the Scripture contradicts it self because that mistaken place or the other agrees not ex gr It is brought as a strong Argument against the Doctrine of Christ's Suffering for our Sins that Matthew 8.17 applies that Phrase Isa 53.4 as quoted by Annotators to the curing of Diseases I Answer May be Matthew intended not Isa 53.4 or at least intended it not alone but as accompanied with other Prophecies in that Prophet which did fore-tell these healing Miracles of Christ But to make his Proof more full mentions a place that speaks of the Medicine as well as the Cure for by his stripes we are healed Now Isa 29.18 and 35.5 are most explicite Predictions of his Curing Diseases The weak hands strengthened the feeble knees confirmed the blind eyes opened and deaf ears unstop'd c. This says the Prophet ver 4. will be a Salvation that hath Merit and Reward in it to the Ransomed Ones but ver 10. Vengeance on Satan your Enemy according to the first Promise But Matthew further improves Isaiah's Prophecy for the Medicine as well as the Cure what this Cure of Body and Soul cost Christ viz. no less than bearing our Sicknesses and that not only as he was a Mortal Man and so the Seed of all Diseases in him like us in all things except Sin but suffered in a more violent manner Gal. 3.10 The very Curse of the Law There was no Threatning so no Curse in the Law or Covenant Mediatorial 1 Peter 2.24 confirms this to be the Sense He bore our Sins in his own Body So did He bear our Griefs and carry our Sorrows when the Jews thought that God afflicted Him for his own Sin The like Solution Heinsius gives to that perplexed place Matth. 27.9 where Matthew is thought to mistake Jeremiah for Zechariah but Matthew Quotes Jeremiah for the place purchased Jer. 19.6 It should be called the valley of blood or slaughter as a Presage of Jerusalem's utter Ruine approaching and Zechariah for the Price Chap. 11.13 they weighed for my price thirty pieces of silver Secondly It may be different Dialects or Languages prevents Repugnancy ex gr Amos 5.26 says Ye have borne the tabernacle of your Moloch and Chiun But Luke Acts 7.42 calls him Remphan and a Latinist would call him Saturn for Castel Lex shows the first to be the Arabick and Persian Name and the Coptick Scholiast says Rephan or Remphan is the God of Time Hysichus calls him Remban no doubt the same with Rimmon 2 Kings 5.18 I shall conclude this Head with a most Emphatick Instance of the Points Gal. 4.24 25. 30. we have the Story of Hagar and Sarah with their Sons and the Story asserted to be Allegorical or Typical and the particular place of Scripture quoted by Paul as a Foundation for it is Gen. 21.10 Wherefore she said unto Abraham cast out this bond-woman and her son for the son of this bond-woman shall not be heir with my son with Isaac The thing Typified is Jacob's Carnal Posterity viz. not by Ishmael but by Isaac They that through the Grace of the Promise Believed in the Lord Jesus Christ and through Him were Heirs of Heaven born from above But the Question is by what Spectacles Paul saw this in Sarah's seemingly domineering Spirit and Expressions he had indeed the Spirit of Prophecy but he could not see that in a Text which it did not contain by that Spirit Now these Points informs us That this Text contains a Mystery They Rand thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is here the greatest Emphasis the Points can make viz. Silluk cum suo Soph pasuk where the distinction in Sense is no greater than what a Sakeph may serve by Rules of Consecution This bond-woman and her son for the son c. They are respective Propositions the one being the reason of the other and therefore required a respective Lord but by no means the most absolute Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Office is to conclude a Verse and to make the Verse conclude an entire Proposition and to distinguish the Argument or Subject of it from that in the following Verse Our Translators seeing no such distance make but one Verse of both which is a Deviation from the Original But now the difficult Question still remains How shall I know that this Emphasis is a Type I answer by the same Rule that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphasis is found out his Office is to distinguish the Two Propositions in a Verse and therefore if there be but one Verb Indicative you must repeat him to make two So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 use is to compleat a distinct Sense and if the Words do it not the Matter contain'd in these Words must If Sarah had added For Flesh and Blood cannot Inherit the Kingdom Or No birth by the strength of Nature entitles to Supernatural Promises or any thing of that kind it makes a compleat Argument Now we have the Apostle's Authority for it that this was intended by these Words And Secondly it is most agreeable to the general Use of this Point and I may Challenge any Instance in an Historical Book to the contrary There are some Instances in the first Chapter of Proverbs that seem difficult to be explained But I am informed Bohlius has done it Reinbeck thinks Page 496. That the Emphasis consists in the Pregnancy of Sarah's Heart with boiling Passion seeing the proud aspiring Son of an haughty Mother every Day mocking and scoffing at her Son with Words and Gestures and threatning after the Parent 's Death the disposal of that Brat Sarah sees this with both Eyes and hears of it in both Ears she endeavours his Amendment she commits the Case to God with many Groans and Tears At last God Hears Answers Inspires her with his Holy Spirit to enjoyn Abraham loath to part with such a Masculine Boy that was like