CHAP. I. Of the Bibles in general , as well among the Jews , as Christians .

THE whole Context of Sacred Scripture is remarkably known among the Christians by the name of The Books , that is to say , The Books so call'd for their Excellency above all others ; and these Books contain both the Old and New Testament . The Jews however allow of no more than only the Books of the Old Covenant , Of the Old Testament . and those only written in the Hebrew Language ; for as for those which the Church has receiv d from the Hellenist Jews in the Greek Language , they deny them to be Canonical , and therefore will not admit them into their Synagogues . Whereas the Church inspir'd with the Holy Ghost , admits them likewise to be of Divine Authority . As to which difference , they who among Christians assume to themselves the Name of Protestants and Reformed , rather chuse to take the Synagogues part , than to joyn with either of the Churches , that is , the Eastern or Western . And therefore the Christians have only admitted into the Church those Books of the Old Testament , which they receiv'd from the Jews . As for the New Testament , Christ the first Author of it , committed nothing of it to writing , but his Disciples after his Passion made publick those Books which we call the Books of the New Testament . The New Testament . Now who were the real Authors of those Books , some there are who very much doubt , as if the Gospels of Matthew , Mark , Luke and John , were not assuredly theirs . For , say they , they would not then be entitl'd the Gospels according to Matthew , Mark , Luke and John , but the Gospels of Matthew , Mark , Luke and John , had they been wrote by them ; and thus we generally say , the Books of Moses , and not according to Moses . But the Titles of the Gospels and other Books are plainly different . For that the Gospel which Matthew published , was not Matthews , but Christs ; and therefore it is rightly inscrib'd , According to St. Matthew ; that is to say , the Gospel of Christ according to the Testimony of St. Matthew , upon which the Christians ground their Faith .

Pauls Epist. to the Romans . But now to return to the Jews , with whom the Oracles of God were first entrusted , as the Apostle speaks it , the Holy Bible among them is called by several Names . For sometimes they call it Mickra , The names of the Scripture among the Jews . or Reading ; in which sense those words of Nehemiah are to be taken , where he says , c. 8. v. 8. And caused them to understand the Reading . For though it be true that Nehemiah in that place discourses particularly of the Levites reading the Law of Moses , yet afterwards that name was not unfitly attributed by the Jews to all the rest of the Books of Holy Scripture .

Sometimes they denote the Scripture by these words G●esrim ve Arbang , or Twenty four ; under which name they comprehend the number of the Books of Sacred Writ . To which St. Jerom seems to have alluded , where he says , Which are not of the Twenty four Antient , Praelections upon Nehem. and Esdr. have not equal Authority with Divine Writ . Now what is to be understood by the Twenty four Antient , the same St. Jerom more manifestly declares in Prolog Galeat . Neither is there any thing to be more frequently found than this name of the Sacred Writings , which they generally affix to the beginning of their Manuscript Bibles ; intimating thereby the whole Context of the Old Testament : Although Josephus , a notable Witness in this Argument , affirms the Sacred Books allowed by his Nation to be no more than Twenty Two . Which seems to have been so concluded , to the end the number of the Books might be the more readidily and stedfastly retained in the memory , by the numbers of the Letters of the Hebrew Alphabet , which are also twenty two . Nevertheless it is not a thing lookt upon by the Jews as much material whether they reckon twenty four , or twenty two Books , only they divide them after another manner . This was well known to St. Jerom , who informs us , that they who number'd twenty four Books of Holy Writ , separated the Book of Ruth from the History of the Judges , and the Lamentations of Jeremy , from the Prophesie it self ; which is not contradicted by the Jews in our time , who attribute these two Books to the number of the Sacred Writers , but not of the Prophets .

But they who seem'd to have had the choicest Opinion of the Bible , were the Sect of the Carraitans among the Jews , who gave it the name of a Prophesie . 2 Epist. c. 1.19 . Under which name St. Peter seems to comprehend it : and indeed it may be thought to have been the Antient and Genuine name of the Scripture , which was not understood by the more Modern Jews , who have invented many Subtilties concerning the Books which are inscrib'd Hanbiim , or the Prophets ; and I admire to find that some Christians also listen to these acute Doctors . The Antient Division likewise of the Sacred Writings into the Law , the Prophets and Cetuvim , Writings , or according to the Vulgar expression , Holy Writings , The Division of Scripture . is a thing which is well known to all people . Which Division wonderfully tormented the Brains of the Jews , who have been very laboriously inquisitive about it , and what was easie before have strangely perplexed with their Niceties . Isaac Abravanel a most acute person , complains , that none of his Rabbies have come near the mark , unless one Ephodaeus . But as to what that Rabby at large discourses concerning that matter , we thought fit to pass over in silence , as having more of wit than solidity . Taking therefore our leaves of these lighter Fancies , we may have some reason to believe that the name of the Prophets was given to the Books of Joshua , Judges , and other Historians , which were written before the Jews were carried out of their Country into Babylon , because at that time the Jews called them Prophets , who undertook to write the Annals of the Age wherein they liv'd . Thus in the Holy Writings of the Books of Samuel , frequent mention is made of Gad , Nathan , and other Prophets , because they carefully collected the publick Transactions of their own Time , and then with no less diligence transcrib'd them into the publick Register . Which is the meaning of Josephus , where he affirms , that it was not for every one among the Jews , to write the Publick Annals , but only for the Prophets . This Theodoret more largely explains , L. 1. advers. Apo. Theod. in Praefat. in lib Reg. Id. 2 Reg. where he boldly asserts , That there were several Prophets among the Jews , of which every one wrote the Story of their own Times , and that the greatest part of the Books by them written , are past recovery lost . And therefore he affirms it to be past all doubt , that the Books of the Kings were taken out of several Books of the Prophets . With Theodoret , Diodorus , Procopius , and others not a few , eminent for their Learning , agree . Which seems to be the True Reason , why the Books of Sacred Scripture , which were written after the death of Moses , before the Captivity were call'd by the name of the Prophets ; but that after that time they were only known by the single name of Cetuvim , or Writings . Not that thereby they depriv'd them of the Inspiration of the Holy Ghost ; for the Jews no less than the Christians , willingly admit their Divine Authority , but only content themselves with the single name of Cetuvim , or Writings , as we generally call the whole Scripture by the name of the Bible . To say truth , it is for men that have little to do , more accurately to enquire into these names , and to hunt these Mysteries , of which the Antient Hebrew Writers never so much as thought .

