of the East and Westerne Jewes at the end of the Venetian Bibles which Bibles he chiefly used in the printing of his own And yet on the other hand men acquainted with the Ability and great deserving of Arias will be hardly perswaded that he was so blind and ignorant as to affirme the greatest part of the variety he spoke of consisted in the changing of Vowels and immediately to give instances wherein all he mentions consists in the change of Consonants only But what if all this should prove the ignorance and prejudice of Morinus First to his redoubled Assertion about the difference of the Keri and Ketib in the Consonants only wherein he speakes as though he were blessing the world with a new and strange discovery it is a thing knowne lippis Tonsoribus hath been so since the dayes of Elias Levita What then intended Arias Montanus to affirme the Contrary hic nigri succus loliginis haec est aerugo mera he speakes not at all of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but merely of the anomalous pointing of words in a various way from the Genius of the tongue as they are observed and reckoned up in the Massora of other Varieties he speakes afterward giving a particular account of the Keri Uketib which whether he esteemed Various lections nor no I know not Non si te superis aeques But all are ignorant who are not of the mind of an aspiring Jesuite Sect. 4. That the difference in the sense taking in the whole context is upon the matter very little or none at all at least each word both that in the line and that in the margin yeeld a sense agreeable to the Anology of faith Of all the Varieties that are found of this kind that of two words the same in sound but of most distinct significations seemes of the greatest importance Namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14 or 15 times where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not is in the Text the margin notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him or his to be read But yet though these seeme Contrary one to the other yet where ever this falls out a sense agreable to the Analogie of faith ariseth fairely from either word As to give one or two instances Psal 100. verse 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made us and not we our selves The Keri in the margin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his giving this sense he hath made us and his we are The verbe Substantive being included in the pronounce So Isa 63. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their afflictions or straights no straightnesse So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straightnesse or affliction was to him or he was straightened or afflicted In the first way God signifieth that when they were in their outward straights yet he was not straightned from their reliefe in the other that he had Compassion for them was afflicted with them which upon the matter is the same And the like may be shewed of the rest Sect. 5. I confesse I am not able fully to satisfy my selfe in the Originall and spring of all this Variety being not willing meerly to depend on the Testimony of the Jewes much lesse on the conjectures of late innovators To the uttermost length of my view to give a full account of this thing is a matter of no small difficulty Their Venerable Antiquity and unquestionable Reception by all Translatours gives them sanctuary from being cast downe from the place they hold by any mans bare Conjecture That which to me is of the greatest importance is that they appeare most of them to have been in the Bibles then when the Oracles of God were Committed to the Jews during which time we find them not blamed for adding or altering one word or Tittle Hence the Caldee Paraphrast often followes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which never was in the Line whatever some boastingly conjecture to the contrary and sometimes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which seemes to me most probable is that they were Collected for the most part of them by that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the Great Congregation Some indeed I find of late I hope not out of a designe to bring all things to a further Confusion about the Originall to question whether ever there were any such thing as the great congregation Morinus calls it a Judaicall figment Our Prolegomena question it Prol. 8. Sect. 22. But this is only to question whether Ezra Nehemiah Josua Zacharie Haggai the rest of the leaders of the people in their returne from the Captivity did set a Sanydrym according to the institution of God and labour to reforme the Church all the Corruptions that were crept either into the Word or worship of God I see not how this can reasonably be called into question if we had not to confirme it the Catholicke tradition of Jews and Christians Neither is it called the great Congregation from its number but eminency of persons Now on this supposition it may be granted that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the