I.

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

II.

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

III.

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

IV.

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

V.

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

VI.

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

VII .

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

VIII .

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

IX .

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

X.

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

XI .

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

XII .

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

XIII .

Moreover , being the Elaboration , Conscription , authors , and whatsoever pertains to the history of these books of both the Jerusalem and Babylon-Talmud , was observed and noted with great care by the Hebrews , how was it possible they should conceal that which concerned the genuine , authentick and everlasting reading of the sacred Scripture . Again being the most vaunting and self conceited Jews of Babylon , dwelling in a most flourishing Empire , by the authority and celebrity of their Doctrin , quickly obscured & at length wholly extinguished , the Jewish Masters and their Schools left among the ruines and rubbish of poor Palestin , how can we imagine , that after so many ages , in such vigour and pride of their studies at Babylon , they would have given up the eternal praise and glory of this Critical study about holy Scripture , and permitted these Tyberians alone to enjoy it ? Further , being the Babyloan Jews overcame , darkned and brought almost to nothing the Jerusalem-Talmud by their Babylonian-Talmud , and obtained so much authority to theirs , that thereby the whole Jewish Nation under heaven must be for ever ruled , as it is this very day , how could it be that they have not also procured to themselves the authority , credit and renown of this Masoretical Learning ! Cap. 7.

XIV .

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

XV.

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

XVI .

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

XVII .

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

XVIII .

As of the Vowel-points , so also the inconstant use of the Points , Dages , and Mappik , is observed and noted by the Masoreths , whence it may very probably be concluded that the Masoreths , or the Authors of the written Masora , were not withall the Inventors of these two points , and then wrote a Masora of them , but judged of their Inconstancy in the Books formerly pointed , and added their Masoretical Notes , that they founded it thus and thus in their Books ; nor was it lawfull for any man to amend the least point in Holy Writ , least in time it should by Degrees degenerate from a Divine to a Humane sense . For the boldness of man , hardly contains its self within any bounds . The Rule is , that the four Guttural Letters admit not Dages — yet the Masoreths noted the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dagessed four times , for so they found it in their Books ; Mappik hath a necessary use , yet the Masoreths have observed and noted the omission of it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrice , once in the Law , once in the Prophets , once in the Hagiographa , for the same reason . Cap. 9.

XIX .

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

XX.

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

XXI .

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

XXII .

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

XXIII .

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

XXIV .

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

XXV .

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

XXVI .

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

XXVII .

Nor is it enough to say , the Text 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 Common-wealth 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 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 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 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 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 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 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.