For this reason the Christians , who in the Infancy of the Church , borrowed the Books of the Old Testament out of the Synagogues of the Jewish Hellenists , neither separated the Book of Ruth from the Judges , nor the Lamentations from the Prophecy of Jeremiah , as the rest of the Jews do , who refer those little Treatises to the third Classis of Sacred Writings , which are called Cetuvim . Nor is it a little to be wondred at what cruel pains that most subtle Doctor Abravanel takes , where he very angrily enquires , for what reason it was , that the Book of Ruth was not joyn'd to the History of the Judges , to which it seems to belong more especially , acknowledging Samuel to be the Author of both . But the Christians , according to the Example of the Hellenist Jews , have reduc'd the Books of Sacred Scripture into much better order , which seems to be the first order and disposition of the Holy Writings , which was allowed by the Antient Jews , and approved by the publick use of the Synagogues . Therefore the Jews commit a great folly , who as well in their Manuscripts , as in their Printed Copies , separate the Prophecy of Daniel from the body of the rest ; as if the Inspiration of the Holy Ghost , which was present with Daniel , when he prophesied , were not the same in all , as that wherewith the other Prophets were inspired . The same absurdities they run into concerning David , whom they refuse to number in the List of the Prophets , though they confess him to have uttered many Prophecies . So true it is , that those Rabbies , who so highly value their Paternal Traditions , invented many things unknown to their Fore-Fathers , and which it seems much more rational to take out of the Books of the Christians , than the Works , especially of the more Modern Jews . For the former imitated the Antient Custom of the Synagogues , which does not seem to have descended entire to the Jews of later Ages . And therefore that Order of the Books of Sacred Scripture is to be retain'd , which is observed in the Greek and Latine Bibles of the Christians .

Neither are we to listen to those , who following the Example of the Jewish Rabbies , pervert that Antient Order in the Greek and Latine Copies of the Bible which they put forth . And yet I do not believe that Order to be so exactly necessary in smaller Editions , in regard that as to those things , neither the Jews agree among themselves , nor the Christians neither Cassiodorus divides his Work of Divine Readings into these three Heads ; The Division of Scripture according to St. Jerom ; The Division of Scripture according to St. Austin ; The Division of Scripture according to the Septuagint . The Jews also , though most passionately devoted to their own Traditions , and wholly govern'd by the Talmudick Rabbies , observe , in the Disposal of the Books of Holy Writ , another Method than that which is approved by the Talmudists . Also the very Order of their Manuscript Copies varies in that particular .

CHAP. II. Of the Hebrew Manuscripts of the Context of the Bible .

WE may divide the Hebrew Manuscripts of the Jews into two sorts , of which the one serves for the publick use of the Synagogues , the other for the particular use of private persons . Neither do they read in their Synagogues every particular Book of Holy Writ , but only such and such selected Books , The Books of Scripture read in the Synagogues . which are adapted and accommodated to the Mysteries of their Religion , such as are the Books of Moses , from whence they derive the Precepts of their Law , and those which they comprehend under the name of the five Megilloth or Volumes . That is to say , the Canticles , Ruth , the Lamentations , Ecclesiastes and Esther . For these are the Volumes that are read in their Synagogues upon certain prefix'd days ; the Canticles upon Easter day , Ruth upon the Feast of Seven days , the Lamentations upon the ninth of the Month Ab. Ecclesiastes upon the Feast of the Tabernacles , and Esther upon the 14th and 15th of the Month Adar . And as for the Law , it is divided into so many Sections as there are Sabbaths in the year ; so that they read a Section every year , with an addition of something taken out of the Prophets .