books of these men themselves Ezra and the rest were collected by the succeeding Churches Unlesse we shall suppose with Anisworth that the Word was so received from God as to make both necessary And if we know not the true Cause of its being so given we have nothing to blame but our owne ignorance this not being the Only Case wherein we have reason so to doe Our last Translation generally rendreth the word in the Margent noteing also the Word in the line where there is any Considerable difference Those who have leisure for such a worke may observe what choyce is used in this Case by old and Moderne Translatours And if they had not believed them to have had an Authoritative originall beyond the impeachment of any man in these dayes they could not fairly and honestly have used both line and margin as they have done Sect. 6. What sayes now our Prolegomena with the Appendix unto these things 1. We have them in the Appendix represented unto us in their own order according as they are found in the bookes of the Scriptures And then over againe in the order and under the heads that they are drawne and driven unto by Capellus A taske that learned man tooke upon himselfe that he might in the performance of it give some Countenance to his Opinion that they are for the most part Criticall Emendations of the Text made by some late Massorites that came no man knowes whence that lived no man knowes where nor when Thus whereas these Keri Uketib have the only face and appearance upon the matter of Various lections upon the old Testament for the Jewes Collections of the Various Readings of Ben Asher and Ben Nepthali of the Orientall and Occidentall Jewes are of no Value nor ever had place in their Bible and may be rejected the unwary Viewer
Spiritu Ecclesiae residere neque ab ejus hostium manibus repetenda Et certè quamcunque pietatis speciem praetexunt non religione quapiam aut sincerâ in Scripturam sacram veneratione aguntur dum eam unicam quasi ineluctabilem salutis regulam usurpant neque spiritûs Evangelici veritatem investigare decreverunt dum ad autographa curiosius recurrentes ex quibus praeter perplexa quaedam vestigia vix aliquid superest vel capitales fidei hostes vel eos qui Ecclesiae minus faverint de contextuum interpretatione aâ— germano sacrorum codicum sensu consulunt Scilicet non alia est opportunior via à regio illius itinere secedendi neque in privatarum opinionum placitis blandius possunt acquiescere quas velut unicas doctrinae suae regulas sectari plerunque censuerunt A page caecam animorum libidinem non jam in institutionem nostram subsistit litera sed Ecclesiae spiritus neque è sacris codicibus hauriendum quidquam nisi quod illa communicatum esse nobiscum voluerit So he or Morinus in his name and if this be indeed the true state of things I suppose he will very hardly convince men of the least usefulnesse of this great worke and undertaking To usher those bibles into the world Morinus puts forth his Exercitations intituled of the syncerity of the Hebrew and Greek Text indeed to prove them corrupt and uselesse He is now the man amongst them that undertakes to defend this cause in whose writings whether there be more of Pyrgopolynices or Rabshekah is uncertaine But dogs that barkâ— loud seldome bite deep nor do I thinke many ages have produced a man of more confidence and lesse judgment a prudent Reader cannot but nauseate at all his leaves and the man is well laid open by a learned person of his own party By the way I cannot but observe that in the height of his boasting he falls upon his mother Church and embraces her to death Exâ—rcit 1 cap. 1. pag. 11. that he might vaunt himselfe to be the first and only discoverer of corruptions in the originall of the old Testament with the causes of them he falls into a profound contemplation of the guidance of his Church which being ignorant of any such cause of rejecting the originalls as he hath now informed her of yet continued to reject them and prefer the vulgar latine before them hîc admirare lector saith he Dei spiritum ecclesiae praesentissimum illam per obscura perplexa invia quaeque inoffenso pede agentem quanquam incognita esset Rabbinorum supina negligentia portentosa ignorantia saedâ—que librorum Judaicorum corruptela Haeretici contraria his magnâ verborum pompâ audacter jactarent adduci tamen non potuit Ecclesia ut versio quâ solâ per mille ferè centum annos usa fuerit ad normam amussim Hebraei textus iterum recuderetur But is it so indeed that their Church receives its guidance in a stupid brutish manner so as to be fixed obstinately on conclusions without the least acquaintance with the premises it seems she loved not the Originalls but she knew not why only she was obstinate in this that she loved them not I If this be the state with their Church that when it hath neither Scripture nor Tradition nor Reason nor New Revelation she is guided she knows not how as Socrates was by his Daemon or by secret and inexpressible species of pertinacy and stubbornnesse falling upon