently observed, that the Masora is a sure Safegard and Defence of the Sacred Text, to this end set round about it, to secure and keep it safe against all Errors. Here is [Page 62] pertinent what the wise Cosri said to his Anta­gonist, objecting that the Study of the Maso­reths was placed [...] in an unlawful and unprofitable work: But saith he, Their Study was in such an unprofitable Work, with which is joyned the conservation of the Law, that there might never b [...] occasion of changing any thing therein. To the same purpose is that of the wise Aben Ezra; Certainly a great Reward is due to the Authors of the Masoreth▪ who are as it were the Keepers of the City-Walls; for by their endeavor persisteth the Law of the Lord, and the Holy Books in their Form, without any addition or detraction: And that of Elias Le­vita, After the Labour performed by the Ma­soreths, it is impossible that any change at all in any Books of Scripture hath happened hereto­fore, or can hereafter happen. That of R. Ja­cob Ben Chajim is not to be omitted, who in his Preface to those great Bibles, after he had declared largely the use of Masora, saith, Had not the men of the Great Synagogue bin, who re­stored the Crown (of the Law) to its antient splendor (as it is written, So they read in the Book of the Law of God distinctly, and gave the Sense, and caused them to understand the reading, Nehem. 8. 8.) We had walked in the dark, and bin as blind men, and had not had one Book corrected, nor a Copy of the Law, [Page 63] whereon we might rely. Thus the Jews. Cap. 20.

LIX.

The same hath been acknowledged by Christians; as many as have attained to any better knowledge of this Art. Benedictus Ari­as Montanus, in his Preface discoursing of the various Reading in the Hebrew Books, and the way and use of the Masoreths; Great, saith he, was the Religion, and great the care of the antient Israelites in the conservation of the Read­ing of the Holy Books: and that treasury in­trusted by God and commended to them (wherein were contained the mysteries of eternal life) was esteemed worthy of all their diligence, to keep it so, that by no meanes any one word of it, or so much as the least tittle might be impaired. Hugh Broughton an English man upon the 9. of Dan. saith, There is one sort of great renown, the Masorites, whose diligence preserves the Hebrew Text safe and sound for ever; and Nicholas Ful­ler in his Miscell. Theol. l. 3. c. 13. To this end that the Hebrew truth might be kept inviolate, was excogitated by the most expert Jewish Ma­sters a certain subtile and curious Art, which they called [...], that is, a tradition, or the most accurate way of delivering through the [Page 64] hands of those who do succeed, the Canon of Holy Scripture, alwayes pure and perfect. By the be­nefit whereof they exactly know, and have the number of, not the words only, but the very Letters too. So that, not the least change can be made by any either unlearned, or rash or negligent hand, but it is deprehended presently. Whence it is fitly stiled by them [...], as the hedge or mound of the Old Testament, to keep off thence all cor­ruption and depravation. Cap. 20.

LX.

And this may suffice for the present con­cerning the Author, Matter, Form, End of the Masora. I will close up these Collections with a saying of Pliny used by my Author, Optima quaeque malunt contemnere plerique quam discere. Ʋery many there are who had rather de­spise the most excellent things, then take the pains to learn them.