to bear up his Name and make his Enemies tremble to throw out both out of the Family I Answer Disturbing Passion is sufficiently signified in the frequent Maccaphs and in the disturbed Consecution of the Points Secondly Divine Inspiration is evidently noted in Verse 12. In all that Sarah shall say unto thee hearken to her voice Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. in all has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Telisha Ketanna a Minister in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhebkia the Major to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the Expedition needful in obeying that then Devout yea Divine Voice of Sarah I do not Assert that Sarah or Abraham knew this compleat Typical Sense the Prophets often had their own Prophecies for their Study But I Believe the Pointer or Pen-man of this Verse knew there was a Type in it for Confirmation of which I Answer Secondly to Reinbeck That the Points are to be Guides in the Application of their Emphasis Rhetorical as well as of their Coherence or Disjunction Grammatical And nothing so fully Answers the Use of a Silluk as a
thy God Qu. What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 15.2 Moreover Absolom rose in the morning and stood in the way by the gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the end of a Proposition the other in the beginning on whose end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is The one comprehends an Answer to a Question the other a whole Proposition the one perfects the Proposition the other more compleatly and in such a case if it cannot compleat Sense or make an Answer suppose something is understood as often the Verb is Gen. 1.2 And darkness was upon And so when a major ends a Proposition Psal 1.1 Blessed is the man or rather Blessednesses are that Man's or belongs to him it ends with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Job 15.24 Prevail the fourth before Battle because as a King ready answers to How Psal 63.2 My flesh desireth thee Soul before that has Rhebia Hence Can. 1. That ordinarily the fourth or fifth from an Absolute Lord has a major especially when what follows contains a distinct Answer to a Question or Proposition Can. 2. If the following cohere or contain a Word expressed or understood from which all the rest depend and yet this Word agrees not with the following then that Word contains the minor of the next respective major 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 11. ver 9. Therefore every one shall call its name Babel because there the Lord confounded the lip of the whole earth and from thence the Lord scattered them upon the face of the whole earth Observe First That Sakeph is upon Iehovah according to the First Canon what follows containing an Answer to How far Vpon the face of the whole earth But here is another kind of Coherence after the Fifth Vmisham and from thence which has Sakeph's minor Pashta upon it For first There is an Answer to many Questions which arise out of the Principal Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He scattered viz. Who whom whence whether And secondly Sham has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipha's minor on the same account and Balel is the principal Verb. And thirdly So Chalquen has Pashta's minor and Sarka is the principal Verb. So Isa 37.28 Veskibtecha has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jadaghti I know is the common Word Psal 1.5 Ghalchen has Pesik Jakumu is the principal Word A Second Member of this Canon is If that four five or six agree with the following then it hath a minister not a minor and secondly That following by a minor be distinguished from what follows it Exod. 15.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord reigns for ever and ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa 30.12 The fourth has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the third the common Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 25. 21 1. Psal 28.4 34.22 37.25 A Third Canon is an Emphatick Alteration from the first viz. minor in the major's place Gen. 18.6 Make ready three measures of flower wheat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gereschaim for Rhebia And Verse 29. And He said I will not do it for the sake of fourty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 1.41 We will go up and fight according to what the Lord our God commanded us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before the First Canon 2 Sam. 15.2 and on Consecution in general But First There is Emphatick Haste Secondly It refers also to what follows as The Lord commanded us And on this account a major of the second Order is put in place of the first Ex gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gen. 48.17 Ex. 10.23 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a major of the third Order for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg. 7.13 A Fourth Canon is when a Minister is put in the fourth or fifth viz. the major's place Gen. 8.10 He took the son of a cow tender and good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadma for Telisha gedola Exod. 10. Verse 8. compared with Verse 24. Go and serve the Lord your God Ver. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merca for Sakeph Joh. 1.21 A Fifth Canon affects Figuratively Canon 2. when a major is in the place of the minor Exod. 12.