The Superstition of the Jews in writing their Service-Books . 'T is a wonderful thing to see how ridiculously devout , and idly superstitious the Jews are in writing out the Copies which are for the use of the Synagogue . For in the first place , not content with the bare and naked Letter according as is to be seen in other Printed and Written Copies , they adorn the several Letters with little Coronets which they call Tagin . Neither are they asham'd to make God the Author of those flourishes , which they say , Moses learnt of God in Mount Sinai . R. Moses Scem Tob in his Book , where after the manner of the Cabbalists , he seeks for the Reason of the Letters of the Alphabet ; tells ye many stories concerning those Coronets , complaining that they were known to few of the Jews . Thou shalt understand and hear , saith he , the Discourse which was drawn by our Ancestors of blessed memory , in the Treatise Hagiga , and shalt make Aleph , wherein are seven Coronets : There are seven also of the same nature in the Law ; Beth , wherein are three Coronets , they are four in the Law ; Gimel , which has four flourishes , three in the Law ; Daleth , which has four flourishes , six in the Law . After the same manner does the same Rabby run over all the rest of the Letters ; he also has been so punctual to give us a Copy of the following Flourishes , with Instruction how to make them , and how often they are to be met with in the Books of Moses . He also observ'd their differences ; some of these Flourishes being fix'd close to the Letter ; others set a small distance from the Letter , either over the Letter , or underneath it . But these were only the Dreams & Fancies of Jewish Brains , about which nevertheless those Rabbies trifle away their time very seriously . Thus Bal Masius makes Coronets for the Letters Zain and Heth , quite different from those which R. Scem Tob delineates from the Tradition of his Fathers . Farther , these Jewish Rabbies shew an extream Superstition and Diligence in the choice of their Parchment ; for Paper they utterly reject as a new Invention . This Parchment must be very clean ; nor can it be prepar'd by an Infidel or Ethnick , but by a Jew , and he neither an Apostate or a Heretick . Therefore the Samaritan Copies are altogether renounc'd by the Jews , as vile and impure . Moreover , they do not write as we do in folded Sheets , but in large Volumes , after the Custom of the Antients , which they divide into Columes or Pages , observing as it were a Geometrical Proportion , and making use of a Ruler to draw the Lines streight ; for they have the vanity to affirm , that Moses order'd that no Copy of the Law should be written without a Ruler ; and they also pretend that Moses taught them what sort of Ink they should use . In writing careful in the first place , not to joyn their Letters close together ; observing this proportion between the Letters and the Words , to leave the space of a Silk Thred between every Letter , and of a small Letter between every Word ; that the Lines be distant one from another the measure of one Line , and every Line to hold thirty Letters . To these may be added the Distinctions of the Sections ; of which some are larger , and some lesser : And then again some of these Sections are said to be close , others open . Those are call'd close , which are so enclos'd on both sides with Letters , that the space of four Letters be only left , in open Sections the space of nine Letters . Besides these , there are also other larger Sections , which are also to be seen in the publick Exemplars of their Bibles . But those Jewish Rabbies are mainly deceiv'd , who believe that Moses was the Inventer of those Divisions or Sections , which are made in the Modern Copies . For those Distinctions were found out by the late sort of Criticks , The Antient Form of the Bibles . especially those who call themselves Mosorethae ; for that in the Antient times there were no mark of Distinctions to be found either in the Hebrew , Greek , or Latine Copies : For that was the business of the Grammarians ; and as Elias the Levite rightly observes , the whole Law was antiently Pasuck Echad , without any distinction of Letters or Words ; which as the Learned know was also observ'd by the Grecian Criticks , in reference to Homers works . Neither do the words of Nehemiah contradict what is here said , Neh. 8.8 . And they read in the Book , in the Law of God distinctly , as if the distinction of Verses had been brought into the Context of the Law ever since the times of Esdras : Which Opinion the Talmudick Doctors seem to favour very much . T●l . Tract . Nedarim . At least it could not be later than the Talmud , when the Talmudick Writers make mention of it ; Baal Hatturim in compend . Talm. de lect. lib. legis . and as R. Jacob , Ben Ascer Baal Hatturim testifies , It was the Custom of the Antient-Talmudick-Doctors , to interpret the Law in another Language , to the end the people might understand it , because the Language of the Law was Aramean . Now the Reader could not read above one Verse to the Interpreter ; for he first read one Verse , then followed the Interpretation . Then he read another Verse ▪ nor could the Interpreter proceed till the Reader was got to the end of a Verse ; nor could the Reader read another Verse , till the Interpreter had made an end of his Interpretation . Whence it may be collected that the Exemplars of the Mosaick Law were distinguished into Verses before the Talmudists were in Being .

