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is come from the misplacing the several Parchments, heapt up, one on top of another, and when roll'd off, difplaced when again roll'd up. For Pfal. 40. 8. Its in the Volume of the Book the whole Book was one Volume, nor doth the Epistle to the Hebrews oppofe it, Cap. 10. V. 7. Expand we Tranflate it in the beginning, but xepaλis as H. Gro. and Sui, do obferve is the fame with anua a Role; for not only in the beginning, but all the Prophets teftified of this great Meffias; thefe Sacred Volumes had fuffered aliquid humani, he had had a better foundation for guessing it from mifplacing of the in Jer. 36. 23. When be bad read three or four leaves. The Word fignifies Doors or Plots, like Beds in a Garden, for we may fee that was their cuftom to write one Prophecy in one place, and another in another place; they did not carry the Line through the whole breadth of the Parchment. Now it was poffible for him that Copied out this, not to write first in his Book or Roll, what was first wrote in the Original. But I thought the Gentleman in great need of Arguments, that told me, his great Objection against the Scriptures Divinity was the Hamanity he faw in Jeremiah; fome Stories in a latter Chapter, 7 or 20 Years acted before what is recorded in a former Chapter; they may bring the fame Argument, because Jeremiah is put after Nehemiah, which in time was 200 Years before; and Solomon's Books 500 Years before him, and Jeremiah's Lamentations, in moft Hebrew Books put next to Mofes's. But I am informed by a French Minifter, who heard it that Heideggerus fo run down P. Simon that he confeffed (what I could do before hand) that his Arabick, and Rabbenic, &c. was all at fecond-hand.

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The 3d. Argument is that which alone might. give fatisfaction, Because they are harmonious means in ferving of this end; no body could ever yet find out Rules by which they guided us in the 1 Metre or Mufick of Scripture, though it has been ftudied by many this 1500 Years. But I can find no Man before Boblins, about 40 Years ago, that has dreamt of this end fince it was loft; and it had come to a confiderable perfection; if too early Death had not fnatch'd him off in his very Youth, we might have feen it in its axun long before now. Doth any Man defire better proof for the Truth of a Grammar than this; the cuftom of the Claffick Authors is fo, that by following thefe Rules we are able to expound, and make Latin rfomething like to them. In Phyficks we require no a more of Axioms than this, that we can explain the most difficile appearance or effect of Nature by bl them. Now in this Bible thou haft at least 22 i Claffick Authors (Time will, it may be, difcover fome other Book that has them too, if not, its an exactness fhining to the Glory of this Book above others) and the Rules I fhall give thee about these Points, fhall both instruct thee to expound them, and make Hebrew in Syntactical order like them; and thou shalt have Axioms holding as univerfally without exception, as the Axioms of Phyficks. And that I may not difappoint, nor defer thy expectation, I will firft fhow thee how harmonious the Scripture is, to admit and accept of Rules of this kind; for where the like Syntax ör Sentence there are the like Points.

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As equal there is an harmonious tenour in this Affair ex gr. Lev. 4. 1. And the Lord Spake unto Mofes.

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Likewife chap. 8. 1. and 12. 1. and 14. 1. and 17. 1. 18. 1. 19. 1. 20. 1. 22. 1. compare Pfal. 14 with 53. and Pfal. 105. to v. 16. with 1 Chro.17. from v.8. to v. 13. and Pfal. 18. with 2 Sam. 22, Tho there is a difference in Poetical Points; yet there is an Equivalency, Num. 7. is a remarkable Scripture, the Vowels are omitted in all our Bibles, because, as most think, no need, the fame being again repeated, but the Accents are repeated, and are the fame. But in this I do not affert that the fame individual Accents are repeated, but they, or their equivalent. Ex. gr. Ezek. 11.7. & 21. 19. & 36.5. Wherefore || thus faith the Lord God |||

The Reason of this Variety is from the different Lord that fits in the end of the Sentence, as may be seen in the Table, each having fome Variety in his Train or Confecution. He that defireth more inftances of this kind, may read Wafm. p. 151.3.27.

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The Second Thing I propofe, as convincing in this business is the Axioms that are fo many univerfal Maxims in this Cafe.

Axiom 1. All the Kings, in Number 22, do always distinguish the Word they are under,or over, more or lefs, from the following, Except where the fenfe is emphatical, and fome Rhetorical Figure be understood.

Axiome 2. Every Minister fignifies, that the Word it marks is joined in fenfe, or conftrued with the following Word by fome Syntactical Rules; as that of Appofition, Regimen Genitivi, or Adjective and Substantive, &c.

In thefe Two Things they differ from other Syntaxes.

1. In the whole ufe of the Reges; for Syntaxes are only concerned about the manner of conjun=tion of Words. We have no Western Art about Oppofition, except what is comprehended in a right placing of Comma's, Colon's and Punctum's, which is little studied.

2. In the ufe of the Minifters, about Seven in Number, they are not applicable to Seven Rules, or more, of our Latine Syntax, the Hebrew Grammar affords Rules of that kind, as alfo about the Idiotifms; wherein it differs from other Languages, but their difference arifes from their relation to the Lords they ferve, as may be learned by the Table.

Axiome 3. The more remote an inferiour Lord ftands from his fuperiour in the fame Sentence, or proporcion; the more his diftinguishing Power is. It is fo in Civil Affairs; a Sheriff is eclipfed in the Court, who fhines in his County.

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Axiome 4. The The greater the Rex is, the more Words are under his Power, if more than Two Words, or Three at the moft; a Major, like Lord Mayor, rides on the laft Word of the Sentence; if the Members are leffer, there is only a Minor Dominus, or a Minifter, according to their mutual refpect. If one part of the Propofition confifts of little Members, the other of greater; there is a great Lord to divide Ex. gra. Gen. 3. 15. I will put enmity between thee and the Woman, and between her Seed and thy Seed. There is, the greatest refpective Lord upon Woman, for tho the Members are alike (viz. anfwering to one Question, and their Relation the fame) yet not equal, for the Enmity and Oppofition: Between Chrift and Satan, with all his Seed, is infinitely more than what is between the fingle Believer, Eve and Satan.

This Axiome is pregnant of many particular Rules; but without Exemplification they are dry and useless.

Axiome 5. Where the Confecution, according to the Grammatical Table, takes no place, either by undue Abfence, Prefence or difplacement, the Rhetorical Table is to be infpected.

Axiome 6. As thefe Points are Rhetorical, they are not applicable to the Figures of our Rhetorick (tho as Glaffius has demonftrated, they are all to be found virtually in the Bible) but carry a congruity to the Affection, Intention of the Author, and Moment of the Matter, which a live Orator would exprefs by Look, Gesture, Manner of Expreflion, or fome other Motion. For Inftance, Paffion, Hafte, Anger, is fignified by putting a Mi

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