her imagination I suppose it will be in vaine to contend with her any longer For my own part I must confesse that I shall as soon believe a poor deluded fanaticall Quaker pretending to be guided by an infallible Spirit as their Pope with his whole conclave of Cardinalls upon the tearms here laid down by Morinus But to let these men passe for a season had this leprosy kept it selfe within that house which is throughly infected it had been of lesse importance it is but a farther preparation of it for the Fire But it is now broken forth among Protestants also with what designe to what end or purpose I know not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God knows and the day will manifest To declare at large how this is come about longa esset Historia too long for me to dwell upon some heads of things I shall briefly touch at It is known to all â—hat the Reformation of Religion and restauration of good learning were begun and carried on at the same time and mostly by the same persons There was indeed a Triumvirate among the Papists of men excellently skilled in Rabbinicall learning before the Reformation Raymundus Martinus Porchetus de sylvaticis and Petrus Galatinus are the men of the which the last dedicated his book to Maximilian the Emperour after that Zuinglius and Luther had begun to preach Vpon the matter these three are but one great are the disputes whether Galatinus stole his book from Raymundus or Porchetus from Porchetus saith Morinus and calls his worke plagium portentosum cui vix simile unquam factum est Exerc 1. Cap. 2. from Raymundus saith Scaliger Epist 2. 41. mistaking Raymundus Martinus for Raymundus Sebon but giving the first tidings to the world of that book From RaymuÌ„dus also saith Josephus de Voysin in his prolegom to the Pugio fidei and from him Hornebeck in his Proleg ad Judae I shall not interpose in this matter the method of Galatinus and his stile are peculiar to him but the coincidence of his Quotations too many to be ascribed to common Accident That Porchetus took his Victoria adversus impios Judaeos for the most part from Raymundus himselfe confesseth in his Preface However certaine it is Galatinus had no small opinion of his own skill and therefore according to the usuall way of men who have attained as they think to some Eminency in any one kind of learning laying more weight upon it than it is able to beare he boldly affirmes that the Originall of the Scripture is corrupted and not to be restored but by the Talmud In which one concession he more injures the cause he pleads for against the Jews then he advantageth it by all his books beside Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Rabbena Haskadosh there is no more news as yet in the world then what he is pleased to acquaint us withall At the same time Erasmus Reuchlin Vives Xantes Pagninus and others moved effectually for the restauration of the Hebrew Greek and Latin But the worke principally prospered in the hands of the first Reformers as they were all of them generally skilled in the Hebrew so some of them as Capito Bibliander Fagius Munster to that Height and usefulnesse that they may well be reckoned as the Fathers and Patriarchs of that learning At that time lived Elias Levita the most learned of the Jews of that Age whose Grammaticall writings were of huge importance in the studying of that toÌ„gue This
they thinke is hid to others also Hence when any thing presents its selfe new to their minds as though they were the first that knew what they then first know and which they have only an obscure glimpse of they rest not untill they have published it to their praise Such are the discourses of that person partly triviall partly obviated and rendred utterly uselesse to his purpose by that treatise which he ventured weakly to oppose I wish I could prevaile with those whose interest compells them to choose rather to be ignorant then to be taught by me to let my books alone Another after two or three years consideration in answer to a book of neer 140 sheets of paper returnes a scoffing reply to so much of it as was written in a quarter of an houre I am therefore still minded to abstaine from such Engagements And I think I may say if there were lesse writing by some there would be more reading by others at least to more purpose Many books full of profound learning lye neglected whilst men spend their time on Trifles And many things of great Worth are suppressed by their Authors whilst things of uo value are poured out one on the neck of another One of your selves I have often solicited for the Publishing of some Divinity lectures read at solemne times in the University which if I know ought are to say no more worthy of publick view I yet Hope a short time will answer my desire and expectation Of my present Vndertaking there are 3 parts The first is a Subject that having preached on I was by many urged to publish my thoughts upon it judging it might be usefull I have answered their requests what I have performed through the grace of Christ in the worke undertaken is left to the judgment of the Godly learned Reader The second concernes the Prolegomena and Appendix to the late Biblia Polyglotta of this I said often ab alio quovis hoc fieri mallem quà m à me sed à me tamen potius quà m à nemine The reasons of my ingaging in that worke are declared at large in the entrāce of it The theses in the close were drawn in by their affinity in Subject to the other discourses and to compleat the doctrine of the Scripture concerning the Scripture I endeavoured to cōprize in thē the whole truth about the Word of God as to name thing opposed by the poor fanaticall Quakers as also to discover the Principles they proceed upon in their Confused opposition to that Truth I have no more to adde but only begging I may have the Continuance of your prayers and assistance in your severall stations for the carrying on the worke of our Lord and Master in this place committed unto us that I may give my account with joy and not with Griefe to him that stands at the door I commend you to the powerfull word of his Grace and remaine Your fellow labourer and Brother in our dear Lord Jesus I. O. From my study Septemb. 22. 1658. Of the Divine Originall with the Authority selfe evidencing Power and Light of the Holy Scriptures CHAP. I. The Divine Originall of the Scripture the sole foundation of it's Authority The Originall of the old Testament Heb. 1. 11. Severall wayes of immediate Revelation The peculiar manner of the Revelation of the word Considerations thereon Various expressions of that way 2 Pet. 1. 20 21. The written word as written preserved by the Providence of God Capellus opinion about various lections considered The Scripture not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The true meaning of that Expression How the word came of old and how it was received Entirely from God to the least Title Of the Scriptures of the New Testament and their peculiar prerogative Sect. 1. THAT the whole Authority of the Scripture in it's selfe depends solely on it's Divine Originall is confessed by all who acknowledge it's Authority The evincing and declaration of that Authority being the thing at present aymed at The discovery of it's divine Spring and Rise is in the first place necessarily to be premised thereunto That foundation being once laid we shall be able to educe our following Reasonings and Arguments wherein we aime more at weight than number from their own proper Principles Sect. 2. As to the Originall of the Scripture of the Old Testament it is said God SPAKE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 1 of old or formerly in the Prophets From the dayes of Moses the Lawgiver and downwards unto the consignation and bounding of the Canon delivered to the Judaicall Church in the dayes of Ezra and his companions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of the great Congregation so God spake This being done only among the Jewes they as his Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 2 9 4. were intrusted with the Oracles of God God spake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome Theophilact in for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets as Luk. 1. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of the Holy Prophets But there seemes to be somewhat farther intended in this Expression Sect. 3. In the Exposition or giving out the eternall Counsell of the Mind Will of God unto men there is considerable his speaking unto the Prophets and his speaking by them unto us In this expression it seemes to be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or filia vocis that voice from heaven that came to the Prophets which is understood So God spake in the Prophets and in reference thereunto there is Propriety in that Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophets Thus the Psalmes are many of them said to be To this or that man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Golden psalme to David that is from the Lord and from thence their tongue was as the Pen of a writer Psal 45. 1. So God spake in them before he spake by them Sect. 4. The various wayes of speciall Revelation by Dreames Visions Audible voyces Inspirations with that peculiar one of the Law giver under the Old Testament called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face Exod. 33. 11. Deut. 34. 10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 11. 8 with that which is compared with it and exalted above it Heb. 1. 1 2 3. in the New by the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the bosome of the father Joh. 1. 17. 18 are not of my present consideration all of them belonging to the manner of the thing enquired after not the thing its selfe Sect. 5. By the Assertion then laid down of God speaking in the Prophets of old from the beginning to the End of that long tract of time consisting of 1000 yeares wherein he gave out the writings of the old Testament Two things are ascertained unto us which are the foundation of our present discourse Sect. 6. 1 That the Laws they made knowne the Doctrines they delivered the Instructions they gave the