But all these things might well enough be observ'd as well by the Reader , as by the Expositor , from the times of Esdras , without any note of Distinction between the Context of the Verses , which the Antient Translations of the Bibles , which were publish'd in Greek before St. Jerom liv'd , apparently demonstrate ; and St. Jerom himself , who frequently distinguishes those Verses after another manner from that which is now made use of , in the Masoretick Editions generally published in these days . But this seems chiefly most worthy observation as to our present business , that there appears nothing at all of the Points of Vowels , which as it were , confine the Modern Reading of the Hebrew Context within certain bounds , nor in like manner , any thing of those Accents which are now in the room of Points , Titles , and other late invented strokes of the Pen. Then again , that there was formerly no division of Sections in the Manuscript Copies , the Samaritan Exemplars sufficiently testifie , wherein such kind of Sections are mark'd after a distinct manner : Which had they been added to the Law by Moses himself , as the Jewish Rabbies falsly imagine , there would follow the greatest consent that could be , as to this matter , between the Jews and the Samaritans . Falsly therefore the Talmudists pronounce , that no Verse ought to be distinguish'd that was not distinguish'd by Moses . For if it were so , why do the Talmudists differ in this particular from the Masorethites , who are said to have put a hedge about the Law , Sig Le Torah ? Was it impossible that the Jews , such resolute observers of their own Traditions , should not be able to retain the same Tradition receiv'd from Moses , and to preserve it entire in their several Copies ? R. Moses . Nor is there any other judgment to be made concerning the Divisions of the Sections , whenas the same Masorethites , as R. Moses attests , by reason of the difference of the Copies to which they trusted , could not agree among themselves ; and Moses himself acknowledges , that he found a very great Confusion in all the Copies that came to his hands ; insomuch that rejecting all the other Exemplars , he stuck only to one which was thought to have been corrected by R. Ascer , and followed it in every thing for the making out a Copy for his own use .

As for the Time when these Marks of Sections , Comma's , and other Distinctions first crept into the Context of the Bible , it will be needless to make any over-curious enquiry . For these things being only the Fancies of Criticks , will obtain no greater Authority than what it can win from the consent and publick practice of the Rabbies ; for that according to the variation of Times , and succession of Ages , they were subject to various Alterations , as being things that depended meerly upon the Judgments and Conceits of men . One of the great Criticks among the Jews , Elias the Levite , that all these things had their birth in the School Rabbies of Tiberias , vulgarly call'd the Masorites , after the Decease of St. Jerom and the Talmudists : so that whatever was publish'd afterward concerning the Antiquity of those Distinctions , were but the fancies and conceits of idle people , as if any other Opinion were to be conceiv'd in this particular of the Holy Writings , than of the Greek and Latine Books . For it was not necessary that Books , because they are holy , should not be permitted to come into the World without their Points and Interpunctions : as if , for Example , the pointing of the Modern Latine Version , which the Holy See has approv'd by her consent , and has thought only fit to be retain'd in all the Latine Editions of the Bible , were necessarily to be derived from the Times of the Apostles . But we have said enough upon this Subject ; now to the Copies in use among private persons .

These also may be said to be of two sorts ; of which some were written out by the Vulgar Jews , and some of the common people ; others by men that were skilful in their Language , and for the use of those who were eminent in Authority ; such as were those who took upon them the Title of Nassi , or Prince . The first being written in a lesser Character and Bulk , and not so carefully corrected as they ought to have been , are found to be full of Errours . And several such Copies as these are found in several Libraries of the Christians . But the latter being done with great labour and cost , and from Copies the most Antient and best corrected , are far to be preferred before all others . They are written in large and most elegant Capital Letters , and which is a certain sign of a good Copy , none of those words appear to be omitted in these , which are added down in lesser Characters upon the Margin of the Leaf , as in the Books of the common Jews , which abound with those kind of faults . For they being deceiv'd by the similitude of words and sentences following one another , set down the maim'd and curtail'd words of the Context , hardly minding what they write .

Moreover , it is of great consequence from whence , and from what hands these Manuscript Copies are taken . More corrected Bibles . For the Spanish are much better corrected than the German , French , or Italian . For the Spanish Jews have been much more careful to correct their Copies , than any of the other Jews besides , that they are more curious in the neatness of Writing . Which was the reason that Elias the Levite , not a little practis'd in this sort of Study , after a recital of several Copies of Bibles , adds this concerning the Spanish Exemplars , The Book Aspamia , Elias . Lev. Siphre Lu 〈◊〉 Choth . is a Book that contains all the Spanish Exemplars , for that they are much better corrected than others . R. David Kimchi also makes frequent mention of these Exemplars in his Works , and calls them Sepharim Madrigum , or Books well corrected . By which means the Spanish Jews have not a little polish'd their Language , in imitation of the Arabians , from whom they borrowed all the Grammar which they have , lend in all their study and industry to the correction of the Bible . The same Kimchi , who was also born in Spain , is much applauded by Aben Melech , for the great pains he took in searching after the choicest and best corrected Spanish Copies , Who , saith he , Aben Mel. in Michlol Jophi . ever took so much care as he did , in searching after the best corrected Copies that were in Spain ? Now , how those Copies are to be distinguished and known from others , is easily apprehended . For the Spanish Characters are four-square , and of an extraordinary cut , like those in the Royal Bibles set forth by Plantin at Antwerp , and those other of Robert Stephens , which were certainly transcribed from some Spanish Copies . The Italian and French Characters are somewhat rounder . The German imitate the Gothick rudeness , and may be seen in the Hebrew Books , which were first Printed in Germany , and the Hebrew Bibles that were Printed at Munster . Those Copies are very frequent in Europe , which are written in a larger form , and bigger Letters , with the Masora in the Margin , Leusden Praefa● . in Bibl. Hebraic . Amstel . Octavo . adorn'd with several Figures , and small Imagery . Some such Exemplar is highly extoll'd by John Leusden , Hebrew Professor at Vtrecht , from whence the Hebrew Bible in Octavo was lately Printed at Amsterdam . And he commends it chiefly for this , that it has a large Masora in the Margin , under the several shapes of Bears , Dogs and Bulls , and sundry other creatures : But indeed more fit to be expos'd for Children to play with , for the sake of the Pictures . The Spanish Copies , which are of best repute , shew the Masora barely and plainly written , neither are there any Lines therein that are drawn into the shapes of living creatures , as in the last mention'd . And therefore the plainer the Copies of the Hebrew Bibles appear so much the chaster from Errours , and more corrected thy are . For under these shapes of Beasts and Plants , the Writer conceal'd his own Errours and Imperfections , neither are they more accurate in the Text it self , than they are in the Masora .