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24.7 The Paschta respective says Geresh should be on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syntax says a Minister but Rhebia being there says it 's not the Nominative but some understood Sentence is supposed here He who is Lord of Heaven who took me out of my father's house c. He sent his angel See Gen. 14.13 Deut. 1.36 Therefore because he fulfilled after the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sakeph gadol in place of Tebhir And Gen. 22.16 it should be on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore because thou hast done this thing Deut. 21.23 Which the Lord thy God gave thee to inherit It is here Emphatical by way of Motive to prevent polluting the Land But Ver. 1. the same is Historical Hence in Ver. 23. there is Sakeph for the minor Tebhir upon thy God in ver 1. there is the minor Geresh Psal 13.3 How long shall my enemy raise up himself against me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schalschelatus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 68.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Kircher Lypsia 1657. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So commonly Clode c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Hutter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Menas Ben. Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plantin's Quarto a manifest mistake Observe This Rhebia which they all have on Tzadikim is Emphatical distinguishing the Lot of the Godly from the Wicked They shall not fly nor melt In this Case the Figure is increased when the major thus is put in the minor's place the major of the second Order is put in place of the first Order Gen. 40.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is substituted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minor to Tibhir And the fowls did eat them out of the basket that was on my head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Gen. 42.44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without thee no man shall lift up his hand or foot in all the land of egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarim is the Verb on which all depends hence Bilghadeca should have Pashta's minor Geresh but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is substitute and that changed for Rhebia A Sixth Canon on the fourth or fifth Word before an Absolute Lord where the Word requires a minor a Minister is Emphatick Exod. 34.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merca is for Tibhir So Deut. 2.34 Only the cattle we took for a prey unto our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has Merca in place of Tibhir as it is ver 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is very common in the use of
be read thus Above the Earth towards the open firmament of Heaven Or That Firmamental Heaven signifies all between the Earth and the proper Heavens mentioned v. 1. or at least to the Waters under them Thus we see passing by the necessity of the accents that is requisite to explain each of these Verses I have but pointed at one that is like a Candle giving light to the whole Context the whole Chapter and yet this is but a little one in his Office and Dignity as well as Bulk but his use is there to limit the subject of the Discourse to a particular part of what he had spoken of before Argument 7. For the sacredness of the Number I will conclude with this but it shall be a sacred Argument on a better Account i. e. for the Mediums sake viz. The sense of that Promise of Christ Mat. 5.18 Till Heaven or Earth pass one Iota or one Tittle shall in no wise pass from the Law And here I will freely acknowledge that man consonants or vowels or words might perish with out the impeaching of Christ's Fidelity The expression seems to be Proverbial and the Sence the preservation of Divine Oracles as to their Matter or Sence and therefore if these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. be understood in the Letter the accents seem to be Christ's intent being preservers of the Sence of the Law There are Horns for flourish or superstition set upon the Consonants by the Jews if so old as Christ's time is very doubtful but that Christ should mean them is incredible Thus stand these Horns And therefore I think the care of preserving the Scripture entire has been a special Favour of Divine Providence But that care 1. Has not been exerted without Humane Means 2. Not Superstitiously as the Jews do who are so zealous for a Letter where Sense is not concerned As to the first Men were the Penmen and it was wrote in a Method customary to Men Isa 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written it with a Man's Pen that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gimel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zajin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hajin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzadi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schin is say the Jews according to the Custom and Manner of Writing among Men as legible as intelligible as what is suited to their common converse But still the Spirit of God took the over-ruling Conduct of these Men admitted to be Amanuenses For Holy Men of God spake as they were moved by the Holy Ghost And all Scripture the Chetubim as well as the Law and Prophets was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As to the preserving of the Scripture it is enjoyned to Man committed to the Priests and Levites Deut. 31.2.4 When Moses had made an end of Writing the Words of this Law in a Book until they were finished Where on the by it s to be observed That the Pentateuch or whole Book of the Law from beginning to end excepting the last Chapter was writ by Moses himself For it is twice in this Verse Emphatically Asserted First in the same Phrase that God Asserts the Finishing of the Creation viz. Chekaloth And Secondly in a more Emphatick Ghalsepher Ghadtomim until the compleat Perfection of the Book Ver. 25. Moses commanded the Levites which bare the Ark of the Covenant of the Lord saying Take this Book of the Law and put it in the side of the Ark of the Covenant of the Lord your God c. As Moses was the Writer of the Law and wrote all the Words of it and consequently left none to Tradition So the Custody of the Law is committed to the Levites as the Persons immediately concerned And this Office continued with them while they were a Church Rom. 3.2 Vnto them were committed the Oracles of God Now indeed the Keepers are changed the Christian Church the House of the Living God is the Pillar and Ground of the Truth and especially the Levites as in the Old Timothy keep that which is committed to thy Trust Malachi 2.7 The Lips of the Priests are to be the keepers of Knowledge The People must ask the Law at their Months as Angels of the Lord of Hosts The Ark in the Tabernacle and Temple was the Repository but the Bearers of the Ark were the Persons intrusted Ver. 9. Moses wrote this Law and delivered it to the Priests the Sons of Levi which bare the Ark of the Covenant of the Lord. And to show their Fidelity once in Seven Years viz. On the Feast of Tabernacles they were to read that individual Law before all Israel Some think no Levites but they that were Priests were entrusted with this The Second Thing to be spoken to is the place where it was kept Moses expresseth it thus B. Azad Aaron in the side of the Ark but × signifies rather from or by the difficulty is whether it was in the Ark or in some Box besides the Ark. My Opinion is with the latter For First Sam. 6.8 The same Expression is used of the Philistines Presents Secondly 1 Kings 8.9 2. Chron. 5.10 There is nothing found to be in the Ark but the Two Tables of Stone Thirdly Both Jonathan the Paraphrast and the Talmud mention a little Chest at the side of the Ark wherein Moses put the Book of the Law Fourthly The Manna and Aaron's Rod was only put by the Ark. Fifthly The Ark was now covered with the Propitiatory Sixthly None but the High Priest once a Year durst go in where the Ark was but the Holy of Holies was a place sure enough and Sacred enough for this end Books that were not put in here were called Apocryphal that is not put into the hidden or secret place as Epiphan in the Book De Ponderibus saith of the Book of Wisdom and Son of Syrach they were profitable Books but not Canonical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were not put that is saith Scaliger on Euseb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Ark of the Testament Afterwards when Prophetical Books were Wrote they were likewise laid up here 1 Sam. 10.25 When Samuel had told the People the manner of the Kingdom he wrote it in a Book and laid it up before the Lord. And the same is the Sense of Josh 24.26 Jonathan the Paraphrast being Interpreter There is a Noble Testimony to Divine Providence preventing Humane Miscarriages or repairing them A failure on the one side we find in 2 Chron. 34.14 Hilkiah the Priest found the Book of the Law of the Lord wrote by the Hand of Moses And a special care on the other Isa 34.16 Seek you out of the Book of the Law of the Lord and read one of these viz. Prophesies shall not fail neither one or other shall be wanting for my Mouth it self has commanded it may be Christ and his Spirit hath gathered them
Member for God doth more where he is Lord of Hosts and manages the War and also infuses Ability and Will for the Battle than where he is only Generalissimo But the Emphasis being on the Second signifies the Heat of the Battle to lie on Him and that God had more to do in and through Christ in destroying the Work of Satan than in Man though a new Creation be necessary in him The whole Work of God then in Conquering Satan through Christ is in the Second Proposition The Third Proposition contains all the Activity of Christ as King or Mediator in that Affair And the Fourth all his Sufferings The Scope of the Verse is pointed at in the Word Enmity for 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by it 2. It is a Threatning 3. All is exerted through it Satan's Malice the Regenerate Man's Grace the Mediator's Office and the God of Hosts as Glorifying his Holiness in all Every little Lord has some considerable Subject 1. Heel Christ's Humanity 2. Head Satan's Power and Dominion it s now over Death Darkness this World but the World to come shall not be Subject to him he fell much at Christ's Ascension before that we find him appearing in Heaven among the Angels but Rev. 12.6 He was then cast down to the Earth when Christ ascended on High and led them that use to take Captive Captives but he will meet with a more severe Day c. A Fifth Vse is To Reconcile the Citations in the New Testament with the Original Text in the Old which if they effectually do I think it is no small Argument of their Authentickness But it must not be here forgotten that they are Ministers of Sense not Sound or Letters and therefore I cannot undertake more by them than to reconcile the Sense the Words may differ without Repugnancy to this Another Caution I must add That this is not the only Mean of Reconciling Difficulties of that kind though its a great one But Instances must best Illustrate the Case and make these Points speak for themselves Pulchrum est Digito de monstrari dicier hic est The first I shall mention is scarcely observed to be or have a Reference viz. Mat. 1.1 The Book of the Generation of Jesus Christ. But I have