being wiser then any others and more able to discerne then they Now though I shall easily grant them to be very subtle and cunning yet that they are so much wiser then all the world besides that they are meet to impose upon their beliefe things that they neither do nor can discerne or know I would not be thought to admit untill I can believe my selfe and all others not of their society or combination to be beasts of the field and they as the serpent amongst us Sect. 26. If it be from the Scripture that they seek to make Good this claime then as we cause them there to make a stand which is all we aime at so their plea must be from the promise of some speciall Assistance granted to them for that purpose if their assistance be that of the spirit it is either of the spirit that is promised to believers to worke in them as before described and related or it is some private Testimony that they pretend is afforded to them If the former be affirmed we are in a condition wherein the necessity of devolving all on the scripture its selfe to decide and judge who are beleivers lies in every ones view if the latter who shall give me Assurance that when they pretend that witnesse and Testimony they do not lye and deceive we must here certainly go either to the Scrippture or to some cunning man to be resolved Isa 8. 19 20. Sect. 27. I confesse the Argument which hath not long since been singled out and dextrovsly mannaged by an able and learned pen namely of proving the Truth of the doctrine of the Scripture from the Truth of the story and the Truth of the story from the certainty there is that the Writers of the Books of the Bible were those Persons whose names and inscriptions they beare so pursuing the Evidence that what they wrote was true and known to them so to be from all requisita that may possibly be sought after for the strengthening of such Evidence is of great force and efficacy It is I say of great force and efficacy as to the end for which it is insisted on that is to satisfy mens rational Enquiries but as to a ground of faith it hath the same insufficiency with all other Arguments of the like kind Though I should grant that the Apostles penmen of the Scripture were persons of the greatest industry honesty integrity faithfullnesse holinesse that ever lived in the world as they were and that they wrote nothing but what themselves had as Good Assurance of as what men by their senses of seeing and hearing are able to attaine yet such a Knowledge and Assurance is not a sufficient foundation for the faith of the Church of God if they received not every Word by inspiration and that evidencing it's selfe unto us otherwise then by the Authority of their Integrity it can be no foundation for us to build our faith upon Sect. 28. Before the committing of the Scriptures to writing God had given the World an Experiment what keepers men were of this Revelation by tradition Within some hundreds of yeares after the flood all knowledge of him through the craft of Sathan and the vanity of the minds of men which is unspeakable was so lost that nothing but as it were the creation of a new World or the Erection of a new Church state by new Revelations could relieve it After that great triall what can be farther pretended on the behalfe of Tradition I know not Sect. 29. The summe of all is The mercifull Good Providence of God having by divers and various meanes using therin amongst other things the ministry of men and Churches preserved the Writings of the Old and New Testament in the World and by the same gratious disposall afforded them unto us they are received and submitted unto by us upon the Grounds and evidences of their divine Originall before insisted on Sect 30. Upon the whole matter then I would know whither if the Scriptures should be brought to any man when or where he could not possibly have it attested to be the Word of God by any publick or private Authority of man or Church Tradition or otherwise he were bound to believe it or no whither he should obey God in believing or sin in the rejecting of it suppose de do but take it into consideration doe but give it the reading or hearing seeing in every place it avers it's selfe to be the Word of God he must of necessity either give credit unto it or disbelieve it To hang in suspense which ariseth from the imperfect actings of the faculties of the soule is in it's selfe a weaknesse and in this case being reckoned no the worst side is interpretatively a Rejection If you say it were the duty of such an one to believe it you acknowledge in the scripture it 's selfe a sufficient Evidence of it's own originall Authority without which it can be no man's duty to believe it If you say it would not be his sinne to reject and refuse it to disbelieve all that it speakes in the name of God then this is that you say God may truly and really speake unto a man as he doth by the Scripture and yet that man not be bound to believe him We deale not thus with one another Sect. 31. To wind up then the plea insisted on in the foregoing Chapter concerning the selfe evidencing Light and Power of the Scripture from which we have diverted and to make way for some other considerations that tend to the confirmation of their divine Originall I shall close this discourse with the two generall considerations following Sect. 32. 