CHAP. III. Several of the Manuscript Copies of the Bibles are examin'd : Their various Readings are approv'd by the Testimony of the Learned Jews .

Supposititious Copies of the Bible . WHat the Jews have invented concerning some Copies of the Bible wrote by the hand of Esdras , there is no man surely in this Age , but believes to be all meer stories : As also what is related of other Copies preserv'd at Bononia , according to Tinus of Ferrara , or at Cabilo , if we may credit others . No less supposititious may we imagine that Chimerical Piece of Antiquity to be , which the Samaritans attributed to the Copy of the Mosaick Law found at Sichem . Several other Copies have been also found among the Christians , who to defend the Latine Interpreter , have very much commended erroneous and counterfeit Copies . Thus Lindanus extolled the Copy of an Hebrew Psalter , which was preserv'd in England , and agreed exactly well with the Latine Edition . But that it was plainly an adulterate piece , Isaac the Levite sagaciously discover'd , meerly by his knowledge of the Hebrew Language . Lindanus stifly maintain'd , that many things were corrupted by the Jews of set purpose , and out of their hatred of the Christians ; and this he endeavours to make out from the credit of that English Copy , which he did not scruple to affirm , did formerly belong to Austin the Archbishop . But Arias Montanus , after he had long sought , and at last found out that Copy , expresses his grief to find that a person so judicious and learned , should write and teach such Stories upon Forein trust . Neither , Ar. Montan. ad appar . B. 6. reg. saith he , is the Copy Antient , nor writ by one that understood the Hebrew Language , but by some Latine Scribe , that knew how by the command of his men , to make a well-shap'd Hebrew Character ; and this not above fourscore or a hundred years ago . A short Book in a short Hebrew Character , commendable rather for imitation and neatness of Writing , than the knowledge of the Writer , where every word was so corrupted , that scarcely one could be said to be true . Whence we may collect , that there is no credit to be given , not only to the Jewish Rabbies , while they vaunt the Antiquity and Integrity of their Sacred Books ; but also neither to the Christians , though eminent otherwise for their Piety and Learning , while they go about to obtrude false and counterfeit Copies upon the World instead of true .

The feign'd Antiquities of some Copies . Lib. Juchasin , seu Fanul . Among the Jews also there were some true and real Manuscripts of the Bible , which were not of that Antiquity to which they pretended . Such was that famous and highly reputed Copy of Hillel , concerning which there are these expressions in the Book Juchasin . In the year 584. there was a great Persecution in the Kingdom of Leon ; at what time they brought away thence a Copy of the Books of Scripture , which Hillel had wrote out ; by that they corrected all other Copies ; I saw a part of it which was sold in Africa , many years after it seem'd to have been written . R. D. Kimchi makes mention of this Exemplar , as well in his Grammatical Discourse , as in his Commentaries upon the Scripture ; and in his time he affirms , that there was a Pentateuch drawn from that Copy , which was kept at Toledo . Also R. David Ganz , and several other Jews , applaud that Copy , as being a piece of great Antiquity and Exactness . And that same celebrated Name of Hillel , impos'd upon persons of great knowledge in the Hebrew Language , and Sacred Criticism ; R. David Ganz in Tjenach David , p. 56. Cun. l. 1. de Rep. Heb. insomuch that Cunaeus calls Hillel's Copy a Book of Venerable Antiquity , which R. Hillel Chief Priest or Governour rather of the Jews , wrote with his own hand ; who came from Babylon into Syria 60 years before the Birth of our Lord Christ . Schickardus also wonderfully extols the Antiquity and Exactness of that Copy , and brings Elias the Levite for his Witness ; as if it had been the Opinion of that same Learned Jew , that Hillel returning from the Captivity of Babylon , had written that Copy with his own hand . Yet for all this , Elias the Levite was of a contrary Judgment in this particular , who had slain himself with his own Sword , had he pronounc'd that Judgment concerning Hillels Copy which Schickard would falsly make him guilty of . For in that Exemplar of Hillel , there are several Vowel Points , Accents , and other things , of which Elias makes the Rabbies of the School of Tiberias to be the Inventors , whom he believes to have liv'd after the Talmudists and St. Jerom. As vain and idle also are all those things which Buxtorf crowds into his Book concerning the Antiquity of Points , to prove that Hillel was Contemporary with Epiphanius , and before the Masorites of Tiberias . As little to the purpose also does the sharp-witted Capellus teaze himself with sundry conjectures concerning Hillels Exemplar . But these men , through the want of Manuscripts , seem incapable to determine any thing concerning Hillel & his Bible ; though , had they consulted the Books of only one David Kimchi , who is universally read , they might easily have apprehended , that Hillel was after the Rabbies of Tiberias . For that the chiefest differences of Hillels Copy from the rest lie in the variety of Point Vowels , Mapphick and Dagesh , and other niceties of the same nature , which no person conversant among the Monuments of the Antients , will affirm to have been invented in the time of Epiphanius . And indeed both Cappellus and Buxtorf might have consulted the Comments of John Mercer , who sometimes also commends the Hillelian Exemplar .