often observed That the New Testament is only a Comment on the Old Testament They are the Texts from which Christ and the Apostles Discoursed and on which they Wrote being the whole Bible in their Day I find Forty of them before I read to the 13th Chapter of this first Book of which St. Matthew the Author calls the Origen of Christianity or a Book of the Original or Beginnings of that Great Jesus Christ. And I find above Forty Psalms quoted in the New Testament some of them twice some three some four five six seven times quoted that the New Testament is a very little Book without the Old What Matthew does in acto signato in Name or Title Luke Cap. 3. doth in Fact Who was the son of Adam who was the son of God Spanhemius with others refers this to Gen. 5.1 where the like Phrase is This is the book of the generation of Adam But Adam's Original and Christ's are very different Mat. 1.18 Christ's Original was Supernatural from the Holy Ghost that from Adam was Natural The goings forth of Christ Mic. 5.2 have been from everlasting Therefore I refer to Gen. 2.4 and shall Illustrate the Agreement from the Points The Words should be Translated thus These are the originals of the Heavens and of the Earth in the days when they were created and these are the Originals in the day of the Lord God's restoring the Earth and the Heavens viz. The Seventh Days Work wherein God gave the Messias to the World Gen. 3.8.15 as the Origen and Foundation of Settling and Establishing all things See more of this in the System We see as Moses began the History of the Church in the Old Testament so Matthew doth in the New The Second Quotation is from Mat. 1.23 from Isa 7.14 There is no difference nor difficulty except with the Jews who plead that called Immanuel cannot signifie his Nature or Natural Name but his imposed individual Name against both Scripture and Rabbinical Authority But by the Points I shall give thee a Paraphrase on that difficult Context In the Days of Ahaz a most degenerate Son and Grand-Son God afflicted Judah both by Syria and Ephraim separately These two now Confederate and intend to overthrow Judah's Kingdom and the Davidical Succession and to set up a Vice-Roy the Son of Tabeal a Famous Warrior who should pay Tribute to them two according to Agreement The News of this most grievously Afflicts Ahaz and all Jerusalem in which condition God sends Isaiah and Son of Hope Shear Jashub to Comfort him and inform That the Fire he feared to be consumed in could not last long for these two Kings were but first Firebrands secondly Tal's thirdly Smoaking only and more plainly that the Lease of their Lives and Kingdoms was but short viz. 65 Years from Amos's Prophecy 1.3 4.23 5.27 whereof now there remained not 20 to both Kingdoms He continues to press the Belief of this and desires him to ask any Sign for Confirmation But that Blasphemous Mouth breaks Silence with a Profession of utter and entire Rejection of Jehovah I neither will ask nor put it to any Tryal or Experiment what Jehovah can do for me 2 Kings 7. The Assyrian is my Pillar I depend on and ma Gods I have chosen Jehova I will not meddle with He shall have no place among my Gods In opposition to it Isaiah blames him for wearying his God My God ver 13. and further Informs him how God would dispose of the Davidical Family First That a Virgin of that Family should conceive and bear the Promised Seed Gen. 3.15 Secondly That that Seed should be Called on Believed in and Profess'd to be God with us Isa 62.4 Jer. 3.17 Ezek. 48.35 Isa 61.3 9.6 54.5 So far Matthew cites For what follows belong'd not to his Birth but Life ver 16. viz. all Riches Honour and Glory would perish from that Family for that great King should not live like Solomon but on Natural Country wild Food Inter caseatos nutritus montes sylvasque melleas Heirom Butter and Honey But beside that he should experience Affliction very much yet always his choice should be Holy But says he ver 16 18. Though on this account God will perfect this Royal Line he will not suffer your Iniquity to pass unpunished And though as I have said thy two Enemies shall quickly be ruined and not thou by them whom thou fearest but the King of Assyria whom thou trusts in shall destroy thee A Second more to my purpose is Mat. 2.5 from Mic. 5.2 Herod enquires about the place of Christ's Birth The Priests and Scribes answer from a Famous Prophecy that gives account of a triple
neutral Verb whose Nature is that the agent be patient also for instance I run in this I am both doer and sufferer merahhepheth mov'd is distinguish'd from Elohim by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as from the face of the earth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong Argument for the Cartesian Notion of con-creating a quantity of Motion with this Chaos as Time was The whole of that Motion now by the signification of this Word rahhap puts on a seminal prolifick nourishing form or kind Deut. 22.11 Jer. 23.2 not that of a tempestuous Storm or Hurrican for then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would be used But a nutritive preserving Motion is understood Creation was by a violent force and the whole Mass had revolved into its Original Nothing without a constant preserving power which is exprest in this prolisick breeding Expression confirmed by the Syrian and Arabian Tongue and the Fable of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First Laid Egg whose Nest was the Vniverse its White the Water and its Yolk the Earth its Dame the Spirit IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is upon Elohim by R. 4. M. 3. and shews silluk's Proposition to be