1 Then laying aside these failing pleas there seemes to be a morall impossibility that the Word of God should not manifest it 's own Originall and it's Authority from thence Quaelibet herba deum There is no Worke of God as was shewed but reveales it's Authour A curious Artificer imparts that of forme shape proportion and comelinesse to the fruit of his Invention and worke of his hands that every one that looks upon it must conclude that it comes from skill and Ability A man in the delivery of his mind in the writing of a Book will give it such an impression of Reason that though you cannot conclude that this or that man wrote it yet you must that it was the product of a man or Rationall creature yea some individuall men of Excellency in some skill are instantly knowne by them that are able to judge in that Art or skill by the Effects of their skill This is the Peice this is the hand the Worke of such an one How easy is it for those who are conversant about antient Authours to discover an Authour by the spirit and stile of his writings Now certainly this is strange beyond all beliefe that almost every Agent should give an impresse to it's worke whereby it may be appropriated unto him and only the
both opinions and Principles confirmed by suitable Practises that are of the nature and importance before mentioned 1 After a long dispute to that purpose it is determined that the Hebrew Points or Vowels and Accents are a novell Invention of some Judaicall Rabbins about 5 or 600 yeares after the giving out of the Gospell Hence 1. An Antiquity is ascribed to some Translations 2 or 3 at the least above and before the invention of these points whose agreement with the Originall cannot therefore by just consequence be tryed by the Present Text as now pointed and accented 2. The whole credit of our Reading and Interpretation of the Scripture as far as regulated by the present punctation depends solely on the faithfulnesse and skill of those Jewes whose invention this worke is asserted to be 2 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which sort are above 800 in the Hebrew Bibles are various Lections partly gathered by some Judaicall Rabbins out of ancient copies partly their criticall amendments And therefore After these various lections as they are esteemed are presented unto us in their own proper order wherein they stand in the great Bibles not surely to increase the Bulke of divers Readings or to present a face of new variety to a lesse attentive Observer but to evidence that they are such various lections as above described they are given us over a second time in the method whereinto they are cast by Capellus the great patriarch of these mysteries 3. That there are such Alterations befallen the Originall as in many places may be rectified by the Translations that have been made of old And therefore Various Lections may be observed and gathered out of those Translations by considering how they read in their copies and wherein they differed from those which we now enjoy 4. It is also declared that where any grosse faults or corruptions are befallen the originalls men may by their faculty of criticall conjecturing amend them and restore the native Lections that were lost though in generall without the Authority of Copies this be not to be allowed And therefore A collection of various Readings out of Grotius consisting for the most part in such conjectures is in the Appendix presented unto us 5. The voluminous Bulke of various Lections as nakedly exhibited seemes sufficient to be get scruples and doubts in the minds of men about the Truth of what hath been hitherto by many pretended concerning the Preservation of the Scripture through the care and providence of God Sect. 8. It is known to all men acquainted with things of this nature that in all these there is no new opinion coyned or maintained by the learned prefacer to these Bibles The severalls mentioned have been asserted and maintained by sundry learned men Had the opinion about them been kept in the ordinary Sphere of mens private conceptions in their own private writings running the hazard of mens Judgments on their own strength and Reputation I should not from my former discourse have esteemed my selfe concerned in them Every one of us must give an account of himselfe unto God It will be well for us if we are found holding the foundation If we build hay and stubble upon it though our work perish we shall be saved Let every man in these things be fully perswaded in his own mind it shall be to me no offence It is their being laid as the foundation of the usefulnesse of these biblia polyglotta