Nor would it be a difficult thing to produce many readings of the Hillelian Codex different from the Masoretick , collected out of five Manuscript Bibles , and those Spanish besides , and of the best repute : But in regard they are for the most part of little moment , I shall pass them over in silence . Only some few I shall select from the Book of Joshuah , placed in the Margin , of a very fair Spanish Copy , written about five hundred years since , though the Annotations , or rather Variations seem to be of a later date . Joshuah , chap. 6. in the Masoretick Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written at large , Classicum , or the warlike noise of the Rams-horns . in the Hellelian more contracted , the Vau being left out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . C. 10. of the same , the Hillelian Copy reads , v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without a Schurec . In the same chapter for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the Vowel Segol under He , it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a Camets under He. The rest are more trivial , excepting one place of the Book of Joshuah , C. 21. where in the Masoretick Copies two whole Verses are wanting , which that venerable Exemplar written for the use of Nassi , or the Prince , has supply'd again . But in the Margin of the said Copy , these words are to be read , as being added by him who corrected that Exemplar in many places according to the Masoretick . Lo Matzinou Elau Hashenin Pasikim Be Hilleli . We cannot find those two Verses in the Hillelian ; by which the Masoretick Lection is confirm'd , though it seems to be faulty enough .

We have some reason to suspect Hillel to be a Spaniard by Nation , and a famous Rector of some Academy , who reformed the Masoretick Edition in sundry places according to the Antient Copies . After his death his Copies , as being more corrected than the Vulgar , became to be high in esteem , especially among his Country-men ; and as Antiquity swells Mole-hills into Mountains after Death : Thus the Name of Hillel being become famous , was soon made use of to gull the more ignorant ; afterwards also his Name seduc'd the more Learned Jews , less wary than they ought to have been . And why I should thus think , the very nature of the Hillelian Codex , which varies in very few things , and those very slight , from the Masoretick , which at that time was approv'd by the publick Practice and Authority of all Schools ; which seems to be confirm'd from hence , for that then several of the Rabbies , especially in Spain , even after that tedious Labour which the Masorites undertook , scrupled not to write down in their own Books , the Variations of Scripture taken out of Antient Copies . And hither ought we to refer the Animadversions of R. R. Judas , Jonas , Kimchi , and others , who have oft recourse to the Sepharim Midvikim , or corrected Copies ; and hither also belongs that note frequent in the Margin , most especially of the Spanish Manuscripts , B' Sepher Achar , in the other Copy . But that Hillel was a Spaniard , is not only to be proved from hence , that his Biblick Copy was found in Spain , and first extoll'd by the Spanish Jews ; but because I find several of the Spanish Lections quoted in the Spanish Exemplars , quite otherwise than in the German and others .

In like manner we may affirm , that the Exemplars of the Bibles , which the Jews extol under the names of Ben Ascer , and Ben Narthali , were written out by such persons , who being Presidents of Publick Academys , made it their business to reform Erroneous Copies . But in what time they liv'd , is a thing not well known to the Jews themselves , very little curious of their own Chronology . However common fame reports them to have liv'd about the year 1034. long after the Tyberian Masorites . R. Moses Tephil . c. 8. And this was the Opinion of R. Gedalia , R. David Gans , and several others among the Christians . It cannot be unknown what R. Moses has written concerning Ben Ascer's Manuscript , which , as he asserts , was very well known in Egypt , by which the Hierosolymitan Jews corrected their own Books . That is the Examplar , saith he , which they all use , because Ben Ascer corrected it ; labouring at it for many years , and correcting it many times quite thorough . For the Governours or Presidents of the Academies , formerly according to the Custom of the Jews , wrote out Copies , which afterwards were made use of by the Provinces , of which they were Chief Rulers and Princes ; especially if they were in any esteem for being Learned ; whence seems to have risen that variety of Readings which is found among the Manuscript Copies of several Provinces , and distinct Ages . Nor do the Rabbies themselves seem to deny it , who believe that the Western Jews follow'd R. Ascer ; and the Oriental R. Naphtali in the Transcription of their Copies . Now , they call the Western Jews those that dwell in and about Jerusalem , and the Eastern Jews those that live in and about Babylon . The Hierosolymitan Codex , saith Elias the Levite , R. Elias Levita . is that which Rabbi Jonas the Grammarian found , by the Testimony of R. David Kimchi , and perhaps may be that Exemplar which R. Ascer corrected , who liv'd a long time at Jerusalem .