compleated God the Creator of the Earth is Author and Director of that Motion by which it was put in a posture and readiness for reception of future Form and Order 1. It teacheth us that this Motion is not fortuitous left to produce things by Chance but is under the Conduct of Divine Wisdom And 2. It makes a considerable distinction between the First Creation that was in a Moment and the Second that was in Time each Day having a distinct Work for Motion and Time are inseparable succession gradual progression is absolutely necessary to both though it was by the Counsel of the Divine Will how many Days should be spent in it it was absolutely necessary some should since it was done by Motion 3. The after Laws of Motion in natural Production were not the Rules of the Motion of this Week these Motions have the Creature for Author this the Creator actus imperii the one of Nature the other of GOD. The Office of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twofold to stand at the beginning of silluk's sentence and at the end of his own The former I have now done with the second is very short and follows V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is under ruahh by R. 2. M. 1. the Spirit of God or the Spirit GOD as John 4. God is a Spirit There are more things bears the Name ruahh but Elohim is added for distinction it is hard to disprove either and hard to make choice the one denotes more the Divine Essence the other some distinct Principle in that Essence But the most material and most agitated Question in this verse is whether Elohim be taken Metaphorically for exceeding great and ruahh for Wind so that the sense should be an exceeding great Wind moved upon the face of the Earth the Authors are great and numerous and the pretence is fair ruahh signifies Wind often and Elohim is so taken often Monsieur le Cenn's late Book pleads hard for this In Answer I shall propose only the Characters of distinction that these Points afford when Elohim is thus Metaphorical for exceeding or the superlative degree then the Word qualified by it wears a Minor not a Minister as here And First Observe that the relation and coherence in sense is much different and we may see this from the Phrase in Greek Act 7.20 the English is that Moses was very fair but the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was fair to God The Parallel to which you have Jonah 3.3 Nineve was a City great to God there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paschta upon great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sakephs minor not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here sakeps Minister for sakeph is upon Elohim in both places So 2 Cor. 10.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty thoro God or by him he with others think the sense is very powerful A second Observation is That the Phrase is never used but where it admits of a Literal Exposition as we see our Translators say a Truth in this 2 Cor. 10.4 mighty thoro God and so 11.2 a godly Jealousie and 8.2 the Grace of God Great Charity says he bestowed among the Churches It is true God is in the Genitive in these two places but not so true that that is their sense tho the Rule is true and therefore the sense of this place would be a Wind created by God prae-existent to Wind afterwards created as the Body of Light was to the Sun Third Observation which contains the decision of the Case ruahh would have paschta on it sakephs minor as Jonah 3.3 for confirmation whereof see Gen. 30.8 with great wrestlings or the wrestlings of God there is indeed Kadma but Clod's Bible shews a variety of Reading in the Case and the constant Chain of Points shews a mis-Printing and that by turning the iron Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Points in the Text stand thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now compare tebhirs Dominion T. 1. Col. 11. and it s thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2dly Kadmah is only servant to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and geresh is not here therefore no place for kadma 3dly Two Ministers can never come together and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Minister cannot come next and the same Case occurs Gen. 23.6 Thou art a great Prince among us 2 Chr. 28.13 has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly the other places are but compounds Cant. 8.6 Jer. 2.31 or Poetical with a Rhetorical Point as Psal 36.7 80.11 So we see the Phrase is to be retain'd the Spirit of God not a great Wind which may be confirm'd from what doth precede as 2dly from other Scriptures Psal 33.6 By the Word of the Lord were the Heavens made and all the Host of them by the breath of his mouth See Job 26.33 38.4 Acts 1.6 4.24 And 3dly the Phrase for tho ruahh signifie the Wind never ruahh Elohim it were absurd to mention it VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under tehhom signifies the haemistich of the verse to terminate in this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is now Grammatical and his Office by R. 1. M. 2. to divide the true middle of Sense which is an evident index of these Points being a Logical Instrument as well as Rhetorical and Syntactical the Preacher can never mistake in dividing his Text taking them for Rule The sum of the Verse is to Characterize the Earth as first made before it was brought into a comely and perfect Order Now the Characters are such us denote imperfection or perfection and between these on the one side stands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and on the other side the adversative ן not to be Translated and but