with an endeavour to render them catholick not in their own strength but in their Appendage to the Authority that on Good grounds is expected to this work that calls for a due consideration of them All men who will find them stated in these prolegomena may not perhaps have had leasure may not perhaps have the Ability to know what issue the most of these things have been already driven unto in the writings of private men Sect. 9. As I willingly grant then that some of these things may without any great prejudice to the Truth be candidly debated amongst learned men so taking them altogether placed in the advantages they now enjoy I cannot but look upon them as an engine suited to the destruction of the important truth before pleaded for and as a fit weapon put into the hands of men of Atheisticall minds and Principles such as this Age abounds withall to oppose the whole evidence of Truth revealed in the Scripture I feare with some either the pretended infallible Judge or the depth of Atheisme will be found to lye at the door of these considerations Hoc Ithacus vellet But the debate of the Advantage of either Romanists or Atheists from hence belongs to another place and season Nor is the guilt of any consequences of this nature charged on the workmen which yet may be fear'd from the worke its selfe CHAP. II. 1 Of the Purity of the Originals 2 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Scripture lost 3 That of Moses how and how long preserved Of the book found by Hilkiah 4 Of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New Testament 5 Of the first copies of the originalls the Scribes of those copies not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is ascribed to them 9 The great and incomparable care of the scribes of it 7 The whole VVord of God in every Tittle of it preserved entire in the copies of the Originall extant 8 Heads of Arguments to that purpose 9 What various lections are granted in the Originall of the old and new Testament Sundry considerations concerning them manifesting them to be of no importance 10. 11. 12. 13. That the Jews have not corrupted the Text the most probable instances considered Sect. 1. HAving given an account of the Occasion of this discourse and mentioned the particulars that are all or some of them to be taken into further consideration before I proceed to their discussion I shall by way of Addition and Explanation to what hath been delivered in the former Treatise give a briefe account of my Apprehensions concerning the purity of the present Originall copies of the Scripture or rather copies of the Originall languages which the Church of God doth now and hath for many Ages enjoyed as her cheifest Treasure whereby it may more fully appeare what it is we plead for and defend against the insinuations and pretences above mentioned Sect. 2. First then it is granted that the individuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Moses the Prophets and the Apostles are in all probability and as to all that we know utterly perished and lost out of the world As also the copies of Ezra The Reports mentioned by some to the contrary are open fictions The individuall Inke and Parchment the Rolls or books that they wrote could not without a miracle have been preserved from mouldring into dust before this time Nor doth it seeme improbable that God was willing by their losse to reduce us to a nearer consideration of his care
cap. 10 one of them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if but one letter be wanting and an other if but one letter be redundant Of which more shall be spoken if occasion be offered Even among the Heathen we will scarse thinke that the Roman Pontifices going solemnly to transcribe the Sybils verses would doe it either negligently or treacherously or alter one Tittle from what they found written and shall we entertaine such thoughts of them who knew they had to doe with the living God and that in and about that which is dearer to him than all the world besides Let men then clamour as they please and cry out of all men as ignorant and stupid which will not grant the corruptions of the old Testament which they plead for which is the way of Morinus or let them propose their owne conjectures of the wayes of the entrance of the mistakes that they pretend are crept into the originall copies with their Remedies which is the way of Capellus we shall acknowledge nothing of this nature but what they can prove by undeniable and irrefragable instances which as to any thing as yet done by them or those that follow in their footsteps appeares upon the matter to be nothing at all To this purpose take our sense in the word of a very learned man Ut in iis libris qui sine vocalibus conscripti sunt certum constantémque exemplarium omnium tum excusarum scriptionem similémque omnino comperimus sic in omnibus etiam iis quibus puncta sunt addita non aliam cuipiam nec Discrepantem aliis punctationem observavimus nec quisquam est qui ullo in loco diversa lectionis Hebraicae