But the Lections , about which the Rabbies themselves are at variance , are very slight and trivial , as they are in the Hillelian : Nor will it be worth while to repeat them here , in regard there is a Catalogue of them annexed to the large Venetian , as also the Basil and English Bibles . Let it suffice to observe that the Catalogue of the same Varieties in Manuscript which are fixed at the end of some Manuscript Bibles , and to which they might have recourse , do not exactly agree with those that are Printed at London , Basil or Venice , For some , which in the Vulgar Editions claim Ben Ascer for their Author , belong to those Catalogues , which indeed owe their publication to R. Naphtali . Such is that which is reckon'd the sixth in number , and those which follow . Those Manuscript Catalogues also add some , and other Variations they omit , besides those already Printed . For where the Modern Lection makes use of the Accent Maccaph , the more recent Manuscripts make use of the Point Dagesh , or of some such thing . Nor could there be any other way to knit together the series of those slight niceties , because they are of little or no use . For should we observe all the Variances of this kind , which might be found in turning over those Manuscripts , with an intention to embody them in one heap ; such a Collection would certainly swell into a large Volume . For I must needs say , they had leisure to spare , who lookt after the Edition of the English Polyglottons , who have not only publish'd those Lections every one in their order , as they found them in the Basil and Venetian Editions , but have also added the several places of Scripture , of which there was hither never any Index before . So that I wonder that men otherwise Learned , should have no better thought than to employ themselves about such trifles : But as to those differences of Readings , which before the Times of the Tiberian Rabbies commaculated the holy Text , and are of greater moment , should be so sluggishly careless : And , which is worse , having little knowledge of the Books of the Ancient Writers , but only accustom'd to the Varieties in those Manuscripts of later date already mention'd ; yet they affirm a wonderful agreement of the Hebrew Copies among themselves . Here might be added also those Varieties which are , Ben Magnarabei ou Madnachei , between the Eastern and Western Jews : But in regard they are already publick , and very few that are of moment , that I may not seem to be an Amplifier of Scripture-Variances , I shall forbear to repeat them , especially they being publish'd at the end of the Basil Bibles . However , from hence we may collect , that the Hebrew Exemplars do not so easily agree among themselves , that there should be no variance , as most of the Jews , and the Christians their Hebrew followers , would make us believe ; whenas some of those Lections , though not so many , Various Lections among the Rabbins . produce a different sense .

Now let us come to the Testimonies of the Rabbies , which confirm the same Opinion concerning the Discrepancy of Scripture Copies . R. Jacob Haim Praef. in Mas . Mag. Buxtorf . in Antior . There are not wanting Examples of various Readings among the Talmudick Doctors , drawn from the publish'd or Masoretick Transcriptions . Of which some are cited by R. Jacob Haim , which Buxtorf , a strenuous Champion for the Masoretick Exemplar , though unwillingly acknowledges ; nor will he have to be other than a very few , and those of no great weight , not contradictory to the truth of Sense ; and yet they spend the greatest part of their time in writing out the words either fully , or defectively , as they term it . However , among those few which R. Jacob Haim brings by way of Example , it may be plainly demonstrated , that there are some which alter the sense of Scripture . But I may say , that we should in vain go about to find out those various Lections in the Talmudick Work now extant , which formerly might more easily be gathered from it . For that for many Ages together , the Jews have made it their business to reform all their Bibles , both Printed and Manuscript , by the Masoreticks , as in the Reading those Books I have often observ'd . However , care must be that you do not mistake that form of speech frequently made use of in the Talmud , Read not so , but so , for a various Lection . For it is a kind of Allegorical sport , very familiar with those Rabbies , who reserving to themselves the substance , as I may so say of the word , have childishly invented several ways of Reading one and the same word . If any one has so much leisure to animadvert upon those places of Scripture , which are extant in the Talmudick Work , there is no necessity for him to turn over those immense Volumes , so inaccessible to many men ; for we have a Table which is entitled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherein all the places of Scripture which are extoll'd in the Talmud , are digested in their order , with the place and the page where they may be found in the Talmud . But what profit or advantage a man shall reap from such a tedious piece of labour , I cannot apprehend , unless we could have recourse to the most Antient Copies of the Talmud , which have escap'd the impure hands of the Jewish Criticasters .

Far more Varieties of this nature are found in the Books of the more Modern Jews , although they pretend themselves most stout Asserters of the Masoretick Reading . Thus R. David Kimchi , does not so devoutly adhere to the Masoretick Copies , but that he sometimes forsakes them ; and therefore upon those words of Ezekiel the Prophet Le Mickdash Megnat , he makes this observation , R. Kimchi Comment. in Ezek. 11. the word Mickdash is a word mark'd with a Pathack underneath the Daleth : Neither is Megnat a Noun Adjective , but a Substantive , as I have found in some corrected Copies ; in others I have met with Camots , and so it may be an Adjective . Where we read in our Modern Copies the Earth was fill'd with blood Damim , Kimchi reads it in his Copy Chamas , or Violence ; yet he observes the other Lection to be extant in some other Versions . Concerning the word Elgavis , in the 12th chap. of the same Ezekiel , he thus discourses ; The stones Elgavis , are stones like hail-stones ; for in some corrected Editions the word El and Gavis are divided , in others it is all one . But I make too long a stay upon these things , when there is nothing more frequent in that Rabbies Dictionary , and his Comment upon the Scripture , than such kind of Expressions , in the corrected Book ; in some corrected Books , and the like . For , more frequent are those which you meet with in the Commentaries of R. Aben Melech , who acknowledges that he compil'd his Treatise out of the Works R. R. Judas , Jonas Aben Ezra , Kimchi , and other Grammarians . He in the 24th chapter of the same Prophet Ezekiel upon the word Harkach , which in the Masoretick Editions is read with the Vowel Pathack under the Letter He ; Harkach is the Infinitive or Imperative of the Conjugation Hiphil . R. Jonas writes that he found the same word in the Hierosolymitan Copy noted with a Camets under the Letter He ; Aben Mlech ad cap. 24. Ezek. v. 10. and so it will be the Infinitive of the Conjugation Hophal . He also writes , that he met with the same word in the Babylonick Copy , noted with a Pathack , and R. D. Kimchi testifies that he found it so transcribed in the corrected Copies .