exemplaria ab iis quae circumferuntur vidisse se asserat modo Grammaticam rationem observatam dicat Et quidem Dei consilio ac voluntate factum putamus ut cum magna Graecorum Latinorúmque ferè omnium ejusdem auctoris exemplarium ac praesertim manuscriptorū pluribus in locis varietas deprehendatur magna tamen in omnibus Hebraicis quaecunq nostro saeculo inveninutur Bib iis scriptionis aequalitas similitudo atque constantia servetur quocunque modo scripta illa sint sive solis consonantibus constent sive punctis etiam instructa visantur Arias Montan. Praefat. ad Bibia Interlin de varia Hebraicorum librorum scriptione lectione It can then with no coulour of probability be asserted which yet I find some learned men too free in granting namely that there hath the same Fate attended the Scripture in its transcription as hath done other Bookes Let me say without offence this imagination asserted on deliberation seemes to me to border on Atheisme Surely the Promise of God for the Preservation of his Word with his Love and Care of his Church of whose faith and obedience that word of his is the only Rule require other thoughts at our hands Sect. 7. 3ly We adde that the whole scripture entire as given out from God without any losse is preserved in the Copies of the Originalls yet remaining What varieties there are among the Copies themselves shall be afterwards declared in them all we say is every letter and Title of the Word These Copies we say are the Rule standard and touch-stone of all Translations antient or moderne by which they are in all things to be examined tryed corrected amended and themselves only by themselves Translations containe the Word of God and are the Word of God perfectly or imperfectly according as they expresse the words sense and meaning of those originalls To advance any all Translations concurring into an Equality with the Originalls so to set them by it as to set them up with it on even termes much more to propose and use them as meanes of castigating amending altering any thing in them gathering various lections by them is to set up an Altar of our owne by the Altar of God and to make equall the Wisdome care skill and diligence of men with the wisdome care and Providence of God himselfe It is a foolish conjecture of Morinus from some words of Epiphanius that Origen in his Octopla placed the Translation of the 70 in the middest to be the Rule of all the Rest even of the Hebrew its selfe that was to be regulated and amended by it media igitur omnium catholica editio collocata erat ut ad eam Hebraea caeter aeque editiones exigerentur emendarentur Excercit lib. 1. cap. 3. pag. 15. The Truth is he placed the Hebrew in Hebrew Characters in the first place as the Rule and standard of all the rest the same in Greeke Characters in the next place then that of Aquila then that of Symmachus after which in the fifth place followed that of the 70 mixed with that of Theodotion Sect. 8. The various Arguments giving Evidence to this Truth that might be produced are too many for me now to insist upon and would take up more roome then is allotted to the whole discourse should I handle them at large and according to the merit of this cause 1. The Providence of God in taking care of his Word which he hath magnified above all his name as the most Glorious Product of his Wisdome and Goodnesse his great concernement in this world answering his promise to this purpose 2ly The Religious care of the Church I speake not of the Romish Synagogue to whom these Oracles of God were committed 3ly The care of the first Writers in giving out Authentique Copies of what they had received from God unto many which might be Rules to the first transcribers 4ly The multiplying copies to such a number that it was impossible any should corrupt them all willfully or by negligence 5ly The preservation of the Authentique copies first in the Jewish Synagogues then in Christian Assemblies with Reverence and diligence 6ly The dayly Reading and studying of the Word by all sorts of Persons ever since it 's first writing rendring every Alteration lyable to immediate observation and discovery and that all over the world with 7ly The consideration of the many millions that looked on every Tittle and letter in this Booke as their inheritance which for the whole world they would not be deprived of And in particular for the old Testament now most Questioned 8ly The care of Ezra and his companions the men of the great Synagoue in restoring the Scripture to its purity when it had met with the greatest tryall that it ever underwent in this World considering the paucity of the Copies then extant 9ly The care of the Massorites from his dayes and downward to keep perfect and give an account of every syllable in the Scripture of which see Buxtorfius Com Mas with 10 The constant consent of all copies in the world so that as sundry learned men have observed there is not in the whole Mishna Gemara or either Talmud any one place of Scripture found otherwise read then as it is now in our copies 11.