From this variety of Reading may those words of Isaiah be illustrated , Hashmen Leb Hagnam Hazzeh , which the LXX . Interpreters have translated one way , St. Jerom another . For they reading the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Camets under the Letter He , read and translated the words thus , Isa. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The heart of this people was hardened . Whom the Writers of the New Testament have imitated . But St. Jerom , as being addicted to the Reading of the Jews in his Time , translates the same words thus , Blind the heart of this people ; Hier. ad c. 6. Isa . and with much anxiety demands why St. Paul in the New Testament spake not according to the Hebrew , which he knew to be true , but according to the Septuagint . Wherein he shews himself a more tenacious observer of the Reading which he had been taught by his Masters . For the various Interpretations of that place might have been easily reconcil'd , and in the same manner as Kimchi and other Rabbies have referr'd the various Interpretations of the word Harkach to the difference of Reading . For the LXX Interpreters read the word Hoshman in Hophal , whereas St. Jerom read it Hashmen in the Imperative of the Conjugation Hiphil .

I might here add several other passages out of the Works of the Eben Esra , sirnamed by the Jews , the Wise ; who as he was a very skilful Critick , so would he not altogether depend upon the Copies and Readings of the Masorites ; but he rather minds the sense , than the Letters of his Copy . For which reason , to omit all others , he believes that the Letters Aleph , Vau , Jod , which are vulgarly call'd the Mothers of Reading , were added or neglected by the Transcribers at their own pleasures . Aben Esr . Praefat. Comment. in teg . Nevertheless it is a wonder to see how carefully those Letters were observ'd by the Tiberian Doctors ; that is to say , how often they were , how often they were not to be made use of . But that most Learned Rabbi did not deem himself so religiously bound to follow the Decrees of the Masorites and their Exemplars , that he thought it a crime to depart from them . Therefore at the end of his Book Jesed Mora he thus writes ; Id. in lib. Jesed Mora. There is no necessity at all to observe , that those Letters Jod , He , Vau , Aleph , being chang'd one into another , are sometimes added , sometimes left out , &c. Wherefore in his Writings he does not so much regard the manner , as the reason of the Transcription . Thus in his Commentary upon Psal. 5. he believes the word Nasah written with a Samech and He , Id. in Psa. 5. to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nasa , written with a Sin and an Aleph . It was not from the purpose , saith he , that He should be the same with Aleph , and Samech the same with Sin . In like manner , expounding the 2d Chapter of Joel , after he has observ'd that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proceeds from the Root Peer , he presently tells ye , that R. Japhet deriv'd the same word from another Root . As if the Letter Aleph were in the number of those Letters that are superfluous , as the Masorites term them , and unprofitable , as if the word were to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without an Aleph , and were Lashon Shachoth , or the signification of shining Blackness . In which sense this word is taken by most of the Interpreters ; and this Reading is confirm'd by Judaeus , who compil'd the Masoreth , with this Marginal Note added to the Hebrew Text ; This word is of the number of those which are written with an Aleph in the middle that is never express'd .

Lastly , There seem not to have been wanting among the Jews certain Criticks , who have employ'd all their time in noting the Readings of the various Copies . Of whom the principal are Rabbi Menahem de Lonzano in a Treatise entitled Schethe Jadoth , and the Author of a certain other Treatise entitled Minchath Cohen . He divides his whole work into two parts ; and every part or hand contains five fingers , of which the first illustrates all the various Lections which he could find in the several Manuscripts of the Mosaical Law , by the help of ten written Copies ; which he thinks to have been written within this five or six hundred years ; and he compares them with the second Edition of Bomberg in Folio , which is the most accurate of all ; he also strictly examines the Words , the Letters , Points and Accents of this Edition . But all this indefatigable labour and diligence of R. Menahem , tends no farther than to demonstrate , that the various Readings of Scripture , which are found in the several Copies of the Bibles , ought to be tryed by the Masora , as the most certain Rule of Reason and Writing . Of the same Opinion is the Author of the Little Treatise called Minchath Cohen , who there most acutely discourses of what words are to be written fully , and which defectively : And studies to reduce several Lections to their natural exactness by the help of the Masora , and the corrected Books . Of necessity therefore those Masoretick Copies are to be examined , whose sincerity is so highly applauded by the Jews ; whether they are so pure and correct , that it may be thought a point of Faith to swerve from them .